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A SERMON Shevving How we ought to behave our selves in Gods house. PSALME 93. 6. Holinesse becometh thy house, O LORD, for ever.
A SERMON Showing How we ought to behave our selves in God's house. PSALM 93. 6. Holiness Becometh thy house, Oh LORD, for ever.
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OUt of this Text I must undertake three great tasks. The first, to shew what Gods house is;
OUt of this Text I must undertake three great tasks. The First, to show what God's house is;
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because this is the subject of my Text. The second, to shew what God is; because he is the owner of it.
Because this is the Subject of my Text. The second, to show what God is; Because he is the owner of it.
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The third, to shew what is that holinesse and behaviour which becometh this house, and the owner.
The third, to show what is that holiness and behaviour which Becometh this house, and the owner.
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For the first, I must follow holy Scripture in describing of it.
For the First, I must follow holy Scripture in describing of it.
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Gods house began with an Altar (as all creatures arise from small seeds) built in the place where God appeared to Abraham the father of the faithfull Gen. 12. 7. And the Lord appeared to Abraham,
God's house began with an Altar (as all creatures arise from small seeds) built in the place where God appeared to Abraham the father of the faithful Gen. 12. 7. And the Lord appeared to Abraham,
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and said, Unto thy seed will I give this land: and there builded he an Altar unto the Lord, who appeared unto him. and said, Unto thy seed will I give this land: and there built he an Altar unto the Lord, who appeared unto him.
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In the eighth verse following, it is said that he built another, and called upon the name of the Lord.
In the eighth verse following, it is said that he built Another, and called upon the name of the Lord.
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With this consent were our churches built, where God appeareth to us by his word read and preached.
With this consent were our Churches built, where God appears to us by his word read and preached.
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Secondly, by the Sacrament of the Altar, (as it is called by the fathers,
Secondly, by the Sacrament of the Altar, (as it is called by the Father's,
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and styled so in our own statute laws) in which the sacrifice of our Lord Christ is remembred, and represented unto his Father.
and styled so in our own statute laws) in which the sacrifice of our Lord christ is remembered, and represented unto his Father.
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Thirdly, by promise of salvation, and the kingdome of heaven.
Thirdly, by promise of salvation, and the Kingdom of heaven.
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And lastly, by prayer, in which God is called on, according to that of Isaiah 56. 7. My house shall be called the house of prayer.
And lastly, by prayer, in which God is called on, according to that of Isaiah 56. 7. My house shall be called the house of prayer.
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From hence appeareth, that the Altar is the principall part of Gods house, as being the cause and originall of all the rest.
From hence appears, that the Altar is the principal part of God's house, as being the cause and original of all the rest.
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Secondly, Gods house is described in Gen. 28. by a stone, of which in the plurall number an house is made;
Secondly, God's house is described in Gen. 28. by a stone, of which in the plural number an house is made;
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and by a ladder, whose top reached up to heaven, as Jacob upon the stone dreamed;
and by a ladder, whose top reached up to heaven, as Jacob upon the stone dreamed;
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the angels went up and down by it: and from thence the Lord spake to Jacob:
the Angels went up and down by it: and from thence the Lord spoke to Jacob:
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and when Jacob awoke he said, This is none other but the house of God, and this is the gate of heaven.
and when Jacob awoke he said, This is none other but the house of God, and this is the gate of heaven.
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From whence we are taught, that, seeing Gods house is both Scala coeli, and Janua coeli, The ladder of heaven, and the gate of heaven, and that the angels use it,
From whence we Are taught, that, seeing God's house is both Scala coeli, and Janua coeli, The ladder of heaven, and the gate of heaven, and that the Angels use it,
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therefore we also should use and respect it as the ordinarie and beaten way to that blessed place.
Therefore we also should use and respect it as the ordinary and beaten Way to that blessed place.
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Thirdly, as Gods house is here described by a dream, so in Exod. 3. it is described by a vision, the second mean of Gods appearing to the holy nation:
Thirdly, as God's house is Here described by a dream, so in Exod 3. it is described by a vision, the second mean of God's appearing to the holy Nation:
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according to that of Joel, Your old men shall dream dreams, and your young men shall see visions.
according to that of Joel, Your old men shall dream dreams, and your young men shall see visions.
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In this vision Moses saw a bush burning with fire, and yet was not consumed.
In this vision Moses saw a bush burning with fire, and yet was not consumed.
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The bush burning expresseth the manners of Gods people in his house, who are to him as thorns to his sides:
The bush burning Expresses the manners of God's people in his house, who Are to him as thorns to his sides:
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yet so mercifull is he, that he doth not consume us, though we be wood,
yet so merciful is he, that he does not consume us, though we be wood,
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and he A consuming fire. Can he ever be praised enough? For his mercy endureth for ever. After this, God spake to Moses,
and he A consuming fire. Can he ever be praised enough? For his mercy Endureth for ever. After this, God spoke to Moses,
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and bad him to put off his shoes, because the place whereon he stood was holy ground.
and bade him to put off his shoes, Because the place whereon he stood was holy ground.
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From hence Gods house is called A Sanctuary, that is to say, a holy place: and why? in regard of Gods speciall presence,
From hence God's house is called A Sanctuary, that is to say, a holy place: and why? in regard of God's special presence,
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and conference between him and man;
and conference between him and man;
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as God here spake to Moses, and Moses to him, about the delivering his people from the hand of the Egyptians.
as God Here spoke to Moses, and Moses to him, about the delivering his people from the hand of the egyptians.
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Thus afterward the Tabernacle and the Temple were called Gods sanctuary; because there was the visible signe of Gods presence, called the Mercy-seat, from whence God spake to the high priest,
Thus afterwards the Tabernacle and the Temple were called God's sanctuary; Because there was the visible Signen of God's presence, called the Mercy-seat, from whence God spoke to the high priest,
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and the high priest to the people.
and the high priest to the people.
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So again to this day all our churches are called Sanctuaries, as in many other regards,
So again to this day all our Churches Are called Sanctuaries, as in many other regards,
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so especially in regard of the Lords table or high Altar at the upper end of them, which is Jesus Christs Mercy-seat;
so especially in regard of the lords table or high Altar At the upper end of them, which is jesus Christ Mercy-seat;
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because there the memorie of the everlasting sacrifice is made, and presented to the holy Trinity.
Because there the memory of the everlasting sacrifice is made, and presented to the holy Trinity.
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But why was Moses here commanded to put off his shoes? To teach us, that when we come before God in his sanctuary, we should reverence him by putting off our vices,
But why was Moses Here commanded to put off his shoes? To teach us, that when we come before God in his sanctuary, we should Reverence him by putting off our vices,
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and especially our covetousnesse and earthly affections, which cleave to our souls, as the dust of the earth cleaveth to our shoes.
and especially our covetousness and earthly affections, which cleave to our Souls, as the dust of the earth cleaveth to our shoes.
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And according to this, every sunday and holiday we shift our common and worldly clothes, to insinuate that we should put off our secular thoughts,
And according to this, every sunday and holiday we shift our Common and worldly clothes, to insinuate that we should put off our secular thoughts,
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and be endued with heavenly and spirituall thoughts, not doing our own will, nor speaking our own vain words, but Gods words, and his ordinances.
and be endued with heavenly and spiritual thoughts, not doing our own will, nor speaking our own vain words, but God's words, and his ordinances.
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Fourthly, Gods house is set forth in the old law by the Tabernacle, which was a tent or pavilion to be pitched,
Fourthly, God's house is Set forth in the old law by the Tabernacle, which was a tent or pavilion to be pitched,
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and taken up, as they travelled to the land of Canaan, the figure of heaven;
and taken up, as they traveled to the land of Canaan, the figure of heaven;
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which signifieth that Gods Church in this life is a pilgrimage, and a passing to the place above;
which signifies that God's Church in this life is a pilgrimage, and a passing to the place above;
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for which the 15 Psalmes of steps or degrees were made and used in the Temple, to teach that we ought continually to travell from the valley of tears, to the heavenly Jerusalem, by all the holy paces of vertues, and especially of charitie.
for which the 15 Psalms of steps or Degrees were made and used in the Temple, to teach that we ought continually to travel from the valley of tears, to the heavenly Jerusalem, by all the holy paces of Virtues, and especially of charity.
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The Psalmist speaking of this travell, saith, They go from strength to strength, till every one appeare before God in Sion.
The Psalmist speaking of this travel, Says, They go from strength to strength, till every one appear before God in Sion.
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Which if we apply to their Tabernacle, and to our going into Gods house;
Which if we apply to their Tabernacle, and to our going into God's house;
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every time we go, an holy strength and refreshing is supplied unto us toward heavens Sion.
every time we go, an holy strength and refreshing is supplied unto us towards heavens Sion.
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In this Tabernacle, first was a laver of pure water set at the doore of the Tabernacle of the congregation,
In this Tabernacle, First was a laver of pure water Set At the door of the Tabernacle of the congregation,
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for the priests to wash before they executed any part of their service:
for the Priests to wash before they executed any part of their service:
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to which answereth our holy Font, placed at the doore of our Sanctuaries, to wash all Christs people with the water of regeneration,
to which Answers our holy Font, placed At the door of our Sanctuaries, to wash all Christ people with the water of regeneration,
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before they be admitted to be of his number.
before they be admitted to be of his number.
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And this is to teach us, that ever after we should come to this place with pure hearts to worship God:
And this is to teach us, that ever After we should come to this place with pure hearts to worship God:
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and the holy Font is to put us in minde of it. Next to this was the Altar of burnt-offering, which continually burnt, not with common fire,
and the holy Font is to put us in mind of it. Next to this was the Altar of Burnt-offering, which continually burned, not with Common fire,
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but with fire sent from heaven, as appeareth Lev. 9. But because the law is now altered from materiall things to spirituall things,
but with fire sent from heaven, as appears Lev. 9. But Because the law is now altered from material things to spiritual things,
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therefore our Altar next & under the Altar of Christs sacrifice once offered, is the Altar of our hearts:
Therefore our Altar next & under the Altar of Christ sacrifice once offered, is the Altar of our hearts:
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and our fire is the heavenly fire of charity, sent down into us from Christs Spirit:
and our fire is the heavenly fire of charity, sent down into us from Christ Spirit:
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and whosoever offereth with any other fire, his sacrifice shall be no better accepted with God then Nadab's and Abihu's incense was, Levit. 10. Besides this, was the candlestick full of lamps shining with great light;
and whosoever Offereth with any other fire, his sacrifice shall be no better accepted with God then Nadab's and Abihu's incense was, Levit. 10. Beside this, was the candlestick full of lamps shining with great Light;
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which signified the exceeding light of the Gospell prophesied Isaiah 30. 26. when the light of the moon should be like the light of the sunne,
which signified the exceeding Light of the Gospel prophesied Isaiah 30. 26. when the Light of the moon should be like the Light of the sun,
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and the light of the sunne should be sevenfold, and like the light of seven dayes:
and the Light of the sun should be sevenfold, and like the Light of seven days:
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which cannot be understood but of the spirituall light of the Gospell in holy doctrine.
which cannot be understood but of the spiritual Light of the Gospel in holy Doctrine.
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Wherefore, to mend this among our selves, let our light be the light of faith, kindled with charity;
Wherefore, to mend this among our selves, let our Light be the Light of faith, kindled with charity;
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and not the light of idle and proud knowledge, which can profit nothing.
and not the Light of idle and proud knowledge, which can profit nothing.
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Further, there was the table of shew-bread, and the pot in which Manna was put, signifying the heavenly bread of Christs body, from whence comes unto us the bread of his grace in holy charity, by which all good desires and endeavours are fed and maintained in our souls,
Further, there was the table of shewbread, and the pot in which Manna was put, signifying the heavenly bred of Christ body, from whence comes unto us the bred of his grace in holy charity, by which all good Desires and endeavours Are fed and maintained in our Souls,
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as naturall heat is maintained by materiall bread.
as natural heat is maintained by material bred.
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Lastly, there was the Altar of incense, which figured the most pleasant and sweet sacrifice of Christ for us, whereby we are brought into Gods favour after our many offences toward him.
Lastly, there was the Altar of incense, which figured the most pleasant and sweet sacrifice of christ for us, whereby we Are brought into God's favour After our many offences towards him.
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And thus much for the Tabernacle.
And thus much for the Tabernacle.
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Fifthly, Gods house is described by the Temple at Jerusalem, which was situate upon mount Sion the mountain of holinesse, expressed in the 48 Psal. 1, 2. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holinesse.
Fifthly, God's house is described by the Temple At Jerusalem, which was situate upon mount Sion the mountain of holiness, expressed in the 48 Psalm 1, 2. Great is the Lord, and greatly to be praised in the City of our God, in the mountain of his holiness.
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Beautifull for situation, the joy of the whole earth is mount Sion. Again, in Psal. 87. 1, 2. God layed his foundations among the holy mountains.
Beautiful for situation, the joy of the Whole earth is mount Sion. Again, in Psalm 87. 1, 2. God laid his foundations among the holy Mountains.
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The Lord loveth the gates of Sion above all the habitations of Jacob. Lastly, in the 48 Psal. 3. Gods house is described by a kings palace;The Lord loves the gates of Sion above all the habitations of Jacob. Lastly, in the 48 Psalm 3. God's house is described by a Kings palace;
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God is well known in her palaces for a refuge: God is well known in her palaces for a refuge:
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from hence the fathers call our greater and mother churches Basilicae, the palaces where the high King of heaven dwelleth,
from hence the Father's call our greater and mother Churches Basilicae, the palaces where the high King of heaven dwells,
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and where God is a refuge to his people that call upon him there, in any trouble or difficultie.
and where God is a refuge to his people that call upon him there, in any trouble or difficulty.
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As when the subjects of a king are by their enemies assaulted, if they can get into their kings palace,
As when the subject's of a King Are by their enemies assaulted, if they can get into their Kings palace,
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then they think themselves safe enough: so is it with Gods people who flie to his house for refuge.
then they think themselves safe enough: so is it with God's people who fly to his house for refuge.
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But some will say, I can pray, and serve God as well at home in mine own house.
But Some will say, I can pray, and serve God as well At home in mine own house.
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Thou mayest serve God there, but not so well;
Thou Mayest serve God there, but not so well;
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because God hath made choice of this house before all private houses, in regard of his solemne and publick worship.
Because God hath made choice of this house before all private houses, in regard of his solemn and public worship.
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Therefore the Psalmist saith, The Lord loveth the gates of Sion above all the habitations of Jacob. In this house God hath put his name,
Therefore the Psalmist Says, The Lord loves the gates of Sion above all the habitations of Jacob. In this house God hath put his name,
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and made promises to it above all places:
and made promises to it above all places:
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I have hallowed this house which thou hast built, to put my name there for ever, and mine eyes and mine heart shall be there perpetually. I have hallowed this house which thou hast built, to put my name there for ever, and mine eyes and mine heart shall be there perpetually.
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If Gods heart be here, then my heart shall be here too: and if his eyes be here, then will I humble soul and body before him, lest I offend him.
If God's heart be Here, then my heart shall be Here too: and if his eyes be Here, then will I humble soul and body before him, lest I offend him.
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Again, God hath commanded his house to be a house of prayer by way of excellency, Isa. 56. 7. My house shall be called an house of prayer:
Again, God hath commanded his house to be a house of prayer by Way of excellency, Isaiah 56. 7. My house shall be called an house of prayer:
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and our Lord in the Gospel confirmeth it.
and our Lord in the Gospel confirmeth it.
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Wherefore if God will heare the prayers of his people in all places, then he will heare them sooner,
Wherefore if God will hear the Prayers of his people in all places, then he will hear them sooner,
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and with greater respect, in his own house, which is specially dedicated to prayer and his service.
and with greater respect, in his own house, which is specially dedicated to prayer and his service.
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Neither doth this any way derogate from his ubiquity, but from his being ubique uniformiter: for as his mercy (although it is over all his works) yet is it not equally in hell and in heaven;
Neither does this any Way derogate from his ubiquity, but from his being ubique uniformiter: for as his mercy (although it is over all his works) yet is it not equally in hell and in heaven;
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or the measure of his justice equally poured forth upon saints and angels, as upon the children of disobedience:
or the measure of his Justice equally poured forth upon Saints and Angels, as upon the children of disobedience:
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so likewise, although this be Gods attribute, to be every where; yet he is not every where alike;
so likewise, although this be God's attribute, to be every where; yet he is not every where alike;
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both in regard of the promise of his especiall presence made in Scripture, in such houses consecrated to his name, by which they become more especially holy;
both in regard of the promise of his especial presence made in Scripture, in such houses consecrated to his name, by which they become more especially holy;
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as also because in this house God will heare for the presence of his Sonne.
as also Because in this house God will hear for the presence of his Son.
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For, as S. Chrysostome saith, Where Christ is in the Eucharist, there is no want of angels;
For, as S. Chrysostom Says, Where christ is in the Eucharist, there is no want of Angels;
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where such a King is, and such princes are, there is a heavenly palace, nay heaven it self. where such a King is, and such Princes Are, there is a heavenly palace, nay heaven it self.
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It followeth now to shew what God is, and that he is the great owner of this house.
It follows now to show what God is, and that he is the great owner of this house.
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Great is Gods house, but greater is the owner, because no house can hold him: therefore my Text useth an exclamation, which intimateth a great entity;
Great is God's house, but greater is the owner, Because no house can hold him: Therefore my Text uses an exclamation, which intimateth a great entity;
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Holinesse becometh thy house, O Lord! God is far greater then his house:Holiness Becometh thy house, Oh Lord! God is Far greater then his house:
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for he not onely dwelleth in his house, but in the hearts of men, in the intelligences of angels, and in all other creatures.
for he not only dwells in his house, but in the hearts of men, in the intelligences of Angels, and in all other creatures.
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And because nothing can contain him, he dwelleth in himself most perfectly.
And Because nothing can contain him, he dwells in himself most perfectly.
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Of all places the prophet David speaketh, Whither shall I go from thy spirit? or whither shall I flee from thy presence? If I ascend up to heaven, thou art there:
Of all places the Prophet David speaks, Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up to heaven, thou art there:
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if I make my bed in the grave, thou art there also.
if I make my Bed in the grave, thou art there also.
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If I take the wings of the morning, and dwell in the uttermost parts of the sea:
If I take the wings of the morning, and dwell in the uttermost parts of the sea:
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even there shall thy hand leade me, and thy right hand shall hold me. And in Isa. 66. 1. God challengeth the whole world for his house;even there shall thy hand lead me, and thy right hand shall hold me. And in Isaiah 66. 1. God Challengeth the Whole world for his house;
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Heaven is my throne, and earth is my footstool: Heaven is my throne, and earth is my footstool:
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what house will you build for me, saith the Lord? hath not my hand made all these things? Wherefore when we come to worship God in his house, we must bring this thought with us, to surrender up all our own thoughts of serving him,what house will you built for me, Says the Lord? hath not my hand made all these things? Wherefore when we come to worship God in his house, we must bring this Thought with us, to surrender up all our own thoughts of serving him,
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and desire him to ayd us with his holy Spirit.
and desire him to aid us with his holy Spirit.
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And when after this we have done our lowliest service, and served him with our best devotions,
And when After this we have done our lowliest service, and served him with our best devotions,
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yet we must say, Lord we can never serve thee enough; because thou art infinite, and we uncapable of thy greatnesse and worthinesse.
yet we must say, Lord we can never serve thee enough; Because thou art infinite, and we uncapable of thy greatness and worthiness.
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Thus farre have I spoken of God and his house:
Thus Far have I spoken of God and his house:
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but before we enter it, it is fit to know our selves, and how we are to be qualified for it.
but before we enter it, it is fit to know our selves, and how we Are to be qualified for it.
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From the highest to the lowest, alas we are all poore creatures. At the first, originally we were born abroad in the fields;
From the highest to the lowest, alas we Are all poor creatures. At the First, originally we were born abroad in the fields;
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our mothers name was the earth, and our fathers name was nothing: for from nothing God made all his creatures, according to that in Heb. 11. 3. So that things which are seen, were not made of things which appeare.
our mother's name was the earth, and our Father's name was nothing: for from nothing God made all his creatures, according to that in Hebrew 11. 3. So that things which Are seen, were not made of things which appear.
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Seeing then we are so poorely descended, what shall we do? we must go to service, we must seek some good house for our preferment.
Seeing then we Are so poorly descended, what shall we do? we must go to service, we must seek Some good house for our preferment.
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The best house in the world is Gods house: for he is owner of heaven and earth, and able to advance all.
The best house in the world is God's house: for he is owner of heaven and earth, and able to advance all.
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But what are the orders of this house? what will here give content? Holinesse becometh thy house, O Lord.
But what Are the order of this house? what will Here give content? Holiness Becometh thy house, Oh Lord.
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Would we know what this holinesse is? It is no common, but a superlative honour;
Would we know what this holiness is? It is no Common, but a superlative honour;
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it is Gods honour which we call godlinesse and holinesse: common honour belongs to all that have Gods image in them;
it is God's honour which we call godliness and holiness: Common honour belongs to all that have God's image in them;
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but holinesse reflecteth onely upon the high and mighty God.
but holiness reflecteth only upon the high and mighty God.
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For this cause our Saviour hath taught us to say, Hallowed, which is more then Honoured be thy name: according to the Psalme, Holy and reverend is his name.
For this cause our Saviour hath taught us to say, Hallowed, which is more then Honoured be thy name: according to the Psalm, Holy and reverend is his name.
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And this holinesse respective to Gods house consisteth of certain holy offices. And this holiness respective to God's house Consisteth of certain holy Offices.
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The first is, To adorn and beautifie it fit for his greatnesse, as himself gave pattern in beautifying his tabernacle:
The First is, To adorn and beautify it fit for his greatness, as himself gave pattern in beautifying his tabernacle:
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there was gold and silver, precious stones, silks, with all precious colours, the most choice woods,
there was gold and silver, precious stones, silks, with all precious colours, the most choice woods,
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and all things framed with the best cunning that God inspired Bezaleel and Aholiab, and all the wisehearted of that time.
and all things framed with the best cunning that God inspired Bezaleel and Aholiab, and all the wisehearted of that time.
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Now, to prosecute S. Pauls argument, if that which was to be done away was glorious, much more is that to be glorious which is to remain.
Now, to prosecute S. Paul's argument, if that which was to be done away was glorious, much more is that to be glorious which is to remain.
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NONLATINALPHABET and Dei domus sort well together; comelinesse and holinesse joyn hand with each other. Thus saith my Text, Holinesse becometh thy house, O Lord.
and Dei domus sort well together; comeliness and holiness join hand with each other. Thus Says my Text, Holiness Becometh thy house, Oh Lord.
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This office equity exacteth of us:
This office equity exacteth of us:
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for seeing God hath made the worlds great ornament, and our NONLATINALPHABET, our little world, for our honour and use;
for seeing God hath made the world's great ornament, and our, our little world, for our honour and use;
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should not we proportion a due ornament for his house and service? A mans house is his state,
should not we proportion a due ornament for his house and service? A men house is his state,
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and the greatest men are esteemed by it.
and the greatest men Are esteemed by it.
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And according to this Ezra saith, Blessed be the Lord God of our fathers, which hath put into the kings heart to beautifie the house of our God that is in Jerusalem. And according to this Ezra Says, Blessed be the Lord God of our Father's, which hath put into the Kings heart to beautify the house of our God that is in Jerusalem.
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And the Psalmist saith, Worship the Lord in the beauty of holinesse, that is to say, in the beautified sanctuary,
And the Psalmist Says, Worship the Lord in the beauty of holiness, that is to say, in the beautified sanctuary,
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or, as the Geneva translation expoundeth, in the glorious Sanctuary.
or, as the Geneva Translation expoundeth, in the glorious Sanctuary.
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But how are our Sanctuaries about us for the most part beautified? If basenesse were not more then want of beauty, I would hold my peace. One beauty hath beat out another;
But how Are our Sanctuaries about us for the most part beautified? If baseness were not more then want of beauty, I would hold my peace. One beauty hath beatrice out Another;
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the beauty of preaching (which is a beauty too) hath preacht away the beauty of holinesse:
the beauty of preaching (which is a beauty too) hath preached away the beauty of holiness:
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for if men may have a sermon; prayer and church-service, with the ornaments of Gods house, may fit abroad in the cold.
for if men may have a sermon; prayer and church-service, with the Ornament of God's house, may fit abroad in the cold.
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Alas that the daughters should drive away the mothers!
Alas that the daughters should drive away the mother's!
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Is it not a shame for us to see the houses of knights and gentlemen sweeter kept,
Is it not a shame for us to see the houses of Knights and gentlemen Sweeten kept,
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and better adorned then the houses of the King of heaven? To the one, one mans means is sufficient;
and better adorned then the houses of the King of heaven? To the one, one men means is sufficient;
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to the other, the means of a whole town is liable; and yet this latter nothing so beautified as the other is:
to the other, the means of a Whole town is liable; and yet this latter nothing so beautified as the other is:
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is not this a second shame? Our Saviour telleth us, that in his Fathers house there are many mansions.
is not this a second shame? Our Saviour Telleth us, that in his Father's house there Are many mansions.
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Shall we look for glorious mansions in the kingdome of heaven, and will we not prepare comely mansions in the kingdomes of the earth? Doth not God challenge us where he challengeth his chosen people? Is it time for you to dwell in your cieled houses, and this house to lie waste? Gods judgement follows, Ye looked for much, and lo it came to little;
Shall we look for glorious mansions in the Kingdom of heaven, and will we not prepare comely mansions in the kingdoms of the earth? Does not God challenge us where he Challengeth his chosen people? Is it time for you to dwell in your Cieled houses, and this house to lie waste? God's judgement follows, You looked for much, and lo it Come to little;
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and when ye brought it home, I did blow upon it: and why, saith the Lord of hosts? because of my house that is waste,
and when you brought it home, I did blow upon it: and why, Says the Lord of hosts? Because of my house that is waste,
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and ye come every man to his own house.
and you come every man to his own house.
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Therefore the heaven over you stayed it self from dew, and the earth stayed her fruit. Therefore the heaven over you stayed it self from due, and the earth stayed her fruit.
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Then, neighbours, if you desire the cry of our poore to cease, and the judgements of God to forbear us, let us give God his due, and respect his house.
Then, neighbours, if you desire the cry of our poor to cease, and the Judgments of God to forbear us, let us give God his endue, and respect his house.
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There was a time when our holy fathers spared no cost nor labour to build Gods houses:
There was a time when our holy Father's spared no cost nor labour to built God's houses:
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now let us take our time to adorn them, as many of our devout brethren have begun.
now let us take our time to adorn them, as many of our devout brothers have begun.
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So forward were good people in the old world to this service, that Moses made proclamation to stay their devotions,
So forward were good people in the old world to this service, that Moses made proclamation to stay their devotions,
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as we reade in Exod. 36. O that but half this willing heart were among us Christians, to shew our love to God in this kinde!
as we read in Exod 36. O that but half this willing heart were among us Christians, to show our love to God in this kind!
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The second office of holinesse, is a holy preparation before we enter Gods house:
The second office of holiness, is a holy preparation before we enter God's house:
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This is taught by Solomon, Eccles. 5. 1. Take heed to thy foot when thou entrest into the house of God:
This is taught by Solomon, Eccles. 5. 1. Take heed to thy foot when thou enterest into the house of God:
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as if it had been said, Thou canst not enter as thou oughtest, without a preventing and preparing thought.
as if it had been said, Thou Canst not enter as thou Ought, without a preventing and preparing Thought.
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Why sayest thou not to thy self, Whither goest thou? what art thou about to do? If thou sayest, To serve God; then consider what God is.
Why Sayest thou not to thy self, Whither goest thou? what art thou about to do? If thou Sayest, To serve God; then Consider what God is.
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Is he not the maker of all things, and the mover of all things made? canst thou see any thing that is not his? canst thou heare any thing which his hand hath not made? canst thou wear any thing which his fingers have not spunne? canst thou set thy foot on that which his power hath not founded? All this week before, thou hast sitten at his table and tasted of his cates;
Is he not the maker of all things, and the mover of all things made? Canst thou see any thing that is not his? Canst thou hear any thing which his hand hath not made? Canst thou wear any thing which his fingers have not spun? Canst thou Set thy foot on that which his power hath not founded? All this Week before, thou hast sitten At his table and tasted of his cates;
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and canst thou come at any time to his house to thank him for all this,
and Canst thou come At any time to his house to thank him for all this,
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and not deeply consider what thou art to do?
and not deeply Consider what thou art to do?
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The third office of holinesse is, To reverence Gods Sanctuarie, and as by other acts of reverence,
The third office of holiness is, To Reverence God's Sanctuary, and as by other acts of Reverence,
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so by keeping off our hats while we stay in it, whether there be Service or no Service:
so by keeping off our hats while we stay in it, whither there be Service or no Service:
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and this reverence is commanded in generall, Levit. 19. after such an emphaticall manner, as if the breach of it were equall to the sinne of not keeping the fourth commandment;
and this Reverence is commanded in general, Levit. 19. After such an emphatical manner, as if the breach of it were equal to the sin of not keeping the fourth Commandment;
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for they are joyned together both in the same precept, vers. 30. Ye shall keep my Sabbaths, and reverence my Sanctuarie: I am the Lord.
for they Are joined together both in the same precept, vers. 30. You shall keep my Sabbaths, and Reverence my Sanctuary: I am the Lord.
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Where ye see why God commands his house to be reverenced;
Where you see why God commands his house to be reverenced;
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because it is his house, and the honour that is done in it, and to it, is done to himself:
Because it is his house, and the honour that is done in it, and to it, is done to himself:
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I am the Lord. As the good usage which we give to the family of a nobleman, reflecteth from the family to the nobleman;I am the Lord. As the good usage which we give to the family of a nobleman, reflecteth from the family to the nobleman;
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so is it between God and his house.
so is it between God and his house.
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When we go into our kings chamber where stands his chair of state, though the king himself be not there,
When we go into our Kings chamber where Stands his chair of state, though the King himself be not there,
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yet we put off and are uncovered in remembrance of his majestie:
yet we put off and Are uncovered in remembrance of his majesty:
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but our heavenly King, as he is in all places because he is infinite, so he is in this his palace by a more speciall resemblance of his holinesse, but then chiefly when Gods people are met together there:
but our heavenly King, as he is in all places Because he is infinite, so he is in this his palace by a more special resemblance of his holiness, but then chiefly when God's people Are met together there:
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for Gods house is a little heaven on earth; here dwels the Father, Sonne, and holy Ghost:
for God's house is a little heaven on earth; Here dwells the Father, Son, and holy Ghost:
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the Father in receiving our devotions, the Sonne in directing them, and the holy Ghost in sanctifying them.
the Father in receiving our devotions, the Son in directing them, and the holy Ghost in sanctifying them.
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Thus saith the Sonne of God, Where two or three are gathered together in my name, there am I in the midst of them.
Thus Says the Son of God, Where two or three Are gathered together in my name, there am I in the midst of them.
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Thou wilt say, I cannot see either Father, Sonne, or holy Ghost in this place. I answer, God is a Spirit, therefore not to be seen with bodily eyes;
Thou wilt say, I cannot see either Father, Son, or holy Ghost in this place. I answer, God is a Spirit, Therefore not to be seen with bodily eyes;
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yet hath he given thee bodily eyes to inform thy spirituall eyes.
yet hath he given thee bodily eyes to inform thy spiritual eyes.
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Seest thou not Gods Minister here speaking to God, and bowing his knees to him when he speaks? Seest thou not the Sonne of Gods seat here, the holy Altar at the upper end of this house? and seest thou not the holy Font at the nether end, where the holy Ghost is alwaies ready to receive all into his kingdome? If the Sonne and holy Ghosts seats be at both ends of this house, must not the Father needs be all the house over? because both Sonne and holy Ghost proceed from him,
See thou not God's Minister Here speaking to God, and bowing his knees to him when he speaks? See thou not the Son of God's seat Here, the holy Altar At the upper end of this house? and See thou not the holy Font At the neither end, where the holy Ghost is always ready to receive all into his Kingdom? If the Son and holy Ghosts seats be At both ends of this house, must not the Father needs be all the house over? Because both Son and holy Ghost proceed from him,
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and are but one Spirit, and one God. Moses saith, The Lord our God is one Lord.
and Are but one Spirit, and one God. Moses Says, The Lord our God is one Lord.
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He is in the light that shines in at the window, he is in thy breath by which thou prayest and speakest.
He is in the Light that shines in At the window, he is in thy breath by which thou Prayest and Speakest.
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Thou mayst say further, I cannot see the holy angels here attending on him.
Thou Mayest say further, I cannot see the holy Angels Here attending on him.
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Wilt thou beleeve no more then thou canst see? then art thou no better then S. Thomas in this case, to whom our Lord preferreth all them that beleeve & have not seen.
Wilt thou believe no more then thou Canst see? then art thou no better then S. Thomas in this case, to whom our Lord preferreth all them that believe & have not seen.
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See with S. Pauls eies in the 1. Cor. 11. 10. where men are directed to be uncovered on their heads in Gods house,
See with S. Paul's eyes in the 1. Cor. 11. 10. where men Are directed to be uncovered on their Heads in God's house,
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& women to be covered, because of the angels;
& women to be covered, Because of the Angels;
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that is to say, lest the holy angels in the congregation should be offended at the womens irreverent carriage with bare heads and long hair,
that is to say, lest the holy Angels in the congregation should be offended At the women's irreverent carriage with bore Heads and long hair,
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and at the mens hats on their heads.
and At the men's hats on their Heads.
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Wherefore, good fellow-brethren, if you respect God and his holy place, have a speciall care to maintain good orders and manners in it,
Wherefore, good Fellow brethren, if you respect God and his holy place, have a special care to maintain good order and manners in it,
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lest God and his holy angels be offended at us.
lest God and his holy Angels be offended At us.
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To conclude, as all the holy saints in heaven behold Gods face there, so all the saints of the earth are here in this lower heaven beholding the beauty of his holinesse.
To conclude, as all the holy Saints in heaven behold God's face there, so all the Saints of the earth Are Here in this lower heaven beholding the beauty of his holiness.
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Now if God be here, his seat here, his angels here, his saints here, his word and worship here;
Now if God be Here, his seat Here, his Angels Here, his Saints Here, his word and worship Here;
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then what reverence and holinesse becometh this house above all places in the world!
then what Reverence and holiness Becometh this house above all places in the world!
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Wert thou in the kings chamber, the king there speaking to thee, and thou to the king; how wouldest thou tremble!
Wertenberg thou in the Kings chamber, the King there speaking to thee, and thou to the King; how Wouldst thou tremble!
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what passions wouldest thou have within thee! what thoughts of humilitie! what cares of oversights!
what passion Wouldst thou have within thee! what thoughts of humility! what Cares of oversights!
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But because thou canst see none but thy neighbours here, here thou art bold, and servest God with lesse fear then men serve the work of his fingers.
But Because thou Canst see none but thy neighbours Here, Here thou art bold, and servest God with less Fear then men serve the work of his fingers.
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Si quis regem hominem (saith Erasmus) alloquuturus, circumstante procerum coronâ, nec caput aperiat, nec genu flectat; Si quis regem hominem (Says Erasmus) alloquuturus, circumstante Procerum coronâ, nec caput aperiat, nec genu flectat;
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non jam pro rustico, sed pro insano ab omnibus haberetur. Quale est ergò illîc opertum habere caput, erecta genua, ubi Rex adest ille regū immortalis,
non jam Pro Rustico, sed Pro insano ab omnibus haberetur. Quale est ergò illîc opertum habere caput, Erected genua, ubi Rex adest Isle regū Immortal,
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& immortalitatis largitor, ubi vener abundi circumstant aetherei spiritus! nec refert si eos non vides, vident illi te:
& immortalitatis Largitor, ubi vener abundi circumstant aetherei spiritus! nec refert si eos non vides, vident illi te:
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nec minùs certum est illos adesse, quàm si videres illos oculis corporeis: It skilleth not, whether thou seest them, when as they see thee;
nec minùs certum est Illos Adesse, quàm si videres Illos oculis corporeis: It skilleth not, whither thou See them, when as they see thee;
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for it is as certain that angels are present in Gods house at such times, as if thou sawest them with thy bodily eyes. for it is as certain that Angels Are present in God's house At such times, as if thou Sawest them with thy bodily eyes.
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Open therefore all thy eyes, the eyes of thy minde, and the eyes of thy body;
Open Therefore all thy eyes, the eyes of thy mind, and the eyes of thy body;
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the eyes of thy body to behold the outward beauty of this house in divine service,
the eyes of thy body to behold the outward beauty of this house in divine service,
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and the eyes of thy soul to behold the inward beauty of Gods holinesse, majesty, and greatnesse;
and the eyes of thy soul to behold the inward beauty of God's holiness, majesty, and greatness;
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and thou canst not choose but be reverent more then our usuall manner is.
and thou Canst not choose but be reverend more then our usual manner is.
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The 4 sort of reverence and office of this holinesse beseeming Gods house, is, at the entring in,
The 4 sort of Reverence and office of this holiness beseeming God's house, is, At the entering in,
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before we take our seats, to bend the knee, and to bowe our body to him, toward the more usuall and speciall place of his residence or resemblance, which is the high Altar or the Lords table usually standing at the east end of Gods house, Id { que } propter Christū, qui est lux mundi,
before we take our seats, to bend the knee, and to bow our body to him, towards the more usual and special place of his residence or resemblance, which is the high Altar or the lords table usually standing At the east end of God's house, Id { que } propter Christū, qui est lux mundi,
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& ORIENS nominatur, Zach. 6. 12. & ab oriente etiam expectatur venturus: SICUT FUL GUR EXIT AB ORIENTE, ITA ERITET ADVENTUS FILII HOMINIS. & ORIENT nominatur, Zach 6. 12. & ab orient etiam expectatur Coming: SICUT FULL GUR EXIT AB ORIENTE, ITA ERITET ADVENTUS SONS HOMINIS.
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And this duty of bowing the knee when we first come before them that are great, is so ancient and frequent, that when we come before a noble man or man of worship, And this duty of bowing the knee when we First come before them that Are great, is so ancient and frequent, that when we come before a noble man or man of worship,
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before we speak a word, we begin with bowing our knee to him.
before we speak a word, we begin with bowing our knee to him.
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Shall we give this reverence to man, and neglect our Maker when we come before him? Let us see holy presidents for this duty in Gods book.
Shall we give this Reverence to man, and neglect our Maker when we come before him? Let us see holy Presidents for this duty in God's book.
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Psal. 99. 5. Exalt ye the Lord our God, and worship at his footstool; for he is holy.
Psalm 99. 5. Exalt you the Lord our God, and worship At his footstool; for he is holy.
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The Hebrew word is NONLATINALPHABET, which properly signifieth to bowe; and by his footstool is meant his Ark, which was his seat.
The Hebrew word is, which properly signifies to bow; and by his footstool is meant his Ark, which was his seat.
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In the 12. of Exodus we reade that when Moses had told the children of Israel of the great benefit of the passeover, the text saith, Then the people bowed themselves and worshipped:
In the 12. of Exodus we read that when Moses had told the children of Israel of the great benefit of the passover, the text Says, Then the people bowed themselves and worshipped:
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and in Isa. 45. and Rom. 14. we have a charge of this duty upon Gods oath;
and in Isaiah 45. and Rom. 14. we have a charge of this duty upon God's oath;
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I have sworn by my self, the word is gone out of my mouth in righteousnesse, I have sworn by my self, the word is gone out of my Mouth in righteousness,
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and shall not return, that every knee shall bowe unto me: and shall not return, that every knee shall bow unto me:
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and no time fitter then when first we come before his presence, or depart from his house.
and no time fitter then when First we come before his presence, or depart from his house.
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And this duty was practised in the new Testament by S. Paul, Ephes. 3. 14. For this cause I bowe my knees unto the Father of our Lord Jesus Christ.
And this duty was practised in the new Testament by S. Paul, Ephesians 3. 14. For this cause I bow my knees unto the Father of our Lord jesus christ.
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But many of our people come to Gods house, as the horse goes into the stable, without any reverence at all.
But many of our people come to God's house, as the horse Goes into the stable, without any Reverence At all.
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Yet anciently hath this duty been practised, especially among women;
Yet anciently hath this duty been practised, especially among women;
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and at this day, before they enter their pews, some make their courtesy in the alley,
and At this day, before they enter their pews, Some make their courtesy in the alley,
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but it is with their faces either toward their masters and mistresses, or toward some of their betters in the parish.
but it is with their faces either towards their Masters and mistress's, or towards Some of their betters in the parish.
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Now, good men and women, understand your duty; You come not hither to serve men, but God:
Now, good men and women, understand your duty; You come not hither to serve men, but God:
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therefore the first reverence that you make, (because the house is Gods, and not mans) direct your aspect to Gods table, which S. Paul calls the Lords Altar, saying, We have an Altar whereof they have no right to eat which serve the tabernacle.
Therefore the First Reverence that you make, (Because the house is God's, and not men) Direct your aspect to God's table, which S. Paul calls the lords Altar, saying, We have an Altar whereof they have no right to eat which serve the tabernacle.
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This is the great signe of Gods residence in this holy place, as the Ark was the signe of his presence in his tabernacle:
This is the great Signen of God's residence in this holy place, as the Ark was the Signen of his presence in his tabernacle:
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here the great sacrifice of Christs death for our salvation is in remembrance represented to God the Father;
Here the great sacrifice of Christ death for our salvation is in remembrance represented to God the Father;
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and can we remember so great a benefit, and not reverence the Father, Sonne, and holy Ghost for it? I do not exhort you to give divine worship to Gods table,
and can we Remember so great a benefit, and not Reverence the Father, Son, and holy Ghost for it? I do not exhort you to give divine worship to God's table,
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but to worship God toward it. For Gods Altar is not terminativum cultûs, but motivum only:
but to worship God towards it. For God's Altar is not terminativum cultûs, but Motivum only:
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as Daniel being in captivity turned his face toward Jerusalem when he prayed, but prayed not to it.
as daniel being in captivity turned his face towards Jerusalem when he prayed, but prayed not to it.
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Thus if we come before God in his house with due reverence, then will he hold out his golden scepter of grace to us,
Thus if we come before God in his house with due Reverence, then will he hold out his golden sceptre of grace to us,
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as the great king Ahasuerus held out his to Qu. Esther.
as the great King Ahasuerus held out his to Qu. Esther.
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But if we slight God in his own palace, and he hold out his iron scepter to us;
But if we slight God in his own palace, and he hold out his iron sceptre to us;
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then let us be wise and learned:
then let us be wise and learned:
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Let us learn of our mother churches, for there our reverend fathers the prelates and others make their reverence to God on this wise, both at their entry and return.
Let us Learn of our mother Churches, for there our reverend Father's the Prelates and Others make their Reverence to God on this wise, both At their entry and return.
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Wherefore, to follow their good and holy pattern, we also are to do the like both at our first coming into Gods house, and at our going out.
Wherefore, to follow their good and holy pattern, we also Are to do the like both At our First coming into God's house, and At our going out.
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And this will I confirm to you out of Gods word.
And this will I confirm to you out of God's word.
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The first is taught in Psalm. 132. 7. We will enter into his tabernacle, we will worship at his footstool.
The First is taught in Psalm. 132. 7. We will enter into his tabernacle, we will worship At his footstool.
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The second is expressed in the second of Chron. where is shewed, that, when the sacrifice was ended, the king and all that were present with him bowed themselves and worshipped.
The second is expressed in the second of Chronicles where is showed, that, when the sacrifice was ended, the King and all that were present with him bowed themselves and worshipped.
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And thus Elkanah came yearely both to worship, and to sacrifice to the Lord in Shiloh;
And thus Elkanah Come yearly both to worship, and to sacrifice to the Lord in Shiloh;
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upon which place saith Mendoza, Mysterio non vacat, quòd priùs adorârit & postea sacrificârit, ut quanta cum reverentia sacrificandum sit significetur.
upon which place Says Mendoza, Mysterio non vacat, quòd priùs adorârit & postea sacrificârit, ut quanta cum Reverence sacrificandum sit significetur.
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It wanted not mysterie, that he first worshipped, and then sacrificed, to signifie with how great reverence he did it. It wanted not mystery, that he First worshipped, and then sacrificed, to signify with how great Reverence he did it.
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S. Gregorie likewise hath it, Adorans immolat, quia quò humiliùs divinâ veneratione prosternitur, eò summo claritatis illius blandimento suaviùs refovetur: He worshipping sacrificed:
S. Gregory likewise hath it, Adorans immolat, quia quò humiliùs divinâ veneration prosternitur, eò Summo claritatis Illius blandimento suaviùs refovetur: He worshipping sacrificed:
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for by how much the more humble he was in divine veneration prostrate, so much the sweetlier he was comforted with the pleasantnesse of his highest excellencie. for by how much the more humble he was in divine veneration prostrate, so much the sweetlier he was comforted with the pleasantness of his highest excellency.
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But what is the fashion of the vulgar? as they come in with rudenesse, so they run out like sheep at a gap;
But what is the fashion of the Vulgar? as they come in with rudeness, so they run out like sheep At a gap;
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except a few of our women and maids, which to this day retain some remnant of this laudable duty.
except a few of our women and maids, which to this day retain Some remnant of this laudable duty.
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Did we know what God is, what we have had from him, and what we are to have, we would kisse the ground for his sake where he is,
Did we know what God is, what we have had from him, and what we Are to have, we would kiss the ground for his sake where he is,
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and think nothing enough for his honour. After our bowing to God, followeth our falling on our knees in prayer.
and think nothing enough for his honour. After our bowing to God, follows our falling on our knees in prayer.
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For seeing Gods house is principally for prayer, therefore next after our holy salutation it is fit to fall down unto him in our places,
For seeing God's house is principally for prayer, Therefore next After our holy salutation it is fit to fallen down unto him in our places,
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and humble our selves more low, in regard of the benefit we begge of him.
and humble our selves more low, in regard of the benefit we beg of him.
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And thus did the man to Jesus in S. Matthew, There came to him a certain man, and fell down at his feet,
And thus did the man to jesus in S. Matthew, There Come to him a certain man, and fell down At his feet,
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and said, Master, have pitie on my sonne, for he is lunatick, and sore vexed. and said, Master, have pity on my son, for he is lunatic, and soar vexed.
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In S. Mark another came, and kneeled to him, and asked him, Good master, what shall I do that I may inherit eternall life? This question deserved a double fee.
In S. Mark Another Come, and kneeled to him, and asked him, Good master, what shall I do that I may inherit Eternal life? This question deserved a double fee.
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Thus Peter kneeled down and prayed, when he raised Tabitha to life:
Thus Peter kneeled down and prayed, when he raised Tabitha to life:
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and thus the disciples with their wives and children kneeled down and prayed on the shore,
and thus the Disciples with their wives and children kneeled down and prayed on the shore,
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before they took their leave of Paul when he departed from them.
before they took their leave of Paul when he departed from them.
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And so frequent was this manner of praying in the primitive Church, that Eusebius reporteth of S. James, That his knees were benummed,
And so frequent was this manner of praying in the primitive Church, that Eusebius Reporteth of S. James, That his knees were benumbed,
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and like camels knees, by reason of his often and much kneeling to God in supplication:
and like Camels knees, by reason of his often and much kneeling to God in supplication:
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from which his singular sanctity he was called IUST. from which his singular sanctity he was called JUST.
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The fifth office is, To rise up from our seats when the Articles of our faith are read:
The fifth office is, To rise up from our seats when the Articles of our faith Are read:
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and this we are to do, First, by way of reverence, because the Creed is the summe of Christs Gospel.
and this we Are to do, First, by Way of Reverence, Because the Creed is the sum of Christ Gospel.
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Secondly, as when we ask God pardon for our sinnes past, or beseech his heavenly Majestie for blessings needfull to sustain us, in all reason our behaviour should be with all humilitie on our knees;
Secondly, as when we ask God pardon for our Sins past, or beseech his heavenly Majesty for blessings needful to sustain us, in all reason our behaviour should be with all humility on our knees;
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so in the profession of our faith our gesture of standing, which argues constancie in our hearts, best becomes us at that time, to testifie before God and the world, that we will stand up in the defence of it, according to that of S. Paul, Stand fast in the faith, play the men, and be strong.
so in the profession of our faith our gesture of standing, which argues constancy in our hearts, best becomes us At that time, to testify before God and the world, that we will stand up in the defence of it, according to that of S. Paul, Stand fast in the faith, play the men, and be strong.
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The man that standeth, is alwayes readie to resist his enemie:
The man that Stands, is always ready to resist his enemy:
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but he that sitteth or lieth, is a vantage to him, according to the verse made of the devil, Est leo, si sedeat; si stet, quasi muscarecedit.
but he that Sitteth or lies, is a vantage to him, according to the verse made of the Devil, Est leo, si sedeat; si stet, quasi muscarecedit.
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If man doth sit, the devil will Lion be: But if he stand, the devil a Lion's he.
If man does fit, the Devil will lion be: But if he stand, the Devil a Lion's he.
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Standing therefore is the fittest and comeliest of all gestures for the professing of our faith,
Standing Therefore is the Fittest and comeliest of all gestures for the professing of our faith,
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and putting us in minde of being constant in it. For as we stand in the faith, so without the faith we cannot stand:
and putting us in mind of being constant in it. For as we stand in the faith, so without the faith we cannot stand:
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therefore the Apostle saith, By faith ye stand. Take away from man his faith, and presently he falls. Faith is a mans rock;
Therefore the Apostle Says, By faith you stand. Take away from man his faith, and presently he falls. Faith is a men rock;
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and as long as he stands upon it, fall he cannot.
and as long as he Stands upon it, fallen he cannot.
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For this cause our Saviour called Simon Peter, quasi Petra, because his faith was his rock;
For this cause our Saviour called Simon Peter, quasi Petra, Because his faith was his rock;
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and against this, he told him the gates of hell should not prevail.
and against this, he told him the gates of hell should not prevail.
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Wherefore seeing our faith is so pleasing to God, and so profitable to us, we ought often to offer it to him in profession.
Wherefore seeing our faith is so pleasing to God, and so profitable to us, we ought often to offer it to him in profession.
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Next, we shall do more reverently to stand up at the reading of the Psalmes,
Next, we shall do more reverently to stand up At the reading of the Psalms,
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before, after, and between the holy lessons, and at Gloria Patri; because in these we speak unto God,
before, After, and between the holy Lessons, and At Gloria Patri; Because in these we speak unto God,
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and it is not good manners in a publick assembly to speak unto God sitting, as if we were his fellows.
and it is not good manners in a public assembly to speak unto God sitting, as if we were his Fellows.
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Lastly, we are to stand up at the reading of the Gospel, in regard of the authour of the speech, which is our Lord Christ:
Lastly, we Are to stand up At the reading of the Gospel, in regard of the author of the speech, which is our Lord christ:
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As also because they do alwaies historically declare something that our Saviour either spake, did, or suffered in his own person, for us most miserable and wretched sinners. As also Because they do always historically declare something that our Saviour either spoke, did, or suffered in his own person, for us most miserable and wretched Sinners.
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Whereupon, in token of greater reverence to our ever-blessed Redeemer, it hath been the custome of Christian men and women to stand up,
Whereupon, in token of greater Reverence to our ever-blessed Redeemer, it hath been the custom of Christian men and women to stand up,
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and at the rehearsall of the Gospel to utter certain words of acclamation, as, Glorie be to thee, O Lord; and At the rehearsal of the Gospel to utter certain words of acclamation, as, Glory be to thee, Oh Lord;
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and at the end thereof to say, Thanks be to God for his glorious Gospel, or the like.
and At the end thereof to say, Thanks be to God for his glorious Gospel, or the like.
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But you will say, You teach us to bowe, to kneel, and to stand up;
But you will say, You teach us to bow, to kneel, and to stand up;
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yet these are but outward ceremonies, and humane civilities, fitter for men then for Gods high holinesse of which you treat.
yet these Are but outward ceremonies, and humane civilities, fitter for men then for God's high holiness of which you Treat.
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I answer, that ceremonies and civilities to men, when they are applied to God, change their nature, and become holinesse.
I answer, that ceremonies and civilities to men, when they Are applied to God, change their nature, and become holiness.
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The reason whereof is, because all actions are specified ab objecto & fine, as the School teacheth:
The reason whereof is, Because all actions Are specified ab objecto & fine, as the School Teaches:
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but in these acts of religion, the object is God, and his glorie their highest end, next to which consequently follows mans reward.
but in these acts of Religion, the Object is God, and his glory their highest end, next to which consequently follows men reward.
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Therefore it cannot be, that these actions of the bodie accompanying those of the minde, should from their end be otherwise then spirituall duties.
Therefore it cannot be, that these actions of the body accompanying those of the mind, should from their end be otherwise then spiritual duties.
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As S. Thomas of Aquine hath it, Adoratio corporalis in spiritu fit, in quantum à spirituali devotione procedit, & ad eam ordinatur:
As S. Thomas of Aquinas hath it, Adoratio Corporeal in spiritu fit, in quantum à Spiritual devotion procedit, & ad eam ordinatur:
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— & quia per sensum Deum attingere non possumus, per sensibilia tamen signa mens nostra provocatur, in Deum ut tendat.
— & quia per sensum God attingere non possumus, per sensibilia tamen Signs Mens nostra provocatur, in God ut tendat.
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Bodily worship is performed in spirit, inasmuch as it proceeds from spirituall devotion, and is ordered to it.
Bodily worship is performed in Spirit, inasmuch as it proceeds from spiritual devotion, and is ordered to it.
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And because by our sense we cannot attain unto God, yet by sensible signes our minde is incited to tend towards him. And Because by our sense we cannot attain unto God, yet by sensible Signs our mind is incited to tend towards him.
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Thus you see these expressions be not onely outward, but inward too.
Thus you see these expressions be not only outward, but inward too.
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For what makes thee to bowe to God in his Sanctuarie? doth not thy soul set thy knee on work? and what sets thy soul on work? is it not faith and charitie, the two principall graces of Gods Spirit? How then should not this be holinesse which proceedeth from such holy roots?
For what makes thee to bow to God in his Sanctuary? does not thy soul Set thy knee on work? and what sets thy soul on work? is it not faith and charity, the two principal graces of God's Spirit? How then should not this be holiness which Proceedeth from such holy roots?
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The sixth office of holinesse is, To come to the Sacrament with due preparation. First, in reconciling our selves to our neighbours where is cause of offence.
The sixth office of holiness is, To come to the Sacrament with due preparation. First, in reconciling our selves to our neighbours where is cause of offence.
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Secondly, by coming in right faith with true understanding of the thing, in discerning the Lords bodie. Thirdly, by coming in charitie;
Secondly, by coming in right faith with true understanding of the thing, in discerning the lords body. Thirdly, by coming in charity;
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because charitie is the life of our souls, and the thing to be fed. Fourthly, to come fasting where men are able;
Because charity is the life of our Souls, and the thing to be fed. Fourthly, to come fasting where men Are able;
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because S. Augustine saith, Placet Spiritui sancto, ut, in honorem tanti Sacramenti, priùs intret in os Christiani corpus Dominicum:
Because S. Augustine Says, Placet Spiritui sancto, ut, in Honor tanti Sacrament, priùs intret in os Christians corpus Dominicum:
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It pleaseth the holy Ghost, that, in honour of so great a Sacrament, the Lords body should first enter into the mouth of a Christian. It Pleases the holy Ghost, that, in honour of so great a Sacrament, the lords body should First enter into the Mouth of a Christian.
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And S. Paul faulteth this among the Corinthians: For every man, when they should eat, taketh his supper before;
And S. Paul faulteth this among the Corinthians: For every man, when they should eat, Takes his supper before;
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and one is hungry, and another is drunken. He that was hungry, was in good case:and one is hungry, and Another is drunken. He that was hungry, was in good case:
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but he that was drunken, was not fit for the place. Fifthly, to receive it kneeling;
but he that was drunken, was not fit for the place. Fifthly, to receive it kneeling;
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because to receive it sitting, is to receive it as we receive our bodies supper: yet is there a great difference between the one and the other:
Because to receive it sitting, is to receive it as we receive our bodies supper: yet is there a great difference between the one and the other:
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the one being the food of our souls, and received in the sanctuary; and the other being the food of our bodies, and eaten in private houses.
the one being the food of our Souls, and received in the sanctuary; and the other being the food of our bodies, and eaten in private houses.
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The 7 office of holinesse is, To keep all the holy feasts of the Church:
The 7 office of holiness is, To keep all the holy feasts of the Church:
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and they which neglect this, cut off a great part of Gods worship, and lose all the holy lives and examples of the saints,
and they which neglect this, Cut off a great part of God's worship, and loose all the holy lives and Examples of the Saints,
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and divers mysteries of our salvation besides. The lives of the saints are our looking glasses;
and diverse Mysteres of our salvation beside. The lives of the Saints Are our looking glasses;
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and the reason why we come so short of them in good life, is, because we do not see our sinnes in their lives,
and the reason why we come so short of them in good life, is, Because we do not see our Sins in their lives,
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and partake not of their holinesse. For he which honoureth God with the saint, is partaker of the saints holinesse.
and partake not of their holiness. For he which Honoureth God with the saint, is partaker of the Saints holiness.
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So likewise they which come to Gods house upon the day of Christs nativity, (coming in faith and love,
So likewise they which come to God's house upon the day of Christ Nativity, (coming in faith and love,
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as they ought) are partakers of Christs birth:
as they ought) Are partakers of Christ birth:
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they which come upon the day of his circumcision, are with him circumcised from the dominion of the flesh:
they which come upon the day of his circumcision, Are with him circumcised from the dominion of the Flesh:
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they which come upon the day of purification, are presented with him to his Father: they which come upon Goodfriday, are partakers of his precious death:
they which come upon the day of purification, Are presented with him to his Father: they which come upon Good friday, Are partakers of his precious death:
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they which come upon Easter day, are partakers of his glorious resurrection:
they which come upon Easter day, Are partakers of his glorious resurrection:
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they which come upon Ascension day, ascend with him in holy desires in present, and hereafter shall ascend in person:
they which come upon Ascension day, ascend with him in holy Desires in present, and hereafter shall ascend in person:
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they which come upon Whitsunday, shall partake of those white gifts that God bestowed upon his Church upon that day:
they which come upon Whitsunday, shall partake of those white Gifts that God bestowed upon his Church upon that day:
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and they which come upon Trinity sunday, shall enjoy the blessed Trinity of Father, Sonne, and holy Ghost.
and they which come upon Trinity sunday, shall enjoy the blessed Trinity of Father, Son, and holy Ghost.
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So again they which come upon S. Stephens day, are in affection partakers of his martyrdome, and prepared for holy suffering:
So again they which come upon S. Stephen's day, Are in affection partakers of his martyrdom, and prepared for holy suffering:
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they which come upon S. Johns day, partake of S. Johns love and charity: they which come upon Innocents day, partake with them in their deaths for Christs cause:
they which come upon S. Johns day, partake of S. Johns love and charity: they which come upon Innocents day, partake with them in their death's for Christ cause:
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they which come upon S. Michaels day, shall enjoy the blessed Angels in their administration:
they which come upon S. Michaels day, shall enjoy the blessed Angels in their administration:
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and they which come upon the day of All Saints, shall be of that blessed number to stand with them on Christs right hand in the day of judgement:
and they which come upon the day of All Saints, shall be of that blessed number to stand with them on Christ right hand in the day of judgement:
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and so of all the rest.
and so of all the rest.
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Thus in observing saints daies, and in dedicating Temples to God in their names, we have the blessed saints still living and dwelling among us. Oh blessed we!
Thus in observing Saints days, and in dedicating Temples to God in their names, we have the blessed Saints still living and Dwelling among us. O blessed we!
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And this doctrine is confirmed by the Article of the Communion of saints: therefore they which neglect this holy fellowship in joyning with them to serve and worship God in this lower house,
And this Doctrine is confirmed by the Article of the Communion of Saints: Therefore they which neglect this holy fellowship in joining with them to serve and worship God in this lower house,
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as they serve and honour him in his higher house, do, as much as in them lies, cut themselves from this holy Communion,
as they serve and honour him in his higher house, do, as much as in them lies, Cut themselves from this holy Communion,
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and have a great losse which none can see but they that have spirituall eyes.
and have a great loss which none can see but they that have spiritual eyes.
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But what will worldlings say? If we come to Gods house every saints day, we shall come short of our houshold business•,
But what will worldlings say? If we come to God's house every Saints day, we shall come short of our household business•,
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and our poore should be hindered from providing their necessaries.
and our poor should be hindered from providing their necessaries.
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I answer, Because you come short with God in his service, therefore he comes short with you in his blessing:
I answer, Because you come short with God in his service, Therefore he comes short with you in his blessing:
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where Gods service is wanting, there means want foison. Saith not Hagge so? Ye have sown much, and bring in little: ye eat, but ye have not enough:
where God's service is wanting, there means want foison. Says not Hag so? You have sown much, and bring in little: you eat, but you have not enough:
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ye drink, but ye are not filled with drink: ye clothe you, but there is none warm:
you drink, but you Are not filled with drink: you cloth you, but there is none warm:
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and he that earneth wages, earneth wag•s to put it into a bag with holes. What is now either gotten or saved this way, by sparing from God? We pull from him, and he pulls from us: who is the stronger?and he that earneth wages, earneth wag•s to put it into a bag with holes. What is now either got or saved this Way, by sparing from God? We pull from him, and he pulls from us: who is the Stronger?
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The eighth office is, To use all the responsals or answers prescribed in the holy Liturgie.
The eighth office is, To use all the responsals or answers prescribed in the holy Liturgy.
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The people must not onely joyn with the minister in heart, but in voice too;
The people must not only join with the minister in heart, but in voice too;
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because of all outward means this is most significant and effectuall, as being the hearts eruption and interpreter.
Because of all outward means this is most significant and effectual, as being the hearts eruption and interpreter.
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And for such as are unlearned, it is fit for them to learn them, and to have them printed in their hearts, to make them their own,
And for such as Are unlearned, it is fit for them to Learn them, and to have them printed in their hearts, to make them their own,
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and to use them at other times; because no pattern of prayer can equall this.
and to use them At other times; Because no pattern of prayer can equal this.
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And this dutie of praying and praising God together with Gods ministers, is by S. Peter prescribed to all the faithfull, where he tells them that they are an holy priesthood, to offer up spirituall sacrifices, acceptable to God by Jesus Christ. These spirituall sacrifices are three; Prayer, Fasting, and Almes:
And this duty of praying and praising God together with God's Ministers, is by S. Peter prescribed to all the faithful, where he tells them that they Are an holy priesthood, to offer up spiritual Sacrifices, acceptable to God by jesus christ. These spiritual Sacrifices Are three; Prayer, Fasting, and Alms:
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by Prayer we sacrifice our souls to God, by Fasting we sacrifice our bodies, and by Almes our goods.
by Prayer we sacrifice our Souls to God, by Fasting we sacrifice our bodies, and by Alms our goods.
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These three we have to give to God, and no more; and these three are bettered to us by our giving to him.
These three we have to give to God, and no more; and these three Are bettered to us by our giving to him.
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Our souls are bettered by his accepting, and sanctifying of them; our bodies are bettered by being freed from surfetting and diseases;
Our Souls Are bettered by his accepting, and sanctifying of them; our bodies Are bettered by being freed from surfeiting and diseases;
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and our goods are bettered by Gods blessing of them.
and our goods Are bettered by God's blessing of them.
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The charitable mans cow casteth not her calf, his corn is not blasted, his fruit not eaten with caterpillers,
The charitable men cow Cast not her calf, his corn is not blasted, his fruit not eaten with caterpillars,
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and the borrower runnes not away with his money.
and the borrower runs not away with his money.
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Therefore Ecclesiasticus saith, A mans almes is his purse: as if it were said, It keeps his •••te.
Therefore Ecclesiasticus Says, A men alms is his purse: as if it were said, It keeps his •••te.
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Further he saith, Bestow thy treasure a•••• the commandment of the most high, and it shall bring thee more profit then gold.
Further he Says, Bestow thy treasure a•••• the Commandment of the most high, and it shall bring thee more profit then gold.
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And again, Lay up thy almes in the secret chambers, and it shall keep thee from all afflictions.
And again, Lay up thy alms in the secret chambers, and it shall keep thee from all afflictions.
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What are the secret chambers? they be the hungry bellies of the poore: little see we what they want. But to proceed:
What Are the secret chambers? they be the hungry bellies of the poor: little see we what they want. But to proceed:
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Shall we think our souls to be sacrificed by all manner of prayers? No:
Shall we think our Souls to be sacrificed by all manner of Prayers? No:
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for Isaiah prophesieth, This people draw neare unto me with their mouth, and honour me with their lips,
for Isaiah Prophesieth, This people draw near unto me with their Mouth, and honour me with their lips,
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but their heart is farre from me. but their heart is Far from me.
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The sacrifice of prayer is no lip-labour, but a breaking of the heart before God for sinne;
The sacrifice of prayer is no lip-labour, but a breaking of the heart before God for sin;
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'tis sobs, and sighs, and an ardent desire of obtaining Gods favour in Christ, before all the goods of the world.
it's sobs, and sighs, and an Ardent desire of obtaining God's favour in christ, before all the goods of the world.
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This is the fire of Gods Sanctuarie, to kindle and enflame our sacrifice of prayer.
This is the fire of God's Sanctuary, to kindle and inflame our sacrifice of prayer.
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For Fasting, this is not, as many use it, to abstain onely from flesh, and care not to swallow up sinne:
For Fasting, this is not, as many use it, to abstain only from Flesh, and care not to swallow up sin:
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but it is to beat down the body by abstinence, and to bring it into subjection to the spirit:
but it is to beatrice down the body by abstinence, and to bring it into subjection to the Spirit:
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it is to abstain from flesh, and other delightfull food, that thereby we might be taught and brought to abstain from fleshly pleasures, from hunting after strange women, from excesse of eating and drinking, carding, dicing,
it is to abstain from Flesh, and other delightful food, that thereby we might be taught and brought to abstain from fleshly pleasures, from hunting After strange women, from excess of eating and drinking, carding, dicing,
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and other vanities, which feed the greedy appetite of flesh and bloud, and the soul unreformed;
and other vanities, which feed the greedy appetite of Flesh and blood, and the soul unreformed;
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to abstain on fasting daies from meats for••dden and, before thou comest to Gods house to be of an empty stomack, that God may fill thy soul with his graces;
to abstain on fasting days from Meats for••dden and, before thou Comest to God's house to be of an empty stomach, that God may fill thy soul with his graces;
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and after the sinnes of thy flesh, to punish and keep down thy body with the coursest nourishments.
and After the Sins of thy Flesh, to Punish and keep down thy body with the Coursest nourishments.
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Lastly, for the sacrifice of our goods, this is not to give them when we cannot well keep them any longer.
Lastly, for the sacrifice of our goods, this is not to give them when we cannot well keep them any longer.
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When thy coat is moth-eaten, then the moth gives it:
When thy coat is moth-eaten, then the moth gives it:
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when thy bread is mouldie, and thy meat smells, then the mould and ill savour bestows it.
when thy bred is mouldy, and thy meat smells, then the mould and ill savour bestows it.
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This is no true sacrifice of our goods, because it smells not sweet in Gods nostrills.
This is no true sacrifice of our goods, Because it smells not sweet in God's nostrils.
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But, neighbours, I cannot fault you in this kinde;
But, neighbours, I cannot fault you in this kind;
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for that I know you to be more charitable, and readier to give, then others are worthy to receive.
for that I know you to be more charitable, and Readier to give, then Others Are worthy to receive.
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Therefore I exhort you, that when you give bodily food to some, you would give some spirituall food with it:
Therefore I exhort you, that when you give bodily food to Some, you would give Some spiritual food with it:
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admonish them of their idlenesse, rebuke their sinne, chide them for filching and stealing, and other misdemeanours which you heare of or know.
admonish them of their idleness, rebuke their sin, chide them for filching and stealing, and other misdemeanours which you hear of or know.
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This is as necessarie for them as their meat and drink, and more too.
This is as necessary for them as their meat and drink, and more too.
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But here I cannot but suspect, that our carnall Gospellers will object that our bodies and goods are no spirituall sacrifices,
But Here I cannot but suspect, that our carnal Evangelists will Object that our bodies and goods Are not spiritual Sacrifices,
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but things materiall, and so not fit for the Gospel.
but things material, and so not fit for the Gospel.
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Let such learn, that though body and goods be by nature materiall, yet by the principall whereby they are offered, which is the soul and spirit, they become spirituall.
Let such Learn, that though body and goods be by nature material, yet by the principal whereby they Are offered, which is the soul and Spirit, they become spiritual.
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Therefore David saith, Not my heart alone, but •sh also shall rejoyce in the living God.
Therefore David Says, Not my heart alone, but •sh also shall rejoice in the living God.
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And S. Paul saith, I beseech you brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy and acceptable unto God, which is your reasonable service.
And S. Paul Says, I beseech you brothers, by the Mercies of God, that you present your bodies a living sacrifice, holy and acceptable unto God, which is your reasonable service.
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And to the Corinthians he urgeth it from the redemption of both:
And to the Corinthians he urges it from the redemption of both:
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Ye are bought with a price: therefore glorifie God in your bodie, and in your spirit, which are Gods. And Joannes Sarisburiensis presseth this yet further, You Are bought with a price: Therefore Glorify God in your body, and in your Spirit, which Are God's And Joannes Sarum Presseth this yet further,
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even from the glorification of both in heaven: Sensu coli voluit, qui sensum dedit; & qui animam glorificabit & carnem, utriusque fidelem expetit famulatum:
even from the glorification of both in heaven: Sensu coli voluit, qui sensum dedit; & qui animam glorificabit & Carnem, utriusque Fidelium expetit famulatum:
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se quoque voluit etiam corporaliter honorari, ut quantavis tarditas infidelitatis aut negligenti• excus•tionem non habeat: He would be worsh•pped sensibly, who gave the sense;
se quoque voluit etiam corporaliter honorari, ut quantavis tarditas infidelitatis Or negligenti• excus•tionem non habeat: He would be worsh•pped sensibly, who gave the sense;
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and he which shall glorifie both flesh and spirit, looks for the unfeigned service of both:
and he which shall Glorify both Flesh and Spirit, looks for the unfeigned service of both:
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and he likewise will be honoured bodily, that the dulnesse of unbelief, and carelesnesse of his service may have no excuse. and he likewise will be honoured bodily, that the dulness of unbelief, and carelessness of his service may have no excuse.
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Wherefore let us endeavour with all fear and reverence to practise that, unto which the blessed Apostle exhorteth us, viz. to give our bodies (as well as our souls) a living sacrifice to our God in his service, which differeth farre from the dead sacrifice of the old Law.
Wherefore let us endeavour with all Fear and Reverence to practise that, unto which the blessed Apostle exhorteth us, viz. to give our bodies (as well as our Souls) a living sacrifice to our God in his service, which differeth Far from the dead sacrifice of the old Law.
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And according to this, our Church-service enjoyneth us to come fasting, and not full-gorged, to holy feasts,
And according to this, our Church-service enjoineth us to come fasting, and not full-gorged, to holy feasts,
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because, as the book of Wisdome teacheth, the body is heavy to the soul; and th• ••ller it is, the heavier it is.
Because, as the book of Wisdom Teaches, the body is heavy to the soul; and th• ••ller it is, the Heavier it is.
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Therefore S. Chrysostome saith, that fasting and almes are to the soul wings to mount it up in prayer and contemplation to heavenly things.
Therefore S. Chrysostom Says, that fasting and alms Are to the soul wings to mount it up in prayer and contemplation to heavenly things.
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Experience teacheth that the stronger the body is, the weaker the spirit and grace is;
Experience Teaches that the Stronger the body is, the Weaker the Spirit and grace is;
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and that by the bodies delicates the soul becometh carnal, and so adversary to things spirituall.
and that by the bodies delicates the soul Becometh carnal, and so adversary to things spiritual.
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The ninth office is, To sing holy psalmes and hymnes to Gods honour in his house:
The ninth office is, To sing holy psalms and Hymns to God's honour in his house:
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and this is taught Ephes. 5. 18, 19. Be not drunk with wine, wherein is excesse:
and this is taught Ephesians 5. 18, 19. Be not drunk with wine, wherein is excess:
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but be filled with the Spirit:
but be filled with the Spirit:
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Speaking to your selves in psalmes, and hymnes, and spirituall songs, singing, and making melody in your heart to the Lord. Speaking to your selves in psalms, and Hymns, and spiritual songs, singing, and making melody in your heart to the Lord.
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And again, Coloss. 3. 16. Let the word of Christ dwell in you richly in all wisdome, teaching and admonishing one another in psalmes,
And again, Coloss. 3. 16. Let the word of christ dwell in you richly in all Wisdom, teaching and admonishing one Another in psalms,
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and hymnes, and spirituall songs, singing with grace in your hearts to the Lord. and Hymns, and spiritual songs, singing with grace in your hearts to the Lord.
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In which words is signified, not onely the spirituall edifying of the soul in knowledge and understanding,
In which words is signified, not only the spiritual edifying of the soul in knowledge and understanding,
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but further the speciall grace of holy singing, in stirring up all our powers to praise God,
but further the special grace of holy singing, in stirring up all our Powers to praise God,
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and to petition unto him with greater fervencie and alacritie.
and to petition unto him with greater fervency and alacrity.
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By this trumpet of heart and mouth, the devil is put to flight, we encouraged to the spirituall warre,
By this trumpet of heart and Mouth, the Devil is put to flight, we encouraged to the spiritual war,
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and our sacrifice of praise pierceth the clouds.
and our sacrifice of praise pierces the Clouds.
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And here by the way I am put in minde of the exceeding commendation which the ancient Divines give to the book of Psalmes above other Scriptures.
And Here by the Way I am put in mind of the exceeding commendation which the ancient Divines give to the book of Psalms above other Scriptures.
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The tenth office respecteth Gods Ministers; First, in putting on the holy vestments:
The tenth office respecteth God's Ministers; First, in putting on the holy vestments:
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for it is not fit that the maker of heavens ornaments should be served with common garments.
for it is not fit that the maker of heavens Ornament should be served with Common garments.
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Gods house is a house of holinesse; therefore holy vestments, set apart for so high service, best beseem it.
God's house is a house of holiness; Therefore holy vestments, Set apart for so high service, best beseem it.
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These intimate to all sorts, in what a reverent manner God is to be served.
These intimate to all sorts, in what a reverend manner God is to be served.
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When the great Alexander, the worlds conquerour, came to Judea the holy nation to win it, Josephus reporteth that the high priest Jaddus went out of Jerusalem to meet him, wearing about him his priestly robes with which he served God in the Temple:
When the great Alexander, the world's conqueror, Come to Judea the holy Nation to win it, Josephus Reporteth that the high priest Jaddus went out of Jerusalem to meet him, wearing about him his priestly robes with which he served God in the Temple:
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whom when he beheld in this solemne and sacred habit, the storie sheweth, that he reverenced him as Gods Minister, fell prostrate on his face before the name of God which he bore on his breast-plate, gave him his hand, offered sacrifice to God according to his direction,
whom when he beheld in this solemn and sacred habit, the story shows, that he reverenced him as God's Minister, fell prostrate on his face before the name of God which he boar on his breastplate, gave him his hand, offered sacrifice to God according to his direction,
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and granted what immunities and priviledges he would request for his nation. and granted what immunities and privileges he would request for his Nation.
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It is likewise credibly reported by historians of no mean note and renown, that Attilas king of the Hunnes in Germany, who was called too truely (as the Christians of those times by wofull experience testified) THE SCOURGE OF GOD,
It is likewise credibly reported by historians of no mean note and renown, that Attilas King of the Hunnes in Germany, who was called too truly (as the Christians of those times by woeful experience testified) THE SCOURGE OF GOD,
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and TERROUR OF CHRISTIANS, he having now made havock of the most part of Italy, by sacking their towns, burning their cities, wasting their countrey, demolishing their temples,
and TERROUR OF CHRISTIANS, he having now made havoc of the most part of Italy, by sacking their Towns, burning their cities, wasting their country, demolishing their Temples,
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and savagely massacring ••ose primitive Saints, in all furie and madnesse marches to Rome, utterly to rase down that Metropolis of Europe.
and savagely massacring ••ose primitive Saints, in all fury and madness marches to Room, utterly to raze down that Metropolis of Europe.
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At which time, Leo, firnamed (for his pietie) the GREAT, being Pope, came out in ornaments truely pontificall to meet him:
At which time, Leo, firnamed (for his piety) the GREAT, being Pope, Come out in Ornament truly pontifical to meet him:
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but after a pious and learned oration little prevailing, yet the storie affirms, Pontificali indutus ornatu, ipsam religionis majestatem conspicuè arguente, non precum pondere,
but After a pious and learned oration little prevailing, yet the story affirms, Pontifical Indutus ornatu, ipsam Religion majestatem conspicuè arguente, non precum ponder,
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sed vultu gravi, habitú { que } sanctimoniam indicante venerandam, nè Roman vastatum iret benignè persuasit:
sed vultu gravi, habitú { que } sanctimoniam indicante venerandam, nè Roman vastatum iret benign persuasit:
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Apparelled in his priestly vestments, which plainly proved the very majestie of religion, not with the fervencie of entreaty,
Appareled in his priestly vestments, which plainly proved the very majesty of Religion, not with the fervency of entreaty,
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but with gesture grave, and habit declaring his reverend sanctitie, he gently perswaded him not to lay waste Rome. but with gesture grave, and habit declaring his reverend sanctity, he gently persuaded him not to lay waste Rome.
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And were our Churches and Priests naked of this ornament, when Turks and Ethnicks should enter them, would they not say, Is the God of Christians so mean, that he is no better served? By this is signified the principall robe of Ministers, fit for this house and service;
And were our Churches and Priests naked of this ornament, when Turks and Ethnics should enter them, would they not say, Is the God of Christians so mean, that he is no better served? By this is signified the principal robe of Ministers, fit for this house and service;
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which is righteousnesse, signified by the Urim and Thummim on the high priests breast-plate, and rehearsed in Psalme 132. 9. Let thy priests be clothed with righteousnesse.
which is righteousness, signified by the Urim and Thummim on the high Priests breastplate, and rehearsed in Psalm 132. 9. Let thy Priests be clothed with righteousness.
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For that Minister who liveth innocently towards his neighbours, and holily towards God, alwaies beareth about with him his Urim and Thummim; one signifying the light of knowledge,
For that Minister who lives innocently towards his neighbours, and holily towards God, always bears about with him his Urim and Thummim; one signifying the Light of knowledge,
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and the other the perfection of charitie.
and the other the perfection of charity.
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The second and principall part of the Ministers office is, not onely to be clothe• with righteousnesse,
The second and principal part of the Ministers office is, not only to be clothe• with righteousness,
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and to be an honest and just man;
and to be an honest and just man;
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but it is further the true understanding, distinct reading, and decent ministerie of the Church-service, contained in the book of Common prayer.
but it is further the true understanding, distinct reading, and decent Ministry of the Church-service, contained in the book of Common prayer.
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This is the pith of godlinesse, the heart of religion, the Spina or Vertebrae, the backbone of all holy faculties in the Christian body.
This is the pith of godliness, the heart of Religion, the Spina or Vertebrae, the backbone of all holy faculties in the Christian body.
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Which way soever you turn you, here you shall finde the saying of our Saviour fulfilled, Thus it becometh us to fulfill all righteousnesse. Desire you new life? here is Baptisme to give it.
Which Way soever you turn you, Here you shall find the saying of our Saviour fulfilled, Thus it Becometh us to fulfil all righteousness. Desire you new life? Here is Baptism to give it.
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Are you gone from it? here is the Baptisme of tears and penance to restore it.
are you gone from it? Here is the Baptism of tears and penance to restore it.
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Want you weapons for the spirituall warre? here is the Catechisme, and Confirmation.
Want you weapons for the spiritual war? Here is the Catechism, and Confirmation.
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Need you food for the new life? here is the bread and wine of Christs body and bloud.
Need you food for the new life? Here is the bred and wine of Christ body and blood.
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Want you supply of vertuous young souldiers? here is Matrimonie and Christian education. Need you leaders and governours? here are Christs Ministers.
Want you supply of virtuous young Soldiers? Here is Matrimony and Christian education. Need you leaders and Governors? Here Are Christ Ministers.
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Want you provision for the journey to the high Jerusalem? here is the viaticum of the heavenly Manna expressed in the Communion of the sick.
Want you provision for the journey to the high Jerusalem? Here is the viaticum of the heavenly Manna expressed in the Communion of the sick.
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After this, a wise and discreet Sermon, not made by every Minister, but by a man of reading and discretion, right well beseemeth this holy place.
After this, a wise and discreet Sermon, not made by every Minister, but by a man of reading and discretion, right well beseems this holy place.
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Preaching is Gods mouth to his people: therefore great care must be had, that it be not abused, either with false doctrines, or unsavourie speeches.
Preaching is God's Mouth to his people: Therefore great care must be had, that it be not abused, either with false doctrines, or unsavoury Speeches.
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In this case S. Paul makes his exclamation, Who is sufficient for these things? How this is regarded, none but the learned see.
In this case S. Paul makes his exclamation, Who is sufficient for these things? How this is regarded, none but the learned see.
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Not how well, but a Sermon, of the vulgar is expected.
Not how well, but a Sermon, of the Vulgar is expected.
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But would you know what Sermons are fit for our holy assemblies? they are such as are suitable to our book of Common Service,
But would you know what Sermons Are fit for our holy assemblies? they Are such as Are suitable to our book of Common Service,
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and the two heads of religion, faith, and good life. If you would know what faith we are to follow, it must be that which S. Paul calleth the one faith. As there was but one Tabernacle and one Temple in the old Law, to preserve the unitie of their religion;
and the two Heads of Religion, faith, and good life. If you would know what faith we Are to follow, it must be that which S. Paul calls the one faith. As there was but one Tabernacle and one Temple in the old Law, to preserve the unity of their Religion;
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so here must be but one faith amongst us Christians (to keep us from diversitie of opinions) all the world over.
so Here must be but one faith among us Christians (to keep us from diversity of opinions) all the world over.
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This one faith, Titus 1. 4. is called the common faith, and of Divines it is called the Catholick faith, to shew that they which hold not it, cannot be of the Communion of saints. And this faith is contained in the three Creeds, of the Apostles, of Nice, and Athanasius. And the false faith is that which is contrary to this, the private faith,
This one faith, Titus 1. 4. is called the Common faith, and of Divines it is called the Catholic faith, to show that they which hold not it, cannot be of the Communion of Saints. And this faith is contained in the three Creeds, of the Apostles, of Nicaenae, and Athanasius. And the false faith is that which is contrary to this, the private faith,
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or fancie rather, by which men beleeve to be saved by themselves absolutely, without condition or regard of the faith of the Church.
or fancy rather, by which men believe to be saved by themselves absolutely, without condition or regard of the faith of the Church.
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And this is that which is mother and nurse to vice, and enemy to all good life.
And this is that which is mother and nurse to vice, and enemy to all good life.
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And that this is not the catholick faith, it shall appeare, because that faith hath not a speciall object as a mans private self,
And that this is not the catholic faith, it shall appear, Because that faith hath not a special Object as a men private self,
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or Gods speciall favour to this or that particular man (which is hopes object) but a catholick object, which is the whole first truth,
or God's special favour to this or that particular man (which is hope's Object) but a catholic Object, which is the Whole First truth,
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and every member of Gods word, as the School teacheth: This faith goeth but to the truth and esse of divine things;
and every member of God's word, as the School Teaches: This faith Goes but to the truth and esse of divine things;
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according to that of the Apostle, Heb. 11. 1. Faith is the substance of things hoped for, the evidence of things not seen.
according to that of the Apostle, Hebrew 11. 1. Faith is the substance of things hoped for, the evidence of things not seen.
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Faith gives them a subsisting and being in our minde;
Faith gives them a subsisting and being in our mind;
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and after this, Hope layes hold of them in the will and affections, and applies them to our selves; and Charity goes into them.
and After this, Hope lays hold of them in the will and affections, and Applies them to our selves; and Charity Goes into them.
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Again, the Apostle saith, He that cometh to God, must beleeve that God is, and that he is a rewarder of them that diligently seek him:
Again, the Apostle Says, He that comes to God, must believe that God is, and that he is a rewarder of them that diligently seek him:
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not a rewarder of thee and me (as if the Article of the faith were personall) but of them that diligently seek him. Here is the condition:
not a rewarder of thee and me (as if the Article of the faith were personal) but of them that diligently seek him. Here is the condition:
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If thou and I seek him diligently, then is he a rewarder of thee and me, and not otherwise:
If thou and I seek him diligently, then is he a rewarder of thee and me, and not otherwise:
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if the condition be kept, the Article is just, and the faith is stedfast.
if the condition be kept, the Article is just, and the faith is steadfast.
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Secondly, if faith be to beleeve all the parts of Gods word, then none can be absolutely sure of their salvation by faith:
Secondly, if faith be to believe all the parts of God's word, then none can be absolutely sure of their salvation by faith:
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because the threatnings against sinne (which none are without) do as much discourage us, as the promises pull us on;
Because the threatenings against sin (which none Are without) doe as much discourage us, as the promises pull us on;
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and the one must be beleeved as well as the other. Thirdly, whereas all hope of salvation depends upon the promises;
and the one must be believed as well as the other. Thirdly, whereas all hope of salvation depends upon the promises;
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there is no promise but in one part of Gods word or other hath conditions tied to it;
there is no promise but in one part of God's word or other hath conditions tied to it;
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as repentance after sinnes, keeping of Gods law, and perseverance to the end:
as Repentance After Sins, keeping of God's law, and perseverance to the end:
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from whence it follows, that none can be secure of the promises (though he have all the faith in the world) except he be sure of the conditions keeping;
from whence it follows, that none can be secure of the promises (though he have all the faith in the world) except he be sure of the conditions keeping;
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of which none can be secure, because no man is his own judge. Fourthly, if men might be saved by such a faith, or by faith onely;
of which none can be secure, Because no man is his own judge. Fourthly, if men might be saved by such a faith, or by faith only;
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then prayer to God might sleep, care of standing might stand by, and good life, which is the nearest bond of our conjunction with God, might be forborn: which God forbid.
then prayer to God might sleep, care of standing might stand by, and good life, which is the nearest bound of our conjunction with God, might be forborn: which God forbid.
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Wherefore, that we might preach the right way, and you walk the right way, we must joyn S. James justifying of works, with S. Pauls justification by faith; and then have we the two principalls of faith and good life observed, by which the hope of our salvation is confirmed and strengthened:
Wherefore, that we might preach the right Way, and you walk the right Way, we must join S. James justifying of works, with S. Paul's justification by faith; and then have we the two principals of faith and good life observed, by which the hope of our salvation is confirmed and strengthened:
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and if you would have a breviary of good life, it is to keep all the commandments of Gods law,
and if you would have a breviary of good life, it is to keep all the Commandments of God's law,
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and the Canons of the Church, as farre as we can;
and the Canonas of the Church, as Far as we can;
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it is to flie sinne, to follow vertue, to live justly, to give to every one his own, mercy to some,
it is to fly sin, to follow virtue, to live justly, to give to every one his own, mercy to Some,
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and love and charity to all; because Charity is the fulfilling of the law. Thus much for Sermons fit for Gods house.
and love and charity to all; Because Charity is the fulfilling of the law. Thus much for Sermons fit for God's house.
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Where such cannot be had, (because such are not common) there the distinct and sensible reading of the two lessons and the Churchhomilies, with Sermons heard abroad sometimes upon occasions, will supply this want:
Where such cannot be had, (Because such Are not Common) there the distinct and sensible reading of the two Lessons and the Churchhomilies, with Sermons herd abroad sometime upon occasions, will supply this want:
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and were these read as the Canon directeth, aptly, that is, by just distinctions and by a sensible reader, observing all the rules of reading, with pronuntiation fit for the matter,
and were these read as the Canon directeth, aptly, that is, by just Distinctions and by a sensible reader, observing all the rules of reading, with pronunciation fit for the matter,
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and with due attention of the hearer; the profit and edifying would be much.
and with due attention of the hearer; the profit and edifying would be much.
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Thirdly and lastly, to this office on the peoples part belongs attention and devotion, without which the former office freezeth.
Thirdly and lastly, to this office on the peoples part belongs attention and devotion, without which the former office freezeth.
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Attention is to separate our thoughts from all other things whatsoever, and to give them onely to divine doctrine and service;
Attention is to separate our thoughts from all other things whatsoever, and to give them only to divine Doctrine and service;
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according to holy Ephrems counsel, Cave nè aurum tuum aere vel plumbo misceas;
according to holy Ephrems counsel, Cave nè aurum tuum Air vel Plumb misceas;
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hoc est, Nè animam improbis & immundis cogitationibus contamines, &c. Take heed that thou mix not thy gold with brasse or lead; that is, Defile not thy soul with wicked or unclean thoughts:
hoc est, Nè animam improbis & Immundis cogitationibus contamines, etc. Take heed that thou mix not thy gold with brass or led; that is, Defile not thy soul with wicked or unclean thoughts:
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For as a virgin espoused to an husband, if she be deflowred by others, becomes execrable unto him:
For as a Virgae espoused to an husband, if she be deflowered by Others, becomes execrable unto him:
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even so the soul distracted with filthy and immodest thoughts, becomes abominable to Christ her heavenly bridegroom. even so the soul distracted with filthy and immodest thoughts, becomes abominable to christ her heavenly bridegroom.
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For these impure thoughts contaminate our attention, which gives life to that we receive into us;
For these impure thoughts contaminate our attention, which gives life to that we receive into us;
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and devotion is the soul of that which goes out of us; the one gives form to our hearing, the other perfection to our praying.
and devotion is the soul of that which Goes out of us; the one gives from to our hearing, the other perfection to our praying.
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Attention is commanded in Proverbs 5. 1. My sonne, hearken unto my wisdome, and encline thine eare unto my knowledge.
Attention is commanded in Proverbs 5. 1. My son, harken unto my Wisdom, and incline thine ear unto my knowledge.
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The enclining of the eare is attention, without which Gods word goes in at the one eare, and out at the other:
The inclining of the ear is attention, without which God's word Goes in At the one ear, and out At the other:
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Attention is the souls concurrence with the eares and mouths organs.
Attention is the Souls concurrence with the ears and mouths organs.
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What is the reason why Gods word read, and the Church-service, is to many so fruitlesse? They attend it not, they neither mark it nor respect it.
What is the reason why God's word read, and the Church-service, is to many so fruitless? They attend it not, they neither mark it nor respect it.
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Wouldest thou have God to heare thee, (saith S. Chrysostome) and thou hearest not thy self? Had we a sermon preached by angels,Wouldst thou have God to hear thee, (Says S. Chrysostom) and thou Hearst not thy self? Had we a sermon preached by Angels,
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yet if we did not mark it, what would it profit? Gods service is common, therefore it is not regarded. The sunne shines daily;
yet if we did not mark it, what would it profit? God's service is Common, Therefore it is not regarded. The sun shines daily;
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is it therefore the worse? every day we say the Lords prayer; is it therefore the weaker? No, but Vis unita fortior, Force united is stronger.
is it Therefore the Worse? every day we say the lords prayer; is it Therefore the Weaker? No, but Vis unita fortior, Force united is Stronger.
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The sunne by its often beating upon the earth makes the greater heat:
The sun by its often beating upon the earth makes the greater heat:
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so the oftener we beat upon Gods word, and repeat the Churchprayers, the more the Sonne of Gods light reflecteth upon us,
so the oftener we beatrice upon God's word, and repeat the Churchprayers, the more the Son of God's Light reflecteth upon us,
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and the more heat of devotion is stirred up in us. If God or the Church make a prayer for our use; that is slighted:
and the more heat of devotion is stirred up in us. If God or the Church make a prayer for our use; that is slighted:
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but if men make an extemporarie prayer, or frame a prayer of their own; that is extolled.
but if men make an extemporary prayer, or frame a prayer of their own; that is extolled.
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For shame let us gather our wits together, let us put a difference betwixt God and man,
For shame let us gather our wits together, let us put a difference betwixt God and man,
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and let us attend his stablished ordinance in his Church, before the rolling wits of men.
and let us attend his established Ordinance in his Church, before the rolling wits of men.
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So running is mans head, that it will stay no where.
So running is men head, that it will stay no where.
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Should the best wits in the world make a new liturgie applauded of all, yet would it not long be liked,
Should the best wits in the world make a new liturgy applauded of all, yet would it not long be liked,
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except it might roll as mens wits roll; that is, as continually to alter, as the winde bloweth and the weather changeth.
except it might roll as men's wits roll; that is, as continually to altar, as the wind blows and the weather changes.
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People now are grown so cunning, and proud in their learning, that if the preacher speaks any thing which they distast, they will fleere at it in the very house of God:
People now Are grown so cunning, and proud in their learning, that if the preacher speaks any thing which they distaste, they will fleer At it in the very house of God:
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such come not to heare with attention, but to sit judges on him;
such come not to hear with attention, but to fit judges on him;
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they come to catch something from him, as the Scribes and Pharisees came to take Christ in his doctrine.
they come to catch something from him, as the Scribes and Pharisees Come to take christ in his Doctrine.
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This is contrary to sanctified attention, and a vice to be shunned, when thou comest to Gods house:
This is contrary to sanctified attention, and a vice to be shunned, when thou Comest to God's house:
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thou must not bring a chair with thee to sit down and judge;
thou must not bring a chair with thee to fit down and judge;
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but if thou canst not presently assent to all that thou hearest, carrie it home with thee,
but if thou Canst not presently assent to all that thou Hearst, carry it home with thee,
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and, with the noble Bereans, search in Gods word whether it may not stand with it:
and, with the noble Bereans, search in God's word whither it may not stand with it:
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and further, because thou art a private man, and S. Peter teacheth that no scripture is of any private interpretation;
and further, Because thou art a private man, and S. Peter Teaches that no scripture is of any private Interpretation;
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therefore thou art not to rest in thine own sense, but thou must go further to the preachers fellows,
Therefore thou art not to rest in thine own sense, but thou must go further to the Preachers Fellows,
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and to them whose authority is prevalent in the Church, and require their judgement; because S. Paul saith, The spirits of the prophets are subject to the prophets:
and to them whose Authority is prevalent in the Church, and require their judgement; Because S. Paul Says, The spirits of the Prophets Are Subject to the Prophets:
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and if the matter be too hard for them, then thou must go to the Bishops, who are Gods high priests,
and if the matter be too hard for them, then thou must go to the Bishops, who Are God's high Priests,
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and ask of them, as we are directed in Deut. 17. Devotion, as hath been said, is the soul to prayer and the rest of Gods service,
and ask of them, as we Are directed in Deuteronomy 17. Devotion, as hath been said, is the soul to prayer and the rest of God's service,
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because it is the daughter of the mother-vertue Charitie:
Because it is the daughter of the mother-virtue Charity:
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and this is a cheerfull and free giving of our selves to Gods service, as his houshold servants.
and this is a cheerful and free giving of our selves to God's service, as his household Servants.
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Therefore this is the speciall act of religion.
Therefore this is the special act of Religion.
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And this devotion is derived à voto, from a vow, and is a frank gift and free binding of our selves unto it:
And this devotion is derived à voto, from a Voelli, and is a frank gift and free binding of our selves unto it:
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and a simile of this we have in Mephibosheth, who, when king David had awarded his lands to be divided between him and his servant Ziba, gave all from himself for Davids sake, saying, Let him take all, seeing my lord the king is come home in peace.
and a simile of this we have in Mephibosheth, who, when King David had awarded his Lands to be divided between him and his servant Ziba, gave all from himself for Davids sake, saying, Let him take all, seeing my lord the King is come home in peace.
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According to this when we consider what God hath done for us, as Mephibosheth remembred what king David had done for him;
According to this when we Consider what God hath done for us, as Mephibosheth remembered what King David had done for him;
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when we remember that he hath not onely made us, but after this redeemed and saved us when we were but dead men before him,
when we Remember that he hath not only made us, but After this redeemed and saved us when we were but dead men before him,
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as Mephibosheth and his fathers house were before king David;
as Mephibosheth and his Father's house were before King David;
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and when we remember further that in his Sonne Christ he hath taken us as his own sonnes to be at his own table:
and when we Remember further that in his Son christ he hath taken us as his own Sons to be At his own table:
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therefore now we are willing to forsake all for his sake, to let the world and Ziba take all,
Therefore now we Are willing to forsake all for his sake, to let the world and Ziba take all,
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and to give our selves wholly to his service. A second motive to this devotion, is the consideration of our own defects.
and to give our selves wholly to his service. A second motive to this devotion, is the consideration of our own defects.
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For when we finde our selves too weak to persist in this purchased grace without his speciall aid, we relinquish our own strength and providence, to betake us to his protection,
For when we find our selves too weak to persist in this purchased grace without his special aid, we relinquish our own strength and providence, to betake us to his protection,
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and so we turn to be his household servants.
and so we turn to be his household Servants.
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And because prayer is the principall mean to lay hold on Gods help, therefore herein specially our devotion in Gods house is occupied.
And Because prayer is the principal mean to lay hold on God's help, Therefore herein specially our devotion in God's house is occupied.
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And for that many, after they have made good vowes, by the worlds avocations are called off;
And for that many, After they have made good vows, by the world's avocations Are called off;
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therefore my Text tells me that this holy service must not be for a time, but for ever:
Therefore my Text tells me that this holy service must not be for a time, but for ever:
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Holinesse becometh thy house, O Lord, for ever. Holiness Becometh thy house, Oh Lord, for ever.
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God is alwaies the same, as saith the Psalmist, Thou art the same, and thy yeares fail not. The proverb is, Semper idem. Wherefore if we be not the same alwaies to him as he is to us,
God is always the same, as Says the Psalmist, Thou art the same, and thy Years fail not. The proverb is, Semper idem. Wherefore if we be not the same always to him as he is to us,
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if we fail to serve him, he will fail to save us; because he is alwaies the same, as well just, as mercifull.
if we fail to serve him, he will fail to save us; Because he is always the same, as well just, as merciful.
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S. Jude teacheth that the angels which kept not their first habitation, God hath reserved in everlasting chains to the judgement of the great day.
S. U^de Teaches that the Angels which kept not their First habitation, God hath reserved in everlasting chains to the judgement of the great day.
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Of how much more punishment shall they be worthy, which fall upon fall, and finally fall away? The angels fell but once, and were immediately cast down:
Of how much more punishment shall they be worthy, which fallen upon fallen, and finally fallen away? The Angels fell but once, and were immediately cast down:
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but loose and carelesse men fall from God twice: first in Adam, whereby we have all warning; and secondly in themselves:
but lose and careless men fallen from God twice: First in Adam, whereby we have all warning; and secondly in themselves:
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in which if without repentance they persist, then is grace contemned, and their falling from God confirmed.
in which if without Repentance they persist, then is grace contemned, and their falling from God confirmed.
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The devout Anna leadeth us a better example:
The devout Anna leads us a better Exampl:
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for she being a widow of about fourescore and foure yeares, departed not from the Temple,
for she being a widow of about fourescore and foure Years, departed not from the Temple,
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but served God with fastings and prayers night and day. She would not go out of it:but served God with Fastings and Prayers night and day. She would not go out of it:
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but many of us will seldome come at it, especially upon Saints dayes, and fasting dayes,
but many of us will seldom come At it, especially upon Saints days, and fasting days,
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when God should be served with greatest humiliation and strongest devotion; because then the Saints in heaven joyn with us.
when God should be served with greatest humiliation and Strongest devotion; Because then the Saints in heaven join with us.
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Joyn with us, will you say? how know you that? Thus, because in Wis. 3. 1. it is said, The souls of the righteous are in the hand of God: Join with us, will you say? how know you that? Thus, Because in Wis. 3. 1. it is said, The Souls of the righteous Are in the hand of God:
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but Gods hand is ever in action: therefore the souls departed must be so too.
but God's hand is ever in actium: Therefore the Souls departed must be so too.
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What are they doing? because they are of our body, which is Christs Church, they are in continuall care for us:
What Are they doing? Because they Are of our body, which is Christ Church, they Are in continual care for us:
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because S. Paul saith, that the members should have the same care one for another.
Because S. Paul Says, that the members should have the same care one for Another.
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What? is their care in action? it can be nothing but prayer for us;
What? is their care in actium? it can be nothing but prayer for us;
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because they themselves are past danger: therefore all their desires are for us.
Because they themselves Are past danger: Therefore all their Desires Are for us.
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And this is represented after some manner, by Gods ordinance towards the holy nation in getting the earthly Canaan:
And this is represented After Some manner, by God's Ordinance towards the holy Nation in getting the earthly Canaan:
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for God would not give to the two tribes and half, the land of Gilead,
for God would not give to the two tribes and half, the land of Gilead,
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but upon condition that they should aid the rest of their brethren, and go armed with them into Canaan,
but upon condition that they should aid the rest of their brothers, and go armed with them into Canaan,
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untill they were in as quiet possession as themselves. Now if the Saints in heaven, after their manner, aid us with their prayers;
until they were in as quiet possession as themselves. Now if the Saints in heaven, After their manner, aid us with their Prayers;
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shall we be so base-minded, as not to pray with them? O ingratitude, neither fit for heaven nor earth!
shall we be so base-minded, as not to pray with them? O ingratitude, neither fit for heaven nor earth!
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The Church our mother hath ordained holy-dayes to God for them, to acknowledge their pains and labours which they took for Gods glory,
The Church our mother hath ordained holy-days to God for them, to acknowledge their pains and labours which they took for God's glory,
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and our good, before they went from us: then let us upon these dayes blesse and praise God for them.
and our good, before they went from us: then let us upon these days bless and praise God for them.
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These dayes are the Saints obsequies, their feast dayes, their dayes of triumph: O let us rejoyce with them; let us reverence their memories; let us imitate their vertues;
These days Are the Saints obsequies, their feast days, their days of triumph: Oh let us rejoice with them; let us Reverence their memories; let us imitate their Virtues;
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let there be a holy necessitude between them and us; let us not be strangers.
let there be a holy necessitude between them and us; let us not be Strangers.
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We are all of the holy bloud and the bloud-royall, we are all of Christs body:
We Are all of the holy blood and the Blood royal, we Are all of Christ body:
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therefore let us joyn together, that God may be served of us the stronger. In Cathedrall and Collegiate churches, they serve God every day in the week:
Therefore let us join together, that God may be served of us the Stronger. In Cathedral and Collegiate Churches, they serve God every day in the Week:
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this is the continuall burnt-offering commanded Exod. 29. In our countrey-churches we are commanded to serve God so too, specially adding every Wednesday and every Friday the holy Letanie:
this is the continual Burnt-offering commanded Exod 29. In our country-churches we Are commanded to serve God so too, specially adding every Wednesday and every Friday the holy Letanie:
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on Wednesday, in memoriall of our Lords arraignment; and on Friday, in remembrance of his precious death.
on Wednesday, in memorial of our lords arraignment; and on Friday, in remembrance of his precious death.
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And although in our particular churches we have not the people to attend the continuall burnt-offering, in regard of secular businesse;
And although in our particular Churches we have not the people to attend the continual Burnt-offering, in regard of secular business;
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yet the priest is to do it, and for the people.
yet the priest is to do it, and for the people.
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This serveth to teach us, that though we be not alwayes in the Temple, as Anna was;
This serves to teach us, that though we be not always in the Temple, as Anna was;
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yet the Altar of our hearts should never be cold towards God, nor the fire of his love at any time go out,
yet the Altar of our hearts should never be cold towards God, nor the fire of his love At any time go out,
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but alwaies burn in prayer and meditation and holy desires, as God gave in charge by the figure, Levit. 6. 12. The fire shall ever burn upon the Altar, and never go out.
but always burn in prayer and meditation and holy Desires, as God gave in charge by the figure, Levit. 6. 12. The fire shall ever burn upon the Altar, and never go out.
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And according to this, in the new law S. Paul saith, Pray continually, or without ceasing, that is to say, upon all occasions offered:
And according to this, in the new law S. Paul Says, Pray continually, or without ceasing, that is to say, upon all occasions offered:
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and again, Praying alwayes with all prayer and supplication in the spirit. In the old law were two principall sacrifices; Juge sacrificium, & holocaustum;
and again, Praying always with all prayer and supplication in the Spirit. In the old law were two principal Sacrifices; Juge Sacrificium, & Holocaust;
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the continuall burnt-offering, and the whole burnt-offering.
the continual Burnt-offering, and the Whole Burnt-offering.
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The whole burnt-offering teacheth, that, seeing God saveth us not in parts or halves, but in whole,
The Whole Burnt-offering Teaches, that, seeing God Saveth us not in parts or halves, but in Whole,
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therefore we should serve him also in whole, with all that we have, with soul, body, and goods.
Therefore we should serve him also in Whole, with all that we have, with soul, body, and goods.
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The continuall burnt-offering preacheth to us, that, whereas God is good unto us not at spirts and whiles,
The continual Burnt-offering Preacheth to us, that, whereas God is good unto us not At spirts and while,
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but perpetually, therefore we should at all times be for him;
but perpetually, Therefore we should At all times be for him;
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continually in habit, and as often as we can in action; in the morning, in the evening, at midnight, and at noon-day:
continually in habit, and as often as we can in actium; in the morning, in the evening, At midnight, and At noonday:
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and this the Prophet David comprehendeth in the compleat number of seven, Psal. 119. 164. Seven times a day do I praise thee, because of thy righteous judgements.
and this the Prophet David comprehendeth in the complete number of seven, Psalm 119. 164. Seven times a day do I praise thee, Because of thy righteous Judgments.
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To conclude, thus our Church by the continuall service daily hath brought religion into a practise among us;
To conclude, thus our Church by the continual service daily hath brought Religion into a practice among us;
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but our Solisermonists and Solifidians do what they can to dissipate it:
but our Solisermonists and Solifidians do what they can to dissipate it:
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for, so they may have a sermon or two on the Lords day, or other, they take no thought for the weekly service, nor other good works;
for, so they may have a sermon or two on the lords day, or other, they take no Thought for the weekly service, nor other good works;
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because faith, falsly so called, onely supplieth all to these fruitlesse men.
Because faith, falsely so called, only supplieth all to these fruitless men.
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Holinesse becomeeth thy house, O LORD, for ever.
Holiness becomeeth thy house, Oh LORD, for ever.
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HAving shewed the holinesse that becometh Gods house, now I must lay out the unholinesse which unbeseemeth it;
HAving showed the holiness that Becometh God's house, now I must lay out the unholiness which unbeseemeth it;
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because things contrarie cannot stand together, comelinesse with uncomelinesse will not agree.
Because things contrary cannot stand together, comeliness with uncomeliness will not agree.
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The first kinde of unholinesse is a contrarie preparation, to come to this house in vain glory & ostentation, in that manner ordinarily which S. Hierome renders of their goings into Gods house, whom the Prophet Amos pronounceth a wo against;
The First kind of unholiness is a contrary preparation, to come to this house in vain glory & ostentation, in that manner ordinarily which S. Jerome renders of their goings into God's house, whom the Prophet Amos pronounceth a woe against;
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namely, qui pompaticè ingrediuntur domum Israel, who come in hither with stiffe necks, proud gates, and unhumbled bodies;
namely, qui pompaticè ingrediuntur domum Israel, who come in hither with stiff necks, proud gates, and unhumbled bodies;
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& in gradiendo videntur quasi NONLATINALPHABET, — I veluti NONLATINALPHABET, as Clemens Alexandrinus hath it, and seem to march as if they would exactly measure out the earth by their mincing, & in gradiendo videntur quasi, — I Veluti, as Clemens Alexandrian hath it, and seem to march as if they would exactly measure out the earth by their mincing,
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or else leade some pompous train upon the stage. or Else lead Some pompous train upon the stage.
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Our Prophet saith, Holinesse becometh this house: but these take more care for braverie, the newest fashions,
Our Prophet Says, Holiness Becometh this house: but these take more care for bravery, the Newest fashions,
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and the finest attires that can be bought for money; for here we are lookt upon.
and the Finest attires that can be bought for money; for Here we Are looked upon.
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We should come hither to serve God: but these come to shew themselves.
We should come hither to serve God: but these come to show themselves.
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Knowest thou whose house this is? knowest thou before whom thou comest hither? is he not thy Maker? Shall we then come before our Maker onely in our own making? Shall we present our selves to his Majestie in our own majestie? No, let us come hither with humilitie, in the most modest manner that may be.
Knowest thou whose house this is? Knowest thou before whom thou Comest hither? is he not thy Maker? Shall we then come before our Maker only in our own making? Shall we present our selves to his Majesty in our own majesty? No, let us come hither with humility, in the most modest manner that may be.
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It is holinesse, lowlinesse, the souls beautie, that Gods eies are delighted in.
It is holiness, lowliness, the Souls beauty, that God's eyes Are delighted in.
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The Prophet Isaiah saith, The high looks of man shall be humbled, and the loftinesse of men shall be abased,
The Prophet Isaiah Says, The high looks of man shall be humbled, and the loftiness of men shall be abased,
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and the Lord onely shall be exalted in that day. This house is Gods house, and this day is Gods day;and the Lord only shall be exalted in that day. This house is God's house, and this day is God's day;
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here therefore let us exalt him, and humble our selves. Keep thy braverie rather for fairs and markets;
Here Therefore let us exalt him, and humble our selves. Keep thy bravery rather for fairs and Markets;
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save thy new fashions and sumptuous dressings for great mens houses.
save thy new fashions and sumptuous dressings for great men's houses.
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Thus saith our Saviour, They which wear soft clothing are in kings houses. Then suit the world with the world, and Gods house with holinesse.
Thus Says our Saviour, They which wear soft clothing Are in Kings houses. Then suit the world with the world, and God's house with holiness.
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I am not so cynicall as to take from men and women their distinctions;
I am not so cynical as to take from men and women their Distinctions;
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that we should not know the mistresse from the maid, nor the maid from the mistresse. This the angels dislike;
that we should not know the mistress from the maid, nor the maid from the mistress. This the Angels dislike;
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for they keep their order one above another.
for they keep their order one above Another.
c-acp pns32 vvb po32 n1 crd p-acp n-jn.
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Under them we see again how God hath not clothed the flowers alike, but hath given more beautie to some, and sweeter smell to others.
Under them we see again how God hath not clothed the flowers alike, but hath given more beauty to Some, and Sweeten smell to Others.
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So let us keep our sorts and orders, let us not make our selves better then we are;
So let us keep our sorts and order, let us not make our selves better then we Are;
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and when we are in our best and richest, let us be in our own eyes lowliest, especially when we come before God. This is comely.
and when we Are in our best and Richest, let us be in our own eyes lowliest, especially when we come before God. This is comely.
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The second kinde of uncomelinesse, is that of men in this house, who, when Gods Minister is not in place,
The second kind of uncomeliness, is that of men in this house, who, when God's Minister is not in place,
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and sometime when he is in place, in stead of prayer and meditation, in stead of turning the leaves of their book, turn face to face,
and sometime when he is in place, in stead of prayer and meditation, in stead of turning the leaves of their book, turn face to face,
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and confabulate one with another, as if they were in a faire or market.
and confabulate one with Another, as if they were in a fair or market.
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This is like to the tables of the money-changers, and the seats of the dove-sellers, which Christ in his time threw out of the Temple.
This is like to the tables of the money-changers, and the seats of the dove-sellers, which christ in his time threw out of the Temple.
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Neighbours, I am not here to flatter you, nor so mean as to fear you;
Neighbours, I am not Here to flatter you, nor so mean as to Fear you;
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I am Gods Minister, to tell you of your faults, and to speak for God and his house.
I am God's Minister, to tell you of your Faults, and to speak for God and his house.
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Let these things be amended, they are neither holy nor comely. S. Chrysostome in his 36 homily upon the 1. Corinth.
Let these things be amended, they Are neither holy nor comely. S. Chrysostom in his 36 homily upon the 1. Corinth.
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saith, It is not lawfull in the Church to speak to our neighbour; he means about secular businesse.
Says, It is not lawful in the Church to speak to our neighbour; he means about secular business.
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His words are emphaticall, and therefore I will cite them at large.
His words Are emphatical, and Therefore I will Cite them At large.
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NONLATINALPHABET. It is not lawfull to speak unto a neighbour, or take acquaintance of an old friend in the Church, as elsewhere;
. It is not lawful to speak unto a neighbour, or take acquaintance of an old friend in the Church, as elsewhere;
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but these things are to be done out of it, and that for very good reason:
but these things Are to be done out of it, and that for very good reason:
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(14) part (DIV2)
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for the Church is not a barbours or apothecaries shop, neither a place to plead in;
for the Church is not a barbours or apothecaries shop, neither a place to plead in;
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but a place of angels and archangels, the palace of God, yea, heaven it self. but a place of Angels and Archangels, the palace of God, yea, heaven it self.
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Therefore it is most fit that the best manners and respects possible should be maintained in it.
Therefore it is most fit that the best manners and respects possible should be maintained in it.
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Thirdly, as men profane Gods house at their coming in, so they serve it before their going out. Two,
Thirdly, as men profane God's house At their coming in, so they serve it before their going out. Two,
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or three, or more will sit talking still upon their own matters, as though Gods house were now changed,
or three, or more will fit talking still upon their own matters, as though God's house were now changed,
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and things set apart for his service may as well serve our private busines. This common talk is fitter for other places, then for the King of heavens palace.
and things Set apart for his service may as well serve our private business. This Common talk is fitter for other places, then for the King of heavens palace.
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As we fanne the darnell from the wheat, so we must winnow all profane speeches out of the house of prayer.
As we fan the darnel from the wheat, so we must winnow all profane Speeches out of the house of prayer.
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You will say, Our speeches are not profane.
You will say, Our Speeches Are not profane.
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Then know you what profanenesse is? Is it any thing but what is common in respect of things sacred? as S. Peter expresseth it, Acts 10. 14. Lord, I have never eaten any thing which is common or unclean.
Then know you what profaneness is? Is it any thing but what is Common in respect of things sacred? as S. Peter Expresses it, Acts 10. 14. Lord, I have never eaten any thing which is Common or unclean.
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And thus Esau is called NONLATINALPHABET, Heb. 12. 16. a profane person, one that was for any thing.
And thus Esau is called, Hebrew 12. 16. a profane person, one that was for any thing.
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I speak not against an orderly conference without brawling, in parleying about the good of Gods house, about the good of the Parish,
I speak not against an orderly conference without brawling, in parleying about the good of God's house, about the good of the Parish,
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or for the poore, and such like actions of piety and devotion: for these are warranted 1. Cor. 16. 2. I speak onely against unnecessarie confabulations:
or for the poor, and such like actions of piety and devotion: for these Are warranted 1. Cor. 16. 2. I speak only against unnecessary confabulations:
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and for common matters, they are fittest for common places. Fourthly, as some profane Gods house with their common talk;
and for Common matters, they Are Fittest for Common places. Fourthly, as Some profane God's house with their Common talk;
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so some profane it by their going forth with their hats on their heads, as though when Gods service is done,
so Some profane it by their going forth with their hats on their Heads, as though when God's service is done,
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then Gods house is no more Gods house. Such think that Gods house is like to our common houses:
then God's house is no more God's house. Such think that God's house is like to our Common houses:
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Therefore if they come either before or after service, they think no more reverence is to be shewed.
Therefore if they come either before or After service, they think no more Reverence is to be showed.
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Yet still it is Gods house, and he never is out of it; and therefore still to be respected.
Yet still it is God's house, and he never is out of it; and Therefore still to be respected.
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604
Fifthly, Gods house is profaned by such as sit in time of divine prayer. For both prayer, and praising God, is a speaking to him.
Fifthly, God's house is profaned by such as fit in time of divine prayer. For both prayer, and praising God, is a speaking to him.
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Now it is unmannerly to speak to God upon our seats in a publick assembly. If we speak to a king or noble man, either we kneel, or stand up.
Now it is unmannerly to speak to God upon our seats in a public assembly. If we speak to a King or noble man, either we kneel, or stand up.
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But many have I seen either sitting in time of prayer, or lying along very unseemly.
But many have I seen either sitting in time of prayer, or lying along very unseemly.
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This is not holinesse, but unmannerly rudenesse.
This is not holiness, but unmannerly rudeness.
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Sixthly, when servants are upon their knees in prayer, if their masters or dames come in after, they will leave their service to God, to stand up to them;
Sixthly, when Servants Are upon their knees in prayer, if their Masters or dams come in After, they will leave their service to God, to stand up to them;
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as if they should say, Stay God, till my master and mistris be in their seats,
as if they should say, Stay God, till my master and mistress be in their seats,
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and then I will attend on thee again, & go forward with thy Minister. Is not this to preferre the creature before the Creatour? fie on these manners!
and then I will attend on thee again, & go forward with thy Minister. Is not this to prefer the creature before the Creator? fie on these manners!
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This is not thy masters house, but Gods house.
This is not thy Masters house, but God's house.
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Reverence thy master at home & abroad, and reverence thy Maker here, & out of his service thou mayst reverence thy master here too.
reverence thy master At home & abroad, and Reverence thy Maker Here, & out of his service thou Mayest Reverence thy master Here too.
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613
But the principall end of this house is, not for humane civility, but for divine service.
But the principal end of this house is, not for humane civility, but for divine service.
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614
Thy master himself comes hither to serve God, as well as thou;
Thy master himself comes hither to serve God, as well as thou;
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and this must ever be thy rule, That when Gods duty and mans come together in competition, thou must leave all, father and mother, master and mistris, to wait upon God;
and this must ever be thy Rule, That when God's duty and men come together in competition, thou must leave all, father and mother, master and mistress, to wait upon God;
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though thou have a commandment for the one, as well as for the other.
though thou have a Commandment for the one, as well as for the other.
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Thus did Levi, as we reade in Deut. 33. 9. Who said to his father and mother, I have not seen him;
Thus did Levi, as we read in Deuteronomy 33. 9. Who said to his father and mother, I have not seen him;
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neither did he acknowledge his brethren, nor knew his own children. So must we do too:neither did he acknowledge his brothers, nor knew his own children. So must we do too:
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in Gods service we must neither see father nor mother, brother nor sister, master nor mistris,
in God's service we must neither see father nor mother, brother nor sister, master nor mistress,
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nor our own selves neither, how great soever we be, to divert or hinder us from it.
nor our own selves neither, how great soever we be, to divert or hinder us from it.
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Seventhly, Gods house is profaned by wandring eyes, in gazing about to see what others do,
Seventhly, God's house is profaned by wandering eyes, in gazing about to see what Others do,
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and who hath the newest fashion: and when they see any thing which they dislike, they make sport at it:
and who hath the Newest fashion: and when they see any thing which they dislike, they make sport At it:
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while they look after such things, they lose God. Eo tempore nugas obgannire in aurem vicini, eorum est, qui non credunt illîc adesse Christum:
while they look After such things, they loose God. Eo tempore Nugas obgannire in Ear vicini, Their est, qui non credunt illîc Adesse Christ:
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huc illùs circumferre vagos oculos, amentium est: existimes enim te frustra Templum adiisse, nisi indè melior discesseris puriórque; As Erasmus hath it.huc illùs circumferre vagos Eyes, amentium est: existimes enim te frustra Templum adiisse, nisi indè melior discesseris puriórque; As Erasmus hath it.
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It is their fashion that think Christ is not in his Temple in presence, to tattle toyes in the eares of their neighbours: It is their fashion that think christ is not in his Temple in presence, to tattle toys in the ears of their neighbours:
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but then to roll wandering eyes to and again, is the part of mad men:
but then to roll wandering eyes to and again, is the part of mad men:
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for know certainly, that thou comest to Gods house in vain, if thou departest not from it better and more pure in soul then thou camest. for know Certainly, that thou Comest to God's house in vain, if thou departest not from it better and more pure in soul then thou camest.
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Therefore the Turks, though they be heathen men, yet herein they be our betters, as report goeth of them.
Therefore the Turks, though they be heathen men, yet herein they be our betters, as report Goes of them.
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For so do they attend their service, that if by chance they do but scratch their heads, they think all their former devotion to be lost.
For so do they attend their service, that if by chance they do but scratch their Heads, they think all their former devotion to be lost.
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But what do our lighter women, and maidens in this place? Among many other misdemeanours this is one,
But what do our lighter women, and maidens in this place? Among many other misdemeanours this is one,
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when the weather is hotter then ordinary, they never leave fanning of winde with their napkins on their faces.
when the weather is hotter then ordinary, they never leave fanning of wind with their napkins on their faces.
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Our men do not so, though they be as hot of nature. This is womens delicacy, unfit for Gods service.
Our men do not so, though they be as hight of nature. This is women's delicacy, unfit for God's service.
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Greater rudenes is committed by the unmarried at the holy ordinance of Matrimonie.
Greater rudeness is committed by the unmarried At the holy Ordinance of Matrimony.
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In the beginning when the banes are published, what a smiling is there? For this the parties contracting forbear to come to Gods house till the asking be out.
In the beginning when the banes Are published, what a smiling is there? For this the parties contracting forbear to come to God's house till the asking be out.
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But in the end of the solemnity, after the conjunction, as though they were not in Gods house but in the Brides chamber, they fall a rifling the Bride, in pulling off garters and shoe-tyings:
But in the end of the solemnity, After the conjunction, as though they were not in God's house but in the Brides chamber, they fallen a rifling the Bride, in pulling off garters and shoe-tyings:
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Is not this a shame to be suffered in this most holy and modest place? O whither would rudenesse run, if it might be permitted!
Is not this a shame to be suffered in this most holy and modest place? O whither would rudeness run, if it might be permitted!
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Further, Gods house is abused by them which bring hither hawks and dogs, which is faulted in our Church-homilie,
Further, God's house is abused by them which bring hither hawks and Dogs, which is faulted in our Church-homilie,
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and whereby peoples mindes are diverted from their devotions.
and whereby peoples minds Are diverted from their devotions.
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If our Saviour Christ, as a good sonne, was so zealous of his Fathers honour in his house, that he made a whip of cords, to drive those that sold doves, sheep,
If our Saviour christ, as a good son, was so zealous of his Father's honour in his house, that he made a whip of cords, to drive those that sold Dove, sheep,
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and oxen, things which were all offerable in sacrifice;
and oxen, things which were all offerable in sacrifice;
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will he not now with whips of scorpions drive out those who bring hither, either unclean creatures, as dogs;
will he not now with whips of scorpions drive out those who bring hither, either unclean creatures, as Dogs;
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or things meerly devoted to pleasure, as hawks, and the like, into his Temple? Gods service is so great, that it ought not by any thing to be interrupted:
or things merely devoted to pleasure, as hawks, and the like, into his Temple? God's service is so great, that it ought not by any thing to be interrupted:
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did we see but a glimmering of Gods glorie and greatnesse, we would throw all away to attend him.
did we see but a glimmering of God's glory and greatness, we would throw all away to attend him.
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To him we cannot come too single, nor too separate from things worldly. As Gods house is consecrate, so nothing ought to come into it, but things consecrated.
To him we cannot come too single, nor too separate from things worldly. As God's house is consecrate, so nothing ought to come into it, but things consecrated.
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If thou cavill with me, and say, that thy apparell and thy book are not consecrated, without which none come hither;
If thou cavil with me, and say, that thy apparel and thy book Are not consecrated, without which none come hither;
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I answer, that thy apparell is sacred by thy person in Baptisme consecrated, and thy book (if it be divine) by the Church-bible:
I answer, that thy apparel is sacred by thy person in Baptism consecrated, and thy book (if it be divine) by the Bible:
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for which cause when the followers of the worthy young king Edward laid a bible for him in a house in London, to tread on, to look out at a window to see a sight;
for which cause when the followers of the worthy young King Edward laid a Bible for him in a house in London, to tread on, to look out At a window to see a sighed;
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he took it up and kist it, and laid it in its former room. Lastly, all these abuses shall be shut up with such as sleep in Gods house.
he took it up and kissed it, and laid it in its former room. Lastly, all these Abuses shall be shut up with such as sleep in God's house.
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Besides the contempt of God, sleep is to all holy duties an extinction. They which use it, make an idol of this place, and banish Gods service;
Beside the contempt of God, sleep is to all holy duties an extinction. They which use it, make an idol of this place, and banish God's service;
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they can neither do themselves good, nor good toward God. In the Acts we reade, that S. Paul preached till midnight: here was great diligence:
they can neither do themselves good, nor good towards God. In the Acts we read, that S. Paul preached till midnight: Here was great diligence:
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when people sleep at midday, is not this great negligence? Eutychus in Gods service sleeping at midnight, was taken up dead:
when people sleep At midday, is not this great negligence? Eutychus in God's service sleeping At midnight, was taken up dead:
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in what state of sinne then stand they, that sleep thus at midday? is not their service at that time dead? is not sleep the image of death? To amend this fault, such as cannot attend God sitting, let them rise up and serve him standing.
in what state of sin then stand they, that sleep thus At midday? is not their service At that time dead? is not sleep the image of death? To amend this fault, such as cannot attend God sitting, let them rise up and serve him standing.
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Baals priests lanced themselves to serve an idol; and shall not we stirre up our selves to serve the living God?
Baal's Priests lanced themselves to serve an idol; and shall not we stir up our selves to serve the living God?
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Now, brethren, having shewed you the beautie of Gods house, what is fit for it,
Now, brothers, having showed you the beauty of God's house, what is fit for it,
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and what unfit, one thing I request in lieu of my labour, and for Christs sake I beg it, That you would follow the directions of it.
and what unfit, one thing I request in lieu of my labour, and for Christ sake I beg it, That you would follow the directions of it.
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Trin-uni Deo, qui velle dedit & perficere, omnis sit laus, honor, & adoratio in secula. Amen.
Trin-uni God, qui velle dedit & perficere, omnis sit laus, honour, & Adoratio in secula. Amen.
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The ten Preachers, OR A SERMON Preferring holy Charitie before Faith, Hope, & Knowledge. 1. COR. 8. 1. Knowledge puffeth up, but Charitie edifieth.
The ten Preachers, OR A SERMON Preferring holy Charity before Faith, Hope, & Knowledge. 1. COR. 8. 1. Knowledge Puffeth up, but Charity Edifieth.
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THere were a sort of Christians in the Apostles time, which would not consort with their fellows,
THere were a sort of Christians in the Apostles time, which would not consort with their Fellows,
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because they understood more then they did.
Because they understood more then they did.
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They would eat meat in the idols temples with the idolaters, because they had learned that an idol was nothing,
They would eat meat in the Idols Temples with the Idolaters, Because they had learned that an idol was nothing,
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and that all the creatures of God were good:
and that all the creatures of God were good:
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the other which knew lesse, durst not, because they had neither warrant for it, nor president.
the other which knew less, durst not, Because they had neither warrant for it, nor president.
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The like difference is at this day among our professours. One sort will not sociate with the rest of their neighbours in the house of God,
The like difference is At this day among our professors. One sort will not sociate with the rest of their neighbours in the house of God,
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because they have not every day a sermon to teach them more knowledge.
Because they have not every day a sermon to teach them more knowledge.
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Both these the Apostle here reproveth, in saying, Knowledge puffeth up; that is to say, makes men proud: but Charitie edifieth.
Both these the Apostle Here Reproveth, in saying, Knowledge Puffeth up; that is to say, makes men proud: but Charity Edifieth.
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What the Apostle hath here put down in the generall, I will proceed to prove in the particulars.
What the Apostle hath Here put down in the general, I will proceed to prove in the particulars.
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And to begin with the pride of knowledge;
And to begin with the pride of knowledge;
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In the creation God made his angels exceeding bright and glorious in understanding, and then propounded to them his Sonne to be their governour, to direct them in his service, according to that Heb. 1. 6. Let all the angels of God worship him:
In the creation God made his Angels exceeding bright and glorious in understanding, and then propounded to them his Son to be their governor, to Direct them in his service, according to that Hebrew 1. 6. Let all the Angels of God worship him:
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as if it were said, Let them follow his direction.
as if it were said, Let them follow his direction.
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But they, seeing themselves made in such perfection of knowledge, were so lifted up in pride, that they refused a directour,
But they, seeing themselves made in such perfection of knowledge, were so lifted up in pride, that they refused a director,
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and would serve him after their own understanding; for which their pride, they were thrown down from heaven to hell.
and would serve him After their own understanding; for which their pride, they were thrown down from heaven to hell.
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After this, the angels perceiving that the pride of their knowledge had thrown them down, they set upon Adam and Eve, perswading them also to break their order in eating of the tree of knowledge.
After this, the Angels perceiving that the pride of their knowledge had thrown them down, they Set upon Adam and Eve, persuading them also to break their order in eating of the tree of knowledge.
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The serpent-angel told them, that if they would eat of this tree, they should be as Gods, knowing good and evil.
The serpent-angel told them, that if they would eat of this tree, they should be as God's, knowing good and evil.
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This conceit of knowledge did so puffe them up too, that they broke Gods commandment, and were ipso facto thrown out of Paradise.
This conceit of knowledge did so puff them up too, that they broke God's Commandment, and were ipso facto thrown out of Paradise.
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After this, when man was ejected out of Paradise, so politick and proud grew they, that they would make a tower to clamber up to heaven,
After this, when man was ejected out of Paradise, so politic and proud grew they, that they would make a tower to clamber up to heaven,
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and to defend themselves against Gods providence:
and to defend themselves against God's providence:
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God seeing their pride, confounded their devices, by changing their language, and then they were dispersed all the earth over, like straying herds.
God seeing their pride, confounded their devices, by changing their language, and then they were dispersed all the earth over, like straying herds.
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The like pride hath now adayes puft up our Puritanes, that being but very ignorant people,
The like pride hath now adays puffed up our Puritanes, that being but very ignorant people,
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yet they will not be content to be accounted men of any mean knowledge, or be satisfied with any setled estate;
yet they will not be content to be accounted men of any mean knowledge, or be satisfied with any settled estate;
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but they will run from church to church, from preacher to preacher, and from one opinion to another,
but they will run from Church to Church, from preacher to preacher, and from one opinion to Another,
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untill they have lost and confounded themselves in the tower and Babel of their own fancies.
until they have lost and confounded themselves in the tower and Babel of their own fancies.
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Knowledge puffeth up, saith the Apostle; and when a man is at the highest, then he falls lowest.Knowledge Puffeth up, Says the Apostle; and when a man is At the highest, then he falls lowest.
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Knowledge threw the angels out of heaven to hell; knowledge threw Adam and Eve out of an earthly Paradise into a wildernesse of miseries;
Knowledge threw the Angels out of heaven to hell; knowledge threw Adam and Eve out of an earthly Paradise into a Wilderness of misery's;
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and wittie policie cast mighty Nimrod, with all mankinde, out of the citie, to seek straw and stubble with the children of Israel all the world over.
and witty policy cast mighty Nimrod, with all mankind, out of the City, to seek straw and stubble with the children of Israel all the world over.
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But, saith the Puritane, We have no sermons, we are without a preacher, we shall perish for want of knowledge.
But, Says the Puritan, We have no Sermons, we Are without a preacher, we shall perish for want of knowledge.
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I answer, It is not knowledge that shall save:
I answer, It is not knowledge that shall save:
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because then all they that know the will of God, and the mysteries of life, must needs be saved.
Because then all they that know the will of God, and the Mysteres of life, must needs be saved.
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But so they shall not, because our Saviour saith, He that knows his masters will, and doth it not, shall be beaten with many stripes:
But so they shall not, Because our Saviour Says, He that knows his Masters will, and does it not, shall be beaten with many stripes:
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and S. Paul saith, The hearers of the law are not righteous before God, but the doers of the law shall be justified.
and S. Paul Says, The hearers of the law Are not righteous before God, but the doers of the law shall be justified.
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Then knowledge without charitie saveth not, but increaseth punishment, and puffeth up.
Then knowledge without charity Saveth not, but increases punishment, and Puffeth up.
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Besides, if knowledge were able to save, then the devils might be saved, because they know more then the best minister in the land.
Beside, if knowledge were able to save, then the Devils might be saved, Because they know more then the best minister in the land.
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And whereas thou standest upon much knowledge, (for we will yeeld thee that which is sufficient) I say more unto thee, that one may be saved without any knowledge at all.
And whereas thou Standest upon much knowledge, (for we will yield thee that which is sufficient) I say more unto thee, that one may be saved without any knowledge At all.
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Know you what you say? yes:
Know you what you say? yes:
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the childe of three moneths old, when by Gods providence it departeth, what knowledge hath that of salvation? yet the Church in all ages hath taught, that such shall go to the kingdome of heaven:
the child of three months old, when by God's providence it departeth, what knowledge hath that of salvation? yet the Church in all ages hath taught, that such shall go to the Kingdom of heaven:
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and what should let? it is without originall sinne, because that is washt away in Baptisme;
and what should let? it is without original sin, Because that is washed away in Baptism;
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and actuall sinne it never committed any, by reason it wanted the use of free-will.
and actual sin it never committed any, by reason it wanted the use of freewill.
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Besides, the infant after Baptisme is within the covenant, and united to God by his grace;
Beside, the infant After Baptism is within the Covenant, and united to God by his grace;
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and God cannot denie either his grace or his covenant.
and God cannot deny either his grace or his Covenant.
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Now if the poore infant shall be saved without any knowledge at all, why then shouldest thou think that thou canst not be saved with mean knowledge fit for thy estate? But thou wilt say, The infant is not suffered to live to the means of knowledge,
Now if the poor infant shall be saved without any knowledge At all, why then Shouldst thou think that thou Canst not be saved with mean knowledge fit for thy estate? But thou wilt say, The infant is not suffered to live to the means of knowledge,
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and therefore he is excused for the want of it.
and Therefore he is excused for the want of it.
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Then what sayest thou to the men and women which want the gifts of understanding, whom some call fools, some innocents, who know not the right hand from the left,
Then what Sayest thou to the men and women which want the Gifts of understanding, whom Some call Fools, Some Innocents, who know not the right hand from the left,
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or whether there be a heaven or a hell? what, shall these be damned which want the knowledge that thou hast? where dwells thy charitie? I will not beleeve thy knowledge, because that makes thee proud;
or whither there be a heaven or a hell? what, shall these be damned which want the knowledge that thou hast? where dwells thy charity? I will not believe thy knowledge, Because that makes thee proud;
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and the proud will condemne all save themselves. The School Tenet is, Amentes, furiosi, & infantes non peccant;
and the proud will condemn all save themselves. The School Tenet is, Amentes, furiosi, & Infants non peccant;
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that is, Fools, mad-men, and children sinne not. Therefore mad-men, though they kill a man, are not put to death for it.
that is, Fools, madmen, and children sin not. Therefore madmen, though they kill a man, Are not put to death for it.
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Again, the Church hath ever taught, that all they that are within the covenant, are in the state of grace, untill they fall away:
Again, the Church hath ever taught, that all they that Are within the Covenant, Are in the state of grace, until they fallen away:
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but these Christian innocents cannot fall away, because they cannot sinne; and they cannot sinne, because they want knowledge and freewill.
but these Christian Innocents cannot fallen away, Because they cannot sin; and they cannot sin, Because they want knowledge and freewill.
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And my charitie teacheth me to hope, that as the Saviour of the world at his first coming had mercie on the Gentiles, who before lived without faith,
And my charity Teaches me to hope, that as the Saviour of the world At his First coming had mercy on the Gentiles, who before lived without faith,
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and without God in the world; so at his second coming he likewise will shew favour to these want-wits and weakwits,
and without God in the world; so At his second coming he likewise will show favour to these want-wits and weakwits,
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and then open the windows of their understanding to see God face to face; because they are within the covenant, and are baptized Christians.
and then open the windows of their understanding to see God face to face; Because they Are within the Covenant, and Are baptised Christians.
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But to return to thy former challenge, We have no sermons, we want a preacher, we shall die in our sinnes, we know not what to do.
But to return to thy former challenge, We have no Sermons, we want a preacher, we shall die in our Sins, we know not what to do.
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The Lord open thy eyes as he opened the eyes of Elisha his servant in the 6 chapter of the 2 book of Kings,
The Lord open thy eyes as he opened the eyes of Elisha his servant in the 6 chapter of the 2 book of Kings,
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and then thou shalt see a multitude of preachers. First, all Gods creatures are thy preachers, and daily teach thee.
and then thou shalt see a multitude of Preachers. First, all God's creatures Are thy Preachers, and daily teach thee.
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And to prove this, turn to the 19 Psalm. 1, 2, 3. The heavens declare the glory of God,
And to prove this, turn to the 19 Psalm. 1, 2, 3. The heavens declare the glory of God,
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and the firmament sheweth his handie work. One day telleth another, and one night certifieth another.
and the firmament shows his handy work. One day Telleth Another, and one night certifieth Another.
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There is neither speech nor language, but their voices are heard among them. There is neither speech nor language, but their voices Are herd among them.
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Again, turn to the 12 of Job, 7, 8. and there he will bid thee ask the beasts, and they shall teach thee;
Again, turn to the 12 of Job, 7, 8. and there he will bid thee ask the beasts, and they shall teach thee;
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and the fowls of heaven, and they shall tell thee: Or speak to the earth, and it shall shew thee;
and the fowls of heaven, and they shall tell thee: Or speak to the earth, and it shall show thee;
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or the fishes of the sea, and they shall declare unto thee. or the Fish of the sea, and they shall declare unto thee.
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When thou travellest abroad, and seest a good piece of ground, a good cow, or a good horse, thou wilt say, I would my neighbour would sell me these for reasonable money.
When thou travelest abroad, and See a good piece of ground, a good cow, or a good horse, thou wilt say, I would my neighbour would fell me these for reasonable money.
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Canst thou see the goodnesse of the creature in these, and not see the goodnesse of the Creatour? Canst thou learn in these books what is good for thy bodie,
Canst thou see the Goodness of the creature in these, and not see the Goodness of the Creator? Canst thou Learn in these books what is good for thy body,
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and not learn what is good for thy soul? Open thy eyes wider, and then thou shalt see that there could be no goodnesse in the creature, except God had made it;
and not Learn what is good for thy soul? Open thy eyes wider, and then thou shalt see that there could be no Goodness in the creature, except God had made it;
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and that if the effect be good, then the cause of this good must needs be infinitely more good;
and that if the Effect be good, then the cause of this good must needs be infinitely more good;
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and therefore he above all things is to be sought of us.
and Therefore he above all things is to be sought of us.
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And this is so cleare a lesson, that except a man will shut his eyes, he must see it and understand it;
And this is so clear a Lesson, that except a man will shut his eyes, he must see it and understand it;
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because the Apostle saith, Rom. 1. 19, 20. That which may be known of God, is manifest in them.
Because the Apostle Says, Rom. 1. 19, 20. That which may be known of God, is manifest in them.
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For the invisible things of him, that is, his eternall power and Godhead, are seen by the creation of the world, being considered in his works, that they should be without excuse. For the invisible things of him, that is, his Eternal power and Godhead, Are seen by the creation of the world, being considered in his works, that they should be without excuse.
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And these preachers are of S. Paul acknowledged for preachers, in the 10 chapter following, and the 18 vers.
And these Preachers Are of S. Paul acknowledged for Preachers, in the 10 chapter following, and the 18 vers.
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having relation to the 14 verse.
having Relation to the 14 verse.
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Have they not heard? no doubt their sound went into all the earth, and their words unto the ends of the world. Have they not herd? no doubt their found went into all the earth, and their words unto the ends of the world.
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Secondly, Gods Word is thy preacher: And this is proved by the book of Solomon called Ecclesiastes;
Secondly, God's Word is thy preacher: And this is proved by the book of Solomon called Ecclesiastes;
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for that book, as the learned know, signifieth a preacher. Again, turn to Acts 15. 21. and there the holy Ghost will tell thee, that Moses was preached every day in the Synagogues,
for that book, as the learned know, signifies a preacher. Again, turn to Acts 15. 21. and there the holy Ghost will tell thee, that Moses was preached every day in the Synagogues,
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while his words were read unto them. If thou saist, that Gods scriptures are too high for thy capacitie;
while his words were read unto them. If thou Sayest, that God's Scriptures Are too high for thy capacity;
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then what sayest thou to the 19 Psalm.
then what Sayest thou to the 19 Psalm.
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vers. 7. which teacheth, that the testimony of the Lord giveth wisdome to the simple? And art thou so simple to think, that when God gave his scriptures to the Church, he gave them so darkly, that men might not understand them? then he might as well not have given them.
vers. 7. which Teaches, that the testimony of the Lord gives Wisdom to the simple? And art thou so simple to think, that when God gave his Scriptures to the Church, he gave them so darkly, that men might not understand them? then he might as well not have given them.
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Thou wilt object that of the Eunuch in Acts 8. 30, 31. where when Philip asked the Eunuch,
Thou wilt Object that of the Eunuch in Acts 8. 30, 31. where when Philip asked the Eunuch,
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whether he understood what he read, he answered, How can I, except I had a guide? And I answer thee again, that there is a great difference between the Eunuch and thee,
whither he understood what he read, he answered, How can I, except I had a guide? And I answer thee again, that there is a great difference between the Eunuch and thee,
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and this place of scripture which he read, and the places of scripture which to thee are propounded:
and this place of scripture which he read, and the places of scripture which to thee Are propounded:
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for he was out of the Church, which is the house of light, and thou art in it.
for he was out of the Church, which is the house of Light, and thou art in it.
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Again, that scripture was to him a mysterie, but to thee it is no mysterie.
Again, that scripture was to him a mystery, but to thee it is no mystery.
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For in Isaiah no name is exprest, but it is read, He was led as a sheep to the slaughter:
For in Isaiah no name is expressed, but it is read, He was led as a sheep to the slaughter:
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but what he this was, the articles of our faith expresse to the simplest, that it was Jesus Christ the Messias of the world, who was delivered by the Jews to Pontius Pilate, to be slain for our redemption:
but what he this was, the Articles of our faith express to the simplest, that it was jesus christ the Messias of the world, who was Delivered by the jews to Pontius Pilate, to be slave for our redemption:
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and therefore this excuse of darknesse is utterly taken from thee, because the Gospel is the blazing of the Law,
and Therefore this excuse of darkness is utterly taken from thee, Because the Gospel is the blazing of the Law,
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and there is nothing so dark in one place, but in some other it is so bright that the very bleareied may see it.
and there is nothing so dark in one place, but in Some other it is so bright that the very bleareied may see it.
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Therefore Fulgentius saith, In verbo Dei abundat quod perfectus comedat, abundat etiam quod parvulus sugat: Ibi est enim simul & lacteus potus, quo tenera fidelium nutriatur infantia;
Therefore Fulgentius Says, In verbo Dei abundat quod perfectus comedat, abundat etiam quod Parvulus sugat: There est enim simul & Lacteus Potus, quo tenera Fidelium nutriatur infancy;
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& solidus cibus, quo robusta perfectorum juventus spiritalia sanctae virtutis accipiat incrementa.
& solidus cibus, quo robusta perfectorum juventus spiritalia sanctae virtue Accept incrementa.
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In the word of God aboundeth that which the perfect man may eat, and that which the little one may suck:
In the word of God Aboundeth that which the perfect man may eat, and that which the little one may suck:
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For there is both drink of milk, whereby the tender infancy of the faithfull may be nourished;
For there is both drink of milk, whereby the tender infancy of the faithful may be nourished;
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and solid meat, whereby the strong youth of the perfect may receive the spirituall increase of holy vertue. and solid meat, whereby the strong youth of the perfect may receive the spiritual increase of holy virtue.
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Thirdly, Gods holy Sacraments are our preachers, while by visible and sensible signes they teach us what we are to beleeve;
Thirdly, God's holy Sacraments Are our Preachers, while by visible and sensible Signs they teach us what we Are to believe;
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for which they are of the learned called visibilia verba, words visible.
for which they Are of the learned called visibilia verba, words visible.
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Therefore when we see the water in Baptisme, this bringeth to our remembrance the water and bloud which came out of our Saviours side:
Therefore when we see the water in Baptism, this brings to our remembrance the water and blood which Come out of our Saviors side:
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and when we see the bread and wine, this preacheth to us, that his bodie was broken,
and when we see the bred and wine, this Preacheth to us, that his body was broken,
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and his bloud shed for our sinnes, as the water signifieth the washing away of our transgressions.
and his blood shed for our Sins, as the water signifies the washing away of our transgressions.
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And these Sacraments do that for us that all the preachers of the land cannot do.
And these Sacraments do that for us that all the Preachers of the land cannot do.
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For they by their words can but onely teach us, and enlighten our understanding;
For they by their words can but only teach us, and enlighten our understanding;
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but these preachers the Sacraments, besides the light which they give to our understanding, infuse, through Christs power and effectuall ordinance, grace into our souls,
but these Preachers the Sacraments, beside the Light which they give to our understanding, infuse, through Christ power and effectual Ordinance, grace into our Souls,
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and make us acceptable before God.
and make us acceptable before God.
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Yea, so effectually do they this, that they can never want grace after, who rightly receive them,
Yea, so effectually do they this, that they can never want grace After, who rightly receive them,
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and preserve the vertue of them.
and preserve the virtue of them.
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Therefore our Lord said to the woman in John 4. 14. Whosoever shall drink of the water that I shall give him, shall never be more athirst:
Therefore our Lord said to the woman in John 4. 14. Whosoever shall drink of the water that I shall give him, shall never be more athirst:
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but the water that I shall give him, shall be in him a well of water springing up into eternall life. but the water that I shall give him, shall be in him a well of water springing up into Eternal life.
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This water is that grace which is bestowed upon us in Baptisme, which after the Eunuch had received,
This water is that grace which is bestowed upon us in Baptism, which After the Eunuch had received,
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as we reade in Acts 8. 39. he went away rejoycing: and we reade not that he heard any more sermons, or received any other Sacraments;
as we read in Acts 8. 39. he went away rejoicing: and we read not that he herd any more Sermons, or received any other Sacraments;
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for his well of water, which he carried away with him into a farre heathen countrey, was sufficient for him.
for his well of water, which he carried away with him into a Far heathen country, was sufficient for him.
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But oh the lamentation of our times!
But o the lamentation of our times!
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Who shall make our people to beleeve, that Christs Sacraments bestow grace? they say they signifie onely,
Who shall make our people to believe, that Christ Sacraments bestow grace? they say they signify only,
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and that faith cometh by hearing onely:
and that faith comes by hearing only:
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yet when they have heard what they can, and beleeve what they will, they shall never be saved without the grace of the Sacraments, at least in desire.
yet when they have herd what they can, and believe what they will, they shall never be saved without the grace of the Sacraments, At least in desire.
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I can shew you of some that are saved without the hearing of the word preached; our baptized infants:
I can show you of Some that Are saved without the hearing of the word preached; our baptised Infants:
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but I can shew you of none saved ordinarily without the Sacraments, in regard of our Saviours exception in John 3. 5. Except a man be born of water and of the Spirit, he cannot enter into the kingdome of God.
but I can show you of none saved ordinarily without the Sacraments, in regard of our Saviors exception in John 3. 5. Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God.
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Therefore the men which shut up all in the preaching of the word, evacuate Christs Sacraments,
Therefore the men which shut up all in the preaching of the word, evacuate Christ Sacraments,
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and do they know not what:
and do they know not what:
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for preaching is but a preparation for the Sacraments, and there the principall grace lies hid.
for preaching is but a preparation for the Sacraments, and there the principal grace lies hid.
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For this cause our Saviour said to his Apostles, Matth. 28. 19. Go teach all nations, baptizing them in the name of the Father,
For this cause our Saviour said to his Apostles, Matthew 28. 19. Go teach all Nations, baptizing them in the name of the Father,
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and of the Sonne, and of the holy Ghost. and of the Son, and of the holy Ghost.
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For people must first be taught that God bestoweth grace in the Sacraments, or els they will not receive them.
For people must First be taught that God bestoweth grace in the Sacraments, or Else they will not receive them.
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And the principall Sacrament is Baptisme, because that onely bestoweth new life, and the rest strengthen and preserve it.
And the principal Sacrament is Baptism, Because that only bestoweth new life, and the rest strengthen and preserve it.
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Fourthly, printed sermons are thy preachers.
Fourthly, printed Sermons Are thy Preachers.
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For assoon as there is any rare sermon preached, by and by it is put to print,
For As soon as there is any rare sermon preached, by and by it is put to print,
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and from the presse it is disperst all the land over.
and from the press it is dispersed all the land over.
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There is scarce a house in any town, but one or other in it by reading can repeat it to thee.
There is scarce a house in any town, but one or other in it by reading can repeat it to thee.
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Then how shouldest thou starve for want of preaching, when the best preachers in the land, such as thou never sawest,
Then how Shouldst thou starve for want of preaching, when the best Preachers in the land, such as thou never Sawest,
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nor they thee, yet by this means continually preach unto thee? Fifthly, Gods Spirit is thy preacher.
nor they thee, yet by this means continually preach unto thee? Fifthly, God's Spirit is thy preacher.
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And to prove this, see 1 John 2. 27. where it is written, But that anointing which ye have received of him, dwelleth in you:
And to prove this, see 1 John 2. 27. where it is written, But that anointing which you have received of him, dwells in you:
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and ye need not that any teach you:
and you need not that any teach you:
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but, as the same anointing teacheth you of all things, &c. This anointing is nothing els but Gods Spirit and grace bestowed upon Christians in their Baptisme.but, as the same anointing Teaches you of all things, etc. This anointing is nothing Else but God's Spirit and grace bestowed upon Christians in their Baptism.
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And of this Spirit and grace speaketh S. Paul, 1. Cor. 2. 10. God hath revealed them to us by his Spirit:
And of this Spirit and grace speaks S. Paul, 1. Cor. 2. 10. God hath revealed them to us by his Spirit:
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for the Spirit searcheth all things, yea the deep things of God. for the Spirit Searches all things, yea the deep things of God.
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Then if Gods word be true, the Spirit of grace which he hath given to his children, is another of thy preachers.
Then if God's word be true, the Spirit of grace which he hath given to his children, is Another of thy Preachers.
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Sixthly, thy conscience is thy preacher.
Sixthly, thy conscience is thy preacher.
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For assoon as thou hast done any thing amisse, or left any thing undone that ought to be done, that will by and by tell thee of it.
For As soon as thou hast done any thing amiss, or left any thing undone that ought to be done, that will by and by tell thee of it.
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Thus Adam and Eves conscience, when they had eaten of the forbidden fruit, preached unto them, that they had offended God;
Thus Adam and Eves conscience, when they had eaten of the forbidden fruit, preached unto them, that they had offended God;
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and therefore they hid themselves, and made them breeches of fig-leaves.
and Therefore they hid themselves, and made them breeches of Fig leaves.
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Who told thee, said God, that thou wast naked? oh his conscience, the first preacher, had made a sermon unto him.Who told thee, said God, that thou wast naked? o his conscience, the First preacher, had made a sermon unto him.
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So again, when David had cut off but a lap of Sauls garment privily, his heart smote him for it,
So again, when David had Cut off but a lap of Saul's garment privily, his heart smote him for it,
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and told him that he had wronged the Lords anointed. And again, when he had numbred the people, his heart touched him for it.
and told him that he had wronged the lords anointed. And again, when he had numbered the people, his heart touched him for it.
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Thus every mans conscience is his tutour, to teach and govern him, not onely after, but before he hath done amisse.
Thus every men conscience is his tutor, to teach and govern him, not only After, but before he hath done amiss.
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Wouldest thou be thus dealt withall, will it say? Thou mayst bribe thy preacher with a gift,
Wouldst thou be thus dealt withal, will it say? Thou Mayest bribe thy preacher with a gift,
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and thou mayst stop the mouth of the parish-priest with a good tithe:
and thou Mayest stop the Mouth of the parish-priest with a good tithe:
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but nothing will stop the mouth of thy conscience, that is a continuall preacher within thee.
but nothing will stop the Mouth of thy conscience, that is a continual preacher within thee.
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And of this preacher the prophet Isaiah saith further in his 30 chapter, vers. 21. And thine eares shall heare a word behinde thee, saying, This is the way, walk ye in it,
And of this preacher the Prophet Isaiah Says further in his 30 chapter, vers. 21. And thine ears shall hear a word behind thee, saying, This is the Way, walk you in it,
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when thou turnest to the right hand, and when thou turnest to the left. This word behinde thee, is the word of thy conscience;when thou Turnest to the right hand, and when thou Turnest to the left. This word behind thee, is the word of thy conscience;
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thou canst turn thy self no way but that will speak unto thee.
thou Canst turn thy self no Way but that will speak unto thee.
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If thou goest on thy left hand when thou shouldest go on thy right, it will call to thee and tell thee, Thou art out of thy way:
If thou goest on thy left hand when thou Shouldst go on thy right, it will call to thee and tell thee, Thou art out of thy Way:
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and when thou art in the way, if thou goest too much to the right hand or too much to the left, it will say to thee with the Preacher in the book of the Preacher, Be not thou just overmuch,
and when thou art in the Way, if thou goest too much to the right hand or too much to the left, it will say to thee with the Preacher in the book of the Preacher, Be not thou just overmuch,
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neither make thy self over-wise, play not the hypocrite nor the proud fellow: for vertue is ever in the midst. neither make thy self overwise, play not the hypocrite nor the proud fellow: for virtue is ever in the midst.
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But how comes thy conscience to preach thus to thee? from the law that is written in thine heart by the finger of Gods own hand,
But how comes thy conscience to preach thus to thee? from the law that is written in thine heart by the finger of God's own hand,
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as S. Paul teacheth, Rom. 2. 15. Which shew the effect of the law written in their hearts, their conscience bearing witnesse,
as S. Paul Teaches, Rom. 2. 15. Which show the Effect of the law written in their hearts, their conscience bearing witness,
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and their thoughts accusing one another, or excusing. If thou dost ill, thy conscience will preach nothing to thee but the Law & judgement;and their thoughts accusing one Another, or excusing. If thou dost ill, thy conscience will preach nothing to thee but the Law & judgement;
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but if thou dost well, then nothing but the Gospel and mercie; then thy conscience will be to thee a continuall feast, as Solomon saith.
but if thou dost well, then nothing but the Gospel and mercy; then thy conscience will be to thee a continual feast, as Solomon Says.
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Besides, thy conscience hath another law to inform thee, and this is the new covenant of the Gospel, spoken of Jer. 31. 33, 34. This shall be the covenant that I will make with the house of Israel,
Beside, thy conscience hath Another law to inform thee, and this is the new Covenant of the Gospel, spoken of Jer. 31. 33, 34. This shall be the Covenant that I will make with the house of Israel,
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After those dayes, saith the Lord, I will put my law in their inward parts,
After those days, Says the Lord, I will put my law in their inward parts,
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and write it in their hearts, and I will be their God, and they shall be my people.
and write it in their hearts, and I will be their God, and they shall be my people.
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And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord:
And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord:
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for they shall all know me, from the least to the greatest, saith the Lord. for they shall all know me, from the least to the greatest, Says the Lord.
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Is this word of God true? then how canst thou complain for want of teaching,
Is this word of God true? then how Canst thou complain for want of teaching,
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except thou wilt make Gods word a liar? And here you shall further understand, that there be two kindes of teaching;
except thou wilt make God's word a liar? And Here you shall further understand, that there be two Kinds of teaching;
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the one outward, the other inward: The outward is that which comes from the mouth of man;
the one outward, the other inward: The outward is that which comes from the Mouth of man;
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the inward is that which comes from the mouth of the conscience.
the inward is that which comes from the Mouth of the conscience.
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And this inward teaching, because it is next to the heart, worketh farre more strongly upon it then the outward doth.
And this inward teaching, Because it is next to the heart, works Far more strongly upon it then the outward does.
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When men had more of this inward teaching, and lesse of the outward, then was there farre better living;
When men had more of this inward teaching, and less of the outward, then was there Far better living;
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for then they lived alwayes in fear of offending:
for then they lived always in Fear of offending:
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and assoon as they had done any thing amisse, their conscience by and by gave them a nip and a memento for it.
and As soon as they had done any thing amiss, their conscience by and by gave them a nip and a memento for it.
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Then they confessed their sinnes to God and their Minister, for spirituall comfort and counsell;
Then they confessed their Sins to God and their Minister, for spiritual Comfort and counsel;
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then they endeavoured to make the best temporall satisfaction they could, by almes, prayer, and fasting,
then they endeavoured to make the best temporal satisfaction they could, by alms, prayer, and fasting,
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and other good works of humiliation: but now outward teaching, being not rightly understood, hath beaten away this.
and other good works of humiliation: but now outward teaching, being not rightly understood, hath beaten away this.
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Faith onely justifieth, saith the vulgar preacher.
Faith only Justifieth, Says the Vulgar preacher.
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Then, saith the Solifidian and loose liver, what need I care how I live? no sinne can hurt me so long as I beleeve.
Then, Says the Solifidian and lose liver, what need I care how I live? no sin can hurt me so long as I believe.
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Thy preacher and thou are both in an errour; because Gods word no where teacheth this, but the contrary.
Thy preacher and thou Are both in an error; Because God's word no where Teaches this, but the contrary.
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Ye see, saith S. James, how a man is justified by works, and not by faith onely. You see, Says S. James, how a man is justified by works, and not by faith only.
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Thou wilt say, The Fathers taught this doctrine, and our own Church too. But how, and in what sense? to shut out works before faith be come,
Thou wilt say, The Father's taught this Doctrine, and our own Church too. But how, and in what sense? to shut out works before faith be come,
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and to acknowledge faith to be the onely beginning in the preparations of our justification:
and to acknowledge faith to be the only beginning in the preparations of our justification:
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but our young preachers and hearers shut up all in faith onely, and stay at the beginning;
but our young Preachers and hearers shut up all in faith only, and stay At the beginning;
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and thus, verbo tenus, they prove but half-Christians. Thine own conscience will preach better to thee;
and thus, verbo tenus, they prove but half-Christians. Thine own conscience will preach better to thee;
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for that will exclude no vertue, and admit no vice.
for that will exclude no virtue, and admit no vice.
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And as for thee which art an hearer, though thy principles be good, yet thy apprehension cannot well digest them,
And as for thee which art an hearer, though thy principles be good, yet thy apprehension cannot well digest them,
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because they be somewhat above thy reach.
Because they be somewhat above thy reach.
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Therefore the Church in all ages hath provided, that the common people should be content with the common faith, as S. Paul calleth it, Titus 1. 4. and that deep mysteries should be reserved for the learned, who have their wits exercised to discern both good and evil.
Therefore the Church in all ages hath provided, that the Common people should be content with the Common faith, as S. Paul calls it, Titus 1. 4. and that deep Mysteres should be reserved for the learned, who have their wits exercised to discern both good and evil.
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Seventhly, good life and conversation of Christians is thy preacher, by which very heathens may be wonne and converted to God.
Seventhly, good life and Conversation of Christians is thy preacher, by which very Heathens may be won and converted to God.
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But you will say, How prove you that? Turn to 1. Pet. 3. 1. where you shall finde it thus written, Let wives be subject to their husbands, that even they which obey not the word, may without the word be wonne by the conversation of the wives,
But you will say, How prove you that? Turn to 1. Pet. 3. 1. where you shall find it thus written, Let wives be Subject to their Husbands, that even they which obey not the word, may without the word be won by the Conversation of the wives,
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while they behold your pure conversation coupled with fear. Here see the force of this preaching;while they behold your pure Conversation coupled with Fear. Here see the force of this preaching;
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when the preaching of the word cannot prevail, then men may be wonne by good conversation without the word preached:
when the preaching of the word cannot prevail, then men may be won by good Conversation without the word preached:
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while they behold your pure conversation coupled with fear. Good life, my brethren, is better then a good sermon:while they behold your pure Conversation coupled with Fear. Good life, my brothers, is better then a good sermon:
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for that with many goes in at one eare, and out at the other;
for that with many Goes in At one ear, and out At the other;
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but a good life is a sermon in print, it is alwaies before thee to behold,
but a good life is a sermon in print, it is always before thee to behold,
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and it makes deep penetration, when it speaks in almesdeeds or benefits. This I confirm to you by examples of instance.
and it makes deep penetration, when it speaks in almsdeeds or benefits. This I confirm to you by Examples of instance.
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In the second book of Eusebius his Ecclesiasticall Historie and the 9 chapter, we reade, that when he which drew S. James before the tribunall, saw that he would suffer martyrdome willingly, he was therewith so moved, that he confessed himself to be a Christian,
In the second book of Eusebius his Ecclesiastical History and the 9 chapter, we read, that when he which drew S. James before the tribunal, saw that he would suffer martyrdom willingly, he was therewith so moved, that he confessed himself to be a Christian,
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& so was beheaded together with him, after S. James had forgiven him at his request, and kissed him. His words are these;
& so was beheaded together with him, After S. James had forgiven him At his request, and kissed him. His words Are these;
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NONLATINALPHABET. Likewise this sermon of good life and conversation had so wonne Ruth to the true religion, that when her mother in law Naomi was to return from the heathen countrey of Moab, her two daughters in law, Ruth and Orpah, bearing her companie in the way, at last Naomi spake thus unto them, Turn again my daughters, for there is no more hope of husbands for you by me.
. Likewise this sermon of good life and Conversation had so won Ruth to the true Religion, that when her mother in law Naomi was to return from the heathen country of Moab, her two daughters in law, Ruth and Orpah, bearing her company in the Way, At last Naomi spoke thus unto them, Turn again my daughters, for there is no more hope of Husbands for you by me.
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Then Ruth thus replied, Intreat me not to leave thee: for whither thou goest, I will go;
Then Ruth thus replied, Entreat me not to leave thee: for whither thou goest, I will go;
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and where thou dwellest, I will dwell: thy people shall be my people, and thy God shall be my God:
and where thou dwellest, I will dwell: thy people shall be my people, and thy God shall be my God:
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Where thou diest, will I die, and there will I be buried:
Where thou Dies, will I die, and there will I be buried:
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the Lord do so to me, and more also, if ought but death part thee and me. the Lord do so to me, and more also, if ought but death part thee and me.
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Now if the life and conversation of simple women and illiterate, be of such vertue to winne and turn people to God;
Now if the life and Conversation of simple women and illiterate, be of such virtue to win and turn people to God;
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then shall the good life of thy Minister be nothing worth, against whom thou canst prove nothing? Some parishes (as men say) have good preachers, but bad livers;
then shall the good life of thy Minister be nothing worth, against whom thou Canst prove nothing? some Parishes (as men say) have good Preachers, but bad livers;
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and some have mean preachers, or readers, but good livers: which of these are best? I say, The good liver is the best preacher.
and Some have mean Preachers, or Readers, but good livers: which of these Are best? I say, The good liver is the best preacher.
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For the bad liver, as fast as he buildeth with one hand, pulls down again with the other:
For the bad liver, as fast as he builds with one hand, pulls down again with the other:
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but the good-living Minister, what he buildeth by his reading of Gods word, prayer, and administring of the Sacraments, pulls not down again,
but the good-living Minister, what he builds by his reading of God's word, prayer, and administering of the Sacraments, pulls not down again,
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but upholds all with his good life; and therefore he is farre the best preacher. The one builds in shew, the other in substance.
but upholds all with his good life; and Therefore he is Far the best preacher. The one builds in show, the other in substance.
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This S. Hierome upon the 22 Psalme confirmeth; Ille plus didicit, qui plus facit, &c. He hath learned most, that doth most.
This S. Jerome upon the 22 Psalm confirmeth; Isle plus Didicat, qui plus facit, etc. He hath learned most, that does most.
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If (saith he) that which thou hast learned I do, my works do more hold the scriptures,
If (Says he) that which thou hast learned I do, my works do more hold the Scriptures,
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then thy sermon which makes a vain sound. Eighthly, parents are preachers to their children and servants.then thy sermon which makes a vain found. Eighthly, Parents Are Preachers to their children and Servants.
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The first world for more then two thousand yeares together, untill the giving of the Law, had no other preachers.
The First world for more then two thousand Years together, until the giving of the Law, had no other Preachers.
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Then every private mans house was a church;
Then every private men house was a Church;
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as it is in the epistle to Philemon, vers. 2. And to the church in thy house.
as it is in the epistle to Philemon, vers. 2. And to the Church in thy house.
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And according to this God said of Abraham, Shall I hide from Abraham that thing which I do? — For I know that he will command his sonnes and his houshold after him, that they keep the way of the Lord, to do righteousnesse and judgement.
And according to this God said of Abraham, Shall I hide from Abraham that thing which I do? — For I know that he will command his Sons and his household After him, that they keep the Way of the Lord, to do righteousness and judgement.
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And this kinde of preaching was commanded by God in the Law, Deut. 6. 7. And thou shalt rehearse them continually to thy children.
And this kind of preaching was commanded by God in the Law, Deuteronomy 6. 7. And thou shalt rehearse them continually to thy children.
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And Solomon, Prov. 1. 8. thus beginneth his sermon to his sonne Roboam, My sonne, heare thy fathers instruction,
And Solomon, Curae 1. 8. thus begins his sermon to his son Rehoboam, My son, hear thy Father's instruction,
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and forsake not thy mothers teaching. and forsake not thy mother's teaching.
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For as the mothers milk is more nourishing to the infant, then the milk of strangers:
For as the mother's milk is more nourishing to the infant, then the milk of Strangers:
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so the instruction of parents is more acceptable to youth, then the teaching of the learned.
so the instruction of Parents is more acceptable to youth, then the teaching of the learned.
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My father and mother were the first that converted me to God, by their example and teaching.
My father and mother were the First that converted me to God, by their Exampl and teaching.
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And this kinde of preaching was not onely before the Law, and after the Law;
And this kind of preaching was not only before the Law, and After the Law;
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but it is continued also in the Gospel, as we reade Ephes. 6. 4. Ye fathers, provoke not your children to wrath:
but it is continued also in the Gospel, as we read Ephesians 6. 4. You Father's, provoke not your children to wrath:
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but bring them up in the nurture and admonition of the Lord. but bring them up in the nurture and admonition of the Lord.
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And this kinde of preaching is so needfull, that the Church hath derived it from the naturall parents to the spirituall parents, (who are Gods Ministers) in catechizing of youth.
And this kind of preaching is so needful, that the Church hath derived it from the natural Parents to the spiritual Parents, (who Are God's Ministers) in catechizing of youth.
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And this kinde of preaching, as the most ancient and effectuall, is so highly commended of King James before all other, that in his second direction to the Archbishop of Canterburie, he giveth this charge, That those preachers be most encouraged and approved of, who spend the afternoon exercises in examining children in their Catechisme,
And this kind of preaching, as the most ancient and effectual, is so highly commended of King James before all other, that in his second direction to the Archbishop of Canterbury, he gives this charge, That those Preachers be most encouraged and approved of, who spend the afternoon exercises in examining children in their Catechism,
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and in expounding the severall heads thereof;
and in expounding the several Heads thereof;
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which (saith he) is the most ancient and laudable custome of teaching in the Church of England. which (Says he) is the most ancient and laudable custom of teaching in the Church of England.
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But how is this regarded? Preaching hath preacht away catechizing, and the new preaching hath beat out the old.
But how is this regarded? Preaching hath preached away catechizing, and the new preaching hath beatrice out the old.
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Now adayes every mans own wit is best, though it be the greenest and youngest. A ninth kinde of preachers are thy Christian neighbours:
Now adays every men own wit is best, though it be the Greenest and youngest. A ninth kind of Preachers Are thy Christian neighbours:
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for they have not gone so long to church & to sermons, but they have learned something to speak of the knowledge of God and his laws,
for they have not gone so long to Church & to Sermons, but they have learned something to speak of the knowledge of God and his laws,
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& in the way of good living.
& in the Way of good living.
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And this duty S. Paul requireth of all in Coloss. 3. 16. Let the word of Christ dwell in you plentifully in all wisdome, teaching and admonishing one another.
And this duty S. Paul requires of all in Coloss. 3. 16. Let the word of christ dwell in you plentifully in all Wisdom, teaching and admonishing one Another.
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And thus sometime one neighbour admonisheth another of his faults, sometime ancient kindred instruct their younger in the fear of the Lord,
And thus sometime one neighbour Admonisheth Another of his Faults, sometime ancient kindred instruct their younger in the Fear of the Lord,
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and sometime servants give good advice to their masters and dames, as the servants of Naaman the Syrian did:
and sometime Servants give good Advice to their Masters and dams, as the Servants of Naaman the Syrian did:
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The maidservant perswaded her mistris, that her lord should go to the prophet in Samaria;
The maidservant persuaded her mistress, that her lord should go to the Prophet in Samaria;
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and when that her lord was at a stand, his men-servants gave him this good counsell,
and when that her lord was At a stand, his manservants gave him this good counsel,
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as we reade in 2. Kings 5. 13. Father, if the prophet had commanded thee a great thing, wouldest thou not have done it? how much rather then,
as we read in 2. Kings 5. 13. Father, if the Prophet had commanded thee a great thing, Wouldst thou not have done it? how much rather then,
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when he saith to thee, Wash and be clean? when he Says to thee, Wash and be clean?
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Tenthly, Gods Minister is thy preacher, and the divine Service in the Church-book is his sermon.
Tenthly, God's Minister is thy preacher, and the divine Service in the Church book is his sermon.
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In this service and in this sermon is contained whatsoever is necessary to salvation. But you will say, How prove you that? I say, thus:
In this service and in this sermon is contained whatsoever is necessary to salvation. But you will say, How prove you that? I say, thus:
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Whatsoever is necessary to salvation, is contained in these foure points; in true faith, in good life, in prayer, and grace.
Whatsoever is necessary to salvation, is contained in these foure points; in true faith, in good life, in prayer, and grace.
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True faith is contained in the three Creeds, of the Apostles, of Nice, and of Athanasius;
True faith is contained in the three Creeds, of the Apostles, of Nicaenae, and of Athanasius;
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the two latter being the exposition of the former. Good life is expressed in the ten commandments;
the two latter being the exposition of the former. Good life is expressed in the ten Commandments;
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Prayer in the Lords prayer, the Letanie, and the rest; and grace in the Sacraments. You will say, We plain people cannot understand these without some to explain them.
Prayer in the lords prayer, the Letanie, and the rest; and grace in the Sacraments. You will say, We plain people cannot understand these without Some to explain them.
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I answer, Canst thou tell me of one man that can make them more plain to thee by his words,
I answer, Canst thou tell me of one man that can make them more plain to thee by his words,
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then God himself and his blessed Apostles have done by their words? But thou wilt say further, that thou hast need of some bodie to stirre them up unto thee.
then God himself and his blessed Apostles have done by their words? But thou wilt say further, that thou hast need of Some body to stir them up unto thee.
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Hast thou not thy Minister to do this for thee every Sunday and holiday in catechizing? But thou likest not of this,
Hast thou not thy Minister to do this for thee every Sunday and holiday in catechizing? But thou likest not of this,
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because it is not a sermon.
Because it is not a sermon.
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How provest thou that? Because it is not spoken out of the pulpit, nor delivered out of a text.
How Provest thou that? Because it is not spoken out of the pulpit, nor Delivered out of a text.
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I reply, Are not the articles of the faith, the Lords prayer, and the Sacraments exprest in scripture? are not these texts? But they are not delivered out of the pulpit.
I reply, are not the Articles of the faith, the lords prayer, and the Sacraments expressed in scripture? Are not these texts? But they Are not Delivered out of the pulpit.
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If the pulpit make a sermon, then where dost thou reade that Christ and his Apostles at any time made sermons? Didst thou ever reade of a pulpit in the scripture? But tell me, thou man all for sermons, what is a sermon? is it not a speech of God and heavenly things? and then is not the divine service this? But thou wilt shift out further and say, This is not after the manner of our preachers, who make divisions, answer objections, lay open the scope of the text,
If the pulpit make a sermon, then where dost thou read that christ and his Apostles At any time made Sermons? Didst thou ever read of a pulpit in the scripture? But tell me, thou man all for Sermons, what is a sermon? is it not a speech of God and heavenly things? and then is not the divine service this? But thou wilt shift out further and say, This is not After the manner of our Preachers, who make divisions, answer objections, lay open the scope of the text,
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and amplifie it by divers theses and uses to the purpose.
and amplify it by diverse theses and uses to the purpose.
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Then what sayest thou to the Churchsermons, which, for the more honour, from the Greek tongue are called Homilies? are not these framed just after the manner of your preachers? I but thou wilt say, These are dead sermons, because they are onely read;
Then what Sayest thou to the Churchsermons, which, for the more honour, from the Greek tongue Are called Homilies? Are not these framed just After the manner of your Preachers? I but thou wilt say, These Are dead Sermons, Because they Are only read;
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in which reading there is little or no life.
in which reading there is little or no life.
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Then why hath the Church made them? why hath the Church commanded them to be read? would the Church have mens souls to be fed with dead things? But tell me, what difference is there between a sermon read,
Then why hath the Church made them? why hath the Church commanded them to be read? would the Church have men's Souls to be fed with dead things? But tell me, what difference is there between a sermon read,
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& the same sermon spoken by memorie and by heart? there is the same pronunciation, the same sense, the same invention.
& the same sermon spoken by memory and by heart? there is the same pronunciation, the same sense, the same invention.
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But I will prove to thee out of Gods word, (if thou wilt beleeve Gods word) that the very reading of it is preaching,
But I will prove to thee out of God's word, (if thou wilt believe God's word) that the very reading of it is preaching,
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and not onely preaching, but lively and working preaching, working upon mens souls to grace and goodnesse.
and not only preaching, but lively and working preaching, working upon men's Souls to grace and Goodness.
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And that Gods word read unto us is preaching, you shall finde it expressed in Acts 15. 21. where it is thus written, For Moses of old time hath in every citie them that preach him, seeing he is read in the synagogues every sabbath-day.
And that God's word read unto us is preaching, you shall find it expressed in Acts 15. 21. where it is thus written, For Moses of old time hath in every City them that preach him, seeing he is read in the Synagogues every Sabbath day.
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Where the reason why Moses, that is to say, the Law of Moses, was preached every sabbath to the Jews, is rendred to be this,
Where the reason why Moses, that is to say, the Law of Moses, was preached every Sabbath to the jews, is rendered to be this,
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Because it was every sabbathday read unto them.
Because it was every Sabbath day read unto them.
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Next, that this reading is no dead preaching, but lively and working, see 2. Kings 22. 10, 11, and 19 verses.
Next, that this reading is no dead preaching, but lively and working, see 2. Kings 22. 10, 11, and 19 Verses.
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There you shall finde, that the bare reading of the Law by Shaphan the Chancellour did so work upon good king Josiah, that he rent his clothes,
There you shall find, that the bore reading of the Law by Shaphan the Chancellor did so work upon good King Josiah, that he rend his clothes,
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and wept, and his heart melted before the Lord.
and wept, and his heart melted before the Lord.
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Secondly, the bare reading of the roll from Jeremies mouth, caused the people to fast and pray,
Secondly, the bore reading of the roll from Jeremies Mouth, caused the people to fast and pray,
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and fear, and to return from their evil way, as you may reade in Jeremie 36. Thirdly, the bare reading of Baruchs book made the governour, the kings sonne,
and Fear, and to return from their evil Way, as you may read in Jeremiah 36. Thirdly, the bore reading of Baruchs book made the governor, the Kings son,
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and all the people to weep, fast and pray, and fear, and to return from their evil way,
and all the people to weep, fast and pray, and Fear, and to return from their evil Way,
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as you may reade in the first chapter of that book.
as you may read in the First chapter of that book.
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Whose preaching can work better effects? Fourthly, by Gods word written and read, faith is procured,
Whose preaching can work better effects? Fourthly, by God's word written and read, faith is procured,
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as you may reade in John 20. 31. These things are written, that ye may beleeve that Jesus is that Christ the Sonne of God,
as you may read in John 20. 31. These things Are written, that you may believe that jesus is that christ the Son of God,
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and that in beleeving ye might have life through his name. and that in believing you might have life through his name.
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If men may have life eternall by reading holy writing•, then what wretches are they which seek to discredit this!
If men may have life Eternal by reading holy writing•, then what wretches Are they which seek to discredit this!
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Again, this is proved from Christs command in John 5. 39. Search the scriptures, (that is to say, Study them by your reading) for they are they which testifie of me. From all which I conclude, that they which deny reading of the scriptures to be a lively and effectuall kinde of preaching,
Again, this is proved from Christ command in John 5. 39. Search the Scriptures, (that is to say, Study them by your reading) for they Are they which testify of me. From all which I conclude, that they which deny reading of the Scriptures to be a lively and effectual kind of preaching,
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and disable it from begetting faith and other spirituall vertues, make Jeremiah a false prophet, Baruch a false historian, the second book of Kings false scripture, John a false apostle,
and disable it from begetting faith and other spiritual Virtues, make Jeremiah a false Prophet, baruch a false historian, the second book of Kings false scripture, John a false apostle,
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and our Saviour a false Christ: for all these affirm it.
and our Saviour a false christ: for all these affirm it.
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Further, if there be no life in reading, then what is in the Psalmes which are sung in the church to Gods praise? for they are not preached:
Further, if there be no life in reading, then what is in the Psalms which Are sung in the Church to God's praise? for they Are not preached:
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is there no edifying in them neither? then why doth the Apostle say, Coloss. 3. 16. Teaching and admonishing your own selves in psalmes,
is there no edifying in them neither? then why does the Apostle say, Coloss. 3. 16. Teaching and admonishing your own selves in psalms,
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and hymnes, and spirituall songs, singing with grace in your hearts to the Lord? But to come nearer to thee;and Hymns, and spiritual songs, singing with grace in your hearts to the Lord? But to come nearer to thee;
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when our commissioners of justice under the King send their warrants to our cities and villages,
when our commissioners of Justice under the King send their warrants to our cities and villages,
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and they are read to thee by our under-officers, dost thou not understand them? dost thou not prepare thy self to perform them? Now canst thou understand & beleeve the warrants of men when they are read to thee,
and they Are read to thee by our under-officers, dost thou not understand them? dost thou not prepare thy self to perform them? Now Canst thou understand & believe the warrants of men when they Are read to thee,
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and canst thou not understand and beleeve the warrants of Almighty God when they are read by his Ministers? Cannot God as significantly expresse himself unto thee as a Lieutenant, a Justice,
and Canst thou not understand and believe the warrants of Almighty God when they Are read by his Ministers? Cannot God as significantly express himself unto thee as a Lieutenant, a justice,
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or a chief Constable? If thou takest exception at Gods greatnesse and his high style, know thou that he spake to men.
or a chief Constable? If thou Takest exception At God's greatness and his high style, know thou that he spoke to men.
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And though he once wrote his law with his own finger, and spake it with his own mouth;
And though he once wrote his law with his own finger, and spoke it with his own Mouth;
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yet ever since he hath spoken all his divine precepts, and written all his divine warrants by such men as we our selves are,
yet ever since he hath spoken all his divine Precepts, and written all his divine warrants by such men as we our selves Are,
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and used too our own words and dialects.
and used too our own words and dialects.
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If thou objectest the deep revelations of S. John, or the hard things of S. Paul;
If thou objectest the deep revelations of S. John, or the hard things of S. Paul;
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then I will tell thee of our Church-tenet against Papist and Puritane, that all things necessarie to salvation are so plainly written,
then I will tell thee of our Church-tenet against Papist and Puritan, that all things necessary to salvation Are so plainly written,
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and so easie of digestion, that, as Fulgentius writeth, there is abundantly both for men to eat, and for children to suck.
and so easy of digestion, that, as Fulgentius Writeth, there is abundantly both for men to eat, and for children to suck.
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Then whosoever thou art, if thou canst not here be satisfied, the fault is thy own.
Then whosoever thou art, if thou Canst not Here be satisfied, the fault is thy own.
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For as the children of Israel loathed the heavenly bread of manna;
For as the children of Israel loathed the heavenly bred of manna;
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so thou loath•st the divine food of the soul, because it is as common to thee as manna was to them.
so thou loath•st the divine food of the soul, Because it is as Common to thee as manna was to them.
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As our horse and kine in the Spring, having tasted of the fresh grasse, will eat no more hay:
As our horse and kine in the Spring, having tasted of the fresh grass, will eat no more hay:
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so our Puritanes, after the taste of fresh sermons, will touch no more the common service,
so our Puritanes, After the taste of fresh Sermons, will touch no more the Common service,
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but blow upon it, though there be the root and substance of all their sermons.
but blow upon it, though there be the root and substance of all their Sermons.
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Such dainty and queasie stomacks were in S. Chrysostomes time, who was the most famous preacher of the Greek Church.
Such dainty and queasy stomachs were in S. Chrysostomes time, who was the most famous preacher of the Greek Church.
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His words are these, in his third homilie upon the 2. Thess. where he brings in the Puritane thus speaking, NONLATINALPHABET;
His words Are these, in his third homily upon the 2. Thess where he brings in the Puritan thus speaking,;
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Wherefore do I enter (the church) except I may heare one preaching? then he addeth, NONLATINALPHABET, This hath marred and corrupted all. Wherefore do I enter (the Church) except I may hear one preaching? then he adds,, This hath marred and corrupted all.
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And afterward answereth the Puritane in this manner, NONLATINALPHABET. What need is there of a preacher? by our negligence this necessitie is made. Then he sheweth the reason;
And afterwards Answers the Puritan in this manner,. What need is there of a preacher? by our negligence this necessity is made. Then he shows the reason;
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NONLATINALPHABET. For what need is there of preaching? all things are cleare and plain in the scriptures; all things necessary are manifest:
. For what need is there of preaching? all things Are clear and plain in the Scriptures; all things necessary Are manifest:
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but because you are delicate hearers, (hunting after pleasure in your hearing) therefore ye seek these things. but Because you Are delicate hearers, (hunting After pleasure in your hearing) Therefore you seek these things.
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Where you understand from this famous and judicious preacher, that the besotted negligence of our delicate Puritanes is that which makes them to runne so after sermons.
Where you understand from this famous and judicious preacher, that the besotted negligence of our delicate Puritanes is that which makes them to run so After Sermons.
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God speaks unto thee every holy day by his own word;
God speaks unto thee every holy day by his own word;
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wilt not thou understand him? or canst thou not understand him? If thou saist thou canst not;
wilt not thou understand him? or Canst thou not understand him? If thou Sayest thou Canst not;
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then thou makest God but a mean teacher.
then thou Makest God but a mean teacher.
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But if God be a good teacher and a plain teacher, as may appeare in the articles of the faith, in the ten commandments, and the Lords prayer;
But if God be a good teacher and a plain teacher, as may appear in the Articles of the faith, in the ten Commandments, and the lords prayer;
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and if all things necessarie to salvation are manifest in the scripture, as that learned S. Chrysostome sheweth:
and if all things necessary to salvation Are manifest in the scripture, as that learned S. Chrysostom shows:
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then for shame gather thy wits together, and understand.
then for shame gather thy wits together, and understand.
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Wilt thou ever be a childe? Brethren, (saith S. Paul) be not children in understanding:
Wilt thou ever be a child? Brothers, (Says S. Paul) be not children in understanding:
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in malitiousnesse be ye children, but in understanding be of a ripe age. Understandest thou these words? they are plain enough; in malitiousnesse be you children, but in understanding be of a ripe age. Understandest thou these words? they Are plain enough;
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and why canst thou not understand them, when they are read to thee out of Gods book? wilt thou ever be like a young bird, fed out of the dammes bill? canst thou not eat thy meat when it is before thee,
and why Canst thou not understand them, when they Are read to thee out of God's book? wilt thou ever be like a young bird, fed out of the dammes bill? Canst thou not eat thy meat when it is before thee,
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except another put it into thy mouth, or chew it for thee, as nurses do for young infants? fie on this negligence! But to conclude with thee;
except Another put it into thy Mouth, or chew it for thee, as Nurse's do for young Infants? fie on this negligence! But to conclude with thee;
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After thou hast had so many preachers, and heard so many sermons, the creatures teaching thee, Gods word teaching thee, the Sacraments teaching thee, printed sermons teaching thee, Gods Spirit teaching thee, thy conscience teaching thee, good life and conversation teaching thee, thy neighbours teaching thee, parents teaching thee,
After thou hast had so many Preachers, and herd so many Sermons, the creatures teaching thee, God's word teaching thee, the Sacraments teaching thee, printed Sermons teaching thee, God's Spirit teaching thee, thy conscience teaching thee, good life and Conversation teaching thee, thy neighbours teaching thee, Parents teaching thee,
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and lastly Gods Ministers teaching thee, ten in all, a compleat number, and will not all this suffice thee? No. Why? because thou art out of thy self, thou singest a note above Ela, thou art puft up, thou wilt be confined to no order, and to no measure.
and lastly God's Ministers teaching thee, ten in all, a complete number, and will not all this suffice thee? No. Why? Because thou art out of thy self, thou singest a note above Ela, thou art puffed up, thou wilt be confined to no order, and to no measure.
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For, whereas the Canons have tied thee to thine own Pastour, and to thine own church, thou runnest in the forenoon to one parish,
For, whereas the Canonas have tied thee to thine own Pastor, and to thine own Church, thou runnest in the forenoon to one parish,
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and in the afternoon to another; no one place will content thee, if there be not a sermon forenoon & afternoon.
and in the afternoon to Another; no one place will content thee, if there be not a sermon forenoon & afternoon.
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Would you not be loth, say they, to have but one meal a day? What preacher taught thee that the food of thy soul is of no stronger nourishment then the food of thy body? Eliah travelled in the strength of one meal 40 daies and 40 nights together.
Would you not be loath, say they, to have but one meal a day? What preacher taught thee that the food of thy soul is of no Stronger nourishment then the food of thy body? Elijah traveled in the strength of one meal 40 days and 40 nights together.
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If he went so long unfamisht with one meal of the food which perisheth;
If he went so long unfamisht with one meal of the food which Perishes;
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then how long thinkest thou maist thou travel with the food which never perisheth, but endureth to everlasting life? John 6. 27.
then how long Thinkest thou Mayest thou travel with the food which never Perishes, but Endureth to everlasting life? John 6. 27.
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But what doth this singularitie work in thee, but a contempt of government, and a condemning of all other save thy self? Government is contemned,
But what does this singularity work in thee, but a contempt of government, and a condemning of all other save thy self? Government is contemned,
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because they will not yeeld to it;
Because they will not yield to it;
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their own Minister is contemned, els ask the woman of the next parish, who called her Ministers preaching Bulls-bief: yet she paid for good ox-bief, before the Commissarie left her.
their own Minister is contemned, Else ask the woman of the next parish, who called her Ministers preaching Bulls-bief: yet she paid for good ox-bief, before the Commissary left her.
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And what think they of their neighbours that follow them not? oh they are but civil men and women, they sit at home and starve their souls.
And what think they of their neighbours that follow them not? o they Are but civil men and women, they fit At home and starve their Souls.
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Are not these puft up, when they take upon them Gods place and office? do they starve their souls, which make to God a most humble confession of their sinnes, intreating him in Christs name to forgive them? are they but civil men and women, which make a publick profession of the Father, the Sonne,
are not these puffed up, when they take upon them God's place and office? do they starve their Souls, which make to God a most humble Confessi of their Sins, entreating him in Christ name to forgive them? Are they but civil men and women, which make a public profession of the Father, the Son,
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and the holy Ghost? and do they starve their souls, who pray to God for grace and for all blessings spirituall and temporall? and are they but civil men, who every Lords day lay up the law of God in their hearts,
and the holy Ghost? and do they starve their Souls, who pray to God for grace and for all blessings spiritual and temporal? and Are they but civil men, who every lords day lay up the law of God in their hearts,
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and follow it in their lives all the week after? If thy neighbours be in the state of salvation,
and follow it in their lives all the Week After? If thy neighbours be in the state of salvation,
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then why bearest thou not them companie? but if thou condemnest thy neighbours, and wilt be singular by thy self;
then why bearest thou not them company? but if thou Condemnest thy neighbours, and wilt be singular by thy self;
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then I will say unto thee, as the good Emperour Constantine said once to the Arch-puritane Novatus, Scalam in coelum erigito, &c. Make thee a ladder,
then I will say unto thee, as the good Emperor Constantine said once to the Arch-puritane Novatian, Scalam in coelum erigito, etc. Make thee a ladder,
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and climbe up from us into heaven alone. But thou wilt say, Oh but knowledge is a good thing:and climb up from us into heaven alone. But thou wilt say, O but knowledge is a good thing:
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I would be glad to have more knowledge.
I would be glad to have more knowledge.
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982
So is hony a good thing too, and yet a man may eat too much of it,
So is honey a good thing too, and yet a man may eat too much of it,
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as Solomon teacheth in Pro. 25. 16. If thou have found hony, eat that which is sufficient for thee,
as Solomon Teaches in Pro 25. 16. If thou have found honey, eat that which is sufficient for thee,
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984
lest thou be over-full and vomit it. lest thou be overfull and vomit it.
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Doth Solomon speak this of honies excesse onely, and not of immoderatenesse in generall? For as the weak stomack cannot well digest much meat;
Does Solomon speak this of honies excess only, and not of immoderateness in general? For as the weak stomach cannot well digest much meat;
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so the common and plain people cannot govern much knowledge:
so the Common and plain people cannot govern much knowledge:
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and when they cannot govern and well digest it, then they vomit it, as the weak stomack casteth up the sweet hony.
and when they cannot govern and well digest it, then they vomit it, as the weak stomach Cast up the sweet honey.
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988
Then they wax proud, and will contest with their Ministers, as Miriam and Aaron did with Moses;
Then they wax proud, and will contest with their Ministers, as Miriam and Aaron did with Moses;
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then they will talk of Antichrist; then they will talk of Antichrist;
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then they will soar into points of predestination, and will be moderatours between Papists and Protestants;
then they will soar into points of predestination, and will be moderators between Papists and Protestants;
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991
and what will they not do? when they finde their wings but spoon-feathered, they will offer to flie.
and what will they not do? when they find their wings but spoon-feathered, they will offer to fly.
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Were the learned at this time my auditorie, I would ask of them at what time most heresies were broached,
Were the learned At this time my auditory, I would ask of them At what time most heresies were broached,
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993
and they would tell me, that it was in the primitive Church, when there was most preaching; therefore afterward they slacked it.
and they would tell me, that it was in the primitive Church, when there was most preaching; Therefore afterwards they slacked it.
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994
And is it not so now too? Then ask the cobler of Amsterdam. There every tradesman will be a profest preacher.
And is it not so now too? Then ask the cobbler of Amsterdam. There every tradesman will be a professed preacher.
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995
Is not there the sink and drain of all false doctrine? This the ancient and learned Fathers foreseeing, inveighed what they could against it.
Is not there the sink and drain of all false Doctrine? This the ancient and learned Father's Foreseeing, inveighed what they could against it.
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996
First, S. Hierome in his epistle to Paulinus hath, Quod medicorum est, promittunt medici; tractant fabrilia fabri:
First, S. Jerome in his epistle to Paulinus hath, Quod Medicorum est, promittunt medici; tractant fabrilia Fabri:
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sola scripturarum ars est, quam sibi omnes passim vendicant. Scribimus indocti doctique poëmata passim.
sola scripturarum ars est, quam sibi omnes passim vendicant. Scribimus Indocti doctique poëmata passim.
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998
Hanc garrula anus, hanc delirus senex, hanc sophista verbosus, hanc universi praesumunt, lacerant, docent antequam discant.
Hanc garrula anus, hanc delirus senex, hanc sophista verbosus, hanc universi praesumunt, lacerant, docent antequam discant.
fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la, fw-la fw-la n1.
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999
What belongs to physick, physicians professe; and tradesmen handle their tools: onely the art of the scriptures is that which all men challenge. Learned and unlearned write poems:
What belongs to physic, Physicians profess; and Tradesmen handle their tools: only the art of the Scriptures is that which all men challenge. Learned and unlearned write poems:
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1000
so the prating old wife, the doting old man, the wrangling sophister, all presume upon the scriptures, mangle them,
so the prating old wife, the doting old man, the wrangling sophister, all presume upon the Scriptures, mangle them,
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1001
and teach them others, before they have learned them themselves. and teach them Others, before they have learned them themselves.
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1002
If plain men and women would professe what they know soberly, desire to learn what they do not know,
If plain men and women would profess what they know soberly, desire to Learn what they do not know,
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1003
and submit themselves to governours, and live orderly; good leave should they have to shew themselves:
and submit themselves to Governors, and live orderly; good leave should they have to show themselves:
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1004
but when they grow so proud, that they will beard their governours, be wiser then Canons, and controll the learned; this is not sufferable.
but when they grow so proud, that they will beard their Governors, be Wiser then Canonas, and control the learned; this is not sufferable.
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1005
The great clerk Gregorie Nazianzen a long time abstained from preaching, and his hearers carped at him for it:
The great clerk Gregory Nazianzen a long time abstained from preaching, and his hearers carped At him for it:
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to whom at his return he made this reply; NONLATINALPHABET. Ye sheep, feed not you your pastours, nor be ye lift up above them:
to whom At his return he made this reply;. You sheep, feed not you your Pastors, nor be you lift up above them:
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1007
for it is enough for you, if ye be fed rightly. Judge not your judges, nor give laws to your law givers:
for it is enough for you, if you be fed rightly. Judge not your judges, nor give laws to your law givers:
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1008
for God is not a God of tumults and confusion, but of peace and order. for God is not a God of tumults and confusion, but of peace and order.
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Look how these men used this holy Father and learned man, the like to us do our Puritanes;
Look how these men used this holy Father and learned man, the like to us do our Puritanes;
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1010
they will hold consistories against us, we must do so and so as they would have us,
they will hold consistories against us, we must do so and so as they would have us,
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1011
or else we shall not be worthy of our livings:
or Else we shall not be worthy of our livings:
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are not these men taught long enough? Again, thus pert was the Emperours cook in S. Basils time, whom he thus reprehended;
Are not these men taught long enough? Again, thus pert was the emperors cook in S. Basils time, whom he thus reprehended;
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1013
Tuum est jusculorum curare condimenta: nam cùm aures habeas oppletas sordibus, sacrosancta dogmata audire non potes. Tuum est jusculorum curare condimenta: nam cùm aures habeas oppletas sordibus, sacrosancta dogmata Audire non potes.
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1014
It is thy dutie to season the pottage: for having thy eares stopt with filth, thou canst not heare divine precepts.
It is thy duty to season the pottage: for having thy ears stopped with filth, thou Canst not hear divine Precepts.
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1015
Knowledge puffeth up, saith the Apostle:Knowledge Puffeth up, Says the Apostle:
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1016
They would be doctours of the law, and yet understand not what they speak, 1. Tim. 1. 7. S. Augustine disputing of knowledge in his 102 epistle to Euodius, saith, Si propter eos solos Christus natus est qui certâ intelligentiâ possunt ista discernere, penè frustra in ecclesia laboramus. They would be Doctors of the law, and yet understand not what they speak, 1. Tim. 1. 7. S. Augustine disputing of knowledge in his 102 epistle to Euodius, Says, Si propter eos solos Christus Born est qui certâ intelligentiâ possunt ista discernere, penè frustra in Church laboramus.
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1017
If (saith he) Christ be born onely for them which can discern these things by their understanding, we should almost labour in vain in the church. If (Says he) christ be born only for them which can discern these things by their understanding, we should almost labour in vain in the Church.
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1018
But what will our Puritanes say? If they cannot understand, away with them, draw the bridge, let them not follow us.
But what will our Puritanes say? If they cannot understand, away with them, draw the bridge, let them not follow us.
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1019
The same S. Augustine, in his book against the epistle of the foundation, saith, Turbam non intelligendi vivacitas, sed credendi simplicitas tutissimam facit.
The same S. Augustine, in his book against the epistle of the Foundation, Says, Turbam non intelligendi vivacitas, sed credendi simplicitas tutissimam facit.
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1020
Not the quicknes of understanding, but the simplenesse of beleeving makes the common people safest. Not the quickness of understanding, but the simpleness of believing makes the Common people Safest.
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1021
Canst thou by thy knowledge tell me how God should be but one substance, and yet three persons? thou mayst beleeve this,
Canst thou by thy knowledge tell me how God should be but one substance, and yet three Persons? thou Mayest believe this,
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1022
but thou canst not readily understand it.
but thou Canst not readily understand it.
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1023
Therefore S. Augustine saith further, in Enchirid. ad Laurent. Fides dicta est cognitio rerum quae non videntur.
Therefore S. Augustine Says further, in Enchiridion ad Laurent. Fides dicta est cognitio rerum Quae non videntur.
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1024
Quamvìs quando se quis { que } non verbis, non testibus, non denique ullis argumentis,
Quamvìs quando se quis { que } non verbis, non testibus, non denique ullis Arguments,
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1025
sed praesentium rerum evidentiae dicit credidisse, hoc est, fidem accommodâsse, non ità videtur absurdum, ut rectè reprehendatur in verbo, ei { que } dicatur, Vidisti, ergò non credidisti.
sed praesentium rerum evidentiae dicit credidisse, hoc est, fidem accommodâsse, non ità videtur absurdum, ut rectè reprehendatur in verbo, ei { que } dicatur, Vidisti, ergò non credidisti.
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1026
Faith is said to be the knowledge of things not seen.
Faith is said to be the knowledge of things not seen.
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1027
Although when every one saith he hath not beleeved, that is, not applied his faith to words nor witnesses, nor lastly any arguments, but to the evidence of things present, it seemeth not absurd that he should in a word be reprehended,
Although when every one Says he hath not believed, that is, not applied his faith to words nor Witnesses, nor lastly any Arguments, but to the evidence of things present, it seems not absurd that he should in a word be reprehended,
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1028
and that it should be said to him, Thou hast seen, therefore thou hast not beleeved. and that it should be said to him, Thou hast seen, Therefore thou hast not believed.
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1029
Doth not Christ say often in the Gospel, Thy faith hath saved thee? but he saith no where, Thy knowledge or thy understanding saveth thee.
Does not christ say often in the Gospel, Thy faith hath saved thee? but he Says no where, Thy knowledge or thy understanding Saveth thee.
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1030
And our Apostle saith, We are saved by faith, and that not of our selves, it is the gift of God, Ephes. 2. 8. but of knowledge he saith, Knowledge puffeth up. This proud knowledge maketh some of you to say, that your Minister is not worthy of his living, because he preacheth not.
And our Apostle Says, We Are saved by faith, and that not of our selves, it is the gift of God, Ephesians 2. 8. but of knowledge he Says, Knowledge Puffeth up. This proud knowledge makes Some of you to say, that your Minister is not worthy of his living, Because he Preacheth not.
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1031
Had they as much knowledge as they would seem to have, they would not say so;
Had they as much knowledge as they would seem to have, they would not say so;
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1032
because S. Paul saith to the contrarie, If we have sown unto you spirituall things, is it a great matter if we reap your carnall things? Yes, it is a great matter with some, who prize their corn,
Because S. Paul Says to the contrary, If we have sown unto you spiritual things, is it a great matter if we reap your carnal things? Yes, it is a great matter with Some, who prize their corn,
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1033
and their calves, and their pigs above Gods service and his grace.
and their calves, and their pigs above God's service and his grace.
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1034
But, will they say, What is the service you so much stand upon? the read service? I have a boy at home will reade that as well as you.
But, will they say, What is the service you so much stand upon? the read service? I have a boy At home will read that as well as you.
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1035
I, but can thy boy reade as a Minister, and administer the Sacraments like a Minister? Who called him to this? when did God commit unto him the word of reconciliation? when did God give him power to blesse in his name? who laid his hands upon him? Away with thy boy;
I, but can thy boy read as a Minister, and administer the Sacraments like a Minister? Who called him to this? when did God commit unto him the word of reconciliation? when did God give him power to bless in his name? who laid his hands upon him? Away with thy boy;
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1036
thou talkest like a profane fellow. Thou mayst assoon make a new God, as make unto him new ordinances.
thou talkest like a profane fellow. Thou Mayest As soon make a new God, as make unto him new ordinances.
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1037
The stranger in this place God threatned to be slain, as we reade Numb. 18. And Uzza being a lay-man was presently smitten of God by death,
The stranger in this place God threatened to be slave, as we read Numb. 18. And Uzza being a layman was presently smitten of God by death,
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1038
for but touching the Ark with his hand, to stay it up, when it was like to fall.
for but touching the Ark with his hand, to stay it up, when it was like to fallen.
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1039
But to return to thy Minister, who is Gods officer;
But to return to thy Minister, who is God's officer;
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1040
When he by his holy Sacrament hath been the true mean to conferre new life to thy childe, to make him a member of Christ;
When he by his holy Sacrament hath been the true mean to confer new life to thy child, to make him a member of christ;
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and an heir to the kingdome of heaven;
and an heir to the Kingdom of heaven;
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in this one part of his office he hath performed a better work, then all thy lands and goods are worth:
in this one part of his office he hath performed a better work, then all thy Lands and goods Are worth:
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and this no king, no noble-man, no monarch can do for thee, but onely Gods Minister.
and this no King, no nobleman, no monarch can do for thee, but only God's Minister.
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But concerning the maintenance of Gods Ministers, which is so much murmured at of many, let us compare it with the Ministers livings of the old law,
But Concerning the maintenance of God's Ministers, which is so much murmured At of many, let us compare it with the Ministers livings of the old law,
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and the worthinesse of their service with the worth of ours.
and the worthiness of their service with the worth of ours.
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They had all the tithes in kinde given them by Gods law, with divers other fees of sacrifices:
They had all the Tithes in kind given them by God's law, with diverse other fees of Sacrifices:
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but our neighbours have so gelt them to us by customes and prescriptions, that many of our brethren are not able to live of them;
but our neighbours have so gelded them to us by customs and prescriptions, that many of our brothers Are not able to live of them;
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and, which is unworthy to be heard amongst us, our greatest professours for the most part are the worst tithers.
and, which is unworthy to be herd among us, our greatest professors for the most part Are the worst tithers.
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And for the worthinesse of our service above theirs of the old law (when neither prescription nor custome had any place) 'tis known that they ministred but about the bloud of beasts,
And for the worthiness of our service above theirs of the old law (when neither prescription nor custom had any place) it's known that they ministered but about the blood of beasts,
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and types and figures, which were but meer shadows of our service, and which, as S. Paul saith, could never sanctifie the comers thereto:
and types and figures, which were but mere shadows of our service, and which, as S. Paul Says, could never sanctify the comers thereto:
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but the Ministers of the Gospel serve about the bloud of Jesus Christ, the benefit of which is bestowed in the Sacraments by our service,
but the Ministers of the Gospel serve about the blood of jesus christ, the benefit of which is bestowed in the Sacraments by our service,
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and that so abundantly, that S. John saith, Of his fulnesse we have all received, and grace for grace.
and that so abundantly, that S. John Says, Of his fullness we have all received, and grace for grace.
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If this be thus, then all they that envie the maintenance of Gods Ministers under the Gospell, are very unthankfull, and unworthy of Christs Gospell.
If this be thus, then all they that envy the maintenance of God's Ministers under the Gospel, Are very unthankful, and unworthy of Christ Gospel.
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But now besides the ten kindes of preaching, of which I have alreadie entreated, and which are able to stop the mouthes of all discontented and itching-ear'd professours, there is yet another kinde of preaching, which is not fit for every Minister,
But now beside the ten Kinds of preaching, of which I have already entreated, and which Are able to stop the mouths of all discontented and itching-eared professors, there is yet Another kind of preaching, which is not fit for every Minister,
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but for extraordinarie and excellent men, called by God and the Church to reform errours and abuses,
but for extraordinary and excellent men, called by God and the Church to reform errors and Abuses,
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or to promulge to the world new laws and canons.
or to promulge to the world new laws and Canonas.
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And as this kinde is to be performed by extraordinary men, so it is not alwaies so needfull, but onely when necessitie requireth:
And as this kind is to be performed by extraordinary men, so it is not always so needful, but only when necessity requires:
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for when things are setled, there needs no more setling, but onely preserving. We ought not to have many Moseses, nor many Evangelists, nor many Apostles.
for when things Are settled, there needs no more settling, but only preserving. We ought not to have many Moses, nor many Evangelists, nor many Apostles.
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According to this, when idolatrie was spread over the land of Judah, the good King Jehoshaphat sent his princes, Ben-hail, Obadiah, Zechariah, Nethaneel,
According to this, when idolatry was spread over the land of Judah, the good King Jehoshaphat sent his Princes, Ben-hail, Obadiah, Zechariah, Nathanael,
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and Michaiah, with the choise of the priests and Levites, and with the book of the Law, to recall the people from the worship of false Gods, to the worship of the true God,
and Michaiah, with the choice of the Priests and Levites, and with the book of the Law, to Recall the people from the worship of false God's, to the worship of the true God,
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as you may reade in 2. Chron. 17. Thus again when the Scribes and Pharisees had corrupted the Law by their traditions,
as you may read in 2. Chronicles 17. Thus again when the Scribes and Pharisees had corrupted the Law by their traditions,
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then came the great Doctour of the Church, Jesus Christ, and purged it by his preaching upon the mount,
then Come the great Doctor of the Church, jesus christ, and purged it by his preaching upon the mount,
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as you may reade in Matth. 5, 6, and 7 chapters.
as you may read in Matthew 5, 6, and 7 Chapters.
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Again, after our Saviour had finisht the great work of our redemption by his rising from the dead,
Again, After our Saviour had finished the great work of our redemption by his rising from the dead,
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then he sent his twelve Apostles to preach the new law all the world over.
then he sent his twelve Apostles to preach the new law all the world over.
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Go (saith he) and teach all nations, baptizing them in the name of the Father, Go (Says he) and teach all Nations, baptizing them in the name of the Father,
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and of the Sonne, and of the holy Ghost. and of the Son, and of the holy Ghost.
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Were people now to be called and converted to the Gospel, then not onely this kinde of preaching, but miracles also were needfull:
Were people now to be called and converted to the Gospel, then not only this kind of preaching, but Miracles also were needful:
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but, as S. Augustine saith, When all the world beleeveth, what need miracles? and what need is now of Apostles,
but, as S. Augustine Says, When all the world Believeth, what need Miracles? and what need is now of Apostles,
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and Evangelists, and 70 Disciples?
and Evangelists, and 70 Disciples?
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Lastly, when much needlesse, and some unsound teaching, by tract of time had sued into the ark of Christs Church, by the prelates and priests thereof;
Lastly, when much needless, and Some unsound teaching, by tract of time had sued into the Ark of Christ Church, by the Prelates and Priests thereof;
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then in the 19 yeare of King Henrie the 8, began licenses to be granted by the court of Starre-chamber, to preach against the corruptions of the time,
then in the 19 year of King Henry the 8, began licenses to be granted by the court of Star chamber, to preach against the corruptions of the time,
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like to that of King Jehoshaphat.
like to that of King Jehoshaphat.
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But now, thanks be to God, the corruptions are removed, and the ancient and true doctrine of the primitive Church by settled articles is restored:
But now, thanks be to God, the corruptions Are removed, and the ancient and true Doctrine of the primitive Church by settled Articles is restored:
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therefore this extraordinarie kinde is not now so necessarie, except it be upon some notorious crimes breaking in upon our people,
Therefore this extraordinary kind is not now so necessary, except it be upon Some notorious crimes breaking in upon our people,
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or some exorbitancies of green heads broaching the froth of their own brains, which will hardly be reformed,
or Some Extravagancies of green Heads broaching the froth of their own brains, which will hardly be reformed,
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untill many of these be unfurnisht of their licenses, and those that are permitted be restrained to certain times and seasons.
until many of these be unfurnished of their licenses, and those that Are permitted be restrained to certain times and seasons.
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For better were it for our Church and people, to have but one sermon well premeditated in a moneth, (which is insinuated by the Canon) then two upon a day, proceeding from a rolling brain, and mouth without due preparation.
For better were it for our Church and people, to have but one sermon well premeditated in a Monn, (which is insinuated by the Canon) then two upon a day, proceeding from a rolling brain, and Mouth without due preparation.
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Such sermons are abortive, like cast calves, coming out of the wombe before the time:
Such Sermons Are abortive, like cast calves, coming out of the womb before the time:
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and they runne into the curse of the Prophet Jeremiah, Maledictus qui facit opus Domini negligenter, Cursed be he that doth the work of the Lord negligently.
and they run into the curse of the Prophet Jeremiah, Maledictus qui facit opus Domini Negligently, Cursed be he that does the work of the Lord negligently.
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Many of these men, partly to serve the expectation of others, and partly to seek their own applause,
Many of these men, partly to serve the expectation of Others, and partly to seek their own applause,
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after they have been in the high place, and saluted after the descent, take it upon them,
After they have been in the high place, and saluted After the descent, take it upon them,
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as though they were young prophets and new apostles, to preach a new Gospel to the world,
as though they were young Prophets and new Apostles, to preach a new Gospel to the world,
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as our Puritanes, Brownists, and other Novelists have done.
as our Puritanes, Brownists, and other Novelists have done.
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I reade in Socrates Scholasticus, l. 5. c. 20. that at Alexandria the inferiour priest did not use to preach:
I read in Socrates Scholasticus, l. 5. c. 20. that At Alexandria the inferior priest did not use to preach:
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but that order first began, when Arius turned upside down the quiet estate of the Church. but that order First began, when Arius turned upside down the quiet estate of the Church.
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But we have so many inferiour and young priests preaching among us, that all the Bishops in the land can hardly keep down their wrong and unseasoned doctrine,
But we have so many inferior and young Priests preaching among us, that all the Bishops in the land can hardly keep down their wrong and unseasoned Doctrine,
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if Vox populi may be judge. Such are work-makers, and not finishers of work.
if Vox People may be judge. Such Are work-makers, and not finishers of work.
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See Calvine upon 1. Cor. 1. 17. Sed cùm paucorum esset docere, pluribus autem baptizare datum fuerit.
See Calvin upon 1. Cor. 1. 17. said cùm Paucorum esset docere, Pluribus autem Baptizare datum fuerit.
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And S. Paul saith, Are all teachers? 1. Cor. 12. 29. Having shewed this kinde of preaching to be extraordinarie, for speciall men, speciall times and occasions;
And S. Paul Says, are all Teachers? 1. Cor. 12. 29. Having showed this kind of preaching to be extraordinary, for special men, special times and occasions;
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it followeth that the preaching by reading, proved out of Acts 15. and other places of scripture, is the ordinarie preaching, ordained by God himself in his Church,
it follows that the preaching by reading, proved out of Acts 15. and other places of scripture, is the ordinary preaching, ordained by God himself in his Church,
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as you may see in the 4. chapter of the epistle to the Colossians and 16 verse;
as you may see in the 4. chapter of the epistle to the colossians and 16 verse;
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where S. Paul writeth thus, And when this epistle is read of you, cause that it be read in the church of the Laodiceans also,
where S. Paul Writeth thus, And when this epistle is read of you, cause that it be read in the Church of the Laodiceans also,
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and that ye likewise reade the epistle from Laodicea. and that you likewise read the epistle from Laodicea.
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This was the ordinarie preaching in our Church before king Henrie the eighth, and this was the ordinary preaching in the synagogues of the Jews,
This was the ordinary preaching in our Church before King Henry the eighth, and this was the ordinary preaching in the Synagogues of the jews,
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as you may see in Acts 13. 15. and by the division of the three Hebrew NONLATINALPHABET in the Hebrew Bible.
as you may see in Acts 13. 15. and by the division of the three Hebrew in the Hebrew bible.
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And by this demonstration of the extraordinarinesse of the kinde, person, and time, we may answer all objections made of confused and undistinguishing wits, out of 2. Tim. 4. and all other places of scripture,
And by this demonstration of the extraordinariness of the kind, person, and time, we may answer all objections made of confused and undistinguishing wits, out of 2. Tim. 4. and all other places of scripture,
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because particular precepts do not binde all persons and confine all times.
Because particular Precepts do not bind all Persons and confine all times.
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For who can expect those gifts in the ordinarie Ministers of our dayes, which God bestowed upon the extraordinarie Ministers,
For who can expect those Gifts in the ordinary Ministers of our days, which God bestowed upon the extraordinary Ministers,
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and times of the first preaching of the Gospel? And as for our large-carving professours in their way of preaching and knowledge, this I finde, that they which professe least, live more justly then they which professe and know most;
and times of the First preaching of the Gospel? And as for our large-carving professors in their Way of preaching and knowledge, this I find, that they which profess least, live more justly then they which profess and know most;
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because, as my text directeth me, knowledge puffes them up, and upon their knowledge they presume:
Because, as my text directeth me, knowledge puffs them up, and upon their knowledge they presume:
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for the more they know, the lesse they fear; and the lesse they fear, the more they offend.
for the more they know, the less they Fear; and the less they Fear, the more they offend.
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Who are more bold then they which know most and fear least? The skilfullest captain, he most hazardeth;
Who Are more bold then they which know most and Fear least? The skilfullest captain, he most hazardeth;
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the cunningest physician, he kills most; and the ripest wits runne into greatest oversights. Why? because they presume so much of their knowledge; and presuming draws carelesnesse.
the cunningest Physician, he kills most; and the Ripest wits run into greatest oversights. Why? Because they presume so much of their knowledge; and presuming draws carelessness.
dt js-jn n1, pns31 vvz ds; cc dt js n2 vvn p-acp js n2. q-crq? c-acp pns32 vvb av d pp-f po32 n1; cc vvg vvz n1.
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Wherefore they which know lesse, are the more industrious. Knowledge puffeth up, but Charitie edifieth. Now to conclude with thee which runnest after this extraordinarie kinde, where thou thinkest best; I will shew the inconvenience. First, thou breakest the Church-canon:
Wherefore they which know less, Are the more Industria. Knowledge Puffeth up, but Charity Edifieth. Now to conclude with thee which runnest After this extraordinary kind, where thou Thinkest best; I will show the inconvenience. First, thou breakest the Church-canon:
c-crq pns32 r-crq vvb av-dc, vbr dt av-dc j. n1 vvz a-acp, cc-acp n1 vvz. av pc-acp vvi p-acp pno21 r-crq vv2 p-acp d j n1, c-crq pns21 vv2 av-js; pns11 vmb vvi dt n1. ord, pns21 vv2 dt n1:
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and when thou fallest on breaking of Canons, then follows nothing but confusion & disorder.
and when thou Fallest on breaking of Canonas, then follows nothing but confusion & disorder.
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Secondly, thou discreditest thine own Minister, though he hath better parts and gifts then the men that thou runnest after.
Secondly, thou discreditest thine own Minister, though he hath better parts and Gifts then the men that thou runnest After.
ord, pns21 vv2 po21 d n1, cs pns31 vhz jc n2 cc n2 av dt n2 cst pns21 vv2 p-acp.
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Thirdly, thou troublest thy neighbours seats in a strange church. Fourthly, thy servants and children will no• come to catechizing, because thou art absent:
Thirdly, thou troublest thy neighbours seats in a strange Church. Fourthly, thy Servants and children will no• come to catechizing, Because thou art absent:
ord, pns21 vv2 po21 ng1 n2 p-acp dt j n1. ord, po21 n2 cc n2 vmb n1 vvi p-acp vvg, c-acp pns21 vb2r j:
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the hatchet flies one way, and the helve another; thou gainest, and thy family loseth.
the hatchet flies one Way, and the helve Another; thou gainest, and thy family loses.
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Fifthly, when thou shouldest help thy neighbours in singing psalmes to Gods praise, then thy trumpet is abroad in another parish.
Fifthly, when thou Shouldst help thy neighbours in singing psalms to God's praise, then thy trumpet is abroad in Another parish.
ord, c-crq pns21 vmd2 vvi po21 n2 p-acp vvg n2 p-acp npg1 n1, cs po21 n1 vbz av p-acp j-jn n1.
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Lastly, if all the rest should follow thee, some would fall short under hedges, and there pray lewd parts.
Lastly, if all the rest should follow thee, Some would fallen short under hedges, and there pray lewd parts.
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The Lord open thine eyes to give thee more discretion, that thou mayst give a better example.
The Lord open thine eyes to give thee more discretion, that thou Mayest give a better Exampl.
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Knowledge puffeth up, but Charitie edifieth.
Knowledge Puffeth up, but Charity Edifieth.
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HAving spoken of the first part of my text, now I must proceed to the second, in which I must as much extoll Charitie,
HAving spoken of the First part of my text, now I must proceed to the second, in which I must as much extol Charity,
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as before I disabled unformed knowledge:
as before I disabled unformed knowledge:
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for it was never the Apostles minde nor mine to speak any thing against well qualified knowledge, which belongs to perfect men, as the learned have noted;
for it was never the Apostles mind nor mine to speak any thing against well qualified knowledge, which belongs to perfect men, as the learned have noted;
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nor yet against moderate and sober knowledge, fit for all sorts of men, taught by the forenamed preachers;
nor yet against moderate and Sobrium knowledge, fit for all sorts of men, taught by the forenamed Preachers;
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but onely to withstand the immoderatenesse and misgovernance of it in the vulgar, who know no better how to use it,
but only to withstand the immoderateness and misgovernance of it in the Vulgar, who know no better how to use it,
cc-acp av-j pc-acp vvi dt n1 cc n1 pp-f pn31 p-acp dt j, r-crq vvb dx jc c-crq pc-acp vvi pn31,
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then a mad man doth a sword.
then a mad man does a sword.
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If thy knowledge be greater then thy charitie, then it will do more hurt then good:
If thy knowledge be greater then thy charity, then it will do more hurt then good:
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but if thy charitie exceed thy knowledge, then that by its government makes all good; because charitie is the master and governour of knowledge. You may surfet with knowledge; so you cannot with charitie.
but if thy charity exceed thy knowledge, then that by its government makes all good; Because charity is the master and governor of knowledge. You may surfeit with knowledge; so you cannot with charity.
cc-acp cs po21 n1 vvi po21 n1, av cst p-acp po31 n1 vvz d j; c-acp n1 vbz dt n1 cc n1 pp-f n1. pn22 vmb vvi p-acp n1; av pn22 vmbx p-acp n1.
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Knowledge puffeth up, but Charitie edifieth. The word but signifieth a difference between charitie and knowledge, because the conjunction is discretive.Knowledge Puffeth up, but Charity Edifieth. The word but signifies a difference between charity and knowledge, Because the conjunction is discretive.
n1 vvz a-acp, cc-acp n1 vvz. dt n1 p-acp vvz dt n1 p-acp n1 cc n1, c-acp dt n1 vbz j.
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And indeed the difference is great, as the Apostle expresseth;
And indeed the difference is great, as the Apostle Expresses;
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because charitie is (to use the School phrase) an act giving life and perfection, it edifieth among the vertues theologicall and morall:
Because charity is (to use the School phrase) an act giving life and perfection, it Edifieth among the Virtues theological and moral:
c-acp n1 vbz (p-acp vvi dt n1 n1) dt n1 vvg n1 cc n1, pn31 vvz p-acp dt n2 j cc j:
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but knowledge without charitie is a matter of vanitie, because it puffeth up: it is like a bladder or bubble, which have nothing but winde in them;
but knowledge without charity is a matter of vanity, Because it Puffeth up: it is like a bladder or bubble, which have nothing but wind in them;
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the one lifteth up in nature, the other lifteth up in God. But here it may be objected, What meaneth the Apostle thus to disable knowledge;
the one lifts up in nature, the other lifts up in God. But Here it may be objected, What means the Apostle thus to disable knowledge;
dt pi vvz p-acp p-acp n1, dt n-jn vvz a-acp p-acp np1. p-acp av pn31 vmb vbi vvn, q-crq vvz dt n1 av pc-acp vvi n1;
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seeing by it we depart from evil, and are informed to good? and the prophet Isaiah saith in his 53 chapter, vers. 11. By his knowledge shall my righteous servant justifie many:
seeing by it we depart from evil, and Are informed to good? and the Prophet Isaiah Says in his 53 chapter, vers. 11. By his knowledge shall my righteous servant justify many:
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where knowledge is made the cause of our justification.
where knowledge is made the cause of our justification.
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I answer, that wheresoever knowledge in holy scripture is taken in a good sense, there it is vox complexa, as sapientia is by S. Bernard called sapida scientia, savourie knowledge:
I answer, that wheresoever knowledge in holy scripture is taken in a good sense, there it is vox complexa, as sapientia is by S. Bernard called sapida scientia, savoury knowledge:
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for in this knowledge, charitie, which is the extern form of knowledge, is comprehended. for in this knowledge, charity, which is the extern from of knowledge, is comprehended.
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But here in this text of scripture, Knowledge is vox incomplexa, standing alone by it self,
But Here in this text of scripture, Knowledge is vox incomplexa, standing alone by it self,
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and in opposition to Charitie; and therefore here it produceth no good effect, but onely pride, which is enemie to goodnesse.
and in opposition to Charity; and Therefore Here it Produceth no good Effect, but only pride, which is enemy to Goodness.
cc p-acp n1 p-acp n1; cc av av pn31 vvz dx j n1, cc-acp av-j n1, r-crq vbz n1 p-acp n1.
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But charitie is the substance of Christianitie, and therefore is called of the School Divines grace it self. And this, in the building of a Christian toward heaven, is the master-builder:
But charity is the substance of Christianity, and Therefore is called of the School Divines grace it self. And this, in the building of a Christian towards heaven, is the master-builder:
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for the more it worketh in us, the better and bigger Christians we grow, according to that of S. Augustine, Charitas inchoata, inchoata justitia est; charitas provecta, provecta justitia est; charitas magna, magna justitia est; charitas perfecta, perfecta justitia est. Charitie begunne, is righteousnesse begunne; charitie increased, is righteousnesse increased; great charitie, is great righteousnesse;
for the more it works in us, the better and bigger Christians we grow, according to that of S. Augustine, Charitas Inchoate, Inchoate justitia est; charitas provecta, provecta justitia est; charitas Magna, Magna justitia est; charitas perfecta, perfecta justitia est. Charity begun, is righteousness begun; charity increased, is righteousness increased; great charity, is great righteousness;
c-acp dt av-dc pn31 vvz p-acp pno12, dt jc cc jc njpg2 pns12 vvb, vvg p-acp d pp-f n1 np1, fw-la fw-la, fw-la fw-la fw-la; fw-la fw-la, fw-la fw-la fw-la; fw-la fw-la, fw-la fw-la fw-la; fw-la fw-la, fw-la fw-la fw-la. n1 vvn, vbz n1 vvn; n1 vvd, vbz n1 vvn; j n1, vbz j n1;
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and perfect charitie, is perfect righteousnesse. And when this is come, then there is no difference between God and man;and perfect charity, is perfect righteousness. And when this is come, then there is no difference between God and man;
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it is conformitie between God and man; it is, as S. Paul saith, the fulfilling of the law:
it is conformity between God and man; it is, as S. Paul Says, the fulfilling of the law:
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further then this we cannot go.
further then this we cannot go.
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Yea, that which is the most comfortable and remarkable point in all Christianitie, is the law of the Spirit of life, which freeth from the law of sinne and of death:
Yea, that which is the most comfortable and remarkable point in all Christianity, is the law of the Spirit of life, which freeth from the law of sin and of death:
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and this is the main refuge to the distressed conscience. There are in the best two laws ruling in them;
and this is the main refuge to the distressed conscience. There Are in the best two laws ruling in them;
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because the best are compounded of two, the flesh and the spirit.
Because the best Are compounded of two, the Flesh and the Spirit.
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The law of the flesh is concupiscence, which gives precepts onely for the flesh, whose end is sinne and death;
The law of the Flesh is concupiscence, which gives Precepts only for the Flesh, whose end is sin and death;
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and therefore it is called the law of sinne & of death:
and Therefore it is called the law of sin & of death:
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and the law of the spirit is charitie, which gives precepts onely for holinesse and righteousnes;
and the law of the Spirit is charity, which gives Precepts only for holiness and righteousness;
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and this is called the law of life, because the end of it is life. These two laws are ex diametro opposite one to the other in the regenerate:
and this is called the law of life, Because the end of it is life. These two laws Are ex Diameter opposite one to the other in the regenerate:
cc d vbz vvn dt n1 pp-f n1, p-acp dt n1 pp-f pn31 vbz n1. np1 crd n2 vbr fw-la fw-la j-jn crd p-acp dt j-jn p-acp dt j-vvn:
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& because they be both of force in this life, therefore the regenerate are carried both wayes, sometimes to sinne,
& Because they be both of force in this life, Therefore the regenerate Are carried both ways, sometime to sin,
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and sometimes to holines and vertue.
and sometime to holiness and virtue.
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But because charitie, which is the root of all good desires, is the more noble law, as being the law of the spirit,
But Because charity, which is the root of all good Desires, is the more noble law, as being the law of the Spirit,
cc-acp c-acp n1, r-crq vbz dt n1 pp-f d j n2, vbz dt av-dc j n1, p-acp vbg dt n1 pp-f dt n1,
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and is in all evil actions, first or last, or both, opposite to them, and never yeeldeth but during the violence of the passion;
and is in all evil actions, First or last, or both, opposite to them, and never yields but during the violence of the passion;
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which being over, it immediately returneth to his former strength and vertue:
which being over, it immediately returns to his former strength and virtue:
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therefore this freeth from the other, so that condemnation is never liable to them in whom this law is found.
Therefore this freeth from the other, so that condemnation is never liable to them in whom this law is found.
av d vvz p-acp dt n-jn, av d n1 vbz av-x j p-acp pno32 p-acp ro-crq d n1 vbz vvn.
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Therefore when the blessed Apostle besought God, that the prick in the flesh, that is to say, concupiscence, the law of sinne and death, might be removed from him, he would not grant it,
Therefore when the blessed Apostle besought God, that the prick in the Flesh, that is to say, concupiscence, the law of sin and death, might be removed from him, he would not grant it,
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but told him, My grace shall be sufficient for thee: and this is nothing else but charitie, which freeth the compound from sinne and death;
but told him, My grace shall be sufficient for thee: and this is nothing Else but charity, which freeth the compound from sin and death;
cc-acp vvd pno31, po11 n1 vmb vbi j p-acp pno21: cc d vbz pix av p-acp n1, r-crq vvz dt n1 p-acp n1 cc n1;
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because, as S. Peter saith, it covereth the multitude of sinnes, it will not suffer them to appeare.
Because, as S. Peter Says, it Covereth the multitude of Sins, it will not suffer them to appear.
c-acp, c-acp n1 np1 vvz, pn31 vvz dt n1 pp-f n2, pn31 vmb xx vvi pno32 pc-acp vvi.
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And the reason why God would not have the law of the flesh and of sinne to be outed from this holy man,
And the reason why God would not have the law of the Flesh and of sin to be outed from this holy man,
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and from the regenerate, was, because he would have his grace to conflict with the flesh, that after the conflict his grace might be victour:
and from the regenerate, was, Because he would have his grace to conflict with the Flesh, that After the conflict his grace might be victor:
cc p-acp dt j-vvn, vbds, c-acp pns31 vmd vhi po31 n1 p-acp n1 p-acp dt n1, cst p-acp dt n1 po31 n1 vmd vbi n1:
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For my power (saith God) is made perfect through weaknesse. But there is no greater weaknesse in man then concupiscence, the lust of the flesh;For my power (Says God) is made perfect through weakness. But there is no greater weakness in man then concupiscence, the lust of the Flesh;
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which being overcome by charities desire, Gods grace and power is advanced and perfected.
which being overcome by charities desire, God's grace and power is advanced and perfected.
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And this law of the spirit, S. Paul opposeth to the law of the letter, which is knowledge when it is separate from the spirit:
And this law of the Spirit, S. Paul Opposeth to the law of the Letter, which is knowledge when it is separate from the Spirit:
cc d n1 pp-f dt n1, n1 np1 vvz p-acp dt n1 pp-f dt n1, r-crq vbz n1 c-crq pn31 vbz j p-acp dt n1:
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and this killeth as well in the ministerie of the Gospel, as in the ministerie of the Law of Moses,
and this kills as well in the Ministry of the Gospel, as in the Ministry of the Law of Moses,
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as S. Augustine teacheth, lib. de spiritu & litera;
as S. Augustine Teaches, lib. de spiritu & Letter;
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because the more knowledge we have, the greater shall be our condemnation, if we want the spirit of charitie to put it in practise.
Because the more knowledge we have, the greater shall be our condemnation, if we want the Spirit of charity to put it in practice.
p-acp dt av-dc n1 pns12 vhb, dt jc vmb vbi po12 n1, cs pns12 vvb dt n1 pp-f n1 pc-acp vvi pn31 p-acp n1.
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Will you know then what charitie is, which is thus advanced above knowledge? It is the most noble above all vertues,
Will you know then what charity is, which is thus advanced above knowledge? It is the most noble above all Virtues,
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as our Apostle teacheth, 1. Cor. 13. 13. Now abideth faith, hope, and charitie, but the greatest of these is charitie.
as our Apostle Teaches, 1. Cor. 13. 13. Now Abideth faith, hope, and charity, but the greatest of these is charity.
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He saith not, shall be, as Calvin and Beza offer to evacuate the Apostles comparison & commendation; but is now:
He Says not, shall be, as calvin and Beza offer to evacuate the Apostles comparison & commendation; but is now:
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Now abideth faith, hope, and charitie, but the greatest of these is charitie. Now Abideth faith, hope, and charity, but the greatest of these is charity.
av vvz n1, n1, cc n1, cc-acp dt js pp-f d vbz n1.
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This is the lust and desire of the spirit, as concupiscence is the lust and desire of the flesh; This is the lust and desire of the Spirit, as concupiscence is the lust and desire of the Flesh;
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the one sanctifieth and justifieth, the other damnifieth and condemneth, Gal. 5. 17. As concupiscence is the root of all vices;
the one Sanctifieth and Justifieth, the other damnifieth and Condemneth, Gal. 5. 17. As concupiscence is the root of all vices;
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so this is the root of all vertues: it is the souls sanctified appetite.
so this is the root of all Virtues: it is the Souls sanctified appetite.
av d vbz dt n1 pp-f d n2: pn31 vbz dt n2 j-vvn n1.
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Every man that hath wit and discretion, will make choice of the best and the fairest;
Every man that hath wit and discretion, will make choice of the best and the Fairest;
np1 n1 cst vhz n1 cc n1, vmb vvi n1 pp-f dt js cc dt js;
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but charitie is the best of all Gods gifts, above faith, and hope, and knowledge; and therefore above all things I wish you to seek and follow that.
but charity is the best of all God's Gifts, above faith, and hope, and knowledge; and Therefore above all things I wish you to seek and follow that.
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In the twelfth chapter before, the Apostle sets down all the better sort of Gods gifts, among which he placeth wisdome, knowledge, faith, working of miracles, and the rest;
In the twelfth chapter before, the Apostle sets down all the better sort of God's Gifts, among which he places Wisdom, knowledge, faith, working of Miracles, and the rest;
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and then willeth them to make choice of the best;
and then wills them to make choice of the best;
cc av vvz pno32 pc-acp vvi n1 pp-f dt js;
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But (saith he) desire you the best gifts: and when he had so said, But (Says he) desire you the best Gifts: and when he had so said,
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then he said further, I will yet shew you a more excellent way:
then he said further, I will yet show you a more excellent Way:
cs pns31 vvd av-jc, pns11 vmb av vvi pn22 dt av-dc j n1:
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as if he had said, Now I will shew you of a gift that is above all gifts,
as if he had said, Now I will show you of a gift that is above all Gifts,
c-acp cs pns31 vhd vvn, av pns11 vmb vvi pn22 pp-f dt n1 cst vbz p-acp d n2,
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yea better then the best before-named; such a gift that without it all other are worth nothing.
yea better then the best beforenamed; such a gift that without it all other Are worth nothing.
uh j av dt js j; d dt n1 cst p-acp pn31 d j-jn vbr j pi2.
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Though I speak with the tongues of men and angels, and have not charitie, I am as sounding brasse, or a tinkling cymball. Though I speak with the tongues of men and Angels, and have not charity, I am as sounding brass, or a tinkling cymbal.
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And though I had the gift of prophesie, and knew all secrets, and all knowledge;
And though I had the gift of prophesy, and knew all secrets, and all knowledge;
cc cs pns11 vhd dt n1 pp-f vvb, cc vvd d n2-jn, cc d n1;
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yea, if I had all faith, so that I could remove mountains, and had not charitie, I were nothing.
yea, if I had all faith, so that I could remove Mountains, and had not charity, I were nothing.
uh, cs pns11 vhd d n1, av cst pns11 vmd vvi n2, cc vhd xx n1, pns11 vbdr pix.
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And though I feed the poore with all my goods, and though I give my bodie that I be burned,
And though I feed the poor with all my goods, and though I give my body that I be burned,
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and have not charitie, it profiteth me nothing. Now if all be nothing without this, then get this and get all.and have not charity, it profiteth me nothing. Now if all be nothing without this, then get this and get all.
cc vhb xx n1, pn31 vvz pno11 pix. av cs d vbb pix p-acp d, av vvb d cc vvi d.
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But what is the reason why all other graces without this are worth nothing? Because without charitie they are as a bodie without a soul.
But what is the reason why all other graces without this Are worth nothing? Because without charity they Are as a body without a soul.
cc-acp q-crq vbz dt n1 c-crq d j-jn n2 p-acp d vbr j pi2? p-acp p-acp n1 pns32 vbr p-acp dt n1 p-acp dt n1.
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Hadst thou a bodie as well framed as Leanders and Hero's was, yet if thou hadst not a spirit to move in it, thou shouldest have but a dead bodie worth nothing,
Hadst thou a body as well framed as Leanders and Hero's was, yet if thou Hadst not a Spirit to move in it, thou Shouldst have but a dead body worth nothing,
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as S. James teacheth of faith without charitie by the effect of works; As the bodie without the spirit is dead, so faith without works is dead also:
as S. James Teaches of faith without charity by the Effect of works; As the body without the Spirit is dead, so faith without works is dead also:
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for where no works are, there is no charitie; and where no charitie is, there faith and works and all is dead.
for where no works Are, there is no charity; and where no charity is, there faith and works and all is dead.
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Therefore the Apostle saith, Though I feed the poore with all my goods, and have not charitie, it profiteth me nothing.
Therefore the Apostle Says, Though I feed the poor with all my goods, and have not charity, it profiteth me nothing.
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Why? because without charitie works are dead, as well as faith, and knowledge, and other graces.
Why? Because without charity works Are dead, as well as faith, and knowledge, and other graces.
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And where there is charitie, that is to say, a divine love to God and all goodnesse, there all things are alive,
And where there is charity, that is to say, a divine love to God and all Goodness, there all things Are alive,
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and every grace working to salvation. Faith beleeveth to salvation, hope hopeth to salvation, knowledge knoweth to salvation; all work by charities spirit.
and every grace working to salvation. Faith Believeth to salvation, hope Hopes to salvation, knowledge Knoweth to salvation; all work by charities Spirit.
cc d n1 vvg p-acp n1. n1 vvz p-acp n1, n1 vvz p-acp n1, n1 vvz p-acp n1; d n1 p-acp ng1 n1.
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Hence the School calleth charitie the form of vertues.
Hence the School calls charity the from of Virtues.
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But you may say, How prove you that divine love and charitie is the spirit that giveth life and motion to all other graces? Thus,
But you may say, How prove you that divine love and charity is the Spirit that gives life and motion to all other graces? Thus,
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because faith, which is the first grace, worketh by it:
Because faith, which is the First grace, works by it:
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Gal. 5. 6. For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by charitie.
Gal. 5. 6. For in jesus christ neither circumcision availeth any thing, nor uncircumcision, but faith which works by charity.
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Then as all the members of the bodie work by the power of the soul; so faith and other graces in the spirituall body work by the power of charitie:
Then as all the members of the body work by the power of the soul; so faith and other graces in the spiritual body work by the power of charity:
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First, because charitie is the impulse of the Christian soul. Neither can you with reason say, that, because faith is the first grace in spiritualitie,
First, Because charity is the impulse of the Christian soul. Neither can you with reason say, that, Because faith is the First grace in spirituality,
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therefore all animation and motion proceedeth from it;
Therefore all animation and motion Proceedeth from it;
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because in generation the matter goeth before the form, and in the body of man there is vegetation and animalitie common to other creatures,
Because in generation the matter Goes before the from, and in the body of man there is vegetation and animality Common to other creatures,
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before the reasonable soul come, which is the sole beginning of actions reasonable.
before the reasonable soul come, which is the sole beginning of actions reasonable.
p-acp dt j n1 vvn, r-crq vbz dt j n1 pp-f n2 j.
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Secondly, I prove this, because where is no charitie, there all is dead, as S. John sheweth, He that loveth not his brother, abideth in death. Again, We know that we are translated from death to life, because we love the brethren.
Secondly, I prove this, Because where is no charity, there all is dead, as S. John shows, He that loves not his brother, Abideth in death. Again, We know that we Are translated from death to life, Because we love the brothers.
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Where love is, there is life; and where no love is, there is no life. Thirdly, I prove this, because God is our life:
Where love is, there is life; and where no love is, there is no life. Thirdly, I prove this, Because God is our life:
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but God is charitie, as Saint John sheweth, God is charitie, and he that remaineth in charitie, remaineth in God, and God in him.
but God is charity, as Saint John shows, God is charity, and he that remains in charity, remains in God, and God in him.
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If God be charitie, then charitie in the Christian must needs be his life; because our charitie floweth from his charitie.
If God be charity, then charity in the Christian must needs be his life; Because our charity flows from his charity.
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Fourthly, I shew that charitie is the life of all vertues and graces, because it is the root of the spirituall tree within us,
Fourthly, I show that charity is the life of all Virtues and graces, Because it is the root of the spiritual tree within us,
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as S. Paul teacheth, Ephes. 3. 17, 18, 19. That ye being rooted and grounded in charity, may be able to comprehend with all saints, what is the breadth,
as S. Paul Teaches, Ephesians 3. 17, 18, 19. That you being rooted and grounded in charity, may be able to comprehend with all Saints, what is the breadth,
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and length, and depth, and height:
and length, and depth, and height:
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and to know the love of Christ, which passeth knowledge, that ye may be filled with all the fulnesse of God. and to know the love of christ, which passes knowledge, that you may be filled with all the fullness of God.
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Here ye see charitie to be the root: therefore so long as the root lasteth, no vertue or grace can wither in us;
Here you see charity to be the root: Therefore so long as the root lasteth, no virtue or grace can wither in us;
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but if the root die, all die. All comes from the root; the leaves, the blossoms, the fruit.
but if the root die, all die. All comes from the root; the leaves, the blossoms, the fruit.
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If there be either ornament of vertue, or fruit of grace in us, all comes from the root of charitie.
If there be either ornament of virtue, or fruit of grace in us, all comes from the root of charity.
cs pc-acp vbb d n1 pp-f n1, cc n1 pp-f n1 p-acp pno12, d vvz p-acp dt n1 pp-f n1.
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Yea, the life of vertue not onely comes from this root, but there it is kept and preserved too:
Yea, the life of virtue not only comes from this root, but there it is kept and preserved too:
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for when winter and cold storms come, then the sappe for shelter runnes down to the root,
for when winter and cold storms come, then the sap for shelter runs down to the root,
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1212
and there it is preserved till the next spring:
and there it is preserved till the next spring:
cc a-acp pn31 vbz vvn p-acp dt ord n1:
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1213
so again, when the winter of Gods wrath, and storms of persecution assault the profession of the Gospel,
so again, when the winter of God's wrath, and storms of persecution assault the profession of the Gospel,
av av, c-crq dt n1 pp-f npg1 n1, cc n2 pp-f n1 vvi dt n1 pp-f dt n1,
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then by and by we retire to the root of charitie, and there is our profession preserved till the storm be over.
then by and by we retire to the root of charity, and there is our profession preserved till the storm be over.
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Thus Peter denied his Master thrice when he was going to his death: yet because he still loved his Master, therefore his life remained in him;
Thus Peter denied his Master thrice when he was going to his death: yet Because he still loved his Master, Therefore his life remained in him;
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in the time of persecution it lay hid in the root of charitie.
in the time of persecution it lay hid in the root of charity.
p-acp dt n1 pp-f n1 pn31 vvd vvn p-acp dt n1 pp-f n1.
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The Apostle goeth forward, That ye may be able to comprehend with all saints, what is the length,
The Apostle Goes forward, That you may be able to comprehend with all Saints, what is the length,
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and breadth, and height, and depth. Charity breaks forth into all the dimensions of spirituall growth.and breadth, and height, and depth. Charity breaks forth into all the dimensions of spiritual growth.
cc n1, cc n1, cc n1. n1 vvz av p-acp d dt n2 pp-f j n1.
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The prophet Isaiah, rather then he would forsake his God, was sawn asunder in the midst:
The Prophet Isaiah, rather then he would forsake his God, was sawn asunder in the midst:
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others were racked and would not be delivered; they would not be delivered, but held out to the death. Others were racked and would not be Delivered; they would not be Delivered, but held out to the death.
ng2-jn vbdr vvn cc vmd xx vbi vvn; pns32 vmd xx vbi vvn, cc-acp vvd av p-acp dt n1.
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The blessed Marie Magdalene washt our Saviours feet with her tears, and wiped them drie again with the hairs of her head. Oh blessed charitie!
The blessed Marie Magdalene washed our Saviors feet with her tears, and wiped them dry again with the hairs of her head. O blessed charity!
dt j-vvn n1 np1 vvd po12 ng1 n2 p-acp po31 n2, cc vvd pno32 vvi av p-acp dt n2 pp-f po31 n1. uh j-vvn n1!
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1222
If thou hast this root in thee, thou also shalt comprehend this breadth, and length, height, and depth;
If thou hast this root in thee, thou also shalt comprehend this breadth, and length, height, and depth;
cs pns21 vh2 d n1 p-acp pno21, pns21 av vm2 vvi d n1, cc n1, n1, cc n1;
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1223
and thou shalt with these holy Saints say, If I had been in their coats, or had their occasions, I would have done as they did.
and thou shalt with these holy Saints say, If I had been in their coats, or had their occasions, I would have done as they did.
cc pns21 vm2 p-acp d j n2 vvb, cs pns11 vhd vbn p-acp po32 n2, cc vhd po32 n2, pns11 vmd vhi vdn c-acp pns32 vdd.
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This is that love of Christ which passeth knowledge, and this is the fulnesse of God.
This is that love of christ which passes knowledge, and this is the fullness of God.
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To proceed, Charitie is the most excellent grace, because it is the divine seed of a Christian, by which we are born of God and freed from mortall sinne. 1. John 3. 9. Whosoever is born of God, sinneth not:
To proceed, Charity is the most excellent grace, Because it is the divine seed of a Christian, by which we Are born of God and freed from Mortal sin. 1. John 3. 9. Whosoever is born of God, Sinneth not:
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for his seed remaineth in him. for his seed remains in him.
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This seed S. Hierome in his 2 book against Jovinian, and S. Austine in his 5 tract upon 1. John, calleth charitie:
This seed S. Jerome in his 2 book against Jovinian, and S. Augustine in his 5 tract upon 1. John, calls charity:
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for in it is contained the beginning of our conversion to God, which is a holy desire.
for in it is contained the beginning of our conversion to God, which is a holy desire.
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For no man desireth any thing untill he loves it: but when he loves it, then he desires it;
For no man Desires any thing until he loves it: but when he loves it, then he Desires it;
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when he desires it, then he seeks it;
when he Desires it, then he seeks it;
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after he hath sought it, then he findes it, according to that in the Gospel, Seek and ye shall finde, knock and it shall be opened: and when a man hath found,
After he hath sought it, then he finds it, according to that in the Gospel, Seek and you shall find, knock and it shall be opened: and when a man hath found,
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because he loves it entirely, he will so cleave to it, that he will not be removed from it.
Because he loves it entirely, he will so cleave to it, that he will not be removed from it.
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So is it between the regenerate heart and God.
So is it between the regenerate heart and God.
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When God hath given a man a heart to love him, then he beginnes to desire him;
When God hath given a man a heart to love him, then he begins to desire him;
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when he desires him, then he seeks him, then he knocks at heaven gates by prayer,
when he Desires him, then he seeks him, then he knocks At heaven gates by prayer,
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and will not away till God open to him, because his seed remaineth in him.
and will not away till God open to him, Because his seed remains in him.
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And after he hath found him, then he so cleaves to him by hope, and hangs so fast upon him, that he will die before he leave him;
And After he hath found him, then he so cleaves to him by hope, and hangs so fast upon him, that he will die before he leave him;
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because faith hath perswaded him that God is his maker and redeemer, and that he is moreover a rewarder of them that diligently seek him, Heb. 11. 6. And how will he reward him? not with gold and silver, which are corruptible;
Because faith hath persuaded him that God is his maker and redeemer, and that he is moreover a rewarder of them that diligently seek him, Hebrew 11. 6. And how will he reward him? not with gold and silver, which Are corruptible;
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but with life everlasting, and the joyes of heaven. Oh here is enough, we will seek no further.
but with life everlasting, and the Joys of heaven. O Here is enough, we will seek no further.
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Thus you see how love and charitie sets the soul to desire and seek God above all things,
Thus you see how love and charity sets the soul to desire and seek God above all things,
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and so charitie is the beginning of our conversion:
and so charity is the beginning of our conversion:
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and after it hath begun, it will never cease seeking untill it hath found and obtained.
and After it hath begun, it will never cease seeking until it hath found and obtained.
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Were a man by faith perswaded, that God is the authour of all happinesse, and that all the goods in heaven and earth lay in him treasured up;
Were a man by faith persuaded, that God is the author of all happiness, and that all the goods in heaven and earth lay in him treasured up;
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yet if he should love the goods of the world more then God, then he would never set his heart to seek and desire him.
yet if he should love the goods of the world more then God, then he would never Set his heart to seek and desire him.
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But when faith hath enlightned the minde to know God, then if the love of the heart will forsake the world and things worldly,
But when faith hath enlightened the mind to know God, then if the love of the heart will forsake the world and things worldly,
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and seek him who is supernaturall happinesse, then is conversion wrought, and not before. Faith converts the minde to God:
and seek him who is supernatural happiness, then is conversion wrought, and not before. Faith converts the mind to God:
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but it is love and charitie that converts the heart and will to God, which is the greatest and last conversion,
but it is love and charity that converts the heart and will to God, which is the greatest and last conversion,
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because we never seek any thing untill we desire it. Our conversion therefore is begun in the minde by faith:
Because we never seek any thing until we desire it. Our conversion Therefore is begun in the mind by faith:
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but this conversion is but half a conversion, yea, it is no conversion of the whole man,
but this conversion is but half a conversion, yea, it is no conversion of the Whole man,
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except the love of the heart, where lieth the greatest apprehension, do second and follow it. We see salvation by faith:
except the love of the heart, where lies the greatest apprehension, do second and follow it. We see salvation by faith:
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but we never obtain it, untill we desire and seek it by charities desire.
but we never obtain it, until we desire and seek it by charities desire.
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Wherefore I conclude, that, for so much as charitie is the nearest and immediate cause of our conversion, of our seeking and finding God,
Wherefore I conclude, that, for so much as charity is the nearest and immediate cause of our conversion, of our seeking and finding God,
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therefore this is the most precious grace of God for our good, and is the greatest mean and instrument of our justification;
Therefore this is the most precious grace of God for our good, and is the greatest mean and Instrument of our justification;
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because justification and conversion to God is all one: for God is our righteousnesse:
Because justification and conversion to God is all one: for God is our righteousness:
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but the greatest mean of our apprehending of him is by charitie, which layes hold of him in the will and reasonable affection:
but the greatest mean of our apprehending of him is by charity, which lays hold of him in the will and reasonable affection:
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therefore this must be the greatest mean of our justification, signified by the Apostle, where he speaks of the severall means, Now abideth faith, hope, and charitie,
Therefore this must be the greatest mean of our justification, signified by the Apostle, where he speaks of the several means, Now Abideth faith, hope, and charity,
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but the greatest of these is charity. Which demonstration he that preferreth faith before charitie would elude, by urging this absurd consequence, Ergò rex meliùs terram arabit quàm agricola, meliùs calceum faciet quàm sutor,
but the greatest of these is charity. Which demonstration he that preferreth faith before charity would elude, by urging this absurd consequence, Ergò rex meliùs terram arabit quàm Agricolam, meliùs calceum faciet quàm suitor,
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quia nobilior est utro { que }: Ergò homo celeriùs curret quàm equus, plus oneris portabit quàm elephas, quia dignitate superat:
quia nobilior est utro { que }: Ergò homo celeriùs curret quàm equus, plus oneris portabit quàm elephas, quia dignitate superat:
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Ergò angeli meliùs terram illuminabunt quàm sol & luna, quia praestantiores.
Ergò angeli meliùs terram illuminabunt quàm sol & luna, quia praestantiores.
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Then (saith he) the king should plough better then the husbandman, should make shoes better then the shoemaker,
Then (Says he) the King should plough better then the husbandman, should make shoes better then the shoemaker,
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because he is more noble then them both:
Because he is more noble then them both:
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Then a man should run swifter then a horse, should carry a greater burden then an elephant,
Then a man should run swifter then a horse, should carry a greater burden then an elephant,
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because he excells them in dignitie:
Because he excels them in dignity:
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Then angels should illuminate the earth better then the sunne and moon, because they are more excellent. Then Angels should illuminate the earth better then the sun and moon, Because they Are more excellent.
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But this is nothing but a running from the state of the question;
But this is nothing but a running from the state of the question;
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because every thing that is greatest and best to his proper object, and in proper comparison, is not greatest and best to every object, and in every comparison.
Because every thing that is greatest and best to his proper Object, and in proper comparison, is not greatest and best to every Object, and in every comparison.
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But the Apostle here compareth charitie with justifying faith and hope absolutely, and in the most excellent way,
But the Apostle Here compareth charity with justifying faith and hope absolutely, and in the most excellent Way,
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as appeareth in the 31 verse of the 12 chapter beforegoing;
as appears in the 31 verse of the 12 chapter beforegoing;
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and it is manifest, that the most excellent way is the way of our justification and conversion to God:
and it is manifest, that the most excellent Way is the Way of our justification and conversion to God:
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and here he affirmeth this to be the greatest and chiefest, and therefore absolutely so it is.
and Here he Affirmeth this to be the greatest and chiefest, and Therefore absolutely so it is.
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Again, he preferreth faith before charitie, because faith is the cause of charitie.
Again, he preferreth faith before charity, Because faith is the cause of charity.
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If he could shew faith to be the efficient cause of it, he should say something:
If he could show faith to be the efficient cause of it, he should say something:
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but when he can prove it to be no more but the disposing and instrumentall cause;
but when he can prove it to be no more but the disposing and instrumental cause;
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then, by the same argument, the ax should be greater and better then the house, because it is an instrument used in the preparing of it: which argument is absurd.
then, by the same argument, the ax should be greater and better then the house, Because it is an Instrument used in the preparing of it: which argument is absurd.
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But to prove the truth for this noble vertue, which none shall be able to overturn,
But to prove the truth for this noble virtue, which none shall be able to overturn,
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because it is founded upon the rock of Gods word, I have these arguments. 1. God justifieth, Rom. 8. 33. God is charitie, John 4. 8. Therefore charitie justifieth. 2. The fulnesse of God in man is that which justifieth him.
Because it is founded upon the rock of God's word, I have these Arguments. 1. God Justifieth, Rom. 8. 33. God is charity, John 4. 8. Therefore charity Justifieth. 2. The fullness of God in man is that which Justifieth him.
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Charitie is the fulnesse of God in man, Ephes. 3. 19. Therefore charitie justifieth him. 3. The fulfilling of the law justifieth, Rom. 10. 4. Charitie is the fulfilling of the law, Rom. 13. 10. Therefore charitie justifieth.
Charity is the fullness of God in man, Ephesians 3. 19. Therefore charity Justifieth him. 3. The fulfilling of the law Justifieth, Rom. 10. 4. Charity is the fulfilling of the law, Rom. 13. 10. Therefore charity Justifieth.
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In the assumption, let not the reader understand the power of nature or naturall love; but charitie the principall grace of Christ, united to faith and hope.
In the Assump, let not the reader understand the power of nature or natural love; but charity the principal grace of christ, united to faith and hope.
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In the preferring of this vertue, S. Gregorie, in his 38 homilie upon the Gospel, calleth charitie the wedding garment, which he that wanted at the great marriage, was thrown into utter darknesse. His words are these:
In the preferring of this virtue, S. Gregory, in his 38 homily upon the Gospel, calls charity the wedding garment, which he that wanted At the great marriage, was thrown into utter darkness. His words Are these:
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Quid debemus intelligere nuptialem vestem, nisi charitatem? Intrat enim ad nuptias, sed cum nuptiali veste non intrat, qui in sancta Ecclesia assistens, fidem habet, sed charitatem non habet. Quid debemus intelligere nuptialem Vestment, nisi charitatem? Intrat enim ad Nuptias, sed cum nuptiali veste non intrat, qui in sancta Church assistens, fidem habet, sed charitatem non habet.
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What are we to understand by the wedding garment, but charitie? For he goeth in to the wedding,
What Are we to understand by the wedding garment, but charity? For he Goes in to the wedding,
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but not with the wedding garment, who, being in the holy Church, hath faith, but hath not charitie. but not with the wedding garment, who, being in the holy Church, hath faith, but hath not charity.
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He addeth further to this purpose, Omnis ergò vestrûm qui in Ecclesia positus Deo credidit, jam ad nuptias intravit:
He adds further to this purpose, Omnis ergò vestrûm qui in Church Positus God credidit, jam ad Nuptias intravit:
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sed cum nuptiali veste non venit, si charitatis gratiam non custodit.
sed cum nuptiali veste non venit, si charitatis gratiam non Custodit.
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Therefore every one of you which being placed in the Church hath beleeved in God, hath alreadie entred into the marriage:
Therefore every one of you which being placed in the Church hath believed in God, hath already entered into the marriage:
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but he cometh not with the wedding garment, if he doth not preserve the grace of charitie. but he comes not with the wedding garment, if he does not preserve the grace of charity.
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There are many which come into Gods house, which is his Church, because they have faith to beleeve;
There Are many which come into God's house, which is his Church, Because they have faith to believe;
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for this is that which first brings a man to God, according to that, Heb. 11. 6. He that cometh to God, must beleeve that God is:
for this is that which First brings a man to God, according to that, Hebrew 11. 6. He that comes to God, must believe that God is:
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yet though they be in Gods house, and at his Sonnes wedding for a time;
yet though they be in God's house, and At his Sons wedding for a time;
av cs pns32 vbb p-acp ng1 n1, cc p-acp po31 ng1 n1 p-acp dt n1;
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when he comes to lift up their heads in his house, as it is said, Gen. 40. that is, to reckon with them, they must be thrown out again,
when he comes to lift up their Heads in his house, as it is said, Gen. 40. that is, to reckon with them, they must be thrown out again,
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because, as S. Augustine saith, Expos. in Epist. Joh. Tract. 5. Dilectio sola discernit inter filios Dei, & filios diaboli.
Because, as S. Augustine Says, Expos. in Epistle John Tract. 5. Love sola discernit inter Sons Dei, & Sons Diaboli.
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Signent se omnes signo crucis Christi, respondeant omnes Amen, cantent omnes Alleluia, baptizentur omnes, intrent omnes ecclesias, faciant parietes basilicarum;
Signent se omnes Sign crucis Christ, respondent omnes Amen, cantent omnes Alleluia, baptizentur omnes, intrent omnes Ecclesiastes, faciant parietes basilicarum;
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non discernuntur filii Dei à filiis diaboli, nisi in charitate.
non discernuntur Sons Dei à filiis Diaboli, nisi in charitate.
fw-la fw-la fw-la fw-la fw-fr fw-la fw-la, fw-la p-acp fw-la.
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Onely charitie maketh a difference between the sonnes of God, and the sonnes of the devil.
Only charity makes a difference between the Sons of God, and the Sons of the Devil.
j n1 vvz dt n1 p-acp dt n2 pp-f np1, cc dt n2 pp-f dt n1.
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Let all signe themselves with the signe of Christs crosse, let all answer Amen, let all sing Alleluia, let all be baptized, let all go to church, let all build churches;
Let all Signen themselves with the Signen of Christ cross, let all answer Amen, let all sing Alleluia, let all be baptised, let all go to Church, let all built Churches;
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the sonnes of God are not distinguished from the sonnes of the devil, but by charitie. the Sons of God Are not distinguished from the Sons of the Devil, but by charity.
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They are none of Gods sonnes because they want charitie, the robe of Christs righteousnesse, and therefore they have no right to the place.
They Are none of God's Sons Because they want charity, the robe of Christ righteousness, and Therefore they have no right to the place.
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Further, that must be the most excellent grace, which joyneth the soul to God: but this doth charitie;
Further, that must be the most excellent grace, which Joineth the soul to God: but this does charity;
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because the Apostle saith, 1. Cor. 6. 17. He that cleaveth to the Lord, (as S. Hierome translateth) or he that is joyned to the Lord, (as our translation hath it, which in meaning is all one) is one spirit. But charitie above all vertues causeth a man to cleave to God;
Because the Apostle Says, 1. Cor. 6. 17. He that cleaveth to the Lord, (as S. Jerome Translate) or he that is joined to the Lord, (as our Translation hath it, which in meaning is all one) is one Spirit. But charity above all Virtues Causes a man to cleave to God;
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because, as S. Bernard saith, by charitie the soul is as it were married to God;
Because, as S. Bernard Says, by charity the soul is as it were married to God;
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and in marriage a man forsakes all other to cleave to his wife, and the wife forsakes all other to cleave to her husband, according to that rule for marriage in Gen. 2. 24. Therefore shall a man leave father and mother,
and in marriage a man forsakes all other to cleave to his wife, and the wife forsakes all other to cleave to her husband, according to that Rule for marriage in Gen. 2. 24. Therefore shall a man leave father and mother,
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and cleave to his wife, and they twain shall be one flesh. and cleave to his wife, and they twain shall be one Flesh.
cc vvb p-acp po31 n1, cc pns32 crd vmb vbi crd n1.
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So they that have charitie, will leave all things to cleave to God, to be one spirit with him.
So they that have charity, will leave all things to cleave to God, to be one Spirit with him.
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Yea so fast doth charitie glue the good soul to God, as the Greek word NONLATINALPHABET expresseth, that it will die before it leave him,
Yea so fast does charity glue the good soul to God, as the Greek word Expresses, that it will die before it leave him,
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as is to be seen in all the holy Martyrs.
as is to be seen in all the holy Martyrs.
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Nothing may quench this fire, as Solomon singeth, Set me as a seal upon thy heart,
Nothing may quench this fire, as Solomon sings, Set me as a seal upon thy heart,
pix vmb vvi d n1, c-acp np1 vvz, vvb pno11 p-acp dt n1 p-acp po21 n1,
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and as a signet upon thy arm: for love is strong as death, jealousie is cruell as the grave:
and as a signet upon thy arm: for love is strong as death, jealousy is cruel as the grave:
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the coals thereof are fiery coals, yea, a vehement flame. Much water cannot quench love, neither can the flouds drown it:
the coals thereof Are fiery coals, yea, a vehement flame. Much water cannot quench love, neither can the floods drown it:
dt n2 av vbr j n2, uh, dt j n1. av-d n1 vmbx vvi n1, dx vmb dt n2 vvb pn31:
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if a man would give all the substance of his house for love, they would greatly contemne it. if a man would give all the substance of his house for love, they would greatly contemn it.
cs dt n1 vmd vvi d dt n1 pp-f po31 n1 p-acp n1, pns32 vmd av-j vvi pn31.
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For what is that which makes all the marriages in the world? is it not love? if they did not love one another, they would never come together.
For what is that which makes all the marriages in the world? is it not love? if they did not love one Another, they would never come together.
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Now this charitie is nothing else but divine love;
Now this charity is nothing Else but divine love;
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and this makes God and man one spirit, as naturall love and marriage makes man and wife one flesh:
and this makes God and man one Spirit, as natural love and marriage makes man and wife one Flesh:
cc d vvz np1 cc n1 crd n1, c-acp j n1 cc n1 vvz n1 cc n1 crd n1:
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and it is called Charity, to distinguish it from naturall love, for that it is the most deare and precious love, in regard it is between God and mans spirit.
and it is called Charity, to distinguish it from natural love, for that it is the most deer and precious love, in regard it is between God and men Spirit.
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Again, that must be the most excellent vertue, which makes man most like to God: but there is nothing that makes man more like to God then charitie;
Again, that must be the most excellent virtue, which makes man most like to God: but there is nothing that makes man more like to God then charity;
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because S. John saith, God is charitie: therefore they that have charitie, must needs be most like him.
Because S. John Says, God is charity: Therefore they that have charity, must needs be most like him.
c-acp n1 np1 vvz, np1 vbz n1: av pns32 cst vhb n1, vmb av vbb av-ds av-j pno31.
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It is the holy Ghosts child as I may say, sanctifying the soul. It is no where said, that God is faith, or God is knowledge;
It is the holy Ghosts child as I may say, sanctifying the soul. It is no where said, that God is faith, or God is knowledge;
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for then the devils should be more like to God then man, because they know more and beleeve more then any man:
for then the Devils should be more like to God then man, Because they know more and believe more then any man:
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but he is called in scripture onely charitie, in regard of goodnesse and sanctitie, for that all goodnesse of sanctification proceeds from charitie.
but he is called in scripture only charity, in regard of Goodness and sanctity, for that all Goodness of sanctification proceeds from charity.
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So God loved the world (saith our Lord, in John 3. 16.) that he gave his onely begotten Sonne, that whosoever beleeveth in him should not perish, but have everlasting life. So God loved the world (Says our Lord, in John 3. 16.) that he gave his only begotten Son, that whosoever Believeth in him should not perish, but have everlasting life.
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Now as all good of sanctitie comes from Gods love to man; so from mans charitie comes all the like goodnesse toward God and our neighbour.
Now as all good of sanctity comes from God's love to man; so from men charity comes all the like Goodness towards God and our neighbour.
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Light comes from faith, and understanding from knowledge: but goodnesse and sanctitie come onely from charitie.
Light comes from faith, and understanding from knowledge: but Goodness and sanctity come only from charity.
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And if God be charitie, then what interest have they to God and his kingdome, who live continually in malice and quarrels?
And if God be charity, then what Interest have they to God and his Kingdom, who live continually in malice and quarrels?
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Moreover, Charitie is called of Divines the universall grace, because S. Paul, Colos. 3. 14. calleth it the bond of perfection. Above all these things put on charitie, which is the bond of perfectnesse.
Moreover, Charity is called of Divines the universal grace, Because S. Paul, Colos 3. 14. calls it the bound of perfection. Above all these things put on charity, which is the bound of perfectness.
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He saith above all, because this is the best of all:
He Says above all, Because this is the best of all:
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and he calleth it the bond of perfectnesse, first, because it tieth man to God in the heart, who is perfectnesse it self;
and he calls it the bound of perfectness, First, Because it tieth man to God in the heart, who is perfectness it self;
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and next, because it tieth all vertues together, as we are taught in the Collect of Quinquagesima.
and next, Because it tieth all Virtues together, as we Are taught in the Collect of Quinquagesima.
cc ord, c-acp pn31 vvz d n2 av, c-acp pns12 vbr vvn p-acp dt vvb pp-f np1.
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Hast thou charitie? then canst thou want no vertue, because all are bound up in it.
Hast thou charity? then Canst thou want no virtue, Because all Are bound up in it.
vh2 pns21 n1? av vm2 pns21 vvi dx n1, c-acp d vbr vvn a-acp p-acp pn31.
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There is justice, there is mercy, there is liberalitie, there is fidelitie, there is the highest, there is the lowest, there is magnanimitie, there is humilitie:
There is Justice, there is mercy, there is liberality, there is Fidis, there is the highest, there is the lowest, there is magnanimity, there is humility:
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charitie bindes all together in one man. Then get charitie, and thou needest not run from parish to parish to get understanding, because it dwells in charitie.
charity binds all together in one man. Then get charity, and thou Needest not run from parish to parish to get understanding, Because it dwells in charity.
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According to this S. Austine saith, Scriptura nihil praecipit nisi charitatem, nihil culpat nisi cupiditatem: The scripture commandeth nothing but charitie, and blameth nothing but concupiscence.
According to this S. Augustine Says, Scripture nihil praecipit nisi charitatem, nihil culpat nisi cupiditatem: The scripture commands nothing but charity, and blameth nothing but concupiscence.
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Now what charitie is, the Father in that place thus defineth; Charitatem voco motum animi ad fruendum Deo propter ipsum, & se atque proximo propter Deum.
Now what charity is, the Father in that place thus defineth; Charitatem voco motum animi ad fruendum God propter ipsum, & se atque proximo propter God.
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I call charitie (saith he) a motion of the minde to the fruition of God for himself,
I call charity (Says he) a motion of the mind to the fruition of God for himself,
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and of himself and his neighbour for God. and of himself and his neighbour for God.
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Lastly, there is yet another title of e•cellencie belonging to charitie, and this is Queen of vertues, because it commandeth and governeth them all to right ends.
Lastly, there is yet Another title of e•cellencie belonging to charity, and this is Queen of Virtues, Because it commands and Governs them all to right ends.
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For say I had all knowledge and could confute all men, and say I had all eloquence that I could with Orpheus move the stonie heart, say I had all patience,
For say I had all knowledge and could confute all men, and say I had all eloquence that I could with Orpheus move the stony heart, say I had all patience,
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and could give my body to be burned, and say I had all faith, that I could remove mountains;
and could give my body to be burned, and say I had all faith, that I could remove Mountains;
cc vmd vvi po11 n1 pc-acp vbi vvn, cc vvb pns11 vhd d n1, cst pns11 vmd vvi n2;
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yet if I did not know to Godward, speak to Godward, suffer to Godward, and beleeve to Godward,
yet if I did not know to Godward, speak to Godward, suffer to Godward, and believe to Godward,
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and so of all other vertues, all this would do me no good.
and so of all other Virtues, all this would do me no good.
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Why? because the Queen of vertues, Charitie, which should bend and order all these to Godward, is wanting.
Why? Because the Queen of Virtues, Charity, which should bend and order all these to Godward, is wanting.
q-crq? c-acp dt n1 pp-f n2, n1, r-crq vmd vvi cc vvi d d p-acp n1, vbz vvg.
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For every action, as the learned know, proceeds from election; election is in the will; and the principall power of the will is love and charitie:
For every actium, as the learned know, proceeds from election; election is in the will; and the principal power of the will is love and charity:
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therefore look which way that goeth, that way go all thy actions of heart and minde.
Therefore look which Way that Goes, that Way go all thy actions of heart and mind.
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If thy love be naturall, then it orders and carries all thy actions to a naturall end, and that leadeth to hell:
If thy love be natural, then it order and carries all thy actions to a natural end, and that leads to hell:
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but if thy love be divine and spirituall, which my Text calleth Charitie, then that like a Queen regulates all thy actions to a supernaturall end, which is to serve God and to gain his kingdome.
but if thy love be divine and spiritual, which my Text calls Charity, then that like a Queen regulates all thy actions to a supernatural end, which is to serve God and to gain his Kingdom.
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And the more good actions thou dost in this kinde, the more thou edifiest, as my Text saith, Knowledge puffeth up, but Charitie edifieth, that is to say, Charitie buildeth.
And the more good actions thou dost in this kind, the more thou edifiest, as my Text Says, Knowledge Puffeth up, but Charity Edifieth, that is to say, Charity builds.
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1345
As the carpenter and mason build with wood and stone; so charitie buildeth with good and godly actions.
As the carpenter and mason built with wood and stone; so charity builds with good and godly actions.
p-acp dt n1 cc n1 vvi p-acp n1 cc n1; av n1 vvz p-acp j cc j n2.
(16) part (DIV2)
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1346
Faith is often idle, knowledge sleepie, and hope is drousie: but charitie is alwayes working, because it is the hearts pulse to Godward.
Faith is often idle, knowledge sleepy, and hope is drowsy: but charity is always working, Because it is the hearts pulse to Godward.
n1 vbz av j, n1 j, cc n1 vbz j: cc-acp n1 vbz av vvg, c-acp pn31 vbz dt ng1 n1 p-acp n1.
(16) part (DIV2)
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1347
As the pulse never leaves beating; so charitie never leaves working: and the more it worketh, the greater is the edifying.
As the pulse never leaves beating; so charity never leaves working: and the more it works, the greater is the edifying.
p-acp dt n1 av-x vvz vvg; av n1 av-x vvz vvg: cc dt av-dc pn31 vvz, dt jc vbz dt j-vvg.
(16) part (DIV2)
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1348
Little charitie makes a little Christian, and great charitie makes a great Christian, and perfect charitie makes a perfect Christian.
Little charity makes a little Christian, and great charity makes a great Christian, and perfect charity makes a perfect Christian.
j n1 vvz dt j njp, cc j n1 vvz dt j njp, cc j n1 vvz dt j njp.
(16) part (DIV2)
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1349
The main Tenet of the scripture is, that God will reward every man according to his works.
The main Tenet of the scripture is, that God will reward every man according to his works.
dt j n1 pp-f dt n1 vbz, cst np1 vmb vvi d n1 vvg p-acp po31 n2.
(16) part (DIV2)
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1350
Therefore the more good works a Christian doth in the kingdome of grace, the greater shall be his crown in the kingdome of glorie.
Therefore the more good works a Christian does in the Kingdom of grace, the greater shall be his crown in the Kingdom of glory.
av dt av-dc j vvz dt njp vdz p-acp dt n1 pp-f n1, dt jc vmb vbi po31 n1 p-acp dt n1 pp-f n1.
(16) part (DIV2)
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1351
For, as S. Paul saith, 1. Cor. 15. 41, 42. As one starre differeth from another in glory;
For, as S. Paul Says, 1. Cor. 15. 41, 42. As one star differeth from Another in glory;
p-acp, c-acp n1 np1 vvz, crd np1 crd crd, crd p-acp crd n1 vvz p-acp j-jn p-acp n1;
(16) part (DIV2)
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1352
so is the resurrection of the dead: so is the resurrection of the dead:
av vbz dt n1 pp-f dt j:
(16) part (DIV2)
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1353
the body, with the more good works it riseth, the more it shall shine in heavens glory.
the body, with the more good works it Riseth, the more it shall shine in heavens glory.
dt n1, p-acp dt av-dc j vvz pn31 vvz, dt av-dc pn31 vmb vvi p-acp ng1 n1.
(16) part (DIV2)
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1354
In my Fathers house are many mansions, saith our Saviour, John 14. 2. Every man here strives to have the fairest house,In my Father's house Are many mansions, Says our Saviour, John 14. 2. Every man Here strives to have the Fairest house,
p-acp po11 ng1 n1 vbr d n2, vvz po12 n1, np1 crd crd np1 n1 av vvz pc-acp vhi dt js n1,
(16) part (DIV2)
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1355
if he be a man of worth.
if he be a man of worth.
cs pns31 vbb dt n1 pp-f n1.
(16) part (DIV2)
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1356
Then if thou desirest one of the better mansions in the kingdome of glorie, thou must build for it here in the kingdome of grace.
Then if thou Desirest one of the better mansions in the Kingdom of glory, thou must built for it Here in the Kingdom of grace.
av cs pns21 vv2 crd pp-f dt jc n2 p-acp dt n1 pp-f n1, pns21 vmb vvi p-acp pn31 av p-acp dt n1 pp-f n1.
(16) part (DIV2)
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1357
The more good works thou preparest here, the larger shall be thy house there; the holier works, the higher habitation in heavens majestie.
The more good works thou preparest Here, the larger shall be thy house there; the Holier works, the higher habitation in heavens majesty.
dt av-dc j n2 pns21 vv2 av, dt jc vmb vbi po21 n1 a-acp; dt jc n2, dt jc n1 p-acp ng1 n1.
(16) part (DIV2)
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1358
Wherefore, brethren, be never weary of well doing, but, as S. Paul exhorteth, 1. Cor. 15. 58. be abundant alwayes in the work of the Lord,
Wherefore, brothers, be never weary of well doing, but, as S. Paul exhorteth, 1. Cor. 15. 58. be abundant always in the work of the Lord,
q-crq, n2, vbb av-x j pp-f av vdg, cc-acp, c-acp n1 np1 vvz, crd np1 crd crd vbb j av p-acp dt n1 pp-f dt n1,
(16) part (DIV2)
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1359
forasmuch as ye know that your labour is not in vain in the Lord. There is nothing lost but all gotten by good life and good works.forasmuch as you know that your labour is not in vain in the Lord. There is nothing lost but all got by good life and good works.
av c-acp pn22 vvb cst po22 n1 vbz xx p-acp j p-acp dt n1. pc-acp vbz pix vvn p-acp d vvn p-acp j n1 cc j n2.
(16) part (DIV2)
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1360
But you may say, It seemeth otherwise;
But you may say, It seems otherwise;
p-acp pn22 vmb vvi, pn31 vvz av;
(16) part (DIV2)
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1361
because the mansions there are already built, and therefore they depend not upon our building and edifying.
Because the mansions there Are already built, and Therefore they depend not upon our building and edifying.
c-acp dt n2 a-acp vbr av vvn, cc av pns32 vvb xx p-acp po12 n1 cc vvg.
(16) part (DIV2)
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1362
Yes, they depend upon our edifying, in regard of the placing and bestowing;
Yes, they depend upon our edifying, in regard of the placing and bestowing;
uh, pns32 vvb p-acp po12 n-vvg, p-acp n1 pp-f dt n-vvg cc vvg;
(16) part (DIV2)
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1363
because the better a man is edified in good life here, the better building God will bestow upon him there:
Because the better a man is edified in good life Here, the better building God will bestow upon him there:
c-acp dt j dt n1 vbz vvn p-acp j n1 av, dt jc n1 np1 vmb vvi p-acp pno31 a-acp:
(16) part (DIV2)
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1364
he made the best for the best.
he made the best for the best.
pns31 vvd dt js p-acp dt js.
(16) part (DIV2)
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1365
For thou rewardest every man according to his work, Psal. 62. 12. Luke 6. 38. 1. Cor. 3. 8. 2. Cor. 9. 6. You may say again, that heaven is but one house, which is the Fathers house.For thou rewardest every man according to his work, Psalm 62. 12. Luke 6. 38. 1. Cor. 3. 8. 2. Cor. 9. 6. You may say again, that heaven is but one house, which is the Father's house.
c-acp pns21 js d n1 vvg p-acp po31 n1, np1 crd crd np1 crd crd crd np1 crd crd crd np1 crd crd pn22 vmb vvi av, cst n1 vbz p-acp crd n1, r-crq vbz dt ng1 n1.
(16) part (DIV2)
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1366
I reply, As our Saviour in John calleth heaven a house; so S. Paul, Heb. 12. 22. calleth it a citie. It is called a house, because he is Father of the familie there;
I reply, As our Saviour in John calls heaven a house; so S. Paul, Hebrew 12. 22. calls it a City. It is called a house, Because he is Father of the family there;
pns11 vvb, c-acp po12 n1 p-acp np1 vvz n1 dt n1; av n1 np1, np1 crd crd vvz pn31 dt n1. pn31 vbz vvn dt n1, c-acp pns31 vbz n1 pp-f dt n1 a-acp;
(16) part (DIV2)
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1367
and it is called a citie, because he is King of the place. Palaces have many rooms and chambers in excellency one above another:
and it is called a City, Because he is King of the place. Palaces have many rooms and chambers in excellency one above Another:
cc pn31 vbz vvn dt n1, c-acp pns31 vbz n1 pp-f dt n1. n2 vhb d n2 cc n2 p-acp n1 crd p-acp n-jn:
(16) part (DIV2)
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1368
so cities have many houses, some more spacious, some more costly, and some more stately then others.
so cities have many houses, Some more spacious, Some more costly, and Some more stately then Others.
av n2 vhb d n2, d dc j, d dc j, cc d dc j cs n2-jn.
(16) part (DIV2)
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1369
Why should it not be so too in the celestiall Jerusalem, except we should think that God had some wants there? There be degrees of edifying in us here;
Why should it not be so too in the celestial Jerusalem, except we should think that God had Some Wants there? There be Degrees of edifying in us Here;
q-crq vmd pn31 xx vbi av av p-acp dt j np1, c-acp pns12 vmd vvi cst np1 vhd d n2 a-acp? pc-acp vbi n2 pp-f vvg p-acp pno12 av;
(16) part (DIV2)
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1370
therefore there are degrees of edifices for us there. Charitie edifieth. As charitie edifieth, so it pulleth down too.
Therefore there Are Degrees of Edifices for us there. Charity Edifieth. As charity Edifieth, so it pulls down too.
av a-acp vbr n2 pp-f n2 p-acp pno12 a-acp. n1 vvz. p-acp n1 vvz, av pn31 vvz a-acp av.
(16) part (DIV2)
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1371
As the understanding builder, when he sees something in his edifice amisse, will not rest till it be demolisht,
As the understanding builder, when he sees something in his edifice amiss, will not rest till it be demolished,
p-acp dt j-vvg n1, c-crq pns31 vvz pi p-acp po31 n1 av, vmb xx vvi c-acp pn31 vbi j-vvn,
(16) part (DIV2)
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1372
and set up in a better manner; so is it with the good Christian:
and Set up in a better manner; so is it with the good Christian:
cc vvd a-acp p-acp dt jc n1; av vbz pn31 p-acp dt j np1:
(16) part (DIV2)
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1373
when he perceiveth some faults in his life, he will not cease till they be removed.
when he perceives Some Faults in his life, he will not cease till they be removed.
c-crq pns31 vvz d n2 p-acp po31 n1, pns31 vmb xx vvi c-acp pns32 vbb vvn.
(16) part (DIV2)
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1374
And this part S. Paul also referreth to charitie, 1. Cor. 13. 5. It doth no uncomely thing, it seeketh not her own, it is not provoked to anger, it thinketh no evil.
And this part S. Paul also Refers to charity, 1. Cor. 13. 5. It does no uncomely thing, it seeks not her own, it is not provoked to anger, it Thinketh no evil.
cc d n1 n1 np1 av vvz p-acp n1, crd np1 crd crd pn31 vdz av-dx j n1, pn31 vvz xx po31 d, pn31 vbz xx vvn p-acp n1, pn31 vvz dx j-jn.
(16) part (DIV2)
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1375
Therefore if there be in thee any undecent lecherie, or gaping covetousnesse, or passions troublesome, or any evil whatsoever;
Therefore if there be in thee any undecent lechery, or gaping covetousness, or passion troublesome, or any evil whatsoever;
av cs pc-acp vbi p-acp pno21 d j n1, cc j-vvg n1, cc n2 j, cc d n-jn r-crq;
(16) part (DIV2)
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1376
if charitie be in thee, it will seek and endeavour to remove all, because they be uncomely for spirituall and Christian buildings.
if charity be in thee, it will seek and endeavour to remove all, Because they be uncomely for spiritual and Christian buildings.
cs n1 vbb p-acp pno21, pn31 vmb vvi cc vvi pc-acp vvi d, c-acp pns32 vbb j p-acp j cc np1 n2.
(16) part (DIV2)
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1377
And from this text S. Prosper inferreth, that charitie is the death of vices, and the life of vertues.
And from this text S. Prosper infers, that charity is the death of vices, and the life of Virtues.
cc p-acp d n1 n1 np1 vvz, cst n1 vbz dt n1 pp-f n2, cc dt n1 pp-f n2.
(16) part (DIV2)
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1378
Charitie edifieth. Lastly, as charitie edifieth in a mans own self, so it edifieth in others also.Charity Edifieth. Lastly, as charity Edifieth in a men own self, so it Edifieth in Others also.
n1 vvz. ord, c-acp n1 vvz p-acp dt ng1 d n1, av pn31 vvz p-acp n2-jn av.
(16) part (DIV2)
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1379
If there be any infirmitie in neighbours, it will beare with it, and help to amend it.
If there be any infirmity in neighbours, it will bear with it, and help to amend it.
cs pc-acp vbb d n1 p-acp n2, pn31 vmb vvi p-acp pn31, cc vvb pc-acp vvi pn31.
(16) part (DIV2)
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1380
Charitie suffereth long, it boasteth not it self, it is not puffed up. Charity suffers long, it boasts not it self, it is not puffed up.
n1 vvz av-j, pn31 vvz xx pn31 n1, pn31 vbz xx vvn a-acp.
(16) part (DIV2)
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1381
There is no pride in charitie, but it submitteth it self to all good ordinances, both in Church and Commonwealth.
There is no pride in charity, but it submitteth it self to all good ordinances, both in Church and Commonwealth.
pc-acp vbz dx n1 p-acp n1, cc-acp pn31 vvz pn31 n1 p-acp d j n2, av-d p-acp n1 cc n1.
(16) part (DIV2)
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1382
This will not flie out like the disobedient professour, this will not runne from his neighbours, this will not contemne his Ministers;
This will not fly out like the disobedient professor, this will not run from his neighbours, this will not contemn his Ministers;
d vmb xx vvi av av-j dt j n1, d vmb xx vvi p-acp po31 n2, d vmb xx vvi po31 n2;
(16) part (DIV2)
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1383
but this wil labour to uphold all.
but this will labour to uphold all.
cc-acp d vmb vvi pc-acp vvi d.
(16) part (DIV2)
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1384
This will say, Come neighbours, let us hold together, we must be subject to our governours for conscience sake, we may not do what we list, we may not be our own judges, we may not make our selves equal with Apostles,
This will say, Come neighbours, let us hold together, we must be Subject to our Governors for conscience sake, we may not do what we list, we may not be our own judges, we may not make our selves equal with Apostles,
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(16) part (DIV2)
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1385
and say in our own causes, It is better to please God then men, and then please neither:
and say in our own Causes, It is better to please God then men, and then please neither:
cc vvb p-acp po12 d n2, pn31 vbz jc pc-acp vvi np1 av n2, cc av vvb av-dx:
(16) part (DIV2)
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1386
for now it is not as it was in the Apostles dayes: then were wicked governours; now we have godly governours.
for now it is not as it was in the Apostles days: then were wicked Governors; now we have godly Governors.
c-acp av pn31 vbz xx c-acp pn31 vbds p-acp dt n2 n2: av vbdr j n2; av pns12 vhb j n2.
(16) part (DIV2)
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1387
Thus charitie edifieth in our own selves, and others; but proud knowledge pulleth down and destroyeth.
Thus charity Edifieth in our own selves, and Others; but proud knowledge pulls down and Destroyeth.
av n1 vvz p-acp po12 d n2, cc n2-jn; cc-acp j n1 vvz a-acp cc vvz.
(16) part (DIV2)
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1388
And in this Predicament are they which make havock of Church-discipline:
And in this Predicament Are they which make havoc of Church discipline:
cc p-acp d n1 vbr pns32 r-crq vvb n1 pp-f n1:
(16) part (DIV2)
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1389
they will not keep holy dayes, though they be in honour of the Saviour of the world;
they will not keep holy days, though they be in honour of the Saviour of the world;
pns32 vmb xx vvi j n2, cs pns32 vbb p-acp n1 pp-f dt n1 pp-f dt n1;
(16) part (DIV2)
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1390
they will not observe Saints dayes, though their examples in the Liturgie be the glasses of our lives;
they will not observe Saints days, though their Examples in the Liturgy be the glasses of our lives;
pns32 vmb xx vvi n2 n2, cs po32 n2 p-acp dt n1 vbb dt n2 pp-f po12 n2;
(16) part (DIV2)
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1391
to stand up in reverence when Gloria Patri, Te Deum, Benedictus, and the rest are said, (wherein we speak to God) with them is a needlesse ceremonie;
to stand up in Reverence when Gloria Patri, Te God, Benedictus, and the rest Are said, (wherein we speak to God) with them is a needless ceremony;
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(16) part (DIV2)
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1392
Confession and Absolution is flat Poperie; and with such all is superstition, save onely a sermon from the spirit without premeditation,
Confessi and Absolution is flat Popery; and with such all is Superstition, save only a sermon from the Spirit without premeditation,
n1 cc n1 vbz j n1; cc p-acp d d vbz n1, vvb av-j dt n1 p-acp dt n1 p-acp n1,
(16) part (DIV2)
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1393
and a prayer ex tempore, or of their own framing without authoritie. Might these have their wills, there should be no face of religion among us.
and a prayer ex tempore, or of their own framing without Authority. Might these have their wills, there should be no face of Religion among us.
cc dt n1 fw-la fw-la, cc pp-f po32 d vvg p-acp n1. vmd d vhb po32 n2, pc-acp vmd vbi dx n1 pp-f n1 p-acp pno12.
(16) part (DIV2)
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1394
They professe themselves to be hearers: but if you talk with them, then they will be preachers.
They profess themselves to be hearers: but if you talk with them, then they will be Preachers.
pns32 vvb px32 pc-acp vbi n2: cc-acp cs pn22 vvb p-acp pno32, cs pns32 vmb vbi n2.
(16) part (DIV2)
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1395
Not need, but pride, not edifying, but ambition, makes them to amble about the countrey for choise hearing and precise fashions:
Not need, but pride, not edifying, but ambition, makes them to amble about the country for choice hearing and precise fashions:
xx vvb, cc-acp n1, xx vvg, cc-acp n1, vvz pno32 pc-acp vvi p-acp dt n1 p-acp n1 vvg cc j n2:
(16) part (DIV2)
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1396
but the true speakers and true hearers are alwayes in charitie, Ephes. 4. 15. NONLATINALPHABET.
but the true Speakers and true hearers Are always in charity, Ephesians 4. 15..
cc-acp dt j n2 cc j n2 vbr av p-acp n1, np1 crd crd.
(16) part (DIV2)
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1397
I will conclude all with the saying of Hugo de S. Victore, lib. 6. Dilectio supereminet scientiae; plus enim diligitur quàm intelligitur,
I will conclude all with the saying of Hugo de S. Victore, lib. 6. Love supereminet scientiae; plus enim diligitur quàm intelligitur,
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(16) part (DIV2)
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1398
& intrat dilectio ubi scientia foris est. FINIS.& intrat Love ubi scientia Foris est. FINIS.
cc fw-la fw-la fw-la fw-la fw-la fw-la. fw-la.
(16) part (DIV2)
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