Potentia and Misericordia, Power and Mercy; and these voic'd alost, in a sacred and purer straine, fitter for a Quire of Angels than of men; and that in double Tue, Tua potentia, and Tua misericordia, Thy Power, and Thy Mercy; Thine, the God of men and Angels;
Potentia and Misericordia, Power and Mercy; and these voiced alost, in a sacred and Purer strain, fitter for a Choir of Angels than of men; and that in double Tue, Tua potentia, and Tua misericordia, Thy Power, and Thy Mercy; Thine, the God of men and Angels;
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2 The ground likewise in two words, Adiutorium and Refugium, Defence and Refuge; but these pitch'd lower, in a double - Meum, Adjutorium meum and Refugium meum, my Defence and my Refuge; but, Meum, ATe, and Adte Domine; this My having Reference to, and Dependance from Thee;
2 The ground likewise in two words, Adiutorium and Refugium, Defence and Refuge; but these pitched lower, in a double - Meum, Adjutorium meum and Refugium meum, my Defence and my Refuge; but, Meum, ATe, and Adte Domine; this My having Referente to, and Dependence from Thee;
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3 The Descant, likewise, in two words, Cantabo and Exaltabo, I will sing, and I will sing aloud; Here is singing onely of Gods Power; but there is singing aloud of his Mercy; as if his Mercy were more exaltable than his Power, and That reach'd the very Heavens; This, unto the Clouds.
3 The Descant, likewise, in two words, Cantabo and Exaltabo, I will sing, and I will sing aloud; Here is singing only of God's Power; but there is singing aloud of his Mercy; as if his Mercy were more exaltable than his Power, and That reached the very Heavens; This, unto the Clouds.
6 Lastly, the occasion of the Singing, open'd here in the Adverbe, Quia, Because; and this Quia being the occasion, looks narrowly to the Ground of the Song, to Adjutorium and Refugium, to God his Defence and his Refuge; and because he was so,
6 Lastly, the occasion of the Singing, opened Here in the Adverb, Quia, Because; and this Quia being the occasion, looks narrowly to the Ground of the Song, to Adjutorium and Refugium, to God his Defence and his Refuge; and Because he was so,
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And this David did in a double way, of Majestie and knowledge, being the prime piece in all, Israel, for Harmony and Eloquence, exquisitely endowed with the perfections both of Poetry and Musicke; In somuch, that some of the Fathers either to cry downe the vaunts of Heathens in their rarities that way,
And this David did in a double Way, of Majesty and knowledge, being the prime piece in all, Israel, for Harmony and Eloquence, exquisitely endowed with the perfections both of Poetry and Music; In So much, that Some of the Father's either to cry down the vaunts of heathens in their rarities that Way,
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or else to rivall him with the fertile and richer Wits of their Times, have beene pleased to stile him Simonides noster, Alceus, Catullus, Flaccus, and Serenus; let me adde the Divine Orpheus, and Amphion, one that made Woods, and Beasts, and Mountaines;
or Else to rival him with the fertile and Richer Wits of their Times, have been pleased to style him Simonides Noster, Alceus, Catullus, Flaccus, and Serenus; let me add the Divine Orpheus, and Amphion, one that made Woods, and Beasts, and Mountains;
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and all Cedars, Beasts and all Cattell, Psal. 148. Herein personating Christ himselfe, who was that Poeonius medicus (as Clemens Alexandrinus stiles him) the Spirituall Aesculapius, Ille Sanctus aegrotae Animae In cantator, The holy Inchanter of the sicke Soule, who first transform'd Beasts into men, reduc'd Savagenes and Barbarisme into civilitie:
and all Cedars, Beasts and all Cattle, Psalm 148. Herein personating christ himself, who was that Poeonius medicus (as Clemens Alexandrian stile him) the Spiritual Aesculapius, Isle Sanctus aegrotae Spirits In cantator, The holy Enchanter of the sick Soul, who First transformed Beasts into men, reduced Savageness and Barbarism into civility:
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Cruelty, Craft, Obscaenitie (Hieroglyphically shadowed under Lyons, Foxes, Swine) he translated to meeknesse, innocencie, temperance, causing the Wolfe to dwell with the Lambe,
Cruelty, Craft, Obscenity (Hieroglyphically shadowed under Lyons, Foxes, Swine) he translated to meekness, innocence, temperance, causing the Wolf to dwell with the Lamb,
But lets us not so resemble small things to great, that wee should dare compare those Poeticke Rhapsodies with his sacred Harmony, their sensuall Elegies and Madrigals with his diviner Sonnets:
But lets us not so resemble small things to great, that we should Dare compare those Poetic Rhapsodies with his sacred Harmony, their sensual Elegies and Madrigals with his diviner Sonnets:
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'Tis true, his verses consisted of number and feet as well as theirs, and he was as criticall in their Observation as the daintiest Lyrick or Heroicke,
It's true, his Verses consisted of number and feet as well as theirs, and he was as critical in their Observation as the daintiest Lyric or Heroic,
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Insomuch, that Petrus Damianus, the great adorer of Humane Eloquence (and one whose very soule was charm'd with their prophaner Sonnets) was inforc'd at length to his Dulcius, immurmurat filius Iesse.
Insomuch, that Peter Damianus, the great adorer of Humane Eloquence (and one whose very soul was charmed with their Profaner Sonnets) was enforced At length to his Dulcet, immurmurat filius Iesse.
One touch of the sonne of Iesse, one warble of the Singer of of Israel, was more melodious than all their Fabulous incantations, their Syrenicall fictions, which were but Iucunda quaedam auribus Raucedo, a kinde of plausible hoarsenesse, in respect of those sweet murmures of that heavenly Turtle.
One touch of the son of Iesse, one warble of the Singer of of Israel, was more melodious than all their Fabulous incantations, their Syrenicall fictions, which were but Iucunda quaedam auribus Raucedo, a kind of plausible hoarseness, in respect of those sweet murmurs of that heavenly Turtle.
And God forbid that those Ventosae nugae, and Expolita mendatia, those Superbi errores, and Gacculae Argutiae, (as Saint Augustine stiles them to his Memorius ) their garnished and beautifull lyes, their windy trifles, their vaine-glorious errours, their elaborate kick-shawes;
And God forbid that those Ventosae nugae, and Expolita mendatia, those Superb Errors, and Gacculae Argutiae, (as Saint Augustine stile them to his Memorius) their garnished and beautiful lies, their windy trifles, their vainglorious errors, their elaborate kickshaws;
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their ingenious nothings should stand up in competition with one Michtam of David, his Jewell, his golden Song, farre above their buskin'd raptures, their garish Phantasmes, their splendid vanities;
their ingenious nothings should stand up in competition with one Michtam of David, his Jewel, his golden Song, Far above their buskined raptures, their garish Phantasms, their splendid vanities;
And yet there have been some Hereticks of old, Gnosticks and Nicolaitans, which have rejected the Psalmes as prophano Sonnets, the births of humane fancie and invention, without any influence or aspiration of the holy Ghost,
And yet there have been Some Heretics of old, Gnostics and Nicolaitans, which have rejected the Psalms as prophano Sonnets, the births of humane fancy and invention, without any influence or aspiration of the holy Ghost,
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whereas the very Spirit of God, our Saviour himselfe, and the Uni-vocall Consent of all the Apostles (nay the hallowed Quire of Heaven and earth, of Saints and Angels) have acknowledged, that God spake by the mouth of his servant David, that he was the sweet Psalmist of Israel, that his Word was in his tongue, he in Spirit calling him Christ the Lord, Mat. 22.43.
whereas the very Spirit of God, our Saviour himself, and the Univocal Consent of all the Apostles (nay the hallowed Choir of Heaven and earth, of Saints and Angels) have acknowledged, that God spoke by the Mouth of his servant David, that he was the sweet Psalmist of Israel, that his Word was in his tongue, he in Spirit calling him christ the Lord, Mathew 22.43.
Psalmes sung to the Honour of our Lord Jesus hee caus'd to bee expung'd and raz'd out from the Church, accounting them but the work-manship of noveltie, the forgeries of some Neotericks and Vpstarts in the Church;
Psalms sung to the Honour of our Lord jesus he caused to be expunged and razed out from the Church, accounting them but the workmanship of novelty, the forgeries of Some Neotericks and Upstarts in the Church;
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Instead whereof, in the body of the Temple, upon the high Feast of Easter, he suborned cetaine women (flickering and unstable creatures, whom he had moulded to his owne purposes) to sing loud Sonnets of his praise.
Instead whereof, in the body of the Temple, upon the high Feast of Easter, he suborned cetaine women (flickering and unstable creatures, whom he had moulded to his own Purposes) to sing loud Sonnets of his praise.
Though some favourers of the Heretick have been pleas'd to blaunch a little the foulnesse of his practise, and would not have it thought a disparagement of the Psalmes of David, but of the Hymnes and holy Songs, which Christians in a religious vow and zealous endeavour made afterwards in the honour of Christ,
Though Some favourers of the Heretic have been pleased to blanch a little the foulness of his practice, and would not have it Thought a disparagement of the Psalms of David, but of the Hymns and holy Songs, which Christians in a religious Voelli and zealous endeavour made afterwards in the honour of christ,
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I stand not curiously to discusse, I am sure the custome was abominable, to chant their loud Panegericks there, where onely should be sung Hosannahs to the Lord.
I stand not curiously to discuss, I am sure the custom was abominable, to chant their loud Panegyrics there, where only should be sung Hosannahs to the Lord.
Or else, perchance, the purblind zeale, or devout errours of others, who have erected their glorious Pyramides to the memory (and it were well, only to the memory) to the Adoration of some Saint or Martyr, which in their primitive institution were proper onely to the God of both.
Or Else, perchance, the purblind zeal, or devout errors of Others, who have erected their glorious Pyramids to the memory (and it were well, only to the memory) to the Adoration of Some Saint or Martyr, which in their primitive Institution were proper only to the God of both.
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And for this, Gods better Reverence and Majestie in his Service, the Churches of old have generally mix'd Psalmes with their Devotions, and Melody, with their Psalmes;
And for this, God's better reverence and Majesty in his Service, the Churches of old have generally mixed Psalms with their Devotions, and Melody, with their Psalms;
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so not so obsolete, now, or super-annuated, that it should beburied wholly with that Law of Ceremonies; for besides the countenance and authoritie which it found in the first ordinance, it hath been the practice of Gods best servants, in most ages of the Church,
so not so obsolete, now, or superannuated, that it should beburied wholly with that Law of Ceremonies; for beside the countenance and Authority which it found in the First Ordinance, it hath been the practice of God's best Servants, in most ages of the Church,
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when there was not yet a Temple built, but an Arke onely (a mysticall porch or entrance to that Temple to come) we finde a Representative Cathedrall amongst the Iewes. Singing men, and Psalmes, and Instruments of Musicke, and all the Complements of a full Quire.
when there was not yet a Temple built, but an Ark only (a mystical porch or Entrance to that Temple to come) we find a Representative Cathedral among the Iewes. Singing men, and Psalms, and Instruments of Music, and all the Compliments of a full Choir.
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but in solemne daies and times of Gladnesse, the Sonnes of Aaron were to blow them over their Burnt Offerings, and the Sacrifices of their Peace-Offerings (as if on speciall Festivals and times of joy, God could not bee prais'd sufficiently without this louder Harmony) and therefore the Text sayes, It was to them for a memoriall before God, Numb. 10.10.
but in solemn days and times of Gladness, the Sons of Aaron were to blow them over their Burned Offerings, and the Sacrifices of their Peace-Offerings (as if on special Festivals and times of joy, God could not be praised sufficiently without this Louder Harmony) and Therefore the Text Says, It was to them for a memorial before God, Numb. 10.10.
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when the Arke was to remove from the Mountaine of the Lord, wee finde a kinde of To Deum laudamus amongst the people, Moses beginning a Magnificat to the Lord, Rise up Lord, let thine enemies be scattered,
when the Ark was to remove from the Mountain of the Lord, we find a kind of To God Laudamus among the people, Moses beginning a Magnificat to the Lord, Rise up Lord, let thine enemies be scattered,
And this Surge Domine, is by David afterwards (speaking of the removing of the Arke ) voic'd into a Cantate Domino, Sing unto the Lord, sing praises unto his Name, extoll him that rideth upon the Heavens by his Name JAH, and rejoyce before him, Psal. 68.4.
And this Surge Domine, is by David afterwards (speaking of the removing of the Ark) voiced into a Cantate Domino, Sing unto the Lord, sing praises unto his Name, extol him that rides upon the Heavens by his Name JAH, and rejoice before him, Psalm 68.4.
and brought it from Eben-Ezer unto Ashdox, where though it lost a while its former melody, it found a kind of observance from the Pagans themselves, who put it in the house of their God,
and brought it from Ebenezer unto Ashdox, where though it lost a while its former melody, it found a kind of observance from the Pagans themselves, who put it in the house of their God,
as if hee had blush'd, that mettall, and wood, and stones (the substance belike of that false God) should acknowledge a true Divinity, where Barbarisme and Infidelity would not.
as if he had blushed, that mettle, and wood, and stones (the substance belike of that false God) should acknowledge a true Divinity, where Barbarism and Infidelity would not.
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the Emrods drive the Arke of God from Ashdod to Gath, from Gath to Ekron, from Ekron to Bethshemesh, from thence to Kyriath-iearim, where after some time of lamentation, David fetching it againe to Zion, prepares all manner of Instruments for the removall,
the Emrods drive the Ark of God from Ashdod to Gaza, from Gaza to Ekron, from Ekron to Bethshemesh, from thence to Kyriath-iearim, where After Some time of lamentation, David fetching it again to Zion, prepares all manner of Instruments for the removal,
And after the Arke had rest, there being a place prepar'd, and a Tent pitched for it in the Citie of David, the chiefe of the Levites and their brethren were appointed to be their Singers with Instruments of Musick, sounding, by lifting up their voyce with ioy, 1 Chron. 15. v. 1.16.
And After the Ark had rest, there being a place prepared, and a Tent pitched for it in the city of David, the chief of the Levites and their brothers were appointed to be their Singers with Instruments of Music, sounding, by lifting up their voice with joy, 1 Chronicles 15. v. 1.16.
And because this sacred melody might not breed confusion in publike services, speciall men are cull'd out by David for speciall Instruments, others for Songs,
And Because this sacred melody might not breed confusion in public services, special men Are culled out by David for special Instruments, Others for Songs,
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for the better raising up of mens hearts, and sweetning their affections towards God; Eleezer and Iehosaphat the Priests were appointed to sound with Trumpets continually;
for the better raising up of men's hearts, and sweetening their affections towards God; Eleezer and Jehoshaphat the Priests were appointed to found with Trumpets continually;
Heman and Ethan with Cymballs of brasse, Zacharit and Maasiah with Psalteries on Alamoth, Maitathia and Azzacia with Harps on the Sheminith to excell, Chenaiah chiefe of the Levites was for Song;
Heman and Ethan with Cymbals of brass, Zacharit and Maasiah with Psalteries on Alamoth, Maitathia and Azzacia with Harps on the Sheminith to excel, Chenaiah chief of the Levites was for Song;
and sing aloud, yet we understand it for the most part rather of his Pen, than of his Voyce; for though the greater bulke of Psalmes was compos'd by David, yet (as Saint Augustine observes) hee sung onely nine in his owne person, Reliqui dicti a quatuor principibus juxta titulorum inscriptionem, the rest were sung,
and sing aloud, yet we understand it for the most part rather of his Pen, than of his Voice; for though the greater bulk of Psalms was composed by David, yet (as Saint Augustine observes) he sung only nine in his own person, Reliqui dicti a quatuor principibus juxta titulorum inscriptionem, the rest were sung,
but sometimes prophesied, prophesied with instruments too (for so we reade) Asaph, Eman and Ieduthun were to prophesie with Harpes, Psalteries and Cymballs, and this custome was continued untill the dayes of Salomon, 1. Chron. 6.32.
but sometime prophesied, prophesied with Instruments too (for so we read) Asaph, Eman and Ieduthun were to prophesy with Harps, Psalteries and Cymbals, and this custom was continued until the days of Solomon, 1. Chronicles 6.32.
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Neither did it cease in the beginning of this wise Kings Reigne, but we heare an Eccho and resounding of it, at the Dedication of his glorious Temple, where we have a touch againe of this melodious Hierarchy, Priests, Levites, Nethynims, Singers, Trumpeters;
Neither did it cease in the beginning of this wise Kings Reign, but we hear an Echo and resounding of it, At the Dedication of his glorious Temple, where we have a touch again of this melodious Hierarchy, Priests, Levites, Nethynims, Singers, Trumpeters;
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the Levites with their Sonnes and brethren (which were Singers) being arrayed in white linnen, and having Cymballs, and Psalteries and Harpes, stood at the East end of the Altar, and with one hundred and twentie Priests sounding with Trumpets,
the Levites with their Sons and brothers (which were Singers) being arrayed in white linen, and having Cymbals, and Psalteries and Harps, stood At the East end of the Altar, and with one hundred and twentie Priests sounding with Trumpets,
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And this manner of Jubilation and magnifying of God aloft, continued (onely the time of Captivitie excepted) till the expiration of the Law, and though in the first seeding of the Gospell, it seeme swept cleane away with those Ceremonies of Israel (wee having no mention by the Evangelists, either of vecall or Instrumentall melodie,
And this manner of Jubilation and magnifying of God aloft, continued (only the time of Captivity excepted) till the expiration of the Law, and though in the First seeding of the Gospel, it seem swept clean away with those Ceremonies of Israel (we having no mention by the Evangelists, either of vecall or Instrumental melody,
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except in a solitary Quire, by a Song of Simeon, or a Magnificat of Mary, or a Benedictus of Zacharias ) yet some of the Fathers will tell us, that in the Iewish Synagogue,
except in a solitary Choir, by a Song of Simeon, or a Magnificat of Marry, or a Benedictus of Zacharias) yet Some of the Father's will tell us, that in the Jewish Synagogue,
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'Tis true, in the dawne and rising of the Primitive Church, we read of Spirituall Songs, Hymnes, and Psalmes; but these (it seemes) spoken only, not sung; or if there were singing then, no singing aloud. No Melody so proper then,
It's true, in the dawn and rising of the Primitive Church, we read of Spiritual Songs, Hymns, and Psalms; but these (it seems) spoken only, not sung; or if there were singing then, no singing aloud. No Melody so proper then,
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And this was the loudest melody the Church could or durst make awhile, being yet but a handfull of Apostles, with their Proselites or Catechumeni, and these for the most part under the sword of persecution too;
And this was the Loudest melody the Church could or durst make awhile, being yet but a handful of Apostles, with their Proselytes or Catechumen, and these for the most part under the sword of persecution too;
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but not long after, this custome of singing aloud began againe to revive in the Church, in the dayes of Ignatius (that Ignatius that trode so neere on the heeles of the Apostles, the Disciple of Iohn, and second,
but not long After, this custom of singing aloud began again to revive in the Church, in the days of Ignatius (that Ignatius that trodden so near on the heals of the Apostles, the Disciple of John, and second,
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or as some would have it, third Bishop after Saint Peter in the Church of Antioch, martyred in the time of Traian neere 100. yeeres after Christ) though some, who labour not onely to deface,
or as Some would have it, third Bishop After Saint Peter in the Church of Antioch, martyred in the time of Trajan near 100. Years After christ) though Some, who labour not only to deface,
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when this solemne custome bloom'd againe by the zealous endeavours of Flavian and Diadore, men that stoutly propugn'd the Apostolike Faith, against the Bishop of the same See, Leantius the Arrian;
when this solemn custom bloomed again by the zealous endeavours of Flavian and Diadore, men that stoutly propugned the Apostolic Faith, against the Bishop of the same See, Leantius the Arrian;
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nay, lower yet 23. yeeres after to the times of Damasus in the Reigne of Valentinian, by Chronologicall computation 378. yeeres after Christ, though it be evident, that this custome was on foot long before in the Greeke Church:
nay, lower yet 23. Years After to the times of Damasus in the Reign of Valentinian, by Chronological computation 378. Years After christ, though it be evident, that this custom was on foot long before in the Greek Church:
And for proofe hereof, a learned Antiquary quotes both the Authority and Practice of S. Basil, who first brought it into Caesarea, where hee was Bishop,
And for proof hereof, a learned Antiquary quotes both the authority and Practice of S. Basil, who First brought it into Caesarea, where he was Bishop,
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as being the Authour of Innovation, he alledgeth the examples of many Churches in this kinde, those of Aegypt, Lybia, Thebes, Palestina, Tharabians, Phenicians, Syrians, Mesopotamians, &c. And after a voluminous quotation of Text and Fathers, the unparalell'd Hooker (for I must name him,
as being the Author of Innovation, he allegeth the Examples of many Churches in this kind, those of Egypt, Libya, Thebes, Palestine, Arabians, Phoenicians, Syrians, Mesopotamians, etc. And After a voluminous quotation of Text and Father's, the unparalleled Hooker (for I must name him,
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and I must name him so) concludes, whosoever were the Author, whatsoever the time, whencesoever the example of beginning this custome in the Church of Christ, the practice was not lesse ancient than devout, nor devout than warrantable, having had acquaintance with the world since the first times of the Gospel above twelve hundred yeeres,
and I must name him so) concludes, whosoever were the Author, whatsoever the time, whencesoever the Exampl of beginning this custom in the Church of christ, the practice was not less ancient than devout, nor devout than warrantable, having had acquaintance with the world since the First times of the Gospel above twelve hundred Years,
even by the consent and account of those who have fifted the Antiquitie and manner of it to the Branne, not so much to know as to deprave; and yet at last are inforc'd tacitely to assent, that all Christian Churches have receiv'd it, most approved Councels and Lawes ratified it, the best and wisest of Gods Governors applauded it;
even by the consent and account of those who have fifted the Antiquity and manner of it to the Bran, not so much to know as to deprave; and yet At last Are enforced tacitly to assent, that all Christian Churches have received it, most approved Counsels and Laws ratified it, the best and Wisest of God's Governors applauded it;
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and therfore not only without blemish or inconvenience, but with some addition of lustre & majesty to Gods service as having power to elevate our devotions more swiftly towards Heaven;
and Therefore not only without blemish or inconvenience, but with Some addition of lustre & majesty to God's service as having power to elevate our devotions more swiftly towards Heaven;
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And yet there are some eares so nice and curious (I know not whether through weakenesse or affectation) to which this Harmony in the Church is no more passable than a Saw or a Harrow, which in stead of stroaking, dragg's and tortures them.
And yet there Are Some ears so Nicaenae and curious (I know not whither through weakness or affectation) to which this Harmony in the Church is no more passable than a Saw or a Harrow, which in stead of stroking, drag's and tortures them.
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and though perhaps it doe, yet there can be no Plea here for those, who obtruding to us the use of Instruments by Pagans in honour of their Idols; or the moderne practice of some places, where Religion lyes a little sluttish and undress'd, that therefore they are not warrantable,
and though perhaps it do, yet there can be no Plea Here for those, who obtruding to us the use of Instruments by Pagans in honour of their Idols; or the modern practice of Some places, where Religion lies a little sluttish and undressed, that Therefore they Are not warrantable,
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for immediately upon the reigne of Ahaz, that idolatrous King, who made a molten image for Baalim, and burnt incense in the Valley of the Sonnes of Hinnon, where those lowder Instruments were in use for drowning the cryes of little children whom they barbarously forc'd through their cruell fires, to the worship of their God Moloch, the good King Hezekiah, labouring to restore Religion to its primitive lustre as it shin'd in the dayes of our Prophet (and then questionlesse it shin'd without Idolatry) with the Rulers of Israel, goeth to the house of the Lord,
for immediately upon the Reign of Ahaz, that idolatrous King, who made a melted image for Baalim, and burned incense in the Valley of the Sons of Hinnon, where those Louder Instruments were in use for drowning the cries of little children whom they barbarously forced through their cruel fires, to the worship of their God Moloch, the good King Hezekiah, labouring to restore Religion to its primitive lustre as it shined in the days of our Prophet (and then questionless it shined without Idolatry) with the Rulers of Israel, Goes to the house of the Lord,
and in a solemne Sacrifice sets there the Priests and the Levites with Cymballs, Psalteries, and Harpes, and this upon no particular or private fancie of his owne,
and in a solemn Sacrifice sets there the Priests and the Levites with Cymbals, Psalteries, and Harps, and this upon no particular or private fancy of his own,
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or their owne will) by the assent of the Lord too, his principall Agents, Gad the Kings Seer, and Nathan the Prophet, in the 15. verse of the same chapter;
or their own will) by the assent of the Lord too, his principal Agents, Gad the Kings Seer, and Nathan the Prophet, in the 15. verse of the same chapter;
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and after this, when Manasseh his sonne revolted from the sincerity of his Father, and followed the abominations of the Heathen, whom God had cast out before Israel, building againe the high places that his Father had broken downe, making Groves and erecting Altars for all the Hoste of Heaven (when no doubt all the pompe and raritie of Musicke was in request both to allure and besot the people) the immediate Successor after Ammon (the sonne of his Idolatry and witch-craft) the good Iosiah, when hee had demolished those Baalitish Altars, cut downe the Groves and carved Images, and their molten Gods, cinder'd and brayed into dust, repairing againe the house of the Lord his God, calls for the Sonnes of Merari and Zechariah and Meshullam, and others of the Levites that could skill of the Instruments of Musicke,
and After this, when Manasses his son revolted from the sincerity of his Father, and followed the abominations of the Heathen, whom God had cast out before Israel, building again the high places that his Father had broken down, making Groves and erecting Altars for all the Host of Heaven (when no doubt all the pomp and rarity of Music was in request both to allure and besot the people) the immediate Successor After Ammon (the son of his Idolatry and witchcraft) the good Josiah, when he had demolished those Baalitish Altars, Cut down the Groves and carved Images, and their melted God's, cindered and brayed into dust, repairing again the house of the Lord his God, calls for the Sons of Merari and Zechariah and Meshullam, and Others of the Levites that could skill of the Instruments of Music,
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However, there are amongst us some anti-harmonicall snarlers, which esteeme those bellowings in the Church (for so they have bruitishly phras'd them) no better than a windie devotion,
However, there Are among us Some anti-harmonicall snarlers, which esteem those bellowings in the Church (for so they have brutishly phrased them) no better than a windy devotion,
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as if it cool'd the fervor of their zeale, damp'd the motions of the Spirit, clogg'd the wheeles of their firy Chariot mounting towards Heaven, choak'd the livelihood and quicknesse of those raptures, which on a sudden they ejaculate;
as if it cooled the fervor of their zeal, damped the motions of the Spirit, clogged the wheels of their firy Chariot mounting towards Heaven, choked the livelihood and quickness of those raptures, which on a sudden they ejaculate;
when, if they would but wipe off a little those wilfull scales which hang upon their eyes, they could not but see the admirable vertues and effects which melody hath wrought even in that part of man which is most sacred;
when, if they would but wipe off a little those wilful scales which hang upon their eyes, they could not but see the admirable Virtues and effects which melody hath wrought even in that part of man which is most sacred;
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Insomuch, that both Philosophers and Divines have jump'd in one fancie, that the Soule is not onely naturally harmonicall, but Harmony it selfe. And indeed, the whole course of nature is but a Harmony; the order of superiour and inferiour things, a melodious Consort;
Insomuch, that both Philosophers and Divines have jumped in one fancy, that the Soul is not only naturally harmonical, but Harmony it self. And indeed, the Whole course of nature is but a Harmony; the order of superior and inferior things, a melodious Consort;
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Heaven and Farth, the great Diapason; both Churches, a double Quire of Hosannahs and Halleluiahs, Magnus Divinae Majestatis praeco, mundus est, saith the loftie Nazianzene, the world is the great Trumpeter of Divine Glory, Suave canticum, as Saint Bernard hath it, a sweet Song;
Heaven and Farth, the great Diapason; both Churches, a double Choir of Hosannahs and Hallelujahs, Magnus Divinae Majestatis Praeco, World est, Says the lofty Nazianzene, the world is the great Trumpeter of Divine Glory, Suave canticum, as Saint Bernard hath it, a sweet Song;
Now Carmen in most languages is nothing else but laus; and therefore that Psalmodicall Tract, which we call Liber carminum, the Hebrewes call Liber landationum; So that a Song is nothing else but a Praise; and therefore the whole world being a kinde of Encomium, or praise of the glory of God, we may not improperly call it a Song also.
Now Carmen in most languages is nothing Else but laus; and Therefore that Psalmodicall Tract, which we call Liber carminum, the Hebrews call Liber landationum; So that a Song is nothing Else but a Praise; and Therefore the Whole world being a kind of Encomium, or praise of the glory of God, we may not improperly call it a Song also.
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Ipsius factura sumus (saith Saint Paul ) wee are Gods workmanship, which some from the Greeke render Ipsius poema sumus, wee are his Poeme, his Heroicke Poeme:
himself factura sumus (Says Faint Paul) we Are God's workmanship, which Some from the Greek render himself poem sumus, we Are his Poem, his Heroic Poem:
Nay some of the Fathers have call'd Christ himselfe a Song (for so Clemens Alexandrinus ) pulcherrimus Dei Hymnus est homo, qui in justitia aedificatur, the man of Righteousnesse is a most beautifull Hymne or Song, and so is his Spouse a Song too,
Nay Some of the Father's have called christ himself a Song (for so Clemens Alexandrian) Pulcherrimus Dei Hymn est homo, qui in justitia aedificatur, the man of Righteousness is a most beautiful Hymn or Song, and so is his Spouse a Song too,
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the other as so many Singers and Choristers to voice and chant it: First, the Heavens, they sing, Isai 49.13. and then the Earth, that sings Psal. 98.4. the Mountaines also they break forth into singing, Isai. 55.12. the Valleys they laugh and sing too, Psal. 65.13.
the other as so many Singers and Choristers to voice and chant it: First, the Heavens, they sing, Isaiah 49.13. and then the Earth, that sings Psalm 98.4. the Mountains also they break forth into singing, Isaiah 55.12. the Valleys they laugh and sing too, Psalm 65.13.
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and the tongue of the dumbe sings, Isai. 35.6. Seeing then, that the whole course of nature is but a Song, or a kinde of singing a melodious concention both of the Creator and the creature:
and the tongue of the dumb sings, Isaiah 35.6. Seeing then, that the Whole course of nature is but a Song, or a kind of singing a melodious concention both of the Creator and the creature:
how can we conceive them to be lesse than prodigies, who as if they distasted this generall harmony, revile that particular and more sacred in our Churches, not considering what wonderfull effects and consequences Musicke hath wrought both in expelling of evill spirits, and calling on of Good.
how can we conceive them to be less than prodigies, who as if they distasted this general harmony, revile that particular and more sacred in our Churches, not considering what wonderful effects and consequences Music hath wrought both in expelling of evil spirits, and calling on of Good.
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and as he play'd, The Spirit of God fell upon him, 2 Kings 4. Mirum (saith S. Augustine ) Daemones fugat, Angelos ad adjutorium invitat. And yet 'tis not a thing so strange as customary with God to worke miraculous effects by creatures, which have no power of themselves to worke them, or onely a weake resemblance.
and as he played, The Spirit of God fell upon him, 2 Kings 4. Mirum (Says S. Augustine) Daemons fugat, Angels ad Adjutorium invitat. And yet it's not a thing so strange as customary with God to work miraculous effects by creatures, which have no power of themselves to work them, or only a weak resemblance.
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What vertue was there in a few Rammes hornes, that they should flat the walls of Iericho? or in Gideons Trumpets, that they should chase a whole Hoste of Midianites? Digitus Dei hic, the finger of God is here,
What virtue was there in a few Rams horns, that they should flat the walls of Jericho? or in Gideons Trumpets, that they should chase a Whole Host of midianites? Digitus Dei hic, the finger of God is Here,
and therefore a moderne and learned Wit, discoursing of the passions of the minde in generall, falls at length on those which are rais'd by Harmny, and dyving after reasons,
and Therefore a modern and learned Wit, discoursing of the passion of the mind in general, falls At length on those which Are raised by Harmny, and dyving After Reasons,
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why a proportionable and equall disposition of sounds and voices, the tremblings, vibrations, and artificiall curlings of the ayre (which in effect he calls, The substance of all Musicke ) should so strangely set passions aloft,
why a proportionable and equal disposition of sounds and voices, the tremblings, vibrations, and artificial curlings of the air (which in Effect he calls, The substance of all Music) should so strangely Set passion aloft,
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The first is Sympathia, a naturall correspondence and relation between our diviner parts and harmony, for such is the nature of our soules, that Musicke hath a certaine proportionable Sympathie with them,
The First is Sympathia, a natural correspondence and Relation between our diviner parts and harmony, for such is the nature of our Souls, that Music hath a certain proportionable sympathy with them,
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And Saint Augustine this way, was inforc'd to acknowledge, that Omnes affectus spiritus nostri, all the affections of our spirit, by reason of the variousnesse and multiplicity of them, had proper manners and wayes in Voyce and Song, Quorum nescio quâ occultâ familiaritate excitentur, which he knew not well by what secret familiarity or mysterious custome they were excited and rouz'd up.
And Saint Augustine this Way, was enforced to acknowledge, that Omnes affectus spiritus Our, all the affections of our Spirit, by reason of the variousness and Multiplicity of them, had proper manners and ways in Voice and Song, Quorum nescio quâ occultâ familiaritate excitentur, which he knew not well by what secret familiarity or mysterious custom they were excited and roused up.
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which, when these sounds affects the eare, produceth a certaine spirituall qualitie in the soule, stirring up some passion or other, according to the varietie of sounds or voyces;
which, when these sounds affects the ear, Produceth a certain spiritual quality in the soul, stirring up Some passion or other, according to the variety of sounds or voices;
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so that, where corporall mussicke is unable of it selfe to work such extraordinarie effects in our soules, God by his Ordinarie naturall providence produceth them.
so that, where corporal mussicke is unable of it self to work such extraordinary effects in our Souls, God by his Ordinary natural providence Produceth them.
The third, more open and sensible, is Sonus ipse, the very sound it selfe, which is nothing else but an artificiall shaking & quavering of the ayre, which passeth through the eares,
The third, more open and sensible, is Sound ipse, the very found it self, which is nothing Else but an artificial shaking & quavering of the air, which passes through the ears,
So that although we lay altogether aside the consideration of Ditty or Matter, the very murmure of sounds rightly modulated and carried through the porches of our eares to those spirituall roomes within, is by a native vigour more than ordinarily powerfull, both to move and moderate all affections;
So that although we lay altogether aside the consideration of Ditty or Matter, the very murmur of sounds rightly modulated and carried through the Porches of our ears to those spiritual rooms within, is by a native vigour more than ordinarily powerful, both to move and moderate all affections;
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and therefore Saint Augustine would have this custome of Symphony kept up in the Church, Vt per oblectamenta aurium infirmior animus in affectum pietatis assurgat.
and Therefore Saint Augustine would have this custom of Symphony kept up in the Church, Vt per oblectamenta aurium infirmior animus in affectum pietatis assurgat.
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and receive in them, so here varietie of sounds diversificate passions, stirring up in the heart many sorts of joy or sadnesse, according to the nature of Tunes,
and receive in them, so Here variety of sounds diversificate passion, stirring up in the heart many sorts of joy or sadness, according to the nature of Tunis,
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And doubtlesse in Harmony we may discover the misticke portraitures both of Vice and Vertue, and the mind thus taken with resemblances, falls often in love with the things themselves;
And doubtless in Harmony we may discover the mystic portraitures both of Vice and Virtue, and the mind thus taken with resemblances, falls often in love with the things themselves;
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Insomuch, that Plato would make it a Law in Musicke that it should not be Multiplex & effeminata, he using it to his Scholars, non NONLATINALPHABET, sed NONLATINALPHABET non NONLATINALPHABET; ut condimentum, non quotidianum pabulum;
Insomuch, that Plato would make it a Law in Music that it should not be Multiplex & effeminata, he using it to his Scholars, non, said non; ut condimentum, non quotidian pabulum;
and leaves the spirituall faculties untouch'd, whereas a sober mediocritie and grave mixture of Tune with Ditty, rocks the very soule, carries it into extasies,
and leaves the spiritual faculties untouched, whereas a Sobrium mediocrity and grave mixture of Tune with Ditty, Rocks the very soul, carries it into ecstasies,
Or if this perchance prove fabulous, that of Saint Augustine will passe for canonicall, where he stiles this voycing of Psalmes aloft, Exercituam coelestium Spiritale Thymiama, The Musicke of Angels themselves, the spirituall Incense of that caelestiall Army.
Or if this perchance prove fabulous, that of Saint Augustine will pass for canonical, where he stile this voicing of Psalms aloft, Exercituam Coelestial Spiritale Thymiama, The Music of Angels themselves, the spiritual Incense of that celestial Army.
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when under a consonance of voyce, we find shadowed a conjunction of minds, and under a diversitie of notes, meeting in one Song a multiplicitie of Converts in one devotion,
when under a consonance of voice, we find shadowed a conjunction of minds, and under a diversity of notes, meeting in one Song a Multiplicity of Converts in one devotion,
And to this purpose Saint Augustine againe, Diversorum sonorum rationabilis moderatusque concentus, concordi varietate, compactam bene ordinatae civitatis insinuat unitatem, in his 17. De civitate, 14. chapter.
And to this purpose Saint Augustine again, Diversorum sonorum rationabilis moderatusque concentus, concordi varietate, compactam bene ordinatae civitatis insinuate unitatem, in his 17. De Civitate, 14. chapter.
And here I cannot but justle once more with those spirits of contradiction, which are so farre from allowing Harmony, an Embleme of unity in the Church, that they make it their chiefe engin of warre and discord: and that which doth as it were betroth others to those solemne services, is their chiefe motive of separation and divorce. A Psalme by Voyce barely they can allow,
And Here I cannot but justle once more with those spirits of contradiction, which Are so Far from allowing Harmony, an Emblem of unity in the Church, that they make it their chief engine of war and discord: and that which does as it were betrothed Others to those solemn services, is their chief motive of separation and divorce. A Psalm by Voice barely they can allow,
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but cry downe the authoritie of the Psalmist too, in his laudate Dominum in Psalterio, praise the Lord upon the Psaltery, an instrument first invented for the Psalmes, and used onely to it;
but cry down the Authority of the Psalmist too, in his Laudate Dominum in Psalterio, praise the Lord upon the Psaltery, an Instrument First invented for the Psalms, and used only to it;
and therefore call'd Psalterium a Psallendo: Insomuch that some of the Fathers have defin'd a Psalme to be nothing else but Modulatio per Instrumentum musicum, or Sermo musicus secundum harmoniae rationem ad Organum pulsatus, (so the Translator gives it me both from Saint Basil and Gregory Nyssen. ) And what is this but our Prophets Landate Dominum in chordis & Organo? Praise the Lord upon stringed Instruments and the Organ.
and Therefore called Psalterium a Psallendo: Insomuch that Some of the Father's have defined a Psalm to be nothing Else but Modulatio per Instrument musicum, or Sermon musicus secundum harmoniae rationem ad Organum pulsatus, (so the Translator gives it me both from Saint Basil and Gregory Nyssen.) And what is this but our prophets Laudate Dominum in chordis & Organ? Praise the Lord upon stringed Instruments and the Organ.
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Quod inflatur follibus, saith Saint Augustine: And what other is that in use now in our Cathedralls? which like those of old is an Instrument of Exultation, Iob. 21.12.
Quod inflatur follibus, Says Saint Augustine: And what other is that in use now in our Cathedrals? which like those of old is an Instrument of Exultation, Job 21.12.
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and had his originall (for ought I know) from the invention of Iubal himselfe, in the 4. of Genesis 21. But whether it had or not, doubtlesse in many it doth sublimate devotion, sets their contemplation a soaring,
and had his original (for ought I know) from the invention of Iubal himself, in the 4. of Genesis 21. But whither it had or not, doubtless in many it does sublimate devotion, sets their contemplation a soaring,
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which lifted as it ought, resembles that of Angels, Et hoc fit modulatione quadam & delectabili Canore, sayes that renowned African, by a kinde of modulaminous and delightfull ayre, which insinuating strangely with the outward Sense, steales subtilely into the minde of man,
which lifted as it ought, resembles that of Angels, Et hoc fit modulatione Quadam & delectabili Canore, Says that renowned African, by a kind of modulaminous and delightful air, which insinuating strangely with the outward Sense, steals subtilely into the mind of man,
and not onely invites but drawes it to a holy chastitie and immaculatenesse, and therefore 'twas the wisdome of the Spirit (seeing mans disposition somewhat refractary to good,
and not only invites but draws it to a holy chastity and immaculateness, and Therefore 'twas the Wisdom of the Spirit (seeing men disposition somewhat refractory to good,
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and strugling naturally with the Lawes of vertue, his affections more steepe and prone to the wayes of pleasure than the untrodden paths of Righteousnesse) to mixe the power of Doctrine with that of Tunes, Vt dum suavitate carminis mulcetur auditus, divini Sermonis pariter utilitas inseratur, that whilst the eare was charm'd with the sweetnesse of the Ditty, the minde also might be rapt with the divinenesse of the matter,
and struggling naturally with the Laws of virtue, his affections more steep and prove to the ways of pleasure than the untrodden paths of Righteousness) to mix the power of Doctrine with that of Tunis, Vt dum suavitate carminis mulcetur auditus, Divine Sermon pariter utilitas inseratur, that while the ear was charmed with the sweetness of the Ditty, the mind also might be rapt with the divineness of the matter,
And yet, by the way let us take heed, whilst wee too much indulge this outward modulation, wee are not more transported with the melody of the Tune than the sense of the Psalme;
And yet, by the Way let us take heed, while we too much indulge this outward modulation, we Are not more transported with the melody of the Tune than the sense of the Psalm;
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Saint Augustine, when he did so (as he confess'd hee did so) confess'd likewise, that he did Poenaliter peccare, and yet withall acknowledged, that in those sounds which Gods sacred Word did quicken and inspire,
Saint Augustine, when he did so (as he confessed he did so) confessed likewise, that he did Poenaliter Peccare, and yet withal acknowledged, that in those sounds which God's sacred Word did quicken and inspire,
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or sigh'd rather, Quantum flevi in Hymnis & canticis suavè sonantis Ecclesiae vocibus acriter commotus? when his head was a full Sea, each eye a fountaine,
or sighed rather, Quantum flevi in Hymnis & Canticles suavè sonantis Ecclesiae vocibus acriter Commotus? when his head was a full Sea, each eye a fountain,
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and every cheeke a channell, where teares did not so properly drop as flow, as if hee threatned one floud with another, a floud of transgressions with a floud of sorrowes;
and every cheek a channel, where tears did not so properly drop as flow, as if he threatened one flood with Another, a flood of transgressions with a flood of sorrows;
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notwithstanding, afterwards upon a new recollection of his spirits, and (as it seemes) his judgement, the devout Father was pleas'd to censure some curiosities in the Church this way,
notwithstanding, afterwards upon a new recollection of his spirits, and (as it seems) his judgement, the devout Father was pleased to censure Some curiosities in the Church this Way,
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and that from the authoritie of Athanasius, who would have the Reader of the Psalme to use such a slender inflection of voyce, Vt pronuntianti vicinior esset, quam canenti, that it should seeme rather utterance than Song;
and that from the Authority of Athanasius, who would have the Reader of the Psalm to use such a slender inflection of voice, Vt pronuntianti vicinior esset, quam canenti, that it should seem rather utterance than Song;
the one, for Novices in devotion, that where mindes but lately carnally affected (which naked words could not so easily bore and enter) the flatteries of Art, the insinuations of Musicke, might gaine a more plausible convoy and accesse for diviner matters;
the one, for novices in devotion, that where minds but lately carnally affected (which naked words could not so Easily boar and enter) the flatteries of Art, the insinuations of Music, might gain a more plausible convoy and access for diviner matters;
when this kind of singing was first set up by Saint Ambrose in Millaine, according to the custome of the Easterne Churches, Ne populus maeroris taedio contabescat, so that it was not only a speciall in ducement to the mortification of those which otherwise had been still secularly dispos'd,
when this kind of singing was First Set up by Saint Ambrose in Milan, according to the custom of the Eastern Churches, Ne populus maeroris taedio contabescat, so that it was not only a special in ducement to the mortification of those which otherwise had been still secularly disposed,
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Some Philosophers are of opinion, that the Spirit knoweth and understandeth onely by the help and service of the Sences, Nihil est in intellectu, quod non fuerit prius in sensu, which if it bee generally true, our eares doubtlesse are as trap-doores to our mentall faculties, which as they are shut or open,
some Philosophers Are of opinion, that the Spirit Knoweth and understands only by the help and service of the Senses, Nihil est in intellectu, quod non fuerit prius in sensu, which if it be generally true, our ears doubtless Are as trapdoors to our mental faculties, which as they Are shut or open,
as if it had not vertue and wisdome enough of it selfe to exercise her functions without the speciall administration of outward Adjuncts, knowing that the Senses apprehend onely the simple Accidents,
as if it had not virtue and Wisdom enough of it self to exercise her functions without the special administration of outward Adjuncts, knowing that the Senses apprehend only the simple Accidents,
and not the Formes and Essence of things, much lesse the secrets in or above Nature, which are a journey and taske for our contemplative and intellectuall powers,
and not the Forms and Essence of things, much less the secrets in or above Nature, which Are a journey and task for our contemplative and intellectual Powers,
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or should be, more elevated to God by Reason than by Sense, when we ascend to him by serious Meditations, deepe Penetrations of his Word, Majestie, Attributes, Perfections, which chiefely transport those that are truely grave, that are mortified indeed; when this overtickling of the Sense by the plausibility of sounds, this courting and complementing with the Eare by the elegance and raritie of some well-run-voluntary or descant, are for Punies in devotion;
or should be, more elevated to God by Reason than by Sense, when we ascend to him by serious Meditations, deep Penetrations of his Word, Majesty, Attributes, Perfections, which chiefly transport those that Are truly grave, that Are mortified indeed; when this overtickling of the Sense by the plausibility of sounds, this courting and Complimenting with the Ear by the elegance and rarity of Some well-run-voluntary or descant, Are for Punies in devotion;
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though even in those also that are most pure and sanctified (to whom the most curious Ayre that ere was set, is not halfe so harmonious as one groane of the Spirit) doe not alwayes attend those deeper cogitations,
though even in those also that Are most pure and sanctified (to whom the most curious Air that ere was Set, is not half so harmonious as one groan of the Spirit) do not always attend those Deeper cogitations,
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but now and then intermingle their devotions with this sacred sensualitie, which as a pleasant path leadeth to the Fountaine of spirituall joy and endlesse comfort.
but now and then intermingle their devotions with this sacred sensuality, which as a pleasant path leads to the Fountain of spiritual joy and endless Comfort.
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And therefore let the Psalmist bee once more our remembrancer, and as a remembrancer, an informer too, Laudate Dominum in Psalterio, laudate eum in Cymbalis Iubilationis;
And Therefore let the Psalmist be once more our remembrancer, and as a remembrancer, an informer too, Laudate Dominum in Psalterio, Laudate Eum in Cymbalis Iubilationis;
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and sing aloud, that our Psalterie may bare a part with our Cymball, our heart with our tongue, our sincerity with our profession, our actions with our words.
and sing aloud, that our Psaltery may bore a part with our Cymbal, our heart with our tongue, our sincerity with our profession, our actions with our words.
Saint Augustine paraphrasing on that of the 104. Psalme, Sing unto the Lord, sing Psalmes unto him, makes a criticisme betweene Cantate and Psallite; Singing unto God,
Saint Augustine paraphrasing on that of the 104. Psalm, Sing unto the Lord, sing Psalms unto him, makes a criticism between Cantate and Psallite; Singing unto God,
the one is but Religion voyc'd, the other done; and 'tis this doing in spirituall businesse that sets the crowne on Christianity; Profession onely shewes it,
the one is but Religion voiced, the other done; and it's this doing in spiritual business that sets the crown on Christianity; Profession only shows it,
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and oftentimes scarce shewes it truly, like an hypocriticall glasse, which represents a feature as it would be, not as it is; as it desires to seeme, not as it lookes. Againe, Ore Cantatur Manibus Psallitur, he that Sings, makes use of the mouth;
and oftentimes scarce shows it truly, like an hypocritical glass, which represents a feature as it would be, not as it is; as it Desires to seem, not as it looks. Again, Over Cantatur Manibus Psallitur, he that Sings, makes use of the Mouth;
hee that Psalmes it, doth exercise the hand, so that the mouth (it seemes) onely expresseth our faith, the hand our good workes, the one doth but tattle Religion, the other communicates it.
he that Psalms it, does exercise the hand, so that the Mouth (it seems) only Expresses our faith, the hand our good works, the one does but tattle Religion, the other communicates it.
And therefore our Prophet no sooner mentions his Cantate and his Psallite, but immediately there followes a Narrate and a Gleriamini; First, Sing unto the Lord, and sing Psalmes unto him, and then in the next verse, Talke of his wondrous works,
And Therefore our Prophet no sooner mentions his Cantate and his Psallite, but immediately there follows a narrate and a Gleriamini; First, Sing unto the Lord, and sing Psalms unto him, and then in the next verse, Talk of his wondrous works,
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and the Thing done, doth not so much beget Applause, as Astonishment. 'Tis somewhat above Wonder, to see the One without Prophanation, or the Other without Sacriledge;
and the Thing done, does not so much beget Applause, as Astonishment. It's somewhat above Wonder, to see the One without Profanation, or the Other without Sacrilege;
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I meane not (and I say I meane not to forestall the preposterous Comments of others, which sometimes injuriously picke knots out of Rushes) that Sacrilege, which fleeces the Revenewes,
I mean not (and I say I mean not to forestall the preposterous Comments of Others, which sometime injuriously pick knots out of Rushes) that Sacrilege, which fleeces the Revenues,
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Razes out a Crucifice, and sets up a Scutchion; Pulls down an Organ, and advances an Houre-glasse; and so makes an House of Prayer, a fit den for Theeves.
Razes out a Crucify, and sets up a Scutcheon; Pulls down an Organ, and advances an Hourglass; and so makes an House of Prayer, a fit den for Thieves.
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And indeed, this malicious dis-robing of the Temple of the Lord, is no better than a Spirituall Theft; and the Hands that are guilty of it, are but the Hands of Achan; and for their Reward, deserve the hands Gebazi. God is the God of Decency. And Ornaments either In his House,
And indeed, this malicious disrobing of the Temple of the Lord, is no better than a Spiritual Theft; and the Hands that Are guilty of it, Are but the Hands of achan; and for their Reward, deserve the hands Gehazi. God is the God of Decency. And Ornament either In his House,
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He that hath consulted with the Iewish Story, cannot want instance this way, nor illustration. The Law of old required the Altar cleane, the Priest wash'd, the Sacrifices without blemish;
He that hath consulted with the Jewish Story, cannot want instance this Way, nor illustration. The Law of old required the Altar clean, the Priest washed, the Sacrifices without blemish;
but this once enterpriz'd, straightway stones must be choicely hewed from the Mountaines, Artificers fetch'd from Tyre, Cedars from Libanus, Silver from Tharshish, Gold from Ophir, Silver and Gold in no small proportion, ten thousand talents at least, to overlay the walls of it;
but this once enterprised, straightway stones must be choicely hewed from the Mountains, Artificers fetched from Tyre, Cedars from Lebanon, Silver from tarshish, Gold from Ophir, Silver and Gold in no small proportion, ten thousand Talents At least, to overlay the walls of it;
besides, the very beames and posts and doores o'respread with Gold, Gold of Parvaim (no other would serve the turne) garnisht within with pretious stones and graved Cherubins, Cherubins of Gold too •••e Gold: (so sayes the Text) vail'd over with blue and purple and crimson and fine Linnen, nothing wanting for lustre or riches,
beside, the very beams and posts and doors overspread with Gold, Gold of Parvaim (no other would serve the turn) garnished within with precious stones and graved Cherubim, Cherubim of Gold too •••e Gold: (so Says the Text) veiled over with blue and purple and crimson and fine Linen, nothing wanting for lustre or riches,
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And now, my Brother, what capitall offence in the Image of a Saint or Martyr, historically or ornamentally done in the house of the Lord? It invites not our knee, but our eye;
And now, my Brother, what capital offence in the Image of a Saint or Martyr, historically or ornamentally done in the house of the Lord? It invites not our knee, but our eye;
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And here, what danger of Idolatry? what colour for Offence? what ground for Cavill or exception? Our dayes of Ignorance and blind zeale are long since past by,
And Here, what danger of Idolatry? what colour for Offence? what ground for Cavil or exception? Our days of Ignorance and blind zeal Are long since past by,
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And I dare say, if a Consistory did not more scarre some than a Conscience, Temples would stand like those Aegyptian Monuments, I know not whether a Modell of Antiquity or Desolation.
And I Dare say, if a Consistory did not more scar Some than a Conscience, Temples would stand like those Egyptian Monuments, I know not whither a Model of Antiquity or Desolation.
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That stands Naked, and sometimes Bare-headed, as if it begged for an Almes; when our Mansions swell in pride of their Battlements, the beauty of their Turrets;
That Stands Naked, and sometime Bareheaded, as if it begged for an Alms; when our Mansions swell in pride of their Battlements, the beauty of their Turrets;
Their project is to lift their Earth unto Heaven, and it matters not though the Heaven here below lay levell with the Earth, they sing of a City and a Tower to get them a Name;
Their project is to lift their Earth unto Heaven, and it matters not though the Heaven Here below lay level with the Earth, they sing of a city and a Tower to get them a Name;
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Some build up Babel with the stones of Jerusalem, (Adorne their owne Mansions by demolishing of Churches) and such sing onely Requiems to their owne name,
some built up Babel with the stones of Jerusalem, (Adorn their own Mansions by demolishing of Churches) and such sing only Requiems to their own name,
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Others build up Ierusalem with the stones of their Babel (Repaire the ruines of Gods house, with their owne costs and materialls) and not onely repaire,
Others built up Ierusalem with the stones of their Babel (Repair the ruins of God's house, with their own costs and materials) and not only repair,
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And doubtlesse, he that is so zealous for the house of the Lord, the Lord also will be mercifull unto His; and hee that so provides for the worship of Gods name, God also will provide for the preservation of His; Blessed shall he be in the City,
And doubtless, he that is so zealous for the house of the Lord, the Lord also will be merciful unto His; and he that so provides for the worship of God's name, God also will provide for the preservation of His; Blessed shall he be in the city,
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Gods speciall Providence shall pitch his Tents about him, the dew of Heaven from above, and the flowers of the Earth from below: Before him, his Enemies flying; behind him, Honours attending; about him, Angels intrenching;
God's special Providence shall pitch his Tents about him, the due of Heaven from above, and the flowers of the Earth from below: Before him, his Enemies flying; behind him, Honours attending; about him, Angels entrenching;
His Soule shall dwell at Ease, and his Seed shall inherit the Land. And whilst he sings unto Heaven, Blessed be the Name of the Lord for his mercy endureth for ever.
His Soul shall dwell At Ease, and his Seed shall inherit the Land. And while he sings unto Heaven, Blessed be the Name of the Lord for his mercy Endureth for ever.
THis life is a warfare, and this Text a lively description of it, where the parts lye as the two Armies of Israel, and the Philistines did in Elah & Ephes Dammim, there is a Mountaine on the one side,
THis life is a warfare, and this Text a lively description of it, where the parts lie as the two Armies of Israel, and the philistines did in Elah & Ephesians Dammim, there is a Mountain on the one side,
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then Lex peccati, the Law of sinne, on this the Philistine, betweene both there is a spacious Valley, where David encountreth the mightie Goliah, the spirituall Combatant, his fleshly adversary:
then Lex peccati, the Law of sin, on this the Philistine, between both there is a spacious Valley, where David encounters the mighty Goliath, the spiritual Combatant, his fleshly adversary:
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I finde a Law in my members fighting against the Law of my minde, and bringing me into captivitie to the Law of sinne, V. 23. Here is fighting and bringing into Captivity, that's the Warre on the other side, Wretched man that I am, who shall deliver me from the body of this death? I thanke God through Iesus Christ our Lord, v. 24. Here is deliverance from death, and Grace by Iesus Christ our Lord, this the Triumph. Now the ground both of that warre and this Triumph the Apostle locks up here in a Nempe igitur, a so then, So then with the minde, I my selfe serve the Law of God;
I find a Law in my members fighting against the Law of my mind, and bringing me into captivity to the Law of sin, V. 23. Here is fighting and bringing into Captivity, that's the War on the other side, Wretched man that I am, who shall deliver me from the body of this death? I thank God through Iesus christ our Lord, v. 24. Here is deliverance from death, and Grace by Iesus christ our Lord, this the Triumph. Now the ground both of that war and this Triumph the Apostle locks up Here in a Nempe igitur, a so then, So then with the mind, I my self serve the Law of God;
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Thus you see how the Field is pitch'd, and every word in its severall squadron; but before wee enter lists, or can well shew you the heate of the encounter, it will not be amisse to open first what the word Minde imports, what her office and properties; then what the Law of God, and the service requir'd there,
Thus you see how the Field is pitched, and every word in its several squadron; but before we enter lists, or can well show you the heat of the encounter, it will not be amiss to open First what the word Mind imports, what her office and properties; then what the Law of God, and the service required there,
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and setting him betweene the Minde and the Flesh, the Law of God and the Law of sinne, typifie and represent unto you the state of a true Christian Souldier here on earth,
and setting him between the Mind and the Flesh, the Law of God and the Law of sin, typify and represent unto you the state of a true Christian Soldier Here on earth,
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This whilst I endevour to performe, I shall desire this honorable and learned Throng, to make use of Saint Augustines Apologie on the same subject, Potentiam mihi praebeat charitas vestra, ut si habeam propter obscuritatem rerum difficilem disputationem, saltem habeam facilem vocem;
This while I endeavour to perform, I shall desire this honourable and learned Throng, to make use of Saint Augustine's Apology on the same Subject, Potentiam mihi praebeat charitas Vestra, ut si habeam propter obscuritatem rerum difficilem disputationem, Saltem habeam facilem vocem;
Discourses which savour of depth and industry are most proper for noble and ingenuous Auditories, and looke for patient attention, and candid interpretation.
Discourses which savour of depth and industry Are most proper for noble and ingenuous Auditors, and look for patient attention, and candid Interpretation.
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AND for the better opening of this Cloud, both Fathers and Interpreters make a criticisme between Soule, and Minde, and Spirit; which some endevouring to expresse, have not unfitly compar'd to a house of three roomes or stories, in the lower roome is Anima, in the middle Mens, above both, Spiritus, as the Cock-loft or upper Region of the Soule.
AND for the better opening of this Cloud, both Father's and Interpreters make a criticism between Soul, and Mind, and Spirit; which Some endeavouring to express, have not unfitly compared to a house of three rooms or stories, in the lower room is Anima, in the middle Mens, above both, Spiritus, as the Cockloft or upper Region of the Soul.
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In these three is the substance of the soule lodged, Quasi quadam sua Trinitate, this being (it seemes) an Embleme of the Deity; a Trinitie in Unitie, and a Unitie in Trinitie;
In these three is the substance of the soul lodged, Quasi Quadam sua Trinitate, this being (it seems) an Emblem of the Deity; a Trinity in Unity, and a Unity in Trinity;
and yet not divided into parts, but simple and individuall, these powers neither impairing nor adding to the unitie of the soule, no more than the diversities of streames to the unitie of one source or fountaine.
and yet not divided into parts, but simple and Individu, these Powers neither impairing nor adding to the unity of the soul, no more than the diversities of streams to the unity of one source or fountain.
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Hence some would derive the Etimology of Mens from the Greeke, NONLATINALPHABET, which signifies the Moone, not so much for varietie of change, as brightnesse; or else, Mens, a mensurando, from a dexteritie it hath in measuring, or contriving.
Hence Some would derive the Etymology of Men's from the Greek,, which signifies the Moon, not so much for variety of change, as brightness; or Else, Men's, a mensurando, from a dexterity it hath in measuring, or contriving.
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and the understanding is the very forme and selfe-being of the soule, or rather the soule of the soule, as the apple of our eye is the very Eye of our eye; so that the minde is the beame and splendor of the soule, as the soule is of the body; so neere Divinity,
and the understanding is the very Form and self-being of the soul, or rather the soul of the soul, as the apple of our eye is the very Eye of our eye; so that the mind is the beam and splendour of the soul, as the soul is of the body; so near Divinity,
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and by Marcus Aemilius Scaurns there was a Temple dedicated, Deae menti, ut bonam haberent mentem, as S. Augustine observes in his 4. Booke, De civitate Dei, 21. chapter.
and by Marcus Aemilius Scaurns there was a Temple dedicated, Goddess menti, ut Good haberent mentem, as S. Augustine observes in his 4. Book, De Civitate Dei, 21. chapter.
And so taken, it stands at some distance with the word Anima, though not with the word Spiritus: For though every Soule be a kinde of Spirit, yet every Spirit is not a Soule, nor every Soule a Minde, at least, a Minde regenerate; but Minde and Spirit (for the most part) kisse in Scripture;
And so taken, it Stands At Some distance with the word Anima, though not with the word Spiritus: For though every Soul be a kind of Spirit, yet every Spirit is not a Soul, nor every Soul a Mind, At least, a Mind regenerate; but Mind and Spirit (for the most part) kiss in Scripture;
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Saint Paul in the latter end of this chapter, calling that Mens, which in the very beginning of the next, he names Spiritus: so that Minde and Spirit in a sacred sympathy goe hand in hand,
Saint Paul in the latter end of this chapter, calling that Men's, which in the very beginning of the next, he names Spiritus: so that Mind and Spirit in a sacred Sympathy go hand in hand,
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My Soule doth magnifie the Lord, and my spirit hath rejoced in God my Saviour, Luk. 1.46. Here the blessed Virgin makes a difference betweene her soule and her spirit; and why? why? It is called soule in respect of vivification, spirit of contemplation: Soule, as it is a leiger and sojourner with the body, quickning and informing that:
My Soul does magnify the Lord, and my Spirit hath rejoced in God my Saviour, Luk. 1.46. Here the blessed Virgae makes a difference between her soul and her Spirit; and why? why? It is called soul in respect of vivification, Spirit of contemplation: Soul, as it is a leiger and sojourner with the body, quickening and informing that:
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And this distinction the great Doctour himselfe useth to his Thessalonians: where after some benediction, at length he prayeth, that their whole spirit, and soule,
And this distinction the great Doctor himself uses to his Thessalonians: where After Some benediction, At length he Prayeth, that their Whole Spirit, and soul,
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that like another Mary, alwayes sits at the feet of Iesus: then comes the soule, Quae naturales exercet ratiocinales; this like another Martha is cumbred with much serving, busied about Reason and the naturall faculties, but the unum necessarium it hath not chosen yet.
that like Another Marry, always sits At the feet of Iesus: then comes the soul, Quae Naturals Exercet ratiocinales; this like Another Martha is cumbered with much serving, busied about Reason and the natural faculties, but the Unum Necessary it hath not chosen yet.
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And lastly the Body, that villa Marthae, the Village where our Martha dwells, those earthly affections of ours, which so taste of the body and earth, that if they be not restrain'd, make man as it were all body, that is, all carnall;
And lastly the Body, that Villam Martha, the Village where our Martha dwells, those earthly affections of ours, which so taste of the body and earth, that if they be not restrained, make man as it were all body, that is, all carnal;
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The soule is NONLATINALPHABET, under whose Lee come the sensitive faculties, Reason, Iudgement, not yet wash'd and purified by the spirit: the body, Organum illorum, the engine and Instrument of both, which they imploy in their diversities of actions and operations:
The soul is, under whose Lee come the sensitive faculties, Reason, Judgement, not yet washed and purified by the Spirit: the body, Organum Illorum, the engine and Instrument of both, which they employ in their diversities of actions and operations:
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and NONLATINALPHABET, soule and body; no spirit he, it is foolishnesse unto him. Hence proceedes that double man so frequently mentioned in the Scriptures;
and, soul and body; no Spirit he, it is foolishness unto him. Hence proceeds that double man so frequently mentioned in the Scriptures;
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the one NONLATINALPHABET, who is also NONLATINALPHABET, Animall or carnall, and lives yet in the state of Nature; the other NONLATINALPHABET, mentall or spirituall, and in the state of Grace, shewing his profession by his Faith, and his Faith by his Workes. Now,
the one, who is also, Animal or carnal, and lives yet in the state of Nature; the other, mental or spiritual, and in the state of Grace, showing his profession by his Faith, and his Faith by his Works. Now,
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as with man there is a double man, spirituall and secular; so with the spirituall man, there is a double man too, inward and outward; the one in the Text here call'd Minde, the other Flesh, that serving the Law of God, and this the Law of sinne.
as with man there is a double man, spiritual and secular; so with the spiritual man, there is a double man too, inward and outward; the one in the Text Here called Mind, the other Flesh, that serving the Law of God, and this the Law of sin.
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and this Law every regenerate man doth serve, serve though not fulfill; serve with the minde, a willing minde, crying out with the Prophet, My heart is ready, my heart is ready, so ready, that it panteth and gaspeth for the water-brooke, the Commandements of God, which are as deepe waters: But on the other side, the Flesh playes the Craven,
and this Law every regenerate man does serve, serve though not fulfil; serve with the mind, a willing mind, crying out with the Prophet, My heart is ready, my heart is ready, so ready, that it pants and gaspeth for the water-brook, the commandments of God, which Are as deep waters: But on the other side, the Flesh plays the Craven,
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and as if it had received some deadly wound, makes him complaine with the same Prophet, Thine Arrowes sticke fast in me, there is no health in my flesh,
and as if it had received Some deadly wound, makes him complain with the same Prophet, Thine Arrows stick fast in me, there is no health in my Flesh,
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You heare then, how sinne still lyes at the doores of the Flesh, though the Flesh be not properly the seate of finne, but the soule; and yet the soule new borne by the spirit serves principally the Law of God, which is indeed rather a freedome, than a service; a perfect freedome, sayes our Lyturgie,
You hear then, how sin still lies At the doors of the Flesh, though the Flesh be not properly the seat of fin, but the soul; and yet the soul new born by the Spirit serves principally the Law of God, which is indeed rather a freedom, than a service; a perfect freedom, Says our Liturgy,
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And if Christ have made us free, we are free indeed; otherwise, our freedome is no better than a bondage, Rom. 8.15. This made the Singer of Israel warble sweetly, The Law of the Lord is an undefiled Law, converting the soule:
And if christ have made us free, we Are free indeed; otherwise, our freedom is no better than a bondage, Rom. 8.15. This made the Singer of Israel warble sweetly, The Law of the Lord is an undefiled Law, converting the soul:
and therefore, as at first, in the matrimoniall Ʋnion betweene man and wife, Two were made as one flesh; so in this mysticall union betweene God and the Soule, two are become as one spirit.
and Therefore, as At First, in the matrimonial Ʋnion between man and wife, Two were made as one Flesh; so in this mystical Union between God and the Soul, two Are become as one Spirit.
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and so, In lumine tuo videbimus lumen, In this light wee shall see light, the Light of his Word and Commandements, which he called, A Lanthorne unto our feet,
and so, In lumine tuo videbimus lumen, In this Light we shall see Light, the Light of his Word and commandments, which he called, A Lanthorn unto our feet,
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Our hearts which were but the Chambers of darknesse, the couch and resting place of our blinded minde, God, who hath commanded light to shine out of darknesse, hath shin'd into, shin'd into the darker corners of them, To give the light of the knowledge of the Glory of God in the face of Iesus Christ, who is the spirituall day-star, that day-spring from on High, which through the tender mercies of God hath thus visited us, giving light to them that sit in darknesse,
Our hearts which were but the Chambers of darkness, the couch and resting place of our blinded mind, God, who hath commanded Light to shine out of darkness, hath shined into, shined into the Darker corners of them, To give the Light of the knowledge of the Glory of God in the face of Iesus christ, who is the spiritual daystar, that dayspring from on High, which through the tender Mercies of God hath thus visited us, giving Light to them that fit in darkness,
tells us, That the statutes of the Lord are right, and rejoyce the heart, Psal. 19. The heart which was before meerely sensuall, a rude lumpe of flesh, a cage of uncleane birds, a bundle of sinfull and impure thoughts, they new brush and sweepe,
tells us, That the statutes of the Lord Are right, and rejoice the heart, Psalm 19. The heart which was before merely sensual, a rude lump of Flesh, a cage of unclean Birds, a bundle of sinful and impure thoughts, they new brush and sweep,
Cannot the greater World containe him, and is he involv'd in the lesse? Is the Minde a Temple for him to dwell in, that dwelleth not in Temples made with hands? Is there in Man a Tabernacle for his service, at whose seete both Men and Angels fall downe and worship? This then should mount him above the world,
Cannot the greater World contain him, and is he involved in the less? Is the Mind a Temple for him to dwell in, that dwells not in Temples made with hands? Is there in Man a Tabernacle for his service, At whose feet both Men and Angels fallen down and worship? This then should mount him above the world,
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and all the base Lees and dregs thereof, disrobe him of his earthly garment, make him put on the New man in Righteousnesse and Holines, shake off the very dust from his feete, those dusty corruptions which sticke so fast on his feet of frailty, lifting himselfe above himselfe,
and all the base Lees and dregs thereof, disrobe him of his earthly garment, make him put on the New man in Righteousness and Holiness, shake off the very dust from his feet, those dusty corruptions which stick so fast on his feet of frailty, lifting himself above himself,
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and retiring from all outward things into the Soule, the soule unto the minde, and the mind unto God, may seeke his conversation in Heaven onely, minding nothing but Heaven and Heavenly things; every true sanctified soule being not only Heavenly, (saith S. Bernard ) but Heaven it selfe; and sitting in the body, tanquam Deus in suo mundo, where his understanding shines as the Sunne; his vertues as the Starres;
and retiring from all outward things into the Soul, the soul unto the mind, and the mind unto God, may seek his Conversation in Heaven only, minding nothing but Heaven and Heavenly things; every true sanctified soul being not only Heavenly, (Says S. Bernard) but Heaven it self; and sitting in the body, tanquam Deus in Sue mundo, where his understanding shines as the Sun; his Virtues as the Stars;
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And so Man being a kinde of Heaven to himselfe, and having a God within him, ruling and commanding it, should alwayes have his Contemplation wing'd, his thoughts towring upwards to the God of Gods in the Heaven of Heavens, where there is joy unspeakeable for evermore.
And so Man being a kind of Heaven to himself, and having a God within him, ruling and commanding it, should always have his Contemplation winged, his thoughts towering upward to the God of God's in the Heaven of Heavens, where there is joy unspeakable for evermore.
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SOme Expositors leaving the Geneva Rode, and treading the by wayes to Rhemes and Doway, make a double partin Man, Reason and Sensuality; the one of them they stile Spirit, the other Flesh, dishonouring thereby the sacred Doctrine of our Apostle,
some Expositors leaving the Geneva Road, and treading thee by ways to Rheims and Doway, make a double partin Man, Reason and Sensuality; the one of them they style Spirit, the other Flesh, Dishonoring thereby the sacred Doctrine of our Apostle,
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as if Reason and the Spirit sounded alike, in regard of the Inward man; Flesh and Sensualitie in respect of the Outward: But this were to rivall Philosophy with Scripture, send S. Paul to Stagyra, and Aristatle to the Schoole of Tyrannus; for the same Divinity the great Peripateticke preacheth in the first of his Ethicks; where hee divides the Minde into two parts, NONLATINALPHABET, where Reason dwelleth; and NONLATINALPHABET, where Passions reigne:
as if Reason and the Spirit sounded alike, in regard of the Inward man; Flesh and Sensuality in respect of the Outward: But this were to rival Philosophy with Scripture, send S. Paul to Stagyra, and Aristatle to the School of Tyrannus; for the same Divinity the great Peripatetic Preacheth in the First of his Ethics; where he divides the Mind into two parts,, where Reason dwells; and, where Passion Reign:
Appetite in an incontinent man, being towards Reason, ut membrum paraliticum, as a limme that is strucke with the dead Palsie, turne it to the right hand;
Appetite in an incontinent man, being towards Reason, ut Limb paraliticum, as a limb that is struck with the dead Palsy, turn it to the right hand;
whatsoever Reason dictates for the Better, Sensuality straineth to the worse, and what is that (say they) but the Flesh and the Spirit? Thus, they would confound Nature with Grace, the meere Carnall men with the Regenerate;
whatsoever Reason dictates for the Better, Sensuality straineth to the Worse, and what is that (say they) but the Flesh and the Spirit? Thus, they would confound Nature with Grace, the mere Carnal men with the Regenerate;
making the struglings of the one betweene Sensuality and Reason, the others combate betweene the Flesh and the Spirit; But S. Augustine tells Julian the Pelagian (who first hatch'd this dangerous Cockatrice) that in these words of the Apostle.
making the strugglings of the one between Sensuality and Reason, the Others combat between the Flesh and the Spirit; But S. Augustine tells Julian the Pelagian (who First hatched this dangerous Cockatrice) that in these words of the Apostle.
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Sunt gemitus sanctorum, contra carnales concupiscentias d•rnicantium, the deepe sighes and groanes of the Saints, breath'd out against their remainders of corruption, and their carnall frailties;
Sunt gemitus sanctorum, contra Carnales Concupiscences d•rnicantium, the deep sighs and groans of the Saints, breathed out against their remainders of corruption, and their carnal frailties;
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Now, in Scripture, you know the word Caro, Flesh, is taken either properly, pro carnulentâ illâ mole, for the body which is compos'd of Flesh; or else Tropically, for her fleshly qualities:
Now, in Scripture, you know the word Caro, Flesh, is taken either properly, Pro carnulentâ illâ mole, for the body which is composed of Flesh; or Else Tropically, for her fleshly qualities:
sometimes, the lusts of the Flesh; sometimes men expos'd to Both, which are nothing else but Flesh; and hold a direct Antipathy with the Spirit: And therefore the learned African tells his Consentius, that he that will be Eminent in vertue, must be free of the Flesh;
sometime, the Lustiest of the Flesh; sometime men exposed to Both, which Are nothing Else but Flesh; and hold a Direct Antipathy with the Spirit: And Therefore the learned African tells his Consentius, that he that will be Eminent in virtue, must be free of the Flesh;
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and whatsoever is borne of the Spirit, is Spirit; Joh. 3.6. Againe, Caro goes sometimes for Concupiscentia, not properly, as if Flesh were Concupiscence it selfe, but Metonimically;
and whatsoever is born of the Spirit, is Spirit; John 3.6. Again, Caro Goes sometime for Concupiscence, not properly, as if Flesh were Concupiscence it self, but Metonymically;
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And therefore some Philosophers are of opinion, that as the censations, so the motions of the sensitive appetite are as well in the body and organs of it,
And Therefore Some Philosophers Are of opinion, that as the censations, so the motions of the sensitive appetite Are as well in the body and organs of it,
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as in the soule; though others more subtilly, and indeed more rationally, say, that as they are spirituall, vitall and animall, so they are in the soule onely;
as in the soul; though Others more subtly, and indeed more rationally, say, that as they Are spiritual, vital and animal, so they Are in the soul only;
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whereas Saint Cyprian will by no meanes heare, that the affictions should any way belong unto the body, but to the soule, Hoc ipsum quod dico carnis affectus, impropriè dico, saith the Father:
whereas Saint Cyprian will by no means hear, that the Afflictions should any Way belong unto the body, but to the soul, Hoc ipsum quod dico carnis affectus, impropriè dico, Says the Father:
the Soule using the Body as the Smith his hammer, or his Anvile, by which hee forgeth and fashioneth, Omnium turpitudinum idola, quarumcunque voluptatum simulachra, all her voluptuous and filthy Idols of lust and sensualitie.
the Soul using the Body as the Smith his hammer, or his Anvil, by which he forgeth and fashioneth, Omnium turpitudinum idola, quarumcunque voluptatum Simulacra, all her voluptuous and filthy Idols of lust and sensuality.
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knowing that when the Flesh is separated from the Soule, it is nothing else but Putredinis massa, & paludis Acervus, a putted and corrupt Masse or Bog,
knowing that when the Flesh is separated from the Soul, it is nothing Else but Putredinis massa, & paludis Acervus, a putted and corrupt Mass or Bog,
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and when it is joyned with it, It is at best, but Quadriga Animae (as Galen calls it) the Chariot of the Soule, in which it jogs for a time in Triumph,
and when it is joined with it, It is At best, but Quadriga Spirits (as Galen calls it) the Chariot of the Soul, in which it jogs for a time in Triumph,
nay, his Sepulchrum animae, the Greekes calling it, NONLATINALPHABET quasi NONLATINALPHABET, a Tombe or Sepulchre, a living death, a sensible carrion, a portable grave;
nay, his Sepulchre Spirits, the Greeks calling it, quasi, a Tomb or Sepulchre, a living death, a sensible carrion, a portable grave;
Ʋbi homo in vitijs est sopultus, ubi corrupti corporis scatent scelera, ubi homo hominis est sepulchrum, ubi in homine, non homo cernitur, sed cadaver:
Ʋbi homo in vitijs est sopultus, ubi corrupti corporis scatent scelera, ubi homo hominis est Sepulchre, ubi in homine, non homo cernitur, sed cadaver:
But what then, is it this Carkasse and Tombe, and Sepulchre St. Paul here so much complaines of? is it the bodie and the frailetties there, that are here meant by this word Flesh? noe:
But what then, is it this Carcase and Tomb, and Sepulchre Saint Paul Here so much complains of? is it the body and the frailetties there, that Are Here meant by this word Flesh? Noah:
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so doe wee here the word Caro, Flesh; not for the fleshly lumpe, this fraile masse of shinne & bloud, and nerves kneaded and incorporated into one substance:
so do we Here the word Caro, Flesh; not for the fleshly lump, this frail mass of shin & blood, and nerves kneaded and incorporated into one substance:
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insomuch that the very Saints and servants of God, as long as they have the dregs and remainders of sinne about them, not only in the inferior part of the soule,
insomuch that the very Saints and Servants of God, as long as they have the dregs and remainders of sin about them, not only in the inferior part of the soul,
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but even in the minde and the will, are said to bee Flesh; and the reason is because that that sinne by which wee consent unto the lusts of the flesh is not committed but in the will, where it hath his originall and foment.
but even in the mind and the will, Are said to be Flesh; and the reason is Because that that sin by which we consent unto the Lustiest of the Flesh is not committed but in the will, where it hath his original and foment.
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The Schooleman defining Concupiscence to bee nothing else but Voluntatem improbam, qua Anima appetit fornicari in creatura, A depravednes of the will, by which the Soule desireth to play the strumpet with the creature:
The Schoolman defining Concupiscence to be nothing Else but Voluntatem improbam, qua Anima appetit fornicari in creatura, A depravedness of the will, by which the Soul Desires to play the strumpet with the creature:
by Suggestion, through the daily flatteries and titillations of his fleshly associate, Quae non post nos, sed in nobis, nos sequitur, saith St. Ambrose; which haunts and whores us wheresoever wee goe;
by Suggestion, through the daily flatteries and titillations of his fleshly associate, Quae non post nos, sed in nobis, nos sequitur, Says Saint Ambrose; which haunts and whores us wheresoever we go;
so journe it will in our Mesech here, & dwel in our tent of Kedar. However, I presume, you conceive a difference betweene Flesh and Flesh, onely that is meerely Carnall, and another which is carnall but in part; him that is In the Flesh, walkes in the Flesh, and whose weapons are fleshly, and him that is onely obnoxious to the infirmities of the flesh, an Amphibion (as I may call him) betweene Flesh,
so journe it will in our Mesech Here, & dwell in our tent of Kedar. However, I presume, you conceive a difference between Flesh and Flesh, only that is merely Carnal, and Another which is carnal but in part; him that is In the Flesh, walks in the Flesh, and whose weapons Are fleshly, and him that is only obnoxious to the infirmities of the Flesh, an Amphibion (as I may call him) between Flesh,
and liv'd heere (saith St. Augustine ) but they liv'd not here In the flesh; Portabant Carnem, non Portabantur a Carne, the flesh was their Burthen, not their Guide. And therefore it is one thing to say, that Sinne and fleshly corruptions are in man; another that man is in sinne, and in the Flesh; as that of St. Peter to Simon Magus was more wounding, Thou art in the gall of Bitternes, then if hee said, the gall of Bitternes is in thee;
and lived Here (Says Saint Augustine) but they lived not Here In the Flesh; Portabant Carnem, non Portabantur a Carnem, the Flesh was their Burden, not their Guide. And Therefore it is one thing to say, that Sin and fleshly corruptions Are in man; Another that man is in sin, and in the Flesh; as that of Saint Peter to Simon Magus was more wounding, Thou art in the Gall of Bitterness, then if he said, the Gall of Bitterness is in thee;
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for sinne to bee in man, an Hereditary corruption, quam nec fugere possumus, nec fugare, circurn ferre necesse est, which wee can neither shake off nor avoid,
for sin to be in man, an Hereditary corruption, quam nec Fugere possumus, nec fugare, circurn Far Necessary est, which we can neither shake off nor avoid,
and groan'd under Concupiscence; that which S. Austin stiles legem foetidam, legem miseram, vnlnus, tabem, languorem, A putred loathsome and wretched law,
and groaned under Concupiscence; that which S. Austin stile legem foetidam, legem Miseram, vnlnus, tabem, languorem, A putred loathsome and wretched law,
an inbred pravitie, Qua quisque carnis consuetudine implicatus astringitur, By which every man, involv'd in the customary snares of the flesh, is so manacled & bound as by a rigid Law.
an inbred pravity, Qua Quisque carnis Consuetudine implicatus astringitur, By which every man, involved in the customary snares of the Flesh, is so manacled & bound as by a rigid Law.
Now it is call'd lex peccati, The law of sin, because such concupiscence is sin indeed, not only Fomes, et Causa, and Poena peccati (as the Church of Rome doth cavill) but peccatum it selfe, S. Paul, no lesse then fourteene times in this Epistle calling it plainely Sin; seven times in this Chap. foure times in that before,
Now it is called lex peccati, The law of since, Because such concupiscence is since indeed, not only Fomes, et Causa, and Poena peccati (as the Church of Rome does cavil) but peccatum it self, S. Paul, no less then fourteene times in this Epistle calling it plainly since; seven times in this Chap. foure times in that before,
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or else lex membrorum, in relation to corpus mortis. This law in the mēbers, being afterwards call'd The body of death, and there is no true body, you know without its mēbers; which mēbers do here signifie,
or Else lex Members, in Relation to corpus mortis. This law in the members, being afterwards called The body of death, and there is no true body, you know without its members; which members do Here signify,
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as wel al the Powers of the mind, as al the parts of the body, infected & defild by sin, which as an hereditary disease we have derived even from the wombe, residing not onely in some one part of us,
as well all the Powers of the mind, as all the parts of the body, infected & defiled by since, which as an hereditary disease we have derived even from the womb, residing not only in Some one part of us,
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and the same portion and faculty of it, Calvine sets this Apostolicall combat, making the inward man nothing but the minde, quatenus consentit legi Dei, the outward the same minde, quatenus concupiscit mala, which though the Iesuite cry downe for NONLATINALPHABET, et Haeretica, and set's up Reason & sense in a vie with the Flesh and the Spirit;
and the same portion and faculty of it, Calvin sets this Apostolical combat, making the inward man nothing but the mind, quatenus consentit Legi Dei, the outward the same mind, quatenus concupiscit mala, which though the Iesuite cry down for, et Heretical, and set's up Reason & sense in a vie with the Flesh and the Spirit;
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forasmuch as the combat betweene these is proper only to the Regenerate; Betweene the other, to the meere naturall and carnall man, who hath no touch of the Spirit at all,
forasmuch as the combat between these is proper only to the Regenerate; Between the other, to the mere natural and carnal man, who hath no touch of the Spirit At all,
And therefore that wee may at length take away the vaile from this darkned face, pull aside the curtaine that so obscures the Text, wee must know, that in one and the same S. Paul here there is a double man consider'd;
And Therefore that we may At length take away the veil from this darkened face, pull aside the curtain that so obscures the Text, we must know, that in one and the same S. Paul Here there is a double man considered;
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the one, Interior Ingraffed into Christ, assisted and agitated by the holy spirit, which searcheth every chinke & cranny of the heart, watering her barren furrowes,
the one, Interior Ingrafted into christ, assisted and agitated by the holy Spirit, which Searches every chink & cranny of the heart, watering her barren furrows,
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and as a prisoner to the flesh, hath not yet knock'd off his Gives and Fetters; This man being still outward to the world, followeth the law in his members;
and as a prisoner to the Flesh, hath not yet knocked off his Gives and Fetters; This man being still outward to the world, follows the law in his members;
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And hence is that NONLATINALPHABET, that contrary warre in the same man, in the one part or wing of him, we see the law of the members, fighting and strugling for the law of sinne, leading man captive through the infirmities of the flesh:
And hence is that, that contrary war in the same man, in the one part or wing of him, we see the law of the members, fighting and struggling for the law of sin, leading man captive through the infirmities of the Flesh:
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as with the two opposite armies in the valley of Rephidim, Exod: 17. sometimes Israell prevaileth; sometimes Amaleck; the minde sometimes; sometimes the flesh:
as with the two opposite armies in the valley of Rephidim, Exod: 17. sometime Israel prevails; sometime Amalek; the mind sometime; sometime the Flesh:
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As long as the hands be held up, whiles the thoughts be elevated, the minde soring, there is a great shout heard in the Hebrew Campe, the Israelite hath the day, the inward man prevaileth,
As long as the hands be held up, while the thoughts be elevated, the mind soaring, there is a great shout herd in the Hebrew Camp, the Israelite hath the day, the inward man prevails,
when he begins to flag and grovell towards the Flesh, straight there is a noyse of victory in the Heathen troops, the Amalekite gives the chase, the outward man prevaileth,
when he begins to flag and grovel towards the Flesh, straight there is a noise of victory in the Heathen troops, the Amalekite gives the chase, the outward man prevails,
and so the cry runnes for the Law of sinne. In this case the regenerate man must doe as Moses there did, rest upon the stone, the Corner-stone, Christ Iesus: and his hands being wearie with lifting up, his mentall parts overburdened with the waight of the flesh, Faith and Prayer, like another Hur and Aaron, must pillar and support them;
and so the cry runs for the Law of sin. In this case the regenerate man must do as Moses there did, rest upon the stone, the Cornerstone, christ Iesus: and his hands being weary with lifting up, his mental parts overburdened with the weight of the Flesh, Faith and Prayer, like Another Hur and Aaron, must pillar and support them;
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when Amalek shall be discomfited, all his spirituall enemies put to the sword, and he in peace goe in and possesse the land promised to his Fore-fathers, the caelestiall Land, the Canaan above, where he shall raigne with Abraham, Isaac and Iacob, for ever and ever.
when Amalek shall be discomfited, all his spiritual enemies put to the sword, and he in peace go in and possess the land promised to his Forefathers, the celestial Land, the Canaan above, where he shall Reign with Abraham, Isaac and Iacob, for ever and ever.
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and some of the Latine) make here a Prosopopeia, or fictio pèrsonae, as if by this Ego ipse, I my selfe, Saint Paul himselfe had not beene understood, but some other by him personated (some unregenerate or carnall man) or if himselfe, himselfe as he was formerly under the Law, and not yet under Grace:
and Some of the Latin) make Here a Prosopopoeia, or fictio pèrsonae, as if by this Ego ipse, I my self, Saint Paul himself had not been understood, but Some other by him personated (Some unregenerate or carnal man) or if himself, himself as he was formerly under the Law, and not yet under Grace:
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In which opinion the great Saint Augustine confesseth that he sometimes wandred, but afterwards tooke up with his Prius aliter intellexeram, vel potius non intellexeram, in the first of his Retractations 23. chapter.
In which opinion the great Saint Augustine Confesses that he sometime wandered, but afterwards took up with his Prius aliter intellexeram, vel potius non intellexeram, in the First of his Retractations 23. chapter.
The Pelagians of old, and their way-ward Proselites, have scattered two pestilent Epistles to this purpose, the one written by Iulian to Boniface at Rome; the other by eighteene Bishops, Ring-leaders of that Faction, to the See of Thessalonica, both which quoted and confuted by the learned Father in his Anti-pelagian controversies, principally against Iulian the Muster-master (if I may so stile him) of that dangerous Sect;
The Pelagians of old, and their wayward Proselytes, have scattered two pestilent Epistles to this purpose, the one written by Iulian to Boniface At Room; the other by eighteene Bishops, Ringleaders of that Faction, to the See of Thessalonica, both which quoted and confuted by the learned Father in his Anti-pelagian controversies, principally against Iulian the Master of the muster (if I may so style him) of that dangerous Sect;
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who contended, that under this Ego ipse, Saint Paul either described, hominem aliquem libidinosum, some one that was luxurious or incontinent, not yet wash'd from the grosser corruptions of the Flesh;
who contended, that under this Ego ipse, Saint Paul either described, hominem aliquem libidinosum, Some one that was luxurious or incontinent, not yet washed from the grosser corruptions of the Flesh;
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and upon this misconjecture, they strooke at the heart of originall sinne, strangled that in the wombe of our first Parents, gave sucke to new fancies of the times, cocker'd an upstart of their owne begetting, shoulder'd up nature with grace, engag'd freewill in matters of the Spirit, contrary to the Apostles Peccatum in me habitans, and his quod non vellem, hoc ago, in the 15. and 17. verses of this chapter.
and upon this misconjecture, they struck At the heart of original sin, strangled that in the womb of our First Parents, gave suck to new fancies of the times, cockered an upstart of their own begetting, shouldered up nature with grace, engaged freewill in matters of the Spirit, contrary to the Apostles Peccatum in me habitans, and his quod non vellem, hoc ago, in the 15. and 17. Verses of this chapter.
But it is more than probable, that this Ego ipse reacheth Saint Paul himselfe, he continuing his complaint, in the first person, through the whole body of this chapter, Ego sum carnalis, ego agnosco, ego consentio, ego delector, ego servio, it is I that am carnall at the 14. verse,
But it is more than probable, that this Ego ipse reaches Saint Paul himself, he Continuing his complaint, in the First person, through the Whole body of this chapter, Ego sum Carnalis, ego agnosco, ego consentio, ego delector, ego Servio, it is I that am carnal At the 14. verse,
and I allow not, at the 15. and I will not, at the 16 and I delight, at the 22. and I serve here, at the 25. I, I my selfe, I Saint Paul, I the Apostle, I the great Doctour, I the chosen vessoll, hee gives not the least hint or touch of any other:
and I allow not, At the 15. and I will not, At the 16 and I delight, At the 22. and I serve Here, At the 25. I, I my self, I Saint Paul, I the Apostle, I the great Doctor, I the chosen vessoll, he gives not the least hint or touch of any other:
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And therefore it is a bold Fiction, and a manifest depravation of the Text, to wire-draw Scripture to mens private purposes, interpreting here Ego, by Alter, as if I Saint Paul were not carnall, not sold under sinne, not captivated by the Law of it,
And Therefore it is a bold Fiction, and a manifest depravation of the Text, to wiredraw Scripture to men's private Purposes, interpreting Here Ego, by Altar, as if I Saint Paul were not carnal, not sold under sin, not captivated by the Law of it,
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but some other, some Iew or Gentile not yet converted, when the maine bent of the great Doctour driveth another way, he speaking of himselfe in the state of his Apostleship, the conflicts and sikrmishes hee then had betweene the Minde and the Flesh, not of his old Pharisaicall condition,
but Some other, Some Iew or Gentile not yet converted, when the main bent of the great Doctor drives Another Way, he speaking of himself in the state of his Apostleship, the conflicts and sikrmishes he then had between the Mind and the Flesh, not of his old Pharisaical condition,
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but I doe serve, and not barely NONLATINALPHABET, neither I, but NONLATINALPHABET, I my selfe, I and no other, which excludeth all figurative interpretation whatsoever:
but I do serve, and not barely, neither I, but, I my self, I and no other, which excludeth all figurative Interpretation whatsoever:
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And therefore doubtlesse the Apostle here, even as Apostle, by an ingenuous and humble confession of his owne frailties, doth bemoane his present condition,
And Therefore doubtless the Apostle Here, even as Apostle, by an ingenuous and humble Confessi of his own frailties, does bemoan his present condition,
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acknowledging with deepe groane, that he was Peccati mancipium, sold under sinne (as he phraseth it) that inward sinne he meane, Concupiscence, not onely a servant to it,
acknowledging with deep groan, that he was Peccati mancipium, sold under sin (as he Phraseth it) that inward sin he mean, Concupiscence, not only a servant to it,
In expectation whereof, though he complaine for a time of wretchednesse and death, with a Quis me liberabit? who shall deliver me from the body of this death? yet a death indeed he rather bewailes than suffers, this being the voyce not of one despairing, but deploring his carnall infirmities: So that in this service of the law of sinne, Saint Paul is not a voluntiere you see,
In expectation whereof, though he complain for a time of wretchedness and death, with a Quis me Liberabit? who shall deliver me from the body of this death? yet a death indeed he rather bewails than suffers, this being the voice not of one despairing, but deploring his carnal infirmities: So that in this service of the law of sin, Saint Paul is not a voluntiere you see,
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and is thereby inforc'd sometimes to retrait; yet hee leaves not the field totally; a Captaine he had rather be than a coward; and a Captive hee is made,
and is thereby enforced sometime to retreat; yet he leaves not the field totally; a Captain he had rather be than a coward; and a Captive he is made,
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and this betrayes him to the Law of sinne: this makes him so deeply complaine, I know that in mee, that is in my Flesh, dwelleth no good thing, that is true, none, not in my Flesh, no good there,
and this betrays him to the Law of sin: this makes him so deeply complain, I know that in me, that is in my Flesh, dwells no good thing, that is true, none, not in my Flesh, no good there,
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and why? because it serveth the Law of God: Et in isto bello est tota vita sanctorum, saith Saint Augustine. Every sanctified life, is but a Duell, such a Duell as this, between the Minde and the Flesh:
and why? Because it serves the Law of God: Et in isto bello est tota vita sanctorum, Says Saint Augustine. Every sanctified life, is but a Duel, such a Duel as this, between the Mind and the Flesh:
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whosoever is regenerate, is spirituall, I confesse, but he is in part carnall too, for as much as he hath not depos'd his carnall infirmities, not yet totally uncloth'd himselfe of Nature and the Flesh, Si qui• dubitet, excutiat cor suum, if any scruple it, let him search his heart a little, sift his owne bosome;
whosoever is regenerate, is spiritual, I confess, but he is in part carnal too, for as much as he hath not deposed his carnal infirmities, not yet totally unclothed himself of Nature and the Flesh, Si qui• dubitet, excutiat cor suum, if any scruple it, let him search his heart a little, sift his own bosom;
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we are not all Minde, nor all Flesh, but compos'd of both, lest we should either despaire for our infirmities, or grow proud through our spirituall endowments: The Mind perhaps may be mounting,
we Are not all Mind, nor all Flesh, but composed of both, lest we should either despair for our infirmities, or grow proud through our spiritual endowments: The Mind perhaps may be mounting,
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raignes in him as a Tyrant, not as a King; makes him a slave, not a subject; bids him acknowledge a sword for a Scepter, and a Scorpion for a sword: And therefore Lombard tells us, that it is Ipse Tyrannus in membris, a very Nero in our members;
reigns in him as a Tyrant, not as a King; makes him a slave, not a Subject; bids him acknowledge a sword for a Sceptre, and a Scorpion for a sword: And Therefore Lombard tells us, that it is Ipse Tyrannus in membris, a very Nero in our members;
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And of these and the like Fancies, the Schooles doe generally ring, Ʋulnus animae, and Languor naturae, and Habitus corruptus, and Ʋitium ingenitum; A wound, a disease, a languishment, nay a Ʋice they will heare of, but not a Sinne; a Sinne by no meanes (the Master himselfe allowing the word Ʋitium, but not Peccatum ) the Mother and Nurse,
And of these and the like Fancies, the Schools do generally ring, Ʋulnus Spirits, and Languor naturae, and Habitus Corruptus, and Ʋitium ingenitum; A wound, a disease, a languishment, nay a Ʋice they will hear of, but not a Sin; a Sin by no means (the Master himself allowing the word Ʋitium, but not Peccatum) the Mother and Nurse,
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When our Apostle here Be-sinnes it over and over, the man after Gods owne heart confessing, that He was shapen in wickednesse, and that in sinne (this very sin) his mother conceiv'd him. And therefore S. Augustine, or (as some would have it) Fulgentius puts it on Peter the Deacon, as a point of Faith;
When our Apostle Here Be-sinnes it over and over, the man After God's own heart confessing, that He was shapen in wickedness, and that in sin (this very since) his mother conceived him. And Therefore S. Augustine, or (as Some would have it) Fulgentius puts it on Peter the Deacon, as a point of Faith;
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That every man was borne, Impietati subditum, so that not onely concupiscence it selfe, but as they rarifie it with their Primi Motus, the Ebullitions, First-risings and Assayes of lust,
That every man was born, Impiety subditum, so that not only concupiscence it self, but as they rarify it with their Primi Motus, the Ebullitions, First-risings and Assays of lust,
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whereas these inordinate motions are not barely the Symptomes, but the very Impressions of a sickly soule, NONLATINALPHABET, (as Clemens Alexandrinus calls them) Against which we are to take up our Sword and Buckler;
whereas these inordinate motions Are not barely the Symptoms, but the very Impressions of a sickly soul,, (as Clemens Alexandrian calls them) Against which we Are to take up our Sword and Buckler;
And therefore in this warre of the Flesh, the learned Parisiensis would have the prima acies cut off, the first Motions slaine, propter iniquitatem Rebellionis, for their rebellious attempts against the Spirit;
And Therefore in this war of the Flesh, the learned Parisiensis would have the prima acies Cut off, the First Motions slain, propter iniquitatem Rebellion, for their rebellious attempts against the Spirit;
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And yet the Church of Rome is so hot here, for the immaculatenesse of the Saint, that she altogether dis-inherits him of flesh, cuts off the Intaile of his primitive corruption, washes cleane away his originall Taint in the Laver of Baptisme; And so doth the conduit of our Church too, quoad Reatum, but not quoad Actum; The guilt of sinne is expung'd,
And yet the Church of Room is so hight Here, for the immaculateness of the Saint, that she altogether dis-inherits him of Flesh, cuts off the Intail of his primitive corruption, washes clean away his original Taint in the Laver of Baptism; And so does the conduit of our Church too, quoad Guilty, but not quoad Acts; The guilt of sin is expunged,
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And therefore the Cardinall may forbeare to traduce us for Messalians and Origenists, because we allow not a totall eradication of sin by the power of that Sacrament;
And Therefore the Cardinal may forbear to traduce us for Messalians and Origenists, Because we allow not a total eradication of since by the power of that Sacrament;
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for as much as some of his owne Tang, denying concupiscence after Baptisme, to be Peceatum; yet they say, that it is Radix peccati, and so takes hold in the very child of God;
for as much as Some of his own Tang, denying concupiscence After Baptism, to be Peccatum; yet they say, that it is Radix peccati, and so Takes hold in the very child of God;
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which Root though it be crush'd a little and bruiz'd, yet it sticks fast still in the Nature, notwithstanding the guilt be absolutely remov'd from the person of the regenerate. And this much their owne Lombard in circumstance will tell us, who granteth, that by the vertue of Baptisme, there is a full absolution of originall sin in respect of the Guilt of it,
which Root though it be crushed a little and Bruised, yet it sticks fast still in the Nature, notwithstanding the guilt be absolutely removed from the person of the regenerate. And this much their own Lombard in circumstance will tell us, who grants, that by the virtue of Baptism, there is a full absolution of original since in respect of the Gilded of it,
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than in any perfection of Ʋertues, or Qualities infus'd; So that the Ʋis damnatoria (as they call it) The condemning power in this Sinne is taken off by vertue of that Sacrament,
than in any perfection of Ʋertues, or Qualities infused; So that the Ʋis damnatoria (as they call it) The condemning power in this Sin is taken off by virtue of that Sacrament,
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Let others, then, vaunt at their pleasure, in the riches and ornaments of their inward man, ruffle in the gawdy plumes of their conceiv'd perfections, decke their minds in their white robes of purity:
Let Others, then, vaunt At their pleasure, in the riches and Ornament of their inward man, ruffle in the Gaudy plumes of their conceived perfections, deck their minds in their white robes of purity:
file and whet, and sharpen the very point of the spirit they talke of, yet if wee knock a little at the doores of their hearts, Enter into them with a Candle and a snuffer (as Charron speakes) wee shall finde Concupiscence there sitting in her chaire of state, commaunding,
file and whet, and sharpen the very point of the Spirit they talk of, yet if we knock a little At the doors of their hearts, Enter into them with a Candle and a snuffer (as Charron speaks) we shall find Concupiscence there sitting in her chair of state, commanding,
or at least, drawingon the motions of the flesh, which they can no more restraine then the beating of their pulses, which still keepe centinell in the body,
or At least, drawingon the motions of the Flesh, which they can no more restrain then the beating of their pulses, which still keep centinel in the body,
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Erras si vitia putes emortua, et non magis suppressa, Hee is in an error (saith S. Bernard ) that thinks his corrupt inclinations to be absolutely dead,
Errors si Vices putes emortua, et non magis suppressa, He is in an error (Says S. Bernard) that thinks his corrupt inclinations to be absolutely dead,
And indeed, those untamed lusts and affections of ours (which are nothing else but the waves and stormes of our soules rais'd by every litle blast of the flesh) as long as we are inviron'd with these walls of frailty, this rotten tabernacle of the body, Moder ari et regere possumus, amputare non possumus, master perhaps,
And indeed, those untamed Lustiest and affections of ours (which Are nothing Else but the waves and storms of our Souls raised by every little blast of the Flesh) as long as we Are environed with these walls of frailty, this rotten tabernacle of the body, Mother Ari et Regere possumus, amputare non possumus, master perhaps,
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invites? nay commaunds and hurryes me, and that is to the law of sinne, Certum est, etiam Iebuzoeos habitare cum filiis Iudoe in Ierusalem, saies the Allegoricall Father;
invites? nay commands and hurries me, and that is to the law of sin, Certum est, etiam Iebuzoeos habitare cum filiis Iudoe in Ierusalem, Says the Allegorical Father;
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nothing more certaine then the deepe remainders of corruptioneven in Gods peculiar Israel; These Iebusites will be still dwelling with the sonnes of Iudah in Ierusalem:
nothing more certain then the deep remainders of corruptioneven in God's peculiar Israel; These Jebusites will be still Dwelling with the Sons of Iudah in Ierusalem:
which though by the daily sallyes and excursions of the spirit, it be somtimes repell'd and driven back (as if it had received the foyle or the defeate) yet gathering new strength and forces, it comes on againe with her fresh, and restlesse assaults:
which though by the daily sallies and excursions of the Spirit, it be sometimes repelled and driven back (as if it had received the foil or the defeat) yet gathering new strength and forces, it comes on again with her fresh, and restless assaults:
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so that, there is no expectation of a totall triumph and surprisall here, but in a church triumphant, where the Palme and the Crowne and the white Robes are layd up;
so that, there is no expectation of a total triumph and surprisal Here, but in a Church triumphant, where the Palm and the Crown and the white Robes Are laid up;
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and that's lex Regni: which though it be grounded (or at least should bee) on the lex Dei, yet it sometimes fall's unhappily upon the lex peccati. Now, a warre there is in this law,
and that's lex Regni: which though it be grounded (or At least should be) on the lex Dei, yet it sometime fall's unhappily upon the lex peccati. Now, a war there is in this law,
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as betweene the former two, Inveterate; sometimes Irreconciliable, and not to be decided, but by Deaath, war much of the nature of the other, between Spirit & Flesh: a proud spirit for the most part,
as between the former two, Inveterate; sometime Irreconciliable, and not to be decided, but by Deaath, war much of the nature of the other, between Spirit & Flesh: a proud Spirit for the most part,
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I am sure, more plentiousnes within our habitations. What, in the first institution, was intended as a shield, or buckler, is us'd at length as a semiter or sword; That which should defend mee from the blowes of another, is the engine by which I wound him at last, and my selfe too;
I am sure, more plentiousnes within our habitations. What, in the First Institution, was intended as a shield, or buckler, is used At length as a semiter or sword; That which should defend me from the blows of Another, is the engine by which I wound him At last, and my self too;
yet the law doe it with more state, and more fury too, for that shall chastise him with Scorpions: when all this while, the lash falls not so much on the back of the transgressor, as his purse:
yet the law do it with more state, and more fury too, for that shall chastise him with Scorpions: when all this while, the lash falls not so much on the back of the transgressor, as his purse:
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or if it bee in the law, I am sure it is not in the lex Dei, nor (I hope) in this lex Regni, but in the lex peccati; 'Tis the law of sin is to blame here, the mighty Holofernes (as Castrusian tolde S. Ierom ) that rebellious lust of ours, which thus plaie's the tyrant with our selves and others, Ille criminum leno; Ille par asitus vitiorum, that bawd and parasite of vices which in one act flatters and betraies us:
or if it be in the law, I am sure it is not in the lex Dei, nor (I hope) in this lex Regni, but in the lex peccati; It's the law of since is to blame Here, the mighty Holofernes (as Castrusian told S. Jerom) that rebellious lust of ours, which thus play's the tyrant with our selves and Others, Isle crimen leno; Isle par asitus Vitiorum, that bawd and parasite of vices which in one act flatters and betrays us:
This is the Fox with a Fire-brand in the taile, that burnes up the corne field of the Philistines: the prime wheele and stirrer of all our turbulent motions, our unpeaceable proceedings, which first sets our pride a-gog,
This is the Fox with a Firebrand in the tail, that burns up the corn field of the philistines: the prime wheel and stirrer of all our turbulent motions, our unpeaceable proceedings, which First sets our pride agog,
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and in such a high way of distaste, that no sorrow of the partie offending, no mediation of friends, no tender of sitisfaction, no interposing of the Magistrate himselfe can attone or pacifie:
and in such a high Way of distaste, that no sorrow of the party offending, no mediation of Friends, no tender of sitisfaction, no interposing of the Magistrate himself can atone or pacify:
But as if there were no Gospell upon earth, or else no mercy by that Gospell, they are still Jewishly bent with their crucifige, crucifige, the Law, the Law.
But as if there were no Gospel upon earth, or Else no mercy by that Gospel, they Are still Jewishly bent with their crucifige, crucifige, the Law, the Law.
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and so (if they will needs have it so) Currat Lex, let the Law goe on, á lege ad legem, from one Law to another, from the Lex Regni, to the Lex Dei; from the Court of Common Pleas here below, to the great Starre-chamber above, where every man shall receive either doom or recompence according to his works.
and so (if they will needs have it so) Currat Lex, let the Law go on, á lege ad legem, from one Law to Another, from the Lex Regni, to the Lex Dei; from the Court of Common Pleasant Here below, to the great Star chamber above, where every man shall receive either doom or recompense according to his works.
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for no charity can be so barren, as to conceive, that those should be ill husbands in counselling themselves, that so abundantly dispense and communicate to others:
for no charity can be so barren, as to conceive, that those should be ill Husbands in counseling themselves, that so abundantly dispense and communicate to Others:
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And indeed how, or to what purpose should they receive instructions in a Church here, that are taking so many in a Chamber? How make use of the Doctrine of the Preacher, that are so busie with the breviat of a Clyent? But by their leave (for I must have leave to tell them so) God is herein dishonour'd,
And indeed how, or to what purpose should they receive instructions in a Church Here, that Are taking so many in a Chamber? How make use of the Doctrine of the Preacher, that Are so busy with the breviate of a Client? But by their leave (for I must have leave to tell them so) God is herein dishonoured,
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Every man, or at least, every good man is a Temple to himselfe, and hath a Pulpit in his owne bosome, where there is a continuall Preacher or Monitor, a conscience either accusing or excusing him:
Every man, or At least, every good man is a Temple to himself, and hath a Pulpit in his own bosom, where there is a continual Preacher or Monitor, a conscience either accusing or excusing him:
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nay, traduce him too with their borrowed and affected Epithites, Rampant, Couchant, Dormant, and the like unreverent and saucie follies, which are nothing else but the leakings of bottles which are not sound, the noyse of Caskes which are both foule and emptie, fragments of that broken vessell Salomon speakes of, which can containe nothing, no not the droppings of their owne vanities.
nay, traduce him too with their borrowed and affected Epithets, Rampant, Couchant, Dormant, and the like unreverent and saucy follies, which Are nothing Else but the leakings of bottles which Are not found, the noise of Casks which Are both foul and empty, fragments of that broken vessel Solomon speaks of, which can contain nothing, no not the droppings of their own vanities.
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for there is no iniquity with God, no respect of persons, nor taking of gifts, 2 Chron. 19.6, 7. Doubtlesse, the matter is of great weight and consequence that is thus prefac'd with a double caution, Take heed, Take heed.
for there is no iniquity with God, no respect of Persons, nor taking of Gifts, 2 Chronicles 19.6, 7. Doubtless, the matter is of great weight and consequence that is thus prefaced with a double caution, Take heed, Take heed.
and then take heed that you doe it too; so that in matters of Judicature, a deepe consideration should alwayes precede Action; Deliberation, Judgement:
and then take heed that you do it too; so that in matters of Judicature, a deep consideration should always precede Actium; Deliberation, Judgement:
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For you judge not for man, but for God, and God (as the Psalmist speaketh) Iudgeth amongst the gods, Psal. 82.1. You gods that judge men here, that God shall judge hereafter:
For you judge not for man, but for God, and God (as the Psalmist speaks) Judgeth among the God's, Psalm 82.1. You God's that judge men Here, that God shall judge hereafter:
and that this judgement may carry an even faile, there must be no respecting of persons, nor taking of gifts. The eares must be both open, and the hands shut;
and that this judgement may carry an even fail, there must be not respecting of Persons, nor taking of Gifts. The ears must be both open, and the hands shut;
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let the ballance hang even in matters of nisi prius; that there bee no selling of the righteous for a peece of silver, or of the needy for a paire of shooes:
let the balance hang even in matters of nisi prius; that there be no selling of the righteous for a piece of silver, or of the needy for a pair of shoes:
manifold experience tells us, that when causes have been prosecuted by all the fidelity and care of the sollicitor, pleaded by all dexterity of counsel, attended by al the vigilancy of the Iudge;
manifold experience tells us, that when Causes have been prosecuted by all the Fidis and care of the solicitor, pleaded by all dexterity of counsel, attended by all the vigilancy of the Judge;
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yet the mystery, the wicked mystery of a decem tales shall carry them against wind and tide; and a heard of mercenary ignorants (for mnay of them are no better) shall buy and sell a poore man & his estate for eight pence:
yet the mystery, the wicked mystery of a Decem tales shall carry them against wind and tide; and a herd of mercenary Ignorants (for mnay of them Are no better) shall buy and fell a poor man & his estate for eight pence:
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& therfore for reformation of this capitall abuse, it is both just, & necessary, that such substantial men as are returnd in Iuryes should attend in their own person:
& Therefore for Reformation of this capital abuse, it is both just, & necessary, that such substantial men as Are returned in Juries should attend in their own person:
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And now I have performd my office, done the part of a spirituall watchman, blowne the cornet in Gibeah, and the trumpet in Ramoth, told Israell aloud her sinnes, and Iudah her transgressions.
And now I have performed my office, done the part of a spiritual watchman, blown the cornet in Gibeah, and the trumpet in Ramoth, told Israel aloud her Sins, and Iudah her transgressions.
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where it will bee expected that Moses should doe all things according to the patterne shewed him by GOD in the mount beere, that lawes be not only written,
where it will be expected that Moses should do all things according to the pattern showed him by GOD in the mount beer, that laws be not only written,
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TIs not my intent to perplex either my selfe or Auditorie, with any curiositie of Preface or division, the words are already at variance betweene themselves;
This not my intent to perplex either my self or Auditory, with any curiosity of Preface or division, the words Are already At variance between themselves;
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and so instead of farther dividing them, the Text at this time shall passe for a division: for here is Flesh against Spirit, and Spirit against Flesh, and lust against lust; and these in the same man, and this man cleft and sundred betweene these in a bitter and restlesse Combat. My purpose rather is to shew you the originall and ground of this Duell; where and whom it challengeth,
and so instead of farther dividing them, the Text At this time shall pass for a division: for Here is Flesh against Spirit, and Spirit against Flesh, and lust against lust; and these in the same man, and this man cleft and sundered between these in a bitter and restless Combat. My purpose rather is to show you the original and ground of this Duel; where and whom it Challengeth,
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and how; that so the nature and qualitie of this warre being discover'd, I may with more truth and boldnesse unmaske the Hytocrite, pull off the visard from the Mountebanke in Religion, shem you Christianity in her owne face and feature, without the whoredomes either of Art or Falsehood, the gildings and overlayings of Dissimulation and Imposture, tell you who are selected Souldiers for the Lords Battell, and who Volunteers for the service of the Enemy, what they are that march under the Ensignes of the Spirit, and what these under the colours of the Flesh, and all this in a Caro concupiscit adversus Spiritum, The Flesh lusteth against the Spirit,
and how; that so the nature and quality of this war being discovered, I may with more truth and boldness unmask the Hytocrite, pull off the Wizard from the Mountebank in Religion, shem you Christianity in her own face and feature, without the whoredoms either of Art or Falsehood, the gildings and overlayings of Dissimulation and Imposture, tell you who Are selected Soldiers for the lords Battle, and who Volunteers for the service of the Enemy, what they Are that march under the Ensigns of the Spirit, and what these under the colours of the Flesh, and all this in a Caro concupiscit Adversus Spiritum, The Flesh Lusteth against the Spirit,
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of which briefly, and as my custome is, bluntly, in a few broken Meditations, such as I could solder and piece up from the remainders of a more involv'd and laborious discourse:
of which briefly, and as my custom is, bluntly, in a few broken Meditations, such as I could solder and piece up from the remainders of a more involved and laborious discourse:
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and the doom thereof lies fresh upon record, in a Mortemorieris, The Lord hath bent his Bow, and whet his Sword, and prepar'd for him his instruments of Death, Psal. 7.12, 13. And whereas Man hath forsaken the way of peace, and broken his league with the great Prince thereof,
and the doom thereof lies fresh upon record, in a Mortemorieris, The Lord hath bent his Bow, and whet his Sword, and prepared for him his Instruments of Death, Psalm 7.12, 13. And whereas Man hath forsaken the Way of peace, and broken his league with the great Prince thereof,
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and by that revolt made himselfe no more a Man of peace, but of open warre; God therefore will signe him his Letters of Mart, with an Ego ponam inimicitiam, Gen. 3. I will set enmity, not onely betweene the Serpent and the Woman, or the Woman and the Man, but even betweene man and himselfe,
and by that revolt made himself not more a Man of peace, but of open war; God Therefore will Signen him his Letters of Mars, with an Ego Ponam inimicitiam, Gen. 3. I will Set enmity, not only between the Serpent and the Woman, or the Woman and the Man, but even between man and himself,
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so that instead of Davids pax inter muros, Peace within the walls of Ierusalem, peace within these spirituall walls (calmenesse and quietnesse in the bosome of the Saints here) the noyse of Discord hath beene shrill in our eares,
so that instead of Davids pax inter muros, Peace within the walls of Ierusalem, peace within these spiritual walls (calmness and quietness in the bosom of the Saints Here) the noise of Discord hath been shrill in our ears,
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Certamen illud praeclarum decertavi, saith Saint Paul, I have sought the fight, the good fight, 2 Tim. 4. There's the warre we talke of, Sonum bucccinae audit Anima mea, clangorem belli, My soule hath heard the sound of the Trumpet, the Alarum of Dissention, Ier. 4.19. there's the rumour of warre.
Certamen illud praeclarum decertavi, Says Saint Paul, I have sought the fight, the good fight, 2 Tim. 4. There's the war we talk of, Sound bucccinae audit Anima mea, clangorem Belli, My soul hath herd the found of the Trumpet, the Alarm of Dissension, Jeremiah 4.19. there's the rumour of war.
To come home, Care concupiscit adversus spiritum, the Flesh is at opposition with the Spirit, and the Spirit with the Flesh, in the Text here, there's the warre within:
To come home, Care concupiscit Adversus spiritum, the Flesh is At opposition with the Spirit, and the Spirit with the Flesh, in the Text Here, there's the war within:
Neither is there onely thus, a rising of Brother against Brother, but in an allegoricall way, of the Brother against the Sister (of the body against the Soule) nay of the Sister against the Sister (of the Soule against her selfe.) And herein both Rome and Geneva kisse;
Neither is there only thus, a rising of Brother against Brother, but in an allegorical Way, of the Brother against the Sister (of the body against the Soul) nay of the Sister against the Sister (of the Soul against her self.) And herein both Room and Geneva kiss;
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And therefore, we take not the word Caro here properly for this fleshly Masse, or lump (which is as it were the paste and crust of the body) but metaphorically for the carnall and unregenerate part of man;
And Therefore, we take not the word Caro Here properly for this fleshly Mass, or lump (which is as it were the past and crust of the body) but metaphorically for the carnal and unregenerate part of man;
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and between this Spirit and that Flesh, this regenerate and that unregenerate part, this new and that old man, there is a continuall skirmish in the same man,
and between this Spirit and that Flesh, this regenerate and that unregenerate part, this new and that old man, there is a continual skirmish in the same man,
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hanc pugnam non experiuntur in semetipsis, nisi bellatores virtutum, et debellatores vitioorum, saith S. Augustine; those that fight for virtue, and against vice, feele this warre,
hanc pugnam non experiuntur in semetipsis, nisi bellatores Virtues, et debellatores vitioorum, Says S. Augustine; those that fight for virtue, and against vice, feel this war,
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and no other; and this is a blessed warre; and where it is not, there is but a cursed Peace. If all bee husht and calme within, there is not onely a Sleepines but even a vacancy of goodnes;
and no other; and this is a blessed war; and where it is not, there is but a cursed Peace. If all be hushed and Cam within, there is not only a Sleepiness but even a vacancy of Goodness;
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And therefore, wee here peremptorily exclude two sorts of men from any interest they can challenge in this warre of the Regenerate; such as are so buried in the flesh, that they seeme to have no spirit at all;
And Therefore, we Here peremptorily exclude two sorts of men from any Interest they can challenge in this war of the Regenerate; such as Are so buried in the Flesh, that they seem to have no Spirit At all;
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The former sort wee may compare to the children of Israell, in the times of Deborah; There is not a sworde nor a speare amongst fourty thousand of them;
The former sort we may compare to the children of Israel, in the times of Deborah; There is not a sword nor a spear among fourty thousand of them;
but as unwieldy for their shoulders, as Sauls armour was for David. A brawling, perhaps, they may have betweene reason and affection, or betweene naturall conscience and naturall affection, between the will and the understanding;
but as unwieldy for their shoulders, as Saul's armour was for David. A brawling, perhaps, they may have between reason and affection, or between natural conscience and natural affection, between the will and the understanding;
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which as in a mind inlightned only, not renewed, is nothing else but a neighborly discord between flesh & flesh; but for any solid debate between will and will, affections and affections, flesh and spirit, indeed they have none at all;
which as in a mind enlightened only, not renewed, is nothing Else but a neighborly discord between Flesh & Flesh; but for any solid debate between will and will, affections and affections, Flesh and Spirit, indeed they have none At all;
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for they are but flesh, Gen. 6.3. The other sort we may fitly resemble to the Children of Ephraim, who being harnessed and carrying Bowes, turned themselves backe in the day of Battell.
for they Are but Flesh, Gen. 6.3. The other sort we may fitly resemble to the Children of Ephraim, who being harnessed and carrying Bows, turned themselves back in the day of Battle.
and they shoot their Arrowes, even bitter words, desperately bitter, but when they come themselves to the shocke and brunt of the Battell, to the handy-gripe of the Adversary, to the tryall indeed of their spirituall manhood, they instantly forsake their Colours, and the Roe is not more swift on the Mountaines, than they to flye from the Standard and Ensigne under which they fought, running from one Clime and Church unto another;
and they shoot their Arrows, even bitter words, desperately bitter, but when they come themselves to the shock and brunt of the Battle, to the handy-gripe of the Adversary, to the trial indeed of their spiritual manhood, they instantly forsake their Colours, and the Roe is not more swift on the Mountains, than they to fly from the Standard and Ensign under which they fought, running from one Climb and Church unto Another;
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from an old one here founded on a Rock, Councels, Synods, Decrees, Harmony of Fathers, the practice of the very Apostles themselvs, to a new one built on the sands of their owne fancies, the brain-sick plantations of unstable souls. And such are so farre from any true spirituall valour or wisdome, that our Apostle bestowes on them the livery of Fooles; their first March and On-set might perhaps bee in the Spirit; but their Retrait doubtles was in the flesh;
from an old one Here founded on a Rock, Counsels, Synods, Decrees, Harmony of Father's, the practice of the very Apostles themselves, to a new one built on the sands of their own fancies, the brainsick plantations of unstable Souls. And such Are so Far from any true spiritual valour or Wisdom, that our Apostle bestows on them the livery of Fools; their First March and Onset might perhaps be in the Spirit; but their Retreat doubtless was in the Flesh;
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And here in this throng, I cannot passe without shouldring a little with the Anabaptist, and the Persectist; men forsooth so wholly seal'd up by the spirit, that they seeme to disclaime the least impressions of the flesh; and pretending that they see visions, do nothing else but dreame dreames; lull'd along in a confidence of their legall righteousnesse, and slumbring in an opinion of their perfection in this life;
And Here in this throng, I cannot pass without shouldering a little with the Anabaptist, and the Persectist; men forsooth so wholly sealed up by the Spirit, that they seem to disclaim the least impressions of the Flesh; and pretending that they see visions, do nothing Else but dream dreams; lulled along in a confidence of their Legal righteousness, and slumbering in an opinion of their perfection in this life;
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and the justice and perfection they so wrestle for throwne flat upon the backe, even by Iob himselfe, as just a man (the text saies) as any the earth had:
and the Justice and perfection they so wrestle for thrown flat upon the back, even by Job himself, as just a man (the text Says) as any the earth had:
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and yet hee tels them plainely by his owne experience, tht if they glory in the one, their owne mouth shall condemne them, if they but mention the other, they shall prove themselves (as indeed they are) wayward and perverse. Shall wee leave the just, and enquire after the perfect man, David, the man after Gods owne heart, (and such a one was a perfect man, you will say,
and yet he tells them plainly by his own experience, that if they glory in the one, their own Mouth shall condemn them, if they but mention the other, they shall prove themselves (as indeed they Are) wayward and perverse. Shall we leave the just, and inquire After the perfect man, David, the man After God's own heart, (and such a one was a perfect man, you will say,
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if the earth had any) wee shall finde him complayning of uncleanesse within, and vehemently importuning the Lord for purging and washing Psal. 51.7. In carne justorum imperfecta tantum perfectio est, saith Saint Ierome; the most righteous upon earth here have but an imperfect perfection;
if the earth had any) we shall find him complaining of uncleanness within, and vehemently importuning the Lord for purging and washing Psalm 51.7. In Carnem Justorum Imperfect Tantum Perfection est, Says Saint Jerome; the most righteous upon earth Here have but an imperfect perfection;
And therefore I may say of these phanatickespirits, as Hanna, the wife of Elkanah, said of Peninnah; Talke no more so exceeding proudly, let not arrogance come out of your mouth,
And Therefore I may say of these phanatickespirits, as Hannah, the wife of Elkanah, said of Peninnah; Talk no more so exceeding proudly, let not arrogance come out of your Mouth,
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how much more, those that dwell in houses of clay, whose foundation is in the dust, that are crush'd before the moth. Iob 4.19. That of the Athenians to Pompey the great, was a remarkable saying: Thou art so much the more a God, by how much thou acknowledgest thy selfe to bee a man;
how much more, those that dwell in houses of clay, whose Foundation is in the dust, that Are crushed before the moth. Job 4.19. That of the Athenians to Pompey the great, was a remarkable saying: Thou art so much the more a God, by how much thou acknowledgest thy self to be a man;
To bee an excellent man is to confesse himselfe to be a man indeed; that is fraile, imperfect; haec est vera regenitorum persectio, si imperfectos se esse agnoscant, saith Saint Augustine: then is a regenerate man come to his true perfection here,
To be an excellent man is to confess himself to be a man indeed; that is frail, imperfect; haec est vera regenitorum persectio, si imperfectos se esse Agnoscant, Says Saint Augustine: then is a regenerate man come to his true perfection Here,
and that wee are yet to perfect holines in the feare of God (as S. Paul testifies) then, this renovation and sanctification being not yet absolutely ripe cannot produce any perfect operation, untill it selfe bee perfect;
and that we Are yet to perfect holiness in the Fear of God (as S. Paul Testifies) then, this renovation and sanctification being not yet absolutely ripe cannot produce any perfect operation, until it self be perfect;
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and therefore our habituall justice is so farre forth compleate, and no farther, ut ad eius perfectionem pertineat ipsius imperfectionis et in veritate cognitio, et in humilitate confessio;
and Therefore our habitual Justice is so Far forth complete, and no farther, ut ad eius perfectionem pertineat Himself imperfectionis et in veritate cognitio, et in humilitate confessio;
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yet thou shalt plunge me in the ditch, and my very cloathes shall abhorre me, Job 9.30, 31. There is no perfection then in this earthly Tabernacle, None, none as wee are Sojourners, and in our pilgrimage;
yet thou shalt plunge me in the ditch, and my very clothes shall abhor me, Job 9.30, 31. There is no perfection then in this earthly Tabernacle, None, none as we Are Sojourners, and in our pilgrimage;
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there is nothing monstrous, nothing defective or superfluous in him, in respect of the Organs or Parts, but in respect of the Faculties and Functions, and the Operation of the Organicall parts (which is the perfection of Degrees) hee hath none at all;
there is nothing monstrous, nothing defective or superfluous in him, in respect of the Organs or Parts, but in respect of the Faculties and Functions, and the Operation of the Organical parts (which is the perfection of Degrees) he hath none At all;
where there is onely perfctio viae, not patriae; S. Augustine detrmining this point with a Tum erit perfectio Boni, quandoerit consummatio mali, A perfection of Good,
where there is only perfctio Viae, not patriae; S. Augustine detrmining this point with a Tum erit Perfection Boni, quandoerit consummatio mali, A perfection of Good,
But what are These to the gates of pearle? to the streets pav'd with precious stones? Sheba and Tharshish and Ophir may supply her, both with treasure and delight, Ivory and Apes and Peacoks, 1 King. 10. But these are comparatively Toyes, in respect of those rich and glorious Constellations which shine in the heavenly Ierusalem; The Emerauld, the Saphire, and the Chrysolite are there;
But what Are These to the gates of pearl? to the streets paved with precious stones? Sheba and tarshish and Ophir may supply her, both with treasure and delight, Ivory and Apes and Peacocks, 1 King. 10. But these Are comparatively Toys, in respect of those rich and glorious Constellations which shine in the heavenly Ierusalem; The Emerald, the Sapphire, and the chrysolite Are there;
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Great and excellent things are spoken of Thee, thou City of God, Thou everlasting City! Great and excellent indeed, for there is neither true Greatnesse nor Excellency, but There;
Great and excellent things Are spoken of Thee, thou city of God, Thou everlasting city! Great and excellent indeed, for there is neither true Greatness nor Excellency, but There;
when we shall lay hold on that NONLATINALPHABET, That Aeternum pondus Gloriae, The excellent and eternall waight of Glory, 2 Cor. 4.17. No Defect there, no Sinne, no Temptation, no Lust, no Infirmity, no Sorrow;
when we shall lay hold on that, That Aeternum pondus Glory, The excellent and Eternal weight of Glory, 2 Cor. 4.17. No Defect there, no Sin, no Temptation, no Lust, no Infirmity, no Sorrow;
But whilst we wander as strangers and pilgrims here on earth, there will be a daily tempest betweene the Flesh and the Spirit; a wildernesse of sin must bee past through,
But while we wander as Strangers and pilgrim's Here on earth, there will be a daily tempest between the Flesh and the Spirit; a Wilderness of since must be passed through,
and a fiery pillar requir'd to guide us in our night of errors. And though God by his great mercies in his Sonne Christ Iesus hath brought us out of darkenesse into his marvelous light;
and a fiery pillar required to guide us in our night of errors. And though God by his great Mercies in his Son christ Iesus hath brought us out of darkness into his marvelous Light;
So in the restauration of this lesser World, Man, God hath set two lights also, a Sunne and a Moone, Christ and his Church, the one to governe him by Day when the beames of the Spirit doe enlighten him, the other in the Night when the fogs and mists of the Flesh doe overspread him;
So in the restauration of this lesser World, Man, God hath Set two lights also, a Sun and a Moon, christ and his Church, the one to govern him by Day when the beams of the Spirit do enlighten him, the other in the Night when the fogs and mists of the Flesh do overspread him;
Now as the interposition of the Earth betweene the Sunne and the Moone causeth an Eclipse in the Moone; and as the interposition of the Moone betweene us and the Sunne, causeth an Eclipse in the Sunne: So the interposition of the Flesh (which is as our earthly part) betweene God and the Soule, causeth an Eclipse in the Soule, whereby her saculties are over-clouded;
Now as the interposition of the Earth between the Sun and the Moon Causes an Eclipse in the Moon; and as the interposition of the Moon between us and the Sun, Causes an Eclipse in the Sun: So the interposition of the Flesh (which is as our earthly part) between God and the Soul, Causes an Eclipse in the Soul, whereby her faculties Are overclouded;
and that Sunne of Righteousnesse which would otherwise arise in our hearts is many times over-shadowed by our corrupter motions; insomuch that the best Saints and Servants of God have often groan'd within themselves,
and that Sun of Righteousness which would otherwise arise in our hearts is many times overshadowed by our corrupter motions; insomuch that the best Saints and Servants of God have often groaned within themselves,
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how long? How long this Tyranny of the Flesh? this bondage of corruption? this body of Death? this captivity to the Law of finne? Wretched, wretched that we are, who shall deliver us? Woe that we are thus constrained to sojourne in Mesech here,
how long? How long this Tyranny of the Flesh? this bondage of corruption? this body of Death? this captivity to the Law of fin? Wretched, wretched that we Are, who shall deliver us? Woe that we Are thus constrained to sojourn in Mesech Here,
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But even in these spirituall convulsions they have their lucida intervalla, their Divine solaces and refreshments; this being not the language of desperation, but complaint. Ieb after all his passionate expostulations with God, tell's Bildad, that hee knowes his Redeemer liveth, Iob 19.25.
But even in these spiritual convulsions they have their lucida intervalla, their Divine solaces and refreshments; this being not the language of desperation, but complaint. Jeb After all his passionate expostulations with God, tell's Bildad, that he knows his Redeemer lives, Job 19.25.
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And Saint Paul after his sad and manifold disputes with his owne frailties here, can give thankes to God through Iesus Christ our Lord, Rom. 7.24. which sacred ejaculations of theirs, preach no other Doctrine and use but this, That wee feeling this thorne in the flesh, and the messenger of Satan ever ready to buffet us, should not be exalted above measure;
And Saint Paul After his sad and manifold disputes with his own frailties Here, can give thanks to God through Iesus christ our Lord, Rom. 7.24. which sacred ejaculations of theirs, preach no other Doctrine and use but this, That we feeling this thorn in the Flesh, and the Messenger of Satan ever ready to buffet us, should not be exalted above measure;
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but when wee begin to bristle and advance our selves in the whitenesse of our feathers, swell in the opinion of our owne Justice and perfections, wee should cast downe our eyes upon the blacke and ugly feet of our infirmities,
but when we begin to bristle and advance our selves in the whiteness of our Feathers, swell in the opinion of our own justice and perfections, we should cast down our eyes upon the black and ugly feet of our infirmities,
but whilst we have armes, and Oares, and plankes to waft us in, let us not voluntarily plundge our selves in that depth which may occasion our everlasting shipwracke, diffidence and despaire; but knowing that Prophers and Disciples themselves have beene in the like Tempest, the Ship ready to sinke,
but while we have arms, and Oars, and planks to waft us in, let us not voluntarily plunge our selves in that depth which may occasion our everlasting shipwreck, diffidence and despair; but knowing that Prophers and Disciples themselves have been in the like Tempest, the Ship ready to sink,
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and her Great Steeres-man asleepe, they crying amazedly, we perish, we perish, yet if we invoke him by our zealous importunities, rouze him with a Master, Master, hee shall awake at length and rebuke the churlish windes and the waves, and a blessed calme shall follow.
and her Great Steersman asleep, they crying amazedly, we perish, we perish, yet if we invoke him by our zealous importunities, rouse him with a Master, Master, he shall awake At length and rebuke the churlish winds and the waves, and a blessed Cam shall follow.
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and yet none so great, but have had a faire audience in his Court of mercy, and met both with excuse and pardon from the mouth of a compassionate Iudge; who acknowledgeth that their spirit is ready,
and yet none so great, but have had a fair audience in his Court of mercy, and met both with excuse and pardon from the Mouth of a compassionate Judge; who acknowledgeth that their Spirit is ready,
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And this peculiar Plea of Gods chosen Servants is at length become an Apologie for the customary sinnes of those who in their conversations are most wicked and deprav'd;
And this peculiar Plea of God's chosen Servants is At length become an Apology for the customary Sins of those who in their conversations Are most wicked and depraved;
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and 'tis made not onely the excuse of their sinnes, but their very patent and priviledge of sinning, who under the colour of their carnall frailties can blanch and palliate their deepest enormities; make Scarlet, Snow; and Crimson, Wooll;
and it's made not only the excuse of their Sins, but their very patent and privilege of sinning, who under the colour of their carnal frailties can blanch and palliate their Deepest enormities; make Scarlet, Snow; and Crimson, Wool;
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Lyes and Oathes, and Blasphemies and Prophanations are at length but a businesse of the Flesh, to wallow in Surfets and Vomitings and Excesse of Riots, till the wine inflame,
Lies and Oaths, and Blasphemies and Profanations Are At length but a business of the Flesh, to wallow in Surfeits and Vomitings and Excess of Riots, till the wine inflame,
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Chambering and watonnesse, and a lustfull neighing after thy neighbours wife, nay, the ranke sweat of an Incestuous Bed, a tricke of the flesh also; (and that's a tricke of the flesh indeed) to grinde a poore man,
Chambering and watonnesse, and a lustful neighing After thy neighbours wife, nay, the rank sweat of an Incestuous Bed, a trick of the Flesh also; (and that's a trick of the Flesh indeed) to grind a poor man,
or steece a Tenant, or pillage a Church, cheate God himselfe of his dues, imbeazle his tithes and offerings, Imbrue our hands in the bloud of his Sacrifices,
or steece a Tenant, or pillage a Church, cheat God himself of his dues, imbeazle his Tithes and offerings, Imbrue our hands in the blood of his Sacrifices,
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so mighty, so hainous, so inexpiable, the Flesh shall be their excuse still, and the words of the Apostle are ever ready to plead for them, With the mind I serve the Law of God,
so mighty, so heinous, so inexpiable, the Flesh shall be their excuse still, and the words of the Apostle Are ever ready to plead for them, With the mind I serve the Law of God,
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and notorious sinnes, (from which even his Pharisaisme was exempt) but of bosome and inward infirmities, whereby he felt his sanctified intentions strangled by the counter-plots of the Flesh.
and notorious Sins, (from which even his Pharisaism was exempt) but of bosom and inward infirmities, whereby he felt his sanctified intentions strangled by the counterplots of the Flesh.
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but plunging themselves headlong in all manner of Vices, yet still pretending a rectitude of their mind and will, have nothing to doe with this prerogative of the Saints,
but plunging themselves headlong in all manner of Vices, yet still pretending a rectitude of their mind and will, have nothing to do with this prerogative of the Saints,
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no Spirit at all to make the least resistance, but give up themselves in a voluntary subjection to the lusts and corruptions of the Old man. So that, this non Nos, sed Caro is but a vaine Pretence of Theirs, sounding nothing else but us, and our selves;
no Spirit At all to make the least resistance, but give up themselves in a voluntary subjection to the Lustiest and corruptions of the Old man. So that, this non Nos, sed Caro is but a vain Pretence of Theirs, sounding nothing Else but us, and our selves;
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Nature speaking of These, as sometimes Adam did of Eve, Adest Os ex ossibus meis, et Caro de carne mea, Here is Bone of my Bone, and Flesh of my Flesh, Gen. 2.23. Notwithstanding, in the committing of some grievous sinne, they have no doubt, a kinde of inward murmuring and reluctation.
Nature speaking of These, as sometime Adam did of Eve, Adest Os ex ossibus meis, et Caro de Carnem mea, Here is Bone of my Bone, and Flesh of my Flesh, Gen. 2.23. Notwithstanding, in the committing of Some grievous sin, they have no doubt, a kind of inward murmuring and reluctation.
Pilate will not condemne Christ, but hee will first wash his hands, pretending that hee is innocent of his bloud: Mat. 27.24. Felix will give S. Paul liberty of speaking for himselfe, before hee will deliver him mercilesly to the Iewes, bound; Acts: 24.27. There is a grudging and recoyling in the consciences of most men, even In, and Before the act of their mistreadings;
Pilate will not condemn christ, but he will First wash his hands, pretending that he is innocent of his blood: Mathew 27.24. Felix will give S. Paul liberty of speaking for himself, before he will deliver him mercilessly to the Iewes, bound; Acts: 24.27. There is a grudging and recoiling in the Consciences of most men, even In, and Before the act of their mistreadings;
And herein, as in a mapp or glasse, wee may see the difference of the combat betweene the regenerate and the meere carnall man; that of the regenerate is in the same faculties of the soule, betweene the will and the will, the affections and the affections;
And herein, as in a map or glass, we may see the difference of the combat between the regenerate and the mere carnal man; that of the regenerate is in the same faculties of the soul, between the will and the will, the affections and the affections;
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these faculties even in the renovated soule, being partly spiritual, and partly carnall, whence it followes that when the renewed part of the will (which is the spirit) invites us to good;
these faculties even in the renovated soul, being partly spiritual, and partly carnal, whence it follows that when the renewed part of the will (which is the Spirit) invites us to good;
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But the combate in the meere carnall man is betweene diverse faculties of the soule, betweene the understanding and the will, betweene the conscience and the affections;
But the combat in the mere carnal man is between diverse faculties of the soul, between the understanding and the will, between the conscience and the affections;
hee neither resisting temptations to sin, nor the swindge of them when hee is tempted, neither hating the sinne forbidden, nor loving the law forbidding it;
he neither resisting temptations to since, nor the swinge of them when he is tempted, neither hating the sin forbidden, nor loving the law forbidding it;
committing all uncleanes with greedines, Ephes: 4.19. Et pedes festinanter currentes ad malum; his feete are swift in running to mischiefe, Pro. 6.18. the regenerate man checkes evill motions when they are offered;
committing all uncleans with greediness, Ephesians: 4.19. Et pedes Festinanter currentes ad malum; his feet Are swift in running to mischief, Pro 6.18. the regenerate man Checks evil motions when they Are offered;
causing bitternes in the belly, Revel: 10.9. To the other, like Ezekiels scroule; 'tis to him as honey and sweetnes, Ezek: 3.3. That doth utterly distast, this doth affect and rellish it;
causing bitterness in the belly, Revel: 10.9. To the other, like Ezekiel's scroule; it's to him as honey and sweetness, Ezekiel: 3.3. That does utterly distaste, this does affect and relish it;
so that, insteed of the rayne or the snaffle, hee is altogether for the switch and the spurre, veloces sunt pedes ejus ad effundendum sanguinem, his feete are swift to shed bloud: Rom. 3.15. Once more, The one keepeth his tongue from evill, and his lips that they speake no guile.
so that, instead of the rain or the snaffle, he is altogether for the switch and the spur, Veloces sunt pedes His ad effundendum sanguinem, his feet Are swift to shed blood: Rom. 3.15. Once more, The one Keepeth his tongue from evil, and his lips that they speak no guile.
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proudly vaunting with those in the Psalmist, Quis est Dominus nobis? with our tongues we will prevaile, wee are they that ought to speake, who is Lord over us? Psal. 12.4.
proudly vaunting with those in the Psalmist, Quis est Dominus nobis? with our tongues we will prevail, we Are they that ought to speak, who is Lord over us? Psalm 12.4.
of the carnall man, from the apprehension of the truth of the judgements, denounced by that law, punishing those sinnes, that from love; this from feare. Credit bonus, et verè credit;
of the carnal man, from the apprehension of the truth of the Judgments, denounced by that law, punishing those Sins, that from love; this from Fear. Credit bonus, et verè credit;
in a word, habet confessionem fidei in timore poenae, non in amore coronae. Peters confession of Christ, and the Divells was all one in respect of the words,
in a word, habet confessionem fidei in Timore Poenae, non in amore coronae. Peter's Confessi of christ, and the Devils was all one in respect of the words,
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and the carnall hath the full triumph. Hearke what Saint Augustine in this case obtrudeth, Quicunque carnalibus concupiscentiis cedis, atque consentis &c:
and the carnal hath the full triumph. Hark what Saint Augustine in this case obtrudeth, Quicunque carnalibus concupiscentiis cedis, atque consentis etc.:
and so follow them where they leade thee, and what they suggest, commit, Tu, tu quisquis talis es, totus, totus carnalis es, Thou art carnall, Thou, thou whosoever thou art, art All, all carnall.
and so follow them where they lead thee, and what they suggest, commit, Tu, tu quisquis Talis es, totus, totus Carnalis es, Thou art carnal, Thou, thou whosoever thou art, art All, all carnal.
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And therefore the advice of the same Father will be seasonable here, If the infirmities of the Flesh be such, ut concupiscas, saltèm post concupiscentias non eas;
And Therefore the Advice of the same Father will be seasonable Here, If the infirmities of the Flesh be such, ut concupiscas, saltèm post Concupiscences non eas;
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Againe, seeing the Flesh is Hostis internus & gravissimus, (as Origen stiles it) and that our greatest Enemies are those of our owne House, those that are about us, and within us, p•ae•aeteris omnibus, carnis insidiae formidandae sunt;
Again, seeing the Flesh is Hostis internus & gravissimus, (as Origen stile it) and that our greatest Enemies Are those of our own House, those that Are about us, and within us, p•ae•aeteris omnibus, carnis insidiae formidandae sunt;
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when this Delilah imbraceth, 'tis but to betray us to the spirituall Philistine, 'tis the principall snare and pit fall the Divell useth to entrap us to our destruction.
when this Delilah Embraceth, it's but to betray us to the spiritual Philistine, it's the principal snare and pit fallen the devil uses to entrap us to our destruction.
You know who tells you, that Gluttony is the fore-chamber of Lust, and Lust is the inner-roome of Gluttony. On the other side, Abstinence is the mid-wife of Devotion, and Devotion is the sister of Zeale, and Zeale is the mother of true Prayer; so that there is neither Zeale, nor Prayer, nor Devotion truely without Abstinence; I meane as well a corporall as mentall Abstinence; a Restraint from the fulnesse of bread,
You know who tells you, that Gluttony is the fore-chamber of Lust, and Lust is the inner-room of Gluttony. On the other side, Abstinence is the midwife of Devotion, and Devotion is the sister of Zeal, and Zeal is the mother of true Prayer; so that there is neither Zeal, nor Prayer, nor Devotion truly without Abstinence; I mean as well a corporal as mental Abstinence; a Restraint from the fullness of bred,
The Soule, which is Gods Exchequer and Storehouse of his Graces, when it is full of Contemplations and heavenly Entrancements, the Body is commonly empty of her carnall repletions,
The Soul, which is God's Exchequer and Storehouse of his Graces, when it is full of Contemplations and heavenly Entrancements, the Body is commonly empty of her carnal repletions,
On the other side, the Body which is the Common-wealth of the senses, (the rebells commonly of the Spirit) when that is cramm'd with satiety, the bloud dancing in the cheeke and veines,
On the other side, the Body which is the Commonwealth of the Senses, (the rebels commonly of the Spirit) when that is crammed with satiety, the blood dancing in the cheek and Veins,
A fit caution and mements, as I conceive, for this place and meeting, that those dayes which the Church hath of Old solemnely consecrated to the service of the Spirit, we devote not another way in making provision for the Flesh, to fulfill the Lusts thereof:
A fit caution and mements, as I conceive, for this place and meeting, that those days which the Church hath of Old solemnly consecrated to the service of the Spirit, we devote not Another Way in making provision for the Flesh, to fulfil the Lustiest thereof:
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That the time shee hath set apart for Fasting and Prayer, whereby we should magnifie the Lord upon the strings and pipe, and so make the tongue, Cymbalum jubilationis, A weltun'd Cymball, wee over-lavish not to feasting and excesse, and so make our throate, Sepulchrum apertum, An open sepulchre.
That the time she hath Set apart for Fasting and Prayer, whereby we should magnify the Lord upon the strings and pipe, and so make the tongue, Cymbalum jubilationis, A weltuned Cymbal, we overlavish not to feasting and excess, and so make our throat, Sepulchre apertum, an open Sepulchre.
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But withall, I beseech them to consider what Lent is, and with what devout strictnesse observ'd by the Christian Church for many hundred yeeres together;
But withal, I beseech them to Consider what Lent is, and with what devout strictness observed by the Christian Church for many hundred Years together;
A time like that in the mountaine, of restraint and scarcity; when a few barly loaves and some small Fishes should suffice a Multitude, Ioh. 6.9. Not of pomp or magnificence, when the stalled Oxe, and the pastur'd Sheepe, and the fallow Deere, and the satted Fowle are a service for the Lords Anointed.
A time like that in the mountain, of restraint and scarcity; when a few Barley loaves and Some small Fish should suffice a Multitude, John 6.9. Not of pomp or magnificence, when the stalled Ox, and the pastured Sheep, and the fallow Dear, and the satted Foul Are a service for the lords Anointed.
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For mine owne part, I am not so rigid either in practise or opinion (or if I were in both, it matters not where a higher judgement and authority overballac'd me) to deny sicknesse or age,
For mine own part, I am not so rigid either in practice or opinion (or if I were in both, it matters not where a higher judgement and Authority overballaced me) to deny sickness or age,
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and so that they would feed onely, not cloy; nourish, not daintie up the body, knowing that when it is cocker'd and kept too high, the Soule it selfe is manacled,
and so that they would feed only, not cloy; nourish, not dainty up the body, knowing that when it is cockered and kept too high, the Soul it self is manacled,
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And therefore let us not be altogether men of Flesh; but as the Father hath it occasionally on this Text, Vincat spiritus carnem, aut certè nè vincatur a carne, let the spirit have a sway too,
And Therefore let us not be altogether men of Flesh; but as the Father hath it occasionally on this Text, Vincat spiritus Carnem, Or certè nè vincatur a Carnem, let the Spirit have a sway too,
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and though not wholly a Conquerour, yet make her not a captive; let our Devotions goe along with our entertainments, our Acts of Charity with our Acts of Iustice: Foeneratur Domino qui miseretur pauperis, saith the Wiseman, He that hath pitty upon the poore, lendeth, or (as the Latine implies) putteth to use unto the Lord, Prov. 19.17.
and though not wholly a Conqueror, yet make her not a captive; let our Devotions go along with our entertainments, our Acts of Charity with our Acts of justice: Foeneratur Domino qui miseretur pauperis, Says the Wiseman, He that hath pity upon the poor, dares, or (as the Latin Implies) putteth to use unto the Lord, Curae 19.17.
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And indeed, who would not be a lender to the Lord, when his interest may be a Crowne, and his reward everlastingnesse? who would not exchange a morsell of bread for the celestiall Manna? and almes for the food of Angels? a few earthly ragges for the white Robe of the Saints? Since most of these are not so properly a lending or benevolence, as a due. The gleanings of the Cor-field, and the shakings of the Vintage, were a Legacie long since bequeath'd the poore man by the Law, when the Gospel was yet in her non-age and minoritie:
And indeed, who would not be a lender to the Lord, when his Interest may be a Crown, and his reward everlastingness? who would not exchange a morsel of bred for the celestial Manna? and alms for the food of Angels? a few earthly rags for the white Robe of the Saints? Since most of these Are not so properly a lending or benevolence, as a due. The gleanings of the Cor-field, and the shakings of the Vintage, were a Legacy long since bequeathed the poor man by the Law, when the Gospel was yet in her nonage and minority:
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and those bodies which cold and nakednesse have palsied and benumm'd, not finding it seemes so much pitty as to cloath and feed them as they should whilst they were alive, may at last meet with such a noble and respective charitie, as to shroud and interre them like Christians when they are dead.
and those bodies which cold and nakedness have palsied and benumbed, not finding it seems so much pity as to cloth and feed them as they should while they were alive, may At last meet with such a noble and respective charity, as to shroud and inter them like Christians when they Are dead.
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In the meane time I have that humble suit to preferre to the Gods of Earth here, which David had of old to the God of Heaven. Oh let the sorrowfull sighing of the prisoners come before you, according to the greatnesse of your power, have mercy on those which are appointed to dye:
In the mean time I have that humble suit to prefer to the God's of Earth Here, which David had of old to the God of Heaven. O let the sorrowful sighing of the Prisoners come before you, according to the greatness of your power, have mercy on those which Are appointed to die:
Let your Vinegar be tempered with Oyle, Iustice suger'd o're with some compassion, that where the Law of God sayes peremptorily, Thou shalt restore and not dye, let not there the Law of Man be writ in blood, and say, (except to the notorious and incorrigible offender) Thou shalt dye and not live.
Let your Vinegar be tempered with Oil, justice sugared over with Some compassion, that where the Law of God Says peremptorily, Thou shalt restore and not die, let not there the Law of Man be writ in blood, and say, (except to the notorious and incorrigible offender) Thou shalt die and not live.
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and meere colourable conjectures without any solid proofe at all, shall so cast them in the voyce of a dazled Iury, that there is neither hope of mercy nor redemption; but Pharohs Baker must to the Tree,
and mere colourable Conjectures without any solid proof At all, shall so cast them in the voice of a dazzled Jury, that there is neither hope of mercy nor redemption; but Pharaohs Baker must to the Tree,
And therefore since nature saies, for the better maintenance and support of these fleshly tabernacles, thou shalt eate and drinke ad necessitatem; and the church to take downe the frankenesse of nature,
And Therefore since nature Says, for the better maintenance and support of these fleshly Tabernacles, thou shalt eat and drink ad necessitatem; and the Church to take down the frankenesse of nature,
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so that, the way to mortify the flesh, and to advance the spirit, is by the doore of abstinence, whereby wee may undermine the pallaces of lust and wantonnes, plant parcimony as nature, where riotousnes hath beene study;
so that, the Way to mortify the Flesh, and to advance the Spirit, is by the door of abstinence, whereby we may undermine the palaces of lust and wantonness, plant parsimony as nature, where riotousness hath been study;
that whereas men of the Flesh eate their bread with joy, and drinke their wine with a merry heart, Eccles. 9.7. The man of the Spirit may be contrite and wounded, and so humble his soule with fasting, Psal. 35.13.
that whereas men of the Flesh eat their bred with joy, and drink their wine with a merry heart, Eccles. 9.7. The man of the Spirit may be contrite and wounded, and so humble his soul with fasting, Psalm 35.13.
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Beware then of this Ingenuosa Gula, this kick-shawed luxury, when the braine turnes Cooke for pleasing both of the eye and palate: let's not court appetite,
Beware then of this Ingenuosa Gula, this kick-shawed luxury, when the brain turns Cook for pleasing both of the eye and palate: let's not court appetite,
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and where these are, (as they are not too often in the meetings of a multitude) the example of our Saviour will allow us to turne Water into Wine; and the advice of his Apostle, to drinke it also for our stomacks suke;
and where these Are, (as they Are not too often in the meetings of a multitude) the Exampl of our Saviour will allow us to turn Water into Wine; and the Advice of his Apostle, to drink it also for our stomachs suke;
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and doubtlesse sometimes for our mirths sake too, if we exceed not the bounds of temperance, nor flye out into superfluity or Epicurisme, which are the blot and staine of Societie, and a hinderance of that true joy and comfort, which otherwise might smile in our publike meetings,
and doubtless sometime for our mirths sake too, if we exceed not the bounds of temperance, nor fly out into superfluity or Epicurism, which Are the blot and stain of Society, and a hindrance of that true joy and Comfort, which otherwise might smile in our public meetings,
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A Soule drown'd in meat, as the Father phraseth it, can no more behold the light of God, than a body sunk in puddle can behold the light of the Sun. For,
A Soul drowned in meat, as the Father Phraseth it, can no more behold the Light of God, than a body sunk in puddle can behold the Light of the Sun. For,
as fogs and mists arising from the Earth, and hiding the light of the Sunne from us, debarre us for the present, of the vertue of those heavenly influences, which otherwise we might partake of:
as fogs and mists arising from the Earth, and hiding the Light of the Sun from us, debar us for the present, of the virtue of those heavenly influences, which otherwise we might partake of:
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the one without, in the flesh, where the bullocke should bee slaine, the Hecatomb of our hundred beasts offered, our beastly lusts and corruptions, which fight against the soule.
the one without, in the Flesh, where the bullock should be slain, the Hecatomb of our hundred beasts offered, our beastly Lustiest and corruptions, which fight against the soul.
and gratulation, that spirituall holocaust, that viall of the Saints, full of odours, which reacheth the very nostrils of the Almighty. On these two altars, God requires a two fold sacrifice;
and gratulation, that spiritual Holocaust, that vial of the Saints, full of odours, which reaches the very nostrils of the Almighty. On these two Altars, God requires a two fold sacrifice;
munditiem in corde, cleanesse in the heart, which David so vehemently desired, create in mee a cleane heart O God, Psal. 5 1. and castitatem in corpore, chastity in the body, which S. Bernar calls martyrium sine sanguine, a martyrdome without bloud;
munditiem in cord, cleanesse in the heart, which David so vehemently desired, create in me a clean heart Oh God, Psalm 5 1. and castitatem in corpore, chastity in the body, which S. Bernard calls martyrium sine sanguine, a martyrdom without blood;
And this martyrdome of the flesh S. Paul glories in, I keepe under my body, or as the Greeke hath it NONLATINALPHABET, Corpus contundo, et Lividum reddo (soe Paulinus reades it to S. Augustine ) I Bray as it were,
And this martyrdom of the Flesh S. Paul Glories in, I keep under my body, or as the Greek hath it, Corpus contundo, et Lividum reddo (so Paulinus reads it to S. Augustine) I Bray as it were,
Greatnesse is a kind of Deity; God himselfe affording Rulers & Nobles no lower Title than his owne, of Gods. But Gods by Office or Deputation, not by Essence; and yet so Gods by Office, that they personate that God by Essence. Power they have, a mighty one,
Greatness is a kind of Deity; God himself affording Rulers & Nobles no lower Title than his own, of God's But God's by Office or Deputation, not by Essence; and yet so God's by Office, that they personate that God by Essence. Power they have, a mighty one,
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and Mercy too, or should have, and both these the people sing of, onely mortality puts the distance and divides betweene civill and sacred (or if you will) sacred and celestiall attributes.
and Mercy too, or should have, and both these the people sing of, only mortality puts the distance and divides between civil and sacred (or if you will) sacred and celestial attributes.
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And now that I may not beguile time nor you with any curiositie of preface, the Text being onely a parcell of a Psalme, I have formerly resembled to the whole;
And now that I may not beguile time nor you with any curiosity of preface, the Text being only a parcel of a Psalm, I have formerly resembled to the Whole;
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But that God, who was a staffe to his Patriarke to passe over Iordan, will be a Pilot to his Disciple in the Sea too, that hee sinke and perish not (this vast and troubled Sea of his Omnipotence ) where some learned Wit have beene overwhelm'd, either by a bold curiositie, venturing too farre to shoot the Straight and Gulfe they should not,
But that God, who was a staff to his Patriarch to pass over Iordan, will be a Pilot to his Disciple in the Sea too, that he sink and perish not (this vast and troubled Sea of his Omnipotence) where Some learned Wit have been overwhelmed, either by a bold curiosity, venturing too Far to shoot the Straight and Gulf they should not,
or else by a vaine glorious conceit of their owne Tenets have proudly borne sayle against winde and tide, the maine drift of Scriptures and current of the true Faith, and so at length have runne themselves on the shelves of Heresie or Blasphemy, or both:
or Else by a vain glorious conceit of their own Tenets have proudly born sail against wind and tide, the main drift of Scriptures and current of the true Faith, and so At length have run themselves on the shelves of Heresy or Blasphemy, or both:
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And thus by Thee in safetie I shall daily sing of thy Power, and sing aloud of thy mercy, because thou hast beene my defence and refuge in the day of my trouble.
And thus by Thee in safety I shall daily sing of thy Power, and sing aloud of thy mercy, Because thou hast been my defence and refuge in the day of my trouble.
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so by Saint Paul: unto the Iewes and Greeks (which are call'd) we preach Christ NONLATINALPHABET, The Power of God, 1 Cor. 1.24. Sometimes for the Gospell of Christ, so by the same Apostle, I am not ashamed of the Gospell of Christ, NONLATINALPHABET, for it is the power of God unto salvation, Rom. 1.16. Sometimes neither for Christ nor his Gospell, but the enemies of both;
so by Saint Paul: unto the Iewes and Greeks (which Are called) we preach christ, The Power of God, 1 Cor. 1.24. Sometime for the Gospel of christ, so by the same Apostle, I am not ashamed of the Gospel of christ,, for it is the power of God unto salvation, Rom. 1.16. Sometime neither for christ nor his Gospel, but the enemies of both;
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And whereas Divines distinguish of a double power, active and passive; the one, Ad agendam; the other, Ad suscipiendam formam: 'Tis manifest that this latter is not in God,
And whereas Divines distinguish of a double power, active and passive; the one, Ad agendam; the other, Ad suscipiendam formam: It's manifest that this latter is not in God,
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Now this Power of God is not onely infinite in its owne nature and perse as it is the very divine Essence; but in respect of Objects to which it is extended,
Now this Power of God is not only infinite in its own nature and pierce as it is the very divine Essence; but in respect of Objects to which it is extended,
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and woon'd up even to Infinitenesse; And therefore it is not onely call'd Power, or Strength, or Efficacie, or Fortitude, but Omnipotence; Insomuch that though it have some rationall and modall distinction by reason of our feeble capacities,
and wooned up even to Infiniteness; And Therefore it is not only called Power, or Strength, or Efficacy, or Fortitude, but Omnipotence; Insomuch that though it have Some rational and modal distinction by reason of our feeble capacities,
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yet no reall and substantiall difference from Gods Will, Knowledge, Providence, but are all wards of the same Key, shut and open to the same Essence: For when wee name his providence, wee conceive it, ut dirigens; his Knowledge, ut apprehendens; his Will, ut imperans; and his Power, ut exequens; So that Apprehension, and Direction, and Command, shine more properly in Gods other Attributes; but Execution principally in his Power: And therefore it is called NONLATINALPHABET, Vim efficacem (as Beza translates it) the Working power, whereby God is able to subdue all things to himselfe, Phil. 3 21.
yet no real and substantial difference from God's Will, Knowledge, Providence, but Are all wards of the same Key, shut and open to the same Essence: For when we name his providence, we conceive it, ut dirigens; his Knowledge, ut apprehendens; his Will, ut imperans; and his Power, ut exequens; So that Apprehension, and Direction, and Command, shine more properly in God's other Attributes; but Execution principally in his Power: And Therefore it is called, Vim efficacem (as Beza translates it) the Working power, whereby God is able to subdue all things to himself, Philip 3 21.
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for the Throne of it is a fiery flame, and the wheeles of it a burning fire, Dan. 7.9. The Fathers, it seemes, heretofore were much perplex'd by the Pagan Sophisters about this great Attribute of God, Omnipotence;
for the Throne of it is a fiery flame, and the wheels of it a burning fire, Dan. 7.9. The Father's, it seems, heretofore were much perplexed by the Pagan Sophisters about this great Attribute of God, Omnipotence;
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Faustus the Manichee, and Cresconius the Grammarian, have put Saint Augustine to the sweat about it, who dwelling too critically upon God's omnia potest, went about to geld his omnipotence;
Faustus the Manichee, and Cresconius the Grammarian, have put Saint Augustine to the sweat about it, who Dwelling too critically upon God's omnia potest, went about to geld his omnipotence;
as the Hermians and Seleucians of old, those hoeretici materiarii (as Tertullian styles them) who following the proud sect of the Platonists, made their materia prima co-omnipotent with God, because God,
as the Hermians and Seleucians of old, those hoeretici materiarii (as Tertullian styles them) who following the proud sect of the Platonists, made their materia prima co-omnipotent with God, Because God,
And from this hive belike, swarm'd those Locusts of their age, Menander, Carpocrates and Cerinthus; who tooke off the power of God in the creation of the world, and set it upon Angells;
And from this hive belike, swarmed those Locusts of their age, Menander, Carpocrates and Cerinthus; who took off the power of God in the creation of the world, and Set it upon Angels;
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Although others, of a like vertigo, were not so over-stagger'd with their owne phrenzies, but that they allowed the God-head a superintendency of power,
Although Others, of a like vertigo, were not so over-staggered with their own frenzies, but that they allowed the Godhead a superintendency of power,
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and yet, not that Triune power the christian struggles for (a power of three persons in one essence, of equall majesty and commaund) but ascrib'd to the Father, only a sulnes of power, a mediocrity to the Sonne,
and yet, not that Triune power the christian struggles for (a power of three Persons in one essence, of equal majesty and command) but ascribed to the Father, only a sulnes of power, a mediocrity to the Son,
and wee shall finde by ground or reason there of to bee divine essence; (for GOD workes not but by his essence) and by how much more perfect the forme is in every agent by which it workes, by so much, the power is greater in working.
and we shall find by ground or reason there of to be divine essence; (for GOD works not but by his essence) and by how much more perfect the Form is in every agent by which it works, by so much, the power is greater in working.
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because by that hee can worke besides the trodden and accustomed course of nature, producing of himselfe as wel those effects of secundary agents as others, to which sublunary creatures cannot attaine.
Because by that he can work beside the trodden and accustomed course of nature, producing of himself as well those effects of secondary agents as Others, to which sublunary creatures cannot attain.
Potuit Deus ut duodecim legiones Angelorum &c. God could have sent twelve legions of Angells to fight against those Iewes that apprehended Christ sed noluit, saith Lombard, potuit Deus hominem pennis ad volandum instruxisse, God could have given man as well wings as feete, made him soare as goe;
Potuit Deus ut duodecim Legiones Angels etc. God could have sent twelve legions of Angels to fight against those Iewes that apprehended christ sed noluit, Says Lombard, Potuit Deus hominem pennis ad volandum instruxisse, God could have given man as well wings as feet, made him soar as go;
hee could have crush'd Praxeas, and all other heretickes in their very shell and first matter, non tamen, quia potuit, extinxit, (saith the same Father.) Once more, Dominus Lazarum suscitavit in corpore, nunquid dicendum est non potuit Iudam suscitare in mente? God rais'd Lazarus in body,
he could have crushed Praxeas, and all other Heretics in their very shell and First matter, non tamen, quia Potuit, extinxit, (Says the same Father.) Once more, Dominus Lazarum Suscitavit in corpore, Whether Dicendum est non Potuit Judah suscitare in mente? God raised Lazarus in body,
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So does it, that it cannot be hinder'd by any cause or impediment whatsoever. And this, the Schooles call againe, Omnipotentia Dei ordinata, Gods ordinated Omnipotence;
So does it, that it cannot be hindered by any cause or impediment whatsoever. And this, the Schools call again, Omnipotentia Dei Ordinary, God's ordinated Omnipotence;
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For if God could give way to his owne death or deniall, he must lose his two attributes of Life and Truth; and then he should not be so much not Omnipotent in what he could not doe, as in what he did.
For if God could give Way to his own death or denial, he must loose his two attributes of Life and Truth; and then he should not be so much not Omnipotent in what he could not do, as in what he did.
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to dye, dissemble, lye, deceive are rather arguments of Frailty, than of Power; Magna Dei potentia est non posse mentiri, saith S. Augustine. 'Tis a great proofe of Omnipotence in God, that he cannot lye;
to die, dissemble, lie, deceive Are rather Arguments of Frailty, than of Power; Magna Dei potentia est non posse mentiri, Says S. Augustine. It's a great proof of Omnipotence in God, that he cannot lie;
And therefore, those things which speak infirmity or defect in the doer are not ascribeable to God, whose omnipotence extends only to the doing of those things, whose effects argue no imperfection in the doer.
And Therefore, those things which speak infirmity or defect in the doer Are not ascribeable to God, whose omnipotence extends only to the doing of those things, whose effects argue no imperfection in the doer.
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and the reason Lombard gives, Quia omnia potest, quae posse, potentiae est, et inde dicitur Omnipotens, in the first booke of his sentences, 42. distinction.
and the reason Lombard gives, Quia omnia potest, Quae posse, potentiae est, et inde dicitur Omnipotens, in the First book of his sentences, 42. distinction.
And here, with one breath, wee may blow-off the languishing and soule-lesse allegations both of Libertine and Atheist, whose strongest objections against Gods Omnipotence, are for the most part such as doe not signifie Action, but privation; or if Action, Action with Deformity or Defect, or else such as import motion or mutation, which cannot be without passion, and therefore some imperfection;
And Here, with one breath, we may blow-off the languishing and soulless allegations both of Libertine and Atheist, whose Strongest objections against God's Omnipotence, Are for the most part such as do not signify Actium, but privation; or if Actium, Actium with Deformity or Defect, or Else such as import motion or mutation, which cannot be without passion, and Therefore Some imperfection;
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Impossibilities of Nature are such as exceed the ordinary course and Law of Nature, as that the Sunne should stand still, Iron swim, Fire not burne, which that God hath caused to doe or not to doe, the Scripture is a witnesse.
Impossibilities of Nature Are such as exceed the ordinary course and Law of Nature, as that the Sun should stand still, Iron swim, Fire not burn, which that God hath caused to do or not to do, the Scripture is a witness.
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truth, and yet lyes, which are simply and altogether impossible, as that contradictories should bee both true, that a perfect Triangle should not have three angles equall to two right, that Lines drawne from the Centre to the Circumference should not be equall:
truth, and yet lies, which Are simply and altogether impossible, as that contradictories should be both true, that a perfect Triangle should not have three angles equal to two right, that Lines drawn from the Centre to the Circumference should not be equal:
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Sub omnipotentia Dei non cadit aliquid quod contradictionem implicat, so Aquinas; And, Hoc solo privatur Deus ingenita facere quae facta sunt, so Aristoile; whatsoever implies a contradiction comes not within the verge of Omnipotence,
Sub Omnipotentia Dei non Cadit Aliquid quod contradictionem implicat, so Aquinas; And, Hoc solo privatur Deus Ingenita facere Quae facta sunt, so Aristoile; whatsoever Implies a contradiction comes not within the verge of Omnipotence,
and they are two, factibile and possibile; and in this sence onely understand God omnia posse, because he can doe omne possibile; and that power which in him they call active, lookes onely to omne factibile or agibile; so that his Omnipotence reacheth farther than to things able and possible to be done,
and they Are two, factibile and possibile; and in this sense only understand God omnia posse, Because he can do omne possibile; and that power which in him they call active, looks only to omne factibile or agibile; so that his Omnipotence reaches farther than to things able and possible to be done,
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but because they have not the nature or reason of things possible: For no understanding can conceive, that truth and salsehood which are diametrally oppos'd, should possibly be reconcil'd,
but Because they have not the nature or reason of things possible: For no understanding can conceive, that truth and salsehood which Are diametrally opposed, should possibly be reconciled,
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that there are some things God cannot doe, we should neither dissect nor weaken the nerves and sinewes of his Omnipotence; for he is most potent which hath an immutable and constant power,
that there Are Some things God cannot do, we should neither dissect nor weaken the nerves and sinews of his Omnipotence; for he is most potent which hath an immutable and constant power,
Constancie in the best things being the best power: And therefore those which God hath accustomed to doe (hee being goodnesse it selfe) are doubtlesse the best things;
Constancy in the best things being the best power: And Therefore those which God hath accustomed to do (he being Goodness it self) Are doubtless the best things;
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and if mutable, how a God? if weake, how Omnipotent? Hereupon the Master himselfe makes Gods Power principally discoverable in two respects, Quod omnia facit quae vult, & nihils omnino patitur;
and if mutable, how a God? if weak, how Omnipotent? Hereupon the Master himself makes God's Power principally discoverable in two respects, Quod omnia facit Quae vult, & nihils Omnino patitur;
So that we take for granted there is nothing passive in the Almighty, and that which is of Action is qualified by his will; and the ground hereof is from the great Saint Augustine, Deus dicitur omnipotens faciendo quod vult, non patiendo quod non vult:
So that we take for granted there is nothing passive in the Almighty, and that which is of Actium is qualified by his will; and the ground hereof is from the great Saint Augustine, Deus dicitur omnipotens faciendo quod vult, non patiendo quod non vult:
and therefore is Omnipotent. And this is the maine string that Prophets, Apostles and Fathers generally harpe on, Omnia quae voluit sccit, saith David: Loe here his Will and Power meet;
and Therefore is Omnipotent. And this is the main string that prophets, Apostles and Father's generally harp on, Omnia Quae voluit sccit, Says David: Lo Here his Will and Power meet;
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a Power as before, without limit, intimated in the Interrogatory Quis, Quis obsistit? Who hath resisted his Will? Rom. 9.19. 'Tis a beaten Principle in Philosophy, In perpetuis non differunt esse, & posse, In things perpetuall there is no difference betweene Power and Being: Now, the Will of God being perpetuall, his Power is extended no farther than his Will;
a Power as before, without limit, intimated in the Interrogatory Quis, Quis obsistit? Who hath resisted his Will? Rom. 9.19. It's a beaten Principle in Philosophy, In perpetuis non differunt esse, & posse, In things perpetual there is no difference between Power and Being: Now, the Will of God being perpetual, his Power is extended no farther than his Will;
so Saint Augustine, credimus virtutem Dei propria voluntate mensuratam, omnia enim quae vult, potest, so Damascen. Hearke how the quire of Fathers chaunt it? how one Saint warbleth to anothers quicquid vult, Potest; quicquid vult, Potest.
so Saint Augustine, Credimus virtutem Dei propria voluntate mensuratam, omnia enim Quae vult, potest, so Damascene. Hark how the choir of Father's chant it? how one Saint warbleth to another's quicquid vult, Potest; quicquid vult, Potest.
The text sayes plainly, that God could doe nothing unto Sodome till Lot was escaped unto Zoar, hee could not, non posse dixit, (saith S. Augustine ) quod sine dubio poterat per poten.
The text Says plainly, that God could do nothing unto Sodom till Lot was escaped unto Zoar, he could not, non posse dixit, (Says S. Augustine) quod sine dubio poterat per poten.
If any stutter at them, let them consult Lombard in his first Booke, 42. Distinction, where they may finde matter that will both please, and disturbe their Judgement;
If any stutter At them, let them consult Lombard in his First Book, 42. Distinction, where they may find matter that will both please, and disturb their Judgement;
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When I consider (saith our Prophet) the Heavens, the worke of thy fingers, the Moone and Stars which thou hast ordained, Lord, what is man? Psal. 8. What is man? Nay,
When I Consider (Says our Prophet) the Heavens, the work of thy fingers, the Moon and Stars which thou hast ordained, Lord, what is man? Psalm 8. What is man? Nay,
his apprehension is at a stand or bay, and transported beyond measure, cries out with that afflicted Penitent, Tonitru potentiae ejus quis intelligat? The thunder of his power who can understand? Canst thou by searching finde out God? Canst thou finde out the Almighty to perfection? It is high as Heaven, what canst thou doe? Deeper than hell, what canst thou know? If he cut off,
his apprehension is At a stand or bay, and transported beyond measure, cries out with that afflicted Penitent, Tonitru potentiae His quis Intelligat? The thunder of his power who can understand? Canst thou by searching find out God? Canst thou find out the Almighty to perfection? It is high as Heaven, what Canst thou do? Deeper than hell, what Canst thou know? If he Cut off,
Could they make an exact and uncontroul'd discovery of both Globes, see all the wonders and secrets that nature hath there lock'd up in her vast store-house, we should find in each cranny thereof the sway of his powerfull Scepter; Water, Fire, Earth, Ayre limit not his Commands,
Could they make an exact and uncontrolled discovery of both Globes, see all the wonders and secrets that nature hath there locked up in her vast storehouse, we should find in each cranny thereof the sway of his powerful Sceptre; Water, Fire, Earth, Air limit not his Commands,
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Loe, He metes out Heaven with a span, measureth the waters in the hollow of his hand, comprehends the dust of the Earth in a measure, weigheth the Mountaines in Scales,
Lo, He metes out Heaven with a span, measureth the waters in the hollow of his hand, comprehends the dust of the Earth in a measure, weigheth the Mountains in Scales,
a Circle whose center was every where, no where his Circumference, no where, not in the whole World, not in the Earth, not in the Waters, not in the Heavens that circle both.
a Circle whose centre was every where, no where his Circumference, no where, not in the Whole World, not in the Earth, not in the Waters, not in the Heavens that circle both.
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who is a strong Lord like unto thee, or to thy power and faithfulnesse round about thee: Psal. 89.8. Let us now leave the firmament, and (the Lord bowing the heavens and comming downe) see what empire and dominion he hath in the regions of the aire.
who is a strong Lord like unto thee, or to thy power and faithfulness round about thee: Psalm 89.8. Let us now leave the firmament, and (the Lord bowing the heavens and coming down) see what empire and dominion he hath in the regions of the air.
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This made our Prophet sing aloft, Praise the Lord in the heights, praise him fire and haile, snowe and vapours, stor my winde sulfilling his worde: Psal. 108.1. and 8. verses.
This made our Prophet sing aloft, Praise the Lord in the heights, praise him fire and hail, snow and vapours, stor my wind sulfilling his word: Psalm 108.1. and 8. Verses.
Let us descend once more, and amongst those proud heapes of earth which seeme to lift their heads even to the very starres, observe what sway his power carries there, or rather what terror.
Let us descend once more, and among those proud heaps of earth which seem to lift their Heads even to the very Stars, observe what sway his power carries there, or rather what terror.
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He shal rise up as in mount Perazim, He shall be wroth as in the valley of Gibeon; that he may doe his worke, his great worke, and bring to passe his act, his great act.
He shall rise up as in mount Perazim, He shall be wroth as in the valley of Gibeon; that he may do his work, his great work, and bring to pass his act, his great act.
Shall wee now leave the earth, and those that sojourne there, and see the wonders of the Lord in the great deepe? There he gathereth the waters of the Sea together,
Shall we now leave the earth, and those that sojourn there, and see the wonders of the Lord in the great deep? There he gathereth the waters of the Sea together,
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He bindeth the flouds from over flowing, shuts up the Sea with doores when it breakes forth as if it issued out of the wombe, makes the cloude a garment thereof,
He binds the floods from over flowing, shuts up the Sea with doors when it breaks forth as if it issued out of the womb, makes the cloud a garment thereof,
and saies, Hither to shalt thou come, no farther, and here shall thy proud waves bee stayed. Iob 38.9, 10. Shall we yet step a staire lower, and opening the Jawes of the bottom lesse pit, see how powerfully hee displayes his Eanners in the dreadfull dungeon below? Behold, Hell is naked before him, and destruction hath no covering.
and Says, Hither to shalt thou come, no farther, and Here shall thy proud waves be stayed. Job 38.9, 10. Shall we yet step a stair lower, and opening the Jaws of the bottom less pit, see how powerfully he displays his Eanners in the dreadful dungeon below? Behold, Hell is naked before him, and destruction hath no covering.
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No Quarter-master, nor Vice-gerent He, but universall Monarch and Commander; Totus in toto, & Totus in qualibet parte, A God every where, wholly a God,
No Quartermaster, nor Vicegerent He, but universal Monarch and Commander; Totus in toto, & Totus in qualibet parte, A God every where, wholly a God,
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whom the vaine conjectures of the Heathen dreaming to be moe, gave in the Skie, the name of Iupiter; in the Ayre, Iuno; in the Water, Neptune; in the earth, Ʋesta, and sometimes Ceres; the name of Apollo in the Sunne;
whom the vain Conjectures of the Heathen dreaming to be more, gave in the Sky, the name of Iupiter; in the Air, Iuno; in the Water, Neptune; in the earth, Ʋesta, and sometime Ceres; the name of Apollo in the Sun;
And in fine, so many guides of Nature they imagin'd, as they saw there were kinds of things naturall in the world, whom they honour'd as having power to worke or cease according to the desires of those that homaged and obey them.
And in fine, so many guides of Nature they imagined, as they saw there were Kinds of things natural in the world, whom they honoured as having power to work or cease according to the Desires of those that homaged and obey them.
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But unto us there is one onely Guide of all Agents naturall, and he both the Creator and Worker of all in all, alone to be bless'd, honour'd and ador'd by all for evermore.
But unto us there is one only Guide of all Agents natural, and he both the Creator and Worker of all in all, alone to be blessed, honoured and adored by all for evermore.
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And is God the Lord indeed? Is he chiefe Soveraigne of the whole world? Hath his Power so large a Jurisdiction? Doth it circuit and list in Water, Earth, Aire, Fire;
And is God the Lord indeed? Is he chief Sovereign of the Whole world? Hath his Power so large a Jurisdiction? Does it circuit and list in Water, Earth, Air, Fire;
nay the vaster Territories of Heaven and Hell too? How then doth this fraile arme of Flesh dare list it selfe against Omnipotence? Why doth it oppose (or at least incite) the dreadfull Armies of him who is the great Lord of Hosts? Why doe we muster up our troupes of Sinnes;
nay the vaster Territories of Heaven and Hell too? How then does this frail arm of Flesh Dare list it self against Omnipotence? Why does it oppose (or At least incite) the dreadful Armies of him who is the great Lord of Hosts? Why do we muster up our troops of Sins;
And lastly, as if Hell were with man on earth, or man (which is but Earth) were in Hell already by his damned sins of Imprecations, Curses, Bannings, Execrations and others of that infernall stampe, which seeme to breath no lesse than Fire and Sulphure,
And lastly, as if Hell were with man on earth, or man (which is but Earth) were in Hell already by his damned Sins of Imprecations, Curses, Bannings, Execrations and Others of that infernal stamp, which seem to breath no less than Fire and Sulphur,
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But wretched man that thou art, who shall deliver thee from the horrour of this death? When the Lord shall reveale himselfe from Heaven with his mighty Angels in flaming fire, taking vengeance on them that feare him not;
But wretched man that thou art, who shall deliver thee from the horror of this death? When the Lord shall reveal himself from Heaven with his mighty Angels in flaming fire, taking vengeance on them that Fear him not;
On the other side, is the Lord Omnipotent indeed? Hath his Power so wide a Province and extent? Is the glory of his mighty Acts thus made knowne to the sounes of men? Is his Kingdome not onely a great,
On the other side, is the Lord Omnipotent indeed? Hath his Power so wide a Province and extent? Is the glory of his mighty Acts thus made known to the sounes of men? Is his Kingdom not only a great,
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but an everlasting Kingdome? His Dominion through and beyond all Generations? Doth hee plant and root up? prune and graft at his owne pleasure? Doth hee raise the humble and meeke,
but an everlasting Kingdom? His Dominion through and beyond all Generations? Does he plant and root up? prune and grafted At his own pleasure? Does he raise the humble and meek,
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and bring the ungodly down to the ground? Is he with his Ioseph in the prison, with Eliah in the Cave, with Shadrach in the Furnace, with Daniel in the Den? Doth hee deliver his anoynted from the persecution of Saul? His Prophet from the fury of Iezcbel? his Apostle from the bonds of Herod? His Saint from the Sword and Fagot of the Insidell? Doth hee cloath the Lillies of the field? Have Lyons (roaring after their prey) their food from him? Doth he give fodder unto the Cattell? quench the wild Asses thirst? feed the young Ravens that call upon him? Doth he stop the mouthes of wilde beasts? Quench the violence of fire? Abate the edge of the Sword? Shake the very powers of the Grave,
and bring the ungodly down to the ground? Is he with his Ioseph in the prison, with Elijah in the Cave, with Shadrach in the Furnace, with daniel in the Den? Does he deliver his anointed from the persecution of Saul? His Prophet from the fury of Iezcbel? his Apostle from the bonds of Herod? His Faint from the Sword and Faggot of the Inside? Does he cloth the Lilies of the field? Have Lyons (roaring After their prey) their food from him? Does he give fodder unto the Cattle? quench the wild Asses thirst? feed the young Ravens that call upon him? Does he stop the mouths of wild beasts? Quench the violence of fire? Abate the edge of the Sword? Shake the very Powers of the Grave,
Though thy afflictions be many, thy adversaries mighty, thy temptations unresistable, thy grievances unwieldie, thy sinnes numberlesse, their weight intollerable,
Though thy afflictions be many, thy Adversaries mighty, thy temptations unresistable, thy grievances unwieldy, thy Sins numberless, their weight intolerable,
yet there is a God above in his provident watch-Tower, a God that can both protect and pardon, infinite as well in Mercy as in Power. Are thy wounds grievous? there is balme in Gilead: Thy ulcers (in the eye of man) incurable? the Samaritan hath Oyle: he searohes,
yet there is a God above in his provident watch-Tower, a God that can both Pact and pardon, infinite as well in Mercy as in Power. are thy wounds grievous? there is balm in Gilead: Thy ulcers (in the eye of man) incurable? the Samaritan hath Oil: he searohes,
Doubtlesse, he that watcheth his Israel will neither slumber nor sleepe, but preserveth his children as tenderly as the apple of that eye that watcheth them;
Doubtless, he that watches his Israel will neither slumber nor sleep, but Preserveth his children as tenderly as the apple of that eye that watches them;
he erects them if they fall, directs them if they erre, succours them if they want, refresheth them in the heate of their persecutions, mittigates the tempests of their sorrowes, moderates the waves of their bitter passions, smiteth their enemies upon the cheeke bone, breakes the teeth of those that rage and grin so furiously upon them;
he erects them if they fallen, directs them if they err, succours them if they want, refresheth them in the heat of their persecutions, mitigates the tempests of their sorrows, moderates the waves of their bitter passion, smites their enemies upon the cheek bone, breaks the teeth of those that rage and grin so furiously upon them;
And he will restore health unto her, and cure her of all her wounds, Jer. 30.16, 17. This should arme us with resolution against that triple assault of the world, flesh and divell, and make us buckle on our harnesse as that good King of Israel did, I will not be afraid (saith hee) for ten thousands which should compasse mee round about:
And he will restore health unto her, and cure her of all her wounds, Jer. 30.16, 17. This should arm us with resolution against that triple assault of the world, Flesh and Devil, and make us buckle on our harness as that good King of Israel did, I will not be afraid (Says he) for ten thousands which should compass me round about:
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If calamities hover over me, God is my Tower; if they would undermine me, God is my Rocke, if they come before me he is my Sanctuary, if behind me he is my Castle, if about me he is my Trench, if on my right hand he is my Sword, if on my left hand, he is my Buckler; if any way, he is my shield and for tresse, and mighty deliverer. Then, put not your trust in Princes,
If calamities hover over me, God is my Tower; if they would undermine me, God is my Rock, if they come before me he is my Sanctuary, if behind me he is my Castle, if about me he is my Trench, if on my right hand he is my Sword, if on my left hand, he is my Buckler; if any Way, he is my shield and for tress, and mighty deliverer. Then, put not your trust in Princes,
Blessed is hee that hath the God of Iacob: for his helpe, and whose hope is in the Lord his God, which made heaven and earth, the Sea and all that therein is, which keepeth his promise for ever.
Blessed is he that hath the God of Iacob: for his help, and whose hope is in the Lord his God, which made heaven and earth, the Sea and all that therein is, which Keepeth his promise for ever.
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I will bee like a greene Olive Tree in the house of my God, my trust shall bee in the tender Mercie of God for ever and ever, Psal. 52.9. Once more, and but once;
I will be like a green Olive Tree in the house of my God, my trust shall be in the tender Mercy of God for ever and ever, Psalm 52.9. Once more, and but once;
He that is mighty, (saith the blessed Virgin) hath done great things for mee, and holy is his Name: Luk. 1.49. Vpon which place, Stella hath an adverte lector, A note (it seemes) worth observation;
He that is mighty, (Says the blessed Virgae) hath done great things for me, and holy is his Name: Luk. 1.49. Upon which place, Stella hath an Adverre lector, A note (it seems) worth observation;
Quia imperiumet potestas fine sanctitate Tyrannis est, saith he, Commaund, not season'd with holines, is but Tyranny, Let Nabuchedonozer, and Pharoah stand for instance, whose wickednesse got them the nick-name of Tyrants, which by their power, otherwise had the title of Gods. Empire, there fore, must acknowledge it selfe indebted to religion, godlines being the chiefest top and welspring of all true vertues,
Quia imperiumet potestas fine Sanctitude Tyrannis est, Says he, Command, not seasoned with holiness, is but Tyranny, Let Nabuchedonozer, and Pharaoh stand for instance, whose wickedness god them the nickname of Tyrants, which by their power, otherwise had the title of God's Empire, there before, must acknowledge it self indebted to Religion, godliness being the chiefest top and wellspring of all true Virtues,
Insomuch, that where there is commaund without holines, there is not power properly, but cruelty; and therefore, God is not only stiled powerfull, but holy also;
Insomuch, that where there is command without holiness, there is not power properly, but cruelty; and Therefore, God is not only styled powerful, but holy also;
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no, I remember well what Elibu said unto Iob, Is it fit to say to Princes, yee are ungodly? Job 34.18. By nomeanes, I leave such reproofes to those saucie and pragmaticke spirits, which will undertake to catechize a God, teach Divinity what it hath to doe;
no, I Remember well what Elihu said unto Job, Is it fit to say to Princes, ye Are ungodly? Job 34.18. By nomeanes, I leave such reproofs to those saucy and pragmatic spirits, which will undertake to catechise a God, teach Divinity what it hath to do;
My drift and purpose in this point, is, onely to shew you how prone and head-long those dispositions are to all manner of depravednes, which project rather to bee great, then Good;
My drift and purpose in this point, is, only to show you how prove and headlong those dispositions Are to all manner of depravedness, which project rather to be great, then Good;
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It was but an itch of Ambition, and a thirst of Greatnesse, not rectified as it ought that was the ground worke and first staire of Iulians Apostacie, his fiercest enemies did acknowledge, that hee was once a man of rare dexterity and forwardnesse both in Wit & Vertue, and these not without their salt and seasoning of true Religion, Sed illam egregiem indolem ('tis both Saint Augustines phrase and testimony) Amore dominandi decepit Sacrilega & detestanda curiositas, his love of Empire,
It was but an itch of Ambition, and a thirst of Greatness, not rectified as it ought that was the ground work and First stair of Julians Apostasy, his Fiercest enemies did acknowledge, that he was once a man of rare dexterity and forwardness both in Wit & Virtue, and these not without their salt and seasoning of true Religion, said Illam egregiem indolem (it's both Saint Augustine's phrase and testimony) Amore dominandi decepit Sacrilege & detestanda curiositas, his love of Empire,
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and a little curiosity to boot, blew off his devotions from Christianity to Paganisme; So that the Altars and Oracles of the true God, are now left for those doubtfull and false ones of the Heathens; where instead of Prophets inspir'd from Heaven, hee now consults with the very factors and promoters for the Divell, Wizards and Necromancers; incited principally thereunto by the suggestions of Libanius the Sophister:
and a little curiosity to boot, blew off his devotions from Christianity to Paganism; So that the Altars and Oracles of the true God, Are now left for those doubtful and false ones of the heathens; where instead of prophets inspired from Heaven, he now consults with the very Factors and promoters for the devil, Wizards and Necromancers; incited principally thereunto by the suggestions of Libanius the Sophister:
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So fatall sometimes it proves to unstable greatnesse, that where men more subtle than sound hang at the eares of it, there's commonly a trench dig'd, no lesse for ruine than innovation.
So fatal sometime it Proves to unstable greatness, that where men more subtle than found hang At the ears of it, there's commonly a trench dug, no less for ruin than innovation.
and sparks of future Clemency and Goodnesse? For when he was to signe the death of a Malefactor, (which was a solemne custome among the Romanes ) his unwillingnesse to doe, with an Vtinam literas nescirem, was (if hee dissembled not) a great argument of his mercie:
and sparks of future Clemency and goodness? For when he was to Signen the death of a Malefactor, (which was a solemn custom among the Romans) his unwillingness to do, with an Vtinam literas nescirem, was (if he dissembled not) a great argument of his mercy:
Sloth and Cruelty (two rare Eminencies in Superiours) must innoble him to posterity, where hee seemes to be as greedy of Fame, as before of Bloud; Rome must be called Neropolis, and that moneth and season of the yeare which was for his recreation and disport, Neroneus.
Sloth and Cruelty (two rare Eminences in Superiors) must ignoble him to posterity, where he seems to be as greedy of Fame, as before of Blood; Room must be called Neropolis, and that Monn and season of the year which was for his recreation and disport, Neroneus.
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And yet how cautelous this Monster was to propagate his honour to After-ages; who doubting the basenesse of his parentage should in future be discovered, burnes the Genealogies of the Jewes, that hee might be thought to have had his discent as royall as the rest of his Predecessors.
And yet how cautelous this Monster was to propagate his honour to Afterages; who doubting the baseness of his parentage should in future be discovered, burns the Genealogies of the Jews, that he might be Thought to have had his dissent as royal as the rest of his Predecessors.
or as A sweeping raine (saith Salomon ) which leaveth no food. Pride, Ʋiolence, oppress on are too low for them, nothing stands up with the greatnesse of their Spirit,
or as A sweeping rain (Says Solomon) which Leaveth no food. Pride, Ʋiolence, oppress on Are too low for them, nothing Stands up with the greatness of their Spirit,
strip them of their monumentall Rites (the solemne pompe and Trophies of the Grave,) ravish their sepulchres, deface those ensignes and inscriptions which should remarke them to succeeding Times.
strip them of their monumental Rites (the solemn pomp and Trophies of the Grave,) ravish their sepulchres, deface those ensigns and inscriptions which should remark them to succeeding Times.
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and I will sing aloud of thy Mercy in the morning; because thou hast been my defence and refuge in the day of my trouble. Gloria in excelsis Deo. Amen.
and I will sing aloud of thy Mercy in the morning; Because thou hast been my defence and refuge in the day of my trouble. Gloria in Excelsis God Amen.
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and God himselfe is principally discovered by those Attributes. Now where we finde Mercy and Truth, and Righteousnes, and Peace, and all these meeting and kissing in one substance, we cannot conceive lesse than a God there, the true God;
and God himself is principally discovered by those Attributes. Now where we find Mercy and Truth, and Righteousness, and Peace, and all these meeting and kissing in one substance, we cannot conceive less than a God there, the true God;
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But since they are in the abstract, mercy, and truth, and righteousnes, and peace, there is a greater Majesty inshrin'd, A King of Kings, and a God of Gods. And what is that God here? In Generall, and at large, the Triune GOD, the One God in Three persons; In Speciall, and more particularly, the second person in that One God, CHRIST;
But since they Are in the abstract, mercy, and truth, and righteousness, and peace, there is a greater Majesty enshrined, A King of Kings, and a God of God's And what is that God Here? In General, and At large, the Triune GOD, the One God in Three Persons; In Special, and more particularly, the second person in that One God, CHRIST;
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In Righteousnesse, there is the Creator; in Mercy, there is the Redeemer; in Peace, there is the Comforter; in Truth, All Three. But if we ranke them again as they stood in their first order and so make Mercy & Truth meet, and Righteousnes and Peace kisse, they kisse & meet properly in the Anointed, and the Saviour, the King, and the Priest, the God and the Man, and the Iudge betweene Both, CHRIST JESUS:
In Righteousness, there is the Creator; in Mercy, there is the Redeemer; in Peace, there is the Comforter; in Truth, All Three. But if we rank them again as they stood in their First order and so make Mercy & Truth meet, and Righteousness and Peace kiss, they kiss & meet properly in the Anointed, and the Saviour, the King, and the Priest, the God and the Man, and the Judge between Both, CHRIST JESUS:
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Mercy, there's the Saviour, Righteousnesse, there's the Iudge; Truth, there's the King; Peace, there's the Priest; or (if you will have it) Peace, there's both King and Priest; Thou art a Priest for ever after the order of Melchisedech, Heb. 7.17.
Mercy, there's the Saviour, Righteousness, there's the Judge; Truth, there's the King; Peace, there's the Priest; or (if you will have it) Peace, there's both King and Priest; Thou art a Priest for ever After the order of Melchizedek, Hebrew 7.17.
Now Melchisedech was King of Salem, and Salem signifieth Peace, so that he is not onely a Priest, but a King of Peace; a Priest and a King, so, for ever.
Now Melchizedek was King of Salem, and Salem signifies Peace, so that he is not only a Priest, but a King of Peace; a Priest and a King, so, for ever.
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And here was Peace indeed, and this Peace could not be procured without Mercy, an infinite Mercy; for a Sonne to interpose betweene an angry Father, and an obstinate offender; nay, a wilfull enemy (for so was Man then) was an Argument of Mercy, you'll say;
And Here was Peace indeed, and this Peace could not be procured without Mercy, an infinite Mercy; for a Son to interpose between an angry Father, and an obstinate offender; nay, a wilful enemy (for so was Man then) was an Argument of Mercy, You'll say;
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But to hunger, and to bleed, and to dye for him, and to dye ignominiously, and in that death to beare the Curse due to the malefactor too, was an infinite mercy. Thus God commendeth his Love towards us, his exceeding great Love, that when wee were yet Sinners, Christ dyed for us, Rom. 5.8. I will not trouble the Text, nor Time, nor you, nor my selfe with a Division;
But to hunger, and to bleed, and to die for him, and to die ignominiously, and in that death to bear the Curse due to the Malefactor too, was an infinite mercy. Thus God commends his Love towards us, his exceeding great Love, that when we were yet Sinners, christ died for us, Rom. 5.8. I will not trouble the Text, nor Time, nor you, nor my self with a Division;
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what God hath thus ioyned together, let not man separate; Mercie and Truth meete, Righteousnesse and Peace kisse; and let them meete and kisse still, onely give me leave to shew you, How, Mercy and Truth have met, and in whom; and How, Righteousnesse and Peace kiss'd, and For What. Mercy and Truth are met together, Righteousnesse and Peace have kissed each other.
what God hath thus joined together, let not man separate; Mercy and Truth meet, Righteousness and Peace kiss; and let them meet and kiss still, only give me leave to show you, How, Mercy and Truth have met, and in whom; and How, Righteousness and Peace kissed, and For What. Mercy and Truth Are met together, Righteousness and Peace have kissed each other.
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FOr Mercy, here, the Originall hath the word Rachen from Racham, which signifieth Diligere, to Love, but such a Love as is inward, and from the very Bowells: Now, the Bowells, you know are the Seate of Mercy; and therefore S. Paul presses his Collossians with an Induite viscera misericordiae, Put on the Bowells of Mercie, Col. 3.12.
FOr Mercy, Here, the Original hath the word Rachen from Racham, which signifies Diligere, to Love, but such a Love as is inward, and from the very Bowels: Now, the Bowels, you know Are the Seat of Mercy; and Therefore S. Paul presses his Colossians with an Induite viscera Mercy, Put on the Bowels of Mercy, Col. 3.12.
But because, of this Mercie there are manifold Effects, the Greeke hath it usually in the plurall, NONLATINALPHABET, Mercies; Ad judicandam immensam Dei misericordiam, To shew the Greatnesse (saith Origen ) and not onely so,
But Because, of this Mercy there Are manifold Effects, the Greek hath it usually in the plural,, mercies; Ad judicandam immensam Dei misericordiam, To show the Greatness (Says Origen) and not only so,
but the Tendernesse of Gods Mercies; And therefore, wee reade, sometimes, Miserationes, sometimes, viscera miserationum; sometimes, Viscera & miserationes: so Phil. 2.1. If there be any Bowells and Mercies, where the Text hath not only the word NONLATINALPHABET but NONLATINALPHABET, which are the same with the Hebrew, Rachamim, miserationes, for Viscera misericordiae: So Christ when he saw the people scatter'd in the wildernesse NONLATINALPHABET, sayes the Text, His bowells did yearne, or He had pitty on them, Mar. 6. Hence, compassionate men are call'd NONLATINALPHABET, Bonorum Viscerum, Men are good bowells, which we translate Tender-hearted, or mercifull, Ephes. 4.32 So mercifull, that touch'd even at the marrow and intrails for the miseries of another, they could poure out their very Bowells for him.
but the Tenderness of God's mercies; And Therefore, we read, sometime, Miserationes, sometime, viscera miserationum; sometime, Viscera & miserationes: so Philip 2.1. If there be any Bowels and mercies, where the Text hath not only the word but, which Are the same with the Hebrew, Rachamim, miserationes, for Viscera Mercy: So christ when he saw the people scattered in the Wilderness, Says the Text, His bowels did yearn, or He had pity on them, Mar. 6. Hence, compassionate men Are called, Bonorum Viscerum, Men Are good bowels, which we translate Tender-hearted, or merciful, Ephesians 4.32 So merciful, that touched even At the marrow and entrails for the misery's of Another, they could pour out their very Bowels for him.
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So the Evangelicall Zachary Prophetically of Christ, By the tender Mercies of God (where the vulgar reades Per Viscera misericordiae Dei, By the bowels of the mercy of God ) the Day-spring from on high hath visited us, Luk. 1.78.
So the Evangelical Zachary Prophetically of christ, By the tender mercies of God (where the Vulgar reads Per Viscera Mercy Dei, By the bowels of the mercy of God) the Dayspring from on high hath visited us, Luk. 1.78.
Nay more, per viscera misericordiae, by the bowells of mercy, farther yet, per viscera Iesu Christi, by the bowells of Jesus Christ, hee that is wombe,
Nay more, per viscera Mercy, by the bowels of mercy, farther yet, per viscera Iesu Christ, by the bowels of jesus christ, he that is womb,
And therefore, the Evangelist having (it seemes) no word more Emphaticall to expresse the mystery of incarnation by, calls it mercy: Luke. 1. and the Apostle charity, Rom. 8. Mercy and Charity? the Analasis of heaven and earth, God and man epitomiz'd: nay, God the man!
And Therefore, the Evangelist having (it seems) no word more Emphatical to express the mystery of incarnation by, calls it mercy: Lycia. 1. and the Apostle charity, Rom. 8. Mercy and Charity? the Analysis of heaven and earth, God and man epitomized: nay, God the man!
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and therefore, those two great vertues, or rather attributes, Symeon in his song, calls salutare Domini, Luke. 2.30. The salvation of the Lord, or rather the salvation from the Lord, from the Lord for man.
and Therefore, those two great Virtues, or rather attributes, Symeon in his song, calls salutare Domini, Lycia. 2.30. The salvation of the Lord, or rather the salvation from the Lord, from the Lord for man.
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Hence David rapt in the spirit, and desiring to see the sonne of God, incarnate; pour's out his request to the Lord, with an Ostende nobis misericordiam tuam, et salutare tuum da nobis domine, shew us thy mercy O Lord,
Hence David rapt in the Spirit, and desiring to see the son of God, incarnate; pour's out his request to the Lord, with an Ostend nobis misericordiam tuam, et salutare tuum da nobis domine, show us thy mercy Oh Lord,
So runnes the prophecy, Blessed be the Lord God of Israell, why? Hee hath raised up a mighty salvation for us in the house of his servant David. Luke 1.68. A mighty Salvation, and therefore a mighty Mercy;
So runs the prophecy, Blessed be the Lord God of Israel, why? He hath raised up a mighty salvation for us in the house of his servant David. Luke 1.68. A mighty Salvation, and Therefore a mighty Mercy;
and where they were not so; he spake, and breath'd, and they were made good. So God breath'd into man the breath of life, and man was a living soule. Gen. 2.7.
and where they were not so; he spoke, and breathed, and they were made good. So God breathed into man the breath of life, and man was a living soul. Gen. 2.7.
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When magicke was at a stand, and all her spells and inchantments non-plust in the production of lice out of dust, the Sorcerers and Wizards insteed of manifesting their skill, acknowledge their impotence,
When magic was At a stand, and all her spells and enchantments nonplussed in the production of lice out of dust, the Sorcerers and Wizards instead of manifesting their skill, acknowledge their impotence,
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now lectures them a way to truth with a digitus Dei hic, This is the finger of God, Exod. 8.19. In his workes of glory, there is manus Dei, the hand of God, so, those roling torches of the firmament, those bright eyes of Heaven, Sunne, Moone, and starres, with all that spangled and glorious hoast, the Apostle calls, the worke of Gods hand, Heb. 1.10.
now Lectures them a Way to truth with a Digitus Dei hic, This is the finger of God, Exod 8.19. In his works of glory, there is manus Dei, the hand of God, so, those rolling Torches of the firmament, those bright eyes of Heaven, Sun, Moon, and Stars, with all that spangled and glorious host, the Apostle calls, the work of God's hand, Hebrew 1.10.
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and miracle, and glory were subordinate, and the breath, or hand, or finger of the Almighty too weake for so mighty a designe, there was Brachium Dei, the arme of God, his mighty arme, the strength of his mighty arme;
and miracle, and glory were subordinate, and the breath, or hand, or finger of the Almighty too weak for so mighty a Design, there was Brachium Dei, the arm of God, his mighty arm, the strength of his mighty arm;
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And therefore the blessed Virgin Mary in a deepe contemplation of it, professes, Dominum potentiam in brachio forti demomstrasse, The Lord hath shewed strength in his mighty arme. Luke 1.51. In that ransome of the Israelites from the Egyptian vassalage, the text sayes, he did it with his arme, his outstretched arme.
And Therefore the blessed Virgae Marry in a deep contemplation of it, Professes, Dominum potentiam in brachio forti demomstrasse, The Lord hath showed strength in his mighty arm. Luke 1.51. In that ransom of the Israelites from the Egyptian vassalage, the text Says, he did it with his arm, his outstretched arm.
though not a Pharaoh, yet a Prince as he was, of darkenes, and worse then hee was then, of utter darknesse, under his Iron rod and scepter, all the fetters and manacles of sinne and Sathan, till God by the vertue of his Arme knock'd off those yron shackles,
though not a Pharaoh, yet a Prince as he was, of darkness, and Worse then he was then, of utter darkness, under his Iron rod and sceptre, all the fetters and manacles of sin and Sathan, till God by the virtue of his Arm knocked off those iron shackles,
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And herein was the worke of his Arme, his mighty Arme, the Strength of his mighty Arme; nay, it was not so properly the strength of his own Arme, as that strength which is the Arme it selfe, the Arme, JESUS.
And herein was the work of his Arm, his mighty Arm, the Strength of his mighty Arm; nay, it was not so properly the strength of his own Arm, as that strength which is the Arm it self, the Arm, JESUS.
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And here in two Prophets meet, Paravit Dominus brachium suum, and Dominus in fortitudine ventet, & brachium ejus dominabitur, The Lord hath made bare his Arme, so Isaiab: His holy Arme hath gotten him Ʋictory, so David. And why hath the Lord thus made bare his Arme? or what is that Victory his holy Arme hath got? What? All the ends of the world shall see his salvation, Isa. 52.10.
And Here in two prophets meet, Paravit Dominus brachium suum, and Dominus in fortitudine ventet, & brachium His dominabitur, The Lord hath made bore his Arm, so Isaiah: His holy Arm hath got him Ʋictory, so David. And why hath the Lord thus made bore his Arm? or what is that Victory his holy Arm hath god? What? All the ends of the world shall see his salvation, Isaiah 52.10.
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All the ends of the world shall see it, and it shal be made known in the eyes of all the Heathen, all the Heathen, all the World, all shall see it, shall See it, but not enjoy it;
All the ends of the world shall see it, and it shall be made known in the eyes of all the Heathen, all the Heathen, all the World, all shall see it, shall See it, but not enjoy it;
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but rather, where is the sounding of our Thankfulnesse, our singing aloud in Magnificats and Regratulations unto him? Misericordias Domini in aeternum cantobo, saith, David, I will sing of the mercies of the Lord for ever, Psal. 89.1.
but rather, where is the sounding of our Thankfulness, our singing aloud in Magnificates and Regratulations unto him? Misericordias Domini in aeternum cantobo, Says, David, I will sing of the Mercies of the Lord for ever, Psalm 89.1.
And therefore it was necessary that God's Mercies should be infinite, because of our miseries; and it was just that our miseries should be infinite, because of our sinnes.
And Therefore it was necessary that God's mercies should be infinite, Because of our misery's; and it was just that our misery's should be infinite, Because of our Sins.
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this Height and Depth will make up Infinitenesse. Now, infinite Sinnes cry unto infinite Miseries, there are the two Deepes: Againe, infinite Miseries cry upon infinite Mercies;
this Height and Depth will make up Infiniteness. Now, infinite Sins cry unto infinite Misery's, there Are the two Deeps: Again, infinite Misery's cry upon infinite mercies;
and how this Mercy but from Truth? and how this Truth but from God? and how from God, but as a Father? And therefore S. Paul calls him, Pater misericordiarum, & Deus totius consolationis, The father of Mercies, and God of all Consolation: 2 Cor. 1.3. Marke, he is not barely Pater misericordiae, but Misericordiarum; Generall offences presuppose generall Pardons:
and how this Mercy but from Truth? and how this Truth but from God? and how from God, but as a Father? And Therefore S. Paul calls him, Pater Misericordiarum, & Deus totius consolationis, The father of mercies, and God of all Consolation: 2 Cor. 1.3. Mark, he is not barely Pater Mercy, but Misericordiarum; General offences presuppose general Pardons:
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and therefore, not only the God of This or That, but the God of All comfort. Againe, he is call'd Miserationum, non ultionum Pater, The Father of Mercies, not of Revenge; For in this, he were rather a God, than a Father;
and Therefore, not only the God of This or That, but the God of All Comfort. Again, he is called Miserationum, non ultionum Pater, The Father of mercies, not of Revenge; For in this, he were rather a God, than a Father;
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or if these be sometimes mixt with Indignation, Tamen miserendi causam sumit ex proprie, ulciseendi ex nostro, The cause of being mercifull, is from Himselfe:
or if these be sometime mixed with Indignation, Tamen miserendi Causam Sumit ex Properly, ulciseendi ex nostro, The cause of being merciful, is from Himself:
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He hath a Salve for every wound, a Cordiall for every languishment, for every calamity a Comfort: And therefore, according to the diversities of Benefits we receive from him, we returne him as well diversities of Attributes, as Thankes. In Weaknesse, wee call him Strength; in Sicknesse, Health; in Misery, Mercy; in Distresse, Comfort. In time of War, he is the Sword, and the Bow; of danger, the Buckler and the Shield; of Persecution, the Castle and the Tower; of Trouble, the Rocke and the Sanctuary. And here the Apostle belike, calls him, The God of hope and peace, the God of Patience and comfort, Rom. 15.5, 13. Of Peace, in Warre; of Hope, in Danger; of Patience, in Trouble; of Comfort, in Persecution. Of all These he is a God, that is, Largitor (saith Theophylact ) the Benefactor or Disposer; his very Deity doth include Comfort, and by his Essence he is not onely Tota, but Totus, consolatio; or rather, Totum consolationis a full Tide and Sea of Comforts;
He hath a Salve for every wound, a Cordial for every languishment, for every calamity a Comfort: And Therefore, according to the diversities of Benefits we receive from him, we return him as well diversities of Attributes, as Thanks. In Weakness, we call him Strength; in Sickness, Health; in Misery, Mercy; in Distress, Comfort. In time of War, he is the Sword, and the Bow; of danger, the Buckler and the Shield; of Persecution, the Castle and the Tower; of Trouble, the Rock and the Sanctuary. And Here the Apostle belike, calls him, The God of hope and peace, the God of Patience and Comfort, Rom. 15.5, 13. Of Peace, in War; of Hope, in Danger; of Patience, in Trouble; of Comfort, in Persecution. Of all These he is a God, that is, Largitor (Says Theophylact) the Benefactor or Disposer; his very Deity does include Comfort, and by his Essence he is not only Tota, but Totus, consolatio; or rather, Totum consolationis a full Tide and Sea of Comforts;
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which hee powres out in this life upon his Servants in Tribulation, with such a bountifull hand, that mortall heart is not capable either of receiving or expressing it;
which he Powers out in this life upon his Servants in Tribulation, with such a bountiful hand, that Mortal heart is not capable either of receiving or expressing it;
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Lastly, he is call'd Pater misericordiarum intransitivè, that is, multum misericors, or by the same Hebraisme, Misericordissimus (as both Cornelius and Carthusian glosse it) Father of mercies, for most mercifull, or full of mercies; and in that sence, he is said to be the Father of them,
Lastly, he is called Pater Misericordiarum intransitivè, that is, multum misericors, or by the same Hebraism, Misericordissimus (as both Cornelius and Carthusian gloss it) Father of Mercies, for most merciful, or full of Mercies; and in that sense, he is said to be the Father of them,
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as elsewhere hee is the Father of Raine; ('tis a quaint speculation the Iesuite hath) because his blessings come in showers, and are not so properly drop'd as powr'd downe upon his inheritance.
as elsewhere he is the Father of Rain; (it's a quaint speculation the Iesuite hath) Because his blessings come in showers, and Are not so properly dropped as poured down upon his inheritance.
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And doubtlesse both the just and the unjust want it, and desire to be refresh'd with those two dewes of Heaven, Providence and Mercy. Hence is that elegant similitude of the Prophet, As the Hart brayeth after the Rivers of waters,
And doubtless both the just and the unjust want it, and desire to be refreshed with those two dews of Heaven, Providence and Mercy. Hence is that elegant similitude of the Prophet, As the Heart Brayeth After the rivers of waters,
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for 'tis a trodden observation) when he is hard chas'd & wounded, immediately betakes himselfe to the next water or River, which is to him both balme and refreshment;
for it's a trodden observation) when he is hard chased & wounded, immediately betakes himself to the next water or River, which is to him both balm and refreshment;
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and the heart of man when it is sore chas'd and wounded by his manifold sins, flyes to the water and the River too, the River of everlasting waters, and these waters everlasting comforts, comforts from him that is everlasting, the God of comforts;
and the heart of man when it is soar chased and wounded by his manifold Sins, flies to the water and the River too, the River of everlasting waters, and these waters everlasting comforts, comforts from him that is everlasting, the God of comforts;
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and who is that God of comforts, but he that was before the Father of Mercies? And who this Father of Mercy, but he that is the Father of Raine? From the noise of whose waterspouts streame all those blessings which we here call Mercies and Comforts, and these sometimes both in measure and manner extraordinary.
and who is that God of comforts, but he that was before the Father of mercies? And who this Father of Mercy, but he that is the Father of Rain? From the noise of whose waterspouts stream all those blessings which we Here call mercies and Comforts, and these sometime both in measure and manner extraordinary.
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and so Miseria nostra multiplex non medo magnam misericordiam, sed multitudinem quaerit miserationum, as the Father in his 5. Sermon, De natali Domini: a manifold misery doth not onely require a great but a manifold Mercy. And therefore David touch'd it seemes at the quicke with the smart and sence of his transgressions, gives not off his suit with a single importunity,
and so Miseria nostra multiplex non Medo magnam misericordiam, sed multitudinem Query miserationum, as the Father in his 5. Sermon, De Natal Domini: a manifold misery does not only require a great but a manifold Mercy. And Therefore David touched it seems At the quick with the smart and sense of his transgressions, gives not off his suit with a single importunity,
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and under the bitter pangs & convulsions of a griping conscience, dogg'd and pursu'd at the very heeles by the Hue and cry of two foule sinnes, Murder and Adultery, is at length brought unto the barre,
and under the bitter pangs & convulsions of a gripping conscience, dogged and pursued At the very heals by the Hue and cry of two foul Sins, Murder and Adultery, is At length brought unto the bar,
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and after arraignment and conviction done calls for his Psalme of mercy, and insteed of an Exaudi me Domine, hee comes with a miserere mei Deus. 'Twas before, Heare me O Lord for thy righteousnesse sake, as if hee stood upon termes of justification,
and After arraignment and conviction done calls for his Psalm of mercy, and instead of an Exaudi me Domine, he comes with a Miserere mei Deus. 'Twas before, Hear me Oh Lord for thy righteousness sake, as if he stood upon terms of justification,
And therefore have mercy upon me, O God, after thy great goodnesse, according to the multitude of thy tender mercies blot out my offences, Psal. 51.1. Here we finde Saint Bernard againe with his Magna misericordia, and his Multitudo miserationum, great sinnes require great goodnesse;
And Therefore have mercy upon me, Oh God, After thy great Goodness, according to the multitude of thy tender Mercies blot out my offences, Psalm 51.1. Here we find Saint Bernard again with his Magna misericordia, and his Multitudo miserationum, great Sins require great Goodness;
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and according unto those, Have mercy upon mee (the Psalmist cryeth) upon mee, thy servant, thy Prophet, the man after thine owne heart: My sinnes are such that they require thy goodnesse, thy great goodnesse; my offences so capitall, that they looke for thy mercies, thy tender mercies, the multitude of thy tender mercies, for their sake,
and according unto those, Have mercy upon me (the Psalmist Cries) upon me, thy servant, thy Prophet, the man After thine own heart: My Sins Are such that they require thy Goodness, thy great Goodness; my offences so capital, that they look for thy Mercies, thy tender Mercies, the multitude of thy tender Mercies, for their sake,
all their thoughts, words, endeavours, then, tread no farther the way to heaven than a miserere mei Deus. If any brain-sick or upstart speculation have found out a newer cut, or a neerer;
all their thoughts, words, endeavours, then, tread no farther the Way to heaven than a Miserere mei Deus. If any brainsick or upstart speculation have found out a newer Cut, or a nearer;
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for mine owne part I give it the Pasport and good speed, that Constantine did the Novatian Hereticke, Tollescalas Acesi, & in coelum solus ascendas, let Rome suggest me, it is in him that willeth,
for mine own part I give it the Passport and good speed, that Constantine did the Novatian Heretic, Tollescalas Acesi, & in coelum solus ascendas, let Room suggest me, it is in him that wills,
It is not in him that willeth, nor in him that runneth, but in God that sheweth mercy, Rom. 9.16. Those vaine-glorious opinions of merit and perfection here are but the dreames, or delusions rather of two opposite and wayward Sisters, Popery and Puritanisme; Non sum dignus, Nonsum dignus was the true and ancient ensigne both of sanctity and martyrdome.
It is not in him that wills, nor in him that Runneth, but in God that shows mercy, Rom. 9.16. Those vainglorious opinions of merit and perfection Here Are but the dreams, or delusions rather of two opposite and wayward Sisters, Popery and Puritanism; Non sum Dignus, Nonsum Dignus was the true and ancient ensign both of sanctity and martyrdom.
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And therefore the great Patriarch of the Romish Church was inforced at last to come in with his Tutissimum est It is most safe (most safe Cardinall? most just) In sola Dei misericordia, only in the mercy of God to repose our hope, our confidence, our eternall exectation.
And Therefore the great Patriarch of the Romish Church was enforced At last to come in with his Tutissimum est It is most safe (most safe Cardinal? most just) In sola Dei misericordia, only in the mercy of God to repose our hope, our confidence, our Eternal exectation.
And to this purpose one of the candles, or rather stars of the same Church, speaking of the mystery of our redemption, calls it mercy, Quia tale & tam divinum opus sub nullo merito comprehenditur,
And to this purpose one of the Candles, or rather Stars of the same Church, speaking of the mystery of our redemption, calls it mercy, Quia tale & tam Divinum opus sub nullo merito comprehenditur,
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Heere then, mercy and mercy only is embrac'd, and those old presumptions of merit casheird by some of their greatest Rabbies; Now if I could but reade or heare of so much modesty or so much mercy from some Perfectists of ours (men so pretendingly immaculate and pure,
Here then, mercy and mercy only is embraced, and those old presumptions of merit casheird by Some of their greatest Rabbies; Now if I could but read or hear of so much modesty or so much mercy from Some Perfectists of ours (men so pretendingly immaculate and pure,
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and tell God sawcily to his face, that they are not as other men, Extortioners, vnjust, Adulterers, no not as this Publican, let them enjoy the fruite of their insolent and uncharitable devotions,
and tell God saucily to his face, that they Are not as other men, Extortioners, unjust, Adulterers, no not as this Publican, let them enjoy the fruit of their insolent and uncharitable devotions,
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All his workes? That as you have heard, is without Quaere; not all his attributes too? No though the Apostle seemeth to intimate so much, Misericordia Dei super-exaltat judicium, mercy doth super exalt or gloryes above, or (as some reade it) Against judgement, James 2.13.
All his works? That as you have herd, is without Quaere; not all his attributes too? No though the Apostle seems to intimate so much, Misericordia Dei super-exaltat judicium, mercy does super exalt or Glories above, or (as Some read it) Against judgement, James 2.13.
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And therefore when God suffers sinnes to passe by unpunished (as sometimes hee does) hee is sayd to bee exceeding mercifull; But when hee doth scourge a little, his justice was not home to the desert of the offender,
And Therefore when God suffers Sins to pass by unpunished (as sometime he does) he is said to be exceeding merciful; But when he does scourge a little, his Justice was not home to the desert of the offender,
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so that his mercy is said to be greater than his justice (though both be infinite) because in his workes Ad extra, he doth more use mercy in forgiving, than justice in punishing offences.
so that his mercy is said to be greater than his Justice (though both be infinite) Because in his works Ad extra, he does more use mercy in forgiving, than Justice in punishing offences.
Or if his vengeance once begin to kindle indeed, so that from his Throne proceed Hailestones and coales of fixe, lightnings and hot thunderbolts, yet his mercies are still sprinkled on those flames,
Or if his vengeance once begin to kindle indeed, so that from his Throne proceed Hailstones and coals of fix, lightnings and hight thunderbolts, yet his Mercies Are still sprinkled on those flames,
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Mercy in his goodnesse, fortitude, providence, wisedome, Power, nay in his very justice. To bee mercifull and just, and mercy and justice, mercifull and mercy, just and justice, are one with God Essentialiter, though not Denominativè; Concretes and Abstracts alter not the God-head,
Mercy in his Goodness, fortitude, providence, Wisdom, Power, nay in his very Justice. To be merciful and just, and mercy and Justice, merciful and mercy, just and Justice, Are one with God Essentialiter, though not Denominativè; Concretes and Abstracts altar not the Godhead,
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if we referre them to his essence, but because of some effects, hee is understoode to be Index, of others Miserator; or as some please Iustus, et Misericors. In every worke therefore of God, secundum effectum mercy and justice doe not alwaies concurre;
if we refer them to his essence, but Because of Some effects, he is understood to be Index, of Others Miserator; or as Some please Justus, et Misericors. In every work Therefore of God, secundum effectum mercy and Justice do not always concur;
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but in some mercy, in others justice; in others mercy and justice, (as some of the Schoole-men would suggest us) and yet withall confesse, that whatsoever God hath done, Misericorditer egit & Iuste, referring the reason of the speech to the will of God, which is Iustice and Mercy, not to the effects of Iustice and Mercy, which are in things;
but in Some mercy, in Others Justice; in Others mercy and Justice, (as Some of the Schoolmen would suggest us) and yet withal confess, that whatsoever God hath done, Mercifully egit & Just, referring the reason of the speech to the will of God, which is justice and Mercy, not to the effects of justice and Mercy, which Are in things;
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that as God is said to doe all his workes justly and mercifully, so it is to be granted, that in every such worke there is mercy and justice, Secundum effectum too,
that as God is said to do all his works justly and mercifully, so it is to be granted, that in every such work there is mercy and Justice, Secundum effectum too,
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Omnia quae Dei sunt, Christus est, saith Origen, Christ is Gods All, Wisedome, Sanctity, Providence, Fortitude, Iustice, Mercy, and all these One, but one here as before, by way of Essence, not Denomination. To be Iustice then, is to be as Essentially Christ, as to be mercy; and to bee iust as to be mercifull; wee cannot divorce nor sever them;
Omnia Quae Dei sunt, Christus est, Says Origen, christ is God's All, Wisdom, Sanctity, Providence, Fortitude, justice, Mercy, and all these One, but one Here as before, by Way of Essence, not Denomination. To be justice then, is to be as Essentially christ, as to be mercy; and to be just as to be merciful; we cannot divorce nor sever them;
for loe, mercy and truth here meet together, righteousnesse and peace doe kisse each other, meet and kisse in the same Christ. Thus Isaiah calls him the Prince of peace, Isai. 9.6. and Ieremy, The Lord our righteousnesse, Jer. 23.6.
for lo, mercy and truth Here meet together, righteousness and peace do kiss each other, meet and kiss in the same christ. Thus Isaiah calls him the Prince of peace, Isaiah 9.6. and Ieremy, The Lord our righteousness, Jer. 23.6.
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Here Righteousnesse and Peace kisse againe, and as they kisse, mercy and iustice meet, mercy as hee is the Prince of peace, Iustice as the Lord our righteousnes. One Prophet sayes, that he is Fons misericordiae, another that he is Sol iustitiae: So that belike hee hath as well the face of a Lyon, as of a man;
Here Righteousness and Peace kiss again, and as they kiss, mercy and Justice meet, mercy as he is the Prince of peace, justice as the Lord our righteousness. One Prophet Says, that he is Fons Mercy, Another that he is Sol iustitiae: So that belike he hath as well the face of a lion, as of a man;
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To all those then that hee doth either pardon or condemne, all his wayes are Mercie and Truth; Quià ubi non miseretur vindictae veritas datur, as S. Augustine pleades it in his 19. Sermon upon the 5. of Matthew.
To all those then that he does either pardon or condemn, all his ways Are Mercy and Truth; Quià ubi non miseretur vindictae veritas datur, as S. Augustine pleads it in his 19. Sermon upon the 5. of Matthew.
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They then that would divide and sunder the Lord of Life, and cleave (as some doe) his mercie from his Iustice, deale with him as some curious Limners and Painters doe, who commonly picture him with a halfe face:
They then that would divide and sunder the Lord of Life, and cleave (as Some do) his mercy from his justice, deal with him as Some curious Limners and Painters do, who commonly picture him with a half face:
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But certainely, they that would looke upon him, as All mercy, deale too much with the spectacle and the multiplying glasse, where the thing they desire to see, shewes greater than it is;
But Certainly, they that would look upon him, as All mercy, deal too much with the spectacle and the multiplying glass, where the thing they desire to see, shows greater than it is;
In such a case, I should rather chide, than counsell; did not the Sonne of Syrach put in his caveat here, concerning Propitiation, Bee not without feare to adde sinne to sinne, and say not, His mercie is great, he will be pacified for the multitude of my sinnes,
In such a case, I should rather chide, than counsel; did not the Son of Sirach put in his caveat Here, Concerning Propitiation, be not without Fear to add sin to sin, and say not, His mercy is great, he will be pacified for the multitude of my Sins,
So againe, the mercyes of the Lord are throughout all generations; All generations? How? Timentibus eum, to those that feare him throughout all generations. Luke 1.50. No feare then, no mercy;
So again, the Mercies of the Lord Are throughout all generations; All generations? How? Timentibus Eum, to those that Fear him throughout all generations. Luke 1.50. No Fear then, no mercy;
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But is there alwaies mercy where there is feare? yes, this Timentibus eum, joyn'd with a Credentibus ineum; if feare goe with beliefe, and filiation with feare; not else.
But is there always mercy where there is Fear? yes, this Timentibus Eum, joined with a Credentibus ineum; if Fear go with belief, and filiation with Fear; not Else.
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Psal. 77. From which words he endeavours to lenifie those often breathings against the wicked, Vt terribilus dicta, quam verius, as if they had more horrour in them than truth,
Psalm 77. From which words he endeavours to lenify those often breathings against the wicked, Vt terribilus dicta, quam Various, as if they had more horror in them than truth,
But this wilde fancy of his the Church long since spewed out as erronious, and interprets that anger of God, which he formerly urg'd in the behalfe of the damned, not any divine perturbation,
But this wild fancy of his the Church long since spewed out as erroneous, and interprets that anger of God, which he formerly urged in the behalf of the damned, not any divine perturbation,
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The text oftentimes resembling their torments unto fire, fire unquenchable, everlasting fire; Everlasting in respect of time, though sometimes not of rigour:
The text oftentimes resembling their torments unto fire, fire unquenchable, everlasting fire; Everlasting in respect of time, though sometime not of rigour:
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Hereupon, Saint Augustine in his enarrations upon that of the Psalmist, The mercy of the Lord endureth for ever, Psal. 106. From a double version of the word ever, gathers a double observation of mercy.
Hereupon, Saint Augustine in his enarrations upon that of the Psalmist, The mercy of the Lord Endureth for ever, Psalm 106. From a double version of the word ever, gathers a double observation of mercy.
The Septuagint reades it NONLATINALPHABET, In aeternum. Saint Ierome (whom the Father followes) In seculum; Now there is a mercy (saith he, Qua nemo sine Deo beatus esse potest, by which, no man can be blessed without God; that is not injoying him;
The septuagint reads it, In aeternum. Saint Jerome (whom the Father follows) In seculum; Now there is a mercy (Says he, Qua nemo sine God beatus esse potest, by which, no man can be blessed without God; that is not enjoying him;
And this he calls mercy NONLATINALPHABET, In aeternum. There is a mercy besides Quae miscris exhibetur, which is afforded to men in misery, such a mercy as either involves barely a consolation;
And this he calls mercy, In aeternum. There is a mercy beside Quae miscris exhibetur, which is afforded to men in misery, such a mercy as either involves barely a consolation;
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or else such a mercy as presupposes freedome, and this he calls mercy In seculum, that is, (as he interprets himselfe) In finem seculi, in quo nòn decrunt miseri quibus misericordia praebeatur:
or Else such a mercy as presupposes freedom, and this he calls mercy In seculum, that is, (as he interprets himself) In finem Seculi, in quo nòn decrunt miseri quibus misericordia praebeatur:
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and so that mercy may be said to be eternall, on their eternall misery, Non aeterno supplicio finem dando, sed levamen adhibendo, not by Ending, but by Easing their everlasting torments.
and so that mercy may be said to be Eternal, on their Eternal misery, Non aeterno Supplicio finem Dando, sed levamen adhibendo, not by Ending, but by Easing their everlasting torments.
And here, Quis audeat dicere, saith the Father, who durst say, this Easing is not Mercy, or this Mercy not Eternall? His mercie endureth for ever, His mercy endureth for ever; His mercy endureth for ever;
And Here, Quis audeat dicere, Says the Father, who durst say, this Easing is not Mercy, or this Mercy not Eternal? His mercy Endureth for ever, His mercy Endureth for ever; His mercy Endureth for ever;
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If we take the wings of the morne, and flye to the uttermost parts of the Earth, Mercy is there also: 'Tis in Glory, Exile, Torment; Above beyond, under us;
If we take the wings of the morn, and fly to the uttermost parts of the Earth, Mercy is there also: It's in Glory, Exile, Torment; Above beyond, under us;
with thy Friends, thine Aliens, thine Enemies, thy glorified, thy dispersed, thy condemned. Mercy, Before the world; and Mercy, After the world; Mercy, From everlasting; and Mercy, To everlasting:
with thy Friends, thine Aliens, thine Enemies, thy glorified, thy dispersed, thy condemned. Mercy, Before the world; and Mercy, After the world; Mercy, From everlasting; and Mercy, To everlasting:
Mercy, when there was no Time; and Mercy, when there shall be Time no more; Mercy from that immortality which hath No beginning; and Mercy to that immortality which hath Noend; Infinite, Incorruptible, Aeternall:
Mercy, when there was no Time; and Mercy, when there shall be Time no more; Mercy from that immortality which hath No beginning; and Mercy to that immortality which hath Noend; Infinite, Incorruptible, Eternal:
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Well then, Is God the God of Mercie? And Christ the Christ of Mercie? Are we Christs? and Christ God's? Let us then be the Sonnes of Mercy too, being mercifull as our Father in Heaven is mercifull;
Well then, Is God the God of Mercy? And christ the christ of Mercy? are we Christ? and christ God's? Let us then be the Sons of Mercy too, being merciful as our Father in Heaven is merciful;
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And as God hath powred out his bowells for us, so let us powre out our bowells for our brethren, our bowells of Pitty and Compassion. Remember what the counsell of S. Ierom was to Demetriades the Virgin, Laudent te esurientium viscera, non ructantium opulenta convivia, Let the great mans Voyder be the poore mans Basket;
And as God hath poured out his bowels for us, so let us pour out our bowels for our brothers, our bowels of Pity and Compassion. remember what the counsel of S. Jerom was to Demetrius the Virgae, They praised te esurientium viscera, non ructantium opulenta Convivia, Let the great men Voider be the poor men Basket;
our Almes tell that our thoughts are compassionate; And not like those flinty professours, which turne Gospell into Law; Christianity, into Barbarisme;
our Alms tell that our thoughts Are compassionate; And not like those flinty professors, which turn Gospel into Law; Christianity, into Barbarism;
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If a Collection for the disasters of Fire, or Wracks, or distressed captives be presented them, (though stamp'd with the Authority of a Regall Pattent) yet, Away with this Non obstante, 'tis against the Law;
If a Collection for the disasters of Fire, or Wracks, or distressed captives be presented them, (though stamped with the authority of a Regal Patent) yet, Away with this Non Obstacle, it's against the Law;
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Nay, if Tribute be required for Caesar himselfe, a supply demanded for the ships of Tharshish, a Rate to be levied for the Royall Navy, to the honour of their Prince, the Terror of other Nations,
Nay, if Tribute be required for Caesar himself, a supply demanded for the ships of tarshish, a Rate to be levied for the Royal Navy, to the honour of their Prince, the Terror of other nations,
they are up presently with their Passive Obedience, Goods forsooth they have, but in this case, Money they have none; (though all the while they tumble in Bonds and Morgages) And why? 'Tis against the Law.
they Are up presently with their Passive obedience, Goods forsooth they have, but in this case, Money they have none; (though all the while they tumble in Bonds and Mortgages) And why? It's against the Law.
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Thus, they make the meere Letter of the Law, Their Oracle; A Statute, their Teraphin or tutelary God; Their Religion, Faith without Workes; Their Allegiance, murmuring; their Church, Mutiny; their Charity, Implacablenesse; their Compassion, Bridewell; their Almes, a whipping Post.
Thus, they make the mere letter of the Law, Their Oracle; A Statute, their Teraphim or tutelary God; Their Religion, Faith without Works; Their Allegiance, murmuring; their Church, Mutiny; their Charity, Implacableness; their Compassion, Bridewell; their Alms, a whipping Post.
not onely in the Barke and Shell, in outward deportment and resemblance, (as too many are) but at the very Core and Kernell; in Reality and Substance also.
not only in the Bark and Shell, in outward deportment and resemblance, (as too many Are) but At the very Core and Kernel; in Reality and Substance also.
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And that Religion which hath not warmth within, is either Cold, or Counterfeit, or Both: A Cake on the hearth not turn'd, the Prophet sharpely condemn'd in Ephraim, and your halfe-bak'd Christian is an Abomination to the Lord. What we professe to be, let us be wholly; least we prove at last to be nought at all:
And that Religion which hath not warmth within, is either Cold, or Counterfeit, or Both: A Cake on the hearth not turned, the Prophet sharply condemned in Ephraim, and your half-baked Christian is an Abomination to the Lord. What we profess to be, let us be wholly; lest we prove At last to be nought At all:
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Let us not have a Tongue here at home, and a Heart at Geneva; our pretence for the reformed Church, and our project for the Romish; But if we be for Baal, let us goe after him; If for the Lord, let us goe after Him.
Let us not have a Tongue Here At home, and a Heart At Geneva; our pretence for the reformed Church, and our project for the Romish; But if we be for Baal, let us go After him; If for the Lord, let us go After Him.
and his Sonne Christ Jesus? Let them kisse therefore in Vs also that are Christians, That as we are his Sonnes by Adoption, so we may likewise by Imitation. Let us endeavour to be Righteous, as He is Righteous; at least in similitude, though not in equality;
and his Son christ jesus? Let them kiss Therefore in Us also that Are Christians, That as we Are his Sons by Adoption, so we may likewise by Imitation. Let us endeavour to be Righteous, as He is Righteous; At least in similitude, though not in equality;
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to be the Sonnes of Peace, as he is the God of Peace; turning our Swords into Sythes, & our Speares into Pruning-hookes; that the voyce of War and Dissention be no more amongst us.
to be the Sons of Peace, as he is the God of Peace; turning our Swords into Scythes, & our Spears into Pruning-hooks; that the voice of War and Dissension be no more among us.
Away with those waters of Marah and Meribah, those overflowings of bitternesse and Strife; let the silent Streame glide amongst us, no Raging of the waves, Rising of the flouds, no Noyse of the water spouts. But let us all endevour to keep the unity of Spirit in the bond of Peace.
Away with those waters of Marah and Meribah, those overflowings of bitterness and Strife; let the silent Stream glide among us, no Raging of the waves, Rising of the floods, no Noise of the water spouts. But let us all endeavour to keep the unity of Spirit in the bound of Peace.
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Remember whither you are now going, to the Lord's Altar; and he that comes thither, must have his hands wash'd in Innocence, and his heart in Peace. It is the Altar of Attonement and Reconciliation, and there is no Reconciliation with God,
remember whither you Are now going, to the Lord's Altar; and he that comes thither, must have his hands washed in Innocence, and his heart in Peace. It is the Altar of Atonement and Reconciliation, and there is no Reconciliation with God,
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And let That Peace alwayes keep your hearts and mindes in the knowledge and love both of God and Man: And, The Blessing of God Almighty, the Father, the Sonne,
And let That Peace always keep your hearts and minds in the knowledge and love both of God and Man: And, The Blessing of God Almighty, the Father, the Son,
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Our Apostle (you know) hath been formerly at Ephesus, where instead of incountring men, hee himselfe testifies that he fough: with beasts, a people belike as brutish in their manner of deportment as Religion. Now Ephesus was the Metropolis of Asia the lesse;
Our Apostle (you know) hath been formerly At Ephesus, where instead of encountering men, he himself Testifies that he fough: with beasts, a people belike as brutish in their manner of deportment as Religion. Now Ephesus was the Metropolis of Asia the less;
a Citie, saith Saint Ierome, stupidly affected to Magicke and Idolatry, in chiefe remark'd for that renowned Temple of her great Goddesse Diana, which as it was the Mother of much wonder unto other Nations,
a city, Says Saint Jerome, stupidly affected to Magic and Idolatry, in chief remarked for that renowned Temple of her great Goddess Diana, which as it was the Mother of much wonder unto other nations,
how excellent is thy Name in all the world, Psal. 8. Here the unruly shout of Crafis-men and Shrine-makers (so busie are Mechannicks still in matters of Religion) are loud for a more glittering Deity, and cause both the streets & the Temple to ring, Great is Diana of the Ephesians, Great is Diana of the Ephesians:
how excellent is thy Name in all the world, Psalm 8. Here the unruly shout of Crafis-men and Shrine-makers (so busy Are Mechannicks still in matters of Religion) Are loud for a more glittering Deity, and cause both the streets & the Temple to ring, Great is Diana of the Ephesians, Great is Diana of the Ephesians:
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Saint Paul therefore pittying their blindnesse, and willing to reduce them from darknesse unto light, tells them that they were no Gods which were made with hands,
Saint Paul Therefore pitying their blindness, and willing to reduce them from darkness unto Light, tells them that they were no God's which were made with hands,
and withall, acquaints them with a new Divinity, which they had not heard of, and hearing perhaps could not well understand, opens to them the mystery of a Trinity, tells them of Three Persons in one God,
and withal, acquaints them with a new Divinity, which they had not herd of, and hearing perhaps could not well understand, Opens to them the mystery of a Trinity, tells them of Three Persons in one God,
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nay that three persons were but one God, and yet every one of these persons a true God, that there was a Father from everlasting which was Divine, and a Sonne so too, very God of very God, begotten before the world,
nay that three Persons were but one God, and yet every one of these Persons a true God, that there was a Father from everlasting which was Divine, and a Son so too, very God of very God, begotten before the world,
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But that God who wrought miraculously in the Creation of man, doth also in his Conversion. His Apostle here shall doe that by the secret operations of the spirit, which the subtle powers of Art and reason, with all their acutenesse and sublimity cannot possibly aspire unto.
But that God who wrought miraculously in the Creation of man, does also in his Conversion. His Apostle Here shall do that by the secret operations of the Spirit, which the subtle Powers of Art and reason, with all their acuteness and sublimity cannot possibly aspire unto.
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and this great worke is not to be done suddainely, or with a flash, but requireth both time and teares, diligence and compasaion, as if in matters of spirituall imployment, God not onely expected the tongue or hands of his Ministers, but their eyes also;
and this great work is not to be done suddenly, or with a flash, but requires both time and tears, diligence and compasaion, as if in matters of spiritual employment, God not only expected the tongue or hands of his Ministers, but their eyes also;
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And this he did for the space of three yeeres, untill a commotion being rais'd against him by Demetrius the Silver-smith (one that more lov'd his owne gaine than Religion, as most mercenary men doe) hee departed into Macedonia, leaving Timothy at Ephesus for the farther growth of that Doctrine which hee there seeded.
And this he did for the Molle of three Years, until a commotion being raised against him by Demetrius the Silversmith (one that more loved his own gain than Religion, as most mercenary men do) he departed into Macedonia, leaving Timothy At Ephesus for the farther growth of that Doctrine which he there seeded.
And therefore, here, like a discreet Monitor, he first puts them in mind of their primitive condition, what they formerly were, Yee were sometimes darknesse; Then of their present state and happinesse what they now stood in, Ye are light in the Lord:
And Therefore, Here, like a discreet Monitor, he First puts them in mind of their primitive condition, what they formerly were, Ye were sometime darkness; Then of their present state and happiness what they now stood in, You Are Light in the Lord:
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for the present, on the former onely, and so confine both my selfe and them to the very front of the Text, Eratis olim Tenebrae, Ye were sometimes darknesse.
for the present, on the former only, and so confine both my self and them to the very front of the Text, Eratis Once Tenebrae, You were sometime darkness.
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And here, lest we fall a stumbling in the darke, and with the Israclite wander up and downe under the Cloud, let us inquire a little what darknesse is? or rather what it is not? then what it is,
And Here, lest we fallen a stumbling in the dark, and with the Israelite wander up and down under the Cloud, let us inquire a little what darkness is? or rather what it is not? then what it is,
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So that the Father would have darknesse there, to be onely Informitas sine lumine, A prodigie without light, blemishing and dimming that rich beauty and lustre which should radiate and enlighten the whole world.
So that the Father would have darkness there, to be only Informitas sine lumine, A prodigy without Light, blemishing and dimming that rich beauty and lustre which should radiate and enlighten the Whole world.
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Or like shadowes in wel-limn'd Pictures, which give the other life and excellence, but in themselves Non specie, sed ordine placent, their shape is not pleasing ' but their order.
Or like shadows in wel-limned Pictures, which give the other life and excellence, but in themselves Non specie, sed Order placent, their shape is not pleasing ' but their order.
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Wee say not, nor dare not say that God was the causer of this Ephesian darknesse, but doubtlesse he was the Disposer of it, otherwise it had never beene advanc'd to this Lux estis in Domino, yee are now light in the Lord.
we say not, nor Dare not say that God was the causer of this Ephesian darkness, but doubtless he was the Disposer of it, otherwise it had never been advanced to this Lux Ye are in Domino, ye Are now Light in the Lord.
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Nay oftentimes, (O the depth and riches of his mercyes ') from our punishment to our owne glory, converting this Eratis olim tenebrae to a Lux estis in Domino, making that which was sometimes darknesse, to be now light in the Lord.
Nay oftentimes, (Oh the depth and riches of his Mercies ') from our punishment to our own glory, converting this Eratis Once tenebrae to a Lux Ye are in Domino, making that which was sometime darkness, to be now Light in the Lord.
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The just which are as light, as the shining light, (saith Solomon ) which shineth more and more unto the perfect day, God not only makes, but ordaines;
The just which Are as Light, as the shining Light, (Says Solomon) which shines more and more unto the perfect day, God not only makes, but ordains;
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Or whither should darkenesse tend, but to him that is Princeps tenebrarum, the Prince of the power of darkenes. Mat. 9.34. You heare then, that where light is, there is life too;
Or whither should darkness tend, but to him that is Princeps tenebrarum, the Prince of the power of darkness. Mathew 9.34. You hear then, that where Light is, there is life too;
The Psaimist describing the majesty of God, saies, that he was Amictus lumine sicut vestimento, cloath'd with light as with a garment, Psal. 104.2. Here garment and light shine both together, and with them life.
The Psalmist describing the majesty of God, Says, that he was Amictus lumine sicut vestimento, clothed with Light as with a garment, Psalm 104.2. Here garment and Light shine both together, and with them life.
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And the Prophet (whence he had it) Regionem umbrae mortis, the Land of the shadow of death. Isay. 9.2. Death, and shadow of death, and the land of the shadow of death;
And the Prophet (whence he had it) Regionem umbrae mortis, the Land of the shadow of death. Saiah 9.2. Death, and shadow of death, and the land of the shadow of death;
So, for the unprofitable servant, wee finde that the doome is Vtter darkenesse; And for the Angells that fell, Chaines of darkenesse; And for the wandring starres Blackenesse of darkenesse for ever.
So, for the unprofitable servant, we find that the doom is Utter darkness; And for the Angels that fell, Chains of darkness; And for the wandering Stars Blackness of darkness for ever.
and the smoaking of the mountaine like a furnace were too light, it seemes, to cause a generall palsie and trembling in the campe of the Israelites; But to make terror solemne and compleate,
and the smoking of the mountain like a furnace were too Light, it seems, to cause a general palsy and trembling in the camp of the Israelites; But to make terror solemn and complete,
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And as if one light languish'd for the extinguishing of another, The Sunne it selfe shall blend and looke heavy to see her maker eclipsed, and Darkenesse, like a sad manile shall over-spread the whole land from the sixth houre unto the ninth houre. Matth. 27.45. By this time, you may conceive what Darkenesse is, and the miserable estate and condition of those that lye captiv'd under her bands and fetters;
And as if one Light languished for the extinguishing of Another, The Sun it self shall blend and look heavy to see her maker eclipsed, and Darkness, like a sad manile shall overspread the Whole land from the sixth hour unto the ninth hour. Matthew 27.45. By this time, you may conceive what Darkness is, and the miserable estate and condition of those that lie captived under her bans and fetters;
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Now 'tis time to reflect more particularly, upon the text, and enquire what the darkenesse was that is there complain'd of, what that, which of olde so manacled the Ephesian. Yee were sometimes Darkenesse.
Now it's time to reflect more particularly, upon the text, and inquire what the darkness was that is there complained of, what that, which of old so manacled the Ephesian. Ye were sometime Darkness.
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and is (if you wil take the word of a Iesuite, or if not his, Beza's ) more then ordinarily emphaticall, Tenebrae being vs'd for renebricosi, Darkeues for those which are in the darke,
and is (if you will take the word of a Iesuite, or if not his, Beza's) more then ordinarily emphatical, Tenebrae being used for renebricosi, Darkeues for those which Are in the dark,
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But rather a blind relique of this olim tenebrae in the text here, that darkenes which of old so be sotted our Ephesian; And what is that darkenesse but ignorantia veritatis, an ignorance of divine truth? and imports only caecitatem innatam, caliginem mentit de Deo & Divinis, an inbred blindnesse cast as a mist upon the soule, a mentall dimnesse and obscurity in respect of God and things divine;
But rather a blind relic of this Once tenebrae in the text Here, that darkness which of old so be sotted our Ephesian; And what is that darkness but ignorantia veritatis, an ignorance of divine truth? and imports only caecitatem innatam, caliginem mentit de God & Divinis, an inbred blindness cast as a missed upon the soul, a mental dimness and obscurity in respect of God and things divine;
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And here if we had neither light of Father nor In terpreter, Scripture would comment upon scripture, Palpvviūs, sicut coeci, parietem, We groape for the wall like the blinde, weè stumble at noone day as in the night, wee are in desolate places as dead men. Isai. 59.10.
And Here if we had neither Light of Father nor In terpreter, Scripture would comment upon scripture, Palpvviuns, sicut coeci, parietem, We groape for the wall like the blind, weè Stumble At noon day as in the night, we Are in desolate places as dead men. Isaiah 59.10.
but the fearful night & desolation ignorance carryes with it? And indeed there is an ignorance which is no better then a desolation, a dwelling for the Ostrich,
but the fearful night & desolation ignorance carries with it? And indeed there is an ignorance which is no better then a desolation, a Dwelling for the Ostrich,
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the Spirit of dulnesse, and the Spirit of error, and to make it nightly indeed, the Spirit of slumber too, Rom. 11.8. per noctes quaesivi quem diligit anima mea, saith the Spouse in the Canticles, In the nights I sought for him whom my soule loveth;
the Spirit of dulness, and the Spirit of error, and to make it nightly indeed, the Spirit of slumber too, Rom. 11.8. per Noctes Quaesivi Whom diligit anima mea, Says the Spouse in the Canticles, In the nights I sought for him whom my soul loves;
but beleeves him not? or with him that beleeves him, but beleeves him not as he should? Againe, the Text saies not per noctem quaesivi, but per noctes, not in the Night, but in the Nights. Now Ignorance is a double Night;
but believes him not? or with him that believes him, but believes him not as he should? Again, the Text Says not per noctem Quaesivi, but per Noctes, not in the Night, but in the Nights. Now Ignorance is a double Night;
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Againe, Quot Sectae, tot Noctes, As many Schismes, so many Nights; Nox est Iudaica persidia, Nox Haeretica pravitas, Nox Catholicorum carnalis Conversatio;
Again, Quot Sectae, tot Noctes, As many Schisms, so many Nights; Nox est Judahica persidia, Nox Heretical pravitas, Nox Catholics Carnalis Conversation;
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though afterward made light in the Lord & therefore, as S. Paul saith elsewhere of his Thess. Qui Ebrii sunt, Nocte Ebrii, Those, that are drunken, are drunken in the Night.
though afterwards made Light in the Lord & Therefore, as S. Paul Says elsewhere of his Thess Qui Ebrii sunt, Nocte Ebrii, Those, that Are drunken, Are drunken in the Night.
So we may not improperly say here of our Ephesian, Qui ignorant, nocte ignorant, Those that are ignorant, are ignorant in the Night, for Ignorance is nothing else but a mentall Darknesse,
So we may not improperly say Here of our Ephesian, Qui ignorant, nocte ignorant, Those that Are ignorant, Are ignorant in the Night, for Ignorance is nothing Else but a mental Darkness,
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or Drunkennesse, and both these a busines of the Night, causing us to groape without light (as Iob speakes) and to wander in a wildernesse where there is no way.
or drunkenness, and both these a business of the Night, causing us to groape without Light (as Job speaks) and to wander in a Wilderness where there is no Way.
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Errare eos faciet sicut Ebrios, They are made to erre like a drunken man, Iob 12.25. Here Error and Drunkennesse reele together, and with them Ignorance, and are as neere allyed as a Ʋertigo, and an Epilepsie; the one causing us to fall or stagger, the other to some in our owne shame.
Errare eos faciet sicut Ebrios, They Are made to err like a drunken man, Job 12.25. Here Error and drunkenness reel together, and with them Ignorance, and Are as near allied as a Ʋertigo, and an Epilepsy; the one causing us to fallen or stagger, the other to Some in our own shame.
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Witnesse the woefull Blindnesse and perverse Judgement, which possest the Gentiles in the time of Gentilisme; even in those things which common reason and the law of nature prohibited.
Witness the woeful Blindness and perverse Judgement, which possessed the Gentiles in the time of Gentilism; even in those things which Common reason and the law of nature prohibited.
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Sacrificing their children (like those in the valley of Hinnon ) to the Tabernacle of Moloch, or the starre of their God Remphan. The Massagetae, as Clemens Alexandrinus testifies, feasted on the bodyes of their nearest Kinred;
Sacrificing their children (like those in the valley of Hinnon) to the Tabernacle of Moloch, or the star of their God Remphan. The Massagetae, as Clemens Alexandrian Testifies, feasted on the bodies of their nearest Kindred;
And Saint Ierom writing-against Iovinian, tells him, Apud multas Nationes licuisse, that amongst many Nations many kindes of homicide were nor only conniv ' dat,
And Saint Jerom writing-against Jovinian, tells him, Apud multas Nations licuisse, that among many nations many Kinds of homicide were nor only conniv ' that,
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but allowed, nay, if we reflect a little on the lawes of Plato, Plato the Divine, (as they style him) how monstrous and abominable in giving full liberty to lyes, to insanticide, to community of wives, to the unnaturall abuse of sicke men that were ready for the vrne? and those brutish Edicts of Lycurgus also, the great Lacedemonian Oracle, Pueros, impune prostitui, Feminas licenter exponi:
but allowed, nay, if we reflect a little on the laws of Plato, Plato the Divine, (as they style him) how monstrous and abominable in giving full liberty to lies, to insanticide, to community of wives, to the unnatural abuse of sick men that were ready for the urn? and those brutish Edicts of Lycurgus also, the great Lacedaemonian Oracle, Pueros, impune prostitui, Feminas licenter exponi:
Proclaiming an unpunish'd freedome of prostituting and exposing both Sexes to that which the Apostle calls Burning in lust, and a worke which was unseemely, Rom. 1.27. Insomuch that some strumpetted their owne wives, unbracing them to their Guests in symbolum Hospitii, as you may have it in a larger survey from Eusebius and Theodoret, quoted by Cornelius a lapide, on this place.
Proclaiming an unpunished freedom of prostituting and exposing both Sexes to that which the Apostle calls Burning in lust, and a work which was unseemly, Rom. 1.27. Insomuch that Some strumpeted their own wives, unbracing them to their Guests in Symbol Hospitii, as you may have it in a larger survey from Eusebius and Theodoret, quoted by Cornelius a Lapide, on this place.
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whose impietyes consisted most in the darker practises of Magicke and Idolatry, the one a plaine trassicke with the Divell, the other a tribute to him.
whose impieties consisted most in the Darker practises of Magic and Idolatry, the one a plain trassicke with the devil, the other a tribute to him.
And what is this darkenesse but death? I goe whence I shall not returne (saith Iob ) And where's that? To the land of darkenesse and the shadow of death, Iob 10.22. Tolerabilior est poena, vivere non posse, quam nescire;
And what is this darkness but death? I go whence I shall not return (Says Job) And where's that? To the land of darkness and the shadow of death, Job 10.22. Tolerabilior est poena, vivere non posse, quam Not know;
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And therefore Solomon tells us, that the holy Spirit of discipline will remove from thoughts that are without understanding, Wise. 1.5. God dwells not with him that dwels not with himselfe;
And Therefore Solomon tells us, that the holy Spirit of discipline will remove from thoughts that Are without understanding, Wise. 1.5. God dwells not with him that dwells not with himself;
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This Divinity requires, and divides man from man, makes that Spirit which was before-Nature, and is no lesse then Caput scientiae The spring-head as well of life as knowledge; Prov. 1.7.
This Divinity requires, and divides man from man, makes that Spirit which was before-Nature, and is no less then Caput scientiae The springhead as well of life as knowledge; Curae 1.7.
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And indeed, what hope of life without this knowledge? or of this knowledg without humility and feare? of humility in thy selfe, which as it is the Mother of vertues, so of happinesse;
And indeed, what hope of life without this knowledge? or of this knowledge without humility and Fear? of humility in thy self, which as it is the Mother of Virtues, so of happiness;
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of feare in respect of God, which as it is the beginning of Wisedome, so of divine Love: Non potes amare quem nescias, aut habere quem non amaveris, thou canst neither love him whom thou knowest not,
of Fear in respect of God, which as it is the beginning of Wisdom, so of divine Love: Non potes amare Whom Nescias, Or habere Whom non amaveris, thou Canst neither love him whom thou Knowest not,
so from the same knowledge, love; and from both, hope, which is the bloud and marrow of faith, and saith of life and glory. Fili mi, Reverere Iehovam, saith the Wiseman;
so from the same knowledge, love; and from both, hope, which is the blood and marrow of faith, and Says of life and glory. Fili mi, Reverere Iehovam, Says the Wiseman;
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Apishnesse or robbery advanc'd, and in the vote and opinion even of the multitude, Non ad honorem, sed ad derisionem, he is rather expos'd to laughter than applause,
Apishness or robbery advanced, and in the vote and opinion even of the multitude, Non ad Honor, sed ad derisionem, he is rather exposed to laughter than applause,
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And indeed, such a one is but a meere Bladder of honour, some thing that time and Fortune have blowne up as children doe their bubbles, to game and sport at;
And indeed, such a one is but a mere Bladder of honour, Some thing that time and Fortune have blown up as children do their bubbles, to game and sport At;
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Titulus sine homine, saith the sweet-tongu'd Salvian, a Title without a man, or a man without his Soule, or a Soule without her ballace, Reason and Vnderstanding.
Titulus sine homine, Says the sweet-tongued Salvian, a Title without a man, or a man without his Soul, or a Soul without her balance, Reason and Understanding.
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and he will tell you, Similis fit jumentis, hee is made like unto the beasts; what Beasts? Iumentis qui pereunt, to the beasts that perish, Psal. 49.20. Other Beasts are not like or equall to him, but beyond him, God giving them a distinct preheminence, the Oxe and the Asse before his Israel, Nay, the Storke, the Turtle, the Crane and the Swallow, with the rest of that winged Common-wealth, are better disciplin'd than he;
and he will tell you, Similis fit jumentis, he is made like unto the beasts; what Beasts? Iumentis qui pereunt, to the beasts that perish, Psalm 49.20. Other Beasts Are not like or equal to him, but beyond him, God giving them a distinct pre-eminence, the Ox and the Ass before his Israel, Nay, the Stork, the Turtle, the Crane and the Swallow, with the rest of that winged Commonwealth, Are better disciplined than he;
In that it hath not rank'd Man equally with Beasts, but below them, as if he that understood not, went not side by side with creatures that are brutish, but behinde them;
In that it hath not ranked Man equally with Beasts, but below them, as if he that understood not, went not side by side with creatures that Are brutish, but behind them;
and therefore justly convinc'd to goe behind the footsteps of his Flocke, not onely in this life Depravatione naturae, but in that to come extremitate poenae, as the Father, sharply, in his 37. Sermon upon the Canticles.
and Therefore justly convinced to go behind the footsteps of his Flock, not only in this life Depravatione naturae, but in that to come extremitate Poenae, as the Father, sharply, in his 37. Sermon upon the Canticles.
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Thus we have brought downe the Ephesian to the Beast, and somewhat below him, and so rival'd Ignorance with Darkenesse, and that Darkenesse with death; though the Church of Rome bee a little inflam'd here,
Thus we have brought down the Ephesian to the Beast, and somewhat below him, and so rivaled Ignorance with Darkness, and that Darkness with death; though the Church of Room be a little inflamed Here,
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and would list it out of darknesse into the marvelous light; from this Olim tenebrae, to the Lux in Domino, making her no lesse than a grave Matron in Religion, a great foster-mother of the Church;
and would list it out of darkness into the marvelous Light; from this Once tenebrae, to the Lux in Domino, making her no less than a grave Matron in Religion, a great foster-mother of the Church;
But upon farther sisting and enquiry, I hope it shall appeare, and that from her owne Champions, that ignorance is so sarre from being the Mother of Devotion, that it is the Grandame of all falshood; this wicked mother having two worse daughters, doubt and error; Now where these two are, there can be neither Truth nor Faith, at least faith that is true, no faith with doubt, no truth with errour; and where no faith nor truth is, what ground can there be for sincere Devotion? or for that which kindles it, Religion. Nay;
But upon farther sisting and enquiry, I hope it shall appear, and that from her own Champions, that ignorance is so sarre from being the Mother of Devotion, that it is the Grandmother of all falsehood; this wicked mother having two Worse daughters, doubt and error; Now where these two Are, there can be neither Truth nor Faith, At least faith that is true, no faith with doubt, no truth with error; and where no faith nor truth is, what ground can there be for sincere Devotion? or for that which kindles it, Religion. Nay;
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So that it seemes there is no worke of evill without errour; Insomuch that the Philosopher will tell us, Omnis malus est ignorans, every evill man is an ignorant man;
So that it seems there is no work of evil without error; Insomuch that the Philosopher will tell us, Omnis malus est ignorans, every evil man is an ignorant man;
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And Scientiâ presente, non peccatur, if knowledge bee present there can be no sinne, which is true (saith the Schooleman) if we extend knowledge to the right use of reason, in particulari eligibili, for if wisdome or judgement stand right in the particular object, there can be no sinne;
And Scientiâ present, non peccatur, if knowledge be present there can be no sin, which is true (Says the Schoolman) if we extend knowledge to the right use of reason, in particulari eligibili, for if Wisdom or judgement stand right in the particular Object, there can be no sin;
so that errour, all this while, is the mother of sinne, as sinne is of misery and death. And therefore the great Peripateticke handling this point Exprofesso, for the better illustration of the truth thereof, instances in those that are incontinent, who have no true judgement or opinion at all, Rei particularis, to wit, what is to be done precisely for this or that particular, Quoad hic, & nunc (as he cants it) And therefore compares them to drunken men rehearsing Verses of Empedocles, rambling that which they understood not;
so that error, all this while, is the mother of sin, as sin is of misery and death. And Therefore the great Peripatetic handling this point Exprofesso, for the better illustration of the truth thereof, instances in those that Are incontinent, who have no true judgement or opinion At all, Rei particularis, to wit, what is to be done precisely for this or that particular, Quoad hic, & nunc (as he cants it) And Therefore compares them to drunken men rehearsing Verses of Empedoc, rambling that which they understood not;
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And this explanation of the Philosopher shall serve for a comment on the Father, Nemo intendens admalum, operatur, No man workes with an intention to evill; that is, Evill apparent;
And this explanation of the Philosopher shall serve for a comment on the Father, Nemo intendens admalum, operatur, No man works with an intention to evil; that is, Evil apparent;
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and so this Sunne being once set, Night presently comes on, the Ephesian falls backe to his Olim tenebrae, whil'st the Lux in Domino is in her full Eclipse,
and so this Sun being once Set, Night presently comes on, the Ephesian falls back to his Once tenebrae, whilst the Lux in Domino is in her full Eclipse,
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Insomuch, that S. Greg. speaking of the proud man, & in him of all sinners of that ranke, would perswade us, Quod superbire nequeunt, nisi prius oculos cordis perdunt, A man cannot grow Insolent,
Insomuch, that S. Greg. speaking of the proud man, & in him of all Sinners of that rank, would persuade us, Quod Superbire nequeunt, nisi prius Eyes Cordis perdunt, A man cannot grow Insolent,
And the ground hereof we have from the Seraphicall Doctor, (for so the Romane style goes) who makes it an unbatter'd Principle of his, that Motus voluntatis natus est semper sequi judicium Rationis, the motion of the will doth naturally follow the judgement of Reason,
And the ground hereof we have from the Seraphical Doctor, (for so the Roman style Goes) who makes it an unbattered Principle of his, that Motus voluntatis Born est semper sequi judicium Rationis, the motion of the will does naturally follow the judgement of Reason,
And therefore in those that transgresse, the judgement is corrected Quoad particulare Agibile saith the same Thomas, 1.2. q. 20. Art. 3. And againe Peccatum non fit, Sinne is not committed, except there be first an Error about the Object Saltem in particulari in his first booke contra Gentes, 95. chapter.
And Therefore in those that transgress, the judgement is corrected Quoad particular Agibile Says the same Thomas, 1.2. q. 20. Art. 3. And again Peccatum non fit, Sin is not committed, except there be First an Error about the Object Saltem in particulari in his First book contra Gentes, 95. chapter.
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For, the will you know followes necessarily the understanding which the Schooles call Imperium voluntatis, because it layes a kinde of Empire and Commaund upon the Will, causing it to make choice of this or that thing at her Pleasure;
For, the will you know follows necessarily the understanding which the Schools call Imperium voluntatis, Because it lays a kind of Empire and Command upon the Will, causing it to make choice of this or that thing At her Pleasure;
Neither hath this Doctrine only receiv'd countenance from Philosophers, Schoolemen and Fathers, (which perhaps relish not with some snarling dispositions, who either repiningly or prejudicately censure them as too subtle,
Neither hath this Doctrine only received countenance from Philosophers, Schoolmen and Father's, (which perhaps relish not with Some snarling dispositions, who either repiningly or prejudicately censure them as too subtle,
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So the Psalmist, Erraverunt ab utero Psal. 58. that is Peccaverunt; and so the Prophet, Omnes nos quasi O ves erravimus Isai. 59. that is, peccavimus; And so the Apostle too, Si quis ex vobis erraverit, Iames 5. that is peccaverit; So that both with the Psalmist,
So the Psalmist, Erraverunt ab utero Psalm 58. that is Peccaverunt; and so the Prophet, Omnes nos quasi O ves erravimus Isaiah 59. that is, peccavimus; And so the Apostle too, Si quis ex vobis erraverit, James 5. that is peccaverit; So that both with the Psalmist,
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And therefore David joynes both his sinnes and his ignorances together, and prayes against both in one, Delicta juventutis meae & ignorantias meas ne memineris (So the old translation runnes) Remember not the sins and ignorances, which we render the transgressions of my youth. Psal. 25.7.
And Therefore David joins both his Sins and his ignorances together, and prays against both in one, Delicta juventutis meae & ignorantias meas ne memineris (So the old Translation runs) remember not the Sins and ignorances, which we render the transgressions of my youth. Psalm 25.7.
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Hereupon, some of the Auncient Platonists (who doubtlesse had a taste of divine truth, drawing most of their Philosophy from the bookes of Moses ) brought all vertues within the lists of knoweldge, and all sinnes of ignorance;
Hereupon, Some of the Ancient Platonists (who doubtless had a taste of divine truth, drawing most of their Philosophy from the books of Moses) brought all Virtues within the lists of knoweldge, and all Sins of ignorance;
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and he shall beare his iniquity Levit. 5.17. On the other side, If a soule sinne in a thing taken by violence, he is guilty too Levit. 6 4. Here is the guilt plaine in both;
and he shall bear his iniquity Levit. 5.17. On the other side, If a soul sin in a thing taken by violence, he is guilty too Levit. 6 4. Here is the guilt plain in both;
whether not excusing, because of ignorance? the old Moralist will tell us, Ʋulgaris quidem, sed frigida excusatio est, Insciens feci 'Tis indeed a popular,
whither not excusing, Because of ignorance? the old Moralist will tell us, Ʋulgaris quidem, sed Frigida excusatio est, Insciens Feci It's indeed a popular,
Tis true, that those doe lesse offend Christ, that offend him exignorantia; And yet, even those except God out of his singular grace and goodnesse enlighten with repentant faith Damnandos esse liquet their doome is no lesse then Damnation, if the Authority of Beza will passe for Authentique;
This true, that those doe less offend christ, that offend him exignorantia; And yet, even those except God out of his singular grace and Goodness enlighten with repentant faith Damnandos esse Liquet their doom is no less then Damnation, if the authority of Beza will pass for Authentic;
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And now we are fallen upon the very Pikes of the Schoolemen, who here presse home upon us for the justification not only of their invincible ignorance, which they say is not conquerable by Diligence, nor Endeavour; and therefore excuseable;
And now we Are fallen upon the very Pikes of the Schoolmen, who Here press home upon us for the justification not only of their invincible ignorance, which they say is not conquerable by Diligence, nor Endeavour; and Therefore Excusable;
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proportioning withall certaine limits for the necessity of that knowledge, which every man is ingag'd under the paines of eternall death to knowe, whether in respect of the means, or precept.
proportioning withal certain Limits for the necessity of that knowledge, which every man is engaged under the pains of Eternal death to know, whither in respect of the means, or precept.
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And upon this Anvile the Scholemen have hammer'd that common Trident of theirs, Ignoranttam purae negationis, privationis, and pravae dispositionis; which the Syntagmatist hath Analized and contracted into two;
And upon this Anvil the Schoolmen have hammered that Common Trident of theirs, Ignoranttam purae negationis, privationis, and Pravae dispositionis; which the Syntagmatist hath Analized and contracted into two;
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And this is not so properly Ignorance as Nescience, not a Privation of knowledge, but a Negation of it, which was in Adam in his state of Innocence, in the good Angells,
And this is not so properly Ignorance as Nescience, not a Privation of knowledge, but a Negation of it, which was in Adam in his state of Innocence, in the good Angels,
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And this Saint Bernard hath a fling at, with his frustra sibi de infirmitate blandiuntur &c. infirmity or ignorance is a vaine Plea for those which are contented not to know, that they may with greater liberty offend.
And this Saint Bernard hath a fling At, with his frustra sibi de Infirmity blandiuntur etc. infirmity or ignorance is a vain Plea for those which Are contented not to know, that they may with greater liberty offend.
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And these the Prophet scourges with a Noluerunt intelligere, Psal. 34. And the Apostle with a Sponte ignorant 2. Pet. 3. and Iob too with a Nolumus scientiam, Depart from us for wee desire not the knwledge of thy Law, Iob 21.14. Such conditions are so farre below man, that they are altogether Brutish, and as brutish, taunted at by the Psalmist, Nolite estote sicut Equus & Mulus, Bee not like the Horse and Mule, which have no understanding. Psal. 32.9.
And these the Prophet scourges with a Noluerunt intelligere, Psalm 34. And the Apostle with a Sponte ignorant 2. Pet. 3. and Job too with a Nolumus scientiam, Depart from us for we desire not the knwledge of thy Law, Job 21.14. Such conditions Are so Far below man, that they Are altogether Brutish, and as brutish, taunted At by the Psalmist, Nolite estote sicut Equus & Mules, be not like the Horse and Mule, which have no understanding. Psalm 32.9.
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That of Saint Augustine standing in force here, Non tibi deputabitur ad culpam, quod invitus ignoras; That shall never be imputed unto thee for sinne, which either thy Infirmities tell thee that thou canst not,
That of Saint Augustine standing in force Here, Non tibi deputabitur ad Fault, quod Unwillingly Ignoras; That shall never be imputed unto thee for sin, which either thy Infirmities tell thee that thou Canst not,
Now, put the case that our Ephesian had still persisted in his Olim tenebrae that his Darkenesse without an Apostolicall illumination had overshadowed him unto death, that neither Saint Paul, nor any Proselite of his had acquainted him with the living God, not preach'd unto him Christ Jesus,
Now, put the case that our Ephesian had still persisted in his Once tenebrae that his Darkness without an Apostolical illumination had overshadowed him unto death, that neither Saint Paul, nor any Proselyte of his had acquainted him with the living God, not preached unto him christ jesus,
for, the Gentiles which had not the law, that is, the Law taught, had notwithstanding the workes of the law ingraven in their hearts Rom. 2. And if ingraven there, Ignorance had no plea.
for, the Gentiles which had not the law, that is, the Law taught, had notwithstanding the works of the law engraven in their hearts Rom. 2. And if engraven there, Ignorance had no plea.
And therefore, that Insidelity by which some beleeve not in Christ, to wit, to whom Christ hath not beene preach'd, who have not heard any thing at all of his Name, to them it is no sin;
And Therefore, that Infidelity by which Some believe not in christ, to wit, to whom christ hath not been preached, who have not herd any thing At all of his Name, to them it is no since;
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which our Saviour himselfe intimates in his Si non venissem, & loquutus essem, If I had not come and spoken unto them, they had had no sin, Iohn 15.22. What no sinne? no, not of Infidelity;
which our Saviour himself intimates in his Si non venissem, & loquutus essem, If I had not come and spoken unto them, they had had no since, John 15.22. What not sin? no, not of Infidelity;
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And therefore, Saint Augustine expounding that place, and speaking of those to whom the preaching of the Gospell had not sounded, plainly excuseth them from sinne, from that particular sinne of unbeliefe in Christ,
And Therefore, Saint Augustine expounding that place, and speaking of those to whom the preaching of the Gospel had not sounded, plainly excuseth them from sin, from that particular sin of unbelief in christ,
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but withall, thrusts them headlong into Hell, for other sinnes committed against the law of nature, in his 89. Tract upon Iohn, and more at large in his 3. booke against the 2. Pelagian Epistles 3. Chapter.
but withal, thrusts them headlong into Hell, for other Sins committed against the law of nature, in his 89. Tract upon John, and more At large in his 3. book against the 2. Pelagian Epistles 3. Chapter.
and they not glorifying that God, they became thereby inexcusable, and are now under the chaines of everlasting darkenesse. Aristotle the Rationall, and Socrates the wise, and Cato the censorious, and Aristides the Iust, and Seneca the morall, and Plato the divine, with all their rich Precepts and Principles both of Nature and Morality; they severely (I say not uncharitably) doome to eternall flames, where they now burne:
and they not glorifying that God, they became thereby inexcusable, and Are now under the chains of everlasting darkness. Aristotle the Rational, and Socrates the wise, and Cato the censorious, and Aristides the Just, and Senecca the moral, and Plato the divine, with all their rich Precepts and Principles both of Nature and Morality; they severely (I say not uncharitably) doom to Eternal flames, where they now burn:
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But, as they were, they past not, Abs { que } mercede, They doing something, saith S. Ierome, not onely Sapienter, but also Sanctè; God being therefore bountifull unto them in this life prosperitate vitae, and mercifull in that to come levitate paenae. And indeed it stands with the strict rules of Justice, that small offences should lesse suffer,
But, as they were, they passed not, Abs { que } mercede, They doing something, Says S. Jerome, not only Sapienter, but also Sanctè; God being Therefore bountiful unto them in this life prosperitate vitae, and merciful in that to come levitate Paenae. And indeed it Stands with the strict rules of justice, that small offences should less suffer,
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and so minus punietur Fabricius, quam Catilina, saith the Father, Fabricius shall be lesse punished then Catiline; But he will have him punish'd, not because he was good,
and so minus punietur Fabricius, quam Catilina, Says the Father, Fabricius shall be less punished then Catiline; But he will have him punished, not Because he was good,
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but he was lesse impious, and therefore punishable the lesse, lesse impious? How? non veras virtutes habendo, sed a veris virtutibus non plurimum deviande, not that the vertues he had were true indeed,
but he was less impious, and Therefore punishable the less, less impious? How? non veras Virtues habendo, sed a veris virtutibus non plurimum deviande, not that the Virtues he had were true indeed,
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but that they digress'd not much from those which others had that were reputed true: so Saint Augustine againe in his 4. booke against Julian 3. chapter.
but that they digressed not much from those which Others had that were reputed true: so Saint Augustine again in his 4. book against Julian 3. chapter.
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Well then, is Ignorance a Darkenesse? and that Darkenesse tending unto Death? Doe sinnes of affected weaknesse and simplicity leade man blinded to the ditch,
Well then, is Ignorance a Darkness? and that Darkness tending unto Death? Doe Sins of affected weakness and simplicity lead man blinded to the ditch,
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and there grovell him, not only dangerously, but without an infinite compassion, Irrecoverably too? What shal we thinke then of those that dwell in the light, that have the golden candlesticke before them, the knowledge of Christ,
and there grovel him, not only dangerously, but without an infinite compassion, Irrecoverably too? What shall we think then of those that dwell in the Light, that have the golden candlestick before them, the knowledge of christ,
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as they should) now swimming in the burning Lake? And doe we thinke (which daily heare the voice of the Turtle in our Land ) that Corruption and Dissolutenesse, and Riot and Lust, and Bloud, shall without de epe Repentance passe by that Floud of Brimstone, those Coales of Iuniper, the flaming of that Tophet which was prepared of Old? Doe our ignorant mistreadings drag us to a strict Arraignment? And shall those of Premeditation and Will, and Malice and Presumption escape the Tribunall of the Great Iudge? Hearke the dreadfull Thunderelap of the Apostle, Ʋoluntariè peccantibus non relinquitur Hostia,
as they should) now swimming in the burning Lake? And do we think (which daily hear the voice of the Turtle in our Land) that Corruption and Dissoluteness, and Riot and Lust, and Blood, shall without de epe Repentance pass by that Flood of Brimstone, those Coals of Juniper, the flaming of that Tophet which was prepared of Old? Do our ignorant mistreadings drag us to a strict Arraignment? And shall those of Premeditation and Will, and Malice and Presumption escape the Tribunal of the Great Judge? Hark the dreadful Thunderelap of the Apostle, Ʋoluntariè peccantibus non relinquitur Hostia,
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A place, I confesse, loaded with Terror, and as with terror, so with Obscurity and Doubt; enough to strike the presuming Sinner into a Sound, or a cold sweat:
A place, I confess, loaded with Terror, and as with terror, so with Obscurity and Doubt; enough to strike the presuming Sinner into a Found, or a cold sweat:
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'Tis a Hammer for the breaking of the Stone, an Iron rod for the bruizing of the mountaine, able to batter and beate into shivers a rockie and Adamantine Heart.
It's a Hammer for the breaking of the Stone, an Iron rod for the bruising of the mountain, able to batter and beat into shivers a rocky and Adamantine Heart.
and yet crucifie him? Nay, what to Vs, that crucifie him afresh daily? That kisse him by our treacherous sinnes of Disloyalty and Revolt? That Sell him by our greedy sinnes of Rapine and Avarice? That spet upon him by our scornefull sinnes of Pride and Contumelie? That Mocke him with our cogging sinnes of Hypocrisie and impure Purity? that buffet him with our churlish sinnes of Rigour and Incompassion? That Scourge him by our bloud-fetching sinnes of rigid, malicious, uncharitable censures? That crowne him by our thorny sinnes of Oppression, Depopulation, Sacriledge? That Revile him by our foule-mouth'd sinnes of Oathes, Prophanations, Blasphemies? That Naile him to his Crosse by our implacable sinnes of Choler, Revenge, Fury? And lastly, that pierce him to the very heart by our javeline sinnes of Cruelty, Rebellion, Patricide, and the like;
and yet crucify him? Nay, what to Us, that crucify him afresh daily? That kiss him by our treacherous Sins of Disloyalty and Revolt? That Fell him by our greedy Sins of Rapine and Avarice? That spet upon him by our scornful Sins of Pride and Contumely? That Mock him with our cogging Sins of Hypocrisy and impure Purity? that buffet him with our churlish Sins of Rigour and Incompassion? That Scourge him by our bloud-fetching Sins of rigid, malicious, uncharitable censures? That crown him by our thorny Sins of Oppression, Depopulation, Sacrilege? That Revile him by our Foulmouthed Sins of Oaths, Profanations, Blasphemies? That Nail him to his Cross by our implacable Sins of Choler, Revenge, Fury? And lastly, that pierce him to the very heart by our javelin Sins of Cruelty, Rebellion, Patricide, and the like;
which cry louder now against the Christian, than that Christi-cidium of old against the Iewes; because the heinousnesse of their fact was somewhat abated by the Ignorance of the Agents:
which cry Louder now against the Christian, than that Christi-cidium of old against the Iewes; Because the heinousness of their fact was somewhat abated by the Ignorance of the Agents:
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And indeed, if they had knowne him truely (as many amongst us Glory that they doe) what could be the Reward of their matchlesse Butchery, but the Hailestone, and the Coale of fire, the Lightning, and the hot Thunderbolt?
And indeed, if they had known him truly (as many among us Glory that they do) what could be the Reward of their matchless Butchery, but the Hailestone, and the Coal of fire, the Lightning, and the hight Thunderbolt?
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yet as the times goe, there is no plea for ignorance; I confesse there was a time here to fore both of ignorance and bloud, when superstition hang dilike a darke Cloud over us,
yet as the times go, there is no plea for ignorance; I confess there was a time Here to before both of ignorance and blood, when Superstition hang dilike a dark Cloud over us,
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and Martyrdome at the heeles of it as a fatall Comet; I meane those Mariana tempora, when there was no other Dilemma for a distracted Church, but either Rome or the sury of her fagot; but those times are gone into Ashes,
and Martyrdom At the heals of it as a fatal Cometam; I mean those Mariana tempora, when there was no other Dilemma for a distracted Church, but either Room or the sury of her faggot; but those times Are gone into Ashes,
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and some of those Ashes I presume into Glory; and no ground lest us now, either for ignorance or feare; Our Church is full cramm'd with Pastors, and our Pastors with the Word, and our Congregations with both,
and Some of those Ashes I presume into Glory; and no ground lest us now, either for ignorance or Fear; Our Church is full crammed with Pastors, and our Pastors with the Word, and our Congregations with both,
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and that, as they pretend, Iure Divino, only the poore Pastour, instead of cramming others, hath scarce a competence to feed himselfe and that's, no doubt, Iure humano, where Sacrilege hath got the authority to flay that revenue which the other in all equity should fleece.
and that, as they pretend, Iure Divino, only the poor Pastor, instead of cramming Others, hath scarce a competence to feed himself and that's, no doubt, Iure Human, where Sacrilege hath god the Authority to flay that revenue which the other in all equity should fleece.
But notwithstanding the rapine of such Cor••orants, our Lampe is still burning in the Tabernacle, and (magnified bee the great GOD of Israel ) still like to burne, burne like a vestall Flame, that will never out;
But notwithstanding the rapine of such Cor••orants, our Lamp is still burning in the Tabernacle, and (magnified be the great GOD of Israel) still like to burn, burn like a vestal Flame, that will never out;
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'Tis a kinde of rifling of the Arke, or at least a busie prying into it, to meddle with those, Arcana Religionis & imperii, Mysteries of Religion or State are not a businesse for the multitude to champe on;
It's a kind of rifling of the Ark, or At least a busy prying into it, to meddle with those, Arcana Religion & imperii, Mysteres of Religion or State Are not a business for the multitude to champ on;
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What hath Vzzah to doe with the touching of the Arke? What a Lay-Schismaticke with the Hierarchy of a Church? Obedience of old was better than Sacrifice; and now, then saucinesse; And therefore let such looke home to their Axe and their Hammer to their false Ballance, and the unjust measure, to the factious Loome and Shuttle;
What hath Uzzah to do with the touching of the Ark? What a Lay-Schismaticke with the Hierarchy of a Church? obedience of old was better than Sacrifice; and now, then sauciness; And Therefore let such look home to their Axe and their Hammer to their false Balance, and the unjust measure, to the factious Loom and Shuttle;
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To shut up all, you must know, that every corrupt Conversation is a darknesse; the continuing in any customary sinne, a great darknesse. Seeing then, that the night is past,
To shut up all, you must know, that every corrupt Conversation is a darkness; the Continuing in any customary sin, a great darkness. Seeing then, that the night is past,
even that Arniour which Saint Paul in the close of this Epistle prescribeth his Ephesians, that Girdle, and Breast plate, and Shield, and Sword, and Helmet, Truth and Righteousnesse, and Faith, and Salvation, and the Spirit; and then no doubt wee shall be able to withstand all the fiery darts of the wicked.
even that Armor which Saint Paul in the close of this Epistle prescribeth his Ephesians, that Girdle, and Breast plate, and Shield, and Sword, and Helmet, Truth and Righteousness, and Faith, and Salvation, and the Spirit; and then no doubt we shall be able to withstand all the fiery darts of the wicked.
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And to this purpose, let the incontinent make a covenant with his eyes; the proud man, with the loftinesse of his looke; the over-credulous with his eares;
And to this purpose, let the incontinent make a Covenant with his eyes; the proud man, with the loftiness of his look; the overcredulous with his ears;
the Dissembler with his lippes; the envious with his teeth; the Slanderer, with his tongue; the Blasphemer with his mouth; the Intemperate with his Throate, the Hypocrite with his heart, the Incompassionate with his Bowells, the Glutton with his Belly, the Adulterer with his Bones and marrow, the Covetous and grinding Miscreant with his bands, the Purloyner with his Fingers;
the Dissembler with his lips; the envious with his teeth; the Slanderer, with his tongue; the Blasphemer with his Mouth; the Intemperate with his Throat, the Hypocrite with his heart, the Incompassionate with his Bowels, the Glutton with his Belly, the Adulterer with his Bones and marrow, the Covetous and grinding Miscreant with his bans, the Purloiner with his Fingers;
and the shedding of innocent Bloud, may at length bee more carefull to treade in the pathes of Righteousnesse, that they which were sometimes going downe to the Chambers of Death, to this Olim tenebrae in the Text, to the fearefull darkenesse our Ephesian was involv'd in, may at length climbe up to the Lux in Domino to bee Light in the Lord, nay, to the Lord, who is the Light; To the generall Assembly and Church of the first-borne;
and the shedding of innocent Blood, may At length be more careful to tread in the paths of Righteousness, that they which were sometime going down to the Chambers of Death, to this Once tenebrae in the Text, to the fearful darkness our Ephesian was involved in, may At length climb up to the Lux in Domino to be Light in the Lord, nay, to the Lord, who is the Light; To the general Assembly and Church of the firstborn;
THus saith the Lord God? Israel, no doubt, was out of Joynt, and a strange loosnesse in all her Tribes, when Folly and Blindnesse, and a Deluding Spirit were obtruded to her Prophets, and thus thunder-clapt with an Woe too:
THus Says the Lord God? Israel, no doubt, was out of Joint, and a strange looseness in all her Tribes, when Folly and Blindness, and a Deluding Spirit were obtruded to her prophets, and thus thunder-clapped with an Woe too:
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'Tis not alwaies desperate with the Church of God, when his Prophets are sent to it with a Cavete in their mouth (matter only of caution or premonition) that hath a taste no lesse of his Providence than his Mercie;
It's not always desperate with the Church of God, when his prophets Are sent to it with a Beware in their Mouth (matter only of caution or premonition) that hath a taste no less of his Providence than his Mercy;
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the Pagan Hecatombe had cried downe the Sacrifice of the living God, and whole Heards and Droves offered to Ashteroth, and Chemosh, or some God of Ekron; when there was scarce a Bullocke for immolation to the Lord of Hosts.
the Pagan Hecatomb had cried down the Sacrifice of the living God, and Whole Heards and Droves offered to Ashtaroth, and Chemosh, or Some God of Ekron; when there was scarce a Bullock for immolation to the Lord of Hosts.
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and for his better choise, hee goes, not to the glory of Israel, but amongst the captives, by the river Chebar, he meetes with the Sonne of Buzy, an obscure Priest among the Chaldean's, upon him the Spirit of the Lord must rest:
and for his better choice, he Goes, not to the glory of Israel, but among the captives, by the river Chebar, he meets with the Son of Buzy, an Obscure Priest among the Chaldean's, upon him the Spirit of the Lord must rest:
And because hee shall be knowne to be a Prophet of His indeed, and what hee speakes to be inspir'd meerely from above, the Heavens themselves shall be opened, And lee, a Vision, saith the Text, such a Vision as had alwayes God in it,
And Because he shall be known to be a Prophet of His indeed, and what he speaks to be inspired merely from above, the Heavens themselves shall be opened, And lee, a Vision, Says the Text, such a Vision as had always God in it,
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or his Angell, A whirle-wind, and a fire, Ezeck. 1.4. To shew belike, that the true Prophet of the Lord must have Light with him, aswell as Noyse; Vnderstanding, as Reproofe. And thus addressed, he is now sent to the house of Israel, That house of stubbornnesse and rebellion, where he must set his fore-head against theirs, bid them reade in it the Prophet of the true God;
or his Angel, A whirlwind, and a fire, Ezekiel. 1.4. To show belike, that the true Prophet of the Lord must have Light with him, aswell as Noise; Understanding, as Reproof. And thus addressed, he is now sent to the house of Israel, That house of stubbornness and rebellion, where he must Set his forehead against theirs, bid them read in it the Prophet of the true God;
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which by reason of some late distraction through my secular imployments, I shall be enforc'd to present you in a broken discourse, peec'd up from the remainders of my former more elaborate endeavours:
which by reason of Some late distraction through my secular employments, I shall be enforced to present you in a broken discourse, pieced up from the remainders of my former more elaborate endeavours:
and the Blindnesse which attends that, Vae his qui prophetant de corde suo, & omninò non vident, (so S. Ierom reades it from the Septuagint) Woe unto them which prophecy from their heart, and see not at all.
and the Blindness which attends that, Vae his qui prophetant de cord Sue, & omninò non vident, (so S. Jerom reads it from the septuagint) Woe unto them which prophecy from their heart, and see not At all.
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the Blindnesse is alike in both, so that the sence runnes the same way, though the words doe not, the Prophet after his owne heart being as Foolish, as the other after his owne spirit,
the Blindness is alike in both, so that the sense runs the same Way, though the words do not, the Prophet After his own heart being as Foolish, as the other After his own Spirit,
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Not seeing? and yet a Prophet? Following a Spirit? and yet Foolish? A Prophet and a Spirit at one? and yet an Woe denonunc'd? How can this be? This word Propheta is no more than videns, no lesse neither;
Not seeing? and yet a Prophet? Following a Spirit? and yet Foolish? A Prophet and a Spirit At one? and yet an Woe denonunced? How can this be? This word Propheta is no more than videns, no less neither;
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How comes then the Blind here, to have his eyes unscal'd? and the Non videns in the Text to be a Prophet? Besides, All wisedome and knowledge is from the Spirit (saith Saint Paul. ) How is it then that our Prophet is subject to Malediction,
How comes then the Blind Here, to have his eyes unscaled? and the Non videns in the Text to be a Prophet? Beside, All Wisdom and knowledge is from the Spirit (Says Faint Paul.) How is it then that our Prophet is Subject to Malediction,
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but not home, Non quempiam meveat quod Prophetae appellantur, Let it not trouble any that they are called Prophets, for 'tis the custome of the Scriptures, Vnumquem { que } vaticinationis suae & sermonis Prophetam nuncupare, Every vision,
but not home, Non quempiam meveat quod Prophets appellantur, Let it not trouble any that they Are called prophets, for it's the custom of the Scriptures, Vnumquem { que } vaticinationis suae & Sermon Prophetam nuncupare, Every vision,
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But a Prophet by way of restriction, with his reproachfull Epithites of Falsus, or Vanus, or Insipiens; They are all three in this Chapter, though not in the Text;
But a Prophet by Way of restriction, with his reproachful Epithets of False, or Vanus, or Insipiens; They Are all three in this Chapter, though not in the Text;
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in the Chapter within foure verses of the Text, at the sixth verse we finde a lying Divination, there is the falsus Propheta; at the seventh, a vaine Vision, there is the vanus too;
in the Chapter within foure Verses of the Text, At the sixth verse we find a lying Divination, there is the False Propheta; At the seventh, a vain Vision, there is the Vanus too;
Novit Deus homines vanos, God knoweth vaine man, Job 11.11. Vanus there is in the roote, Naboüb, which is as much as Concavum, or Vacuum, any thing that is hollow or empty, a word which the Rabbines usually bestow on fooles, who have nothing in them solid and compact:
Novit Deus homines vanos, God Knoweth vain man, Job 11.11. Vanus there is in the root, Naboüb, which is as much as Concavum, or Vacuum, any thing that is hollow or empty, a word which the Rabbis usually bestow on Fools, who have nothing in them solid and compact:
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In the like manner, the French (as their Bolducus tells mee) hath the word Folls, quasi Follis, metaphorically borrowed from a paire of Bellowes, which as they take in Ayre,
In the like manner, the French (as their Bolducus tells me) hath the word Folls, quasi Follis, metaphorically borrowed from a pair of Bellows, which as they take in Air,
Hence is that word of contumely and disgrace, mention'd by the Evangelist, Racha, or more properly, Richa, from the Hebrew, Rick, Evacuare, or offandere, so that it seemes Folly is nothing else but a leaking or pouring out,
Hence is that word of contumely and disgrace, mentioned by the Evangelist, Racha, or more properly, Riche, from the Hebrew, Rick, Evacuare, or offandere, so that it seems Folly is nothing Else but a leaking or pouring out,
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'twill be alwayes following her owne Spirit, the worst of Spirits, Spiritum Eratoris, where once captivated it can see nothing, neither indeed desires to see:
it'll be always following her own Spirit, the worst of Spirits, Spiritum Eratoris, where once captivated it can see nothing, neither indeed Desires to see:
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And therefore the Father tells us, that 'tis not Quaevis, but Vitiosa ignorantia, such an ignorance as is not onely darke, or pur-blind, but refractory;
And Therefore the Father tells us, that it's not Quaevis, but Vitiosa ignorantia, such an ignorance as is not only dark, or purblind, but refractory;
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Hence it is, that the Holy Ghost puts the foole on those that are the Lackeys and Slaves of their owne imaginations, following their owne Spirit, by which they see nothing,
Hence it is, that the Holy Ghost puts the fool on those that Are the Lackeys and Slaves of their own Imaginations, following their own Spirit, by which they see nothing,
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So that now wee cannot but discover here a double Spirit, the two Spirits spoken of by Saint Paul, Dei, & Hominis 1. Cor. 2.11. By which wee may cleerely distinguish the foolish from the wise, the false from the true Prophet:
So that now we cannot but discover Here a double Spirit, the two Spirits spoken of by Saint Paul, Dei, & Hominis 1. Cor. 2.11. By which we may clearly distinguish the foolish from the wise, the false from the true Prophet:
This turnes his thoughts with those wheeles in Ezekiel, whithersoever the spirit was to goe, they went, Thither was there spirit te goe too Ezec. 1.20. The one is in Egypt still in darkenesse, darkenesse so thicke that it may be felt; a grosse and affected stupidity;
This turns his thoughts with those wheels in Ezekielem, whithersoever the Spirit was to go, they went, Thither was there Spirit to go too Ezekiel 1.20. The one is in Egypt still in darkness, darkness so thick that it may be felt; a gross and affected stupidity;
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The other followeth his pillar of fire, his inspired illuminations, and they conduct him to his promised Canaan. The former with his darke lanthorne stumbles along the broad way, which leads downe to the chambers of Death;
The other follows his pillar of fire, his inspired illuminations, and they conduct him to his promised Canaan. The former with his dark lanthorn stumbles along the broad Way, which leads down to the chambers of Death;
Wee reade in the last of Saint John that Christ breath'd upon his Disciples Spiritum sanctum, the Originall there using the word NONLATINALPHABET, which for the most part hath reference to the Spirit of Sanctity;
we read in the last of Saint John that christ breathed upon his Disciples Spiritum sanctum, the Original there using the word, which for the most part hath Referente to the Spirit of Sanctity;
In the 2. of Genesis, 'tis said of Adam, that God breath'd into him Spiritum vitae, the word of the Septuagint is, there NONLATINALPHABET, more frequently used in the expression of humane spirit, then divine;
In the 2. of Genesis, it's said of Adam, that God breathed into him Spiritum vitae, the word of the septuagint is, there, more frequently used in the expression of humane Spirit, then divine;
And therefore some Auncient Romans, well verst in the Criticisme of that language, and for the better discovery of the difference in Idioms, will not call NONLATINALPHABET, Spiritum, but Flatum: So in the 5. of Esay the vulgar translation reades it.
And Therefore Some Ancient Roman, well versed in the Criticism of that language, and for the better discovery of the difference in Idioms, will not call, Spiritum, but Flatum: So in the 5. of Isaiah the Vulgar Translation reads it.
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For, what in the 2. verse of this chapter was call'd Prephecy of their owne heart, is in the Text here, following their owne Spirit. And indeed in the naturall man, Spirit and Imagination are al one in essence,
For, what in the 2. verse of this chapter was called Prophecy of their own heart, is in the Text Here, following their own Spirit. And indeed in the natural man, Spirit and Imagination Are all one in essence,
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though in action and vertue diverse, the one receiving the formes and images of things with a kinde of passion and impression of the soule, occasion'd by the presence of her objects, & therefore call'd Imagination;
though in actium and virtue diverse, the one receiving the forms and Images of things with a kind of passion and impression of the soul, occasioned by the presence of her objects, & Therefore called Imagination;
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which though for the vivacity and quicknesse of it, some have beene pleas'd to stile the image of the living God a taste of the immortall substance, a streame of the immortall Divinity, a celestiall Ray, by which there is a kinde of kinred betweene God and Man, there being nothing great with God but Man,
which though for the vivacity and quickness of it, Some have been pleased to style the image of the living God a taste of the immortal substance, a stream of the immortal Divinity, a celestial Ray, by which there is a kind of kindred between God and Man, there being nothing great with God but Man,
but leaving the influence of that, followes the motions of its owne breast, we shall make it the source of all vanity and error, a meere Quack-salver in the Church, the seedesman of imposture and debate,
but leaving the influence of that, follows the motions of its own breast, we shall make it the source of all vanity and error, a mere Quacksalver in the Church, the Seedman of imposture and debate,
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I have seene folly in the Prophets of Samaria, an horrible thing in the Prophets of Ierusalem saith Ieremy. What is this thing of Folly and Horrour he so deepely complaines off? What? They walke in lyes, what lyes? the visions of their owne heart, Ier. 23.16.
I have seen folly in the prophets of Samaria, an horrible thing in the prophets of Ierusalem Says Ieremy. What is this thing of Folly and Horror he so deeply complains off? What? They walk in lies, what lies? the visions of their own heart, Jeremiah 23.16.
And he that so speakes must of necessity lye, Qui de seipso loquitur Mendax est, He that speakes of his owne is a verylyer, Iohn 8.44. God only is to be beleeved in all he sayes, and that because he sayes it.
And he that so speaks must of necessity lie, Qui de Seipso loquitur Mendax est, He that speaks of his own is a verylyer, John 8.44. God only is to be believed in all he Says, and that Because he Says it.
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I may lawfully dispute, whether it will passe for current, except it be stamp'd with a Sic dicit Dominus, Thus saith the Lord God , there are no Principles in man,
I may lawfully dispute, whither it will pass for current, except it be stamped with a Sic dicit Dominus, Thus Says the Lord God, there Are no Principles in man,
the heate of some private spirit at first, which taking bud and blossome from the approbation of some weaker proselites, grew at length to the height of Aphorismes,
the heat of Some private Spirit At First, which taking bud and blossom from the approbation of Some Weaker Proselytes, grew At length to the height of Aphorisms,
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or made drunke, as to receive for classicall, either Plato's Idaea's, or Epicuru's Atomes, or Pithaegora's numbers, or Copernicu's vertigo of the earth? They were but the indigestions of distemper'd spirits, meere chymera's of their brain, which they rather faign'd, than knew; and wee receive, than trust.
or made drunk, as to receive for classical, either Plato's Idaea's, or Epicuru's Atoms, or Pithaegora's numbers, or Copernicu's vertigo of the earth? They were but the indigestions of distempered spirits, mere chymera's of their brain, which they rather feigned, than knew; and we receive, than trust.
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All humane positions weigh alike, except Reason turne the scale, and with most men, all divine too without the Text. Personall Authoritie may not totally sway us, except it convince our judgement;
All humane positions weigh alike, except Reason turn the scale, and with most men, all divine too without the Text. Personal authority may not totally sway us, except it convince our judgement;
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But to be milk'd along with a bare Ipse dixit, not weighing the reason as well as the authority, were to borrow our owne overthrow, and turn Bankerupt upon trust.
But to be milked along with a bore Ipse dixit, not weighing the reason as well as the Authority, were to borrow our own overthrow, and turn Bankrupt upon trust.
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The Holy Ghost tells us that we are to search Scriptures, and try Spirits, and judge of occurrences; and yet oftentimes we pin our Faith to the spirit of another,
The Holy Ghost tells us that we Are to search Scriptures, and try Spirits, and judge of occurrences; and yet oftentimes we pin our Faith to the Spirit of Another,
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Not a place of remarke or same without this Apothegme; 'Tis at Athens, Sic dicit Socrates; at Siracusa, Sic dicit Archimedes; at Stagyra, Sic dicit Aristoteles; at Millaine, Sic dicit Ambrosius; at Hippo, Sic dicit Augustinus; at Geneva, Sic dicit Calvinus:
Not a place of remark or same without this Apothegm; It's At Athens, Sic dicit Socrates; At Siracusa, Sic dicit Archimedes; At Stagyra, Sic dicit Aristoteles; At Milan, Sic dicit Ambrosius; At Hippo, Sic dicit Augustine; At Geneva, Sic dicit Calvinus:
And that Sic dicit comes hither too, where it hath been so long advanc'd in the opinions of many, that heretofore it seem'd to grow disputable, which was of greater authority, a sic dicit Calvinus, or a sic dicit Dominus.
And that Sic dicit comes hither too, where it hath been so long advanced in the opinions of many, that heretofore it seemed to grow disputable, which was of greater Authority, a sic dicit Calvinus, or a sic dicit Dominus.
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I acknowledge him the great Patriarch of the reformed Discipline, the Lucernae lucens both of the age and Church he liv'd in, a man of admirable dexterity and spirit,
I acknowledge him the great Patriarch of the reformed Discipline, the Lucernae Lucens both of the age and Church he lived in, a man of admirable dexterity and Spirit,
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And therefore to lay the whole bulke and body of my Religion on a foundation, in part fraile or sandy, must either question my weaknesse, or partiality, or both;
And Therefore to lay the Whole bulk and body of my Religion on a Foundation, in part frail or sandy, must either question my weakness, or partiality, or both;
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and that which points us the way, is, for the most part a blinde Guide, that common Huckster of ignorance and popularity, Opinion; which without scanning the nature and truth of things, growes at once resolute and lawlesse,
and that which points us the Way, is, for the most part a blind Guide, that Common Huckster of ignorance and popularity, Opinion; which without scanning the nature and truth of things, grows At once resolute and lawless,
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for who had ever eyes given him to keepe them shut? or Intellectuals, that they should slumber? or Judgement that it should fall asleepe? Spiritualis omnia dijudicat (saith Saint Paul ) The spirituall man judgeth, or at least should judge all things, all things that are not immediately sacred and inspir'd;
for who had ever eyes given him to keep them shut? or Intellectuals, that they should slumber? or Judgement that it should fallen asleep? Spiritualis omnia dijudicat (Says Faint Paul) The spiritual man Judgeth, or At least should judge all things, all things that Are not immediately sacred and inspired;
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the meanes wee principally use for the discovery of Truth, are two, Reason and Experience; and the one of these is a meer Cheat, the other a Curtisan. Experience it selfe tells us, that experience cozens us;
the means we principally use for the discovery of Truth, Are two, Reason and Experience; and the one of these is a mere Cheat, the other a Courtesan. Experience it self tells us, that experience cozens us;
Insomuch, that learned men have bestowed one prime honour on it, in making it The mother of fooles. On the other side, Reason playes the Dalilah, hath Samson in her armes,
Insomuch, that learned men have bestowed one prime honour on it, in making it The mother of Fools. On the other side, Reason plays the Delilah, hath samson in her arms,
he goes not with it, but followes it, whereby he reposeth himselfe meerely in his owne opinions, moves in his owne circumference, rests in his owne Center, will not vouchsafe an eare to the reasons of another,
he Goes not with it, but follows it, whereby he reposes himself merely in his own opinions, moves in his own circumference, rests in his own Centre, will not vouchsafe an ear to the Reasons of Another,
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which if it chance prove vigorous and quicke (as in some it doth) it is the Mother of all prodigie and disorder, growes not only troublesome, but dangerous;
which if it chance prove vigorous and quick (as in Some it does) it is the Mother of all prodigy and disorder, grows not only troublesome, but dangerous;
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makes Earth-quakes in Religion, shakes the very Rocke and Buttresse of our Faith, justles the grey haire to make roome for an upstart, lifts at aged principles to bring in novelty,
makes Earthquakes in Religion, shakes the very Rock and Buttress of our Faith, justles the gray hair to make room for an upstart, lifts At aged principles to bring in novelty,
And this is the common Plea of all Innovators, especially those of the refin'd and nimbler cut, who in mysterious and abstruser points (the very Riddles and Labyrinths of Divinity) elevate their Acumen, whet and sharpen the very point of their Spirit, by which they thrust into the closet of the Almighty; nay, into his very Bosome; ransacke his secrets there;
And this is the Common Plea of all Innovators, especially those of the refined and nimbler Cut, who in mysterious and abstruser points (the very Riddles and Labyrinths of Divinity) elevate their Acumen, whet and sharpen the very point of their Spirit, by which they thrust into the closet of the Almighty; nay, into his very Bosom; ransack his secrets there;
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or else they will devest him of his God-head, make him unjust, and so manacling his Incomprehensiblenesse to their Reason, belch sometimes their prouder blasphemies, that God must doe this,
or Else they will devest him of his Godhead, make him unjust, and so manacling his Incomprehensibleness to their Reason, belch sometime their Prouder Blasphemies, that God must do this,
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And thus whilst they follow too much the heat of their owne Spirit, they come within the lash of our Prophet, the Insipiens takes them by the sleeve, the Foole here in the Text (the holy Ghost puts it on them, Not I) Thus saith the Lord God;
And thus while they follow too much the heat of their own Spirit, they come within the lash of our Prophet, the Insipiens Takes them by the sleeve, the Fool Here in the Text (the holy Ghost puts it on them, Not I) Thus Says the Lord God;
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Nil Sapientiae odiosius acumine nimio, your richest wits are neither over-stor'd with wisedome nor holinesse; neither with the subtilty of the Serpent,
Nil Sapientiae odiosius acumine nimio, your Richest wits Are neither over-stored with Wisdom nor holiness; neither with the subtlety of the Serpent,
nothing pleases them but the Curvet, and the Levolto; Vp they must in their metaphisicall Speculations, their sublimate Raptures (the high built scaffolds of their owne pride and spirit) which indeed are but the fury of braines intranc'd,
nothing Pleases them but the Curvet, and the Levoto; Up they must in their Metaphysical Speculations, their sublimate Raptures (the high built scaffolds of their own pride and Spirit) which indeed Are but the fury of brains entranced,
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when their discourse hath beene closely, Atheisme, and their jeast, the Scripture; And he that hath but traverst a little Ecclesiasticke story, shal finde;
when their discourse hath been closely, Atheism, and their jest, the Scripture; And he that hath but traversed a little Ecclesiastic story, shall find;
When in a presumptuous and proud dotage of our owne parts, a foolish following our own spirit, we commit idolatry with our owne bosome, adore our selves, worship the thoughts of our owne hearts, not looking up to our primus Motor who rules and turnes this Machine and Frame of our little world;
When in a presumptuous and proud dotage of our own parts, a foolish following our own Spirit, we commit idolatry with our own bosom, adore our selves, worship the thoughts of our own hearts, not looking up to our primus Motor who rules and turns this Machine and Frame of our little world;
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You know there is a proverbe current, now in our language, but originally from the Spaniard, O Lord keepe my selfe from my selfe, and this is the tenour of our daily prayers, Libera nos a malo, Lord deliver us from evill.
You know there is a proverb current, now in our language, but originally from the Spaniard, Oh Lord keep my self from my self, and this is the tenor of our daily Prayers, Libera nos a Malo, Lord deliver us from evil.
What evill? Ego sum malus, libera me a me malo, si bonus liberaverit me a malo (me, a me malo) ero de malo bonus, so the Father runnes his descant in his 30 Sermon, de verbis Apostoli. And doubtlesse,
What evil? Ego sum malus, Libera me a me Malo, si bonus liberaverit me a Malo (me, a me Malo) Ero de Malo bonus, so the Father runs his descant in his 30 Sermon, de verbis Apostles. And doubtless,
if wee but ransacke the inward man, sift the chinks and crannies of our owne breasts, wee must acknowledge with the Apostle, That in mee, that is in my flesh dwelleth no good, and therefore, Libera me a malo, me, a me malo, Lord deliver my selfe from my selfe, my selfe from that evill in my selfe,
if we but ransack the inward man, sift the chinks and crannies of our own breasts, we must acknowledge with the Apostle, That in me, that is in my Flesh dwells no good, and Therefore, Libera me a Malo, me, a me Malo, Lord deliver my self from my self, my self from that evil in my self,
High thoughts are but the vaine Alarums of the heart, and 'tis the pride of it that beats them, Omnis homo qui sequitur spiritum suum, superbus est, Every man that followes his owne spirit, is a foole we know,
High thoughts Are but the vain Alarms of the heart, and it's the pride of it that beats them, Omnis homo qui sequitur spiritum suum, Superbus est, Every man that follows his own Spirit, is a fool we know,
and this Pride and Folly a very nothing) Insomuch that we finde a blessednesse promised to those who are poore in Spirit, pauperes Spiritu suo (saith the Father) divites autem Spiritu divino, poore in their owne Spirit,
and this Pride and Folly a very nothing) Insomuch that we find a blessedness promised to those who Are poor in Spirit, Paupers Spiritu Sue (Says the Father) divites autem Spiritu divino, poor in their own Spirit,
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why was thy spirit so troubled in thee the Father that made the Quaere answers it, Vt non mihi arrogem vires meas, ut sciam, quod alius in me operatur istam virtutem, that I might not be blowne up with a conceite of mine owne spirit, not arrogate to my selfe mine owne strength,
why was thy Spirit so troubled in thee the Father that made the Quaere answers it, Vt non mihi arrogem vires meas, ut sciam, quod alius in me operatur istam virtutem, that I might not be blown up with a conceit of mine own Spirit, not arrogate to my self mine own strength,
but know, that thou art the Fountaine of all vertues, and that their streames runne from and by thee, who doest only so replenish them and me, that out of mine and their bellyes shall flow Rivers of living waters.
but know, that thou art the Fountain of all Virtues, and that their streams run from and by thee, who dost only so replenish them and me, that out of mine and their bellies shall flow rivers of living waters.
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It is a twisting of our vanities a little closer, a bringing of our selves within our selves, that we may say we are men indeed, that is, understand our selves, weigh our actions with our words,
It is a twisting of our vanities a little closer, a bringing of our selves within our selves, that we may say we Are men indeed, that is, understand our selves, weigh our actions with our words,
but Alchimy, or copper; meere counterfeite peeces, which have stamp and colour right, but the mettall is naught. Vniversus mundus exercet histrioniam, the whole world is a meere Play, where he that best dissembles, acts best:
but Alchemy, or copper; mere counterfeit Pieces, which have stamp and colour right, but the mettle is nought. Vniversus World Exercet histrioniam, the Whole world is a mere Play, where he that best dissembles, acts best:
leave the Field of my spirituall adversary to leade women captive, and their lusts; call wilfull Sectaries, holy professors; Open Conventicles, Sabbath-Repetitions;
leave the Field of my spiritual adversary to lead women captive, and their Lustiest; call wilful Sectaries, holy professors; Open Conventicles, Sabbath-Repetitions;
Braine-sicke Mechannickes, the Generations of the just; Presbyteriall Ornaments, the Dresses of the whore; the Rochet and the Ephod, Raggs of Antichrist;
Brainsick Mechanics, the Generations of the just; Presbyterial Ornament, the Dresses of the whore; the Rochet and the Ephod, Rags of Antichrist;
for the new-fangled fancies of mine owne braine, turne Rebell to that Discipline which I haue suck'd from the Breasts of uncorrupt Antiquitie, and grow Separatist abroad;
for the newfangled fancies of mine own brain, turn Rebel to that Discipline which I have sucked from the Breasts of uncorrupt Antiquity, and grow Separatist abroad;
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Damne all practices of Orthodoxe predecessors, by a new forme of Sacramentall vowes: pull downe Ceremonies, and build up Anarchy; Leave an old Church in this Land, to plant a new one in another;
Damn all practices of Orthodox predecessors, by a new Form of Sacramental vows: pull down Ceremonies, and built up Anarchy; Leave an old Church in this Land, to plant a new one in Another;
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and proud discontent of mine owne Foolish Spirit, Sublimi feriari sidera vertice, Earth is too vile to containe mee then, my zeale knockes at the starres, and though my personall imperfections weigh mee downe,
and proud discontent of mine own Foolish Spirit, Sublimi feriari sidera vertice, Earth is too vile to contain me then, my zeal knocks At the Stars, and though my personal imperfections weigh me down,
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but pre-occupated by a hasty beliefe of particular men, and their opinions, subscribing wholly to their bare asseveration or negation, without more adoe, by a loose and idle lightnesse and precipitation of their judgement, feed themselves with Lies, versat nos, et praecipitat, traditus per manus error, et malumus credere, quàm judicare, Error, if it bee once Traditionary, doth strangely waft & transport the hearts of the Simple;
but preoccupated by a hasty belief of particular men, and their opinions, subscribing wholly to their bore asseveration or negation, without more ado, by a lose and idle lightness and precipitation of their judgement, feed themselves with Lies, versat nos, et praecipitat, traditus per manus error, et malumus Believe, quàm judicare, Error, if it be once Traditionary, does strangely waft & transport the hearts of the Simple;
But oh the Phanaticke wilfullnesse of some, who though they meete with a Prophet of the Lord indeed, one richly clad with the prime endowments both of grace,
But o the Fanatic wilfulness of Some, who though they meet with a Prophet of the Lord indeed, one richly clad with the prime endowments both of grace,
and nature (the perfections and Rarities of both men) insomuch that their owne consciences, (if not perversly erroninious) must needs tell them, that this man hath his, vocatus sicut Aaron; yet their Fancy shall sit above their Iudgement; and as they please to humour another,
and nature (the perfections and Rarities of both men) insomuch that their own Consciences, (if not perversely erroninious) must needs tell them, that this man hath his, Vocatus sicut Aaron; yet their Fancy shall fit above their Judgement; and as they please to humour Another,
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the other not, though all this while hee be no better then the Prophet in the text heere, A foole that followes his owne Spirit, and hath seene nothing.
the other not, though all this while he be no better then the Prophet in the text Here, A fool that follows his own Spirit, and hath seen nothing.
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These as the bottome, lees, and sinke of mankind he resembles to the earth, which doth nothing but suffer and receive that which is powr'd down from above.
These as the bottom, lees, and sink of mankind he resembles to the earth, which does nothing but suffer and receive that which is poured down from above.
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In the third and highest Stage, are men endued with a quicke and a cleere Spirit, of a firme and solid judgement, which doe not settle themselves in Opinions popular;
In the third and highest Stage, Are men endued with a quick and a clear Spirit, of a firm and solid judgement, which do not settle themselves in Opinions popular;
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and all their infusions and distillations of knowledge they receive from your middle region'd men where all the thundring and the noise is, all those hot meteors and exhalations in the braine which so embroile the church;
and all their infusions and distillations of knowledge they receive from your middle regioned men where all the thundering and the noise is, all those hight meteors and exhalations in the brain which so embroil the Church;
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these are the maine Botifewes and Incendiaries in religion, the common blow coales in ecclesiasticke tumults, carrying the people after them, in a distemper'd zeale,
these Are the main Botifewes and Incendiaries in Religion, the Common blow coals in ecclesiastic tumults, carrying the people After them, in a distempered zeal,
To this purpose, Saint Augustine paraphrasing on that of the Psalmist, Depluet super improbos laqueos, God shall raine snares upon the wicked, Psal. 11.6. plaies on the word depluet, and to make the Allegorie, and his Fancy kisse, call's generally all Prophets, nubes clouds;
To this purpose, Saint Augustine paraphrasing on that of the Psalmist, Depluet super Improbos laqueos, God shall rain snares upon the wicked, Psalm 11.6. plays on the word depluet, and to make the Allegory, and his Fancy kiss, call's generally all prophets, Clouds Clouds;
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who are ordained by God, saith the Father, ut de his, laqueos super improbes depluet, so that, it is the property of false prophets, you heare, to bee as clouds, by which there are snares rain'd, snares on the wicked, not else (doctrines that sall not so much informe,
who Are ordained by God, Says the Father, ut de his, laqueos super improbes depluet, so that, it is the property of false Prophets, you hear, to be as Clouds, by which there Are snares rained, snares on the wicked, not Else (doctrines that shall not so much inform,
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as intangle them) and when the minds of the people are once intangled with their doctrines (though these doctrines, all this while, are but snares) it is not in the power of learning either to dissolve or untwist them;
as entangle them) and when the minds of the people Are once entangled with their doctrines (though these doctrines, all this while, Are but snares) it is not in the power of learning either to dissolve or untwist them;
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their reason is their will, and this will so perverse, and this perversenesse so stupid, that reason is no more a Guide, but a slave; and you may sooner perswade a Iew from his Talmud, or a Turke from his Alkeron, then these from their Opinion to which they are once rivited, Quod vult, non quod est credit, qui cupit errare, he that desires to erre, beleeves what he will, not what he should.
their reason is their will, and this will so perverse, and this perverseness so stupid, that reason is no more a Guide, but a slave; and you may sooner persuade a Iew from his Talmud, or a Turk from his Alkeron, then these from their Opinion to which they Are once rivited, Quod vult, non quod est credit, qui Cupit errare, he that Desires to err, believes what he will, not what he should.
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and in a double shoute and volley of their fury make the streets and the Temple ring, Great is Diana of the Ephesians, Great is Diana of the Ephesians.
and in a double shout and volley of their fury make the streets and the Temple ring, Great is Diana of the Ephesians, Great is Diana of the Ephesians.
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And if wee but observe (beloved) even in this our Age and Clime, the Crafts-men are the maine Spokes-men for the church, the undoubted Champions of Religion 'tis their zeale that is loude for the Temple; but this zeale look's on squint;
And if we but observe (Beloved) even in this our Age and Climb, the Craftsmen Are the main Spokesmen for the Church, the undoubted Champions of Religion it's their zeal that is loud for the Temple; but this zeal look's on squint;
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and like that of Demetrius and his rabble, hath a cast to their owne ends. 'Tis true, a Goddesse was in their mouth, and Diana strooke loud at the tongue;
and like that of Demetrius and his rabble, hath a cast to their own ends. It's true, a Goddess was in their Mouth, and Diana struck loud At the tongue;
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but if the Hin, or the Omer, the measure or the ballance (oblique wayes of their Gaine) bee a little touch'd upon, the Hoobub is up instantly, Paul is a feducer of the people, our Craft beginnes to Reele, and then, Great is Diana of the Ephesians.
but if the Hin, or the Omer, the measure or the balance (oblique ways of their Gain) be a little touched upon, the Hoobub is up instantly, Paul is a feducer of the people, our Craft begins to Reel, and then, Great is Diana of the Ephesians.
Thus they play at fast and loose with the Spirit of God, make Religion a trick of Legerdemain, by which they would delude the eyes of the world by the untrusty promises of a faire outside;
Thus they play At fast and lose with the Spirit of God, make Religion a trick of Legerdemain, by which they would delude the eyes of the world by the untrusty promises of a fair outside;
and knees bended, and hands expans'd, and yet this is but a picture still, and a picture of the greatest deceit, a vaile drawne over it, a glassie one (a transparent sanctity) so brittle,
and knees bent, and hands expansed, and yet this is but a picture still, and a picture of the greatest deceit, a veil drawn over it, a glassy one (a transparent sanctity) so brittle,
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than in all the body of the Schooles; and a Thimble or a Distaffe shall sooner knocke downe Antichrist, than a double Ʋniversitie. The spirituall Plough is not halfe so well manag'd by any,
than in all the body of the Schools; and a Thimble or a Distaff shall sooner knock down Antichrist, than a double Ʋniversitie. The spiritual Plough is not half so well managed by any,
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he knowes when the heart is to bee plowed up, and when to lay it fallow, hee hath learn'd it from his practice at the Furrow, where, the other day, he followed the bellowing of his Oxen in the wide field,
he knows when the heart is to be plowed up, and when to lay it fallow, he hath learned it from his practice At the Furrow, where, the other day, he followed the bellowing of his Oxen in the wide field,
and so living in that warre of Ignorance (as Salomon stiles it) they call so great a Plague, Peace, Peace. Nay, Knowledge, as Irenoeus said of the Valentinians, Qui veritatis ignorantiam cognitionem vocant;
and so living in that war of Ignorance (as Solomon stile it) they call so great a Plague, Peace, Peace. Nay, Knowledge, as Irenaeus said of the Valentinians, Qui veritatis ignorantiam cognitionem Vocant;
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And to such, out of all Coasts, they come in swarmes, as the Flyes did to the Sacrifice of the false Gods, which were drawne thither, Nidore Sacrificii (as my Antiquary tells mee) by the savour,
And to such, out of all Coasts, they come in swarms, as the Flies did to the Sacrifice of the false God's, which were drawn thither, Nidore Sacrifices (as my Antiquary tells me) by the savour,
or stench rather of the Sacrifice, when at the Altar of the true God, there was not a Fly stirring, which gave occasion to the Iewes to deride the Pagans and their Gods, calling Beelzebub, The God of Flies.
or stench rather of the Sacrifice, when At the Altar of the true God, there was not a Fly stirring, which gave occasion to the Iewes to deride the Pagans and their God's, calling Beelzebub, The God of Flies.
and those very principles which so long lay urn'd and buried with the ashes of their corrupter Grandsires, are rak'd up againe so plentifully, that they flye abroad in the eyes of the multitude, and so blinde them;
and those very principles which so long lay urned and buried with the Ashes of their corrupter Grandsires, Are raked up again so plentifully, that they fly abroad in the eyes of the multitude, and so blind them;
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and Authority justly condemn'd to silence or suspension, or some other horrid Anathema; of whose seditious doctrines and uncontrolled practises our westerne Pulpits have not beene a little guiltie, whence they have departed,
and authority justly condemned to silence or suspension, or Some other horrid Anathema; of whose seditious doctrines and uncontrolled practises our western Pulpits have not been a little guilty, whence they have departed,
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But Vsque quò, Domine Iesu, Vsque quo? How long Lord Jesus, how long? how long shall thy seamelesse coate be thus rent and divided? how long those wounds in thy side? this spittle in thy face? these thornes on thy head? these lashes on thy body? How long these daggers and darts in the bosome of thy beloved Spouse? The Church hath the same ground for complaint now, that it had of old;
But Vsque quò, Domine Iesu, Vsque quo? How long Lord jesus, how long? how long shall thy Seamless coat be thus rend and divided? how long those wounds in thy side? this spittle in thy face? these thorns on thy head? these Lashes on thy body? How long these daggers and darts in the bosom of thy Beloved Spouse? The Church hath the same ground for complaint now, that it had of old;
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Filij matris meae pugnaverunt coutra me, My mothers children were angry with me, or fought against me, Cant. 1.6. Et pulchre filios matris meae (saith Saint Bernard) non autempatris sui, illos vocat;
Filij matris meae pugnaverunt coutra me, My mother's children were angry with me, or fought against me, Cant 1.6. Et pulchre Sons matris meae (Says Saint Bernard) non autempatris sui, Illos vocat;
as a God hee hath not, Hee is called The God of peace, not NONLATINALPHABET, Incompositi status (as Beza translates it) The God of a state or condition incomposed, where there is neither Vniformity of things,
as a God he hath not, He is called The God of peace, not, Incompositi status (as Beza translates it) The God of a state or condition incomposed, where there is neither Uniformity of things,
but that NONLATINALPHABET, spoken of by Saint Paul, Vnquietnesse, Exagitation, Tumult, or, (as we newly render it) Confusion. And indeed, that word is most proper to the State and Church, where the Deus pacis hath nought to doe; Confusion there, there necessarily.
but that, spoken of by Saint Paul, Unquietness, Exagitation, Tumult, or, (as we newly render it) Confusion. And indeed, that word is most proper to the State and Church, where the Deus pacis hath nought to do; Confusion there, there necessarily.
though not of their Ends, and Agreement in their Intentions, though not in their Execution (if this be not more properly a combination than an agreement) Now God is not there Deus pacis, but Deus eversionis. 'Tis true, God is not the God of confusion,
though not of their Ends, and Agreement in their Intentions, though not in their Execution (if this be not more properly a combination than an agreement) Now God is not there Deus pacis, but Deus eversionis. It's true, God is not the God of confusion,
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Of the Arke (which was a Type of the true Church) and the Flouds on which it was toss'd, of the troubles and persecutions of it, God was heretofore Deus conservationis: But when men to preserve themselves from the flouds of their own fancies, will raise up an Arke of bricke, a Tower whose top should even reach the Heavens (as if the earth were not large enough for their pride and folly) God was Deus confusionis. And doubtlesse,
Of the Ark (which was a Type of the true Church) and the Floods on which it was tossed, of the Troubles and persecutions of it, God was heretofore Deus conservationis: But when men to preserve themselves from the floods of their own fancies, will raise up an Ark of brick, a Tower whose top should even reach the Heavens (as if the earth were not large enough for their pride and folly) God was Deus confusionis. And doubtless,
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and Anarchie building on so fast, God will not bee long there, Deus conservationis, hee will be at length, Deus confusionis. Though thou build aloft, and nestle among the Clouds,
and Anarchy building on so fast, God will not be long there, Deus conservationis, he will be At length, Deus confusionis. Though thou built aloft, and nestle among the Clouds,
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Canons, Constitutions, Decrees, which were formerly without soule or motion (Oh blessed be the religious care of an incomparable Soveraigne, a powerfull Metropolitan,
Canonas, Constitutions, Decrees, which were formerly without soul or motion (O blessed be the religious care of an incomparable Sovereign, a powerful Metropolitan,
Ceremonies, harmelesse Ceremonies, which some in the heat of their foolish spirit, had Anathematiz'd, and thrust out of our Church as Antichristian and superstitious, have gotten their former lustre and state againe.
Ceremonies, harmless Ceremonies, which Some in the heat of their foolish Spirit, had Anathematized, and thrust out of our Church as Antichristian and superstitious, have got their former lustre and state again.
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Those knees that were heretofore so stubborne and stiffe-joynted, that they would not stoope at a Sacrament, begin at length (without feare it seemes of their murmur'd idolatry) to bowe at the Name of JESUS:
Those knees that were heretofore so stubborn and stiffe-joynted, that they would not stoop At a Sacrament, begin At length (without Fear it seems of their murmured idolatry) to bow At the Name of JESUS:
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Nay, those tongues which were set on fire, and Mar-Prelated you know of old, against the Ecclesiasticke Hierarchy, can pray now (how humbly or heartily I know not) for the most Reverend Arch-Bishops, and the Reverend Bishops.
Nay, those tongues which were Set on fire, and Mar-Prelated you know of old, against the Ecclesiastic Hierarchy, can pray now (how humbly or heartily I know not) for the most Reverend Arch-Bishops, and the Reverend Bishops.
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And whereas that place of Sacrifice, which not long since was so odious to them, that they beslabber'd it with their greasie imputations of Dressers and Oyster-boords; they now begin to re-mould their language,
And whereas that place of Sacrifice, which not long since was so odious to them, that they beslabber it with their greasy imputations of Dressers and Oyster-boords; they now begin to remould their language,
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Here Aaron and his Oyle must part, and exercise his Rod onely, remembring that of Saint Ierome to his Heliodorus, Solum pietatis genus est, in hac re esse crudelem, Cruelty in this kinde is a great piety, nay, a mercy, that those who have beene so gratiously invited to this supper of the good King,
Here Aaron and his Oil must part, and exercise his Rod only, remembering that of Saint Jerome to his Heliodorus, Solum pietatis genus est, in hac re esse Cruel, Cruelty in this kind is a great piety, nay, a mercy, that those who have been so graciously invited to this supper of the good King,
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There are among us (right Reverend) and I even bleed to speake it, certaine Hermophrodite Divines, meere Centaures in Religion; Saint Austines Amphibions, in resemblance Iewes and Christians both, in truth neither;
There Are among us (right Reverend) and I even bleed to speak it, certain Hermaphrodite Divines, mere Centaur's in Religion; Saint Austine's Amphibions, in resemblance Iewes and Christians both, in truth neither;
Cakes on the hearth not turn'd, certaine dow-bak'd professors, which have a tongue for Geneva, and a heart for Amsterdam; their pretence for Old England, and their project for New;
Cakes on the hearth not turned, certain dow-baked professors, which have a tongue for Geneva, and a heart for Amsterdam; their pretence for Old England, and their project for New;
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I shut up all with the advice of Saint Paul to his Ephesians, Since he hath given some Apostles, some Prophets, some Pastors and Teachers, for the perfecting of the Saints,
I shut up all with the Advice of Saint Paul to his Ephesians, Since he hath given Some Apostles, Some prophets, Some Pastors and Teachers, for the perfecting of the Saints,
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even Christ: from whom the whole body fitly joyn'd together and compacted, by that which every joynt supplyeth, according to the effectuall working in the measure of every part, maketh increase of the body to the edifying of it selfe in love.
even christ: from whom the Whole body fitly joined together and compacted, by that which every joint supplieth, according to the effectual working in the measure of every part, makes increase of the body to the edifying of it self in love.
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and of one judgement, end eavouring to keepe the unity of the Spirit in the bond of peace, knowing that there is but one Body, one Spirit, one hope of our calling, one Faith, one Baptisme, one God and Father of all, who is above all,
and of one judgement, end eavouring to keep the unity of the Spirit in the bound of peace, knowing that there is but one Body, one Spirit, one hope of our calling, one Faith, one Baptism, one God and Father of all, who is above all,
GOD is the God of Israel, and Israel is now sicke at heart, and her Pastors as sicke as Israel. Her Diseases are in chiefe two, Ignorance and Idolatry, and these no lesse fatall than infectious.
GOD is the God of Israel, and Israel is now sick At heart, and her Pastors as sick as Israel. Her Diseases Are in chief two, Ignorance and Idolatry, and these no less fatal than infectious.
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This contagion hath over-spread the Land, and amongst so many hundred thousands in her Tribes, which have bin worshippers of the true God (so many that they have bin compar'd to the stars of Heaven for multitude) there is but a remnant free, seven thousand left that have not bowed to Baal.
This contagion hath overspread the Land, and among so many hundred thousands in her Tribes, which have been worshippers of the true God (so many that they have been compared to the Stars of Heaven for multitude) there is but a remnant free, seven thousand left that have not bowed to Baal.
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Shee that had so long the affectionate and familiar stile of the Daughter of my people, and in purity preserv'd her Virgin Teats unbruised (as the Prophet speakes) is at length become the Strumpet of the Nations: Vpon every high Mountaine, and under every greene Tree;
She that had so long the affectionate and familiar style of the Daughter of my people, and in purity preserved her Virgae Teats unbruised (as the Prophet speaks) is At length become the Strumpet of the nations: Upon every high Mountain, and under every green Tree;
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Those Altars which were wont to smoake onely to the Lord of Hostes, now cast up their incense to false and imaginary Gods: The children gather wood, and the Fathers kindle the fire,
Those Altars which were wont to smoke only to the Lord of Hosts, now cast up their incense to false and imaginary God's: The children gather wood, and the Father's kindle the fire,
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The Gods of the Ammonite and the Moabite have their Offerings of drinke and bloud, when the Mighty One of Iacob hath not so much as a Sheepe or an Oxe for Sacrifice.
The God's of the Ammonite and the Moabite have their Offerings of drink and blood, when the Mighty One of Iacob hath not so much as a Sheep or an Ox for Sacrifice.
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In this great disorder of the Church, GOD himselfe will become Bishop, and intends a Visitation no lesse severe than speedie; and because he will reforme as well as visite, he threatneth the deposing of the Old, with the choice of a New Priesthood. Wherein you may please to observe, first, the manner of Ordination;
In this great disorder of the Church, GOD himself will become Bishop, and intends a Visitation no less severe than speedy; and Because he will reform as well as visit, he threatens the deposing of the Old, with the choice of a New Priesthood. Wherein you may please to observe, First, the manner of Ordination;
Lastly, the power and manner of that feeding, in respect of their mentall endowments, Scientiâ, and Intelligentia, with Knowledge and Vnderstanding. Dabo vobis, I will give you.
Lastly, the power and manner of that feeding, in respect of their mental endowments, Scientiâ, and Intelligence, with Knowledge and Understanding. Dabo vobis, I will give you.
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I Begin this Dabo vobis, with the glosse of Stella upon that Mittam vos, of Christ to his Disciples, Luke 10. Non est omnium se divino ministerio ingerere,
I Begin this Dabo vobis, with the gloss of Stella upon that Mittam vos, of christ to his Disciples, Lycia 10. Non est omnium se divino Ministerio ingerere,
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but hee that is called of God, as Aaron was, Heb. 5.4. In matters of divine Ministery, to runne, and not be sent, is, not to undertake, but to invade it;
but he that is called of God, as Aaron was, Hebrew 5.4. In matters of divine Ministry, to run, and not be sent, is, not to undertake, but to invade it;
and therefore amongst the Iewes, such as prophesied without a Vision, were called Dreamers, and not Prophets; or if Prophets, Prophets of the deceit of their owne heart, and by the Sword and Famine such Prophets were consumed, Ier. 14.15. The Scribe that made a voluntary tender of himselfe to Christ, resolving to follow him wherso'ere he went, was refused with a secret checke, Mat. 8.19. whilst another, that in a religious excuse would needs goe bury the Dead (bury perhaps his owne dead, his corruptions) the Lord commanded instantly to goe and preach the Kingdome of God, Luk. 9.60.
and Therefore among the Iewes, such as prophesied without a Vision, were called Dreamers, and not prophets; or if prophets, prophets of the deceit of their own heart, and by the Sword and Famine such prophets were consumed, Jeremiah 14.15. The Scribe that made a voluntary tender of himself to christ, resolving to follow him wherso'ere he went, was refused with a secret check, Mathew 8.19. while Another, that in a religious excuse would needs go bury the Dead (bury perhaps his own dead, his corruptions) the Lord commanded instantly to go and preach the Kingdom of God, Luk. 9.60.
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Thus the intruder upon divine Ordinances doth justly meet with his Quomodo huc introisti, Friend how camest thou hither? When the humble man that chides his owne abilities by undervaluing them, shall be honour'd with an Ascende altius, Friend sit up higher, and in that height findes worship with all that are about him, Luke 14.10.
Thus the intruder upon divine Ordinances does justly meet with his Quomodo huc introisti, Friend how camest thou hither? When the humble man that chides his own abilities by undervaluing them, shall be honoured with an Ascend Highly, Friend fit up higher, and in that height finds worship with all that Are about him, Lycia 14.10.
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but modestly denyed the roofe of a Centurion. Audi (saith the Father) in domo erat, in corde non erat, hee was in the house of the Pharisee, not in his heart;
but modestly denied the roof of a Centurion. Audi (Says the Father) in domo erat, in cord non erat, he was in the house of the Pharisee, not in his heart;
why? the Centurion was humble, and humility is the ground-worke of all spirituall advancement. And doubtlesse hee that is thus accommodated, is fittest for a sacred designe;
why? the Centurion was humble, and humility is the groundwork of all spiritual advancement. And doubtless he that is thus accommodated, is Fittest for a sacred Design;
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whither for Gods call, or choice, or employment (for to call, to choose, and to employ, are termes distinct) upon which, some of the Fathers playing as well the Criticke as the Divine, would have the word vocation to belong indifferently to God and man, election properly and solely unto God;
whither for God's call, or choice, or employment (for to call, to choose, and to employ, Are terms distinct) upon which, Some of the Father's playing as well the Critic as the Divine, would have the word vocation to belong indifferently to God and man, election properly and solely unto God;
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the Church (say they) might, and did then, vocare, but not eligere; Hence it was that Saint Ierome tells his Heraclius, That there were Masters and Ministers in the Church, to his knowledge, abundantly called, but whither chosen, or not, he left to the searcher of their hearts, and his;
the Church (say they) might, and did then, vocare, but not eligere; Hence it was that Saint Jerome tells his Heraclius, That there were Masters and Ministers in the Church, to his knowledge, abundantly called, but whither chosen, or not, he left to the searcher of their hearts, and his;
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So that, belike, that Pastor that shrinkes and gives ground in time of persecution, is but Pastor vocatus; But he that so buckleth on his armour, that neither Sword, the Fagot, nor the Wheele, nor all the dreadfull Engines of the Tormentor can startle one inch from the constant profession of his faith;
So that, belike, that Pastor that shrinks and gives ground in time of persecution, is but Pastor Vocatus; But he that so buckleth on his armour, that neither Sword, the Faggot, nor the Wheel, nor all the dreadful Engines of the Tormentor can startle one inch from the constant profession of his faith;
He is electus Pastor, or rather Pastor coronatus; the Lord assuring him, that if he be faithfull unto death, he will give him a crowne of life. Rev. 2.10.
He is Electus Pastor, or rather Pastor Crowned; the Lord assuring him, that if he be faithful unto death, he will give him a crown of life. Rev. 2.10.
For, if we examine the body of divine writ, we shall finde, that the usuall liveries of God's speciall servants, are in this kinde, principally two, Missio and Vocatio, or else, the Dabo vobis in the text;
For, if we examine the body of divine writ, we shall find, that the usual liveries of God's special Servants, Are in this kind, principally two, Dismissal and Vocatio, or Else, the Dabo vobis in the text;
I will give you; Hence it is, that we so often meete with a mitto Prophetas, and a mittet Operarios, and a mittam Legatos, and a dabit Angelos; Labourers, and Messengers, and Prophets, and Apostles, and Embassadors, and Angells themselves are under the condition of a mittam vos, or a dabo vobis, he sends, or gives, or calls them;
I will give you; Hence it is, that we so often meet with a mitto Prophets, and a mittet Operators, and a Mittam Legatos, and a Dabit Angels; Labourers, and Messengers, and prophets, and Apostles, and ambassadors, and Angels themselves Are under the condition of a Mittam vos, or a Dabo vobis, he sends, or gives, or calls them;
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or his Call. The sonnes of Zebedee were but poore fishermen mending their nets, 'till the Lord call'd them. Math. 4.12. Saint Paul is in fury running to Damascus, 'till by the grace of God he was called. Gal. 1.15.
or his Call. The Sons of Zebedee were but poor fishermen mending their nets, till the Lord called them. Math. 4.12. Saint Paul is in fury running to Damascus, till by the grace of God he was called. Gal. 1.15.
If the Apostles speake wonderfully the mysteries of God, the holy Ghost must come downe upon them in fiery tongues; If Isaiahs lipps be purified from their uncleannesse, a Seraphim must touch them with a coale from the Altar. There is nothing to be done in spirituall undertakings, without this dabo vobis, I will give you.
If the Apostles speak wonderfully the Mysteres of God, the holy Ghost must come down upon them in fiery tongues; If Isaiah's lips be purified from their uncleanness, a Seraphim must touch them with a coal from the Altar. There is nothing to be done in spiritual undertakings, without this Dabo vobis, I will give you.
Exod. 29. (the ceremonies of that age, looking belike, to those of ours) where as an emblem of our Ite, and Praedicate, the Byshop, in time of ordination, gives a Bible into our hands, not only as a rule and platforme of that which should direct us,
Exod 29. (the ceremonies of that age, looking belike, to those of ours) where as an emblem of our Item, and Predicate, the Bishop, in time of ordination, gives a bible into our hands, not only as a Rule and platform of that which should Direct us,
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Hereupon, the Hebrewes of old were wont to stile consecration, the filling of the hand, so it stands upon record against Ieroboam, as his perpetuall wound and infamy;
Hereupon, the Hebrews of old were wont to style consecration, the filling of the hand, so it Stands upon record against Jeroboam, as his perpetual wound and infamy;
whosoever would, he filled his hand, that is, consecrated whom he list, and out of the basest of the people, made priests of the high places. Kings. 13.33. The Church of God is never so much sensible of her Blemish & Dishonour, as when her Pastors are thus sifted out of the very drosse & rubbish of the multitude.
whosoever would, he filled his hand, that is, consecrated whom he list, and out of the Basest of the people, made Priests of the high places. Kings. 13.33. The Church of God is never so much sensible of her Blemish & Dishonour, as when her Pastors Are thus sifted out of the very dross & rubbish of the multitude.
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and Moses Aaron, that his Levites (for the text saies, they were wholly his ) should be first severed from among the children of Israell, and then their cloathes washed, were presented as an Offering before the Lord.
and Moses Aaron, that his Levites (for the text Says, they were wholly his) should be First severed from among the children of Israel, and then their clothes washed, were presented as an Offering before the Lord.
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& then at their consecration, at the age of 25. which was solemnly done through the imposition of handes, by the sonnes of Israell (some reade) others, by the first borne of Israel, who were then the representative Church; and in allusion to this, The Church of Christ is called the Church of the first borne. Heb. 12.23. Insomuch, that this custome of severing or separating from the multitude, was no lesse practised in the time of the Gospell, then under the Law;
& then At their consecration, At the age of 25. which was solemnly done through the imposition of hands, by the Sons of Israel (Some read) Others, by the First born of Israel, who were then the representative Church; and in allusion to this, The Church of christ is called the Church of the First born. Hebrew 12.23. Insomuch, that this custom of severing or separating from the multitude, was no less practised in the time of the Gospel, then under the Law;
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To shew belike, that Gods Embassadors should be distinct from others, as well in matter of Sanctity, as Choyce; So we reade, that Stephen, Philip and Nicanor were separated from the multitude,
To show belike, that God's ambassadors should be distinct from Others, as well in matter of Sanctity, as Choice; So we read, that Stephen, Philip and Nicanor were separated from the multitude,
and the Apostles setting them before them, prayed, and afterwards laid their hands upon them. Acts 6.6. In which manner of theirs, for conferring of holy orders, there was (as our english Iosephus observes) a double posture observed, NONLATINALPHABET, the Imposition of hands, in t••en of consecration Acts. 8.17. and NONLATINALPHABET, the holding up of hands, in token of confirmation. Acts 14.22. The first of these borrowed from the Hebrewes, the second from the Athenians, who had two sorts of Magistrates;
and the Apostles setting them before them, prayed, and afterwards laid their hands upon them. Acts 6.6. In which manner of theirs, for conferring of holy order, there was (as our english Iosephus observes) a double posture observed,, the Imposition of hands, in t••en of consecration Acts. 8.17. and, the holding up of hands, in token of confirmation. Acts 14.22. The First of these borrowed from the Hebrews, the second from the Athenians, who had two sorts of Magistrates;
the one chosen by Lots, the other by holding up of hands. And this Imposition of hands was primitively a custome so hallowed, that there was scarce a remarkeable Blessing,
the one chosen by Lots, the other by holding up of hands. And this Imposition of hands was primitively a custom so hallowed, that there was scarce a remarkable Blessing,
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whereupon the great Doctor of the Gentiles tells his yong Byshop, that he that is capable of the office of a Deacon, must holde the mystery of the faith in a pure conscience 1. Tim. 3.9. Non solum peritus in religione debet, sed castus moribus, as Aretius glosses that place;
whereupon the great Doctor of the Gentiles tells his young Bishop, that he that is capable of the office of a Deacon, must hold the mystery of the faith in a pure conscience 1. Tim. 3.9. Non solum Peritus in Religion debet, sed Chaste moribus, as Aretius Glosses that place;
And therefore, in this case, the advice of Saint Bernard to his Eugenius, will passe for Authentique, Viros probatos oportere deligi, non probandos; Such as are admitted must be of a tried sufficiency,
And Therefore, in this case, the Advice of Saint Bernard to his Eugenius, will pass for Authentic, Viros probatos oportere deligi, non probandos; Such as Are admitted must be of a tried sufficiency,
which hath beene such a negligence, or rather an abuse, crept into our latter times, that with some enemies of the Church, Episcopall Honour hath beene brought not only into question,
which hath been such a negligence, or rather an abuse, crept into our latter times, that with Some enemies of the Church, Episcopal Honour hath been brought not only into question,
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& Laqueus super te, Feare, and the Pit, and the Snare are upon thee, Isai. 24.17. It was not well, doubtlesse, with the Watchmen of Israel, when Gods prophets complain'd against them, in a Nescierunt universi, They were all blinde, all ignorant.
& Laqueus super te, fear, and the Pit, and the Snare Are upon thee, Isaiah 24.17. It was not well, doubtless, with the Watchmen of Israel, when God's Prophets complained against them, in a Nescierunt universi, They were all blind, all ignorant.
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For, what meanes Ignorance and Blindnesse in the Sanctuary, where the Lampe and the Oyle should flourish? Is it not a shame, that those hands which trades have made Mechanicall and prophane, should dare at length to weilde the Censer, lay hold on the very hornes of the Altar, bring the Sacrifice to the doore of the Tabernaole, stand before God and the congregation as his Anoynted, as dispencers of his blessed word and sacraments? Good Lord, what relation have A paire of sheeres to a Church? or a Loome, to a Pulpit? And yet our later times have, to the amazement of many, produced some, whose tongues have beene as nimble at a Sermon,
For, what means Ignorance and Blindness in the Sanctuary, where the Lamp and the Oil should flourish? Is it not a shame, that those hands which trades have made Mechanical and profane, should Dare At length to weilde the Censer, lay hold on the very horns of the Altar, bring the Sacrifice to the door of the Tabernaole, stand before God and the congregation as his Anointed, as dispencers of his blessed word and Sacraments? Good Lord, what Relation have A pair of Sheers to a Church? or a Loom, to a Pulpit? And yet our later times have, to the amazement of many, produced Some, whose tongues have been as nimble At a Sermon,
insomuch that Antiquity gives us intelligence of many which have been meerely Layicks, and for an itch of temporall preferment (their Bishops being lately dead) have in the vacancy of their See, been shaven, and made suddenly Priests, Et quo miles nunquam extitit, Dux religionis fieri non timuit, He that was never before a Souldier fighting under Christs holy Banner, was at length made Generall of the field,
insomuch that Antiquity gives us intelligence of many which have been merely Layicks, and for an itch of temporal preferment (their Bishops being lately dead) have in the vacancy of their See, been shaved, and made suddenly Priests, Et quo miles Never Extitit, Dux Religion fieri non Timed, He that was never before a Soldier fighting under Christ holy Banner, was At length made General of the field,
and of such obloquy to the Church of God, that the Father complayning of the like abuses in his age, perswades Ʋirgilius the Bishop to move Childebert his King, Vt hujus peccati maculam à regno suo funditùs repellat, in his fourth Booke of Epistles, ex Registro, 95. chapter.
and of such obloquy to the Church of God, that the Father complaining of the like Abuses in his age, persuades Ʋirgilius the Bishop to move Childebert his King, Vt hujus peccati maculam à regno Sue funditùs repellat, in his fourth Book of Epistles, ex Registro, 95. chapter.
Some of her owne Sonnes, I know not whether out of Zeale or Envie have bespaul'd her shrewdly, declayming against her Prelates for their suddaine jumpe from the Court to the Consistory; whose former imployments and endeavours were wholly devoted, Iuri Caesareo, and could give no other account of their learning, Quàm Ʋenationi & Voluptatibus student.
some of her own Sons, I know not whither out of Zeal or Envy have bespauled her shrewdly, declaiming against her Prelates for their sudden jump from the Court to the Consistory; whose former employments and endeavours were wholly devoted, Iuri Caesareo, and could give no other account of their learning, Quàm Ʋenationi & Voluptatibus student.
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At Councels, they were but as ciphers and margents, or rather mutes; whilst others spake, they were Instar ligni elinguis, vel lapidis muti, As a dumbe stone,
At Counsels, they were but as ciphers and margins, or rather mutes; while Others spoke, they were Instar ligni elinguis, vel Lapidis muti, As a dumb stone,
or a tonguelesse peece of wood, and such there were in Sacro Concilio Tridentino, the sacred and famous Councell of Trent was not exempted from this infamy, one of their Friers tells me so in his Commentaries upon the sixth of Luke 39. verse.
or a tongueless piece of wood, and such there were in Sacred Concilio Tridentino, the sacred and famous Council of Trent was not exempted from this infamy, one of their Friars tells me so in his Commentaries upon the sixth of Lycia 39. verse.
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Now the Ground and Originall of these corrupt abuses in the Church, I suppose to bee that which Saint Gregory mournfully obtrudes to some Prelates of his Age, generally condemning herein the practices of France and Germany, where there were none admitted to Sacred Orders;
Now the Ground and Original of these corrupt Abuses in the Church, I suppose to be that which Saint Gregory mournfully obtrudes to Some Prelates of his Age, generally condemning herein the practices of France and Germany, where there were none admitted to Sacred Order;
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Who giving them power against uncleane Spirits, and sending them abroad to cure all manner of diseases, bids them Heale the Sicke, cleanse the Lepers, raise the Dead, cast out Divells, but with this caution, gratis accepistis, gratis date;
Who giving them power against unclean Spirits, and sending them abroad to cure all manner of diseases, bids them Heal the Sick, cleanse the Lepers, raise the Dead, cast out Devils, but with this caution, gratis accepistis, gratis date;
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neither provide golde your selves, nor accept any offered you: Loe, freely you have received, freely give Math. 10.10. The taking of a few shekels of Silver, and a few changes of Rayment, stuck Naamans Leprosy upon Gehazi, and his upon his house for ever.
neither provide gold your selves, nor accept any offered you: Lo, freely you have received, freely give Math. 10.10. The taking of a few shekels of Silver, and a few changes of Raiment, stuck Naamans Leprosy upon Gehazi, and his upon his house for ever.
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And upon this ground belike it was, that our Saviour afterwards comming into the Temple of Ierusalem, with great indignation overthrew the Tables of the money changers,
And upon this ground belike it was, that our Saviour afterwards coming into the Temple of Ierusalem, with great Indignation overthrew the Tables of the money changer's,
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And why? why? The Church is not a place of merchandise, the selling of doves is dangerous in the Temple & if we may beleeve the Fathers comment on that place, a sinne so hainous, that it toucheth upon the holy Ghost, Columbas vendere est despiritu sancto commodum temporale percipere, he that makes a temporall commodity by the gifts of the holy Ghost, doth but sell doves in the Temple, translates a Church to an Exchange, makes a house of prayer, but a den for theeves. And for this,
And why? why? The Church is not a place of merchandise, the selling of Dove is dangerous in the Temple & if we may believe the Father's comment on that place, a sin so heinous, that it touches upon the holy Ghost, Columbas vendere est despiritu sancto commodum temporale percipere, he that makes a temporal commodity by the Gifts of the holy Ghost, does but fell Dove in the Temple, translates a Church to an Exchange, makes a house of prayer, but a den for thieves. And for this,
And now for redresse of those grosse enormities in the Churches where they raigne (as God forbid they should raigne or touch here in a Church reformed) there are two things necessarily required in their Guides and Governours, Vigilancy, and Integrity; that they looke on men fraught with sufficiency and worth:
And now for redress of those gross enormities in the Churches where they Reign (as God forbid they should Reign or touch Here in a Church reformed) there Are two things necessarily required in their Guides and Governors, Vigilancy, and Integrity; that they look on men fraught with sufficiency and worth:
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'Tis lamentable, that Ignorance and Simplicity should be thus braying out the Oracles of God, that such beasts should be emploied about the carriage of his Arke, which can doe nothing but low after their calves at home.
It's lamentable, that Ignorance and Simplicity should be thus braying out the Oracles of God, that such beasts should be employed about the carriage of his Ark, which can do nothing but low After their calves At home.
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Moses tells plainely the Israelite, non junges Bovem & Asinum, an Oxe and an Asse shall not plough together, Deut. 22. that is (as the Father moralls it) Sapientem cum stolido non junges inpraedicatione verbi.
Moses tells plainly the Israelite, non junges Bovem & Asinum, an Ox and an Ass shall not plough together, Deuteronomy 22. that is (as the Father morals it) Sapientem cum stolido non junges inpraedicatione verbi.
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But place the Schollar with the laborious Oxe, direct Learning to the corne-field, and the fruitfull Vine to the greene pastures, and the still waters to the prepared Table, and the cup that overstoweth; from the Vale of death to the Path of Righteousnesse, that hee may dwell in the house of the Lord for ever.
But place the Scholar with the laborious Ox, Direct Learning to the cornfield, and the fruitful Vine to the green pastures, and the still waters to the prepared Table, and the cup that overstoweth; from the Vale of death to the Path of Righteousness, that he may dwell in the house of the Lord for ever.
I conclude this tedious point with the advice of that devout Abbot to his advanced Proselyte; and by way of humble suite preferre the same to the reverend care of him, whom God's speciall providence hath made a super-intendent of his Church here;
I conclude this tedious point with the Advice of that devout Abbot to his advanced Proselyte; and by Way of humble suit prefer the same to the reverend care of him, whom God's special providence hath made a superintendent of his Church Here;
Beseeching him in the bowells of Christ Iesus, that those which shall bee hereafter partakers of his Dabo vobis, whom he shall either sanctify by laying hands on,
Beseeching him in the bowels of christ Iesus, that those which shall be hereafter partakers of his Dabo vobis, whom he shall either sanctify by laying hands on,
Qui sunt compositi ad mores, probati ad sanctimoniam, parati ad obedientiam, subjecti ad disciplinam, catholici adfidem, fideles ad dispensationem, concordes adpacem, conformes ad unitatem:
Qui sunt compositi ad mores, probati ad sanctimoniam, Parati ad obedientiam, Subject ad Disciplinam, Catholici adfidem, fideles ad dispensationem, concords adpacem, conforms ad unitatem:
This is not all, I yet presse closer with Saint Bernard, Sint in judicio recti, in jubendo discreti, in loquendo modesti, in professione devoti, in zelo sobrji, in misericordia non remissi, in otio non otiosi, quorum ingressus pacificus, non molestus exitus, qui Ecclesias non spolient,
This is not all, I yet press closer with Saint Bernard, Sint in Judicio recti, in jubendo discreti, in Loquendo Modesti, in profession devoti, in Zeal sobrji, in misericordia non remissi, in otio non otiosi, quorum ingressus Pacificus, non Molestus exitus, qui Ecclesiastes non spolient,
But because some of them insteed of starres fixt in their Orbes, have prov'd Wandring starres, reserved for darkenesse; and the Text being in a direct Antipathy with such, whom the Prophets style, Idole, corrupt, brutish, destroying Pastors;
But Because Some of them instead of Stars fixed in their Orbs, have proved Wandering Stars, reserved for darkness; and the Text being in a Direct Antipathy with such, whom the prophets style, Idol, corrupt, brutish, destroying Pastors;
and there from the scriptures themselves, take a view whom he hath made choyce of, what Pastors he hath cull'd out, after his owne heart, where wee shall finde that as God is a God of Providence, so of Order;
and there from the Scriptures themselves, take a view whom he hath made choice of, what Pastors he hath culled out, After his own heart, where we shall find that as God is a God of Providence, so of Order;
God then distinguishing her Attendants into three orders or degrees, Priests, Levites, Nethinims, and above these an Aaron, as Superintendent and Commander. After Moses death (long after) the people returning out of Babylon, wee have a speciall mention of certaine Teachers in Israell, which were also distinguished into three severall rankes Wisemen, Scribes, Disputers;
God then distinguishing her Attendants into three order or Degrees, Priests, Levites, Nethinims, and above these an Aaron, as Superintendent and Commander. After Moses death (long After) the people returning out of Babylon, we have a special mention of certain Teachers in Israel, which were also distinguished into three several ranks Wise men, Scribes, Disputers;
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and these not onely succeeding but subordinate to the Prophets which Saint Paul hath a glaunce at against the Iewes, where is the Wise, where is the Scribe, where is the Disputer? 1. Cor. 1.20.
and these not only succeeding but subordinate to the prophets which Saint Paul hath a glance At against the Iewes, where is the Wise, where is the Scribe, where is the Disputer? 1. Cor. 1.20.
When the Temple was rebuilt, though these Orders grew into Sects, and instead of them wee finde Essenes, Pharises, and Sadduces, yet not these, without their Primate, and Metropolitan: And in the time of our Saviour,
When the Temple was Rebuilt, though these Order grew into Sects, and instead of them we find Essenes, Pharisees, and Sadducees, yet not these, without their Primate, and Metropolitan: And in the time of our Saviour,
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After these, wee finde Pastors, Apostles, Prophets, Evangelists, and they, thus distinguished by the great Doctor Saint Paul: And lastly, Elders, Presbyters, Deacons, and these under their Bishop Timothy. 1. Tim. 1.5.
After these, we find Pastors, Apostles, prophets, Evangelists, and they, thus distinguished by the great Doctor Saint Paul: And lastly, Elders, Presbyters, Deacons, and these under their Bishop Timothy. 1. Tim. 1.5.
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So that a priority of degreee and power in the Priesthood, wee may draw downe from Moses to Christ, from Christ to the Apostles, and from them to the Fathers, and Prelates of the Church;
So that a priority of degree and power in the Priesthood, we may draw down from Moses to christ, from christ to the Apostles, and from them to the Father's, and Prelates of the Church;
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not only by Ecclesiasticall or Apostolicall tradition or constitution, but, for ought I am hitherto posseess'd of otherwise (and I would some higher Iudgement would enforme mee better) After Gods owne heart and Iure divino. Insomuch, that Saint Ierome himselfe, who hath beene reputed a great stickler for the equality of Church-men,
not only by Ecclesiastical or Apostolical tradition or constitution, but, for ought I am hitherto posseessed of otherwise (and I would Some higher Judgement would inform me better) After God's own heart and Iure divino. Insomuch, that Saint Jerome himself, who hath been reputed a great stickler for the equality of Churchmen,
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wee doubt not but of what condition Aaron, his Sonnes, and the Leuites were in the Temple, Hoc sibi Episcopi, &c. The same, Bishops, Ministers and Deacons challenge in the Church.
we doubt not but of what condition Aaron, his Sons, and the Levites were in the Temple, Hoc sibi Bishops, etc. The same, Bishops, Ministers and Deacons challenge in the Church.
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Now, who knowes not that Aaron by Gods owne appointment was superiour to his Sonnes, his Sonnes to the Levites, the Levites to the Nethinims? So that a Bishop may claime a transcendency in the Christian Church,
Now, who knows not that Aaron by God's own appointment was superior to his Sons, his Sons to the Levites, the Levites to the Nethinims? So that a Bishop may claim a transcendency in the Christian Church,
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and mutinies, and confusion in the Church, there is one, eminently One, requir'd necessarily to sit at the Helme and Rudder, a Pilot and Steers-man in those differences (A Bishop) otherwise there would bee as many Schismes in the Church,
and mutinies, and confusion in the Church, there is one, eminently One, required necessarily to fit At the Helm and Rudder, a Pilot and Steersman in those differences (A Bishop) otherwise there would be as many Schisms in the Church,
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as Pastors; And certainely, where disorders have beene so frequent, they have proceeded principally through a defect of superiours, who either had not the edge of Authority;
as Pastors; And Certainly, where disorders have been so frequent, they have proceeded principally through a defect of superiors, who either had not the edge of authority;
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though some, who have beene imbark'd wholly in matters of Discipline, have from the discontented spirits of their age, receiv'd their censure rather of NONLATINALPHABET,
though Some, who have been embarked wholly in matters of Discipline, have from the discontented spirits of their age, received their censure rather of,
Parity, in a Church, is prodigious. There must be as well a superiority in Ecclesiasticke as in Civill government, there being required in both, One eminent above the rest,
Parity, in a Church, is prodigious. There must be as well a superiority in Ecclesiastic as in Civil government, there being required in both, One eminent above the rest,
as Saul was higher than any of the people from the shoulders upwards, 1 Sam. 9.2. 'Tis not enough that there are in the Church NONLATINALPHABET, Seers, but there must be also NONLATINALPHABET, Overseers; so Saint Paul chargeth the Elders of Ephesus, Take heed to the Flocke, of which the Holy Ghost hath made you Overseers, Acts 20.28.
as Saul was higher than any of the people from the shoulders upward, 1 Sam. 9.2. It's not enough that there Are in the Church, Seers, but there must be also, Overseers; so Saint Paul charges the Elders of Ephesus, Take heed to the Flock, of which the Holy Ghost hath made you Overseers, Acts 20.28.
for where there were none to obey, there could be none to governe. And therefore the Wise man sayes, that the Church is Tanquam acies ordinatal, as an Army with her Banners displayed, Cant. 6.4.
for where there were none to obey, there could be none to govern. And Therefore the Wise man Says, that the Church is Tanquam acies ordinatal, as an Army with her Banners displayed, Cant 6.4.
Some are appointed to be Horse-men, some to runne before the Chariots, some Captaines of sifties, some Captaines of hundreds, some Captaines of thousands, 1 Sam. 8.12. Hereupon Church-men have beene by some resembled unto Starres;
some Are appointed to be Horsemen, Some to run before the Chariots, Some Captains of sifties, Some Captains of hundreds, Some Captains of thousands, 1 Sam. 8.12. Hereupon Churchmen have been by Some resembled unto Stars;
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Others compare them unto Angels, and as there is a Hierarchy of them, so of these also, the inferiour Angels are illuminated by a higher order of Angels;
Others compare them unto Angels, and as there is a Hierarchy of them, so of these also, the inferior Angels Are illuminated by a higher order of Angels;
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Moreover, it is evident, that the 70. Disciples were inferiour to the Apostles, the Levites to the Priests, even Iure Divino; and in consent to this, the Fathers warble sweetly, the Bishops succeeded the Apostles;
Moreover, it is evident, that the 70. Disciples were inferior to the Apostles, the Levites to the Priests, even Iure Divino; and in consent to this, the Father's warble sweetly, the Bishops succeeded the Apostles;
Which allegation of the Cardinall (for it is Bellarmines allegation) some of your Dutch Hotspurs labouring to wave, not onely exclude Bishops from Apostolicall authority,
Which allegation of the Cardinal (for it is Bellarmines allegation) Some of your Dutch Hotspurs labouring to wave, not only exclude Bishops from Apostolical Authority,
and can allow them to be the Apostles Successors, Aliquo modo; but Bishops (as they now are) Nullo modo; so the factious Franeker with his Moles sine nervis, 2 Tome, 4. chapter. But if this shall passe for Text,
and can allow them to be the Apostles Successors, Aliquo modo; but Bishops (as they now Are) Nullo modo; so the factious Franeker with his Moles sine nervis, 2 Tome, 4. chapter. But if this shall pass for Text,
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how was it that Titus by the appointment of Saint Paul (from God no doubt, otherwise what had Saint Paul to doe to appoint Titus? ) was left at Creet, to ordaine Elders there in every City, to reject Hereticks,
how was it that Titus by the appointment of Saint Paul (from God no doubt, otherwise what had Saint Paul to do to appoint Titus?) was left At Treat, to ordain Elders there in every city, to reject Heretics,
And Titus was the Bishop, the first Bishop of the Cretians. Moreover, how came it to passe, that Timothy had by the same Saint Paul, power committed unto him over Presbyters,
And Titus was the Bishop, the First Bishop of the Cretians. Moreover, how Come it to pass, that Timothy had by the same Saint Paul, power committed unto him over Presbyters,
And that, Timothy was a Bishop too, the first Bishop of Ephesus, who can contradict? Now, what can these instances otherwise imply then a Superiority by divine law? and yet, this is againe lifted by the Brethren from Bishops to their Presbyters, who may receive an accusation (as they pretend) no lesse then others;
And that, Timothy was a Bishop too, the First Bishop of Ephesus, who can contradict? Now, what can these instances otherwise imply then a Superiority by divine law? and yet, this is again lifted by the Brothers from Bishops to their Presbyters, who may receive an accusation (as they pretend) no less then Others;
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Amesius in great heate would awhile perswade mee so? yet afterwards blowes his fingers, acknowledging, that there were in the Primitive Church, besides those the Father styleth NONLATINALPHABET Men eminent in the word, certaine Presbyters ( Bishops he will not call them,
Ames in great heat would awhile persuade me so? yet afterwards blows his fingers, acknowledging, that there were in the Primitive Church, beside those the Father styleth Men eminent in the word, certain Presbyters (Bishops he will not call them,
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and for proofe hereof, hee quotes Origen against Celsus; where the Heretique exprobrating the christian Doctors for their weake and simple Auditors, the Father answers, that the christian Teachers had first for their Schollars, some that were NONLATINALPHABET Probationers,
and for proof hereof, he quotes Origen against Celsus; where the Heretic exprobrating the christian Doctors for their weak and simple Auditors, the Father answers, that the christian Teachers had First for their Scholars, Some that were Probationers,
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and after they were approved, did institute two Orders, Vnum Incipientium the one of Novists, which they called Catechumeni; Alterum perfectiorum the other of riper and maturer judgement;
and After they were approved, did institute two Order, One Incipientium the one of Novists, which they called Catechumen; Alterum perfectiorum the other of riper and maturer judgement;
and in one file places his Predicants; in another, Governours. What's this, but that Prelates themselves will allow inferiour Pastors? That there is Idem Ministerium, but Diversa potestas; and that they differ not, Quoad virtutem Sacerdotii, but quoad potentiam Iurisdictionis.
and in one file places his Predicants; in Another, Governors. What's this, but that Prelates themselves will allow inferior Pastors? That there is Idem Ministerium, but Diversa potestas; and that they differ not, Quoad virtutem Sacerdotii, but quoad potentiam Iurisdictionis.
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There are some (and I would there were not) turbulent Spirits in our Church, which are at such defiance with the Romish See, that they are impatient of any other;
There Are Some (and I would there were not) turbulent Spirits in our Church, which Are At such defiance with the Romish See, that they Are impatient of any other;
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but an Episcopall doth not onely ingage my consent, but my obedience, and that upon a double tye, of Reason and Religion. If I should not respect order, I were a beast;
but an Episcopal does not only engage my consent, but my Obedience, and that upon a double tie, of Reason and Religion. If I should not respect order, I were a beast;
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Saint Paul requires subjection to higher powers on a strong ground, because there is no power (saith hee) but of God, no power, no civill one (you'l say) nay, no Ecclesiasticke neither;
Saint Paul requires subjection to higher Powers on a strong ground, Because there is no power (Says he) but of God, no power, no civil one (You'll say) nay, no Ecclesiastic neither;
what? Contempt? yes, and only so? No, Condemnation too; Rom. 13.2. 'Tis well nigh growne proverbiall, now, in the English Church, no Bishop, no King; and if neither Bishop, nor King, how a God? God professeth Method and Order in his universall Governement;
what? Contempt? yes, and only so? No, Condemnation too; Rom. 13.2. It's well High grown proverbial, now, in the English Church, no Bishop, no King; and if neither Bishop, nor King, how a God? God Professes Method and Order in his universal Government;
when the large revenewes of her Church were un-ravell'd to a stipend of 40. pounds per Annum, The Layicke, whose religion lieth most in his purse, little cares how the Oxe bee muzl'd,
when the large revenues of her Church were unraveled to a stipend of 40. pounds per Annum, The Lawyers, whose Religion lies most in his purse, little Cares how the Ox be muzzled,
Insomuch, that her great Presbyter Calvine himselfe, (who before, had laid the Authority of the Church in the hands of the people and thereupon made stipendary) in his commentaries on the lesser Prophets, sadly complaineth of a short proportion and a slow Paie.
Insomuch, that her great Presbyter Calvin himself, (who before, had laid the authority of the Church in the hands of the people and thereupon made stipendiary) in his commentaries on the lesser prophets, sadly Complaineth of a short proportion and a slow Pay.
And in deed, the Glory of the Pastor hath not a little wrap'd and declin'd, since Divinity hath beene so much acquainted with the Stipend, and the Trencher.
And in deed, the Glory of the Pastor hath not a little wrapped and declined, since Divinity hath been so much acquainted with the Stipend, and the Trencher.
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Wee have so long untwisted the power of the Clergy, and woon'd up that of the Layicke, that now we are intangled in our owne webbe, strucke through with our owne Darts.
we have so long untwisted the power of the Clergy, and wooned up that of the Lawyers, that now we Are entangled in our own web, struck through with our own Darts.
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Saint Paul had a time, when he could not onely threaten his Corinthian with the Rod, but the Galathian with the Sword too, with an Abscindantur qui disturbant vos, Let them bee cut off that trouble you; Gal. 5.12.
Saint Paul had a time, when he could not only threaten his Corinthian with the Rod, but the Galatian with the Sword too, with an Abscindantur qui disturbant vos, Let them be Cut off that trouble you; Gal. 5.12.
The Philistims have not left us so much as a Smith in Israell; So that, it speeds now with the poore Pastors as it did then with Saul's heartlesse souldiers, who had neither Sword nor Speare for the day of Battle.
The philistines have not left us so much as a Smith in Israel; So that, it speeds now with the poor Pastors as it did then with Saul's heartless Soldiers, who had neither Sword nor Spear for the day of Battle.
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This is our misery, and this misery wee have pulled upon our selves, partly by insinuation, partly by negligence, partly by pusillanimity, principally by our owne discords.
This is our misery, and this misery we have pulled upon our selves, partly by insinuation, partly by negligence, partly by pusillanimity, principally by our own discords.
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One is for Paul, another for Apollo, another for Cephas; This man is a Calvinist, That a Lutheran, and a Third a Carth-writhian; Insomuch, that Religion begins to looke asquint,
One is for Paul, Another for Apollo, Another for Cephas; This man is a Calvinist, That a Lutheran, and a Third a Carth-writhian; Insomuch, that Religion begins to look asquint,
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and hath one cast for Geneva, another for Rhemes, another for Amsterdam. Multi hodiè in Ecclesia (saith Saint Ierome ) non pastores, sed destructores, sed Lupi,
and hath one cast for Geneva, Another for Rheims, Another for Amsterdam. Multi hodiè in Ecclesia (Says Faint Jerome) non Pastors, said destructores, said Lupi,
There are many at this day, in the Church of Christ, under the name of Pastors, which come to you in Sheepes clothing, but inwardly they are, Ravening Wolves;
There Are many At this day, in the Church of christ, under the name of Pastors, which come to you in Sheep clothing, but inwardly they Are, Ravening Wolves;
There have beene a long time clustering about this Vineyard of the Lord, the Brownist, the Anabaptist, the Familist, and of late the Perfectist; and that wee may lay all the heads of Faction upon one shoulder, the Catharist, a Sect, long since cried downe by the Fathers,
There have been a long time clustering about this Vineyard of the Lord, the Brownist, the Anabaptist, the Familist, and of late the Perfectist; and that we may lay all the Heads of Faction upon one shoulder, the Catharist, a Sect, long since cried down by the Father's,
for Hereticall, but now Buttress'd and Back'd up as the maine Pillar of Religion, the polished corner of the Temple, and he that is not hewed out for that Garbe, hath the spittle of the multitude throwne in his face, weares the aspersion of a Libertine, and of late, the broad Livery of a Sycophant, or Knave.
for Heretical, but now Buttressed and Backed up as the main Pillar of Religion, the polished corner of the Temple, and he that is not hewed out for that Garb, hath the spittle of the multitude thrown in his face, wears the aspersion of a Libertine, and of late, the broad Livery of a Sycophant, or Knave.
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There was a time, when Faction was neither so strong nor so bolde, when the chiefe Patriarches, and Founders of it had for their Cities of refuge only Woods and Barnes,
There was a time, when Faction was neither so strong nor so bold, when the chief Patriarchs, and Founders of it had for their Cities of refuge only Woods and Barns,
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But now, forsooth, the Firre Tree must bee a dwelling for the storke, and the lofty Cedars spread their boughes over them, great men are become both their Proselytes and Protectors; Insomuch, that the Vultures have their nests, and the little Foxes their holes;
But now, forsooth, the Fir Tree must be a Dwelling for the stork, and the lofty Cedars spread their boughs over them, great men Are become both their Proselytes and Protectors; Insomuch, that the Vultures have their nests, and the little Foxes their holes;
and then Ceremonies, and the Surplice, and the Rochet, and the Myter too are no better then remnants of Superstition, weeds Babylonish, and Apocryphall. But oh, that Aaron would remember he had a Rod, as well as Oyle; Discipline, as Instruction;
and then Ceremonies, and the Surplice, and the Rochet, and the Mitre too Are no better then remnants of Superstition, weeds Babylonish, and Apocryphal. But o, that Aaron would Remember he had a Rod, as well as Oil; Discipline, as Instruction;
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that where the one cannot supple and make pliable, the other may bridle and restraine Schismaticall and contentious Spirits; that so his Rod may be ever budding, his Authority greene and blossoming, to the Glory of God, the flourishing of his Church, the conformity of her Sonnes, the concord of her Pastors,
that where the one cannot supple and make pliable, the other may bridle and restrain Schismatical and contentious Spirits; that so his Rod may be ever budding, his authority green and blossoming, to the Glory of God, the flourishing of his Church, the conformity of her Sons, the concord of her Pastors,
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Let this precious Oyntment so overflow the head of Aaron, that it may runne downe his beard, and from thence to the skirts of his cloathing; That so there may be a perfect Harmony in the Church, that wee may sing joyfully together the song of Syon in our owne land;
Let this precious Ointment so overflow the head of Aaron, that it may run down his beard, and from thence to the skirts of his clothing; That so there may be a perfect Harmony in the Church, that we may sing joyfully together the song of Syon in our own land;
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that we may be all Pastors as wee should bee, Pastors after Gods owne Heart, Pastors feeding his flocke in love, feeding it as it ought to bee fed, with Knowledge, and Vnderstanding, which is my last part.
that we may be all Pastors as we should be, Pastors After God's own Heart, Pastors feeding his flock in love, feeding it as it ought to be fed, with Knowledge, and Understanding, which is my last part.
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which like Salomons two Pillars are to bee set in the Porch of the Temple, in the very front and entrance of our Ministery. Knowledge directs our feeding,
which like Solomon's two Pillars Are to be Set in the Porch of the Temple, in the very front and Entrance of our Ministry. Knowledge directs our feeding,
and Vnderstanding doth wield our Knowledge, and God enlightens our understanding; so that the Pastor after his heart must both scire and intelligere, and he that doth not, feeds not a flock, but betrayes it.
and Understanding does wield our Knowledge, and God enlightens our understanding; so that the Pastor After his heart must both Scire and intelligere, and he that does not, feeds not a flock, but betrays it.
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In that Dabo tibi claves of Christ to Saint Peter, there is a double key left for the Goverment of the Church, the one of power, the other of knowledge, and both these by Divines resembled to Zachary's two staves, Beauty and Bands, Doctrine and Discipline; of power and Discipline the Pastor had his share in the last part;
In that Dabo tibi claves of christ to Saint Peter, there is a double key left for the Government of the Church, the one of power, the other of knowledge, and both these by Divines resembled to Zachary's two staves, Beauty and Bans, Doctrine and Discipline; of power and Discipline the Pastor had his share in the last part;
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of Knowledge and Doctrine hee challengeth in this, which is so essential to the condition of a churchman, indeed, that without it he is not a Pastor truly,
of Knowledge and Doctrine he Challengeth in this, which is so essential to the condition of a churchman, indeed, that without it he is not a Pastor truly,
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but an impostor or deceiver; Insomuch, that Saint Paul carefully distinguishing betweene Apostles and Prophets, and Prophets and Evangelists, and Evangelists and Pastors, sets Pastors and Doctours together without their difference, Ephes. 4.11.
but an impostor or deceiver; Insomuch, that Saint Paul carefully distinguishing between Apostles and prophets, and prophets and Evangelists, and Evangelists and Pastors, sets Pastors and Doctors together without their difference, Ephesians 4.11.
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And the reason Saint Augustine gives to his Paulinus, Cum praedixisset Pastores, subjunxit Doctores, ut intelligerent Pastores ad Officium suum pertinere Doctrinam, in his 59. Epistle Ad Paulinum; he joyneth Pastors and Doctours so neere together,
And the reason Saint Augustine gives to his Paulinus, Cum praedixisset Pastors, subjunxit Doctors, ut intelligerent Pastors and Officium suum pertinere Doctrinam, in his 59. Epistle Ad Paulinum; he Joineth Pastors and Doctors so near together,
'Tis beyond common absurdity, to make a blinde man an Overseer; an illiterate one, Doctour of the chaire. Prophets of old, you know, were called Seers and Rulers of the people, Men of good Eyes;
It's beyond Common absurdity, to make a blind man an Overseer; an illiterate one, Doctor of the chair. prophets of old, you know, were called Seers and Rulers of the people, Men of good Eyes;
Insomuch, that when Moses was to incampe in the Wildernesse, hee desired Hobab not to depart from him, Because he should be to him instead of eyes, Numb. 10.31.
Insomuch, that when Moses was to encamp in the Wilderness, he desired Hobab not to depart from him, Because he should be to him instead of eyes, Numb. 10.31.
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Hence they have their double Title of Seekers and Watchmen, both for industry and perspicacy. And therefore Moses is commanded to tell Aaron from the mouth of God himselfe, that hee that was lame or blinde might not approach to offer the bread of his God, Levit. 21.17.
Hence they have their double Title of Seekers and Watchmen, both for industry and perspicacy. And Therefore Moses is commanded to tell Aaron from the Mouth of God himself, that he that was lame or blind might not approach to offer the bred of his God, Levit. 21.17.
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When the Iebusites in the sight of David had layd their Blinde and their Lame upon the walls of Ierusalem, the Text saith, They were hated of Davids soule,
When the Jebusites in the sighed of David had laid their Blind and their Lame upon the walls of Ierusalem, the Text Says, They were hated of Davids soul,
And in truth, what have the Blinde and the Lame to doe with the walls of Ierusalem? What share or inheritance have Impotence and Darknesse in the Temple of the Lord? What hath Ignorance to doe in the Sanctuary, where the Lamp and the Oyle should flourish? David hates it with his soule, the man after Gods owne heart will not suffer them to come under his roofe;
And in truth, what have the Blind and the Lame to do with the walls of Ierusalem? What share or inheritance have Impotence and Darkness in the Temple of the Lord? What hath Ignorance to do in the Sanctuary, where the Lamp and the Oil should flourish? David hates it with his soul, the man After God's own heart will not suffer them to come under his roof;
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the Gospell it selfe denouncing her bitter woes against the blinde Guide, and the Law prohibiting any thing that was Lame or Blinde to bee offered in Sacrifice to the Lord. Deut. 15.21.
the Gospel it self denouncing her bitter woes against the blind Guide, and the Law prohibiting any thing that was Lame or Blind to be offered in Sacrifice to the Lord. Deuteronomy 15.21.
and they only admitted that are pastorally accommodated, that have their Rod and Staffe to comfort, Knowledge and Vnderstanding; And he that is so harnessed, must not only leade forth his flocke by the pleasant Waters,
and they only admitted that Are pastorally accommodated, that have their Rod and Staff to Comfort, Knowledge and Understanding; And he that is so harnessed, must not only lead forth his flock by the pleasant Waters,
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but he must also feede it in the greene pastures, in the Path of Righteousnesse, that the loving kindnesse of the Lord may follow him all the daies of his life.
but he must also feed it in the green pastures, in the Path of Righteousness, that the loving kindness of the Lord may follow him all the days of his life.
Thy Righteousnesse is like the mountaines of God verse 6. doth by Mountaines, there, understand Pastors. Christ is the Sunne of Righteousnesse, and he first riseth upon these Mountaines of his, his Pastors; and having enlightned them, he casteth his beames upon the lesser hills,
Thy Righteousness is like the Mountains of God verse 6. does by Mountains, there, understand Pastors. christ is the Sun of Righteousness, and he First Riseth upon these Mountains of his, his Pastors; and having enlightened them, he Cast his beams upon the lesser hills,
Saint Gregory will tell us so, Si dilectionis est testimonium cura pastionis, quisquis virtutibus pollens gregem Dei pascere renuit, pastorem summum convincitur non amare, in the first of his Pastoralls, 5. chapter.
Saint Gregory will tell us so, Si dilectionis est testimonium Cure pastionis, quisquis virtutibus pollens gregem Dei pascere Renew, Pastorem summum convincitur non amare, in the First of his Pastorals, 5. chapter.
and we heare many a fearefull volley and Thunderclap, as well from the Gospell as from the Law, rowzing the sluggish Pastor to an industrious vigilancie and attendance on the Lords Flocke.
and we hear many a fearful volley and Thunderclap, as well from the Gospel as from the Law, rousing the sluggish Pastor to an Industria vigilancy and attendance on the lords Flock.
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but preaching; or any kinde of preaching, but Sermoning; or any kinde of Sermons edifying, but the hastie fancies and voluntaries of some private heads;
but preaching; or any kind of preaching, but Sermoning; or any kind of Sermons edifying, but the hasty fancies and voluntaries of Some private Heads;
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when such come not properly within the verge either of pastoring or preaching; but the Apostles NONLATINALPHABET, that Inanis garrulitas Saint Paul speakes of, those vaine Bablings 2. Tim. 2.16. which as in some, increase to more Vngodlinesse, so in others, to more Faction.
when such come not properly within the verge either of pastoring or preaching; but the Apostles, that Inanis garrulitas Saint Paul speaks of, those vain Babblings 2. Tim. 2.16. which as in Some, increase to more Ungodliness, so in Others, to more Faction.
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or else have our mouths shut up with the imputation of dumbe Dogs, let us from Christs threefold commaund to feede, observe a threefold kinde of feeding, Verbo, Exemplo, & temporali Subsidio:
or Else have our mouths shut up with the imputation of dumb Dogs, let us from Christ threefold command to feed, observe a threefold kind of feeding, Verbo, Exemplo, & temporali Subsidio:
Per reprehensionem, where Instruction by the word prevaileth not, Reprehension must, there must be a hewing by the Prophets, & a slaying by the wordes of our mouth, and then, Argue, Objurga, Increpa, saith Saint Paul; Reprove, Rebuke, Exhort;
Per reprehensionem, where Instruction by the word prevails not, Reprehension must, there must be a hewing by the prophets, & a slaying by the words of our Mouth, and then, Argue, Objurga, Reprove, Says Saint Paul; Reprove, Rebuke, Exhort;
others more religiously inclined, exhorted, but all with long suffering and Doctrine 2. Tim. 2.4. Hence it was, that in the Arke of the covenant ('tis a Postill observation,
Others more religiously inclined, exhorted, but all with long suffering and Doctrine 2. Tim. 2.4. Hence it was, that in the Ark of the Covenant (it's a Postil observation,
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and I pray take it so) was placed the Pot of Manna, the Rod, and the Tables of the Testament; to typifie belike, that in the true Pastor, who is a living Arke, there should bee the golden pot of Manna, Sweetnesse of Exhortation,
and I pray take it so) was placed the Pot of Manna, the Rod, and the Tables of the Testament; to typify belike, that in the true Pastor, who is a living Ark, there should be the golden pot of Manna, Sweetness of Exhortation,
and these quoad omnes. And for this reason it was, that Solomon set ingraven in the bases of the Temple, Lyons, Oxen, and Cherubins, 1. Kings 7.29. moralizing by the Oxe, Gentlenesse: by the Lyon, Austerity: by the Cherubins, Knowledge:
and these quoad omnes. And for this reason it was, that Solomon Set engraven in the bases of the Temple, Lyons, Oxen, and Cherubim, 1. Kings 7.29. moralizing by the Ox, Gentleness: by the lion, Austerity: by the Cherubim, Knowledge:
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and therefore the Pastor after Gods owne heart must be in respect of the good, Mansuetus, of the obstinate Severus; of both, Sapiens and Discretus. I know;
and Therefore the Pastor After God's own heart must be in respect of the good, Mansuetus, of the obstinate Severus; of both, Sapiens and Discretus. I know;
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the Scriptures mention a broken heart, and the bruized reede, and the smoaking flaxe; and for such is ordained the spirit of meeknesse, the Staffe of comfort,
the Scriptures mention a broken heart, and the Bruised reed, and the smoking flax; and for such is ordained the Spirit of meekness, the Staff of Comfort,
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and the spirit, the very joints and the marrow. Heb. 4.12. Is Piety then blossoming? shall I not cherish it? Is Wickednesse branching forth? shall I not prune it? shall I make a Pulpit, the Throne of Falshoode;
and the Spirit, the very Joints and the marrow. Hebrew 4.12. Is Piety then blossoming? shall I not cherish it? Is Wickedness branching forth? shall I not prune it? shall I make a Pulpit, the Throne of Falsehood;
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and Darkenesse Light? Am I not Gods Embassadour, his Herauld? shall I proclaime Peace, where there is open Warre? deale with the Dulcimer and the Cymball,
and Darkness Light? Am I not God's Ambassador, his Herald? shall I proclaim Peace, where there is open War? deal with the Dulcimer and the Cymbal,
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but as on the one side I condemne the rough hands of Esau, so on the other, the soft voyce of Iacob; as well him that gripes the tender and relenting Conscience,
but as on the one side I condemn the rough hands of Esau, so on the other, the soft voice of Iacob; as well him that gripes the tender and relenting Conscience,
upon which the Fathers have many a dainty flourish, and continuing the Metaphor, drive on to an Allegory, and say, that when God threatens by preachers, Tonat per nubes: when he doth wonders by them, Coruscat per nubes: when he promiseth blessings by them, Pluit per nubes. Thy mercy O Lord is in the Heavens,
upon which the Father's have many a dainty flourish, and Continuing the Metaphor, drive on to an Allegory, and say, that when God threatens by Preachers, Tonat per Clouds: when he does wonders by them, Coruscate per Clouds: when he promises blessings by them, Pluit per Clouds. Thy mercy Oh Lord is in the Heavens,
and thy truth reacheth unto the clouds. Psal. 108.4. By Truth here, Saint Augustine understands the Word, and by the Clouds, the Teachers and Dispencers of it.
and thy truth reaches unto the Clouds. Psalm 108.4. By Truth Here, Saint Augustine understands the Word, and by the Clouds, the Teachers and Dispencers of it.
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Now how can we that are but Earth (saith the Father) know that Gods mercies are in the Heavens? mittendo veritatemsuam usquè ad nubes, by fending his truth unto the clouds, by revealing his word to his faithfull Ministers, which like those bright clouds Zac. 10.1. shal give their showers of rain to every grasse of the Field.
Now how can we that Are but Earth (Says the Father) know that God's Mercies Are in the Heavens? mittendo veritatemsuam usquè ad Clouds, by fending his truth unto the Clouds, by revealing his word to his faithful Ministers, which like those bright Clouds Zac. 10.1. shall give their showers of rain to every grass of the Field.
Now, though Pastors are so compar'd unto the clouds, that they can lighten and thunder as well as raine; yet the raine is most fruitfull to the pasturing of their Flockes.
Now, though Pastors Are so compared unto the Clouds, that they can lighten and thunder as well as rain; yet the rain is most fruitful to the pasturing of their Flocks.
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that Vineyard, but grow into barrennesse, and instead of the Grape, brings forth the Thorne and the Brier, which is not refreshed with the Dew of Heaven, not watered with the droppings of these Clouds. And therefore, the Church had need to pray, that her Pastors bee not such as Saint Iude calls Clouds without water (dry and ignorant Pastors) or Saint Peter, Clouds carried with•• tempest (turbulent and factious Pastors ) but Iobs welballanced clouds, those bottles of Heaven (as hee stiles them) which drop downe the fruitfull dew,
that Vineyard, but grow into Barrenness, and instead of the Grape, brings forth the Thorn and the Brier, which is not refreshed with the Due of Heaven, not watered with the droppings of these Clouds. And Therefore, the Church had need to pray, that her Pastors be not such as Saint Iude calls Clouds without water (dry and ignorant Pastors) or Saint Peter, Clouds carried with•• tempest (turbulent and factious Pastors) but Jobs welballanced Clouds, those bottles of Heaven (as he stile them) which drop down the fruitful due,
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our Life must preach, as well as our Doctrine; Action, as Instruction. Titus must not onely speake the things which become sound Doctrine; but in all things besides, Hee must shew himselfe a patterne of good workes, Tit. 2.17.
our Life must preach, as well as our Doctrine; Actium, as Instruction. Titus must not only speak the things which become found Doctrine; but in all things beside, He must show himself a pattern of good works, Tit. 2.17.
Non deoet hominem ducatum suscipere, qui nescit homines vivendo praeire, saith Saint Gregory; hee that hath the charge and governement of others, should as farre out-strip them in Example as in Office. Those whom the Scriptures so richly cloath with Titles of Lights and Candles, and Burning Lamps, should so shine before men, that they may not onely heare their words,
Non deoet hominem ducatum suscipere, qui nescit homines vivendo praeire, Says Saint Gregory; he that hath the charge and government of Others, should as Far outstrip them in Exampl as in Office. Those whom the Scriptures so richly cloth with Titles of Lights and Candles, and Burning Lamps, should so shine before men, that they may not only hear their words,
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Vocem virtutis dabis, si quod suades, prius tibi cognosceris persuasisse, validior operis, quam oris vox, as Saint Bernard sweetly, in his 59. Sermon upon the Canticles. Hee that will worke a reformation in the miscarriages of others, must first circumcise his owne;
Vocem virtue Dabis, si quod suades, prius tibi cognosceris persuasisse, validior operis, quam oris vox, as Saint Bernard sweetly, in his 59. Sermon upon the Canticles. He that will work a Reformation in the miscarriages of Others, must First circumcise his own;
The Pastor hath not so great a conflict with the eare of the multitude, as with the eye; which is more active and intent upon what hee practiceth, than what he doth prescribe;
The Pastor hath not so great a conflict with the ear of the multitude, as with the eye; which is more active and intent upon what he practiceth, than what he does prescribe;
but precepts. Nazianzene you know was wont to stile great men, Speaking Lawes, and unprinted Statutes; they were first Lawes and Statutes to themselves,
but Precepts. Nazianzene you know was wont to style great men, Speaking Laws, and unprinted Statutes; they were First Laws and Statutes to themselves,
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and then they not only spake obedience to others, but also impress'd and commanded what they spake, Boni mores praedicantium, Saleorum Doctrinae, the integrity and manners of the Preacher is the salt of his Doctrine;
and then they not only spoke Obedience to Others, but also impressed and commanded what they spoke, Boni mores preaching, Saleorum Doctrine, the integrity and manners of the Preacher is the salt of his Doctrine;
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Gods Word is often in Scripture compar'd to a Sword, and a Sword how can a tongue brandish without a hand? And therefore the sweet Singer of Israell sayes of the children of Syon, that they had Exultationes Dei in gutture, & gladium hipennem in manu;
God's Word is often in Scripture compared to a Sword, and a Sword how can a tongue brandish without a hand? And Therefore the sweet Singer of Israel Says of the children of Syon, that they had Exultationes Dei in gutture, & Gladium hipennem in manu;
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but Doethis, and thou shalt-live; And therfore your Praedicants of old were called Operarios, quia opere magis quam ore praedicare debent, as Stella glosses that, mittet Operarios suos in messem. Luke 10.6.
but Doethis, and thou shalt-live; And Therefore your Predicants of old were called Operators, quia Opere magis quam over praedicare debent, as Stella Glosses that, mittet Operators suos in messem. Luke 10.6.
And this is Saint Pauls super omnia induimini, his vinculum perfectionis Col. 3. The chiefe part of that religion which Saint James calls pura, & immaculata, first, Ʋisite the Fatherlesse and the Widow in their affliction, relieve them, and then the other will follow, thou shalt keepe thy selfe unspotted of the World. James 1.21.
And this is Saint Paul's super omnia Induimini, his vinculum perfectionis Col. 3. The chief part of that Religion which Saint James calls Pura, & Immaculata, First, Ʋisite the Fatherless and the Widow in their affliction, relieve them, and then the other will follow, thou shalt keep thy self unspotted of the World. James 1.21.
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Nature doubtlesse, intonded nothing superfluous, or in vaine; so that, God allotting us two hands, and but one tongue, would have us distribute, as well as talke;
Nature doubtless, intonded nothing superfluous, or in vain; so that, God allotting us two hands, and but one tongue, would have us distribute, as well as talk;
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If I am thus unnaturall to my Brother whom I daily see, what respect can I have to my God, whom I never saw? An Angell tells Cornelius, that his Almes were come up as a memoriall before the Lord.
If I am thus unnatural to my Brother whom I daily see, what respect can I have to my God, whom I never saw? an Angel tells Cornelius, that his Alms were come up as a memorial before the Lord.
what is the end of these? Their Righteousnesse shall goe into life eternall. Math. 25.46. God grant, that wee may bee all of us Pastors according to his Heart;
what is the end of these? Their Righteousness shall go into life Eternal. Math. 25.46. God grant, that we may be all of us Pastors according to his Heart;
that wee may so feed our flocks with the spirituall and the temporall bread, here, that they with us may bee hereafter fed with the Eternal Bread, the celestiall Manna, the Food of Angells, in the Kingdome of Heaven;
that we may so feed our flocks with the spiritual and the temporal bred, Here, that they with us may be hereafter fed with the Eternal Bred, the celestial Manna, the Food of Angels, in the Kingdom of Heaven;
Non in hoc gemmo vocabule gemina substantia intelligitur, sed cum ad distinctionem ponitur gemina vis ejusdem substantiae, una superior, per spiritum, altera inserior per animam designatur: in hac utique divisione, anima & quod animale est in imo remanet; spiritus autem & quod spiritale est ad summum evolat, ab infimis dividitur, ut ad summa sublimetur, ab anima seinditur ut domino uniatur. De Spiritu & Anima. cap. 34.
Non in hoc gemmo vocabule Gemina Substance intelligitur, sed cum ad distinctionem ponitur Gemina vis ejusdem substantiae, una superior, per spiritum, altera inserior per animam designatur: in hac Utique division, anima & quod animal est in imo remanet; spiritus autem & quod spiritale est ad summum evolat, ab infimis dividitur, ut ad summa sublimetur, ab anima seinditur ut domino uniatur. De Spiritu & Anima. cap. 34.
Soli renati habent hom nem interiorem, Ephes. 3.16. soli filij dei sunt renati, Ioh. 1.13. & soli renati spiritum habent-Rom. 8.14. quem mundns excipere non potest. Iohn. 14.17.
Soli Renati habent hom nem interiorem, Ephesians 3.16. soli filij dei sunt Renati, John 1.13. & soli Renati spiritum habent-Rom. 8.14. Whom mundns excipere non potest. John. 14.17.
Vox non desperautis sed deplorant is carnis infirmitatō. Aret. in c. 7. ad Rom. v. 24. Trahi captivum in legem peccati, solum est renati, cum •mpii, & a gratia alieni, ultro ad mala currunt, imoruant. Par. ad cap. 7. Rom. v. 25.
Vox non desperautis sed deplorant is carnis infirmitaton. Aret. in c. 7. and Rom. v. 24. Trahi captivum in legem peccati, solum est Renati, cum •mpii, & a Gratia Alieni, ultro ad mala currunt, imoruant. Par. ad cap. 7. Rom. v. 25.
Pol. Synt. lib. 6. cap. 3. Omnes primi motus, quia apti sunt insequirationem, & peream regulari, si eam pervenerint, dici possunt peccata, etiam in parvulis, & fatuis, quia sunt praeter ordinem naturae primitus, institutae. Gerson de reg. mor. pag. 128. lit. B.
Pol. Saint lib. 6. cap. 3. Omnes Primi motus, quia apti sunt insequirationem, & Periam regulari, si eam pervenerint, dici possunt Peccata, etiam in parvulis, & fatuis, quia sunt praeter ordinem naturae primitus, institutae. Gerson the reg. mor. page. 128. lit. B.
Haec non potentiae sunt, sed infirm talis. D. Aug. lib. 5. C.D. cap. 10. Idem lib. 15. de Trinit. cap. 15. & lib. 1. de Symb. sid. ad Cathcc. ca. 1.
Haec non potentiae sunt, sed infirm Talis. D. Aug. lib. 5. C.D cap. 10. Idem lib. 15. de Trinity. cap. 15. & lib. 1. de Symbol sid. ad Cathcc. circa 1.
S. Chrysost. Hom. in exposit. symb. Apost. ad princip um. Tom. 5. D. Aug. lib. 21. de Civ. Dei. cap. 7. Damasc. lib. 1. de side orthod. cap. 8.
S. Chrysostom Hom. in exposed. Symbol. Apost. ad Princip um. Tom. 5. D. Aug. lib. 21. the Civ. Dei. cap. 7. Damascus lib. 1. de side Orthodoxy. cap. 8.
Quamvis forsan, res ipsae in Ecclesia constitutae humani sint, sive Ecclesiastici juris Ipsa tamen obligatio ad Reverentiam & promptam Obedientiam talibus Ecclesiae constitutionibus exlnbendam, est juris Divint: Iuxta illa dicta Evangellca, Math. 18.17. 1. Cor. 14.32. Heb. 13.17. Io. Forbes. Ir enicum, lib. 2. cap. 1. sect. 5.
Quamvis Perhaps, Rest ipsae in Ecclesia constitutae Humani sint, sive Ecclesiastici Juris Ipsa tamen Obligatio ad Reverentiam & promptam Obedientiam Talibus Ecclesiae constitutionibus exlnbendam, est Juris Divint: Next illa dicta Evangellca, Math. 18.17. 1. Cor. 14.32. Hebrew 13.17. Io. Forbes. Ir enicum, lib. 2. cap. 1. sect. 5.
Ecclesiae salus in summi Sacerdotis dign•tate pendet: cut si non Exors quaedam, & ab om tibus eminens det ur potestas tot in Ecclesiis efficientur Schismata, quot Sacerdotes. S. Hieron. in Dialog. adversus Luciferian.
Ecclesiae salus in summi Sacerdote dign•tate Pendet: Cut si non Exhorts quaedam, & ab om tibus Eminens debt ur potestas tot in Ecclesiis efficientur Schismata, quot Sacerdotes. S. Hieron. in Dialogue. Adversus Luciferian.
