Concerning publike-prayer, and the fasts of the Church Six sermons, or tractates. By Io. Br. B.D. Their severall contents are set downe in the next page.
If yee offer the blinde for sacrifice, is it not evill? If yee offer the lame for sacrifice, is it not evill? Yes doubtlesse, very evill, and the sacrifice of fooles; that,
If ye offer the blind for sacrifice, is it not evil? If ye offer the lame for sacrifice, is it not evil? Yes doubtless, very evil, and the sacrifice of Fools; that,
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our prisons are full. And what's the reason? because our Churches are empty: Empty at those publique Prayers, when we should prevaile with God for a blessing, both for our private and publique good:
our prisons Are full. And what's the reason? Because our Churches Are empty: Empty At those public Prayers, when we should prevail with God for a blessing, both for our private and public good:
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your Entrance is without reverence: your Hearing (for the most part, unlesse you respect the person) without attention: your Prayers and Offerings without devotion: and your departure (I am affraide to tell you) if you continue such, must needs be without grace, blessing, and benediction.
your Entrance is without Reverence: your Hearing (for the most part, unless you respect the person) without attention: your Prayers and Offerings without devotion: and your departure (I am afraid to tell you) if you continue such, must needs be without grace, blessing, and benediction.
I had intended to have brought you other matter, stronger meat; but (as the Apostle to the Hebr. 5.12. ) Yee that for the time ought to have beene Teachers, have need that one teach you againe, which are the first Principles:
I had intended to have brought you other matter, Stronger meat; but (as the Apostle to the Hebrew 5.12.) Ye that for the time ought to have been Teachers, have need that one teach you again, which Are the First Principles:
And indeed this Chapter toucheth the vanities in divine service: And therefore, as they that will learne any thing, must first unlearne what is amisse:
And indeed this Chapter touches the vanities in divine service: And Therefore, as they that will Learn any thing, must First unlearn what is amiss:
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and this with the first, the errour of the Foot in entring: then next, the errour of the Eare in hearing: last, the errour of the Mouth, Heart, and Hand in praying and offering. And this, I suppose, will give you the order of this, and the next verse.
and this with the First, the error of the Foot in entering: then next, the error of the Ear in hearing: last, the error of the Mouth, Heart, and Hand in praying and offering. And this, I suppose, will give you the order of this, and the next verse.
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For the words themselves, without any great curiosity, you may observe these two parts in them. I. The Warning it selfe: Custodi, &c. II. The Person warned; Ingressurus, or Tu quum ingrederis, Thou, whosoever thou art that entrest into the House of God.
For the words themselves, without any great curiosity, you may observe these two parts in them. I The Warning it self: Custodi, etc. II The Person warned; On entering, or Tu Whom ingrederis, Thou, whosoever thou art that enterest into the House of God.
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From both these in generall, wee observe this Proposition, or Observation: viz. That [ Reverence and Preparation is necessary to, and in all holy duties. ]
From both these in general, we observe this Proposition, or Observation: viz. That [ reverence and Preparation is necessary to, and in all holy duties. ]
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1. The Matter, and substance of it, even that which is enjoyned; and that is, Custodia: And that implyeth Care, Labour, watchfulnesse, and diligence in keeping: Whence this second is inferred, viz.
1. The Matter, and substance of it, even that which is enjoined; and that is, Custodia: And that Implies Care, Labour, watchfulness, and diligence in keeping: Whence this second is inferred, viz.
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so ought it to be particular for the Person, onely restrained to our selves: ] and that from this word, Tuum, Take heed to Thy foote. The other Generall part;
so ought it to be particular for the Person, only restrained to our selves: ] and that from this word, Tuum, Take heed to Thy foot. The other General part;
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That [ This Custody, Care, Keepe, diligent and reverent attention, as it is alwaies necessary; so then especially is it most necessary, when wee enter into the House of God. ]
That [ This Custody, Care, Keep, diligent and reverend attention, as it is always necessary; so then especially is it most necessary, when we enter into the House of God. ]
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but chiefly and especially above all, when He by the graces of His Spirit, either in the Word or Sacrament, ingressurus est, is about to enter into us, and to make us Domini Domum, the Temple of the living Lord.
but chiefly and especially above all, when He by the graces of His Spirit, either in the Word or Sacrament, On entering est, is about to enter into us, and to make us Domini Domum, the Temple of the living Lord.
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And here we must confesse, Pedem lapsum, that our foote hath slipt: Nay, labentem, that it doth daily slip: for, Prov. 24.16. The most righteous man falls seven times a day:
And Here we must confess, Pedem lapsum, that our foot hath slipped: Nay, labentem, that it does daily slip: for, Curae 24.16. The most righteous man falls seven times a day:
yet at least wee must confesse, Pedem labilem, that our foot may slip: For omnis homo mendax, Every man is a lyar, Rom. 3.4. and 1 Cor. 10.12. Let him that stands, take heed lest hee fall.
yet At least we must confess, Pedem labilem, that our foot may slip: For omnis homo mendax, Every man is a liar, Rom. 3.4. and 1 Cor. 10.12. Let him that Stands, take heed lest he fallen.
Therefore there is at least a Potentia, a possibility of falling: And where either the foote is weake, or the way is slippery, we had need, Custodire pedem, Take keepe of our feete.
Therefore there is At least a Potentia, a possibility of falling: And where either the foot is weak, or the Way is slippery, we had need, Guard pedem, Take keep of our feet.
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Secondly, hee that confesseth a God, confesseth also, that this God is good, true, pure, holy, and sincere: seeing to be God, must needs be, to be such;
Secondly, he that Confesses a God, Confesses also, that this God is good, true, pure, holy, and sincere: seeing to be God, must needs be, to be such;
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What agreement (then) is there between light and darknesse? between Christ and Belial? between Heaven and Hell? It was Plato 's argument in this very kinde, (which was often used,
What agreement (then) is there between Light and darkness? between christ and Belial? between Heaven and Hell? It was Plato is argument in this very kind, (which was often used,
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but such who had cleane hands. For, not to name their often lustrations, and expiatory washings, so zealous were they in some places, that in the Egyptian Temples, especially of Isis, all excrements of men and beasts were utterly forbidden.
but such who had clean hands. For, not to name their often lustrations, and expiatory washings, so zealous were they in Some places, that in the Egyptian Temples, especially of Isis, all excrements of men and beasts were utterly forbidden.
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Hence (saith Plutarch ) they used white linen garments for their Priests, to signifie, that the greatest cleannesse or purity that man can have, is not sufficient for so pure a God.
Hence (Says Plutarch) they used white linen garments for their Priests, to signify, that the greatest cleanness or purity that man can have, is not sufficient for so pure a God.
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Thus God, to shew that hee would not be behinde the Heathen false gods, in exacting all due and possible Reverence, calls for it from Moses and Ioshua, who both had seene this custome in Egypt, by a ceremony common, and well knowne unto them.
Thus God, to show that he would not be behind the Heathen false God's, in exacting all due and possible reverence, calls for it from Moses and Ioshua, who both had seen this custom in Egypt, by a ceremony Common, and well known unto them.
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Besides, another foot-step of this custome I finde in Proclus the Philosopher, who (as Marinus reports) Being to salute the Moone then rising, put off his shooes from his feete, As also Pythagoras long before put it among his precepts:
Beside, Another footstep of this custom I find in Proclus the Philosopher, who (as Marinus reports) Being to salute the Moon then rising, put off his shoes from his feet, As also Pythagoras long before put it among his Precepts:
And if I may interpose mine owne conjecture, the Holy Ghost even in this my Text, aimeth at this custome among the Heathen, teaching us Gentiles, by a Gentile custome, as hee did both Moses and Ioshua; that Every one that calleth on the Name of Christ, depart from all iniquity, 2 Timoth. 2. Take heede, even to his very feete, when hee entreth into the house of God:
And if I may interpose mine own conjecture, the Holy Ghost even in this my Text, aimeth At this custom among the Heathen, teaching us Gentiles, by a Gentile custom, as he did both Moses and Ioshua; that Every one that calls on the Name of christ, depart from all iniquity, 2 Timothy 2. Take heed, even to his very feet, when he entereth into the house of God:
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as there are feet of the Body, so are there of the Soule, the Affections; So much the more truly feet, because by them, not onely the Body and bodily feete; but the Soule it selfe is moved and carried.
as there Are feet of the Body, so Are there of the Soul, the Affections; So much the more truly feet, Because by them, not only the Body and bodily feet; but the Soul it self is moved and carried.
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It moveth even the externall and outward foote: If there be love and affection, the foote will be most willing, most ready to come: If feare, the foote will be reverent when it is come:
It moves even the external and outward foot: If there be love and affection, the foot will be most willing, most ready to come: If Fear, the foot will be reverend when it is come:
with all thy heart, with all thy soule, with all thy might, and that with all thy minde, Mat. 22.37. Surely, if we minde it as we should, we can doe no lesse:
with all thy heart, with all thy soul, with all thy might, and that with all thy mind, Mathew 22.37. Surely, if we mind it as we should, we can do no less:
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And what is negligence, but want of the least care, want of the least respect? Our care therefore must be to avoide all sins, the sins of the head, the sins of the hand, the sins of the feet. Nay,
And what is negligence, but want of the least care, want of the least respect? Our care Therefore must be to avoid all Sins, the Sins of the head, the Sins of the hand, the Sins of the feet. Nay,
Nay, if thy sin be never so little, never so meane; if it be but pes tuus, thy foot, thou must cast it from thee. Thus thy care must extend from head to food; yea, ad pedem utrumque, to both thy feet: otherwise,
Nay, if thy since be never so little, never so mean; if it be but pes Thy, thy foot, thou must cast it from thee. Thus thy care must extend from head to food; yea, ad pedem utrumque, to both thy feet: otherwise,
Nay, if thou hast yet more feet, thou must take keepe of them. The ancient Oneirocriticks tell us, that by the interpretation NONLATINALPHABET are NONLATINALPHABET:
Nay, if thou hast yet more feet, thou must take keep of them. The ancient Oneirocritics tell us, that by the Interpretation Are:
It seemeth, rich and great men may have more feet: for by another Heathen they are NONLATINALPHABET, Wormes with many feet: and the Cythian in Lucian reckons his Cattell for his feet: the command therefore of this duty reacheth as low as these.
It seems, rich and great men may have more feet: for by Another Heathen they Are, Worms with many feet: and the Cythian in Lucian reckons his Cattle for his feet: the command Therefore of this duty reaches as low as these.
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But especially (saith Olympiodorus ) it is meant of the feet of the soule: Custodi anima tuae pedem in omni opere tuo, cum, &c. Take heed (saith he) to the feet of thy soule, thy affections, in whatsoever thou art about,
But especially (Says Olympiodorus) it is meant of the feet of the soul: Custodi anima tuae pedem in omni Opere tuo, cum, etc. Take heed (Says he) to the feet of thy soul, thy affections, in whatsoever thou art about,
for the heart is that, which must custodire pedem, take heed and keep of thine outward feet: like the weights or springs in a Clocke, it sets all the rest a going.
for the heart is that, which must Guard pedem, take heed and keep of thine outward feet: like the weights or springs in a Clock, it sets all the rest a going.
And these affections of the heart are the feet of the soule: without these, as the body without the feet, every action fals to the ground, being no longer able to stand or subsist.
And these affections of the heart Are the feet of the soul: without these, as the body without the feet, every actium falls to the ground, being no longer able to stand or subsist.
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a part unreasonable in it selfe, but yet possible by this custodia, this care, this keepe, this good take heed, to be made partaker thereof. Without this keepe it fareth with them,
a part unreasonable in it self, but yet possible by this Custodia, this care, this keep, this good take heed, to be made partaker thereof. Without this keep it fareth with them,
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as with water after fire, returning to its owne nature, it groweth more cold: so these without reasons custodia, returning to their owne bent, become more brutish. To instance in either. In the Irascible part;
as with water After fire, returning to its own nature, it grows more cold: so these without Reasons Custodia, returning to their own bent, become more brutish. To instance in either. In the Irascible part;
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Anger, if not moderated, how furious is it, how beyond all measure unreasonable? It is better to meet a Beare robbed of her whelps, (saith the Wise man, Prov. 17.12. ) than a foole in his folly.
Anger, if not moderated, how furious is it, how beyond all measure unreasonable? It is better to meet a Bear robbed of her whelps, (Says the Wise man, Curae 17.12.) than a fool in his folly.
Therefore GOD also, Vt custodiat, to keepe them in and under, dealeth with these two feet of the Soule, as we with the feet of unruly Colts, or offending Malefactours:
Therefore GOD also, Vt custodiat, to keep them in and under, deals with these two feet of the Soul, as we with the feet of unruly Colts, or offending Malefactors:
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Thou shalt not covet thy neighbours House, nor his Wife, nor his Oxe, nor, &c. These fetters upon these two feet, He puts into Reasons Rule, He giveth into the understandings hand, with this charge here given:
Thou shalt not covet thy neighbours House, nor his Wife, nor his Ox, nor, etc. These fetters upon these two feet, He puts into Reasons Rule, He gives into the understandings hand, with this charge Here given:
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So these two feet of the Soule requite the more care, because (as Cajetan observeth) terrenis se oportet immiscere officiis cibi, potus, rei familiaris, & similium:
So these two feet of the Soul requite the more care, Because (as Cajetan observeth) terrenis se oportet immiscere Offices cibi, Potus, rei familiaris, & similium:
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For this cause in the Sacrifices of the old Law, Lev. 1. God wil have the inwards and feet especially washed, and so offered; to teach us (saith Philo ) NONLATINALPHABET:
For this cause in the Sacrifices of the old Law, Lev. 1. God will have the inward and feet especially washed, and so offered; to teach us (Says Philo):
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so ought every man having to doe with the things of this world, take heed that he sink not in, that he set not his heart thereon. It is the Apostles counsell;
so ought every man having to doe with the things of this world, take heed that he sink not in, that he Set not his heart thereon. It is the Apostles counsel;
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but rather (as the Apostle S. Iames; Let it bee our care to keepe our selves unspotted of the world, Iames 1.27. True it is which S. Bernard delivereth:
but rather (as the Apostle S. James; Let it be our care to keep our selves unspotted of the world, James 1.27. True it is which S. Bernard Delivereth:
And for the filth we have already gotten, we must, like them that will enter from the dirt into a curious swept roome, NONLATINALPHABET. Iames 1.21. Cast away all uncleannesse; that so, like mannerly and fit guests, we may enter into the House of GOD.
And for the filth we have already got, we must, like them that will enter from the dirt into a curious swept room,. James 1.21. Cast away all uncleanness; that so, like mannerly and fit guests, we may enter into the House of GOD.
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The third, A loco, custodi, &c. Take heed to thy foot alwayes when thou goest; but principally, quum in Domum Domini, when thou goest into the House of GOD.
The third, A loco, Custodi, etc. Take heed to thy foot always when thou goest; but principally, Whom in Domum Domini, when thou goest into the House of GOD.
From whence this last Proposition ariseth, consisting of these three degrees; viz. That this Custody, care, &c. is then especially most necessary, when, &c. Vide supra.
From whence this last Proposition arises, consisting of these three Degrees; viz. That this Custody, care, etc. is then especially most necessary, when, etc. Vide supra.
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Thus the purest Gold hath its drosse: the cleerest Glasse its spots: the fairest Day its night: and the brightest Body hath its shadow. And though hereafter the Saints,
Thus the Purest Gold hath its dross: the Clearest Glass its spots: the Fairest Day its night: and the Brightest Body hath its shadow. And though hereafter the Saints,
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like the Sun and Moone, and those heavenly Bodies, shall shine in glory, 1 Cor. 15. Yet here together, with the Sun and Moone, they must suffer their Eclipses, to teach us all, that There is none good but God alone.
like the Sun and Moon, and those heavenly Bodies, shall shine in glory, 1 Cor. 15. Yet Here together, with the Sun and Moon, they must suffer their Eclipses, to teach us all, that There is none good but God alone.
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Thus the best Man at the best, is but like Daniels Image; though his head be of gold, yet his feet are part of iron, part of clay. I need not remember you of Noahs drunkennesse; Lots incest; Abrahams lye; Davids murther; Peters denyall.
Thus the best Man At the best, is but like Daniel's Image; though his head be of gold, yet his feet Are part of iron, part of clay. I need not Remember you of Noahs Drunkenness; Lots Incest; Abrahams lie; Davids murder; Peter's denial.
the Divels method: This is the order of sin, Ephes. 4.14. which, like a Gangren, creepeth from the foot to the head, over the whole man, both body and soule.
the Devils method: This is the order of since, Ephesians 4.14. which, like a Gangrene, creeps from the foot to the head, over the Whole man, both body and soul.
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The prevention therefore of all occasion of sin, was that which made the ancient Heathens bare and uncover their bodily feet; which some affirme to be the seat of lust: Hence that of the Philosopher, That the keeping of our feet coole and naked, abateth the lust and concupiscence of our flesh.
The prevention Therefore of all occasion of since, was that which made the ancient heathens bore and uncover their bodily feet; which Some affirm to be the seat of lust: Hence that of the Philosopher, That the keeping of our feet cool and naked, abateth the lust and concupiscence of our Flesh.
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viz. That we ought to subdue and keepe our bodies under by fasting; by abstaining from all worldly pleasures; from lustfull incitements; from pampering meats and drinkes; from all incentive provocations.
viz. That we ought to subdue and keep our bodies under by fasting; by abstaining from all worldly pleasures; from lustful incitements; from pampering Meats and drinks; from all incentive provocations.
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But in these feet of our soule, our affections, there is more certaine hazard, and more uncertaine helpe, where our greatest care we can possibly take, is not enough:
But in these feet of our soul, our affections, there is more certain hazard, and more uncertain help, where our greatest care we can possibly take, is not enough:
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as men that goe advisedly to worke, we are commanded to walke decently and orderly, NONLATINALPHABET, with a comely pace, 1 Thess. 4.12. and that with another caution, NONLATINALPHABET, as in the day time, when all men see us.
as men that go advisedly to work, we Are commanded to walk decently and orderly,, with a comely pace, 1 Thess 4.12. and that with Another caution,, as in the day time, when all men see us.
or if we do, yet in so rough a way, we had need with those, that eate the Passeover, Exod. 12. have both our staves in our hands, and our shoes on our feet;
or if we do, yet in so rough a Way, we had need with those, that eat the Passover, Exod 12. have both our staves in our hands, and our shoes on our feet;
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For (saith Iamblychus ) it is apparent, that GOD being the Prince of the whole world, must have the principall respect, honour, and reverence done unto him:
For (Says Iamblichus) it is apparent, that GOD being the Prince of the Whole world, must have the principal respect, honour, and Reverence done unto him:
and set apart for the service and worship of GOD; even the place, where His honour dwelleth, Psal. 26.8. Iacob (we see) having seene that Vision of the Angels ascending and descending, fall's out into a passionate exclamation:
and Set apart for the service and worship of GOD; even the place, where His honour dwells, Psalm 26.8. Iacob (we see) having seen that Vision of the Angels ascending and descending, fall's out into a passionate exclamation:
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This respect made Abraham, wheresoever he talked with GOD (though but once) to build an Altar; as accounting that place ever after holy and sacred: So we reade: Gen. 12.13. and 15. Chapters.
This respect made Abraham, wheresoever he talked with GOD (though but once) to built an Altar; as accounting that place ever After holy and sacred: So we read: Gen. 12.13. and 15. Chapters.
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For this Moses and Ioshua are bid put off their shoes (as you heard already) to remember them, that the place, where they stood before GOD, was holy. For this cause must we also, that enter hither, bee holy as Hee is holy, 1 Pet. 1.16. because as the Prophet David confesseth, Psal. 93.5. Holinesse (ô LORD) becommeth thy House for ever.
For this Moses and Ioshua Are bid put off their shoes (as you herd already) to Remember them, that the place, where they stood before GOD, was holy. For this cause must we also, that enter hither, be holy as He is holy, 1 Pet. 1.16. Because as the Prophet David Confesses, Psalm 93.5. Holiness (o LORD) becomes thy House for ever.
but against our Spirituall adversaries, they are of no more force, then is a stately house, in the Poets judgement, able to defend the owner from a gout, or ague:
but against our Spiritual Adversaries, they Are of no more force, then is a stately house, in the Poets judgement, able to defend the owner from a gout, or ague:
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And 1 King. 22. He is a false witnesse in the mouth of the Prophets. So true is that Proverbe: Where GOD hath His Church, the Divell hath his chappell:
And 1 King. 22. He is a false witness in the Mouth of the prophets. So true is that Proverb: Where GOD hath His Church, the devil hath his chapel:
and surely, had we that gift, which ( Neubrigentius saith) one Kettell had (at Farneham in Yorkeshire ) of seeing and beholding the Divels where they are:
and surely, had we that gift, which (Neubrigentius Says) one Kettell had (At Farneham in Yorkshire) of seeing and beholding the Devils where they Are:
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NONLATINALPHABET: that this aire, and place, where we are now assembled, hath thousands of Devils and commanded spirits, all busie about us, to see if they can by any meanes divert us from GOD,
: that this air, and place, where we Are now assembled, hath thousands of Devils and commanded spirits, all busy about us, to see if they can by any means divert us from GOD,
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and the Altar, for Aaron and his Sons to wash their hands and their feet, Nè moriantur, lest they dye, Exo. 30. This did they doe twice a day, signifying (saith R. Maurus ) the laver of repentance, wch we have alwayes need of:
and the Altar, for Aaron and his Sons to wash their hands and their feet, Nè moriantur, lest they die, Exo. 30. This did they do twice a day, signifying (Says R. Maurus) the laver of Repentance, which we have always need of:
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as also the Divell is then most ready to hinder us, when we are most desirously bent to serve and praise GOD, those short Antiphonaries are set in the next place, which anciently were used by the religious of Egypt, and are found in the beginning of the ancient Liturgies,
as also the devil is then most ready to hinder us, when we Are most desirously bent to serve and praise GOD, those short Antiphonaries Are Set in the next place, which anciently were used by the religious of Egypt, and Are found in the beginning of the ancient Liturgies,
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Of this the Primitive Christians were put in minde, as by the same Psalme, so also by those often acclamations of the Deacon, Oremus: Attenti simus, &c. And we by these of, Praise the Lord. Let us pray.
Of this the Primitive Christians were put in mind, as by the same Psalm, so also by those often acclamations of the Deacon, Oremus: Attenti Simus, etc. And we by these of, Praise the Lord. Let us pray.
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For first, it is a Rule of all Divines in the interpreting of Scripture; That where the literall sense will stand, there we must stand to it; we may not vary:
For First, it is a Rule of all Divines in the interpreting of Scripture; That where the literal sense will stand, there we must stand to it; we may not vary:
If he command the reverence of the whole man, we doubt not, but he requireth the reverence of every part: For as the body cannot move without the soule;
If he command the Reverence of the Whole man, we doubt not, but he requires the Reverence of every part: For as the body cannot move without the soul;
and that we testifie by no means so much, as by the keeping in, or keeping back of this very member, the foot: for by the reverent moving, or bowing, or as it were keeping in of our foot, wee testifie our duty, reverence, respect, honour, and worship to our superiours:
and that we testify by no means so much, as by the keeping in, or keeping back of this very member, the foot: for by the reverend moving, or bowing, or as it were keeping in of our foot, we testify our duty, Reverence, respect, honour, and worship to our superiors:
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and submissive prostration:) Mary Magdalen fell downe at our Saviours feet: and so did David, when he prayed, Psal. 5.7. I will come into thy House in the multitude of thy mercies;
and submissive prostration:) Mary Magdalen fell down At our Saviors feet: and so did David, when he prayed, Psalm 5.7. I will come into thy House in the multitude of thy Mercies;
and in feare will I worship toward thy holy Temple: as also the 2 Sam. 7.18. Who am I (O Lord) and what is my Fathers House, that thou hast brought mee hitherto? Thus these holy men fell downe at Christs feet; and good reason for it:
and in Fear will I worship towards thy holy Temple: as also the 2 Sam. 7.18. Who am I (Oh Lord) and what is my Father's House, that thou hast brought me hitherto? Thus these holy men fell down At Christ feet; and good reason for it:
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They say of the Peacock, That after he hath swolne himselfe with the glorious shew of his goodly feathers, he is presently dejected with the bare sight of his ugly feet: so should we at the sight of our sinnes, which are our black feet, humble and cast downe our selves, &c.
They say of the Peacock, That After he hath swollen himself with the glorious show of his goodly Feathers, he is presently dejected with the bore sighed of his ugly feet: so should we At the sighed of our Sins, which Are our black feet, humble and cast down our selves, etc.
but the proper gesture of prayer, is kneeling, prostration: Therefore (saith the Apostle) I bow my knees daily to the Father of our Lord Iesus Christ, &c. The very remembrance of this, should make us bow at the doore:
but the proper gesture of prayer, is kneeling, prostration: Therefore (Says the Apostle) I bow my knees daily to the Father of our Lord Iesus christ, etc. The very remembrance of this, should make us bow At the door:
but when we pray, and confesse our sins and miserable condition, what gesture can be fitter, than that which is the most liveliest expresse confession of the most wretched condition? It is S. Basils observation;
but when we pray, and confess our Sins and miserable condition, what gesture can be fitter, than that which is the most Liveliest express Confessi of the most wretched condition? It is S. Basils observation;
How do the faithfull admonish one another by singing Psalmes? &c. Is it not by that cheerefulnesse? by that devotion they see in one another? So, doth not the reverent entrance of one that entreth,
How do the faithful admonish one Another by singing Psalms? etc. Is it not by that cheerfulness? by that devotion they see in one Another? So, does not the reverend Entrance of one that entereth,
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as he should, stir up the fainting devotion of them that pray? Doth not the devout kneeling of those that are about us, put us also in minde of the duty,
as he should, stir up the fainting devotion of them that pray? Does not the devout kneeling of those that Are about us, put us also in mind of the duty,
Moreover, is it not a testification of GODS presence? Is it not an acknowledgement of that faith is in thee, concerning the same? Why doest thou (saith S. Iames) boast of thy faith, why talkest thou of prayer, the act of faith! Shew me thy faith by thy workes, and thy prayer by thy reverence. We use to say, Ex pede Herculem: and it is the conclusion of exact Naturalists, That by the length of the foot, the length and dimensions of the whole body may be discovered:
Moreover, is it not a testification of GOD'S presence? Is it not an acknowledgement of that faith is in thee, Concerning the same? Why dost thou (Says S. James) boast of thy faith, why talkest thou of prayer, the act of faith! Show me thy faith by thy works, and thy prayer by thy Reverence. We use to say, Ex pede Herculem: and it is the conclusion of exact Naturalists, That by the length of the foot, the length and dimensions of the Whole body may be discovered:
sure I am, the foot of the soule may be knowne by the foot of the body; and it is then a signe men have reverence in their hearts, when they shew it in their feet.
sure I am, the foot of the soul may be known by the foot of the body; and it is then a Signen men have Reverence in their hearts, when they show it in their feet.
But againe, is it not GODS expresse command, Exod. 20.5. Thou shalt not bow downe thy selfe to them, nor serve them? and Deut. 6.13. Thou shalt feare the Lord thy God, and serve him.
But again, is it not GOD'S express command, Exod 20.5. Thou shalt not bow down thy self to them, nor serve them? and Deuteronomy 6.13. Thou shalt Fear the Lord thy God, and serve him.
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Feare, from the soule; an expression of this feare, in the reverent service of the body. And is not all this, that which GOD commanded before at the 6th Verse.
fear, from the soul; an expression of this Fear, in the reverend service of the body. And is not all this, that which GOD commanded before At the 6th Verse.
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or needlesse, or superfluous? Nay rather, is it not our prayer, and should it not be our desire, that we should so serve God, as they doe? that His will be so done by us, as by them it is? The Church, (beloved) what is it but Heaven upon Earth? Therefore the rule of her actions can she draw from no place better, then from thence.
or needless, or superfluous? Nay rather, is it not our prayer, and should it not be our desire, that we should so serve God, as they do? that His will be so done by us, as by them it is? The Church, (Beloved) what is it but Heaven upon Earth? Therefore the Rule of her actions can she draw from no place better, then from thence.
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And the same lowly demeanour was used by their Bishops, Priests, and Deacons, as often as they were occasioned to passe either to, or fro. These they then called NONLATINALPHABET.
And the same lowly demeanour was used by their Bishops, Priests, and Deacons, as often as they were occasioned to pass either to, or from. These they then called.
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I need not (I hope) remember you, what (the last time I was here) I observed upon this, both from the Easterne, and Westerne practise: What the Apostle commands;
I need not (I hope) Remember you, what (the last time I was Here) I observed upon this, both from the Eastern, and Western practice: What the Apostle commands;
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I will but remember you, what our Holy Mother, the Church of England commands, Can. 18. It sufficeth (Beloved) that heretofore we have served God after our owne will-worship;
I will but Remember you, what our Holy Mother, the Church of England commands, Can. 18. It Suffices (beloved) that heretofore we have served God After our own will-worship;
but if a man sin against the Lord, who shall intreat for him? As also that severer speech of the man of God to Eli, V. 30. Them that honour me, I will honour,
but if a man since against the Lord, who shall entreat for him? As also that severer speech of the man of God to Eli, V. 30. Them that honour me, I will honour,
Let us, that come, remember, that GOD made the whole man, and shall we render a peece, or a part only to him, that made us all? that requireth all? You have heard, how Abraham the Father of the faithfull, in every place where God appeared,
Let us, that come, Remember, that GOD made the Whole man, and shall we render a piece, or a part only to him, that made us all? that requires all? You have herd, how Abraham the Father of the faithful, in every place where God appeared,
Moses and Ioshua (as you have heard) are bid put off their shooes from their feet, because the place where they stood, was holy, Exodus 3. Ioshua 5. Acts 7. Nay the Turkes, Iewes, and Heathen shall rise up against us, for our want of reverence:
Moses and Ioshua (as you have herd) Are bid put off their shoes from their feet, Because the place where they stood, was holy, Exodus 3. Ioshua 5. Acts 7. Nay the Turkes, Iewes, and Heathen shall rise up against us, for our want of Reverence:
For this very thing commanded Moses and Ioshua, is performed by the Turkes even at this day, as oft as they enter into their Moschits: as also the Iewish Priests in all their Sacrifices still observe the same, as learned Drusius hath observed out of Moses Gerundensis. The same is still done also at this day by most of the Easterne Nations of the World.
For this very thing commanded Moses and Ioshua, is performed by the Turkes even At this day, as oft as they enter into their Moschits: as also the Jewish Priests in all their Sacrifices still observe the same, as learned Drusius hath observed out of Moses Gerundensis. The same is still done also At this day by most of the Eastern nations of the World.
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when all those Nations in lesse knowledge, in dimmer light, with no instructer, after so long a time, almost foure thousand yeeres, doe still performe, notwithstanding to their no Gods, a most troublesome and irkesome reverence? Is it not a shame, that after so long a time, such as they still continue to do so much, and we still continue to do so little? O tell it not in Gath!
when all those nations in less knowledge, in dimmer Light, with no instructer, After so long a time, almost foure thousand Years, do still perform, notwithstanding to their no God's, a most troublesome and irksome Reverence? Is it not a shame, that After so long a time, such as they still continue to do so much, and we still continue to do so little? O tell it not in Gaza!
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nay, of Gods reverence in them? O dismall decay of Christianity! O Apostatising fall! O backsliding generation! But I refraine my selfe: I have said enough:
nay, of God's Reverence in them? O dismal decay of Christianity! O Apostatizing fallen! O backsliding generation! But I refrain my self: I have said enough:
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THIS Chapter most fully noteth the vanities, follies, and wickednesses committed ordinarily in GODS divine Service; as our holy Mother Church in the contents of the Chapter hath most rightly observed.
THIS Chapter most Fully notes the vanities, follies, and Wickednesses committed ordinarily in GOD'S divine Service; as our holy Mother Church in the contents of the Chapter hath most rightly observed.
yet with them) we have here also to doe, to convince them, and to let them know, they doe not as they ought to doe; namely, that their entring, their hearing, their praying, their offering, (if any such there be) are not any pleasing and acceptable Sacrifice unto GOD;
yet with them) we have Here also to do, to convince them, and to let them know, they do not as they ought to do; namely, that their entering, their hearing, their praying, their offering, (if any such there be) Are not any pleasing and acceptable Sacrifice unto GOD;
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the first is, in that, which is first after our due entring, hearing: the second is, in that, which is the end of all our hearing, prayer; the third is, in that, which is the end of our Prayer; Sacrifice, and offering.
the First is, in that, which is First After our due entering, hearing: the second is, in that, which is the end of all our hearing, prayer; the third is, in that, which is the end of our Prayer; Sacrifice, and offering.
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So a Prophecy also, that the Iewish Sacrifices should cease, and that in stead of them, in GOD's House, being proclaimed the house of Prayer, to all Nations, Prayer,
So a Prophecy also, that the Jewish Sacrifices should cease, and that in stead of them, in GOD's House, being proclaimed the house of Prayer, to all nations, Prayer,
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and other Christian Sacrifice should succeed, according to that of Malachi the 1.11. From the rising up of the Sunne unto the going downe of the same, my name shall be great among the Gentiles;
and other Christian Sacrifice should succeed, according to that of Malachi the 1.11. From the rising up of the Sun unto the going down of the same, my name shall be great among the Gentiles;
plainely implying, that the Iewes, if they would heare, that is, obey indeed; (for so the word here also signifieth) must yet come nearer to heare; and that, besides Moses, another also was yet to bee heard,
plainly implying, that the Iewes, if they would hear, that is, obey indeed; (for so the word Here also signifies) must yet come nearer to hear; and that, beside Moses, Another also was yet to be herd,
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namely CHRIST IESUS the promised Messias, the SAVIOUR of the World, Emmanuell, GOD with us, that great Prophet; He that was to come, &c. of whom even Moses had fully foretold, Deut. 18.18. A Prophet shall the Lord your God raise you up of your brethren, like unto me, Him shall you heare in all things, whatsoever hee shall say unto you.
namely CHRIST IESUS the promised Messias, the SAVIOUR of the World, Emmanuel, GOD with us, that great Prophet; He that was to come, etc. of whom even Moses had Fully foretold, Deuteronomy 18.18. A Prophet shall the Lord your God raise you up of your brothers, like unto me, Him shall you hear in all things, whatsoever he shall say unto you.
because many wayes fooles: fooles in entring; fooles in hearing; fooles in praying; fooles in sacrificing and offering: every way, any way, fooles. 3. The Reason of this folly; Faciunt malum, They do that which is evill.
Because many ways Fools: Fools in entering; Fools in hearing; Fools in praying; Fools in sacrificing and offering: every Way, any Way, Fools. 3. The Reason of this folly; Faciunt malum, They do that which is evil.
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As they will not heare the Son of God: so they shall not heare the Son of God: Therefore (saith our Saviour) speake I unto them in Parables; because they seeing see not;
As they will not hear the Son of God: so they shall not hear the Son of God: Therefore (Says our Saviour) speak I unto them in Parables; Because they seeing see not;
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Therefore be this knowne unto you (that will know nothing else) that the salvation of God is sent unto the Gentiles, and they will heare it. Mark; they will heare it; God grant we may.
Therefore be this known unto you (that will know nothing Else) that the salvation of God is sent unto the Gentiles, and they will hear it. Mark; they will hear it; God grant we may.
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though he speak of them, yet he will not so much as once speake to them: (he speaketh to another) only of them, as of the Rich man ( Luke 12.) that he is a Foole: or of the other ( Luke the 16.) that he was a Glutton: or as of the Pharisees, that they were Vipers, (Mat. 3.7. )
though he speak of them, yet he will not so much as once speak to them: (he speaks to Another) only of them, as of the Rich man (Lycia 12.) that he is a Fool: or of the other (Lycia the 16.) that he was a Glutton: or as of the Pharisees, that they were Vipers, (Mathew 3.7.)
4 As they loved darknesse rather than light; so they shall have darknesse for light: Aegyptian darknesse here; everlasting, endlesse, utter darknesse hereafter:
4 As they loved darkness rather than Light; so they shall have darkness for Light: Egyptian darkness Here; everlasting, endless, utter darkness hereafter:
and the Iewes dispersion over the face of the earth amongst us Gentiles, must warne all the Gentiles, must teach thee how thou must enter into the House of God; how thou must heare the Word of God; how thou must call on the Name of God.
and the Iewes dispersion over the face of the earth among us Gentiles, must warn all the Gentiles, must teach thee how thou must enter into the House of God; how thou must hear the Word of God; how thou must call on the Name of God.
for an Introit Psalme, to put us in mind, 1 how we should enter into the House of God, in the 6. Vers. O come let us, &c. 2 How we should offer, Vers. 1. O come let us sing unto the Lord, Let us heartily rejoyce in the strength of our salvation:
for an Introit Psalm, to put us in mind, 1 how we should enter into the House of God, in the 6. Vers. Oh come let us, etc. 2 How we should offer, Vers. 1. Oh come let us sing unto the Lord, Let us heartily rejoice in the strength of our salvation:
for the Lord our God is a great God, &c. 3 How we should heare, and come neere to heare, Vers. 7, 8. To day if ye will heare his voice, harden not your hearts, &c. The Text agreeth with the Psalme.
for the Lord our God is a great God, etc. 3 How we should hear, and come near to hear, Vers. 7, 8. To day if you will hear his voice, harden not your hearts, etc. The Text agreeth with the Psalm.
shew you where others heretofore have made shipwracke, where others have committed folly; that you may avoide their sin, and so escape their punishment.
show you where Others heretofore have made shipwreck, where Others have committed folly; that you may avoid their since, and so escape their punishment.
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And even here some are so ready for hearing, that they skip over the duty of entring, Take heed to thy foot, &c. They are perswaded comming late, (for so they please to come, not till the Sermon begin, that they may be sure there be nothing but hearing; ) then if they come, (for come they will not,
And even Here Some Are so ready for hearing, that they skip over the duty of entering, Take heed to thy foot, etc. They Are persuaded coming late, (for so they please to come, not till the Sermon begin, that they may be sure there be nothing but hearing;) then if they come, (for come they will not,
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Miserable men, according to the old Proverbe, NONLATINALPHABET; thrice fooles: for so many times, for such, are they condemned, even in this Text they cite.
Miserable men, according to the old Proverb,; thrice Fools: for so many times, for such, Are they condemned, even in this Text they Cite.
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1 For their late entring: for hearing being their timeliest exercise, they are commanded to be ready to heare, that is, to make haste to the House of God, to be swift to heare the Word of God; to be as diligent in Gods service, as the Centurions Servants were in his, Mat. 8. When he bids come, to come,
1 For their late entering: for hearing being their timeliest exercise, they Are commanded to be ready to hear, that is, to make haste to the House of God, to be swift to hear the Word of God; to be as diligent in God's service, as the Centurions Servants were in his, Mathew 8. When he bids come, to come,
It is reported by Buxtorfius, that the Iewes being moved by the authority of this Text, have an Iron Instrument placed at the entrance of their Synagogue, with which they pare off the dirt off their feet, before they enter. Thus they abuse the Text to their superstition.
It is reported by Buxtorf, that the Iewes being moved by the Authority of this Text, have an Iron Instrument placed At the Entrance of their Synagogue, with which they pare off the dirt off their feet, before they enter. Thus they abuse the Text to their Superstition.
2 This word here used for hearing, signifieth to obey; so Gen. 26.5. because that Abraham heard (or obeyed my voice:) it is so usually taken in the Scripture:
2 This word Here used for hearing, signifies to obey; so Gen. 26.5. Because that Abraham herd (or obeyed my voice:) it is so usually taken in the Scripture:
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We will go into His Tabernacle, and fall low on our knees before His footstoole, Psal. 132.7. 4 This hearing being for offering and prayer, as we shall see hereafter;
We will go into His Tabernacle, and fallen low on our knees before His footstool, Psalm 132.7. 4 This hearing being for offering and prayer, as we shall see hereafter;
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it must needs be, that GOD must needs best accept that, for which our hearing is ordained, Rom. 10. 5 Besides, the word Bethelohim, the House of GOD, sheweth, that the way to take heed to our feete, is to enter by prayer first;
it must needs be, that GOD must needs best accept that, for which our hearing is ordained, Rom. 10. 5 Beside, the word Bethelohim, the House of GOD, shows, that the Way to take heed to our feet, is to enter by prayer First;
It is the saying of Alcuinus, and others of the ancient from Saint Hierom and Saint Austen: Si esset omnium, qui in Ecclesiâ Dei, &c. If it were so ready,
It is the saying of Alcuin, and Others of the ancient from Saint Hieronymus and Saint Austen: Si esset omnium, qui in Ecclesiâ Dei, etc. If it were so ready,
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make their petitions, after the Christian manner, in the Temple, the Iewes being at their publique Service? Did not Samuel's Mother aske a Sonne of GOD, in the time of Divine,
make their petitions, After the Christian manner, in the Temple, the Iewes being At their public Service? Did not Samuel's Mother ask a Son of GOD, in the time of Divine,
Appropinqua ut audias: Come neare, that thou maiest heare: And thus much of our due entring. Now of the second duty; our hearing. That next after due entring;
Appropinqua ut Audias: Come near, that thou Mayest hear: And thus much of our due entering. Now of the second duty; our hearing. That next After due entering;
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Hence, it was the custome alwaies in the Church, that first they heard: So was it in the Church of the Iewes; Nehem. 9.3. They read the Law one fourth-part of the day;
Hence, it was the custom always in the Church, that First they herd: So was it in the Church of the Iewes; Nehemiah 9.3. They read the Law one fourth-part of the day;
After their Prayers, as Iosephus describeth it, followed their Sacrifice. This order being observed afterward in the Christian Church, (as it is most obscurely collected from the 1 Cor. 11. &c. ) the whole Service, was called by the Greekes NONLATINALPHABET;
After their Prayers, as Iosephus Describeth it, followed their Sacrifice. This order being observed afterwards in the Christian Church, (as it is most obscurely collected from the 1 Cor. 11. etc.) the Whole Service, was called by the Greeks;
intimating, that they should first heare, before they presumed to offer. Hence also that Symboll of Pythagoras; That wee must not speake of GOD sine lumine. And indeed, the calling upon GOD, is called the seeking of God. The Woman in the Gospell,
intimating, that they should First hear, before they presumed to offer. Hence also that Symbol of Pythagoras; That we must not speak of GOD sine lumine. And indeed, the calling upon GOD, is called the seeking of God. The Woman in the Gospel,
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The Church is Heaven upon Earth: and the Scriptures, the Old and New Testament, are the lights in this Heaven. Therefore amongst the Iewes, in their Synagogues, there was the reading of the Law, and the Prophets:
The Church is Heaven upon Earth: and the Scriptures, the Old and New Testament, Are the lights in this Heaven. Therefore among the Iewes, in their Synagogues, there was the reading of the Law, and the prophets:
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reading, as we doe, both the Old and New Testament. To this the Apostle alludeth, Colos. 4.16. So more fully, Ephes. 5.19. But most plainely, Colos. 3.16.
reading, as we do, both the Old and New Testament. To this the Apostle alludeth, Colos 4.16. So more Fully, Ephesians 5.19. But most plainly, Colos 3.16.
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Her prayer of the Catechumeni, (as Hugo de Sancto victore, gives us cause to distinguish it) ending at the first Collect, is entirely the Word of God: even many entire portions of Gods most holy Word. (1) The Psalmes, (2) First and Second Lessons, (3) Evangelicall Anthems, most fit to expresse our joy in CHRIST, our praising God for the Word of God. (4) Those short and pious Ejaculations, all entirely the Word of God. And as in the first;
Her prayer of the Catechumen, (as Hugo de Sancto victore, gives us cause to distinguish it) ending At the First Collect, is entirely the Word of God: even many entire portions of God's most holy Word. (1) The Psalms, (2) First and Second Lessons, (3) Evangelical Anthems, most fit to express our joy in CHRIST, our praising God for the Word of God. (4) Those short and pious Ejaculations, all entirely the Word of God. And as in the First;
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So in her second Service, where, after the due entrance, by a particular Confession of our sins in every Commandement; the first thing we heare, is the Word of God, in two other Lessons, Epistle and Gospell.
So in her second Service, where, After the due Entrance, by a particular Confessi of our Sins in every Commandment; the First thing we hear, is the Word of God, in two other Lessons, Epistle and Gospel.
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And as we call, use, and order them, so were they used in all ages and Churches; Plentifull testimonies may bee brought concerning this, not onely out of the most ancient Councells, and first Fathers;
And as we call, use, and order them, so were they used in all ages and Churches; Plentiful testimonies may be brought Concerning this, not only out of the most ancient Counsels, and First Father's;
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As even at this day, they are in the same order observed, by the Graecians, Indians, Russians, Abissines, and Aethiopians, not to speake of the Latine, and Westerne Christians. So you see;
As even At this day, they Are in the same order observed, by the Greeks, Indians, Russians, Abyssinians, and Ethiopians, not to speak of the Latin, and Western Christians. So you see;
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The first, and neerest degree in hearing, whereby we come close up to God; is, the hearing of the sacred Oracles of God: God's originall very Word, properly so called in the Old and New Testament; having in the Old a double difference of the first, or second Canon; or bookes Canonicall and Apocryphall;
The First, and nearest degree in hearing, whereby we come close up to God; is, the hearing of the sacred Oracles of God: God's original very Word, properly so called in the Old and New Testament; having in the Old a double difference of the First, or second Canon; or books Canonical and Apocryphal;
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received also as were the rest from the Iewes, to whom were committed the Oracles of God, Rom. 3.2. And therefore the Christian Church durst not reject them;
received also as were the rest from the Iewes, to whom were committed the Oracles of God, Rom. 3.2. And Therefore the Christian Church durst not reject them;
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These bookes, though distinguished from the other and valued under them; yet were farre preferred before all Ecclesiasticall writings, whether of particular men, or Churches:
These books, though distinguished from the other and valued under them; yet were Far preferred before all Ecclesiastical writings, whither of particular men, or Churches:
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or particular Churches, in their (1) Catechismes, their (2) Councels, (3) Confessions, their (4) Ritualls, their (5) Homilies, which, next the Word of GOD, are most worthily preferred before all other private works,
or particular Churches, in their (1) Catechisms, their (2) Counsels, (3) Confessions, their (4) Rituals, their (5) Homilies, which, next the Word of GOD, Are most worthily preferred before all other private works,
or Preachings, being the workes of (1) many, and those most learned, and holy men: (2) discussed with the clearest judgement: (3) penned with the maturest study: (4) delivered in the shortest manner: (5) applyed in the most familiar phrase: (6) ordered with the plainest method: (7) shewing the most needfull points:
or Preachings, being the works of (1) many, and those most learned, and holy men: (2) discussed with the Clearest judgement: (3) penned with the maturest study: (4) Delivered in the Shortest manner: (5) applied in the most familiar phrase: (6) ordered with the Plainest method: (7) showing the most needful points:
and the Word of God it selfe, either neglected, or despised, or any way thrust out in publique, there follies have beene multiplied, fooles have abounded, not knowing that they doe evill: This experience shewes us, (and because my Text is Historicall) I will briefly shew you in the Iewish, Easterne, Westerne, and Muscovy Churches.
and the Word of God it self, either neglected, or despised, or any Way thrust out in public, there follies have been multiplied, Fools have abounded, not knowing that they do evil: This experience shows us, (and Because my Text is Historical) I will briefly show you in the Jewish, Eastern, Western, and Muscovy Churches.
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1 In the Iewish, the Iewes neglecting the more publike authority of the Word of God, and leaning to the doctrines of men, in their traditions, they fell at last to build the Law of Moses upon their Talmud, Misnah, with their Gemarahs by doing evill, they became fooles, that knew not that they did evill; their Religion now being nought else,
1 In the Jewish, the Iewes neglecting the more public Authority of the Word of God, and leaning to the doctrines of men, in their traditions, they fell At last to built the Law of Moses upon their Talmud, Misnah, with their Gemarahs by doing evil, they became Fools, that knew not that they did evil; their Religion now being nought Else,
I cannot stand now with any more reasons, which I might produce to shew you, that howsoever these other bee excellent degrees of hearing; yet in them there must bee caution,
I cannot stand now with any more Reasons, which I might produce to show you, that howsoever these other be excellent Degrees of hearing; yet in them there must be caution,
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As for the Word of GOD, it is the touchstone, the rule it selfe; that NONLATINALPHABET, the sincere milke; that sure word of prophecy, whereunto yee doe well, that yee take heede,
As for the Word of GOD, it is the touchstone, the Rule it self; that, the sincere milk; that sure word of prophecy, whereunto ye do well, that ye take heed,
Our Sermons howsoever, in respect of this light, are but as candles to the Sunne. This is the way, whereby we may and do ( God be praised) come nearest to heare. Certainly, howsoever we doe, (as I hope we all do reade the Scriptures at home) yet the Word of God, as it hath most right to the House of God; so then most of all hath it God's blessing,
Our Sermons howsoever, in respect of this Light, Are but as Candles to the Sun. This is the Way, whereby we may and doe (God be praised) come nearest to hear. Certainly, howsoever we do, (as I hope we all do read the Scriptures At home) yet the Word of God, as it hath most right to the House of God; so then most of all hath it God's blessing,
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Doe you not think, that all Religion consists in hearing? Are not our Churches made onely Schooles? and of Oratories, and houses of Prayers, are they not made Oratories (in another sence) for preaching,
Do you not think, that all Religion consists in hearing? are not our Churches made only Schools? and of Oratories, and houses of Prayers, Are they not made Oratories (in Another sense) for preaching,
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how we throng on all hands to the one, a Sermon? how scarcely, or not at all are we seene at the other, Prayers? As if we were all eare; but where then is the body, 1 Cor. 12. the body of Religion? It was not so in the Apostles times,
how we throng on all hands to the one, a Sermon? how scarcely, or not At all Are we seen At the other, Prayers? As if we were all ear; but where then is the body, 1 Cor. 12. the body of Religion? It was not so in the Apostles times,
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when notwithstanding being new converted, they had more neede of hearing. I am perswaded (saith the Apostle) that you are full of all goodnesse, filled with all knowledge, able to admonish one another, Rom. 15.14. Teaching, and admonishing one another, Ephes. 5.19. The women must learne from the men at home, 1 Cor. 14. And the Children from the Mothers, 1 Tim. 2.15. The Apostle chides the Hebrewes, Heb. 5.12. that when for the time they ought to bee Teachers, they have neede againe to bee taught the first principles.
when notwithstanding being new converted, they had more need of hearing. I am persuaded (Says the Apostle) that you Are full of all Goodness, filled with all knowledge, able to admonish one Another, Rom. 15.14. Teaching, and admonishing one Another, Ephesians 5.19. The women must Learn from the men At home, 1 Cor. 14. And the Children from the Mother's, 1 Tim. 2.15. The Apostle chides the Hebrews, Hebrew 5.12. that when for the time they ought to be Teachers, they have need again to be taught the First principles.
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And indeed the first and best Christians, after they had learned their first principles in their Catechisme, they gave themselves continually to Prayer, Acts 1.14.
And indeed the First and best Christians, After they had learned their First principles in their Catechism, they gave themselves continually to Prayer, Acts 1.14.
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our faith confessed, presently shewes it selfe in Prayer. This, as the order of the ancient Churches in their Liturgies, is observed by our holy Mother, the Church of England, being that very naturall order, which the Apostle most plainely layeth downe.
our faith confessed, presently shows it self in Prayer. This, as the order of the ancient Churches in their Liturgies, is observed by our holy Mother, the Church of England, being that very natural order, which the Apostle most plainly Layeth down.
Whosoever shall call on the Name of the LORD, shall bee saved. How then shall they call on Him, in whom they have not believed? and how shall they believe on Him, of whom they have not heard? and how shall they heare without a Preacher? So then;
Whosoever shall call on the Name of the LORD, shall be saved. How then shall they call on Him, in whom they have not believed? and how shall they believe on Him, of whom they have not herd? and how shall they hear without a Preacher? So then;
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The end of our Preaching is, that you may heare; The end of your hearing is, that you may believe; The end of all our believing is, that we may all pray, invocate,
The end of our Preaching is, that you may hear; The end of your hearing is, that you may believe; The end of all our believing is, that we may all pray, invocate,
And surely, after GODS Law transgressed by Adam, as the bloudy Sacrifices were necessary for a threefold end. 1. To signifie what man had deserved for sinne, viz. to dye,
And surely, After GOD'S Law transgressed by Adam, as the bloody Sacrifices were necessary for a threefold end. 1. To signify what man had deserved for sin, viz. to die,
as the poore beast did. 2. To Type out CHRIST IESUS, the true Lambe of God, slaine from the beginning for sinne. 3. To testifie their perfect thankesgiving and intire obedience for their Redemption from sinne:
as the poor beast did. 2. To Type out CHRIST IESUS, the true Lamb of God, slain from the beginning for sin. 3. To testify their perfect thanksgiving and entire Obedience for their Redemption from sin:
It is very remarkeable, that the Genealogies of their Priests being confounded, and their Temple destroyed (to which their Sacrifices were tied, Deut. 12.26. ) now, at this day, the Iewes comfort themselves in that of Hose. 14.4. Wee will render the calves of our lips;
It is very remarkable, that the Genealogies of their Priests being confounded, and their Temple destroyed (to which their Sacrifices were tied, Deuteronomy 12.26.) now, At this day, the Iewes Comfort themselves in that of Hose. 14.4. we will render the calves of our lips;
acknowledging this in their Prayers, at this day, to be the true Sacrifice. And indeede both to them and us, there were alwayes three kindes of Spirituall Sacrifices, whereby in our prayers we come neare to offer.
acknowledging this in their Prayers, At this day, to be the true Sacrifice. And indeed both to them and us, there were always three Kinds of Spiritual Sacrifices, whereby in our Prayers we come near to offer.
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1 The Sacrifice of Penance: that as the beast was slaine for sinne, so we should dye to sinne. This wee have in that Paenitentiall, Psal. 51.17. The Sacrifices of God, are a broken and contrite heart:
1 The Sacrifice of Penance: that as the beast was slain for sin, so we should die to sin. This we have in that Penitential, Psalm 51.17. The Sacrifices of God, Are a broken and contrite heart:
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This Sacrifice our Mother Church intends we should offer in that laborious Paenitentiall Prayer, the Letany, which anciently using, (as doth ours, that forme of;
This Sacrifice our Mother Church intends we should offer in that laborious Penitential Prayer, the Letany, which anciently using, (as does ours, that Form of;
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LORD, have mercy on us, from the Paenitentiall, Psal. 51.1. was called NONLATINALPHABET, and being performed in all devout humility, in the very words and formes of beseeching, were called NONLATINALPHABET:
LORD, have mercy on us, from the Penitential, Psalm 51.1. was called, and being performed in all devout humility, in the very words and forms of beseeching, were called:
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The second is the Sacrifice of Mercy: It was mercy, that another, namely Christ Iesus, typed in the Sacrificed beast, should dye for them, for us, for all.
The second is the Sacrifice of Mercy: It was mercy, that Another, namely christ Iesus, typed in the Sacrificed beast, should die for them, for us, for all.
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And therefore GOD, as He sheweth mercy to us, so He requires mercy from us: I will have mercy, and not Sacrifice, Hos. 6.6. This Sacrifice, as it was anciently observed in the Communions of the first Christians, in their collections (they thence being called NONLATINALPHABET by the Greek, and oblations in the Latin Church: ) So is it also commanded in our Offertories, as being that Sacrifice, with which God is well pleased, Heb. 13.16. The third is the Sacrifice of thankesgiving, and obedience:
And Therefore GOD, as He shows mercy to us, so He requires mercy from us: I will have mercy, and not Sacrifice, Hos. 6.6. This Sacrifice, as it was anciently observed in the Communions of the First Christians, in their collections (they thence being called by the Greek, and Oblations in the Latin Church:) So is it also commanded in our Offertories, as being that Sacrifice, with which God is well pleased, Hebrew 13.16. The third is the Sacrifice of thanksgiving, and Obedience:
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but more peculiarly we give Him thankes in our thankesgiving, the blessed Eucharist; wherein, offering not Christ Iesus unto God, (for we neede not, we cannot;
but more peculiarly we give Him thanks in our thanksgiving, the blessed Eucharist; wherein, offering not christ Iesus unto God, (for we need not, we cannot;
The very words of the Apostle, Rom. 12.1. By the first, the Sacrifice of Penance, in humble fasting and prayer, we kill the Sacrifice, we crucifie the old man, we slay the body of sinne, we turne from sinne, returne to God, and seeke His face, Esa. 55.6.
The very words of the Apostle, Rom. 12.1. By the First, the Sacrifice of Penance, in humble fasting and prayer, we kill the Sacrifice, we crucify the old man, we slay the body of sin, we turn from sin, return to God, and seek His face, Isaiah 55.6.
By the second, wee come nearer by workes of mercy, and almesdeeds, imitating in doing good, the Authour of all good, being made like unto our heavenly Father, Mat. 5. By the third, our thankfull and faithfull obedience, we come close up to offer; being conformed to Christ, following His example, walking in His steps: and by an obedient tendring of our selves unto God, in the blessed Eucharist, receiving His body and bloud, He living in us, and we in Him, we are made partakers of the Divine Nature.
By the second, we come nearer by works of mercy, and almsdeeds, imitating in doing good, the Author of all good, being made like unto our heavenly Father, Mathew 5. By the third, our thankful and faithful Obedience, we come close up to offer; being conformed to christ, following His Exampl, walking in His steps: and by an obedient tendering of our selves unto God, in the blessed Eucharist, receiving His body and blood, He living in us, and we in Him, we Are made partakers of the Divine Nature.
This is that, which God accepts in Abel. Gen. 4. which He commends in David, Psal. 40. which Hee command's in Saul, 1 Sam. 15.22. which He requireth of every one.
This is that, which God accepts in Abel. Gen. 4. which He commends in David, Psalm 40. which He command's in Saul, 1 Sam. 15.22. which He requires of every one.
A true Sacrifice indeed, where we offer not strange flesh; but as Saint Austin, Gregorie, &c. our own will unto God. A true Sacrifice, where we offer not onely nostra, that which is our's;
A true Sacrifice indeed, where we offer not strange Flesh; but as Saint Austin, Gregory, etc. our own will unto God. A true Sacrifice, where we offer not only nostra, that which is our's;
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but a Spirituall, reasonable, living, and holy Sacrifice, Rom. 12.1. And indeed this is that, for which we are all made an holy Priesthood, to offer up Spirituall Sacrifice, acceptable to God by Iesus Christ:
but a Spiritual, reasonable, living, and holy Sacrifice, Rom. 12.1. And indeed this is that, for which we Are all made an holy Priesthood, to offer up Spiritual Sacrifice, acceptable to God by Iesus christ:
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they begin and end in Him. He is our Mediatour, to present these unto God, 1 Iohn 2.2. Our Almes (if we look, they should do us good) must be in His Name also, Mat. 10.42. at least He accepts them so, Mat. 25.40. Our obedience must be tendered in our thankesgiving for Him.
they begin and end in Him. He is our Mediator, to present these unto God, 1 John 2.2. Our Alms (if we look, they should do us good) must be in His Name also, Mathew 10.42. At least He accepts them so, Mathew 25.40. Our Obedience must be tendered in our thanksgiving for Him.
By Him (saith the Apostle) let us offer the Sacrifice of praise to God continually, that is the fruit of our lips, giving thankes to His Name, Heb. 13.15. And now (beloved) having passed over many things, which I should have shewed in the duty of our comming neare to heare;
By Him (Says the Apostle) let us offer the Sacrifice of praise to God continually, that is the fruit of our lips, giving thanks to His Name, Hebrew 13.15. And now (Beloved) having passed over many things, which I should have showed in the duty of our coming near to hear;
So they are bold upon it, that this order was appointed by the Apostles, and by them together with the Christian faith propagated in all Christian Churches.
So they Are bold upon it, that this order was appointed by the Apostles, and by them together with the Christian faith propagated in all Christian Churches.
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And truely in my Text, which is the more remarkeable, the very same words, that expresse Gods will for this order, do also peremptorily set down Gods command for our obedience.
And truly in my Text, which is the more remarkable, the very same words, that express God's will for this order, do also peremptorily Set down God's command for our Obedience.
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So the word, to heare, with the Text, is by the marginall citations referred to that of 1 Sam. 15.22. To obey, &c. 2 So the word, to offer, is extended to obey;
So the word, to hear, with the Text, is by the marginal citations referred to that of 1 Sam. 15.22. To obey, etc. 2 So the word, to offer, is extended to obey;
seeing that obedience is the end of all our offering, Psal. 4. 3 The word, Charob, is so by some rendred, Offer ut audias; making this offering all in all.
seeing that Obedience is the end of all our offering, Psalm 4. 3 The word, Charob, is so by Some rendered, Offer ut Audias; making this offering all in all.
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And indeed, as the Prayer, and Sacrifice of fooles, that is, sinfull and wicked men, is an abomination to the Lord, (Prov. 15.8. ) as the cutting off a dogs neck, and the offering of swines bloud, Esa. 66.3. So likewise our hearing, prayers and offerings, are but types and meanes for obedience.
And indeed, as the Prayer, and Sacrifice of Fools, that is, sinful and wicked men, is an abomination to the Lord, (Curae 15.8.) as the cutting off a Dogs neck, and the offering of Swine blood, Isaiah 66.3. So likewise our hearing, Prayers and offerings, Are but types and means for Obedience.
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The sons of Ionadab, how are they praised, even by God Himselfe ( Ier. 35.2. ) because they obeyed their Father, in a temporall obedience, in abstinence from things lawfull,
The Sons of Ionadab, how Are they praised, even by God Himself (Jeremiah 35.2.) Because they obeyed their Father, in a temporal Obedience, in abstinence from things lawful,
Christ Iesus our Lord; the Church, our Mother, in, and for spirituall obedience? God, that hath set His Church over us, requires obedience to His Church from us, Heb. 13.17. Obey them, that have the rule over you, and submit your selves;
christ Iesus our Lord; the Church, our Mother, in, and for spiritual Obedience? God, that hath Set His Church over us, requires Obedience to His Church from us, Hebrew 13.17. Obey them, that have the Rule over you, and submit your selves;
If wee obey not the Church, which we have seen, how shall we love God, whom we have not seen? Divines are wont to compare Obedience to Iacob's ladder; the lower part of obedience to the Church, stand's on Earth; but,
If we obey not the Church, which we have seen, how shall we love God, whom we have not seen? Divines Are wont to compare obedience to Jacob's ladder; the lower part of Obedience to the Church, stand's on Earth; but,
and hee, that despiseth you, despiseth Him that sent me, &c. Luke 10.16. So Ezek. 3.7. God tells His Prophet, that the Children of Israel will not heare thee because they will not heare me:
and he, that despises you, despises Him that sent me, etc. Luke 10.16. So Ezekiel 3.7. God tells His Prophet, that the Children of Israel will not hear thee Because they will not hear me:
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And truly, Is it not folly, for one man to oppose the whole Christian Church of God? Is it not folly, for one man to thinke himselfe wiser than Gods Church Catholique over the world, assisted with Gods Spirit in all ages?
And truly, Is it not folly, for one man to oppose the Whole Christian Church of God? Is it not folly, for one man to think himself Wiser than God's Church Catholic over the world, assisted with God's Spirit in all ages?
Is it not folly, for things indifferent to breake the union, and peace of all Christian Churches? Is it not folly in the highest degree, that though they have beene convinced of their follies, they will notwithstanding goe on still in their folly, and not know, or acknowledge, that they doe evill?
Is it not folly, for things indifferent to break the Union, and peace of all Christian Churches? Is it not folly in the highest degree, that though they have been convinced of their follies, they will notwithstanding go on still in their folly, and not know, or acknowledge, that they do evil?
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when, and how you heare; what, and how you offer: That you bee carefull so to offer, that you may profitably come neare; so to come neare, that you may obediently heare; so to heare, that you may religiously, and piously offer.
when, and how you hear; what, and how you offer: That you be careful so to offer, that you may profitably come near; so to come near, that you may obediently hear; so to hear, that you may religiously, and piously offer.
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4 The Lawes to be promulged, the Charge that is given, and that of both sorts, both negative and affirmative, as well forbidding, as bidding and commanding.
4 The Laws to be promulged, the Charge that is given, and that of both sorts, both negative and affirmative, as well forbidding, as bidding and commanding.
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Especially, this would bee thought upon with the first, Whether these Sessions in this place, well held, would not make way for the better performing ours. And doubtlesse so they will;
Especially, this would be Thought upon with the First, Whither these Sessions in this place, well held, would not make Way for the better performing ours. And doubtless so they will;
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For what better in the entrance and beginning, than that, with which (if they begin aright) all men do begin withall, Prayer, the Lock of the Night, the Key of the Morning; the entrance to every action:
For what better in the Entrance and beginning, than that, with which (if they begin aright) all men do begin withal, Prayer, the Lock of the Night, the Key of the Morning; the Entrance to every actium:
Give thy judgements, O Lord, unto the King, and thy righteousnesse to the Kings Sonne, Psalme 72.1. But the reason of your meeting is for abuses to be reformed;
Give thy Judgments, Oh Lord, unto the King, and thy righteousness to the Kings Son, Psalm 72.1. But the reason of your meeting is for Abuses to be reformed;
It is observeable, that Solomon intreating of the remedying of follies, in these following Chapters, begins in this beginning of this Chapter, from the errours and vanities in Religion; plainly teaching us, that,
It is observable, that Solomon entreating of the remedying of follies, in these following Chapters, begins in this beginning of this Chapter, from the errors and vanities in Religion; plainly teaching us, that,
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the Christians Sacrifice: the just mans Safegard: the Divels scourge: the Spirits earnest: this is the Nurse of love: the Friend of peace: the Soules solace: our Accesse to God: the Meanes of salvation: For, Whosoever shall call on the Name of the Lord, shall be saved, Ioel 2.32.
the Christians Sacrifice: the just men Safeguard: the Devils scourge: the Spirits earnest: this is the Nurse of love: the Friend of peace: the Souls solace: our Access to God: the Means of salvation: For, Whosoever shall call on the Name of the Lord, shall be saved, Joel 2.32.
&c. For this (as I have shewed) is all our preaching, hearing, beleeving, Rom. 10. Our entring, hearing, offering, in the former words, hither are they referred all of them, here the greatest danger if we misse, herein the greatest comfort if we hit: and therefore here,
etc. For this (as I have showed) is all our preaching, hearing, believing, Rom. 10. Our entering, hearing, offering, in the former words, hither Are they referred all of them, Here the greatest danger if we miss, herein the greatest Comfort if we hit: and Therefore Here,
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First, the Errours indited, the follies arraigned, either in defect, or excesse of religious duties. Secondly, the Precepts, Charge, and Injunctions given; which are these:
First, the Errors Indited, the follies arraigned, either in defect, or excess of religious duties. Secondly, the Precepts, Charge, and Injunctions given; which Are these:
Yet such are rather Mad-men than Fooles; yea, Beasts rather than Men; yet Beasts, the worst and wildest, The Lions do seek their meat of God, Psal. 104.21. So they acknowledge GOD, yea, they serve him.
Yet such Are rather Madmen than Fools; yea, Beasts rather than Men; yet Beasts, the worst and Wildest, The Lions do seek their meat of God, Psalm 104.21. So they acknowledge GOD, yea, they serve him.
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They continue this day according to thine Ordinance, for all things serve thee, Psal. 119.91. Therefore, they are nor Men, nor Beasts, but Devils: nay, The very Devils also beleeve, and tremble, Iam. 2.19. As S. Iohn sayd of Cerinthus, so we of them;
They continue this day according to thine Ordinance, for all things serve thee, Psalm 119.91. Therefore, they Are nor Men, nor Beasts, but Devils: nay, The very Devils also believe, and tremble, Iam. 2.19. As S. John said of Cerinthus, so we of them;
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But here againe, what Offering? Is it any Burnt Offering, or Sacrifice for sin, as of old amongst the Iewes, The bloud of Buls and Goats? No such matter, those were but types of CHRIST, and therefore untill CHRIST;
But Here again, what Offering? Is it any Burned Offering, or Sacrifice for since, as of old among the Iewes, The blood of Bulls and Goats? No such matter, those were but types of CHRIST, and Therefore until CHRIST;
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they well knew the commandement, and the place for those Sacrifices, his Temple only, Deut. 12. Therefore with the Temple, downe went their bloudy Sacrifices, even one thousand and six hundred yeeres since:
they well knew the Commandment, and the place for those Sacrifices, his Temple only, Deuteronomy 12. Therefore with the Temple, down went their bloody Sacrifices, even one thousand and six hundred Years since:
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Now they have no other Sacrifices (as I shewed the last time) but the Sacrifice of Prayer, Hos. 14. Nay, they plainly dispute against the other, they argue for this alone.
Now they have no other Sacrifices (as I showed the last time) but the Sacrifice of Prayer, Hos. 14. Nay, they plainly dispute against the other, they argue for this alone.
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R. Maimon, the learnedst of the Iewes, most christianly concludeth, that these Sacrifices of prayer, of Almes, of Thanksgiving, are Sacrificia primae intentionis, the Sacrifices that are first intended by God, first commanded to us:
R. Maimon, the Learnedest of the Iewes, most christianly Concludeth, that these Sacrifices of prayer, of Alms, of Thanksgiving, Are Sacrifice primae intentionis, the Sacrifices that Are First intended by God, First commanded to us:
Be not rash with thy mouth, and let not thine heart be hasty, &c. God sheweth, that both mouth and heart must be (though neither rash ) both must be parts of this Sacrifice.
Be not rash with thy Mouth, and let not thine heart be hasty, etc. God shows, that both Mouth and heart must be (though neither rash) both must be parts of this Sacrifice.
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The knees with the body cast downe to the earth, whence, and of which we are; so the Apostle, Ephes. 3.14. Therefore bend I my knees to the Father of our Lord Iesus Christ.
The knees with the body cast down to the earth, whence, and of which we Are; so the Apostle, Ephesians 3.14. Therefore bend I my knees to the Father of our Lord Iesus christ.
The hands againe raised up, as the Apostle also, 1 Tim. 2.8. Therefore I will, that men pray every where, lifting up pure hands without wrath, or doubting. As our Eyes cast up to the Hils, from whence commeth our helpe:
The hands again raised up, as the Apostle also, 1 Tim. 2.8. Therefore I will, that men pray every where, lifting up pure hands without wrath, or doubting. As our Eyes cast up to the Hills, from whence comes our help:
and our knees cast downe to the earth, a signe of that condition of dust, earth, and ashes, to which sin hath brought us, Gen. 3. so our hands lifted up, a signe that all we can doe, is too little to give him thanks for that he hath done for us,
and our knees cast down to the earth, a Signen of that condition of dust, earth, and Ashes, to which since hath brought us, Gen. 3. so our hands lifted up, a Signen that all we can do, is too little to give him thanks for that he hath done for us,
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and Merits of Iesus Christ. It is observeable, (which the first Christians observed,) that in the gesture of Hands lifted up, the figure of the Crosse is evidently represented.
and Merits of Iesus christ. It is observable, (which the First Christians observed,) that in the gesture of Hands lifted up, the figure of the Cross is evidently represented.
They thought they had command for it, that perchance of the Apostle, 1 Tim. 2.8. NONLATINALPHABET, &c. I will and command, that every where you pray, lifting up pure hands, &c. Surely Maximus Taurinensis grounds it somewhere:
They Thought they had command for it, that perchance of the Apostle, 1 Tim. 2.8., etc. I will and command, that every where you pray, lifting up pure hands, etc. Surely Maximus Taurinensis grounds it somewhere:
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So prayed Moses also (say all the Ancient) when with Lifted up hands hee prayed, whil'st Ioshua or Iesus, the Type of our IESVS, fought against Amalek.
So prayed Moses also (say all the Ancient) when with Lifted up hands he prayed, whilst Ioshua or Iesus, the Type of our JESUS, fought against Amalek.
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Therefore also the Easterne Christians used the 140. Psalme in their Evening Prayer, every one there being taught to pray, Vers. 2. Let my prayer be directed as Incense,
Therefore also the Eastern Christians used the 140. Psalm in their Evening Prayer, every one there being taught to pray, Vers. 2. Let my prayer be directed as Incense,
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And indeed, both eyes and hands lifted up; as also knees and bodies cast downe, are but as the mouth to the heart, outward Interpreters of the inward devotion of the soule:
And indeed, both eyes and hands lifted up; as also knees and bodies cast down, Are but as the Mouth to the heart, outward Interpreters of the inward devotion of the soul:
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They, when they praised the Lord, all of them shouted with a great voice, Ezra 3.11. And when the Covenant of Restitution was made, All the Congregation answered, Amen. Nehem. 5.13. Was it not so in the Christian Church? The Apostle commands it;
They, when they praised the Lord, all of them shouted with a great voice, Ezra 3.11. And when the Covenant of Restitution was made, All the Congregation answered, Amen. Nehemiah 5.13. Was it not so in the Christian Church? The Apostle commands it;
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How shall he that occupieth the place NONLATINALPHABET of a private man, &c. Every he that is a private man (as in the Church, besides the Ministers, all are) must and ought to set to his Seale,
How shall he that occupieth the place of a private man, etc. Every he that is a private man (as in the Church, beside the Ministers, all Are) must and ought to Set to his Seal,
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Afterward in the Church compared to the Moone, (Cant. 6.10. ) Piety in the wane: First the Quire supplied the place of the People; and now, the Quire being vanished, all is thrust into the mouth of the Minister alone.
Afterwards in the Church compared to the Moon, (Cant 6.10.) Piety in the wane: First the Choir supplied the place of the People; and now, the Choir being vanished, all is thrust into the Mouth of the Minister alone.
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Are our prayers so turned into Sermons onely, that we entertaine them with the eare alone? Where is our mouth, our tongue, our voice? Are we ashamed to confesse God before Men in publike? or will God now accept (that, which he never did before) Fishes for Sacrifices? Can they be our prayers, to which we assent not, in which we joyne not? How many helps have we, which our fore-Fathers knew not? Our prayers the shortest, I beleeve, that ever were before us;
are our Prayers so turned into Sermons only, that we entertain them with the ear alone? Where is our Mouth, our tongue, our voice? are we ashamed to confess God before Men in public? or will God now accept (that, which he never did before) Fish for Sacrifices? Can they be our Prayers, to which we assent not, in which we join not? How many helps have we, which our fore-Fathers knew not? Our Prayers the Shortest, I believe, that ever were before us;
1 Because this Honoureth God: He that praiseth, honoureth me, Psal. 50.23. It is a confessing of GOD before Men, Rom. 10. 2 It is a part of our Thankfulnesse unto GOD;
1 Because this Honoureth God: He that Praiseth, Honoureth me, Psalm 50.23. It is a confessing of GOD before Men, Rom. 10. 2 It is a part of our Thankfulness unto GOD;
With the heart man beleeveth to righteousnesse; but with the mouth confession is made unto salvation, Rom. 10.10. 6 Our obedience to this Church, and in it conformity with the Church of GOD exacteth it:
With the heart man Believeth to righteousness; but with the Mouth Confessi is made unto salvation, Rom. 10.10. 6 Our Obedience to this Church, and in it conformity with the Church of GOD exacteth it:
we rouse up our spirits, we cheere our mindes, we quicken and kindle our zeale, speaking (as the Apostle commands) to our selves, Ephes. 5.19. 8 The exercise of our faith requireth it;
we rouse up our spirits, we cheer our minds, we quicken and kindle our zeal, speaking (as the Apostle commands) to our selves, Ephesians 5.19. 8 The exercise of our faith requires it;
for prayer is the proper act of our faith; and no where so fit is that saying of S. Iames: Shew me thy faith by thy workes, Iames 2. 9 Charity, in the good of others requires it;
for prayer is the proper act of our faith; and no where so fit is that saying of S. James: Show me thy faith by thy works, James 2. 9 Charity, in the good of Others requires it;
for by our voices cheerefulnesse, we cheere, encourage, and edifie one another; Teaching and admonishing one another, Col. 3.16. 10 And lastly, our heart and affection requireth it of us:
for by our voices cheerfulness, we cheer, encourage, and edify one Another; Teaching and admonishing one Another, Col. 3.16. 10 And lastly, our heart and affection requires it of us:
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the complaint was then, This people draw neere mee with their mouth, ( Esay 29.) Thou art neare in their mouth, (Ier. 12.) They shew much love with their mouth, (Ezek. 33.) Their tongue still ran before their wit. Their mouth was, howsoever: GOD liked well of it;
the complaint was then, This people draw near me with their Mouth, (Isaiah 29.) Thou art near in their Mouth, (Jeremiah 12.) They show much love with their Mouth, (Ezekiel 33.) Their tongue still ran before their wit. Their Mouth was, howsoever: GOD liked well of it;
This made Macarius, and some others of the Easterne Church, even of old, call for lesse mouth, and more heart. This made some Latine Fathers say, Non clamor, sed amor, &c. This made Erasmus, and others of later times, most justly blame the tumbling over their prayers in the Latine Church; he rightly concluded, it was a signe they had no heart at all to their prayers. And is it not so with us? The tumbling, mumbling, mangling, posting, passing over our prayers, as though they would never be ended:
This made Macarius, and Some Others of the Eastern Church, even of old, call for less Mouth, and more heart. This made Some Latin Father's say, Non clamor, sed amor, etc. This made Erasmus, and Others of later times, most justly blame the tumbling over their Prayers in the Latin Church; he rightly concluded, it was a Signen they had no heart At all to their Prayers. And is it not so with us? The tumbling, mumbling, mangling, posting, passing over our Prayers, as though they would never be ended:
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then doubtlesse the reverend and carefull carriage of the mouth, would fetch the heart againe, and make it as better esteemed, so more religiously devout.
then doubtless the reverend and careful carriage of the Mouth, would fetch the heart again, and make it as better esteemed, so more religiously devout.
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Surely Oratio, is but oris ratio, the heart appearing in the mouth; which whilest by many tongues, in one place, praying the same words, praising the same GOD with one accord, in the same faith and love, as they did, Acts 2.1. is but as the Scripture cals the mouth of the Prophets, Luke 1.70. One mouth, one voice;
Surely Oratio, is but oris ratio, the heart appearing in the Mouth; which whilst by many tongues, in one place, praying the same words, praising the same GOD with one accord, in the same faith and love, as they did, Acts 2.1. is but as the Scripture calls the Mouth of the prophets, Lycia 1.70. One Mouth, one voice;
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nor the manner, nor the words of our prayer: But all is sudden, neither considering to whom, nor with whom, nor how, nor what, nor where wee pray; when it faileth in any part or measure, of due or true attention, the heart is then, too hasty.
nor the manner, nor the words of our prayer: But all is sudden, neither considering to whom, nor with whom, nor how, nor what, nor where we pray; when it Faileth in any part or measure, of due or true attention, the heart is then, too hasty.
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If not cor mundum, a cleane heart, and pure hands, then not fit for the Holy place, Psal. 24.4. Such an heart is too hasty. Remember God is in heaven, whose pure eyes can indure no uncleannesse:
If not cor Mundum, a clean heart, and pure hands, then not fit for the Holy place, Psalm 24.4. Such an heart is too hasty. remember God is in heaven, whose pure eyes can endure no uncleanness:
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Such prayer, as Cornelius 's was, the Church with S. Iames calleth NONLATINALPHABET, working prayer: and the Schoole Charitativam; true effectuall prayer, which,
Such prayer, as Cornelius is was, the Church with S. James calls, working prayer: and the School Charitativam; true effectual prayer, which,
therefore if thou hast ought against thy brother, lay downe thy gift at the Altar; first, goe, be reconciled to thy brother, &c. Mat. 5.23.24. 3 The heart is too hasty, when it wants true humility, sense, and sight of its owne weaknesse;
Therefore if thou hast ought against thy brother, lay down thy gift At the Altar; First, go, be reconciled to thy brother, etc. Mathew 5.23.24. 3 The heart is too hasty, when it Wants true humility, sense, and sighed of its own weakness;
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such grace the Church calleth NONLATINALPHABET, and the Latines Assiduam, daily, continuall, laborious, and earnest prayer: If this be not, the heart is too hasty: Remember God is in Heaven, the Greatest and Highest Majesty, thou art on earth; therefore as a Beggar, humble thy selfe, cast downe thy selfe upon earth: Beggars must be no choosers;
such grace the Church calls, and the Latins Assiduam, daily, continual, laborious, and earnest prayer: If this be not, the heart is too hasty: remember God is in Heaven, the Greatest and Highest Majesty, thou art on earth; Therefore as a Beggar, humble thy self, cast down thy self upon earth: Beggars must be no choosers;
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Remember Heaven is above thee, and God in Heaven, to whom thou suest, the King of Kings. Immodest and sinfull petitions we dare not present before honest Men:
remember Heaven is above thee, and God in Heaven, to whom thou suest, the King of Kings. Immodest and sinful petitions we Dare not present before honest Men:
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First seeke the Kingdome of God, and the righteousnesse thereof, &c. Mat. 6.33. 5 The heart is too hasty; when not minding the Majesty to whom it prayeth,
First seek the Kingdom of God, and the righteousness thereof, etc. Mathew 6.33. 5 The heart is too hasty; when not minding the Majesty to whom it Prayeth,
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The spirit and the understanding. The Schoole Divines to three: 1. Attention to God in Heaven, to whom we pray. 2. To our selves, and our owne heart on earth, who make the prayer. 3. To the matter and subject, for which we pray:
The Spirit and the understanding. The School Divines to three: 1. Attention to God in Heaven, to whom we pray. 2. To our selves, and our own heart on earth, who make the prayer. 3. To the matter and Subject, for which we pray:
as usually it is in sudden and conceived prayer, then must the heart be, as it were, all and only, mouth and that attention due in other kinds must be the more broken, by how much the more it is divided and distracted in it selfe:
as usually it is in sudden and conceived prayer, then must the heart be, as it were, all and only, Mouth and that attention due in other Kinds must be the more broken, by how much the more it is divided and distracted in it self:
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even in private, used mental prayer; or else have prescribed themselves a set forme of prayer: for this cause chiefly among others, that the heart being not carefull for the mouth, might be the more attentive and intent upon it selfe:
even in private, used mental prayer; or Else have prescribed themselves a Set Form of prayer: for this cause chiefly among Others, that the heart being not careful for the Mouth, might be the more attentive and intent upon it self:
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then my Text, nay, Reason, Religion, and Charity commands, That what helps Devotion may finde for it selfe in private, the same should be used in publike, for the people also.
then my Text, nay, Reason, Religion, and Charity commands, That what helps Devotion may find for it self in private, the same should be used in public, for the people also.
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must have respect to the heart of the people, with whom thou prayest, lest otherwise thou be too rash: and ye people, that have an heart to call upon GOD by the publike mouth of the Church, must have an heart also to understand what is prayed by this mouth; otherwise your heart will be too hasty. But how shall this be? Surely here it is most true, We know not how to pray as we ought,
must have respect to the heart of the people, with whom thou Prayest, lest otherwise thou be too rash: and you people, that have an heart to call upon GOD by the public Mouth of the Church, must have an heart also to understand what is prayed by this Mouth; otherwise your heart will be too hasty. But how shall this be? Surely Here it is most true, We know not how to pray as we ought,
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1 That the prayers in publike should be set, that they might be publikely knowne. Be not rash with thy mouth, &c. 2 That they should be short and briefe: Let thy words be few.
1 That the Prayers in public should be Set, that they might be publicly known. Be not rash with thy Mouth, etc. 2 That they should be short and brief: Let thy words be few.
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And thus we are at last come to the Charge, where so much is to be said against the Errours of these times to be here indited, that I wish the houre were to begin againe. But I will bee briefe. For the first:
And thus we Are At last come to the Charge, where so much is to be said against the Errors of these times to be Here Indited, that I wish the hour were to begin again. But I will be brief. For the First:
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it is the frantick humour of Men of our times, that because GOD hath promised his Spirit to assist his Church, bidding the Apostles, they should not be carefull what to speake,
it is the frantic humour of Men of our times, that Because GOD hath promised his Spirit to assist his Church, bidding the Apostles, they should not be careful what to speak,
Of this, as the grounds are false, those places and promises being either especially understood of Martyrdome (as Isidore Pelusiot expounds) or personall, to the Apostles chiefly,
Of this, as the grounds Are false, those places and promises being either especially understood of Martyrdom (as Isidore Pelusiot expounds) or personal, to the Apostles chiefly,
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For first, is it not fond once to thinke that the Spirit of GOD, which is the Spirit of prayer, (Zach. 12.10.) is made the worse or weaker for advisednesse? Doth deliberation do hurt in Religion onely? Doth the Spirit of GOD,
For First, is it not found once to think that the Spirit of GOD, which is the Spirit of prayer, (Zach 12.10.) is made the Worse or Weaker for advisedness? Does deliberation do hurt in Religion only? Does the Spirit of GOD,
like the tempestious wind Euroclydon, carry all on an hurry? No surely, the Spirit of GOD is the Spirit of counsell and wisdome, Esay 12.2. and therefore an enemy to all rashnesse and hastinesse either of mouth and heart, which are here forbidden:
like the tempestuous wind Euroclydon, carry all on an hurry? No surely, the Spirit of GOD is the Spirit of counsel and Wisdom, Isaiah 12.2. and Therefore an enemy to all rashness and hastiness either of Mouth and heart, which Are Here forbidden:
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but such, which had been first approved by the Church; and a reason is given from this rashnesse: Ne forte aliquid contra fidem, vel per ignorantiam, aut per minus studium sit compositum;
but such, which had been First approved by the Church; and a reason is given from this rashness: Ne fort Aliquid contra fidem, vel per ignorantiam, Or per minus studium sit compositum;
many mouthes, a meanes of confusion, 1 Cor. 14.26. How is it when you come together, every one hath a Psalme, hath a Doctrine, hath a tongue, hath a revelation, hath an interpretation? Let al things be done to edifying.
many mouths, a means of confusion, 1 Cor. 14.26. How is it when you come together, every one hath a Psalm, hath a Doctrine, hath a tongue, hath a Revelation, hath an Interpretation? Let all things be done to edifying.
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but how can this be, unlesse their prayers be knowne, unlesse familiar to them, unlesse they be before acquainted with them? Hee, that prayeth with others, must have respect to others, with whom he prayeth:
but how can this be, unless their Prayers be known, unless familiar to them, unless they be before acquainted with them? He, that Prayeth with Others, must have respect to Others, with whom he Prayeth:
And againe, There are so many voices in the world, yet none of them without signification, 1 Cor. 14.10. Signifie they do all, because they are set and certaine: therefore they lead, direct, and instruct the mind.
And again, There Are so many voices in the world, yet none of them without signification, 1 Cor. 14.10. Signify they do all, Because they Are Set and certain: Therefore they led, Direct, and instruct the mind.
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And indeed, how many foolish Tautologies, Battologies; how many idle words, irreverent, unmannerly, ridiculous, if not blasphemous passages fall from many, in their suddenly conceived prayers? The Councell of Milevis saw it, and shewes it well enough:
And indeed, how many foolish Tautologies, Battologies; how many idle words, irreverent, unmannerly, ridiculous, if not blasphemous passages fallen from many, in their suddenly conceived Prayers? The Council of Milevis saw it, and shows it well enough:
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Behold a true picture of Quicquid in buccam. It might have beene an Asse, or a Dog, as well as his Daughter: God therefore (as Divines note) forbad him not,
Behold a true picture of Quicquid in Buccam. It might have been an Ass, or a Dog, as well as his Daughter: God Therefore (as Divines note) forbade him not,
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no errour in such conceived Prayers; yet the mouth of the congregation, the Minister, as hee must not goe before his owne heart, so neither before the heart of the people, whose mouth hee is:
no error in such conceived Prayers; yet the Mouth of the congregation, the Minister, as he must not go before his own heart, so neither before the heart of the people, whose Mouth he is:
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a raising and applying (the Heart) the understanding, that it may leade (the Heart) the will and affections after it: Therefore preparation necessary before prayer.
a raising and applying (the Heart) the understanding, that it may lead (the Heart) the will and affections After it: Therefore preparation necessary before prayer.
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And indeede, as GOD hath commanded, so the Spirit, who teacheth us to pray: Rom. 8. hath alwaies directed the Church in all ages to a set-forme of prayer in publike.
And indeed, as GOD hath commanded, so the Spirit, who Teaches us to pray: Rom. 8. hath always directed the Church in all ages to a set-forme of prayer in public.
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God in many places prescribed set-formes unto them, which the Iewes even use to this day: Numb. 6.23. Ioel 2.17. Deut. 24.14. Infinite are the places:
God in many places prescribed set-forms unto them, which the Iewes even use to this day: Numb. 6.23. Joel 2.17. Deuteronomy 24.14. Infinite Are the places:
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viz. the Lords Prayer: from this the Church encreased it in the Apostle's times: as from 1 Cor. 11. and 14. Chapters: 1 Timoth. 2. Colos. 3.16. Ephes. 5.19. Acts 12.5. &c. might be abundantly proved:
viz. the lords Prayer: from this the Church increased it in the Apostle's times: as from 1 Cor. 11. and 14. Chapters: 1 Timothy 2. Colos 3.16. Ephesians 5.19. Acts 12.5. etc. might be abundantly proved:
yea, the common Liturgica, found in all Christian Ritualls, doe plainly evince this, that with the Faith it selfe, set-prayer was established in all Christian Churches.
yea, the Common Liturgica, found in all Christian Rituals, do plainly evince this, that with the Faith it self, set-prayer was established in all Christian Churches.
so to mind much more then he speakes: Let thy words be few. But besides: Short prayers make long devotions: the affections, that vent themselves quickely, loose their vigor:
so to mind much more then he speaks: Let thy words be few. But beside: Short Prayers make long devotions: the affections, that vent themselves quickly, lose their vigor:
Sure I am, where we find this froth in the mouth, there alwaies finde wee some fault at the heart. The Pharisees made long prayers: Matth. 23.14. but there was hypocrisie at their heart. The Heathen made long prayers: Matth. 6.7. but there is infidelity at their heart. Be yee not like unto them (saith our Saviour ( vers. 8.) After this manner therefore pray (NONLATINALPHABET) So; Let this direct you for the length of your prayers.
Sure I am, where we find this froth in the Mouth, there always find we Some fault At the heart. The Pharisees made long Prayers: Matthew 23.14. but there was hypocrisy At their heart. The Heathen made long Prayers: Matthew 6.7. but there is infidelity At their heart. Be ye not like unto them (Says our Saviour (vers. 8.) After this manner Therefore pray () So; Let this Direct you for the length of your Prayers.
so a short forme, as a patterne, the Church should not go beyond. As the Widdow, pray continually, Luke 18.1. without ceasing. 1 Thess. 5.17. Instant in prayer. Rom. 12. Watch and pray. Marke 13.33. Ask, seek, and knock. Mat. 7.7. The very manner of these and the like speeches, sheweth the manner of our prayers, that they should bee NONLATINALPHABET: (as one) thick and short. And how the ancient and first Christians did expound these and the like places, S. Chrysostome will shew us: his words are remarkable, NONLATINALPHABET.
so a short Form, as a pattern, the Church should not go beyond. As the Widow, pray continually, Lycia 18.1. without ceasing. 1 Thess 5.17. Instant in prayer. Rom. 12. Watch and pray. Mark 13.33. Ask, seek, and knock. Mathew 7.7. The very manner of these and the like Speeches, shows the manner of our Prayers, that they should be: (as one) thick and short. And how the ancient and First Christians did expound these and the like places, S. Chrysostom will show us: his words Are remarkable,.
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In the Greek and Mother Church ( Epiphanius tels us) their prayers were NONLATINALPHABET: with all frequent and fervent brevity: short and thick prayers.
In the Greek and Mother Church (Epiphanius tells us) their Prayers were: with all frequent and fervent brevity: short and thick Prayers.
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In the Latine Church, the Collects, Antiquissimae preces (as Erasmus rightly stiles them) the most ancient prayers were all short, not exceeding the length of the Lords Prayer. Such were their prayers in the African Churches (as Cassian, and out of him S. Augustine relateth) Creberrimae & brevissimae, most thick and short.
In the Latin Church, the Collects, Antiquissimae preces (as Erasmus rightly stile them) the most ancient Prayers were all short, not exceeding the length of the lords Prayer. Such were their Prayers in the African Churches (as Cassian, and out of him S. Augustine relateth) Creberrimae & brevissimae, most thick and short.
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NONLATINALPHABET: prayer and supplication: to the one, the same with our Collects, the people answered, Amen; to the other, agreeable with our Letany, &c. they answered as we, with diverse and sundry answers:
: prayer and supplication: to the one, the same with our Collects, the people answered, Amen; to the other, agreeable with our Letany, etc. they answered as we, with diverse and sundry answers:
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From whence, as from the frequency of their often petition, these prayers were called NONLATINALPHABET and NONLATINALPHABET, being in substance, forme,
From whence, as from the frequency of their often petition, these Prayers were called and, being in substance, Form,
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and order, the same, which we have in this Church of England: therefore Gilbertus Cognatus a most learned Germane, even an hundred and thirty yeeres agoe, laying downe the formes, Veteris Ecclesiae, of the ancient Church, layeth downe the very prayers of this Church of England.
and order, the same, which we have in this Church of England: Therefore Gilbert Cognatus a most learned Germane, even an hundred and thirty Years ago, laying down the forms, Veteris Ecclesiae, of the ancient Church, Layeth down the very Prayers of this Church of England.
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1 The first shall be Verbum confutationis, A word of confutation, reproofe, and reprehension. There are a sort of people in the world, who because they most admire their owne fansies,
1 The First shall be Verbum confutationis, A word of confutation, reproof, and reprehension. There Are a sort of people in the world, who Because they most admire their own fancies,
nor these have they any, but of the longest; wherein they may sooner lose themselves, and their blinde zeale, than finde GOD, whom they pretend to seeke.
nor these have they any, but of the longest; wherein they may sooner loose themselves, and their blind zeal, than find GOD, whom they pretend to seek.
With these men Set-prayer is Parrat-prayer, lip labour; compared to an Horse in a Mill: (so dare these fooles blaspheme.) The short, and therefore fervent ejaculations of the Ancient Church, most fit, either for publike or private devotion, are shreds of prayer, &c. any thing,
With these men Set-prayer is Parrat-prayer, lip labour; compared to an Horse in a Mill: (so Dare these Fools Blaspheme.) The short, and Therefore fervent ejaculations of the Ancient Church, most fit, either for public or private devotion, Are shreds of prayer, etc. any thing,
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And because our blessed Saviour in that most perfect forme of His, the ground and patterne of all ours, still stands with us, and his Churches practise:
And Because our blessed Saviour in that most perfect Form of His, the ground and pattern of all ours, still Stands with us, and his Churches practise:
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But I pray you then, to what purpose serves the Lords prayer? It is (say they) given us for a patterne and president for all our prayers. Well and good: if so;
But I pray you then, to what purpose serves the lords prayer? It is (say they) given us for a pattern and president for all our Prayers. Well and good: if so;
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But (say they) set-prayers limit and prescribe the Spirit. What spirit do they meane? The Spirit of GOD? Nay rather, that blessed Spirit is best (in us) furthered by them:
But (say they) set-prayers limit and prescribe the Spirit. What Spirit do they mean? The Spirit of GOD? Nay rather, that blessed Spirit is best (in us) furthered by them:
whether they do not much more circumscribe and limit the Spirit. Consider I beseech you in the feare of God, whether these have not beene the meanes to disgrace and discredit the Churches,
whither they do not much more circumscribe and limit the Spirit. Consider I beseech you in the Fear of God, whither these have not been the means to disgrace and discredit the Churches,
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Therefore let me (in the bowels of CHRIST IESVS) beseech you all (wishing my voice might reach as farre as the fault extends, to every person and place) that you and they would all receive the second Word.
Therefore let me (in the bowels of CHRIST JESUS) beseech you all (wishing my voice might reach as Far as the fault extends, to every person and place) that you and they would all receive the second Word.
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2 Of Exhortation and Admonition; that as we hold the Spirits unity, so we would even in this also provide for the Churches peace: that we would all as one (herein) follow our blessed Saviours command, his Spirits direction, his Churches practice in all ages.
2 Of Exhortation and Admonition; that as we hold the Spirits unity, so we would even in this also provide for the Churches peace: that we would all as one (herein) follow our blessed Saviors command, his Spirits direction, his Churches practice in all ages.
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or our heart hasty, to utter any thing before Him, that may make our Sacrifice to be the Offering of Fooles. Nay rather, let us be more ready to heare, that is to obey GOD and his Church:
or our heart hasty, to utter any thing before Him, that may make our Sacrifice to be the Offering of Fools. Nay rather, let us be more ready to hear, that is to obey GOD and his Church:
seeing to obey is the fat of Sacrifice. Yea, much better than all Sacrifice. Surely the Heathen man can tell us, that this is that kept up their Sparta. How much more this obedience to GOD; his Son our Saviour; his Word; his Spirit;
seeing to obey is the fat of Sacrifice. Yea, much better than all Sacrifice. Surely the Heathen man can tell us, that this is that kept up their Sparta. How much more this Obedience to GOD; his Son our Saviour; his Word; his Spirit;
3 And truly (that I may adde the third word of Gratulation ) we have ever great cause to confesse and acknowledge GOD's favour and mercy to us, who are of this English Church: and far more juster cause have we to praise Him;
3 And truly (that I may add the third word of Gratulation) we have ever great cause to confess and acknowledge GOD's favour and mercy to us, who Are of this English Church: and Far more juster cause have we to praise Him;
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English, the best Reformed for pure Doctrine and perfect Discipline; which GOD hath by a long and happily continued peace so mercifully approved, so miraculously defended.
English, the best Reformed for pure Doctrine and perfect Discipline; which GOD hath by a long and happily continued peace so mercifully approved, so miraculously defended.
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How much more justly and truly should we do this daily and hourely? We have received the substance, whereof they the shewes; the body, CHRIST, whereof they the shadowes; the truth and performance, whereof they but the promise: thus indeed with us all Christians after CHRIST.
How much more justly and truly should we do this daily and hourly? We have received the substance, whereof they the shows; the body, CHRIST, whereof they the shadows; the truth and performance, whereof they but the promise: thus indeed with us all Christians After CHRIST.
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How many scorcht, or at least in danger of the fiery Furnace, with the three Children! How many in peace have not the cleare truth? How many in full truth, have not perfect peace! having both,
How many scorched, or At least in danger of the fiery Furnace, with the three Children! How many in peace have not the clear truth? How many in full truth, have not perfect peace! having both,
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It being a special argument of Gods singular favour toward this Reformation received and established in this Church, that God (notwithstanding all our infinite sins beyond other Nations) hath and is still pleased so long to vouchsafe us such Peace, such Plenty, such a flourishing State, such inward Content, such outward Prosperity, so many,
It being a special argument of God's singular favour towards this Reformation received and established in this Church, that God (notwithstanding all our infinite Sins beyond other nations) hath and is still pleased so long to vouchsafe us such Peace, such Plenty, such a flourishing State, such inward Content, such outward Prosperity, so many,
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and great Deliverances, so strange and miraculous Preservations; such happy Government under so many Pious and Religious Princes: having added this also in this most happy Succession; that with the ending of that former Kingly Race of ours,
and great Deliverances, so strange and miraculous Preservations; such happy Government under so many Pious and Religious Princes: having added this also in this most happy Succession; that with the ending of that former Kingly Raze of ours,
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but that another and nearer Kingdome is added to us, to strengthen our Peace, to encrease our Thankefulnesse to God, our Obedience to Him, and His Vice-gerent.
but that Another and nearer Kingdom is added to us, to strengthen our Peace, to increase our Thankfulness to God, our obedience to Him, and His Vicegerent.
Let us not, as fools, still strive with God, His Christ, His Spirit. Let us ever obey God also in this, Take His Counsell, Be not rash with our mouth, &c. FINIS.
Let us not, as Fools, still strive with God, His christ, His Spirit. Let us ever obey God also in this, Take His Counsel, Be not rash with our Mouth, etc. FINIS.
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Preached at the Trieniall Visitation of the R. Reverend Father in GOD, William, Lord Bishop of London, holden at Dunmow in Essex. Sept. 11. Anno Domini. 1634. ACTS CHAP. 6. VER. 4.
Preached At the Trieniall Visitation of the R. Reverend Father in GOD, William, Lord Bishop of London, held At Dunmow in Essex. Sept 11. Anno Domini. 1634. ACTS CHAP. 6. VER. 4.
IT was an ancient custome in the Churches Synodall assemblies, that the Sacred Bible (NONLATINALPHABET) the Bookes of Holy Scripture, the Rule of Christian Faith, were openly layed on an higher deske;
IT was an ancient custom in the Churches Synodical assemblies, that the Sacred bible () the Books of Holy Scripture, the Rule of Christian Faith, were openly laid on an higher desk;
Neither Faiths Doctrine secure without the pale of Discipline, nor Disciplines Order sound without the ground of Doctrine. Both like those two Sisters in the Gospell, Mary and Martha; or these in the Text, Prayer and the Word, serving the LORD in the mutuall service of one another.
Neither Faiths Doctrine secure without the pale of Discipline, nor Disciplines Order found without the ground of Doctrine. Both like those two Sisters in the Gospel, Marry and Martha; or these in the Text, Prayer and the Word, serving the LORD in the mutual service of one Another.
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As it pleased GOD, The first Synod that ever was ( Acts Chap. 1.) in the 34. yeare of our Christian Aera, and the next after our Blessed SAVIOUR'S Assention, was called for the setling the number and Persons of the holy Apostles, the Churches Founders, and Governours.
As it pleased GOD, The First Synod that ever was (Acts Chap. 1.) in the 34. year of our Christian Era, and the next After our Blessed SAVIOUR'S Ascension, was called for the settling the number and Persons of the holy Apostles, the Churches Founders, and Governors.
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So this second now, in the same yeare held (as Binnius and Baronius, &c. account) doth as we see (by the same providence) designe and set downe their Office and Duty:
So this second now, in the same year held (as Binnius and Baronius, etc. account) does as we see (by the same providence) Design and Set down their Office and Duty:
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And they shew it to have beene the practice of the Eldest times, imitated (as appeares by Cusanus ) by the Civill State, that as in the Naturall body there being an evill feared from without, the spirits forthwith assemble,
And they show it to have been the practice of the Eldest times, imitated (as appears by Cusanus) by the Civil State, that as in the Natural body there being an evil feared from without, the spirits forthwith assemble,
So also in the Body Ecclesiasticke, Quoties communis necessitas cogit (saith the Councill of Milevis) As oft as the common cause required, there were common assemblies, Generall Councills, all meeting on all hands, to advise for the common good.
So also in the Body Ecclesiastic, How often Communis Necessity cogit (Says the Council of Milevis) As oft as the Common cause required, there were Common assemblies, General Councils, all meeting on all hands, to Advice for the Common good.
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Si vero nec de fide, nec de communi Ecclesiâ tractabitur (saith the fourth of Toledo:) if the businesse were not concerning faith, and the common cause;
Si vero nec de fide, nec de Communi Ecclesiâ tractabitur (Says the fourth of Toledo:) if the business were not Concerning faith, and the Common cause;
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if the Occasion be but, as here, NONLATINALPHABET, the murmuring of the Hellenists at Hierusalem, and the End as now, to provide for their Widowes; then Erit speciale Concilium (say the same Fathers) the Synod shall be speciall or particular;
if the Occasion be but, as Here,, the murmuring of the Hellenists At Jerusalem, and the End as now, to provide for their Widows; then Erit special Concilium (say the same Father's) the Synod shall be special or particular;
In which words you have three things principally to be considered (1) The Persons, We. (2) The Duties, Prayer and the Ministration of the Word. (3) Their Resolution for these Duties,
In which words you have three things principally to be considered (1) The Persons, We. (2) The Duties, Prayer and the Ministration of the Word. (3) Their Resolution for these Duties,
though including and comprehending many particulars. 2 Their Necessity, comparatively in respect of persons and time. 3 Their Order, in respect of each other:
though including and comprehending many particulars. 2 Their Necessity, comparatively in respect of Persons and time. 3 Their Order, in respect of each other:
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First and principally to Prayer, as to the maine: to the Ministration of the Word, as to the meanes. To the one, namely Prayer, as to the End. To the other, as the Way conducing and leading to this End. To the one, as to the proper and peculiar Service of GOD, absolutely necessary for all men and times:
First and principally to Prayer, as to the main: to the Ministration of the Word, as to the means. To the one, namely Prayer, as to the End. To the other, as the Way conducing and leading to this End. To the one, as to the proper and peculiar Service of GOD, absolutely necessary for all men and times:
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In their Resolution for these Duties Consider, 1 Their Desire, Purpose, and intention. 2 Their Solemne, and publikely vowed Consecration and dedication of themselves, We will, &c. 3 The Oppositions there against made, weighed and considered in this particle NONLATINALPHABET, But, we &c. 4 Their serious Execution, carefull and industrious performance, notwithstanding all dangers to be feared, or difficulties to be expected; in this most significant word NONLATINALPHABET.
In their Resolution for these Duties Consider, 1 Their Desire, Purpose, and intention. 2 Their Solemn, and publicly vowed Consecration and dedication of themselves, We will, etc. 3 The Oppositions there against made, weighed and considered in this particle, But, we etc. 4 Their serious Execution, careful and Industria performance, notwithstanding all dangers to be feared, or difficulties to be expected; in this most significant word.
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Wee will not onely imploy or busie our selves, but wholly, continually, perseverantly, manger all lets, dangers and disturbances, We will give up our selves most stoutly and resolvedly to Prayer and the Ministration of the Word.
we will not only employ or busy our selves, but wholly, continually, perseverantly, manger all lets, dangers and disturbances, We will give up our selves most stoutly and resolvedly to Prayer and the Ministration of the Word.
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It seemed good to the HOLY GHOST, and us, Acts 15. Here they all pronounce and ordaine alike: Neither was it ever otherwise in after Councills, where all met, the five Patriarch's were chiefe;
It seemed good to the HOLY GHOST, and us, Acts 15. Here they all pronounce and ordain alike: Neither was it ever otherwise in After Councils, where all met, the five Patriarch's were chief;
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The Apostles, as they were all sent together, Matth. 10. So they were all inspired at once, Iohn 20.22. To let us know, that they and their Successors are Pari authoritate, pari consortio, as the Fathers speake.
The Apostles, as they were all sent together, Matthew 10. So they were all inspired At once, John 20.22. To let us know, that they and their Successors Are pair authoritate, Pair consortio, as the Father's speak.
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That Saint Peter spake first, Acts 15. or was by our Blessed SAVIOUR spoken to alone, was but (as wee have elsewhere shewen) because hee was with Andrew NONLATINALPHABET, the eldest Apostle; they thence ascribing to him, Primas sedes, the first seates, (such were then Antioch, Alexandria, and Rome ) because he was,
That Saint Peter spoke First, Acts 15. or was by our Blessed SAVIOUR spoken to alone, was but (as we have elsewhere shown) Because he was with Andrew, the eldest Apostle; they thence ascribing to him, Primas sedes, the First seats, (such were then Antioch, Alexandria, and Room) Because he was,
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It is an errour of the Sixth Synode, and of sundry interpreters, which is greedily layd hold on by the factious amongst us, that these Deacons were only Lay-men: when as we apparently see Stephen one of them busied in the Ministration of the word; and Philip in the office and duty of Prayer and Baptisme. Surely as the Apostles did not shut themselves nor their successors, the Bishops (as Stories plentifully prove) from the governing the Deacons care about their Tables;
It is an error of the Sixth Synod, and of sundry Interpreters, which is greedily laid hold on by the factious among us, that these Deacons were only Laymen: when as we apparently see Stephen one of them busied in the Ministration of the word; and Philip in the office and duty of Prayer and Baptism. Surely as the Apostles did not shut themselves nor their Successors, the Bishops (as Stories plentifully prove) from the governing the Deacons care about their Tables;
Afterward, CHRIST our Lord, as he sent the Apostles and seventy Disciples at two severall times, Luke the 9. and 10. Chapt. So thereby he directed his Church most plainely to these two Orders:
Afterwards, CHRIST our Lord, as he sent the Apostles and seventy Disciples At two several times, Lycia the 9. and 10. Chapter So thereby he directed his Church most plainly to these two Order:
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1 The Bishops who did succeed into the Apostles place, as the Church Governours, who were to Watch for our soules, Heb. 13.17. in the preserving of peace and truth.
1 The Bishops who did succeed into the Apostles place, as the Church Governors, who were to Watch for our Souls, Hebrew 13.17. in the preserving of peace and truth.
And 2 the inferiour Clergy, though sent also by CHRIST in the Seventy, yet sent after in time, after also and inferiour in place, that they might know they are to be subject to the first.
And 2 the inferior Clergy, though sent also by CHRIST in the Seventy, yet sent After in time, After also and inferior in place, that they might know they Are to be Subject to the First.
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) altogether and alike sent, as Sheepherds, NONLATINALPHABET, not to feed onely, but also to guide the flock. These, the Seventy, sent after, and apart, two by two, and that (saith S. Luke, who reports the difference fully and plainly) NONLATINALPHABET,
) altogether and alike sent, as Shepherds,, not to feed only, but also to guide the flock. These, the Seventy, sent After, and apart, two by two, and that (Says S. Lycia, who reports the difference Fully and plainly),
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Even in the Apostles times, (not to trouble you with after testimonies) Titus Bishop of Crete, Timothy Bishop of Ephesus, both appointed by S. Paul; who therefore sometimes joynes them and others with himselfe in the Front of his Epistles to the Churches;
Even in the Apostles times, (not to trouble you with After testimonies) Titus Bishop of Crete, Timothy Bishop of Ephesus, both appointed by S. Paul; who Therefore sometime joins them and Others with himself in the Front of his Epistles to the Churches;
Paul and Sosthenes, Paul and Timotheus, Paul and Silvanus and Timotheus, &c. To teach us, that those he thus joynes with himselfe, must and should indeed succeed unto him.
Paul and Sosthenes, Paul and Timothy, Paul and Silvanus and Timothy, etc. To teach us, that those he thus joins with himself, must and should indeed succeed unto him.
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After, in the Age next after the Apostles, Ignatius every where warnes the Priests to be subject to their Bishops; the Deacons to their Priests; the People, at the least in these two, Prayer, and the Word, to be subject to them all.
After, in the Age next After the Apostles, Ignatius every where warns the Priests to be Subject to their Bishops; the Deacons to their Priests; the People, At the least in these two, Prayer, and the Word, to be Subject to them all.
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For GOD is the God of Order. As he will be served of us in Prayer and the ministration of the Word, so will he be served in Order: by us, as inferiour Labourers;
For GOD is the God of Order. As he will be served of us in Prayer and the ministration of the Word, so will he be served in Order: by us, as inferior Labourers;
by them as Superiour Governours; though not NONLATINALPHABET and NONLATINALPHABET, though not domineering, and absolutely out of the plenitude of their power Lording it, (as the same words constantly held both by the three Evangelists, and S. Peter the Apostle well import,) yet worthily ruling, worthy to be accounted worthy their double honour.
by them as Superior Governors; though not and, though not domineering, and absolutely out of the plenitude of their power Lording it, (as the same words constantly held both by the three Evangelists, and S. Peter the Apostle well import,) yet worthily ruling, worthy to be accounted worthy their double honour.
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And that Greek Proverbe is most true in every Family, much more in this great Houshold of Faith, and Family of the Faithfull, The Church of GOD, NONLATINALPHABET, that is, There is but one servant in each house, and that's the Master.
And that Greek Proverb is most true in every Family, much more in this great Household of Faith, and Family of the Faithful, The Church of GOD,, that is, There is but one servant in each house, and that's the Master.
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Let us, as Aaron and Hur, by a faithfull discharge of this our twofold duty, Prayer and the Word, especially by our earnest and serious prayers, beare up Moses armes, that they,
Let us, as Aaron and Hur, by a faithful discharge of this our twofold duty, Prayer and the Word, especially by our earnest and serious Prayers, bear up Moses arms, that they,
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and we all, may as cheerefully, as resolutely NONLATINALPHABET, Give our selves without any let or impediment from our selves, to prayer, and the ministration of the Word.
and we all, may as cheerfully, as resolutely, Give our selves without any let or impediment from our selves, to prayer, and the ministration of the Word.
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And so, though omitting much of our intended discourse, we come from the Persons to the Duties, Wee, to Prayer, &c. We cannot so easily come to these Duties, but we must againe with them awhile behold the Persons, they are here so linked together:
And so, though omitting much of our intended discourse, we come from the Persons to the Duties, we, to Prayer, etc. We cannot so Easily come to these Duties, but we must again with them awhile behold the Persons, they Are Here so linked together:
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Therefore they were especially, NONLATINALPHABET, Gods portion and inheritance. And as they, so we. This is the twofold Duty of every one of us, who succeeded them:
Therefore they were especially,, God's portion and inheritance. And as they, so we. This is the twofold Duty of every one of us, who succeeded them:
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In our publike prayers we serve GOD (as do all others, Prayer being most properly his service) and are herein more peculiarly the mouth of the people unto GOD.
In our public Prayers we serve GOD (as doe all Others, Prayer being most properly his service) and Are herein more peculiarly the Mouth of the people unto GOD.
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In the Word, which is his Gospell, we serve his Word and Church, and are Gods mouth in his embassage & message to his people: Thus NONLATINALPHABET, so the Greeke Fathers;
In the Word, which is his Gospel, we serve his Word and Church, and Are God's Mouth in his Embassy & message to his people: Thus, so the Greek Father's;
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Mediatores, so diverse of the Latine, though S. Augustine mislike the phrase: that, whereas neither God can speake to man, because an infinite and glorious essence;
Mediatores, so diverse of the Latin, though S. Augustine mislike the phrase: that, whereas neither God can speak to man, Because an infinite and glorious essence;
or who can see God, and live? ) God therefore hath appointed some men, who, give me leave to say it, might be as Moses unto Aaron, Gods unto men, by thus mediating betweene God and man in this twofold Duty: by the which (as Prosper hath it) Et Deus placatur populo, & populus instruitur Deo. GOD being by Prayer reconciled unto his people;
or who can see God, and live?) God Therefore hath appointed Some men, who, give me leave to say it, might be as Moses unto Aaron, God's unto men, by thus mediating between God and man in this twofold Duty: by the which (as Prosper hath it) Et Deus placatur populo, & populus instruitur God GOD being by Prayer reconciled unto his people;
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Thus, as by the one we obtaine the light of knowledge, so by the other we maintaine the life of faith, the heat of piety and devotion. Truly, these two Duties are the Vrim and Thummim, which Aaron, and every son of Aaron must weare on his Breast-plate; knowledge whereby to guide you to GOD,
Thus, as by the one we obtain the Light of knowledge, so by the other we maintain the life of faith, the heat of piety and devotion. Truly, these two Duties Are the Urim and Thummim, which Aaron, and every son of Aaron must wear on his Breastplate; knowledge whereby to guide you to GOD,
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and all us Clergie in them for these two Duties, came downe in the likenesse of fiery cloven Tongues. In their divided clefts, signifying the tongue of prayer unto God; the tongue of the Word administred unto men:
and all us Clergy in them for these two Duties, Come down in the likeness of fiery cloven Tongues. In their divided clefts, signifying the tongue of prayer unto God; the tongue of the Word administered unto men:
and this by the ministration of the Word. In fire also there is heat, to inflame and make them lively coales, (so Arnobius cals devout Christians) or rather whole burnt offerings, by earnest and ardent prayer unto God. This was their NONLATINALPHABET, their imposition of hands, or rather of tongues, from Heaven:
and this by the ministration of the Word. In fire also there is heat, to inflame and make them lively coals, (so Arnobius calls devout Christians) or rather Whole burned offerings, by earnest and Ardent prayer unto God. This was their, their imposition of hands, or rather of tongues, from Heaven:
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that with the Baptist we might be burning and shining Lights: Burning in our zeale, by Prayer; Shining, by the word of knowledge: That every one of us might in Gods House, his Bethel, be like Iacobs Ladder, which he saw in Bethel, whereon were Angels ascending and descending: so by our office and ministration, Angels might in us, ascend and carry up ours,
that with the Baptist we might be burning and shining Lights: Burning in our zeal, by Prayer; Shining, by the word of knowledge: That every one of us might in God's House, his Bethel, be like Iacobs Ladder, which he saw in Bethel, whereon were Angels ascending and descending: so by our office and ministration, Angels might in us, ascend and carry up ours,
nor alike to be esteemed of us in their worth and use. As the Apostle of Charity in respect of Faith and Hope, so I, of prayer, in respect of the ministration of the Word; The greatest of these is prayer.
nor alike to be esteemed of us in their worth and use. As the Apostle of Charity in respect of Faith and Hope, so I, of prayer, in respect of the ministration of the Word; The greatest of these is prayer.
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The gifts of the minde are deservedly preferred before those of the body, and those of the body, before those (we cal thē) of Fortune. Yet even both these and those give place to the gifts and graces of Gods holy Spirit. Neverthelesse these also (we see by the Apostle ) are not al equall.
The Gifts of the mind Are deservedly preferred before those of the body, and those of the body, before those (we call them) of Fortune. Yet even both these and those give place to the Gifts and graces of God's holy Spirit. Nevertheless these also (we see by the Apostle) Are not all equal.
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Gifts of tongues, Prophesie, and this Words ministration, with those other Gratis datae, are inferiour to those of Faith, Hope, and Charity, the Gratum facientes, and therefore also the act and exercise of Faith, Hope,
Gifts of tongues, Prophesy, and this Words ministration, with those other Gratis Datae, Are inferior to those of Faith, Hope, and Charity, the Gratum Facientes, and Therefore also the act and exercise of Faith, Hope,
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and Charity, I meane, publike and common prayer, far superiour to that other, the Words ministration. Entia (saith the Philosopher) are as Numbers, wherein there is first, second, third;
and Charity, I mean, public and Common prayer, Far superior to that other, the Words ministration. Entities (Says the Philosopher) Are as Numbers, wherein there is First, second, third;
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and where confusion's once admitted, there's all discord and dissention. Witnesse the present occasion of this Synode here in the Text. There was here dissention in the Church,
and where confusion's once admitted, there's all discord and dissension. Witness the present occasion of this Synod Here in the Text. There was Here dissension in the Church,
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the ministration of our words, especially as it is for the most part carried in our ordinary preaching, is another. I know also with S. Chrysostome, that The ministration of the Word containes much more than that which we call, Preaching.
the ministration of our words, especially as it is for the most part carried in our ordinary preaching, is Another. I know also with S. Chrysostom, that The ministration of the Word contains much more than that which we call, Preaching.
and resolving the perplexed and unsetled conscience in reall doubts of practice by the same Word: the instruction of Catechisme, which the Apostle calls the forme of wholesome words; the principles of the doctrine of Christ, according to the same word.
and resolving the perplexed and unsettled conscience in real doubts of practice by the same Word: the instruction of Catechism, which the Apostle calls the Form of wholesome words; the principles of the Doctrine of christ, according to the same word.
Are guests, such as are these two, any whit wronged, by being sorted at the same table according to their due worth and ranke? Are Domesticks, such as are these two, in the same House of Prayer, any way injured by their master, by being designed each to his own place and office? I hope, nothing lesse.
are guests, such as Are these two, any whit wronged, by being sorted At the same table according to their due worth and rank? are Domestics, such as Are these two, in the same House of Prayer, any Way injured by their master, by being designed each to his own place and office? I hope, nothing less.
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As here, so there Iudah hath the Scepter, the preheminence; And howsoever Simeon be the Elder brother, as also Hearing, Rom. 10.14. before Prayer; though Simeon bee excellent amongst the Princes, and chiefe amongst the Tribes;
As Here, so there Iudah hath the Sceptre, the pre-eminence; And howsoever Simeon be the Elder brother, as also Hearing, Rom. 10.14. before Prayer; though Simeon be excellent among the Princes, and chief among the Tribes;
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And as of Iudah came CHRIST, the promised seede; so to Iudah, that is to Prayer is the promise made: Whosoever shall call on the Name of the LORD, shall bee saved, Rom. 10.13. Beloved, the Word, is not wronged in yeelding Prayer its due place and worth.
And as of Iudah Come CHRIST, the promised seed; so to Iudah, that is to Prayer is the promise made: Whosoever shall call on the Name of the LORD, shall be saved, Rom. 10.13. beloved, the Word, is not wronged in yielding Prayer its due place and worth.
For as I sayd most truly, Prayer is the principall and maine; The Ministration of the Word but the meanes. This is the End; the other but the Way conducing and leading to this End. This is the proper Service of GOD, necessary for all men and times:
For as I said most truly, Prayer is the principal and main; The Ministration of the Word but the means. This is the End; the other but the Way conducing and leading to this End. This is the proper Service of GOD, necessary for all men and times:
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but also for all times and places. Therefore we are bidden; Aske, Seeke, and Knocke, (Matth. 7.7. ) to teach us, we should do it alwaies. Watch and Pray, saith our SAVIOUR;
but also for all times and places. Therefore we Are bidden; Ask, Seek, and Knock, (Matthew 7.7.) to teach us, we should do it always. Watch and Pray, Says our SAVIOUR;
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and againe, Pray alwayes and continually; Without ceasing, saith this Apostle, (1 Thes. 5.17.) Continuing instant in Prayer, (Rom. 12.12.) Continue in Prayer, (Colloss.
and again, Pray always and continually; Without ceasing, Says this Apostle, (1 Thebes 5.17.) Continuing instant in Prayer, (Rom. 12.12.) Continue in Prayer, (Colossus.
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(That first:) But I will teach you the good and the right way, 1 Sam. 12.23. So is it with the Apostles: With the Apostle Saint Paul, NONLATINALPHABET:
(That First:) But I will teach you the good and the right Way, 1 Sam. 12.23. So is it with the Apostles: With the Apostle Saint Paul,:
First of all, let Prayers and Supplications, &c. be made for all men, 1 Tim. 2.1. And thus is it with all the Apostles here, by this their publike sanction and Decree.
First of all, let Prayers and Supplications, etc. be made for all men, 1 Tim. 2.1. And thus is it with all the Apostles Here, by this their public sanction and decree.
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for the first founding, and establishing the Church, when having converted any, passing them over (saith S. Chrysostome ) they presently betooke them to teach others, that all being converted,
for the First founding, and establishing the Church, when having converted any, passing them over (Says S. Chrysostom) they presently betook them to teach Others, that all being converted,
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Thus you (saith the Apostle to the Hebrewes) ought to bee teachers of others, Heb. 5.12. Thus did Apollos, but newly, and as it seemes, but meanely Catechised, Asts 18. The things (saith Saint Paul to Timothy) that thou hast heard of me among many witnesses (that was in the Congregation) the same commit thou to faithfull men, who shall be able to teach others, 2 Tim. 2.2. By this meanes, within the space of a few yeares ( not preaching the Gospell where it had beene preached by others ) nor staying long any where;
Thus you (Says the Apostle to the Hebrews) ought to be Teachers of Others, Hebrew 5.12. Thus did Apollos, but newly, and as it seems, but meanly Catechised, Asts 18. The things (Says Faint Paul to Timothy) that thou hast herd of me among many Witnesses (that was in the Congregation) the same commit thou to faithful men, who shall be able to teach Others, 2 Tim. 2.2. By this means, within the Molle of a few Years (not preaching the Gospel where it had been preached by Others) nor staying long any where;
namely being instructed, edifyed, and built up for this end, did as a Spirituall Building (thus) fitly framed together, grow up into an Holy Temple in the Lord, (Ephes. 2.21.) Praying alwayes with all Prayer and Supplication in the Spirit,
namely being instructed, edified, and built up for this end, did as a Spiritual Building (thus) fitly framed together, grow up into an Holy Temple in the Lord, (Ephesians 2.21.) Praying always with all Prayer and Supplication in the Spirit,
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and Supplication for all Saints, Ephes. 6.18. Thus in a word not onely the Ephesians, but being converted and made such, all Christians likewise did both give and imploy themselves.
and Supplication for all Saints, Ephesians 6.18. Thus in a word not only the Ephesians, but being converted and made such, all Christians likewise did both give and employ themselves.
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NONLATINALPHABET. They continued in the doctrine of the Apostles (NONLATINALPHABET, &c. in the Doctrine of the Apostles.) There is an Emphasis in the words,
. They continued in the Doctrine of the Apostles (, etc. in the Doctrine of the Apostles.) There is an Emphasis in the words,
as plainly referring to that NONLATINALPHABET, that Forme of Doctrine, contained then, and expressed, as we see it is, in the Apostles Symbol, The Creed;
as plainly referring to that, that Form of Doctrine, contained then, and expressed, as we see it is, in the Apostles Symbol, The Creed;
that the ministration of the word hath the second place, is, that it might serve this first, prayer. The Heathen man observed, that our eares are given to frame and forme our tongue: And Saint Basil rightly;
that the ministration of the word hath the second place, is, that it might serve this First, prayer. The Heathen man observed, that our ears Are given to frame and Form our tongue: And Saint Basil rightly;
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Therefore the tongue, stiled by the Prophet David his Glory, and the best member: because therwith (which is mans end) blesse we GOD, Iam. 3.9. GOD and nature hath directed our eares and hearing principally to this, our tongues use.
Therefore the tongue, styled by the Prophet David his Glory, and the best member: Because therewith (which is men end) bless we GOD, Iam. 3.9. GOD and nature hath directed our ears and hearing principally to this, our tongues use.
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and thus to speake by prayer. This Order (so anciently they called it) whereby Hearing and the Word doth ministrare, and serve prayer, the Apostle most excellently shewes Rom. 10. Whosoever shall call on the name of the Lord shall be saved, ver.
and thus to speak by prayer. This Order (so anciently they called it) whereby Hearing and the Word does ministrate, and serve prayer, the Apostle most excellently shows Rom. 10. Whosoever shall call on the name of the Lord shall be saved, ver.
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But ( verse 14.) how shall they call on Him, on whom they have not believed? and how shall they believe on Him, of whom they have not heard? and how shall they heare without a Preacher? So you see, the end of all is prayer. As therefore the end is more worthy then the meanes; so is it,
But (verse 14.) how shall they call on Him, on whom they have not believed? and how shall they believe on Him, of whom they have not herd? and how shall they hear without a Preacher? So you see, the end of all is prayer. As Therefore the end is more worthy then the means; so is it,
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yet but, NONLATINALPHABET as the word imports, but the ministration, that is, the Service of the Word: Prayer in the meane time, that is truly GODS Service. So GOD calls it in His command unto us; Negatively, of false gods.
yet but, as the word imports, but the ministration, that is, the Service of the Word: Prayer in the mean time, that is truly GOD'S Service. So GOD calls it in His command unto us; Negatively, of false God's.
Thou shalt not bow downe thy selfe to them, nor serve them, Exod. 20.5. Againe, affirmatively, of Himselfe, Deut. 10.20. Thou shalt worship the Lord thy God, and Him onely shalt thou serve.
Thou shalt not bow down thy self to them, nor serve them, Exod 20.5. Again, affirmatively, of Himself, Deuteronomy 10.20. Thou shalt worship the Lord thy God, and Him only shalt thou serve.
Thus, therefore GOD calls their Common Prayers of old, amongst the Iewes, publikly and daily offered up unto Him, together with the Morning and Evening Sacrifice of slaine beasts,
Thus, Therefore GOD calls their Common Prayers of old, among the Iewes, publicly and daily offered up unto Him, together with the Morning and Evening Sacrifice of slain beasts,
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being so called sixteene times in one Chapter, Numb. 16. Thus, saith GOD, Hee that praiseth mee, hee honoureth mee, Psalme 50.19. Thus Annah is sayd to have served God day and night, by Fasting and Prayer, Luke 2.35. We, no otherwise call the Publike Prayers then by the same name, Divine Service: NONLATINALPHABET.
being so called sixteene times in one Chapter, Numb. 16. Thus, Says GOD, He that Praiseth me, he Honoureth me, Psalm 50.19. Thus Hannah is said to have served God day and night, by Fasting and Prayer, Lycia 2.35. We, no otherwise call the Public Prayers then by the same name, Divine Service:.
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in the lawfull necessary, and most expedient actions of our lives, though we serve God (as is fit we should) yet neverthelesse in them all, we intend and more immediately looke to other Ends, viz. the private good of our selves; the maintenance of our familyes;
in the lawful necessary, and most expedient actions of our lives, though we serve God (as is fit we should) yet nevertheless in them all, we intend and more immediately look to other Ends, viz. the private good of our selves; the maintenance of our families;
All we here undertake, is undertaken, aimed, and intended for Gods service: Whatsoever here, is done and directed, is onely and solely to Gods glory. This, therefore properly His Service.
All we Here undertake, is undertaken, aimed, and intended for God's service: Whatsoever Here, is done and directed, is only and solely to God's glory. This, Therefore properly His Service.
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that we are able to doe any good, whereby to serve God, other-where or way; is from Prayer alone, by which we gaine the Holy Spirits helpe, and Gods assistance:
that we Are able to do any good, whereby to serve God, otherwhere or Way; is from Prayer alone, by which we gain the Holy Spirits help, and God's assistance:
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the one is NONLATINALPHABET, for prayer, (amongst the Greekes, at the least in Ecclesiasticall use) the higher and more noble service, fit for higher persons, as Rulers, Rom. 13.6.
the one is, for prayer, (among the Greeks, At the least in Ecclesiastical use) the higher and more noble service, fit for higher Persons, as Rulers, Rom. 13.6.
that whereas the Hebrewes of old, called their ancient set formes of prayer, used in publike NONLATINALPHABET Sedar: that is, An order: The Syrians (which tongue was spoken by our blessed Saviour, and his Apostles,
that whereas the Hebrews of old, called their ancient Set forms of prayer, used in public Sedar: that is, an order: The Syrians (which tongue was spoken by our blessed Saviour, and his Apostles,
so also the very selfe-same words, which the Apostle, and his Syriack Interpreter S. Marke do both use in that Apostolicall Canon, 1 Cor. 14.40. Let all things be done decently, and according to Order:
so also the very selfsame words, which the Apostle, and his Syriac Interpreter S. Mark do both use in that Apostolical Canon, 1 Cor. 14.40. Let all things be done decently, and according to Order:
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and in this Order one being before and above another, the word still served prayer: and the prayer of the word; namely of the Audientes, or Catechumeni, of those that heard the word, that, served all other prayers. Thence,
and in this Order one being before and above Another, the word still served prayer: and the prayer of the word; namely of the Audientes, or Catechumen, of those that herd the word, that, served all other Prayers. Thence,
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as even the Heathen and Infidels were admitted to their Sermons: so were the meanest and lowest of the Christians (the Catechumeni ) admitted to that prayer, and in being only so, were therein accounted such.
as even the Heathen and Infidels were admitted to their Sermons: so were the Meanest and lowest of the Christians (the Catechumen) admitted to that prayer, and in being only so, were therein accounted such.
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NONLATINALPHABET (saith S. Chrysostome speaking of these two Duties here) NONLATINALPHABET; Of things necessary, that which is more necessary, is more to be preferred.
(Says S. Chrysostom speaking of these two Duties Here); Of things necessary, that which is more necessary, is more to be preferred.
S. Bernard therefore most excellently, imitating, it seemeth, the Apostle, 1 Cor. 13.13. Nunc manent tria haec, Verbum, Exemplum, Oratio: Major autem horum Oratio.
S. Bernard Therefore most excellently, imitating, it seems, the Apostle, 1 Cor. 13.13. Nunc manent tria haec, Verbum, Exemplum, Oratio: Major autem horum Oratio.
and Gate of Heaven, whilest it is, thus, on Earth the House of prayer. Thus you see, prayer makes us fellow-Citizens with the Saints, of the household of Faith, GODS domestick servants,
and Gate of Heaven, whilst it is, thus, on Earth the House of prayer. Thus you see, prayer makes us fellow-Citizens with the Saints, of the household of Faith, GOD'S domestic Servants,
For CHRIST, even Ipsum Verbum Patris, the true very eternall Word, was a Prophet here on earth, by the ministration of this Word, but three yeeres ond an halfe:
For CHRIST, even Ipsum Verbum Patris, the true very Eternal Word, was a Prophet Here on earth, by the ministration of this Word, but three Years and an half:
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but by his Priestly Office he continueth a Priest for ever, and being our Mediatour and everlasting Advocate, sits at the right-hand of the Father, by prayer, still making intercession for us, 1 Iohn 2.1. Thus highly is this Duty exalted, so highly preferred, not onely by his Apostles on earth and Saints in Heaven:
but by his Priestly Office he Continueth a Priest for ever, and being our Mediator and everlasting Advocate, sits At the right-hand of the Father, by prayer, still making Intercession for us, 1 John 2.1. Thus highly is this Duty exalted, so highly preferred, not only by his Apostles on earth and Saints in Heaven:
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I see, I cannot touch the last string, the third point, this their pious resolution. Yet, by your patience, I must note one more preheminence of prayer, in this word here in my Text,
I see, I cannot touch the last string, the third point, this their pious resolution. Yet, by your patience, I must note one more pre-eminence of prayer, in this word Here in my Text,
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It is worth our observing, that though here it may seeme indifferently referred to these two, prayer, and the ministration of the word; yet elsewhere almost ever, most constantly it is appropriate to prayer, as most peculiar to it,
It is worth our observing, that though Here it may seem indifferently referred to these two, prayer, and the ministration of the word; yet elsewhere almost ever, most constantly it is Appropriate to prayer, as most peculiar to it,
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For besides the forecited places, Acts 1. vers. 14. Acts 2. vers. 42. & 46. Ephes. 6. vers. 18. &c. we have it also, Rom. 12. vers. 12. NONLATINALPHABET, Continuing instant in prayer. And againe, Col. 4. vers. 2. NONLATINALPHABET. Continue in prayer. The Syriack most ancient Interpreter doth constantly also retaine in all those places one and the same word, viz. NONLATINALPHABET of NONLATINALPHABET, A man, signifying to be true, firme, constant, and continuall; whence the closure of their and all our prayers, Amen, as teaching us in our prayers to persevere with many such:
For beside the forecited places, Acts 1. vers. 14. Acts 2. vers. 42. & 46. Ephesians 6. vers. 18. etc. we have it also, Rom. 12. vers. 12., Continuing instant in prayer. And again, Col. 4. vers. 2.. Continue in prayer. The Syriac most ancient Interpreter does constantly also retain in all those places one and the same word, viz. of, A man, signifying to be true, firm, constant, and continual; whence the closure of their and all our Prayers, Amen, as teaching us in our Prayers to persevere with many such:
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The Vulgar Latine reade it Instantes: others Perdurantes; some Assidui; and sometime Perseverantes: noting at the least three properties of our prayers, that we may truly performe what is here in this word and duty injoyned.
The vulgar Latin read it Instantes: Others Perdurantes; Some Assidui; and sometime Perseverance: noting At the least three properties of our Prayers, that we may truly perform what is Here in this word and duty enjoined.
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That not onely in private (which is the act of private faith ) but in publike, which is the act and exercise of common and generall love, as the meanes also for uniting mens mindes in common, there should be publike prayers of all,
That not only in private (which is the act of private faith) but in public, which is the act and exercise of Common and general love, as the means also for uniting men's minds in Common, there should be public Prayers of all,
For thus will God be entreated of us, namely, as did the Widow importune the unjust Iudge; the friend in the Gospell his friend; the woman of Canaan our blessed Lord and Saviour. Or,
For thus will God be entreated of us, namely, as did the Widow importune the unjust Judge; the friend in the Gospel his friend; the woman of Canaan our blessed Lord and Saviour. Or,
as beggars doe with us at our owne doores, forcing that oft-times from us, which else perhaps wee would not so readily bestow upon them. We know the Proverbe, NONLATINALPHABET.
as beggars do with us At our own doors, forcing that ofttimes from us, which Else perhaps we would not so readily bestow upon them. We know the Proverb,.
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for all men. NONLATINALPHABET, saith the Apostle, 1 Tim. 2. In every place. NONLATINALPHABET. On every occasion, Epes. 6.18. Yea, even in our sleepe, if I may so say, not ceasing from this work when we cease from al things else. And good reason for it.
for all men., Says the Apostle, 1 Tim. 2. In every place.. On every occasion, Epes. 6.18. Yea, even in our sleep, if I may so say, not ceasing from this work when we cease from all things Else. And good reason for it.
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For, even the sleepe of the Saints (according to S. Hierome ) should be nought else but prayer. And truly such for the most part are our night-thoughts on our bed,
For, even the sleep of the Saints (according to S. Jerome) should be nought Else but prayer. And truly such for the most part Are our Night-thoughts on our Bed,
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Yea (saith the same Father, and as his counsell to Eustochium, so was it the practice of many then) Noctibus bis, terque surgendum. Cedat somnus, ut succedat oratio.
Yea (Says the same Father, and as his counsel to Eustochium, so was it the practice of many then) Noctibus bis, terque surgendum. Cedat somnus, ut succedat oratio.
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to continue as did David, Daniel, and all holy men, mourning and afflicting our selves in our Prayers: that obtaining Grace and Mercy from God, we may be comforted, Matth. 5.3. That with fasting, watching, and other beating downe the body, the spirit and inward man may grow the stronger, being lesse clog'd and hindered by the flesh:
to continue as did David, daniel, and all holy men, mourning and afflicting our selves in our Prayers: that obtaining Grace and Mercy from God, we may be comforted, Matthew 5.3. That with fasting, watching, and other beating down the body, the Spirit and inward man may grow the Stronger, being less clogged and hindered by the Flesh:
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For truly NONLATINALPHABET (of which the word here) is, say the Graecians, a species and kinde of Fortitude, being (say they) the suffering of griefe and labour for some good to be obtained.
For truly (of which the word Here) is, say the Greeks, a species and kind of Fortitude, being (say they) the suffering of grief and labour for Some good to be obtained.
as of other vertues, so also especially of Patience, and true Christian Fortitude in our dayly Prayers: Since even they that are strong to labour, who can endure so much toyle, take so great paines, suffer so much watching, hunger, cold,
as of other Virtues, so also especially of Patience, and true Christian Fortitude in our daily Prayers: Since even they that Are strong to labour, who can endure so much toil, take so great pains, suffer so much watching, hunger, cold,
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or continue with Christ, one houre, at their Prayers. How tedious, how irkesome are they to flesh and bloud, to carnall and earthly men: how soone weary are they: how much impatient of them:
or continue with christ, one hour, At their Prayers. How tedious, how irksome Are they to Flesh and blood, to carnal and earthly men: how soon weary Are they: how much impatient of them:
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thereby plainly proving (which the Fathers so often) that Prayer (if such as it ought) is not only an ascent to Heaven (a worke of labour) and a conversing with God; but also a Renouncing our selves: a forgetting these earthly things, truly NONLATINALPHABET, the Crosse it selfe, the crucifying our flesh, with the lusts, desires and affections of it.
thereby plainly proving (which the Father's so often) that Prayer (if such as it ought) is not only an ascent to Heaven (a work of labour) and a conversing with God; but also a Renouncing our selves: a forgetting these earthly things, truly, the Cross it self, the crucifying our Flesh, with the Lustiest, Desires and affections of it.
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No man can thus give himselfe to Prayer, that is not also crucified with Christ. Thence as Fasting with Prayer, so also this NONLATINALPHABET, is joyned with watching. Thus the Apostle Coloss. 4.2. Continue in Prayer (or give your selves to Prayer ) NONLATINALPHABET, Watching therein with thankesgiving. And, Praying alwayes, that is, NONLATINALPHABET.
No man can thus give himself to Prayer, that is not also Crucified with christ. Thence as Fasting with Prayer, so also this, is joined with watching. Thus the Apostle Coloss. 4.2. Continue in Prayer (or give your selves to Prayer), Watching therein with thanksgiving. And, Praying always, that is,.
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Watching therin withall perseverance, Ephes. 6.18. Thus did our blessed SAVIOUR, leaving us an example, Luke 22.39. &c. Thus did the Apostle, in watchings oft, 2 Cor. 6.5.
Watching therein withal perseverance, Ephesians 6.18. Thus did our blessed SAVIOUR, leaving us an Exampl, Lycia 22.39. etc. Thus did the Apostle, in watchings oft, 2 Cor. 6.5.
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Yea all the Apostles and Christians of those first times, Acts 1.14. though at some especiall time and occasion more instantly, as Acts 12.5. wch as I have shewed elsewhere;
Yea all the Apostles and Christians of those First times, Acts 1.14. though At Some especial time and occasion more instantly, as Acts 12.5. which as I have showed elsewhere;
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Thus we see Saint Peter, continuing at his Prayers till the sixth houre: Cornelius to the ninth, Acts 10. And to omit what might be observed of Saint Paul, and the rest of the Apostles:
Thus we see Saint Peter, Continuing At his Prayers till the sixth hour: Cornelius to the ninth, Acts 10. And to omit what might be observed of Saint Paul, and the rest of the Apostles:
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And of S. Iames the Iust and Bp. of Hierusalem, therefore stiled the Pillar of the People, because by his most earnest Prayers he withheld that fore-prophesyed destruction of Hierusalem: of him I say, it is storied, that by continuall kneeling at his prayers his knees were growne as hard as Horses or Camells hoofes.
And of S. James the Just and Bishop of Jerusalem, Therefore styled the Pillar of the People, Because by his most earnest Prayers he withheld that fore-prophesyed destruction of Jerusalem: of him I say, it is storied, that by continual kneeling At his Prayers his knees were grown as hard as Horses or Camels hoofes.
namely, Saint Chrysostom, Basil, Nazianzen, and Cyrill, were enforced to abbreviate and contract them NONLATINALPHABET (saith Proclas the Greeke Patriarch) into a shorter forme;
namely, Saint Chrysostom, Basil, Nazianzen, and Cyril, were Enforced to abbreviate and contract them (Says Proclas the Greek Patriarch) into a shorter Form;
onely for this reason, that in the decay of Devotion amongst Christians, there might neverthelesse bee continued this daily and continuall Sacrifice. Verily every day did they duly, Morning and Evening, in publike and common offer up their Prayers and Supplications unto GOD.
only for this reason, that in the decay of Devotion among Christians, there might nevertheless be continued this daily and continual Sacrifice. Verily every day did they duly, Morning and Evening, in public and Common offer up their Prayers and Supplications unto GOD.
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No age of elder times ever omitted this continuall Prayer; no day passed them without this daily Sacrifice. Nobis (saith Tertullian) omnis dies vulgatâ Consecratione celebratur;
No age of elder times ever omitted this continual Prayer; no day passed them without this daily Sacrifice. Nobis (Says Tertullian) omnis dies vulgatâ Consecration celebratur;
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And Saint Cyprian, speaking of the Clergy, Sacerdotes (saith hee) qui Sacrificia quotidiè celebramus: We Priests every day celebrate and offer Sacrifice. Also in his 66. Epistle, to the Clergy and people of the Furnitani concerning one Victor, who had made Faustinus, being then a Priest, Overseer of his last Will and Testament:
And Saint Cyprian, speaking of the Clergy, Sacerdotes (Says he) qui Sacrifice quotidiè celebramus: We Priests every day celebrate and offer Sacrifice. Also in his 66. Epistle, to the Clergy and people of the Furnitani Concerning one Victor, who had made Faustinus, being then a Priest, Overseer of his last Will and Testament:
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he plainly tells them, the Will was voyd: and mentioning overly the Canon of the first Councill of Carthage, afterward renewed by the third Canon of Chalcedon, viz. That no man should make any Clergy man Tutor,
he plainly tells them, the Will was void: and mentioning overly the Canon of the First Council of Carthage, afterwards renewed by the third Canon of Chalcedon, viz. That no man should make any Clergy man Tutor,
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or Overseer of his Will, &c. he giveth this reason thereof at large in the same Epistle, because (saith he) Singuli divino Sacerdotio honorati & in Clerico ministerio constituti non nisi Altari & Sacrificijs deservire,
or Overseer of his Will, etc. he gives this reason thereof At large in the same Epistle, Because (Says he) Singuli divino Sacerdotal honorati & in Clerico Ministerio constituti non nisi Altar & Sacrificijs deservire,
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& precibus at { que } orationibus vacare debeant, &c. Neither was it otherwise in Saint Chrysostomes time, even in the Countrey, and Vpland Parish-Churches;
& precibus At { que } orationibus vacare debeant, etc. Neither was it otherwise in Saint Chrysostomes time, even in the Country, and Upland Parish-churches;
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and every Lords day (which is worth our observing and practise) a Communion. Also in his 6. Homily on the 1 Tim. 2. verse 1. on those words of the Apostles.
and every lords day (which is worth our observing and practice) a Communion. Also in his 6. Homily on the 1 Tim. 2. verse 1. on those words of the Apostles.
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Also Theodoret speaking of the Temples of the Martyrs, and of the Assemblies of Christians in them, NONLATINALPHABET (saith hee) NONLATINALPHABET, that is, Often (saith he) yea every day doe we Christians (in them) offer up our Hymnes and Prayers to their Lord, (our GOD.) Salvian also about the same time testifyeth the same amongst the Latines, and westerne Christians:
Also Theodoret speaking of the Temples of the Martyrs, and of the Assemblies of Christians in them, (Says he), that is, Often (Says he) yea every day do we Christians (in them) offer up our Hymns and Prayers to their Lord, (our GOD.) Salvian also about the same time Testifieth the same among the Latins, and western Christians:
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If (saith he) God be as they make him, so carelesse of all humane affaires, Cur ad Caelum quotidie manus tendimus, cur orationibus crebris misericordiam Dei quaerimus, cur ad Ecclesiasticas domos currimus, cur ante Altaria supplicamus? &c. If so (saith he) why then doe we daily lift up our hands to God in our continuall prayers? Why, &c.
If (Says he) God be as they make him, so careless of all humane affairs, Cur ad Caelum quotidie manus Tendimus, cur orationibus crebris misericordiam Dei Seeking, cur and Ecclesiasticas Domos Currimus, cur ante Altars supplicamus? etc. If so (Says he) why then do we daily lift up our hands to God in our continual Prayers? Why, etc.
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it having beene the vniversall practice of all former ages, that whereas the more religiously devoted among Christians, spending almost all their time in this duty, did set apart whole dayes and nights,
it having been the universal practice of all former ages, that whereas the more religiously devoted among Christians, spending almost all their time in this duty, did Set apart Whole days and nights,
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But now, where is that pristine piety, that fervent devotion, that zealous care, that continuall prayer? Where that NONLATINALPHABET, that strength both spent in,
But now, where is that pristine piety, that fervent devotion, that zealous care, that continual prayer? Where that, that strength both spent in,
and exercised and gotten by Prayer? Where that strong wrestling and prevailing with GOD by earnest supplication? &c. Surely we may justly feare, that we are fallen into those last times,
and exercised and got by Prayer? Where that strong wrestling and prevailing with GOD by earnest supplication? etc. Surely we may justly Fear, that we Are fallen into those last times,
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and when men (at least for the generality) being lovers of themselves, rather than lovers of God, shall abandon and fall from the faith, having only a forme of godlinesse,
and when men (At least for the generality) being lovers of themselves, rather than lovers of God, shall abandon and fallen from the faith, having only a Form of godliness,
yea, though they be farre the shortest of any Christian Church under Heaven (for I meddle not with some late forraine reformations, who may seeme either not at all to have received,
yea, though they be Far the Shortest of any Christian Church under Heaven (for I meddle not with Some late foreign reformations, who may seem either not At all to have received,
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or scarce to have established any set or common prayer) Yet neverthelesse, as though (as Tertullian speakes in another case) wee would tell God to his face how weary we are of his service;
or scarce to have established any Set or Common prayer) Yet nevertheless, as though (as Tertullian speaks in Another case) we would tell God to his face how weary we Are of his service;
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where is that daily Morning and Evening Sacrifice which was of old, and yet still ought and should be in our daily and continuall prayers offered and presented unto God? Where is that our daily Service of publike and common prayer? by which every Christian, much more every one of us, more neerely his servants should wait and attend upon GOD? Where is that Lambe wont daily to bee offered up twice each day? Where that continually burning fire of zeale and holy devotion, which might not be suffered to goe out, Levit. 6.13. but daily still to be nourished on the Altar? Of this holy and sacred fire it is recorded, 2 Mach. chap. 1. vers. 20. that after the destruction of the Temple and Altar:
where is that daily Morning and Evening Sacrifice which was of old, and yet still ought and should be in our daily and continual Prayers offered and presented unto God? Where is that our daily Service of public and Common prayer? by which every Christian, much more every one of us, more nearly his Servants should wait and attend upon GOD? Where is that Lamb wont daily to be offered up twice each day? Where that continually burning fire of zeal and holy devotion, which might not be suffered to go out, Levit. 6.13. but daily still to be nourished on the Altar? Of this holy and sacred fire it is recorded, 2 Mach. chap. 1. vers. 20. that After the destruction of the Temple and Altar:
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where after many yeeres by the command of Nehemiahs, some of the posterity of those Priests being sent to fetch it, found no fire at all; but (saith the History) in place thereof, thick water. And is it not so with us? Is not this our vestall fire either almost altogether hid in our private (if any) devotions;
where After many Years by the command of Nehemiah's, Some of the posterity of those Priests being sent to fetch it, found no fire At all; but (Says the History) in place thereof, thick water. And is it not so with us? Is not this our vestal fire either almost altogether hid in our private (if any) devotions;
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that, as the Priests then by Nehemiah's command took of that thick water, and sprinkled it on the daily Sacrifice, that the Sun shining theron might againe revive & re-inflame it:
that, as the Priests then by Nehemiah's command took of that thick water, and sprinkled it on the daily Sacrifice, that the Sun shining theron might again revive & reinflame it:
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Remember (Beloved) this is our grand and maine duty: this the principall aime of our Commission: for this purpose and end have we obtained this ministration: that labouring in the Word, we may stirre up this grace in mens hearts,
remember (beloved) this is our grand and main duty: this the principal aim of our Commission: for this purpose and end have we obtained this ministration: that labouring in the Word, we may stir up this grace in men's hearts,
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Hee hath made us Shepherds and Watchmen over his flock, that we over and with them should watch and continually persevere in all supplication and prayer unto GOD.
He hath made us Shepherd's and Watchmen over his flock, that we over and with them should watch and continually persevere in all supplication and prayer unto GOD.
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Let us remember, I beseech you, This is that Vnum necessarium: This, GODS Service, which must be served and preserved also by this ministration of the Word.
Let us Remember, I beseech you, This is that One Necessary: This, GOD'S Service, which must be served and preserved also by this ministration of the Word.
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Vel (say those Fathers there) pro emendandis negligentiis, vel pro resecandis contentionibus: Either that mens faults and negligences might be amended;
Vel (say those Father's there) Pro emendandis negligentiis, vel Pro resecandis contentionibus: Either that men's Faults and negligences might be amended;
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nor will be ever betwixt them:) But if any strife amongst any of us for their precedence: if any have sinisterly preferred the latter before the former;
nor will be ever betwixt them:) But if any strife among any of us for their precedence: if any have sinisterly preferred the latter before the former;
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The direction of such we have in the Text. A most famous example and precedent of one, you heard erewhile in the Chapter read for this Morning Prayer, Acts 13. v. 36. There S. Paul a chiefe Apostle, thus speaks to Barnabas: Let us (saith he) go again, & visite the brethren:
The direction of such we have in the Text. A most famous Exampl and precedent of one, you herd erewhile in the Chapter read for this Morning Prayer, Acts 13. v. 36. There S. Paul a chief Apostle, thus speaks to Barnabas: Let us (Says he) go again, & visit the brothers:
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NONLATINALPHABET, the very word derived from NONLATINALPHABET, whence our English word, Bishop, as if it were (as truly it is) the office and duty of Bishops only to visite the Clergie their Brethren;
, the very word derived from, whence our English word, Bishop, as if it were (as truly it is) the office and duty of Bishops only to visit the Clergy their Brothers;
at least if not thus, yet alwayes now as they then, NONLATINALPHABET, with inspection and care to oversee, NONLATINALPHABET, how each in his place behaves himselfe; what every one doth;
At least if not thus, yet always now as they then,, with inspection and care to oversee,, how each in his place behaves himself; what every one does;
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This is indeed to visite, namely to come and see, how prayer is performed in the House of prayer, whether or no it be thrust out of doores, or any way intruded on;
This is indeed to visit, namely to come and see, how prayer is performed in the House of prayer, whither or no it be thrust out of doors, or any Way intruded on;
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that they may daily and continually by our frequent exhortations and pious examples, be stirred up to call upon God, that they may be saved. Rom. 10.13. Let us (Beloved) endeavour NONLATINALPHABET, to kindle this fire againe;
that they may daily and continually by our frequent exhortations and pious Examples, be stirred up to call upon God, that they may be saved. Rom. 10.13. Let us (beloved) endeavour, to kindle this fire again;
and by al meanes effect by the Words ministration, that publike prayer, Gods service may be againe restored into Gods House, the House of prayer. What else should be the end of this or any our visitation? Yea, what else did that great Sheepherd and Bishop of our soules Christ Iesus intend and drive at in his trienniall Visitation (truly I may well call it so:) for as if that were the ground of ours,
and by all means Effect by the Words ministration, that public prayer, God's service may be again restored into God's House, the House of prayer. What Else should be the end of this or any our Visitation? Yea, what Else did that great Shepherd and Bishop of our Souls christ Iesus intend and drive At in his triennial Visitation (truly I may well call it so:) for as if that were the ground of ours,
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and againe three yeeres expired, and some few dayes before his Passion, he came againe, NONLATINALPHABET, with the Rod and power to purge and visite his Temple the second time, ( Matth. 21. ) In both (behold) the same end intended,
and again three Years expired, and Some few days before his Passion, he Come again,, with the Rod and power to purge and visit his Temple the second time, (Matthew 21.) In both (behold) the same end intended,
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even the Lambe of God, who came to save, to serve, and suffer, yet here turnes Lion, and as if this were his second comming, commeth even againe and the second time, in wrath, fury,
even the Lamb of God, who Come to save, to serve, and suffer, yet Here turns lion, and as if this were his second coming, comes even again and the second time, in wrath, fury,
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My House (saith he, and his only charge it is at both those His Visitations) shall be called the House of prayer unto all Nations: But ye, &c. This our blessed Saviours Visitation, was in Saint Hieromes judgement the greatest miracle that ever he did on earth in his owne person:
My House (Says he, and his only charge it is At both those His Visitations) shall be called the House of prayer unto all nations: But you, etc. This our blessed Saviors Visitation, was in Saint Jerome's judgement the greatest miracle that ever he did on earth in his own person:
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not only, that one and alone, in so meane and low estate, he casts out so many thousands (as S. Hierome observes, ) but also, which is more wonderfull, that changing his tenour and course of mercy and meeke mildenesse, in which he then came to seeke and save;
not only, that one and alone, in so mean and low estate, he Cast out so many thousands (as S. Jerome observes,) but also, which is more wonderful, that changing his tenor and course of mercy and meek mildness, in which he then Come to seek and save;
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He thus of a Lambe became a Lion; of a milde and gentle Saviour, a most severe and terrible revenging Iudge: and who never before so much as quenched the smoking Flax, or broke the bruised Reed, who never before once strake,
He thus of a Lamb became a lion; of a mild and gentle Saviour, a most severe and terrible revenging Judge: and who never before so much as quenched the smoking Flax, or broke the Bruised Reed, who never before once strake,
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a time to mourne, and a time to dance, saith the Preacher. If ever a time in the Church for the Church to dance, it was at her owne Bridalls, when shee was married to the greatest Heire that ever was, the Heire of Heaven and Earth.
a time to mourn, and a time to dance, Says the Preacher. If ever a time in the Church for the Church to dance, it was At her own Bridals, when she was married to the greatest Heir that ever was, the Heir of Heaven and Earth.
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When Great joy was proclaimed, Vniversall joy, which should be to all people. I suppose it thence (not onely a precept, but also a Salutation or Valediction, (call it which you please) which the Apostle so often useth, but especially to the Philippians; NONLATINALPHABET:
When Great joy was proclaimed, Universal joy, which should be to all people. I suppose it thence (not only a precept, but also a Salutation or Valediction, (call it which you please) which the Apostle so often uses, but especially to the Philippians;:
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and againe, Rejoyce in the LORD alwayes: Which latter the Church chusing for her Epistle on the third Advent Sunday, begins her Day and course of time from Advent Sunday, the Bridegroomes comming, so going through every part of her SAVIOUR'S Life;
and again, Rejoice in the LORD always: Which latter the Church choosing for her Epistle on the third Advent Sunday, begins her Day and course of time from Advent Sunday, the Bridegrooms coming, so going through every part of her SAVIOUR'S Life;
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So, if the Churches joy bee for the Bridegroomes presence; then must her sorrow bee for her Bridegroomes absence; especially Cum auferetur ab ejs, When the Bridegroome shall be taken away,
So, if the Churches joy be for the Bridegrooms presence; then must her sorrow be for her Bridegrooms absence; especially Cum auferetur ab ejs, When the Bridegroom shall be taken away,
whom when they can justly charge with nothing, they must at the least quarrell with her followers, with her Discipline, with her Attire, with her Orders: either for her eating (as the Pharisees did with our SAVIOUR but immediately before for eating with Publican's and Sinners:
whom when they can justly charge with nothing, they must At the least quarrel with her followers, with her Discipline, with her Attire, with her Order: either for her eating (as the Pharisees did with our SAVIOUR but immediately before for eating with Publican's and Sinners:
Let such men take heed, lest already they have pertaken too much of the Leaven of the Pharisees, who so little pertake with the Spouse either in her Ioy or Sorrow. But observe, I pray you, the Pharisees policy:
Let such men take heed, lest already they have pertaken too much of the Leaven of the Pharisees, who so little partake with the Spouse either in her Joy or Sorrow. But observe, I pray you, the Pharisees policy:
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For their sakes our SAVIOUR frameth an Answer, consisting of two Reasons. 1 The first drawne from the words of the Baptist, Iohn 3.29. Hee (saith the Baptist) that hath the Bride, is the Bridegroome:
For their sakes our SAVIOUR frameth an Answer, consisting of two Reasons. 1 The First drawn from the words of the Baptist, John 3.29. He (Says the Baptist) that hath the Bride, is the Bridegroom:
By your masters confession I am the Bridegroome: if therefore the freind of the Bridegroome have such joy at the meere voice of the Bridegroome; how shall they which are of His Chamber mourne, & c?
By your Masters Confessi I am the Bridegroom: if Therefore the friend of the Bridegroom have such joy At the mere voice of the Bridegroom; how shall they which Are of His Chamber mourn, & c?
shewing them that as it was unfitting in their present state of joy, for them then to mourne: So was it also for the non-age and infancy of the Church, to burthen them with those severer parts of Discipline, Fasting and Penance, &c. No man (saith our SAVIOUR) putteth new wine, &c. No man putteth a piece of new cloth on an old garment;
showing them that as it was unfitting in their present state of joy, for them then to mourn: So was it also for the nonage and infancy of the Church, to burden them with those severer parts of Discipline, Fasting and Penance, etc. No man (Says our SAVIOUR) putteth new wine, etc. No man putteth a piece of new cloth on an old garment;
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as also some over forward men of our owne, on the other side, having patched up a world of new inventions to the ancient customes and Tenets of the first Church, have thus made NONLATINALPHABET, the rent the greater, the Schisme the worse: having on all hands causlesly rent the seamelesse Garment of CHRIST, this Glorious Bridegroome.
as also Some over forward men of our own, on the other side, having patched up a world of new Inventions to the ancient customs and Tenets of the First Church, have thus made, the rend the greater, the Schism the Worse: having on all hands causelessly rend the Seamless Garment of CHRIST, this Glorious Bridegroom.
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as she pretended, so she intended, and truly performed above all others a Reformation. Which is (as they define it) a Restitution and returning of every thing to their former and first estate.
as she pretended, so she intended, and truly performed above all Others a Reformation. Which is (as they define it) a Restitution and returning of every thing to their former and First estate.
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and as in all other things, so in this and all other Fasts she hath followed the footsteps of the first and best Christians: of CHRISTS Apostles; nay of CHRIST Himselfe, who hath thus commanded, that, When the Bridegroome is taken away, that then they should fast in those dayes: and Thus much for the Context. For the Text;
and as in all other things, so in this and all other Fasts she hath followed the footsteps of the First and best Christians: of CHRIST Apostles; nay of CHRIST Himself, who hath thus commanded, that, When the Bridegroom is taken away, that then they should fast in those days: and Thus much for the Context. For the Text;
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that as before by the Creation, Heaven and Earth were marryed in man, thence called by Lactantius and the ancients, Societas Caeli & Terrae: now againe there might be a nearer and a straiter tye by the Redemption, GOD in CHRIST marrying Himselfe to man:
that as before by the Creation, Heaven and Earth were married in man, thence called by Lactantius and the ancients, Societas heaven & Terrae: now again there might be a nearer and a straiter tie by the Redemption, GOD in CHRIST marrying Himself to man:
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That as in Adam all dyed, So in CHRIST all should be made alive, (1 Cor. 15. ) That as (Rom. 5. ) by the offence of one man judgement came upon all men to condemnation:
That as in Adam all died, So in CHRIST all should be made alive, (1 Cor. 15.) That as (Rom. 5.) by the offence of one man judgement Come upon all men to condemnation:
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And as marriages though consummate on Earth, are said to bee made in heaven: Sure wee are, this above all others was concluded and made in Heaven, even by the freest good will of GOD the Father;
And as marriages though consummate on Earth, Are said to be made in heaven: Sure we Are, this above all Others was concluded and made in Heaven, even by the Freest good will of GOD the Father;
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the Honour, Credit, Esteeme, Name, Interest, Priviledges, Riches, and whatsoever else good is, is derived from the Husband to the Wife: and on the contrary, the debts, duties, dangers,
the Honour, Credit, Esteem, Name, Interest, Privileges, Riches, and whatsoever Else good is, is derived from the Husband to the Wife: and on the contrary, the debts, duties, dangers,
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He was made sinne for us, which knew no sinne, that we might be made the righteousnesse of GOD in Him, (2 Cor. 5.) Hee was made a curse for us, that on us might come the blessing of Abraham:
He was made sin for us, which knew no sin, that we might be made the righteousness of GOD in Him, (2 Cor. 5.) He was made a curse for us, that on us might come the blessing of Abraham:
The first is Obedience. Thou shalt love the Lord thy God, with all thy soule, with all thy heart, with all thy might, (Matth. 22.37. ) If yee love me keepe my Commandements.
The First is obedience. Thou shalt love the Lord thy God, with all thy soul, with all thy heart, with all thy might, (Matthew 22.37.) If ye love me keep my commandments.
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ye are none of his friends, none of his followers: none of the Bride-chamber, none of his Spouses, none of his Sheepe, that heare not his voice, that keepe not his Commandements. And This is one, one of Them, that when the Bridegroome is taken away,
you Are none of his Friends, none of his followers: none of the Bridechamber, none of his Spouses, none of his Sheep, that hear not his voice, that keep not his commandments. And This is one, one of Them, that when the Bridegroom is taken away,
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If we will have him to protect us as his Spouse, we must honour him as the Bridegroome: and that with a two-fold reverence. 1 Of bended knee. 2 Of bared head.
If we will have him to Pact us as his Spouse, we must honour him as the Bridegroom: and that with a twofold Reverence. 1 Of bent knee. 2 Of bared head.
We may not; (nay, now it is come so far, it is argued) we must not kneele. We disparage our selves too much to kneele: what kneele? Do Guests use to kneele at the Table? Do Wives use to kneele to their Husbands?
We may not; (nay, now it is come so Far, it is argued) we must not kneel. We disparage our selves too much to kneel: what kneel? Do Guests use to kneel At the Table? Do Wives use to kneel to their Husbands?
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When Christ calleth us Friends, he enjoyneth us love; when Servants, feare; when Guests, confidence; when Children, reverence; when Heires, hope: for none of these would he have himselfe neglected, or our duties not respected.
When christ calls us Friends, he enjoineth us love; when Servants, Fear; when Guests, confidence; when Children, Reverence; when Heirs, hope: for none of these would he have himself neglected, or our duties not respected.
Metaphors (Beloved) are not to be urged beyond their compasse: if not within the compasse of this Metaphor, is it therefore not due? I hope there is none here, that dare deny this Reverence unto God: and yet if we do not deny it,
Metaphors (beloved) Are not to be urged beyond their compass: if not within the compass of this Metaphor, is it Therefore not due? I hope there is none Here, that Dare deny this reverence unto God: and yet if we do not deny it,
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Did not Esther a Queene kneele to her Husband Ahasuerus? Yet what was Ahasuerus to the King of Kings? What are we (in the eye of the World) to Esther so great a Queene? Nay, what is Esther, or the greatest,
Did not Esther a Queen kneel to her Husband Ahasuerus? Yet what was Ahasuerus to the King of Kings? What Are we (in the eye of the World) to Esther so great a Queen? Nay, what is Esther, or the greatest,
and consider, incline thine eare, forget thine owne people and thy Fathers House. So shall the King have pleasure in thy beauty, for hee is thy Lord God, and worship thou him.
and Consider, incline thine ear, forget thine own people and thy Father's House. So shall the King have pleasure in thy beauty, for he is thy Lord God, and worship thou him.
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Hath he not given this very honour to the Bridegroome, for this very taking away. Wherefore (saith the Apostle) God hath given Him a name above every name, that at the name of IESVS every knee might bow, both of things in Heaven,
Hath he not given this very honour to the Bridegroom, for this very taking away. Wherefore (Says the Apostle) God hath given Him a name above every name, that At the name of JESUS every knee might bow, both of things in Heaven,
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The head of the Man is CHRIST, a glorious head, and therefore to be glorified: the head of the Woman is the Man, a weake head ( God knoweth) and therefore she to be covered: the Woman the weaker vessell, and therefore covered: the Woman first in the transgression, the cause of covering, and therefore covered: the Woman hath her haire by nature for a covering, and therefore covered. The Man for contrary reasons in the Church must be uncovered, that is, without his ordinary covering.
The head of the Man is CHRIST, a glorious head, and Therefore to be glorified: the head of the Woman is the Man, a weak head (God Knoweth) and Therefore she to be covered: the Woman the Weaker vessel, and Therefore covered: the Woman First in the Transgression, the cause of covering, and Therefore covered: the Woman hath her hair by nature for a covering, and Therefore covered. The Man for contrary Reasons in the Church must be uncovered, that is, without his ordinary covering.
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This was the custome of Christs Spouse, the Catholike Church through the World: The custome of the Church, which the Apostle telleth us, no man may breake. We have no such custome:
This was the custom of Christ Spouse, the Catholic Church through the World: The custom of the Church, which the Apostle Telleth us, no man may break. We have no such custom:
denique sine monitore, quia de pectore oramus, &c. S. Basil the Great is a witnesse for the East; who blaming the Clergie and People of Neocaesarea, putteth them in minde of their famous Bishop Gregory Thaumaturgus: He (saith S. Basil) never covered his head at prayer.
denique sine monitore, quia de pectore oramus, etc. S. Basil the Great is a witness for the East; who blaming the Clergy and People of Neocaesarea, putteth them in mind of their famous Bishop Gregory Thaumaturgus: He (Says S. Basil) never covered his head At prayer.
Why so? Because he was (saith he) a true Scholler of the Apostle, who telleth us, that every man praying or prophesying having his head covered, dishonoureth his head. And the man ought not to cover his head, insomuch as hee is the Image and glory of God.
Why so? Because he was (Says he) a true Scholar of the Apostle, who Telleth us, that every man praying or prophesying having his head covered, Dishonors his head. And the man ought not to cover his head, insomuch as he is the Image and glory of God.
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and behold our devotions and our reverence here, they would by our behaviour take this place for a Theater; and our exercises here (for so they call them) rather for a gazing-stock,
and behold our devotions and our Reverence Here, they would by our behaviour take this place for a Theater; and our exercises Here (for so they call them) rather for a gazingstock,
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then once guesse it any service of God, or that it were any Reverence becomming the Spouse of the glorious Bridegroome. Certainly if there be a way to grieve the Holy Spirit of God, who maketh our prayers; or the Bridegroome, who as our Advocate, presenteth our prayers: this is the meanes to make him withdraw, to cause him be gone, to drive him away:
then once guess it any service of God, or that it were any reverence becoming the Spouse of the glorious Bridegroom. Certainly if there be a Way to grieve the Holy Spirit of God, who makes our Prayers; or the Bridegroom, who as our Advocate, presents our Prayers: this is the means to make him withdraw, to cause him be gone, to drive him away:
It was when the Bridegroome spake it a Prophesie, and now is (as Irenaeus defineth every Prophecy) a History fulfilled: and fulfilled it was at this very time: this very weeke, (NONLATINALPHABET, to use the words of my Text) these very dayes: and therefore to speake something of it, at this time, were a word in due time.
It was when the Bridegroom spoke it a Prophesy, and now is (as Irnaeus defineth every Prophecy) a History fulfilled: and fulfilled it was At this very time: this very Week, (, to use the words of my Text) these very days: and Therefore to speak something of it, At this time, were a word in due time.
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But how shall I be able to enter this Sea of our Saviours Passion, and not bee swallowed up of teares? How shall I shew you this dismall, dolefull taking away? this bleeding spectacle? At which Heaven shut its eyes, and withdrew its light:
But how shall I be able to enter this Sea of our Saviors Passion, and not be swallowed up of tears? How shall I show you this dismal, doleful taking away? this bleeding spectacle? At which Heaven shut its eyes, and withdrew its Light:
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at which the Sun covered his face, and the Moone veiled her selfe in bloud, at which the Earth trembled, and all the Creation and powers of Heaven and Earth (man onely excepted) wrapped themselves in black shady darknesse, mourning that man,
At which the Sun covered his face, and the Moon veiled her self in blood, At which the Earth trembled, and all the Creation and Powers of Heaven and Earth (man only excepted) wrapped themselves in black shady darkness, mourning that man,
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How shall my fraile tongue be able to tell you? how He was taken, betrayed, bound, and scourged: how He was scoffed, reviled, mocked, and spit on: how He was crowned with Thornes, beaten with Rods and Reeds, cruelly whipped, despitefully arrayed: how He was pierced, torne, crucified, and tormented: how He was despised, and rejected of men, A man of sorrowes, and acquainted with griefe. He was oppressed, and afflicted. He was brought as a Lambe to the slaughter,
How shall my frail tongue be able to tell you? how He was taken, betrayed, bound, and scourged: how He was scoffed, reviled, mocked, and spit on: how He was crowned with Thorns, beaten with Rods and Reeds, cruelly whipped, despitefully arrayed: how He was pierced, torn, Crucified, and tormented: how He was despised, and rejected of men, A man of sorrows, and acquainted with grief. He was oppressed, and afflicted. He was brought as a Lamb to the slaughter,
and who shall declare his generation? (saith the Prophet.) Who shall indeed declare it? Nay, who can declare it? Since an Angell from Heaven at His Birth and Wedding declared the joy;
and who shall declare his generation? (Says the Prophet.) Who shall indeed declare it? Nay, who can declare it? Since an Angel from Heaven At His Birth and Wedding declared the joy;
yesterday, and to day S. Mark: and lest we should want the knowledge of this taking away, or not expresse it enough in our mourning, the Church ordaineth, that on every day of this Weeke wee should heare the full History of this His taking away, by the mouth of one of his foure witnesses. Neither hath the Church done any new thing in this:
yesterday, and to day S. Mark: and lest we should want the knowledge of this taking away, or not express it enough in our mourning, the Church ordaineth, that on every day of this Week we should hear the full History of this His taking away, by the Mouth of one of his foure Witnesses. Neither hath the Church done any new thing in this:
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of whom S. Chrys. testifieth, saying, that at the time of Christs suffering, that is, this taking away of the Bridegroome, NONLATINALPHABET, We reade (saith he) in that day all concerning the Crosse.
of whom S. Chrys. Testifieth, saying, that At the time of Christ suffering, that is, this taking away of the Bridegroom,, We read (Says he) in that day all Concerning the Cross.
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that all Scripture being written for our instruction, this History above all, related by all, might sink deeper into us, stick faster, affect us neerer, wring us and sting us more strongly to make us mourne and lament, fast and pray,
that all Scripture being written for our instruction, this History above all, related by all, might sink Deeper into us, stick faster, affect us nearer, wring us and sting us more strongly to make us mourn and lament, fast and pray,
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and weepe in our Prayers, as the Bridegroome did in His for His Spouse: So likewise she for her Bridegroom, Bloudy teares, bloud and water in abundance, both from heart and eyes, at this very time, and for this very cause, because the Bridegroome was taken away.
and weep in our Prayers, as the Bridegroom did in His for His Spouse: So likewise she for her Bridegroom, Bloody tears, blood and water in abundance, both from heart and eyes, At this very time, and for this very cause, Because the Bridegroom was taken away.
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That the Church and all her Children, the Spouse and all her followers must mourne because the Bridegroome is taken away from them: wch is the Third Proposition: & Ratio, and the Reason of all our Fasting.
That the Church and all her Children, the Spouse and all her followers must mourn Because the Bridegroom is taken away from them: which is the Third Proposition: & Ratio, and the Reason of all our Fasting.
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For his Childe! but one Childe! and but for the feare of his being taken away! But what saith Elkanah to Hannah? the Husband to the Wife? Am not I better to thee then ten Sons? The better any thing, the greater the losse: the greater the losse, the more just the cause of mourning. The losse of the Husband, the taking away of him, what is it lesse then the rending of the Soule from the body;
For his Child! but one Child! and but for the Fear of his being taken away! But what Says Elkanah to Hannah? the Husband to the Wife? Am not I better to thee then ten Sons? The better any thing, the greater the loss: the greater the loss, the more just the cause of mourning. The loss of the Husband, the taking away of him, what is it less then the rending of the Soul from the body;
The losse of the Bridgroome; that is, whilest he was a Bridegroome, in the height of joy: If from the marriage Chamber: it must needs be a degree beyond sorrow.
The loss of the Bridgroome; that is, whilst he was a Bridegroom, in the height of joy: If from the marriage Chamber: it must needs be a degree beyond sorrow.
Our SAVIOUR was the desire of all Nations. He telleth His Disciples ( Luke 10.) Blessed are the eyes that see those things that ye see, &c. For I say unto you, many Prophets and Kings have desired, &c. For foure thousand yeares this Bridegroome was expected,
Our SAVIOUR was the desire of all nations. He Telleth His Disciples (Lycia 10.) Blessed Are the eyes that see those things that you see, etc. For I say unto you, many prophets and Kings have desired, etc. For foure thousand Years this Bridegroom was expected,
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but three of these yeares (or little more) did He shew Himselfe as a Bridegroome. A short time (you will say) for so great Nuptialls. All times before without this joy;
but three of these Years (or little more) did He show Himself as a Bridegroom. A short time (you will say) for so great Nuptials. All times before without this joy;
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What then, if for the Wives debt, the Husband, nay the Bridegroome in the midst of joy, even upon his marriage day; If for the Brides cause he be haled to prison & to judgment? If for her haynous crimes He must answere? If all we have gone astray, and the Lord hath layd on Him the iniquity of us all.
What then, if for the Wives debt, the Husband, nay the Bridegroom in the midst of joy, even upon his marriage day; If for the Brides cause he be haled to prison & to judgement? If for her heinous crimes He must answer? If all we have gone astray, and the Lord hath laid on Him the iniquity of us all.
Then, good reason for us also to share and partake in this sorrow: good reason then for the Bride to lay aside her attire, to goe forth of her closet, to lay from her the voice of eating and drinking:
Then, good reason for us also to share and partake in this sorrow: good reason then for the Bride to lay aside her attire, to go forth of her closet, to lay from her the voice of eating and drinking:
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to forget to eate her bread, to forbid the voice of joy and mirth; and to begin to mourne and lament, because the Bridegroome for her sake is taken away.
to forget to eat her bred, to forbid the voice of joy and mirth; and to begin to mourn and lament, Because the Bridegroom for her sake is taken away.
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When Iudas one of His own, betrayed Him? When Peter a chiefe amongst his owne, denyed Him? When His Disciples all of them fled from Him? When His followers on all hands forsooke Him? Dost thou thinke, that thou couldest have stood in this tryall? When the whole Church, the Bride forsooke Him,
When Iudas one of His own, betrayed Him? When Peter a chief among his own, denied Him? When His Disciples all of them fled from Him? When His followers on all hands forsook Him? Dost thou think, that thou Couldst have stood in this trial? When the Whole Church, the Bride forsook Him,
it was our originall. We had beene againe, had we then beene, in the Church of the Apostles, it had been our personall. Yet (then) CHRIST suffered but once. Neverthelesse the Apostle telleth us, of some, that Crucifie againe the Sonne of GOD, afresh, &c. and it is the usuall glosse of the ancients and others, upon those words, viz. That by the ill lives and the sinnes of those that are by Baptisme inserted into CHRISTS death,
it was our original. We had been again, had we then been, in the Church of the Apostles, it had been our personal. Yet (then) CHRIST suffered but once. Nevertheless the Apostle Telleth us, of Some, that Crucify again the Son of GOD, afresh, etc. and it is the usual gloss of the ancients and Others, upon those words, viz. That by the ill lives and the Sins of those that Are by Baptism inserted into CHRIST death,
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If so, who then especially in these evill dayes, is free of this sinne? unlesse, perchance, some men should againe rake up that old condemned heresie of Iovinian, viz. That no man can depart from Grace after Baptisme.
If so, who then especially in these evil days, is free of this sin? unless, perchance, Some men should again rake up that old condemned heresy of Jovinian, viz. That no man can depart from Grace After Baptism.
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and he cannot sin, because he is borne of God, as also that other Parallell place, 1 Ioh. 5.18. We know that whosoever is borne of GOD, sinneth not: but he that is begotten of GOD, keepeth himselfe, and that wicked one toucheth him not.
and he cannot sin, Because he is born of God, as also that other Parallel place, 1 John 5.18. We know that whosoever is born of GOD, Sinneth not: but he that is begotten of GOD, Keepeth himself, and that wicked one touches him not.
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Though from the context of the place, the scope and intent of the Epistle, the History of the Church, especially out of Clemens Alexandrius, and Epiphanius we might abundantly shew this place by Iovinian and his followers to be perverted:
Though from the context of the place, the scope and intent of the Epistle, the History of the Church, especially out of Clemens Alexander, and Epiphanius we might abundantly show this place by Jovinian and his followers to be perverted:
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The Churches of Ephesus, Smyrna, Pergamus, Thyatira, Philadelphia, Sardis, &c. proclaime unto us, that seeing the Candelsticks are removed, and the Bridegroome taken away from them;
The Churches of Ephesus, Smyrna, Pergamos, Thyatira, Philadelphia, Sardis, etc. proclaim unto us, that seeing the Candlesticks Are removed, and the Bridegroom taken away from them;
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if so many Churches, a Congregation of Churches have thus fallen, what one Church, though never so glorious for the present, can be secure? shall Rome? shall England? Nothing lesse:
if so many Churches, a Congregation of Churches have thus fallen, what one Church, though never so glorious for the present, can be secure? shall Room? shall England? Nothing less:
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He may at last be altogether taken away for our sinnes. Let us all (in the name of GOD) prevent it by this heavenly Antidote of Fasting and Prayer; that so taking away our sinnes, which otherwise would take away the Bridegroome, He, the Bridegroome may not againe bee taken away by them.
He may At last be altogether taken away for our Sins. Let us all (in the name of GOD) prevent it by this heavenly Antidote of Fasting and Prayer; that so taking away our Sins, which otherwise would take away the Bridegroom, He, the Bridegroom may not again be taken away by them.
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but chiefly of that first sinne, which first and chiefly tooke away the Bridegroome. That first sinne was in eating, Gen. 3. Good reason therefore, when wee mourne for the Bridegroomes taking away, to have a principall eye to that sin, for the which principally the Bridegroome was taken away.
but chiefly of that First sin, which First and chiefly took away the Bridegroom. That First sin was in eating, Gen. 3. Good reason Therefore, when we mourn for the Bridegrooms taking away, to have a principal eye to that since, for the which principally the Bridegroom was taken away.
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3 Fasting is a vigilant preventing, lest the Bridegroome be taken away againe. For the flesh is that, which ever rebelleth against the spirit. Therefore They that are CHRISTS (saith the Apostle) have crucified the flesh. And (of himselfe he saith) I keepe under my body, and bring it into subjection;
3 Fasting is a vigilant preventing, lest the Bridegroom be taken away again. For the Flesh is that, which ever rebelleth against the Spirit. Therefore They that Are CHRIST (Says the Apostle) have Crucified the Flesh. And (of himself he Says) I keep under my body, and bring it into subjection;
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4 Againe, Fasting is an holy experiment of selfe-denyall according as the Bridegroome commandeth, that we should deny our selves, and take up his crosse, &c For,
4 Again, Fasting is an holy experiment of self-denial according as the Bridegroom commands, that we should deny our selves, and take up his cross, etc. For,
if we can deny our necessities of eating and drinking, wee may well deny our pleasures: if we can fast from our meate, we may well fast from our sinnes; from wrong;
if we can deny our necessities of eating and drinking, we may well deny our pleasures: if we can fast from our meat, we may well fast from our Sins; from wrong;
6 Againe, Fasting is an humble Confession unto Almighty GOD, that as wee have offended the Bridegroome also, With whom He hath given us all things, (Rom. 8. ) So we acknowledge our selves most unworthy of any of His blessings:
6 Again, Fasting is an humble Confessi unto Almighty GOD, that as we have offended the Bridegroom also, With whom He hath given us all things, (Rom. 8.) So we acknowledge our selves most unworthy of any of His blessings:
so are the sinnes of either. Therefore the Apostle joyneth them ( Rom. 13.) Rioting and Drunkennesse, Chambering and wantonnesse, the latter for this cause termed NONLATINALPHABET. For as S. Hieron well;
so Are the Sins of either. Therefore the Apostle Joineth them (Rom. 13.) Rioting and drunkenness, Chambering and wantonness, the latter for this cause termed. For as S. Hieron well;
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8 Lastly, Fasting is, as a signe, so a principall cause of mourning. Is there any man here, that after all this which hath beene sayd, cannot yet mourne for the Bridegroome! Let him but fast; and I dare warrant him to mourne. Hunger will bring the stoutest stomackes under: it will make them bend. It is the Apostle;
8 Lastly, Fasting is, as a Signen, so a principal cause of mourning. Is there any man Here, that After all this which hath been said, cannot yet mourn for the Bridegroom! Let him but fast; and I Dare warrant him to mourn. Hunger will bring the Stoutest stomachs under: it will make them bend. It is the Apostle;
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This he did by Fasting. No way so truly, so fully to make us mourne, as by fasting. If thou canst not mourne, betake thee to fasting, & that will make thee mourne. If thou canst mourne, yet notwithstanding fast, and that will make thee mourne yet more. And indeed Sorrow as it came from sinne, so it is due onely to sin.
This he did by Fasting. No Way so truly, so Fully to make us mourn, as by fasting. If thou Canst not mourn, betake thee to fasting, & that will make thee mourn. If thou Canst mourn, yet notwithstanding fast, and that will make thee mourn yet more. And indeed Sorrow as it Come from sin, so it is due only to since.
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1 By the context, and scope of CHRISTS answer, which if ad idem, must necessarily be meant of Set-fasts. For these, we read of, that did here cavill at Christ and his Disciples, did object the continuall Set-fast of the Baptist, the Pharisees, and their disciples. Why (say they) doe we and the Pharisees fast oft? but thy Disciples fast not? All the three Evangelists note this speech concerning their often Set-fasts to have beene the occasion of our Saviours answer.
1 By the context, and scope of CHRIST answer, which if ad idem, must necessarily be meant of Set-fasts. For these, we read of, that did Here cavil At christ and his Disciples, did Object the continual Set-fast of the Baptist, the Pharisees, and their Disciples. Why (say they) do we and the Pharisees fast oft? but thy Disciples fast not? All the three Evangelists note this speech Concerning their often Set-fasts to have been the occasion of our Saviors answer.
But theirs were set and ordinary; the Baptist perpetually abstaining (as did Daniel ) from flesh and wine, and all desirable meats and drinkes: the other also fasting ordinarily twice every weeke (as doe the Iewes at this day) on our Monday their second of the weeke,
But theirs were Set and ordinary; the Baptist perpetually abstaining (as did daniel) from Flesh and wine, and all desirable Meats and drinks: the other also fasting ordinarily twice every Week (as doe the Iewes At this day) on our Monday their second of the Week,
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So that these men must either grant our blessed Saviour not to speake to purpose (which to doe were no lesse than blasphemy) or they must with us understand him,
So that these men must either grant our blessed Saviour not to speak to purpose (which to do were no less than blasphemy) or they must with us understand him,
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and these words concerning ordinary set-fasts. 2 It is demonstrated, by the Article NONLATINALPHABET, which in the Greeke, roveth not at large, but points at exact specialties:
and these words Concerning ordinary Set-fasts. 2 It is demonstrated, by the Article, which in the Greek, roveth not At large, but points At exact specialties:
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3 It is proved (as we see) by the plaine Letter: which being the foundation of all other expositions either must stand, where's no reason to the contrary,
3 It is proved (as we see) by the plain letter: which being the Foundation of all other expositions either must stand, where's no reason to the contrary,
4 And surely (in the fourth place) these words referring us plainly to such a time and absence, as is opposite to that time of his presence, mentioned in the former Verses:
4 And surely (in the fourth place) these words referring us plainly to such a time and absence, as is opposite to that time of his presence, mentioned in the former Verses:
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as the time of their rejoycing; so must the other also in like manner be underunderstood of His (like) bodily absence by his Death, Passion, and Ascention;
as the time of their rejoicing; so must the other also in like manner be underunderstood of His (like) bodily absence by his Death, Passion, and Ascension;
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For whereas every week in the course of its dayes hath from thence a commemoration of the Great Day, and our joy in Christs Resurrection; we celebrating the Lords Day in joyfull prayses and thanksgiving unto God therefore:
For whereas every Week in the course of its days hath from thence a commemoration of the Great Day, and our joy in Christ Resurrection; we celebrating the lords Day in joyful praises and thanksgiving unto God Therefore:
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why may we not as well, yea much rather conclude, there should bee in the same course of times the like day or dayes of mourning for his Passion, that we may no lesse mourne and suffer with him (the most proper duty of this our sorrowfull and sinfull life here) then, (which is the hope of our after happinesse in Heaven) joy and rejoyce with him, in the memory of his most glorious and blessed Resurrection.
why may we not as well, yea much rather conclude, there should be in the same course of times the like day or days of mourning for his Passion, that we may no less mourn and suffer with him (the most proper duty of this our sorrowful and sinful life Here) then, (which is the hope of our After happiness in Heaven) joy and rejoice with him, in the memory of his most glorious and blessed Resurrection.
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then is it also proper for continuall and ordinary fasts, not only for extraordinary. For reason wils that as we sin continually every day of the weeke,
then is it also proper for continual and ordinary fasts, not only for extraordinary. For reason wills that as we sin continually every day of the Week,
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And truly there being alwayes the same reason of every kinde of his taking away by our sins, of all our mourning for our sins: there being no opposition betwixt them;
And truly there being always the same reason of every kind of his taking away by our Sins, of all our mourning for our Sins: there being no opposition betwixt them;
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their extraordinary fasts being grounded (though in a secondary respect) upon the same reason, on which are our Ordinary; there can be therefore no colour why the Text should be true of one and not of the other:
their extraordinary fasts being grounded (though in a secondary respect) upon the same reason, on which Are our Ordinary; there can be Therefore no colour why the Text should be true of one and not of the other:
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Why, denied of ordinary; and affirmed only of extraordinary fasts: especially since our blessed Saviours answer should in right reason answer to their objection;
Why, denied of ordinary; and affirmed only of extraordinary fasts: especially since our blessed Saviors answer should in right reason answer to their objection;
For besides many other reasons, the word here used will not suffer us to understand it of a voluntary departure, such as was his Ascension; but of a violent taking away, such as was his Passion, or such as is any other constrained departure,
For beside many other Reasons, the word Here used will not suffer us to understand it of a voluntary departure, such as was his Ascension; but of a violent taking away, such as was his Passion, or such as is any other constrained departure,
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But againe, as the joy for the Bridegroome is dispersed through every part of the yeare, according to the severall considerations of His presence: so likewise is our sorrow for the like reasons dispersed through every part of the yeere. NONLATINALPHABET, Then. So long. For what is all time,
But again, as the joy for the Bridegroom is dispersed through every part of the year, according to the several considerations of His presence: so likewise is our sorrow for the like Reasons dispersed through every part of the year., Then. So long. For what is all time,
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so chiefly for this, that every part of the yeare we may commemorate this taking away: and that (as Leo ) no part of the yeere might have a Vacuum, or Vacation from this holy command.
so chiefly for this, that every part of the year we may commemorate this taking away: and that (as Leo) no part of the year might have a Vacuum, or Vacation from this holy command.
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Elias for the Prophets; and Our Saviour for the Gospell fasted, when they began and entred to each, a forty dayes fast: so we begin the yeere and every part of the yeere with this godly sorrow, with the Baptists repentance, with this longer fast, that wee may prepare the way of the Lord, make his paths streight.
Elias for the prophets; and Our Saviour for the Gospel fasted, when they began and entered to each, a forty days fast: so we begin the year and every part of the year with this godly sorrow, with the Baptists Repentance, with this longer fast, that we may prepare the Way of the Lord, make his paths straight.
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but especially the beginning of the yeere, we begin that with a longer Fast, the Lenten Fast, the Fast of forty dayes. Thus applying our Saviours precept, That we must fast, to his owne example,
but especially the beginning of the year, we begin that with a longer Fast, the Lenten Fast, the Fast of forty days. Thus applying our Saviors precept, That we must fast, to his own Exampl,
So, Then especially, chiefly of all, and above all, at That time. Therefore whereas at other times, either the Ninivites fast of three Dayes, or the Gileadites fast for seven dayes may serve:
So, Then especially, chiefly of all, and above all, At That time. Therefore whereas At other times, either the Ninevites fast of three Days, or the Gileadites fast for seven days may serve:
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Then, when they fast for the Bridegroome, they must fast with the Bridegroome, as he did, forty dayes. And so much the rather (say the Fathers) ought we Then to fast, by how much the surer we are He fasted (Then) not for himselfe, but for us.
Then, when they fast for the Bridegroom, they must fast with the Bridegroom, as he did, forty days. And so much the rather (say the Father's) ought we Then to fast, by how much the Surer we Are He fasted (Then) not for himself, but for us.
Great reason therefore wee should fast with him, for our selves. But as Then, at that time: so especially more particularly, NONLATINALPHABET. In those very Dayes.
Great reason Therefore we should fast with him, for our selves. But as Then, At that time: so especially more particularly,. In those very Days.
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Those Dayes: but also (in the Greeke) the Article prefixt, which noteth particulars, even with an exact specialty. NONLATINALPHABET. Those very selfe-same Dayes.
Those Days: but also (in the Greek) the Article prefixed, which notes particulars, even with an exact specialty.. Those very selfsame Days.
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And as Then, about this time, They did fast a longer fast, because of this Then: So now at this Time They did fast a more vehement fast, because of These Dayes. Before, a Daniels fast might serve, to eat no meats of delight,
And as Then, about this time, They did fast a longer fast, Because of this Then: So now At this Time They did fast a more vehement fast, Because of These Days. Before, a Daniel's fast might serve, to eat no Meats of delight,
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For besides, as on the Sunday He arose, that Day therefore giving all Christians the name and observation of a new and Christian Sabbath in solemnizing a new Lords day, in memory of our joy for His Resurrection, and now more glorious presence, every first day of the weeke thorow the whole yeere:
For beside, as on the Sunday He arose, that Day Therefore giving all Christians the name and observation of a new and Christian Sabbath in solemnizing a new lords day, in memory of our joy for His Resurrection, and now more glorious presence, every First day of the Week thorough the Whole year:
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so in like manner, and from like beginning, every fourth day, that is, our Wednesday, and every sixth day, that is, our Friday, were likewise by all succeeding Generations observed with Fasting and mourning in Commemoration of the Bridegroomes taking away.
so in like manner, and from like beginning, every fourth day, that is, our Wednesday, and every sixth day, that is, our Friday, were likewise by all succeeding Generations observed with Fasting and mourning in Commemoration of the Bridegrooms taking away.
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Thence because This week gave the name and order of dayes to all other weekes through the yeare, (the old order from the Creation in the Iewish Sabbath being now first changed) as also because of the solemne fasting and prayer used thorow this whole weeke;
Thence Because This Week gave the name and order of days to all other weeks through the year, (the old order from the Creation in the Jewish Sabbath being now First changed) as also Because of the solemn fasting and prayer used thorough this Whole Week;
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Neither was this a late invention of upstart and new fangled Popery, (which we may well call new, it being as it differeth from ours, most truly a Novelty, and a Religion of yesterday's birth:) But this is most Ancient from the first beginning:
Neither was this a late invention of upstart and new fangled Popery, (which we may well call new, it being as it differeth from ours, most truly a Novelty, and a Religion of yesterday's birth:) But this is most Ancient from the First beginning:
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not grounded onely upon the Law of the Church, but upon the Command of Christ Himselfe, thus commanding, That in those dayes, when the Bridegroome, &c. That they so grounded this Fast, & so expounded this place:
not grounded only upon the Law of the Church, but upon the Command of christ Himself, thus commanding, That in those days, when the Bridegroom, etc. That they so grounded this Fast, & so expounded this place:
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Epiphanius also within foure hundred yeares after our blessed SAVIOUR plainly telleth us, that all Christians through the whole world did observe These dayes Fast, and grounded it upon this Command of our Saviour in this very place.
Epiphanius also within foure hundred Years After our blessed SAVIOUR plainly Telleth us, that all Christians through the Whole world did observe These days Fast, and grounded it upon this Command of our Saviour in this very place.
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Tertullian within two hundred yeares after the Bridegroome; as also S. Augustine in his 86. Epistle to Casulanus: Both of them shewing, That these Fasts are plainely grounded upon this Command of our Saviour,
Tertullian within two hundred Years After the Bridegroom; as also S. Augustine in his 86. Epistle to Casulanus: Both of them showing, That these Fasts Are plainly grounded upon this Command of our Saviour,
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There is yet Another day of mourning and fasting, namely the Saturday, or as in all Ages it was alwayes called amongst Christians the Sabbath; A day though hardly ever received in this use by the Easterne Christians,
There is yet another day of mourning and fasting, namely the Saturday, or as in all Ages it was always called among Christians the Sabbath; A day though hardly ever received in this use by the Eastern Christians,
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yet anciently held in this use by the Christians of old Rome, with some few others of the West: And from them at the last generally received in France, Germany, and other parts of the Latine Church, yea also by this Iland, and this our English Church:
yet anciently held in this use by the Christians of old Room, with Some few Others of the West: And from them At the last generally received in France, Germany, and other parts of the Latin Church, yea also by this Island, and this our English Church:
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A Preparation also for the LORDS day's following Ioy in His returne and Resurrection: added (say some) to the two former weekely fast dayes, That our Christian righteousnesse might herein exceed that of the Pharisees two Dayes fast:
A Preparation also for the LORDS day's following Joy in His return and Resurrection: added (say Some) to the two former weekly fast days, That our Christian righteousness might herein exceed that of the Pharisees two Days fast:
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or to abolish the easilyer that superstitiously observed Iewish Sabbath, doubtlesse no way unfit to recognize this The Bridegroomes taking away. Neither were These dayes made and instituted onely for Church-men to meete;
or to Abolah the easilyer that superstitiously observed Jewish Sabbath, doubtless no Way unfit to recognise this The Bridegrooms taking away. Neither were These days made and instituted only for Churchmen to meet;
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They shall. Saint Hierom will tell us, Iejunia & congregationes, &c. The fastings and prayers in the weeke dayes (he meaneth especially Wednesday and Friday meetings) were appointed for them, which cannot,
They shall. Saint Hieronymus will tell us, Jejunia & congregationes, etc. The Fastings and Prayers in the Week days (he means especially Wednesday and Friday meetings) were appointed for them, which cannot,
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or rather will not (saith he) meete every day in the Church (he meaneth Lay-men) there, before they goe about their businesse, to offer up their prayers unto God.
or rather will not (Says he) meet every day in the Church (he means Laymen) there, before they go about their business, to offer up their Prayers unto God.
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We may see it most evidently by divers other places of Scripture, viz. 2 Sa. 12.22. Psal. 35.13. Esth. 4.16. Iudg. 20.26. Dan. 10.3. &c. They never goe asunder, as by infinite testimonies may bee declared.
We may see it most evidently by diverse other places of Scripture, viz. 2 Sa. 12.22. Psalm 35.13. Esth. 4.16. Judges 20.26. Dan. 10.3. etc. They never go asunder, as by infinite testimonies may be declared.
For Fasting is the forerunner of Prayer, and Prayer is the companion of Fasting. And indeed this is one principall and maine end of fasting, to quicken our Prayers, and to make them more lively.
For Fasting is the forerunner of Prayer, and Prayer is the Companion of Fasting. And indeed this is one principal and main end of fasting, to quicken our Prayers, and to make them more lively.
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But as He prayed at all times, to teach us, we should pray at all times, continually: So He prayed at the time of His taking away, NONLATINALPHABET (saith Saint Luke 22.44.
But as He prayed At all times, to teach us, we should pray At all times, continually: So He prayed At the time of His taking away, (Says Saint Lycia 22.44.
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Thence in the distresse of the Church, when Iames was beheaded, Peter in prison, the Church in persecution, and in danger againe to loose the Bridegroome: yea rather at such time,
Thence in the distress of the Church, when James was beheaded, Peter in prison, the Church in persecution, and in danger again to lose the Bridegroom: yea rather At such time,
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when These days came about againe, wherein the Bridegroome was taken away, the Children of the Bride-chamber by their fasting to mourne for Him (for so it then was Good Friday and Easter Even) Then (saith Saint Luke againe, NONLATINALPHABET was made by the whole Church. Publike Prayer you heare of:
when These days Come about again, wherein the Bridegroom was taken away, the Children of the Bridechamber by their fasting to mourn for Him (for so it then was Good Friday and Easter Even) Then (Says Saint Lycia again, was made by the Whole Church. Public Prayer you hear of:
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But what this NONLATINALPHABET was, let us aske the Graecians and Mother-Church, who best knew the use, force and application of this word; and they will tell us.
But what this was, let us ask the Greeks and Mother-Church, who best knew the use, force and application of this word; and they will tell us.
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NONLATINALPHABET in the use and acception of the Easterne Christians in all their Bookes and Rubrickes, is nothing but That Prayer which in after times,
in the use and acception of the Eastern Christians in all their Books and Rubrics, is nothing but That Prayer which in After times,
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who though never so studiously opposing her, though never so strictly examining her, could never yet touch her in the least kind either for her Doctrine or Discipline. Witnesse their quarrelsome bookes; witnesse her abundant Answers.
who though never so studiously opposing her, though never so strictly examining her, could never yet touch her in the least kind either for her Doctrine or Discipline. Witness their quarrelsome books; witness her abundant Answers.
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who so farre approved the Reformation of this Church of England, and the Service-Booke thereof (then as I may say but begun and unperfect) that hee translated it into Latine;
who so Far approved the Reformation of this Church of England, and the Service-Booke thereof (then as I may say but begun and unperfect) that he translated it into Latin;
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The Booke is still to be seene, printed in Lipsich in Germany Anno 1551. And indeed (as I sayd at first) Reformation being as the Civilian defineth it, a Restitution of any thing to his pristin,
The Book is still to be seen, printed in Leipzig in Germany Anno 1551. And indeed (as I said At First) Reformation being as the Civilian defineth it, a Restitution of any thing to his pristin,
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In all her Doctrine, in all her Discipline, she hath by following the steps of the Bridegroome manifested her selfe to be the very Spouse of Christ: GOD grant us as truly by following her, to shew our selves to be the children of the Bridechamber.
In all her Doctrine, in all her Discipline, she hath by following the steps of the Bridegroom manifested her self to be the very Spouse of christ: GOD grant us as truly by following her, to show our selves to be the children of the Bridechamber.
For we can never be thankefull to the Bridegroome, unlesse we be obedient to the Bride: wee shall never bee of His Chamber, unlesse wee follow His Church. The Church (beloved) is that which defendeth our King, the State, our Countrey:
For we can never be thankful to the Bridegroom, unless we be obedient to the Bride: we shall never be of His Chamber, unless we follow His Church. The Church (Beloved) is that which defendeth our King, the State, our Country:
Beloved, give me leave (which I intended more fully) to give you some short rules of peace and Obedience. You have heard reason and evidence alleaged for much of this Churches practice, even now:
beloved, give me leave (which I intended more Fully) to give you Some short rules of peace and obedience. You have herd reason and evidence alleged for much of this Churches practice, even now:
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It is your part to judge the best of her, who is indeed your Mother: and seeing you have already seene reason for some, it is your duty to thinke there is as good reason for all others, though you see it not.
It is your part to judge the best of her, who is indeed your Mother: and seeing you have already seen reason for Some, it is your duty to think there is as good reason for all Others, though you see it not.
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Bee not therefore forward to judge of those things, which you have not knowledge for. Remember you cannot attaine or understand the reason of many things:
Bee not Therefore forward to judge of those things, which you have not knowledge for. remember you cannot attain or understand the reason of many things:
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or any other potent neighbour nation should (which God of his mercy forbid) invade this land, it were the part of every good Patriot to oppose them, and defend this countrey:
or any other potent neighbour Nation should (which God of his mercy forbid) invade this land, it were the part of every good Patriot to oppose them, and defend this country:
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Otherwise let us feare, that if we live not with the Spouse, we indeed forsake the Bridegroome; If we deny our obedience to the one, the other also for our disobedience be most deservedly taken away.
Otherwise let us Fear, that if we live not with the Spouse, we indeed forsake the Bridegroom; If we deny our Obedience to the one, the other also for our disobedience be most deservedly taken away.
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and know it as well as I can tell you, that The Dayes are come, and now are, and weekly come againe: And will the Dayes never come for us to doe our Duty? to shew our obedience? It is a part of humanity, to weepe with them that weepe, to mourne with them that mourne:
and know it as well as I can tell you, that The Days Are come, and now Are, and weekly come again: And will the Days never come for us to do our Duty? to show our Obedience? It is a part of humanity, to weep with them that weep, to mourn with them that mourn:
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If wee cannot mourne, you have heard what will make us mourne, Fasting. And indeed He that left all for us, cannot wee leave a little for Him? When Hee was taken away for us, cannot we take (for a time) somewhat of our allowance from our belly, for Him? for His in almes? for our selves, our owne sinnes? If there were no other reason, wee ought even to sorrow with and for Him, who sorrowed so much for us: Wee of all ought to regard His sorrow. You know whose lamentable complaint it is, Have yee no regard, all yee, &c. No regard doubtlesse,
If we cannot mourn, you have herd what will make us mourn, Fasting. And indeed He that left all for us, cannot we leave a little for Him? When He was taken away for us, cannot we take (for a time) somewhat of our allowance from our belly, for Him? for His in alms? for our selves, our own Sins? If there were no other reason, we ought even to sorrow with and for Him, who sorrowed so much for us: we of all ought to regard His sorrow. You know whose lamentable complaint it is, Have ye no regard, all ye, etc. No regard doubtless,
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And what regard we should have of this His sorrow, we may see and learne by His blessed Mother, that ever blessed Virgin. It is Simeons prophecie to her;
And what regard we should have of this His sorrow, we may see and Learn by His blessed Mother, that ever blessed Virgae. It is Simeons prophecy to her;
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No lesse weapon then a sword; and this not to pierce into, but to pierce thorow: and that not to pierce thorow the body onely or the flesh; but thorow, and thorow;
No less weapon then a sword; and this not to pierce into, but to pierce thorough: and that not to pierce thorough the body only or the Flesh; but thorough, and thorough;
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before he came to the Crosse, what sorrow doe we thinke becommeth the Mother, or the Spouse of Christ, when they see Him taken away, lifted up, hanging, and bleeding on the Crosse? If the Centurion, and the Souldiers that crucified Him,
before he Come to the Cross, what sorrow do we think becomes the Mother, or the Spouse of christ, when they see Him taken away, lifted up, hanging, and bleeding on the Cross? If the Centurion, and the Soldiers that Crucified Him,
and all the people that reviled Him, begin to returne and lament, and to smite their brests, as we read, Luk. 23. How shall our hearts smite us, that they smite us not, that they smite us no more, that they smit us not before? Nay,
and all the people that reviled Him, begin to return and lament, and to smite their breasts, as we read, Luk. 23. How shall our hearts smite us, that they smite us not, that they smite us no more, that they smit us not before? Nay,
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if the Thiefe on the Crosse forgetting his owne shame, and paine, and sorrow, begin to lament for the Bridegroome; if he begin to rebuke his fellow for not sorrowing; what shall we doe! how shall we sorrow!
if the Thief on the Cross forgetting his own shame, and pain, and sorrow, begin to lament for the Bridegroom; if he begin to rebuke his fellow for not sorrowing; what shall we do! how shall we sorrow!
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of our owne deeds, (for we have sinned all, all kinde of sinnes.) But This man (He) hath done nothing amisse. If any thing amisse, this is it, this is that, that He hath done so much for us, who have so little grace, as scarce to doe any thing for Him.
of our own Deeds, (for we have sinned all, all kind of Sins.) But This man (He) hath done nothing amiss. If any thing amiss, this is it, this is that, that He hath done so much for us, who have so little grace, as scarce to do any thing for Him.
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yet let His Bounty, who thus willingly, thus readily gave Himselfe, even by death (for thy sake) to be taken away: Let that move thee. If not His Bounty;
yet let His Bounty, who thus willingly, thus readily gave Himself, even by death (for thy sake) to be taken away: Let that move thee. If not His Bounty;
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And indeed when all cannot, this shall move them, that cannot now bee moved. NONLATINALPHABET They shall (the time will come) will they, nill they; whether they will, or no;
And indeed when all cannot, this shall move them, that cannot now be moved. They shall (the time will come) will they, nill they; whither they will, or no;
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They shall fast. They that will not now, then shall. They that will not owne it (here) for their duty, then shall owne it for their punishment. Iejunabunt: They shall fast.
They shall fast. They that will not now, then shall. They that will not own it (Here) for their duty, then shall own it for their punishment. Iejunabunt: They shall fast.
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then, no remedy, They shall fast, and hunger, and mourne, and weepe, Then, and in Those dayes. On the contrary, Blessing and peace to them, which on the right hand with that good Thiefe mourne here;
then, no remedy, They shall fast, and hunger, and mourn, and weep, Then, and in Those days. On the contrary, Blessing and peace to them, which on the right hand with that good Thief mourn Here;
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THE SIXTH; OF THE MANNER AND QVALITY OF CHURCH-FASTS. A SERMON or MEDITATION in LENT. Anno Dom. 1633. DANIEL 10.2, 3. 2 In those dayes I Daniel was mourning three full weekes.
THE SIXTH; OF THE MANNER AND QVALITY OF CHURCH-FASTS. A SERMON or MEDITATION in LENT. Anno Dom. 1633. DANIEL 10.2, 3. 2 In those days I daniel was mourning three full weeks.
that is, as the words that follow shew, Fasting: And so it is now with us, a time no lesse of Fasting. As Daniel began this moneth then, so have we now;
that is, as the words that follow show, Fasting: And so it is now with us, a time no less of Fasting. As daniel began this Monn then, so have we now;
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even for twice three full weekes. For so much have we more need of the longer fast, by how much we now under greater grace are, in respect of holy Daniel, farre greater sinners. We may not well be lesse then twice his time,
even for twice three full weeks. For so much have we more need of the longer fast, by how much we now under greater grace Are, in respect of holy daniel, Far greater Sinners. We may not well be less then twice his time,
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4. But yet moreover a fourth thing here is, even Daniels very Fast: a Fast from flesh and wine, and all desirable meats and drinks. Though he now in blisse cannot any longer fast with us,
4. But yet moreover a fourth thing Here is, even Daniel's very Fast: a Fast from Flesh and wine, and all desirable Meats and drinks. Though he now in bliss cannot any longer fast with us,
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Then secondly, Here's the Action, wherein this Example consists, and that is Fasting: even such a fast, which is attended with many necessary and most considerable observations.
Then secondly, Here's the Actium, wherein this Exampl consists, and that is Fasting: even such a fast, which is attended with many necessary and most considerable observations.
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that is, from the third of the first moneth to the foure and twentieth. Thirdly, The manner and Quality of it; I ate no pleasant, &c Fourthly, The Continuance of it;
that is, from the third of the First Monn to the foure and twentieth. Thirdly, The manner and Quality of it; I ate no pleasant, etc. Fourthly, The Continuance of it;
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First, besides his Temperance, his obedient willingnesse, promptnesse, and readinesse to this holy Dutie, in his voluntary undertaking it of his owne choice: intimated in these words; I Daniel.
First, beside his Temperance, his obedient willingness, promptness, and readiness to this holy Duty, in his voluntary undertaking it of his own choice: intimated in these words; I daniel.
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And indeed, as they that have found the vertue and good of some excellent Receipt or Medicine, are desirous to derive the knowledge thereof to others, that they also may benefit themselves thereby:
And indeed, as they that have found the virtue and good of Some excellent Receipt or Medicine, Are desirous to derive the knowledge thereof to Others, that they also may benefit themselves thereby:
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So Daniel having in himselfe experimented the most admirable vertue of this most heavenly Physick, propounds it in his own example to all succeeding ages.
So daniel having in himself experimented the most admirable virtue of this most heavenly Physic, propounds it in his own Exampl to all succeeding ages.
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1. The Apostle tells us most truly, that All Scripture given us by God is profitable for instruction, 2 Tim. 3.16. but yet those most of all which are (as I may say) enlivened by Example.
1. The Apostle tells us most truly, that All Scripture given us by God is profitable for instruction, 2 Tim. 3.16. but yet those most of all which Are (as I may say) enlivened by Exampl.
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The reason is, because they are not onely as Precepts Verbum audibile, but Visibile; as so many visible Sermons preaching all to the Eye, the most lively and spirituall Sense:
The reason is, Because they Are not only as Precepts Verbum audibile, but Visibile; as so many visible Sermons preaching all to the Eye, the most lively and spiritual Sense:
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therefore howsoever he might have brought the Example of Ananias, Azarias, and Misael, as Chap. 1.16. yet he is sparing of all others, he onely propounds his owne;
Therefore howsoever he might have brought the Exampl of Ananias, Azarias, and Misael, as Chap. 1.16. yet he is sparing of all Others, he only propounds his own;
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Every Example is a light, but those of great men in place of Eminence are like a Candle on a Candlesticke, set up that all may see; or rather like the Sunne and Starres in the Firmament,
Every Exampl is a Light, but those of great men in place of Eminence Are like a Candle on a Candlestick, Set up that all may see; or rather like the Sun and Stars in the Firmament,
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For hee was of the blood royall of the Kings of Iuda, Chap. 1. v. 6. At this time in the court of the greatest Monarch of the earth, King Nebuchodonazor; advanced by him to be Ruler over the whole Province, and chiefe of the Governours over all the Wise-men of Babylon, Chap. 2.48. after by Belshazzar his Sonne, made the third Ruler in the Kingdome, Chap. 5.29. even yet farther prospering in the reigne of Darius and Cyrus the Persian.
For he was of the blood royal of the Kings of Iuda, Chap. 1. v. 6. At this time in the court of the greatest Monarch of the earth, King Nebuchodonazor; advanced by him to be Ruler over the Whole Province, and chief of the Governors over all the Wise men of Babylon, Chap. 2.48. After by Belshazzar his Son, made the third Ruler in the Kingdom, Chap. 5.29. even yet farther prospering in the Reign of Darius and Cyrus the Persian.
Vnder foure of the greatest Monarchs that ever were, above the greatest, even the chiefe of the three Presidents, over an hundred and twenty Princes, Chap. 6. v. 2.3.
Under foure of the greatest Monarchs that ever were, above the greatest, even the chief of the three Presidents, over an hundred and twenty Princes, Chap. 6. v. 2.3.
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If in the height of all worldly pleasures hee can thus contemne, scorne, and trample on them, mourning in the midst of pleasures, fasting from all delights, conquering and taming his desires, that they might not conquer him:
If in the height of all worldly pleasures he can thus contemn, scorn, and trample on them, mourning in the midst of pleasures, fasting from all delights, conquering and taming his Desires, that they might not conquer him:
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then what great matter is it for us to bate our selves a little pleasure, some small delight, some petty recreation? to deny our selves in some few trifles, that with Daniel we may the better follow CHRIST? Quis non parvam despiciat cellam, quando Senator domum despicit marmoratam? Quis non terrena contemnens, &c. Who (saith Fulgentius) will not now despise a cottage,
then what great matter is it for us to bore our selves a little pleasure, Some small delight, Some Petty recreation? to deny our selves in Some few trifles, that with daniel we may the better follow CHRIST? Quis non parvam despiciat cellam, quando Senator domum despicit marmoratam? Quis non Terrena contemnens, etc. Who (Says Fulgentius) will not now despise a cottage,
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when a Senator leaves an Ivory pallace? When Daniel leaves so much, who will not leave a little? and where all is nothing, who will not leave this all with Daniel to labour for Heaven, by an holy mourning; I Daniel was mourning, &c.
when a Senator leaves an Ivory palace? When daniel leaves so much, who will not leave a little? and where all is nothing, who will not leave this all with daniel to labour for Heaven, by an holy mourning; I daniel was mourning, etc.
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to whom GOD gave knowledge and skill in all learning and wisedome; even understanding in visions and dreames, Chap. 1.17. even wiser he tenne times, then all the Astrologians and Magicians, verse 20. in whom (saith Nebuchadnezzar ) was the spirit of the holy Gods, Chap. 4.18. & 5.11.
to whom GOD gave knowledge and skill in all learning and Wisdom; even understanding in visions and dreams, Chap. 1.17. even Wiser he tenne times, then all the Astrologians and Magicians, verse 20. in whom (Says Nebuchadnezzar) was the Spirit of the holy God's, Chap. 4.18. & 5.11.
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namely what should move the Iewes to reckon the Booke of Daniel amongst the Hagiographa, or holy Writers, and yet to account him no Prophet. Certainly though some guesse at others,
namely what should move the Iewes to reckon the Book of daniel among the Hagiographa, or holy Writers, and yet to account him no Prophet. Certainly though Some guess At Others,
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yet the true reason is plaine out of Rabbi Maimon; who tells us, that the Iewes making tenne degrees of Prophecy place Daniel in the second, with the rest of the Hagiographa: because (saith he) he is no Prophet in an ordinary manner,
yet the true reason is plain out of Rabbi Maimon; who tells us, that the Iewes making tenne Degrees of Prophecy place daniel in the second, with the rest of the Hagiographa: Because (Says he) he is no Prophet in an ordinary manner,
whom calling a Prophet, verse 28. he stileth more then a Prophet: and likely, our SAVIOUR in this speech had respect to this distinction amongst the Iewes. Howsoever Saint Hieroms testimony is true, that no Prophet spake so plainly,
whom calling a Prophet, verse 28. he styleth more then a Prophet: and likely, our SAVIOUR in this speech had respect to this distinction among the Iewes. Howsoever Saint Hieroms testimony is true, that no Prophet spoke so plainly,
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For this cause as GODS chiefest favorite under the Law hee is stiled A man highly or greatly beloved, Chap. 9.23. & 10.11.19. The highest stile mortality can receive;
For this cause as GOD'S chiefest favourite under the Law he is styled A man highly or greatly Beloved, Chap. 9.23. & 10.11.19. The highest style mortality can receive;
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Neverthelesse as though hee were not safe in the midst of all these honours, unlesse he were humble, he (as the blessed Apostle ) humbleth himselfe by fasting: to teach us also, that if it were so needfull for him,
Nevertheless as though he were not safe in the midst of all these honours, unless he were humble, he (as the blessed Apostle) Humbleth himself by fasting: to teach us also, that if it were so needful for him,
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how needfull for us to do (if possible) farre more, at least the same, to make our selves mourne! As also to instruct us, that if we will attaine to Daniels height, we must follow his steps:
how needful for us to do (if possible) Far more, At least the same, to make our selves mourn! As also to instruct us, that if we will attain to Daniel's height, we must follow his steps:
if we will aime at his happinesse, we must imitate his humility: if have our prayers as his accepted, we must sharpen them by fasting: we must propound his example to our selves,
if we will aim At his happiness, we must imitate his humility: if have our Prayers as his accepted, we must sharpen them by fasting: we must propound his Exampl to our selves,
For this cause as sorrow and mourning is ofttimes called repentance. Act. 26.20. So fasting is usually called mourning, as 1 Sam. 16. Matth. 5.4. & 9.15.
For this cause as sorrow and mourning is ofttimes called Repentance. Act. 26.20. So fasting is usually called mourning, as 1 Sam. 16. Matthew 5.4. & 9.15.
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1 A signe of mourning: as Hannah wept, and did not eate, 1 Sam. 1.7. David for his childe, 2 Sam. 12.16. Ahab for Naboths Vineyard, 1 King. 21.4. So a signe of mourning it is, where griefe is caused already.
1 A Signen of mourning: as Hannah wept, and did not eat, 1 Sam. 1.7. David for his child, 2 Sam. 12.16. Ahab for Naboth's Vineyard, 1 King. 21.4. So a Signen of mourning it is, where grief is caused already.
as in the Israelites and Ninivites Fast; in Samuels, Davids, Iehosaphats, Esthers, and Nehemiah's. So it is a meanes and cause to helpe and further sorrow, where it is not,
as in the Israelites and Ninevites Fast; in Samuels, Davids, Iehosaphats, Esthers, and Nehemiah's. So it is a means and cause to help and further sorrow, where it is not,
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for How should they sing the Lords song in a strange land? Whil'st they were captives, their honours were but golden fetters, their pleasures but as passengers delights, which though they looke on, yet they care not for.
for How should they sing the lords song in a strange land? Whilst they were captives, their honours were but golden fetters, their pleasures but as passengers delights, which though they look on, yet they care not for.
2 But againe, to behold this in the cause, in the bloud of the slaine Messias, as the words of the Vision shew, Chap. 9.26. to see the bloud of IESUS layd on them and on their children for ever;
2 But again, to behold this in the cause, in the blood of the slain Messias, as the words of the Vision show, Chap. 9.26. to see the blood of IESUS laid on them and on their children for ever;
to view the numberlesse number and infinite masse of the sinnes of all mankinde, and his owne sins amongst them, to helpe to crucifie, to whip and scourge him, this was the Vision of these days:
to view the numberless number and infinite mass of the Sins of all mankind, and his own Sins among them, to help to crucify, to whip and scourge him, this was the Vision of these days:
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not onely another, but the only just and holy of men that ever was, yea even the Son of GOD bleeding at this very time, within the compasse of these dayes: A most sad, heavy, and dolefull spectacle.
not only Another, but the only just and holy of men that ever was, yea even the Son of GOD bleeding At this very time, within the compass of these days: A most sad, heavy, and doleful spectacle.
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For (as Saint Chrysostome rightly) they that sorrow but for their wives, their children, their freinds, &c. shall find that whilst they sorrow, they are not affected with the world;
For (as Saint Chrysostom rightly) they that sorrow but for their wives, their children, their Friends, etc. shall find that while they sorrow, they Are not affected with the world;
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their hearts runne not after covetousnesse; they hanker not after money; they care not for honour; they passe not for pleasure: no lustfull provocations stirre them; no envy provokes them; no injuries can move them:
their hearts run not After covetousness; they hanker not After money; they care not for honour; they pass not for pleasure: no lustful provocations stir them; no envy provokes them; no injuries can move them:
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but also a most available medicine and remedy against sinne to come? For this voluntary sorrow is in stead of all burnt offering and sacrifice: even Psal. 51.17. The Sacrifices of God; such is a contrite and humble spirit, when preventing GOD wee rend it and breake it by sorrow:
but also a most available medicine and remedy against sin to come? For this voluntary sorrow is in stead of all burned offering and sacrifice: even Psalm 51.17. The Sacrifices of God; such is a contrite and humble Spirit, when preventing GOD we rend it and break it by sorrow:
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even an holy selfe-revenge, NONLATINALPHABET (so the Apostle calls it, 2 Cor. 7.10. ) Dolor appretiatus (as the Schoolemen ) recounting what wee have done, in our sinnes;
even an holy Self-revenge, (so the Apostle calls it, 2 Cor. 7.10.) Dolour appretiatus (as the Schoolmen) recounting what we have done, in our Sins;
And if we cannot value them and their punishments as we should, let us cast up our eyes with Daniel to CHRISTS Crosse; and there behold the handwriting of the Law and our sinnes against us;
And if we cannot valve them and their punishments as we should, let us cast up our eyes with daniel to CHRIST Cross; and there behold the handwriting of the Law and our Sins against us;
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that most deserved, yet most unsufferable curse and punishment due unto them; GODS fierce rigour, wrath, and severity, even executed in His owne Son upon them.
that most deserved, yet most unsufferable curse and punishment due unto them; GOD'S fierce rigour, wrath, and severity, even executed in His own Son upon them.
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Let us mourning in our Prayers, and humbling our selves make this the meditation of these dayes, and if ever any sorrow worke repentance (as sorrow must doe it, 2 Cor. 7.10.) this will;
Let us mourning in our Prayers, and humbling our selves make this the meditation of these days, and if ever any sorrow work Repentance (as sorrow must do it, 2 Cor. 7.10.) this will;
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The one, That they are Set; the other, That being set and certaine, they are superstitiously (say they) placed in the choyce of some meates and drinkes.
The one, That they Are Set; the other, That being Set and certain, they Are superstitiously (say they) placed in the choice of Some Meats and drinks.
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Concerning the former, as we have spoken heretofore in another place, so we both have, and shall if GOD enable, farther intreate upon this present occasion of Daniels fast:
Concerning the former, as we have spoken heretofore in Another place, so we both have, and shall if GOD enable, farther entreat upon this present occasion of Daniel's fast:
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The second, That his thus abstaining from flesh and wine, with all other desireable meats, was, notwithstanding his eating other things, a most true, religious, and perfect fast. For the first.
The second, That his thus abstaining from Flesh and wine, with all other desirable Meats, was, notwithstanding his eating other things, a most true, religious, and perfect fast. For the First.
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For truly to eat nothing at all, night nor day for forty dayes, as did our blessed Saviour with Moses and Elias, and some others also (if those Histories bee true) was a miraculous fast, and more than humane.
For truly to eat nothing At all, night nor day for forty days, as did our blessed Saviour with Moses and Elias, and Some Others also (if those Histories be true) was a miraculous fast, and more than humane.
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that whilest we feed the flesh, we nourish not the lusts thereof; and providing for the weaknesse of the worse, we take not away the strength of the better part.
that whilst we feed the Flesh, we nourish not the Lustiest thereof; and providing for the weakness of the Worse, we take not away the strength of the better part.
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Therefore howsoever Nature require of us to eat, yet (as the Apostle hath it) wee must eat to Gods glory; and when wee fast with Daniel for our soules profit, we must, that we may fast aright, observe these five Cautions. The Scholemen lay them downe in a verse;
Therefore howsoever Nature require of us to eat, yet (as the Apostle hath it) we must eat to God's glory; and when we fast with daniel for our Souls profit, we must, that we may fast aright, observe these five Cautions. The Schoolmen lay them down in a verse;
It is our SAVIOURS Caveat, as in our eating at all other times, so much more in our fasting now, That we be not overcome with surfetting and drunkennesse.
It is our SAVIORS Caveat, as in our eating At all other times, so much more in our fasting now, That we be not overcome with surfeiting and Drunkenness.
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Fourthly, Ardenter: Though to eat, yet not too earnestly, not too greedily. For the end of our fasting being to subdue our desires, the end is not obtained,
Fourthly, Ardently: Though to eat, yet not too earnestly, not too greedily. For the end of our fasting being to subdue our Desires, the end is not obtained,
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when wee give such heed to our unruly appetites. Pior's example in Socrates is worthy our imitation to make our eating not NONLATINALPHABET, but NONLATINALPHABET:
when we give such heed to our unruly appetites. Pior's Exampl in Socrates is worthy our imitation to make our eating not, but:
And that precept of Salomon to be observed at our owne, which he gives of great mens tables: When thou sittest with a great man, put thy knife to thy throat;
And that precept of Solomon to be observed At our own, which he gives of great men's tables: When thou Sittest with a great man, put thy knife to thy throat;
That Hebrew Proverbe is true, Hee that multiplieth flesh, doth but multiply wormes: And therefore Eucherius Caveat is good. Poscit studia majora pars melior;
That Hebrew Proverb is true, He that multiplieth Flesh, does but multiply worms: And Therefore Eucherius Caveat is good. Poscit Studia marjoram pars melior;
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And though in our eating it is our duty to provide that the body may live, yet in our fasting it must be our care, that the Body of sinne may die, and whilest nature is conserved by the one, the corruption of nature must be slaine,
And though in our eating it is our duty to provide that the body may live, yet in our fasting it must be our care, that the Body of sin may die, and whilst nature is conserved by the one, the corruption of nature must be slain,
Saint Chrysostome by pleasant bread understands unleavened: and thinkes that Daniel used leavened. Saint Hierome understands it of all delicate and pleasant meats;
Saint Chrysostom by pleasant bred understands unleavened: and thinks that daniel used leavened. Saint Jerome understands it of all delicate and pleasant Meats;
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as doe also Tremellius, thus reading it; Cibum rerum desyderabilium non comederam. And not amisse, seeing under the name of bread, all kinde of sustenance is comprised.
as do also Tremellius, thus reading it; Food rerum desyderabilium non comederam. And not amiss, seeing under the name of bred, all kind of sustenance is comprised.
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This no way effeminated for pleasure or delight, (as Clemens speaks) was ofttimes made of Barley not sierced, or sifted from the Bran. Black therefore,
This no Way effeminated for pleasure or delight, (as Clemens speaks) was ofttimes made of Barley not sierced, or sifted from the Bran. Black Therefore,
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which as the Christians of Greece at this day, so the Hebrewes and first Christians of old, eating onely with water and salt, they gave therefore the name of Xerophagia thereunto.
which as the Christians of Greece At this day, so the Hebrews and First Christians of old, eating only with water and salt, they gave Therefore the name of Xerophagia thereunto.
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But onely abstaining for a time, that thereby forbearing their pleasures, and humbling themselves, they might both expresse and increase their godly sorrow for sinne, and their repentance not to be repented of.
But only abstaining for a time, that thereby forbearing their pleasures, and humbling themselves, they might both express and increase their godly sorrow for sin, and their Repentance not to be repented of.
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First, That they might by this meanes shew mercy to the inferiour creature: I may call it (I hope without offence) our fellow-creature, and so under that precept of our SAVIOUR, Matth. 18.33. Our fellow-creature I call it, because of that neare similitude and likenesse they have with us:
First, That they might by this means show mercy to the inferior creature: I may call it (I hope without offence) our fellow-creature, and so under that precept of our SAVIOUR, Matthew 18.33. Our fellow-creature I call it, Because of that near similitude and likeness they have with us:
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for the two extremes of living creatures being propounded, Man on the one side, and Plants on the other, plaine it is, the bruit Beasts hold a middle place:
for the two extremes of living creatures being propounded, Man on the one side, and Plants on the other, plain it is, the bruit Beasts hold a middle place:
And fit they thought it at this time, when wee beg mercy of GOD above us, that wee should now at least shew mercy to the creature below and beneath us.
And fit they Thought it At this time, when we beg mercy of GOD above us, that we should now At least show mercy to the creature below and beneath us.
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And therefore just it is, that as they having sense more then other, are most truly sayd to mourne when we sin, Rom. 8. So when we mourne for our sinnes, just it were, they should be,
And Therefore just it is, that as they having sense more then other, Are most truly said to mourn when we sin, Rom. 8. So when we mourn for our Sins, just it were, they should be,
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Nor is such kinde of meate, Vilis: fit for Vile and miserable Sinners; such as we (now especially) confesse our selves truly to bee: Of the meanest and worst:
Nor is such kind of meat, Vilis: fit for Vile and miserable Sinners; such as we (now especially) confess our selves truly to be: Of the Meanest and worst:
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and might (so expended) comfort the poore, whose meane diet is a continuall fast. Surely, Almes, and workes of mercy are necessary attendants to our Fast, being to it as the Oyle is to the Lampe.
and might (so expended) Comfort the poor, whose mean diet is a continual fast. Surely, Alms, and works of mercy Are necessary attendants to our Fast, being to it as the Oil is to the Lamp.
And therefore it is no lesse part of Daniels counsell to Nebuchadnezzar (Chap. 4.24. ) to breake off his sinnes by righteousnesse, and his iniquities by shewing mercy to the poore, yea this is the fast that God hath chosen, Esa. 58. to loose the bands of wickednes, to undoe the heavy burdens:
And Therefore it is no less part of Daniel's counsel to Nebuchadnezzar (Chap. 4.24.) to break off his Sins by righteousness, and his iniquities by showing mercy to the poor, yea this is the fast that God hath chosen, Isaiah 58. to lose the bans of wickedness, to undo the heavy burdens:
If thou beest lesse sensible of their (the Poores) need and hunger, &c. punish thy selfe (thus) by fasting, and this will make thee more sensible of their wants; more willing to relieve them.
If thou Best less sensible of their (the Poors) need and hunger, etc. Punish thy self (thus) by fasting, and this will make thee more sensible of their Wants; more willing to relieve them.
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Thy (thus) fasting, will augment thine Almes; thine Almes againe will give life and strength to thy Fasting: and both will together make thy Prayers most powerfull, most gratefull and gracious in the sight of thy heavenly Father: yea of CHRIST thy head;
Thy (thus) fasting, will augment thine Alms; thine Alms again will give life and strength to thy Fasting: and both will together make thy Prayers most powerful, most grateful and gracious in the sighed of thy heavenly Father: yea of CHRIST thy head;
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for the better encrease of Cattell, a more plentifull breed of the Creature. As also for the encrease of ships, for the defence and service of the Land.
for the better increase of Cattle, a more plentiful breed of the Creature. As also for the increase of ships, for the defence and service of the Land.
Together with the training up of Marriners and Seamen. For the better supply of food. For the encrease of Trade; the enriching of our Land and Countrey.
Together with the training up of Mariners and Seamen. For the better supply of food. For the increase of Trade; the enriching of our Land and Country.
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Yet I will adde one reason more; even the Apostles, 1 Cor. 11.16. Habemus talem consuetudinem. Thus to fast hath beene the perpetuall Custome of the Church, in all ages.
Yet I will add one reason more; even the Apostles, 1 Cor. 11.16. Habemus talem consuetudinem. Thus to fast hath been the perpetual Custom of the Church, in all ages.
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It being the most received opinion of the best Divines, that they ate no flesh before the Grant, Gen. 9. verse 2. & 3. As also that they dranke no wine till Noah's drunkennesse, unwittingly overtaken with the strange pleasantnesse of the vine he had newly planted, Gen. 9.20, 21. 2 After the floud, and under the Law amongst the Hebrewes in the Church of GOD this abstinence was alwayes in use.
It being the most received opinion of the best Divines, that they ate no Flesh before the Grant, Gen. 9. verse 2. & 3. As also that they drank no wine till Noah's Drunkenness, unwittingly overtaken with the strange pleasantness of the vine he had newly planted, Gen. 9.20, 21. 2 After the flood, and under the Law among the Hebrews in the Church of GOD this abstinence was always in use.
Some, and those the strictest, as the Essai, or Esseni in latter time, and (as Iosephus, &c. thinke) Daniel now, wholly absteyning from these all their life long;
some, and those the Strictest, as the Essai, or Essenes in latter time, and (as Iosephus, etc. think) daniel now, wholly abstaining from these all their life long;
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as truly from them was practized amongst the stricter Heathen and Gentiles of old. 3 After CHRISTS comming amongst Christians there is no doubt to be made:
as truly from them was practised among the Stricter Heathen and Gentiles of old. 3 After CHRIST coming among Christians there is no doubt to be made:
many Councills, Fathers, Histories, are abundant witnesses in this kind: some wholly absteining from flesh and wine and all desireable meates all their life time:
many Councils, Father's, Histories, Are abundant Witnesses in this kind: Some wholly abstaining from Flesh and wine and all desirable Meats all their life time:
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As did anciently (more generally) all their NONLATINALPHABET, and many others of the Clergy: herein imitating the stricter Esseni, All others doing the like in every of their fasts: as even to this day they continue (not to speake of the Westerne Christians ) among the Graecians, Georgians, Armenians, Russians, Aethiopians, and other Christians through the whole world.
As did anciently (more generally) all their, and many Others of the Clergy: herein imitating the Stricter Essenes, All Others doing the like in every of their fasts: as even to this day they continue (not to speak of the Western Christians) among the Greeks, Georgians, Armenians, Russians, Ethiopians, and other Christians through the Whole world.
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Surely in all their fasts they thus used to abstein from flesh, &c. Whether 1 only as a meanes of their greater humiliation, Humble Confessiō, and Repentance;
Surely in all their fasts they thus used to abstain from Flesh, etc. Whither 1 only as a means of their greater humiliation, Humble Confessi, and Repentance;
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Or 3 the more to exercise those Christian vertues, viz. Temperance, Sobriety, Chastity, Abstinence, and mercy also unto others. 4 whether they judged such kind of meates, &c. though lawfull,
Or 3 the more to exercise those Christian Virtues, viz. Temperance, Sobriety, Chastity, Abstinence, and mercy also unto Others. 4 whither they judged such kind of Meats, etc. though lawful,
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If fasting wee must absteine from flesh and living Creatures; why must wee not abstaine from Fishes also, that hath both life and flesh? 1 Cor. 15.36. To which I answere.
If fasting we must abstain from Flesh and living Creatures; why must we not abstain from Fish also, that hath both life and Flesh? 1 Cor. 15.36. To which I answer.
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as also because of many moe tender weake and sicke amongst them, shee first did permit the use of fish to some, which since perchance (as matters of favour usually doe) hath growne more common.
as also Because of many more tender weak and sick among them, she First did permit the use of Fish to Some, which since perchance (as matters of favour usually doe) hath grown more Common.
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This is plaine by sundry examples of old, as also by the moderne practice of the Grecians, Russians, and other Easterne Christians, who at this day in their Fasts abstaine from all flesh of fish: permitting it onely to those that are weake and sicke. Thus much Saint Gregorie told our English Austin above a thousand yeeres since, that the eating of fish is permitted to a Christian of indulgence; Vt hoc ei infirmitatis solacium, non luxuriae pariat incendium.
This is plain by sundry Examples of old, as also by the modern practice of the Greeks, Russians, and other Eastern Christians, who At this day in their Fasts abstain from all Flesh of Fish: permitting it only to those that Are weak and sick. Thus much Saint Gregory told our English Austin above a thousand Years since, that the eating of Fish is permitted to a Christian of indulgence; Vt hoc ei infirmitatis solacium, non Luxuriae pariat incendium.
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In a word, of all flesh it is least dainty and delicate, being waterish and flaccid, and therefore unpleasant in taste, lesse apt or able for nourishment:
In a word, of all Flesh it is least dainty and delicate, being waterish and flaccid, and Therefore unpleasant in taste, less apt or able for nourishment:
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so that in our vulgar English wee doubt not to call it, no flesh; contradistinguishing it thereunto, as Cibus minimè desyderabilis: no pleasant meat: and therefore (not so fully) within the verge of my Text: I ate no pleasant bread.
so that in our Vulgar English we doubt not to call it, no Flesh; contradistinguishing it thereunto, as Cibus minimè desyderabilis: no pleasant meat: and Therefore (not so Fully) within the verge of my Text: I ate no pleasant bred.
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And thus I hope you see this is no novell, or new practice brought in and left here by the Church of Rome: if wee have any thing from them, it is the mitigation and allaying of it.
And thus I hope you see this is no novel, or new practice brought in and left Here by the Church of Rome: if we have any thing from them, it is the mitigation and allaying of it.
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So that now wee have done with the second Proposition: viz. That as the Baptist (by our Saviours account) is said to have come neither eating nor drinking, though he did both:
So that now we have done with the second Proposition: viz. That as the Baptist (by our Saviors account) is said to have come neither eating nor drinking, though he did both:
So Daniel's thus abstaining from flesh and wine, &c. though hee did eat other meats for necessity of nature, is in the Holy Ghosts esteeme reputed a true, perfect, and religious fast:
So Daniel's thus abstaining from Flesh and wine, etc. though he did eat other Meats for necessity of nature, is in the Holy Ghosts esteem reputed a true, perfect, and religious fast:
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The lasting Continuance and Duration of this Fast, vers. 2. (for three full weekes) and vers. 3. (till three whole weekes were fulfilled) namely, from the third (as S. Chrysostome notes) of the first moneth to the foure and twentieth.
The lasting Continuance and Duration of this Fast, vers. 2. (for three full weeks) and vers. 3. (till three Whole weeks were fulfilled) namely, from the third (as S. Chrysostom notes) of the First Monn to the foure and twentieth.
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1. He thus continued his fast to shew the abolishing the Iewish Passeover. For three full weeks in the first moneth ( Exod. 12.) plainly take in the Iewes great Feast:
1. He thus continued his fast to show the abolishing the Jewish Passover. For three full weeks in the First Monn (Exod 12.) plainly take in the Iewes great Feast:
that the Hebrewes Passeover (as Daniels seventy weekes ) did but leade to, and end in, the death of the slaine Messias. He the true Passeover, because not slaine for Himselfe, but for us, and for our sinnes. He the true Paschall Lambe, which (as Isaac's Ram, Gen. 22.13.) should deliver us, and that by his owne death:
that the Hebrews Passover (as Daniel's seventy weeks) did but lead to, and end in, the death of the slain Messias. He the true Passover, Because not slain for Himself, but for us, and for our Sins. He the true Paschal Lamb, which (as Isaac's Ram, Gen. 22.13.) should deliver us, and that by his own death:
For, Reason would, that if they feasted and joyed for their deliverance out of Aegypt, they should now (as they did Psal. 137.) fast for their thraldome in Babylon. And Gods command would, that if as the Law commanded, they were onely bound to observe the feast in their owne land; then not now in a strange land.
For, Reason would, that if they feasted and joyed for their deliverance out of Egypt, they should now (as they did Psalm 137.) fast for their thraldom in Babylon. And God's command would, that if as the Law commanded, they were only bound to observe the feast in their own land; then not now in a strange land.
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Thus the Iewes driven out of Canaan, and now dispersed amongst us, are invited with us to a solemne Fast; which because they will not observe, they have lost the joy of their feast CHRIST,
Thus the Iewes driven out of Canaan, and now dispersed among us, Are invited with us to a solemn Fast; which Because they will not observe, they have lost the joy of their feast CHRIST,
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now it is twice repeated, to shew hee did it onely for this cause, (and wee to doe the like) for the death of the slaine Messiah. Thus he plainly foretells,
now it is twice repeated, to show he did it only for this cause, (and we to do the like) for the death of the slain Messiah. Thus he plainly foretells,
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of this most bloudy crucifying the Prince, the Messiah: plainly teaching all, who mean to have no hand in His death, to shew thus much by their sorrow for His death.
of this most bloody crucifying the Prince, the Messiah: plainly teaching all, who mean to have no hand in His death, to show thus much by their sorrow for His death.
And this I take to be one Reason amongst many others, of the Primitive and first instituting and so long continuing this Lenten Fast. For as Daniel, because of the Moones so great variation, on which the feast depended, (that falling sometime higher, sometime lower) did therefore lengthen his Fast, the better to take in the very day of His Crosse & suffering:
And this I take to be one Reason among many Others, of the Primitive and First instituting and so long Continuing this Lenten Fast. For as daniel, Because of the Moons so great variation, on which the feast depended, (that falling sometime higher, sometime lower) did Therefore lengthen his Fast, the better to take in the very day of His Cross & suffering:
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so was, and it is much more necessary for us Christians (not now any longer keeping the foureteenth day of the first moneth, with the Iewes ) to keep our fast as long,
so was, and it is much more necessary for us Christians (not now any longer keeping the foureteenth day of the First Monn, with the Iewes) to keep our fast as long,
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when the Messiah was to be slaine; but NONLATINALPHABET not for Himselfe. No indeed, it was for Daniel; and all like him, of us, who can finde in our hearts to mourne for Him,
when the Messiah was to be slain; but not for Himself. No indeed, it was for daniel; and all like him, of us, who can find in our hearts to mourn for Him,
And sure, what great matter is this? Is it much, if we weepe whilest he bleedes? if we shed some few teares for Him, who shed so much bloud for us? So much Bloud, not to speake of Teares;
And sure, what great matter is this? Is it much, if we weep whilst he bleeds? if we shed Some few tears for Him, who shed so much blood for us? So much Blood, not to speak of Tears;
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In the Cradle: In the Garden: On the Crosse: By whipping: by scourging: by crucifying: by nailing: by piercing: From His hands: From His feet: From His head: From His side: From His whole body, of which no part was whole, but so broken, till even His heart bloud issued,
In the Cradle: In the Garden: On the Cross: By whipping: by scourging: by crucifying: by nailing: by piercing: From His hands: From His feet: From His head: From His side: From His Whole body, of which no part was Whole, but so broken, till even His heart blood issued,
And truly, what should he, or we doe else? What wife would not mourne for her Bridegroome? He is the Bridegroome. What friend or brother would not mourne for his friend? I have said (saith He,
And truly, what should he, or we do Else? What wife would not mourn for her Bridegroom? He is the Bridegroom. What friend or brother would not mourn for his friend? I have said (Says He,
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and speciall grace it is) you are my friends. What Disciple, servant, or follower, would not mourne for his Lord and Master? Ye are (saith he) my Disciples.
and special grace it is) you Are my Friends. What Disciple, servant, or follower, would not mourn for his Lord and Master? You Are (Says he) my Disciples.
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Before Abraham was (saith He) I am. Yea (saith Daniel ) Hee is our Prince: even the Prince, the Messiah, Chap. 9.25, 26. And what subiect would not lament to see his Prince butchered and slaine before his eyes?
Before Abraham was (Says He) I am. Yea (Says daniel) He is our Prince: even the Prince, the Messiah, Chap. 9.25, 26. And what Subject would not lament to see his Prince butchered and slain before his eyes?
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yea in much more fearefull case, had not Hee beene ours: All, like to light most heavily on every one of us, had not He been slaine for us. In His death we may see the hideous, horrid foulnesse of our sins, which were able thus to fetch GOD from Heaven,
yea in much more fearful case, had not He been ours: All, like to Light most heavily on every one of us, had not He been slain for us. In His death we may see the hideous, horrid foulness of our Sins, which were able thus to fetch GOD from Heaven,
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There is no Christian but abhorres the memory of Iudas, Pilate, the Iewes and Pharisees, that crucified the Lord of Glory. For this the Iewes are hatefull not onely to Christians, but even to the Turkes, and Mahumetans at this day.
There is no Christian but abhors the memory of Iudas, Pilate, the Iewes and Pharisees, that Crucified the Lord of Glory. For this the Iewes Are hateful not only to Christians, but even to the Turkes, and Mahumetans At this day.
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The ancient Christians using to salute one another with a kisse of Peace, at their daily Prayers, did on Good Friday, the day of His Passion omit it, as detesting then the Hypocrisie and treachery of Iudas, no way willing,
The ancient Christians using to salute one Another with a kiss of Peace, At their daily Prayers, did on Good Friday, the day of His Passion omit it, as detesting then the Hypocrisy and treachery of Iudas, no Way willing,
Yea they revile Pilate, abhorre the Iewes, they curse Iudas: their very boyes and children hanging his picture at each of their girdles, and running in multitudes about the streets, doe thus in the picture despitefully dragge him at their heeles, damning the cursed memory of that most abhorred Traytor.
Yea they revile Pilate, abhor the Iewes, they curse Iudas: their very boys and children hanging his picture At each of their girdles, and running in Multitudes about the streets, do thus in the picture despitefully drag him At their heals, damning the cursed memory of that most abhorred Traitor.
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The hypocrisie and covetousnesse of Iudas: The obstinacy and stubbornnesse of the Iewes: The disobedience and blasphemy of the Pharisees: The cruelty and ambition of Pilate, and the rest, were they that cut off and slew that great Prince, the Messiah.
The hypocrisy and covetousness of Iudas: The obstinacy and stubbornness of the Iewes: The disobedience and blasphemy of the Pharisees: The cruelty and ambition of Pilate, and the rest, were they that Cut off and slew that great Prince, the Messiah.
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If therefore we abhor those most cruell murtherers, that slew our SAVIOUR, we must then hate these vices: and if wee hate them truly and aright, wee will detest and hate them alike, wheresoever, in whomsoever we find them;
If Therefore we abhor those most cruel murderers, that slew our SAVIOUR, we must then hate these vices: and if we hate them truly and aright, we will detest and hate them alike, wheresoever, in whomsoever we find them;
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The true reason, why fasting is both so necessary for, and so helpfull to all true and earnest Prayer. Surely Daniel even ordinarily (saith the Text) kneeled downe, and prayed three times a day;
The true reason, why fasting is both so necessary for, and so helpful to all true and earnest Prayer. Surely daniel even ordinarily (Says the Text) kneeled down, and prayed three times a day;
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And againe, Now therefore oh our God, heare the prayers of thy servant, and cause thy face to shine upon thy Sanctuary, &c. NONLATINALPHABET For the LORDS sake. Who this NONLATINALPHABET is, is plaine by David: by Daniel himselfe:
And again, Now Therefore o our God, hear the Prayers of thy servant, and cause thy face to shine upon thy Sanctuary, etc. For the LORDS sake. Who this is, is plain by David: by daniel himself:
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And should not wee doe the same, who professe the same? Surely the Primitive Fathers (whose Sonnes we are or ought to be) as they did now double their devotions,
And should not we do the same, who profess the same? Surely the Primitive Father's (whose Sons we Are or ought to be) as they did now double their devotions,
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When they offered their spirituall Sacrifices of Prayers, Praises, or Almes, they were offered all, not onely in His House, the Church; but more peculiarly at His Altar, His Table,
When they offered their spiritual Sacrifices of Prayers, Praises, or Alms, they were offered all, not only in His House, the Church; but more peculiarly At His Altar, His Table,
As it were at every corner of His Crosse; at every dimension of height, depth, or length: As Daniel did three times a Day: Two of them (being at least the ordinary houres of Prayer for all nations, our ninth, and third ) as indeed the beginning and end of His most bloudy Passion: to shew, that Daniel and they did,
As it were At every corner of His Cross; At every dimension of height, depth, or length: As daniel did three times a Day: Two of them (being At least the ordinary hours of Prayer for all Nations, our ninth, and third) as indeed the beginning and end of His most bloody Passion: to show, that daniel and they did,
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For through Him, wee (and they) both have an accesse by one Spirit unto the Father. To Him therefore with the Father, and the Holy Ghost; Let us at these,
For through Him, we (and they) both have an access by one Spirit unto the Father. To Him Therefore with the Father, and the Holy Ghost; Let us At these,
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Plato in Phaedon. t. 67. Tom. 1. & apud Plutarch. de Isid. & Osirid. fol. 352. Synesius Epist. 57. & Epist. 137. S Greg. Nazianzen. alibi saepius, &c.
Plato in Phaedon. tO. 67. Tom. 1. & apud Plutarch. de Isidore & Osirid. fol. 352. Synesius Epistle 57. & Epistle 137. S Greg. Nazianzen. alibi Saepius, etc.
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S. Cyril. Hom. 28. Paschal. fol. 283. Vide eund. in Glopby. lib. 2. fol. 217. Vide S. Epiph. in Ancor. cap. 104. & post, cap. 117. & S. G. Nazia in Pasch. Hom. 42.
S. Cyril. Hom. 28. Paschal. fol. 283. Vide eund. in Glopby. lib. 2. fol. 217. Vide S. Epiphany in Anchor. cap. 104. & post, cap. 117. & S. G. Nazir in Pasch. Hom. 42.
Dion. Chrys. NONLATINALPHABET. Lucianus in Toxari. Exod. 20.10. Olympiodorus in locum. Pedes sunt corporis sensus, qui ferunt nos extra nos: maculantur in nobis: Portat visus ad mulierem, et ibi maculatur: indiget lavari: auditus ad de tractionem: Gustus ad crapulam: & sic de caeteris. Qui igitur lavatus est in Baptismo, & post maculatus, pedes istos lavari curet: aliter cum Deo partem non habet. Dixit ením Petro, si non lavero te, no habebis partem mecū. Hug. de Sanct. Vict. Miscellan. lib. 2 Tit. 117. Salonius in locum. Prov. 23.26.
Dion. Chrys.. Lucianus in Toxari. Exod 20.10. Olympiodorus in locum. Pedes sunt corporis sensus, qui ferunt nos extra nos: maculantur in nobis: Portat visus ad mulierem, et There maculatur: indiget lavari: auditus ad de tractionem: Gustus ad crapulam: & sic de caeteris. Qui igitur lavatus est in Baptismo, & post maculatus, pedes istos lavari curet: aliter cum God partem non habet. Dixit ením Peter, si non lavero te, no habebis partem mecū. Hug. de Sanct. Vict. Miscellanies. lib. 2 Tit. 117. Salonius in locum. Curae 23.26.
In templa autem, &c. passim omnes sordidi ac flagitiosi sine ullâ penitus reverentiâ sacri honoris irrumpunt. Salvian. Massill. lib. 3. de Gubernat. Dei. Gen. 28.16.17.
In templa autem, etc. passim omnes sordidi ac flagitiosi sine ullâ penitus reverentiâ sacri Honoris irrumpunt. Salvian. Massill. lib. 3. de Governor. Dei. Gen. 28.16.17.
Vid. Cassian. coll. 10. c. 10. & P. Lombard in Ps. 69. Vid. Bonartium. de horis. Canon. c. 30. Vid. Hug. Vict. De Eccles. offic. lib. 2. cap. 1. & Gemmam animae. De Antiq. Ritu Miss. lib. 2 cap. 1. &. 18. & Amalarium Fortun. De Ordin. Antiphon. in Prol. f. 504. Auct. BB. PP. Psal. 95.6.
Vid. Cassian. coll. 10. c. 10. & P. Lombard in Ps. 69. Vid. Bonartium. de horis. Canon. c. 30. Vid. Hug. Vict. De Eccles. office. lib. 2. cap. 1. & Gemmam Spirits. De Antique Ritu Miss. lib. 2 cap. 1. &. 18. & Amalarium Fortune. De Ordain. Antiphon. in Prol f. 504. Auct. BB. PAGE. Psalm 95.6.
S. Basilius de Spir. Sanct. c. 27 Notandum id, quod de precibus omnibus. Hugo. Victor. Preces (ait) è persona eorum dicuntur, qui quotidie cadūt, & nituntur resurgere per poenitentia. Hugo. de. San. Vict. de Eccles. offic. l. 2. cap. 1.
S. Basil de Spir. Sanct. c. 27 Notandum id, quod de precibus omnibus. Hugo. Victor. Preces (ait) è persona Their dicuntur, qui quotidie cadunt, & nituntur resurgere per Penitence. Hugo. de. San. Vict. de Eccles. office. l. 2. cap. 1.
Psal. 40.7. Non enim ingredi Domum Dei, sed sine offensione ingredi, laudis est. Si esset, &c. S. Hieronymus in locum. Seu Alcuin. in locū. Basil. edit 1531
Psalm 40.7. Non enim Ingredi Domum Dei, sed sine offension Ingredi, laudis est. Si esset, etc. S. Hieronymus in locum. Seu Alcuin. in locū. Basil. edit 1531
Hoc officium, sicut quodlibet aliud praeter nocturnum Oratione cōcluditur: Domine Deus Pater, qui nos ad principium Dici, &c. Hug de S. Vict. De Eccles. Offic. li. 2. c. 2. Vide Ejusdem. c. 16.
Hoc officium, sicut quodlibet Aliud praeter Nocturne Oration cōcluditur: Domine Deus Pater, qui nos ad principium Dici, etc. Hug the S. Vict. De Eccles. Office li. 2. c. 2. Vide Ejusdem. c. 16.
Iust. Martyr. Apolog. 2. S. Hier. praefat. ad l. 2. Comment. ad. Gal. f. 133. C. S. Ambrose. in Hexam. lib. 3. cap. 2. S. Basil. in Hexam. hom. 4. f. 53.
Just Martyr. Apology 2. S. Hier. Praeface. ad l. 2. Comment. ad. Gal. f. 133. C. S. Ambrose. in Hexam. lib. 3. cap. 2. S. Basil. in Hexam. hom. 4. f. 53.
Apud illos enim Sacerdos si inter legendum aut erret, aut linguâ titubet, aut vocem aliquam depressius enunciet, gravissimo proptere à ab auditoribus objurgatum, qui eum et sacro loco indignum, et libros alii tradendos unanimi voce proclamant. Vid. lib. Leon. Epist. ad David. Chytraeum. de Russar. Releg. pag. 239. Muscovit. Theolog. Acts 2.1. Luke 1.70. Acts 4.32.
Apud Illos enim Sacerdos si inter Legendum Or erret, Or linguâ titubet, Or vocem aliquam depressius enunciet, gravissimo Propterea à ab auditoribus objurgatum, qui Eum et Sacred loco indignum, et libros alii tradendos unanimi voce proclamant. Vid. lib. Leon. Epistle and David. Chytraeus. de Russar. Releg. page. 239. Muscovite. Theolog. Acts 2.1. Lycia 1.70. Acts 4.32.
1. Before the Law. Gen. 4.26. Puto vertendum; Tunc inceptum est invocari nomen Domini, ut dicat, eo tempore ritus certos colendi Deum institutos fuisse, quos observarent filii Dei, hoc est, Membra Ecclesiae, quam in posteris Seth haesisse multi arbitran. tur. Ioan. Drusius in Difficilior: Genescos. cap. 15. p. 30. 2. Vnder the Law. Num. 6.23.24 Ioel 2.17. Deut. 24.14. 3. Vnder the Gospel.
1. Before the Law. Gen. 4.26. Puto vertendum; Tunc inceptum est invocari Nome Domini, ut dicat, eo tempore Ritus Certos colendi God institutos Fuisse, quos observarent Sons Dei, hoc est, Membra Ecclesiae, quam in Posteris Seth haesisse multi arbitran. tur. Ioan. Drusius in Difficilior: Genescos. cap. 15. p. 30. 2. Under the Law. Num. 6.23.24 Joel 2.17. Deuteronomy 24.14. 3. Under the Gospel.
Post verò lectionem Legis & Prophetarū, Epistolarū nostrarum, Actuum, & Evangelii Ordinatus salutet Ecclesiam iis verbis, Gratia Domini nostri Iesu Christi, & charitas Dei Patris, & communicatio Spiritus Sancti sit cum omnibus vobis, Amen: & omnes respondeant, Et cum spiritu tuo. Post haec verba alloquatur populum sermonibus exhortatoriis. Clemen. Constit. lib. 8. c. 4. Latin. edit. Lugdun. 1565. p. 355. Observatum hoc idem in Orientalibus Ecclesiis docet, S. Chrysost. Hom. 3. in 1 cap. ad Colos. his verbis. NONLATINALPHABET ( Episcopum designat, Presbyteri enim utebantur solitâ illâ formulâ, Gratia Domini, &c. quum tamen intereà Episcoporum magis propria fuerat Salutatio illa altera, Pax vobis) NONLATINALPHABET (pergit ille) NONLATINALPHABET. Simile fuisse institutum Ecclesiae Latinae & Occidentalis, liquet ex illo de Macario apud Optatum lib. 7. p. 201. quod cum Balvinianae editioni deesset, doctissimus vir Mericus Casaubonus suo loco restituens, ad calcem libri 3. subjecit. Siquidem ostensurus Optatus Macarium non tractasse, id est, praedicasse, vel concionem habuisse ad populum; Hoc enim erat illu tractare: id probat, eò quod verba habiturus non salutabat populum Contra (ait Optatus) Episcopalis tractatus probatur ab omnibus sanctitate vestitus, salutatione scilicet geminara. Non enim aliquid incipit Episcopus ad populum dicere, nisi primo in nomine Dei populum salutaverit. Similes sunt exitus initiis. Omnis tractatus in Ecclesià à nomine Dei incipitur, & ejusdem Dei nomine terminatur, &c. Ex quo liquet, Episcopos tum in ingressu concionis, tum in ejusdem exitu populum his verbis salutasse: Quod etiam supra allatis verbis confirmat. S. Chrysostomus, NONLATINALPHABET. Absolventes enim suas exhortationes benedicebant Episcopi, sicuti & Presbyteri NONLATINALPHABET. Adeo haec eadem formula utraque & salutatio & benedictio: quam tamen Optatus salutationem geminatam appellat. Vbi autem Episcopis receptum postea, diverso ritu à Presbyteris salutare, Concil. Bracharensi 1. Prohibitum id fuit, sancitumque Canone 21. Vt uno modo salutent, dicentes, Dominus sit vobiscum, sicut in libro Ruth legitur, & ut respondeatur à populo, Et cum spiritu tuo; sicut & ab ipsis Apostolis traditum omnis retinet Oriens, &c.
Post verò lectionem Legis & Prophetarū, Epistolarū nostrarum, Acts, & Evangelii Ordained salutet Church iis verbis, Gratia Domini Our Iesu Christ, & charitas Dei Patris, & Communication Spiritus Sancti sit cum omnibus vobis, Amen: & omnes respondent, Et cum spiritu tuo. Post haec verba alloquatur Populum sermonibus exhortatoriis. Clement. Constitut lib. 8. c. 4. Latin. edit. Lugdun. 1565. p. 355. Observatum hoc idem in Orientalibus Ecclesiis docet, S. Chrysostom Hom. 3. in 1 cap. ad Colos his verbis. (Bishop designat, Presbyteries enim utebantur solitâ illâ formulâ, Gratia Domini, etc. Whom tamen intereà Bishops magis propria fuerat Salutatio illa altera, Pax vobis) (pergit Isle). Simile Fuisse institutum Ecclesiae Latinae & Western, Liquet ex illo de Macario apud Optatum lib. 7. p. 201. quod cum Balvinianae editioni Deceit, doctissimus vir Mericus Casaubon Sue loco restituens, ad calcem Libri 3. subjecit. Siquidem ostensurus Optatus Macarius non tractasse, id est, praedicasse, vel concionem habuisse ad Populum; Hoc enim erat illu tractare: id Probat, eò quod verba habiturus non salutabat Populum Contra (ait Optatus) Episcopal Treatise Probatum ab omnibus Sanctitude vestitus, salutation scilicet geminara. Non enim Aliquid incipit Episcopus ad Populum dicere, nisi primo in nomine Dei Populum salutaverit. Similes sunt exitus initiis. Omnis Treatise in Ecclesià à nomine Dei incipitur, & ejusdem Dei nomine terminatur, etc. Ex quo Liquet, Episcopos tum in ingressu Concious, tum in ejusdem exitu Populum his verbis salutasse: Quod etiam supra allatis verbis Confirmed. S. Chrysostom,. Absolventes enim suas exhortationes benedicebant Bishops, As & Presbyteries. Adeo haec Same formula Utraque & salutatio & Benediction: quam tamen Optatus salutationem geminatam appellate. Vbi autem Episcopis receptum postea, diverso ritu à Presbyters salutare, Council. Bracharensi 1. Prohibitum id fuit, sancitumque Canon 21. Vt Uno modo salutent, Saying, Dominus sit vobiscum, sicut in libro Ruth legitur, & ut respondeatur à populo, Et cum spiritu tuo; sicut & ab Ipse Apostles traditum omnis retinet Orient, etc.
NONLATINALPHABET Con. Nicen. 1. Can. 5. NONLATINALPHABET. Concil. Chalced. Can. 19. Bis in anno, juxta Patrum decreta; aut si non saltem semel. Concil Tolitan. 4. cap. 3. circa Ann. Dom. 633. Turonens. 2. c. 1. Anno Dom. 570. Vid. Apostolorum Canon. 38. alias. 36.
Con. Nicene 1. Can. 5.. Council. Chalcedon Can. 19. Bis in Anno, juxta Patrum decreta; Or si non Saltem semel. Council Tolitan. 4. cap. 3. circa Ann. Dom. 633. Turonens. 2. c. 1. Anno Dom. 570. Vid. Apostolorum Canon. 38. alias. 36.
S. Cyprian. l. de unitate Ecclesiae. 3. Hoc crant uti { que } & caeteri Apostoli, quod fuit Petrus, pari consortio praediti & honoris & potestatis, sed exordium ab unitate profici citur.
S. Cyprian. l. de unitate Ecclesiae. 3. Hoc Grant uti { que } & Caeteri Apostles, quod fuit Peter, Pair consortio praediti & Honoris & potestatis, sed exordium ab unitate profici citur.
NONLATINALPHABET. S. Ignat. Epist. ad Trall. in initio. NONLATINALPHABET. Ibid. Vide eundem in Epist. ad Magnes. Et ad Philadelphens. Item Epist. ad Smyr. h. v. NONLATINALPHABET, &c.
. S. Ignatius Epistle and Trall. in initio.. Ibid Vide eundem in Epistle ad Magnes. Et ad Philadelphens. Item Epistle and Smyr. h. v., etc.
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NONLATINALPHABET. De Gregentio Tephrensi Palladius in ejusdem disputat. cum Herbono. p. 204. Et Hesych. Presbyt. in Levitic. cap. 22. p. 509. Inde nomen NONLATINALPHABET Sacerdotibus precipué datum; eô quod Legatorum vice fungerentur. Exod. 4.16.
. De Gregentio Tephrensi Palladius in ejusdem disputeth. cum Herbono. p. 204. Et Hesych. Presbyter. in Levitic. cap. 22. p. 509. Inde Nome Sacerdotibus precipué datum; eô quod Legatorum vice fungerentur. Exod 4.16.
Propriè Sacerdotum est invocate Dominū: Quibus dicitur; Sic benedicite filiis Israel invocantes nomen meum super illos. S. Hieron. in Commentar. in Epist. prim. ad Corinth. cap. 1.
Propriè Sacerdotum est invocate Dominū: Quibus dicitur; Sic benedicite filiis Israel invocantes Nome meum super Illos. S. Hieron. in Commentar. in Epistle prim. ad Corinth. cap. 1.
Acts 10.9.30. Vid. G. Florū Baldwinum. Compend. de Orat. & precibo. Tom. 2. monumēt. pat. 4. f. 1421. Vid. Eundē ibidē. & Eusebiū Histor. Eccles. lib. 2. ca. 23. Graec. fol. 19. De Tarsillâ vide Gregoriū Magn. in Evangel. Hom. 38. f. 131. D.
Acts 10.9.30. Vid. G. Florū Baldwinum. Compend. de Orat & precibo. Tom. 2. monument. pat. 4. f. 1421. Vid. Eunden ibidem. & Eusebiū History Eccles. lib. 2. circa 23. Greek fol. 19. De Tarsillâ vide Gregoriū Magn in Evangel. Hom. 38. f. 131. D.
id. Ioan. Clymachum. Grad. 4. pag. 43. B. Vidi (inquit) inter eos quosdam prae multitudine genu flexionum habentes genua arida & consumpta: occulos verò ad intra regressos. Vid. Locum. Vet. edit. Pas.
id. Ioan. Clymachum. Grad. 4. page. 43. B. Vidi (inquit) inter eos Quosdam Prae multitudine genu flexionum Habentes genua Arida & consumpta: occulos verò ad intra regressos. Vid. Locum. Vet. edit. Pas.
Con. Carthagin. 1. cap. 6. Qui serviunt Deo, & annexi sunt clero, non accedant ad actus seu administrationem, vel procurationem domorum. vid. etiam. Concil. Carthaginens. 3. Can. 16. Eo. n. Prohibetur, Ne quis Episcopus, Presbyter, sit conductor, aut procurator, aut ullo turpi lucro & inhonesto victū quaerat, quia cespicere debent Scriptum esse, Nullus militans Deo implicat se negotijs Saecularibus. Verùm quae sequuntur apud S. Cyprianum, aliò referenda videntur.
Con. Carthage. 1. cap. 6. Qui serviunt God, & annexi sunt Clero, non accedant ad actus seu administrationem, vel procurationem domorum. vid. etiam. Council. Carthaginensis. 3. Can. 16. Eo. n. Prohibetur, Ne quis Episcopus, Presbyter, fit conductor, Or procurator, Or ullo turpi lucro & inhonesto victū quaerat, quia cespicere debent Scriptum esse, Nullus Militans God implicat se negotijs Saecularibus. Verùm Quae sequuntur apud S. Cyprianum, aliò referenda videntur.
Bubuli & subulci, et omnes ferè operarii ad Missam conveniunt; ad caeteras autem horas Clerici & Domestici Ecclesiae. Hugo de Sanct. Vict. De Offic. Eccles. lib. 2. cap. 3. Tom. 3. Oper. f. 266.
Bubuli & subulci, et omnes ferè Operarii ad Mass conveniunt; ad Caeteras autem horas Clerici & Domestici Ecclesiae. Hugo de Sanct. Vict. De Office Eccles. lib. 2. cap. 3. Tom. 3. Operate f. 266.
Omnibus diebus, &c. Concil. Agathens. cap. 30. Eoque Vetustius. Toletan. 1. c. 5. Presbyter, vel Diaconus vel Sub-diaconus, vel quilibet Ecclesiae deputatus Clericus, si intra civitatem fuerit, vel in loco in quo Ecclesia, est aut castella, aut vici sunt, aut villa, si ad Ecclesiam aut ad Sacrificiū quotidianum non venerit, Clericus non habeatur, &c. Vid. etiam Concilium Aurel. 1. c. 30. Tarracon. c. 7. Gerundens. c. 10. Aurelian. 2. c. 14. Aurelian. 4. c. 26. Braccar. 1. c. 19, 20. Venetic. c. 14. Natbonens. c. 13. Toletan. 4. c. 46. &c.
Omnibus diebus, etc. Council. Athens. cap. 30. Eoque Vetustius. Toledan. 1. c. 5. Presbyter, vel Deacon vel Subdeacon, vel Quilibet Ecclesiae deputatus Clericus, si intra civitatem fuerit, vel in loco in quo Ecclesia, est Or Castella, Or vici sunt, Or Villam, si ad Church Or ad Sacrificiū quotidian non venerit, Clericus non habeatur, etc. Vid. etiam Concilium Aurel 1. c. 30. Tarracon. c. 7. Gerundens. c. 10. Aurelian. 2. c. 14. Aurelian. 4. c. 26. Braccar. 1. c. 19, 20. Venetic. c. 14. Natbonens. c. 13. Toletan. 4. c. 46. etc.
Psal. 95.11. Passim in Horolog. Eucholog. & caeteris Graecorum officiis; quae vide. Et apud Latinos Cassiod. in conclus. Psalm. 141. ubi ex Augustino. Et in Psal. 94. S. August. hom. 10 De verbis Apostoli in principio, ubi Psalmi hujus meminit in Ecclesiis usurpati. 1 Cor. 11.4, 5.
Psalm 95.11. Passim in Horolog. Euchologion. & caeteris Graecorum Offices; Quae vide. Et apud Latinos Cassiodorus. in Conclusion. Psalm. 141. ubi ex Augustine. Et in Psalm 94. S. August. hom. 10 De verbis Apostles in principio, ubi Psalms hujus Meminit in Ecclesiis usurpati. 1 Cor. 11.4, 5.
Semper juncta est Saturitati lascivia; vicina sibi sunt venter & genitalia, & pro membrorum ordine ordo vitiorum intelligitur. S. August. Serm. 65. de Tempore.
Semper Juncta est Saturitati lascivia; Vicinity sibi sunt venture & genitalia, & Pro Members Order ordo Vitiorum intelligitur. S. August. Sermon 65. de Tempore.
S. August. Sermone 144. de tempore. Sicut enim passio ex omnibus Evangelistis conscripta est, sic dies Isti septem vel octo durant spacium, ut secundum omnes Evangelistas Resurrectio recitetur. Passio autem quia uno die legitur, non solet legi nisi secundum Matthaeum. Volueram aliquando, ut per singulos annos secundum omnes Evangelistas etiam Passio legeretur: factum est, non audierunt homines, quod consueverunt, & perturbati sunt, &c. Apud Latinos factum est ante annum D C C C. quod sanctus Augustinus loco citato, sibi faciundum proposuit; scilicet ut per singulos annos, secundum omnes Evangelistas Passio Domini legeretur. Liquet id non solum ex ordine Romano, Amalario, Ruperto, Hug. de Sanct. Vict. caeterisque Ecclesiasticis Scriptoribus; verum etiam è missalibus antiquissimis Latinis & nostratibus e. g. Romano, Eboracensi & Sarisbutiensi.
S. August. Sermon 144. de tempore. Sicut enim passio ex omnibus Evangelists conscripta est, sic dies Isti September vel Octo durant spacium, ut secundum omnes Evangelists Resurrection recitetur. Passio autem quia Uno die legitur, non Solent Legi nisi secundum Matthaeum. Volueram aliquando, ut per singulos annos secundum omnes Evangelists etiam Passio legeretur: factum est, non audierunt homines, quod consueverunt, & perturbati sunt, etc. Apud Latinos factum est ante annum WORSER C C C. quod Sanctus Augustine loco Citato, sibi faciundum proposuit; scilicet ut per singulos annos, secundum omnes Evangelists Passio Domini legeretur. Liquet id non solum ex Order Romano, Amalario, Ruperto, Hug. de Sanct. Vict. caeterisque Ecclesiasticis Scriptoribus; verum etiam è missalibus antiquissimis Latinis & nostratibus e. g. Romano, Eboracensi & Sarisbutiensi.
Chrysost. Tom. de Divers. Nov. Test. Hom. 63. Cur in Pentechoste Acta Apostol. legerentur his verbis. NONLATINALPHABET. Apud Graecos Passionem Christi ipsā Passionis die (quod loco citato S. Chrysostomus ) duodecem perlectis Evangelii lectionibus recitant, totum diem illis recitandis insumentes: nisi quod meditationes nonnullae hinc inde sparfim sint adjectae, elegantes admodum, divinae { que } Vid. NONLATINALPHABET. Et Graecorum NONLATINALPHABET, quod, &c.
Chrysostom Tom. de Divers. Nov. Test. Hom. 63. Cur in Pentechoste Acta Apostle. legerentur his verbis.. Apud Greeks Passionem Christ ipsā Passionis die (quod loco Citato S. Chrysostom) duodecem perlectis Evangelii lectionibus recitant, totum diem illis recitandis insumentes: nisi quod Meditationes nonnullae hinc inde sparfim sint adjectae, elegantes admodum, Divinae { que } Vid.. Et Graecorum, quod, etc.
Monstrum libido sine gulâ, cum duo haee tam unita at { que } concreta sint, ut si dis jungi omninò potuissent, ipsi prius ventri pudenda non adhaererent. Specta corpus, & una regio est; deni { que } pro dispositione membrorum ordo vitiorum: prior venter, & statim caetera: saginae substracta lascivia est per edacitatem, salacitas transit. Tert. lib. de Iejun. cap. 1. ad init.
Monstrum libido sine gulâ, cum duo haee tam unita At { que } concreta sint, ut si dis jungi omninò potuissent, ipsi prius ventri pudenda non adhaererent. Spectacle corpus, & una Regio est; Deni { que } Pro disposition Members ordo Vitiorum: prior venture, & Immediately caetera: saginae substracta lascivia est per edacitatem, salacitas transit. Tert lib. de Iejun. cap. 1. ad Init.
Luke 18.12. De Phariseis Epiphanius, NONLATINALPHABET. S. Epiphan. adv. haeres. lib. 1. haeres. 16. Vid. Ioan. Drusium. Praeterit. lib. 3. p. 107. in locum. Luke 18. Abra. Scultet. Exercit. Evang. lib. 1. c. 25.
Lycia 18.12. De Pharisees Epiphanius,. S. Epiphanius. Advantage. haeres. lib. 1. haeres. 16. Vid. Ioan. Drusium. Preterit. lib. 3. p. 107. in locum. Luke 18. Abra. Scultetus. Exercise Evangelist lib. 1. c. 25.
Leo magnus. Ser. 8. de Iejun. decimi mens. v. b. Siquidem jejunium vernum in Quadrigesima, aestivum in Pentecoste, autumnale in mense septimo, hyemale autem in mense hoc decimo celebramus; intelligentes divinis nihil vacuum esse praeceptis.
Leo magnus. Ser. 8. de Iejun. decimi Mens. v. b. Siquidem Fasting Vernum in Quadrigesima, aestivum in Pentecost, autumnal in mense septimo, hyemale autem in mense hoc decimo celebramus; intelligentes divinis nihil vacuum esse praeceptis.
S. Bernard. 3. Serm. Quad. Tantó devotiùs imitandum nobis est Christi je junantis exemplum, quantò certius est propter nos eum je junasse non propter scipsum. S. Ambros. Ser. 36. infer. 5. p. 1. Dom. v. h. Si vis Christianus esse, debes quod Christus fecit facere. Ille qui peccatum non habebat, Quadragesimam je junavit, tu non vis Quadragesimam je junare qui peccas, &c.
S. Bernard. 3. Sermon Quad. Tantó devotiùs imitandum nobis est Christ Yes junantis exemplum, quantò certius est propter nos Eum Yes junasse non propter scipsum. S. Ambos Ser. 36. infer. 5. p. 1. Dom. v. h. Si vis Christian esse, Debes quod Christus fecit facere. Isle qui peccatum non habebat, Quadragesimam Yes junavit, tu non vis Quadragesimam Yes junare qui peccas, etc.
S. Epiph. 75. Aërii. c. 3. v. h. NONLATINALPHABET &c. Et cap. 6. ibid. de Apostolis loquutus, eorumque hac de re constitutione. NONLATINALPHABET. Et in compend. fidei c. 22. v.h. NONLATINALPHABET. Vid. etiam NONLATINALPHABET Graecorum Rubric. post Dominic. Palmarum. Ibi leguntur verba haec. NONLATINALPHABET.
S. Epiphany 75. Aërii. c. 3. v. h. etc. Et cap. 6. Ibid. de Apostles loquutus, eorumque hac de re constitution.. Et in compend. fidei c. 22. v.h.. Vid. etiam Graecorum Rubric. post Dominic. Palmarum. There leguntur verba haec..
De triduano jejunio corum apertè S. Epiphanius compend. fidei ca. 22. (nisi quod de quorundā in quatriduum prorogato jejunio ibidem refert.) verba haec sunt. NONLATINALPHABET. Haec quippe specialis & privata observatio erat, quam sibi nonnulli è devotione privatâ injunxerunt. Verum ut per triduum hoc jejunarent communiter omnes quantum potuerant, sancitum ab Ecclesiâ. Quod non obscurè Graecorum NONLATINALPHABET, ubi supra: NONLATINALPHABET () NONLATINALPHABET. Ab illo enim tempore novo jejunio indicto Parasceven & Sabbatum sanctum integrum jejunii perstiterunt, usque ad Galli cantum. Vid. Concil. in Trullo. Can. 90. (seu ut alii) 89. & Anastas. Nicaen. Quaest. 77. fol. 98. Tom. 1. Bibliothec. PP. Paris. ubi ex constitutione Apostolicâ lib. 5. c. 17. Quem sanē locum, & NONLATINALPHABET Graecorum laudat; ubi infra.
De triduano Jejunio corum apertè S. Epiphanius compend. fidei circa 22. (nisi quod de quorundam in quatriduum prorogato Jejunio ibidem refert.) verba haec sunt.. Haec quip Specialis & Privata Observatio erat, quam sibi Nonnulli è devotion privatâ injunxerunt. Verum ut per triduum hoc jejunarent Communiter omnes quantum potuerant, sancitum ab Ecclesiâ. Quod non obscurè Graecorum, ubi supra: (). Ab illo enim tempore novo Jejunio Indicto Parasceven & Sabbatum sanctum integrum Jejunii perstiterunt, usque ad Gauls Cantum. Vid. Council. in Trullo. Can. 90. (seu ut alii) 89. & Anastas. Nicene. Question 77. fol. 98. Tom. 1. Bibliothec. PAGE. paris. ubi ex constitution Apostolicâ lib. 5. c. 17. Whom sanē locum, & Graecorum Laudat; ubi infra.
Scil. apud Graec. & Orientales vol ipsis Pontificiis testibus inviolata adhuc etiam quartae feriae in jejuniis Manet observatio: Sic enim Turrianus. Qui enim isti dies sunt quibus ablatus fuit? Nonnè quartâ feriâ & sextâ? quartâ enim factum est principium auferendi eum, siquidem eo die facta est pactio à Iuda cum Iudaeis de prodendo Domino; sextâ verè crucifixus est, quibus diebus per omnes Ecclesias totius Orientis semper ab initio jejunatum est, & usque in hodiernum diem jejunatur, sicut illis à sanctis Apostolis traditum est. Turrian. Apol. pro Pontif. Epist. lib. 5. cap. 18. p. 594. Adest Praeceptum generale Apostolici conventus, quantum ad praescriptionem temporis jejunii, tàm in Quadragesimâ quàm in duabus feriis cujuscunque Hebdomadae, quod usque in hodiernum diem tàm mordicùs tenent Orientales Christiani, ut nec diem unum praetermittant, non dico viri robusti, sed etiam puellae, adolescentes, senes & quotquot sunt firmae valetudinis. Martinus Peresius de Traditionib. De lejun. part. 3. p. 264.
Scil. apud Greek & Orientales vol Ipse Pontificis testibus inviolata Adhoc etiam quartae feriae in jejuniis Manet Observatio: Sic enim Turrianus. Qui enim Isti dies sunt quibus Ablatus fuit? Nonnè quartâ feriâ & sextâ? quartâ enim factum est principium auferendi Eum, siquidem eo die facta est pactio à Iuda cum Iudaeis de prodendo Domino; sextâ verè Crucifix est, quibus diebus per omnes Ecclesiastes totius Orientis semper ab initio jejunatum est, & usque in hodiernum diem jejunatur, sicut illis à sanctis Apostles traditum est. Turrian. Apollinarian Pro Pontiff Epistle lib. 5. cap. 18. p. 594. Adest Precept generale Apostolic conventus, quantum ad praescriptionem Temporis Jejunii, tàm in Quadragesimâ quàm in Duabus feriis cujuscunque Week, quod usque in hodiernum diem tàm mordicùs tenent Orientales Christians, ut nec diem Unum praetermittant, non dico viri Robusti, sed etiam Girls, adolescentes, senes & quotquot sunt firmae valetudinis. Martinus Peresius de Traditionib. De lejun. part. 3. p. 264.
Typicū hoc Graecorum & Orientalium ad finem ejusdem ubi de Ratione jejuniorum apud Graecos & in Ecclesus receptorum agit; inter caetera, NONLATINALPHABET haec etiam habet. NONLATINALPHABET. Et mox de feriâ quartâ & sextâ per annum identidem observandis. NONLATINALPHABET. Vid. Apostol. Constitut. Clem. l. 5. c. 17. & 19.
Typicū hoc Graecorum & Orientalium ad finem ejusdem ubi de Ration jejuniorum apud Greeks & in Ecclesiastes receptorum agit; inter caetera, haec etiam habet.. Et mox de feriâ quartâ & sextâ per annum identidem observandis.. Vid. Apostle. Constitut Clem. l. 5. c. 17. & 19.
Locus illustris est admodum S. Epiphanii Compend. fidei, cap. 22. verba haec sunt. NONLATINALPHABET. Et mox Rationem jejuniorum in Ecclesiâ omnium pulcherrimè subjungit his verbis. NONLATINALPHABET. Et mox etiam subnectir. NONLATINALPHABET. Vide locum. Et in Aërii Haeres. 75. cap. 6. his verbis. NONLATINALPHABET.
Locus Illustrius est admodum S. Epiphanii Compend. fidei, cap. 22. verba haec sunt.. Et mox Rationem jejuniorum in Ecclesiâ omnium pulcherrimè subjungit his verbis.. Et mox etiam subnectir.. Vide locum. Et in Aërii Haeres. 75. cap. 6. his verbis..
Tertullianus jam Montani partes agens adversus Psychicos (Orthodoxos scil.) lib. de jejunio. cap. 2. v. h. Certè in Evangelio illos dies jejuniis determinatos putant, in quibus ablatus est sponsus: & hos esse jam solos legitimos jejuniorum Christianorum abolitis legalibus & Propheticis vetustatibus. Vid. eundem & cap. 14.
Tertullian jam Montani parts agens Adversus Psychicos (Orthodoxos scil.) lib. de Jejunio. cap. 2. v. h. Certè in Evangelio Illos dies jejuniis determinatos Putant, in quibus Ablatus est Sponsus: & hos esse jam solos legitimos jejuniorum Christians abolitis legalibus & Propheticis vetustatibus. Vid. eundem & cap. 14.
S. Augustin. Epist. 86. ad Casulan. Presbyter. propè ad finem Epistolae, verbis his. Cur autem quartâ & sexta feriâ maximè jejunet Ecclesia, illa Ratio reddi videtur, quòd considerato Evangelio ipsâ quartâ Sabbati, quam vulgò quartam feriam vocant, consilium reperiuntur ad occidendum Dominum fecisse Iudaei, &c. Vide locum.
S. Augustin. Epistle 86. and Casulan. Presbyter. propè ad finem Epistles, verbis his. Cur autem quartâ & Sexta feriâ maximè jejunet Ecclesia, illa Ratio reddi videtur, quòd considerato Evangelio ipsâ quartâ Sabbath, quam vulgò quartam feriam Vocant, consilium reperiuntur ad occidendum Dominum To have made Judea, etc. Vide locum.
Quod dicunt quartae feriae jejunium ab Ecclesiâ Occidentali in Sabbatum fuisse translatum, falsum esse patet, quòd olim vel ipsi Romani utriúsque diei jejunium simul observarunt. Liquet hoc; tum ex Vrbici illius argumento apud S. Aug. Ep. 86. tum ex testimonio S. Aug. ib. Christianus (ait) qui, quartâ & lextâ feriâ & ipso Sabbato jejunare consuevit, quod frequenter Romana plebs facit, &c. Et alibi, — Ipsam quoque Romanam Ecclesiam, ubi & hic hebdomadibus, in quibus quarta & sexta Sabbato & jejunatur. Novimus ex multis auctoritatibus (ait Amalarius ) quòd Dies Sabbati, sicut quarta Sabbati & sexta inclusa orat jejunio apud Romanos. Amalar. Fortunat. Episc. Trever. de Eccles. Offic. l 4 c. 37. Et ab. 2. cap. 2.
Quod dicunt quartae feriae Fasting ab Ecclesiâ Occidentali in Sabbatum Fuisse Moved, falsum esse patet, quòd Once vel ipsi Romani utriúsque Die Fasting simul observarunt. Liquet hoc; tum ex Vrbici Illius Argumento apud S. Aug. Epistle 86. tum ex Testimony S. Aug. ib. Christian (ait) qui, quartâ & lextâ feriâ & ipso Sabbath jejunare consuevit, quod frequenter Roman plebs facit, etc. Et alibi, — Ipsam quoque Romanam Church, ubi & hic hebdomadibus, in quibus Quarta & Sexta Sabbath & jejunatur. Novimus ex multis auctoritatibus (ait Amalarius) quòd Die Sabbath, sicut Quarta Sabbath & Sexta inclusa Orat Jejunio apud Romanos. Amalar. Fortunate. Episc Trever. de Eccles. Office l 4 c. 37. Et ab. 2. cap. 2.
Notius hoc, quā ut testimonijs probari debeat: quum constet cuivis vel levitèr versato in Orientaliū Christianorum libris, haud observatum ijs esse Sabbatum in jejuniis, non levi dissidio hinc orto, aut quidē aucto inter Graecos & Latinos. De Aethiopibus idem testantur, Damian. a Goes. de mor. Aethiop. p. 458, 459. Et Nic. Godign. li. 1. c. 19. p. 123. De Moscovit. itid. vid. Theolog. Muscovit. c. 10. p. 98. Et Ioan. Fabr. Epist. ad Ferdin. Reg. p. 179.
Notius hoc, quā ut testimonijs probari debeat: Whom constet cuivis vel levitèr versato in Orientaliū Christians Books, haud observatum ijs esse Sabbatum in jejuniis, non levi dissidio hinc Orto, Or quidē aucto inter Greeks & Latinos. De Aethiopibus idem testantur, Damian. a Goes. de mor. Ethiop. p. 458, 459. Et Nicaragua Godign. li. 1. c. 19. p. 123. De Muscovite. itid. vid. Theolog. Muscovite. c. 10. p. 98. Et Ioan. Faber Epistle and Ferdinand. Reg. p. 179.
Orientis & Occidentis populos Christianos, in quibus Sabbato nemo jejunat (Et) Omnes Orientales & multos etiam occidentales populos Sabbato sobriè modestéque prandentes (Et) Ecclesiam per totum mundum () die Sabbati penè ubi { que } prandentem 1. c. non jejunantem) laudat contra Vrbicum. S. August. Ep. 86.
Orientis & West populos Christians, in quibus Sabbath nemo Jejunit (Et) Omnes Orientales & multos etiam occidentales populos Sabbath sobriè modestéque prandentes (Et) Church per totum Mundum () die Sabbath penè ubi { que } prandentem 1. c. non jejunantem) Laudat contra Vrbicum. S. August. Epistle 86.
Non. n. a Mediolanensibus: quod docet Responsio S. Ambrosij ad B. Monicanm Augustini matrem. Quando, inquit, hîc (Mediolani) sum, non jejuno Sabbato, quando Romae sum, jejuno Sabbato. S. August. Ep. 86. paulo ante finem.
Non. n. a Mediolanensibus: quod docet Responsio S. Ambrosius and B. Monicanm Augustini matrem. Quando, inquit, hîc (Milan) sum, non jejuno Sabbath, quando Rome sum, jejuno Sabbath. S. August. Epistle 86. Paul ante finem.
NONLATINALPHABET. Socrat. li. 5. c. 22. f. 250. Vid. Ioan. Cassian. Institut. l. 3. c. 10. & S. August. Epist. 19. ad S. Hieronym. f. 16. & Ep. 86. suprà. citat. Pro hac re solebant omnes Romani omnia Sabbata jejunare, &c. Propterea dico (ait Amalar.) praeteritum, quia nescio quomodo nunc agant. Vide Amalar. Fortunat. Episc. Trever. (qui circa Annum. 800.) de Ecclesiast. Offic. li. 4. Romanos autem quum nominant, Vrbem cum territorio & suburbicarijs intelligunt: ut manifestum sit hinc Romanorum leges haud extra fines urbis tunc receptas fuisse.
. Socrates li. 5. c. 22. f. 250. Vid. Ioan. Cassian. Institute. l. 3. c. 10. & S. August. Epistle 19. and S. Jerome. f. 16. & Epistle 86. suprà. citat. Pro hac re Solebant omnes Romani omnia Sabbath jejunare, etc. Propterea dico (ait Amalar.) Past, quia nescio quomodo nunc Agent. Vide Amalar. Fortunate. Episc Trever. (qui circa Annum. 800.) de Ecclesiatest. Office li. 4. Romanos autem Whom nominant, Vrbem cum territorio & suburbicarijs Intelligunt: ut Manifest sit hinc Romanorum leges haud extra fines urbis tunc receptas Fuisse.
Sc. in Colonijs Romanorum. Quia & Romana je junat (scil. in Sabbato) Ecclesia, & aliae nōnullae etiāsi paucae, sive illi proximae (Suburbicariae scil.) Sive longinquae, (Colonias ab ijs in Africam aut in Hispaniā deductas intelligit) S. Aug. ibid. Ep. 86. De Africanis nonnullis testatur ibid. ad fin. Epist. S. August. Quoniam (ait) contingit maximè in Africâ, ut una Ecclesia, vel unius regionis Ecclesiae alios habeant Sabbato prandentes, alios jejunantes, &c. Sic juxta morem civitatis suae (Carthaginis Africanae) in Sabbato je junatum ait ibid. Quod etiam in Hispanijs factum fuisse docet S. Hieronym. Epist. 28. ad Lucinum, ad fin. Epistolae.
Sc. in Colonijs Romanorum. Quia & Roman Yes junat (scil. in Sabbath) Ecclesia, & Others nōnullae etiāsi paucae, sive illi proximae (Suburbicariae scil.) Sive longinquae, (Colony ab ijs in Africam Or in Hispaniā deductas intelligit) S. Aug. Ibid. Epistle 86. De Africanis nonnullis testatur Ibid. ad fin. Epistle S. August. Quoniam (ait) contingit maximè in Africâ, ut una Ecclesia, vel unius regionis Ecclesiae Alioth habeant Sabbath prandentes, Alioth jejunantes, etc. Sic juxta morem civitatis suae (Carthaginis Africanae) in Sabbath Yes junatum ait Ibid. Quod etiam in Hispanijs factum Fuisse docet S. Jerome. Epistle 28. and Lucinum, ad fin. Epistles.
Sc. post. an. 900. gradatim id factū, jejunio primū indicto Sabbatis Quadragesimalibus, sive Adventus illa fuerint, seu magna Quadragesimae. Vid. Concil. Agath. Can. 12. Tribur. Ca. 56. Matiscon. Ca. 9. Aurelian. 4. Ca. 2. Postea invalescente majori Roman. sedis auctoritate per Carolū magn. ejus { que } successores, ejusdē ritibus passim in Occidentem introductis tandem Sabbati jejunium apud Latinos ubi { que } receptum erat.
Sc. post. nias. 900. gradatim id factū, Jejunio primū Indicto Sabbatis Quadragesimalibus, sive Adventus illa fuerint, seu Magna Quadragesima. Vid. Council. Agatha. Can. 12. Tribur. Circa 56. Matiscon. Circa 9. Aurelian. 4. Circa 2. Postea invalescente majori Roman. sedis auctoritate per Carolū Magn. His { que } successores, ejusden ritibus passim in Occidentem introductis tandem Sabbath Fasting apud Latinos ubi { que } receptum erat.
Sequitur Sabbatum, quo die caro Christi in monumento requievit, sicut in primis operibus mundi requievit Deus illo die ab omnibus operibus suis. Hinc exorta est illa in regiâ vaste varietas, ut alij, sicut maximè populi Orientis propter requiem significandam mallent relaxare jejunium; alij propter humilitatem mortis Domini jejunare, sicut Romana & nonnullae Occidentis Ecclesiae, &c. S. August. ubi suprà. Quibus diebus (ait Amalar.) eadem jejunia celebrentur, oportet memorari, Scil. quartâ feriâ, sextâ, & septimâ: Quartâ, quia in eâ fecerunt Iudaei consiliū, ut occiderent Christum: Sextâ eum occiderunt: septima Romanorum more, jejunio concluditur propter tristitiam Apostolorum de morte Domini. Vide Amalar. Fortunat. Episc. Trever. de Ecclesiast. offic. lib. 2. c. 2. ubi citat etiam verba Innocentij 1. in Decretalibus. Eundem Innocent. vide Epi. Decret. 1. cap. 4. Hunc. u. primum Sabbati jejunium instituisse (circa Annū 400.) docet Ioseph. Scaliger. li 7. de Emendat. Tempor.
Sequitur Sabbatum, quo die Caro Christ in Monument Requievit, sicut in Primis operibus mundi Requievit Deus illo die ab omnibus operibus suis. Hinc exorta est illa in regiâ vast varietas, ut alij, sicut maximè People Orientis propter requiem significandam Mallet relaxare Fasting; alij propter humilitatem mortis Domini jejunare, sicut Roman & nonnullae West Ecclesiae, etc. S. August. ubi suprà. Quibus diebus (ait Amalar.) Same Jejunia celebrentur, oportet memorari, Scil. quartâ feriâ, sextâ, & septimâ: Quartâ, quia in eâ fecerunt Judea consiliū, ut occiderent Christ: Sextâ Eum occiderunt: septima Romanorum more, Jejunio concluditur propter tristitiam Apostolorum de morte Domini. Vide Amalar. Fortunate. Episc Trever. de Ecclesiatest. office. lib. 2. c. 2. ubi citat etiam verba Innocentij 1. in Decretals. Eundem Innocent. vide Epi. Decree. 1. cap. 4. Hunc. u. primum Sabbath Fasting instituisse (circa Annū 400.) docet Ioseph. Scaliger. li 7. de Emendat. Tempor.
S. Hieronym. Tom. 6. in 4. cap. ad Galat. v. h. Iejunia & Congregationes interdies propter eos, & à viris prudentibus constitutas, qui magis saeculo vacant, quàm Deo, nec possunt, imò nolunt toto vitae suae tempore in Ecclesiâ congregari, & ante humanos actus, Deo orationum suarum offerre sacrificium. Nam á nonnullis (ieste S. Augustino) in hebdomade quinquies jejunatur, quod (ait ille) multi in vitâ suâ faciunt, maxime in monasterijs constituti. S. August. Ep. ad Casulan. 86. Hos innuit loco citato, S. Hieronymus, Deo vacantes. de quibus vide veteres passim: Palladium praesertim & S. Theodoretum.
S. Jerome. Tom. 6. in 4. cap. ad Galatians v. h. Jejunia & Congregationes interdies propter eos, & à Viris prudentibus constitutas, qui magis saeculo vacant, quàm God, nec possunt, imò Nolunt toto vitae suae tempore in Ecclesiâ congregari, & ante humanos actus, God orationum suarum offer Sacrificium. Nam á nonnullis (jest S. Augustine) in hebdomade Quinquies jejunatur, quod (ait Isle) multi in vitâ suâ faciunt, maxim in monasterijs constituti. S. August. Epistle and Casulan. 86. Hos innuit loco Citato, S. Hieronymus, God vacantes. de quibus vide veteres passim: Palladium Especially & S. Theodoret.
Synaxes. n. habitas olim tàm in Parasceve quàm feriâ quartâ locus S. Epiphanij, quē supra laudavimus, satis manifestè ostendit. quin & S. Chrysostomus in 1 ad Tim. 1. Hom. 3. Graeci autem ubi Dies NONLATINALPHABET indixerunt suis, Pascha nuncuparunt; uti etiamnum in corum officijs videre est. S. Chrysostom. id satis evidenter etiam Hom. in eos qui Pascha jejunant. Hom. 52. de Diversis N. Testam. verb. h. NONLATINALPHABET (Scil. Dominicâ, quartâ Sabbati, & Parasceve:) NONLATINALPHABET (Sc. in Sabbato, vel in Martyrum festis) NONLATINALPHABET. De quotidiano. a. Sacrificio, S. Chrysostom. pluribus quidem in locis. e.g. Hom. 3. in Ephes. 1. & Hom. 17. in Heb. 6. &c.
Synaxes. n. habitas Once tàm in Parasceve quàm feriâ quartâ locus S. Epiphanij, quē supra laudavimus, satis manifestè ostendit. quin & S. Chrysostom in 1 ad Tim. 1. Hom. 3. Greeks autem ubi Die indixerunt suis, Pascha nuncuparunt; uti etiamnum in corum Offices To see est. S. Chrysostom. id satis Evidently etiam Hom. in eos qui Pascha jejunant. Hom. 52. de Diversis N. Testament. verb. h. (Scil. Dominicâ, quartâ Sabbath, & Parasceve:) (Sc. in Sabbath, vel in Martyrs festis). De quotidiano. a. Sacrificio, S. Chrysostom. Pluribus quidem in locis. For example Hom. 3. in Ephesians 1. & Hom. 17. in Hebrew 6. etc.
E textu liquet tempus Parasceves seu Passionis fuisse, quod Apostoli assiduâ & constanti supplicatione tunc transigebant. Vt hinc probabiliter admodum constaret, memoriam Passionis Dominicae Quadragesimali jejunio, illo praesertim triduano solenniter anno vertente ab Apostolicis observatā fuisse. Ideo { que } haec lectio à Syris antiquissimis reijcitur in Sabbatii primum jejunii, seu Initium Quadragesimae; ut eo doceant Quadragesimale jejunium eum in finem fuisse institutum, ut peccata nostra in sponso sublato lugeamus. Vid. Widmonstadij Syriacum Testam. ad 12. caput. Act. & in calce Testamenti Syr.
E textu Liquet Tempus Parasceves seu Passionis Fuisse, quod Apostles assiduâ & constanti supplication tunc transigebant. Vt hinc probabiliter admodum constaret, memoriam Passionis Dominicae Quadragesimali Jejunio, illo Especially triduano solenniter Anno vertente ab Apostolic observatā Fuisse. Ideo { que } haec Lectio à Syriac antiquissimis reijcitur in Sabbatii primum Jejunii, seu Initium Quadragesima; ut eo doceant Quadragesimale Fasting Eum in finem Fuisse institutum, ut Peccata nostra in sponso Sublato lugeamus. Vid. Widmonstadij Syriacum Testament. ad 12. caput. Act. & in calce Testamenti Syr.
Passim in Rubricis Horolog. Eucholog &c. in quibus nonnunquàm (mendosè) NONLATINALPHABET reperitur. Verùm in Liturgiâ sub nomine S. Petri. p. 13. & NONLATINALPHABET, illi subjuncta, reperitur. Verum NONLATINALPHABET (quod suspicor) in Rubricis Graecorum, menda est Typographica: Cum ista NONLATINALPHABET (ut recte Meursius in Glossario) ipsa sit illa NONLATINALPHABET (de quibus Apostolus. 1. Tim. 2.1.) Continuatio.
Passim in Rubrics Horolog. Euchologion etc. in quibus nonnunquàm (mendosè) reperitur. Verùm in Liturgiâ sub nomine S. Petri. p. 13. &, illi subjuncta, reperitur. Verum (quod suspicor) in Rubrics Graecorum, menda est Typographica: Cum ista (ut recte Meursius in Glossary) ipsa sit illa (de quibus Apostles. 1. Tim. 2.1.) Continuation.
S. Basil. Hom. de abdicat. rerum. Vid. Tertullian. de jejunio adv. Psych. cap. 9. S. Chrys. de incomprehens. Dei naturâ. f. 358. 359. Vid. quae ibid. Tom. 1. f. 566. 567. & de Fato & provident. f. 839. Vide Isid. Pelus. l. 1. Ep. 69. S. Aug. de temp. Ser. 64. in Dom. 2. Quadr. Notant cōmuniter Pattes, Danielem postquam 70. annorum numerum jam peractum cognoverat, quo populi Iudaici captivitas praedefinita fuisset à Ieremia (c. 29. v. 10. & 25 v. 12.) in animum induxisse suum tum primùm pro iis supplicare. Ne { que } id tamen fecisse eum (quod S. Chrys. ) NONLATINALPHABET, sed cum jejuniis multis, in sacco & cinere. Vid. c. 9. v. 2, 3. In quem locum egregia sunt S. Patris verba, multúm { que } prae caeteris observanda; NONLATINALPHABET, &c. Audisti (inquit) quemadmodum haec quo { que } captivitas praedicta fuerit, & Propheta non ausus fuerit preces & supplicationes admovere Deo ante praefinitum tempus: NONLATINALPHABET, &c. Ne frustrà temeré { que } orans audiret, quod Ieremias (cap. 7. v. 16.) Ne rogaveris pro populo hoc, ne { que } postulaveris pro illis: Quoniam non audiam te. NONLATINALPHABET, &c. Verùm (pergit ille) ubi vidit vaticinium esse completum, simùl { que } tempus vacare, ad reditum NONLATINALPHABET, &c. Vide S. Chrys. adv. Iudaeos lib. 3. fo. 477. Tom. 1.
S. Basil. Hom. de abdicat. rerum. Vid. Tertullian. de Jejunio Advantage. Psych. cap. 9. S. Chrys. de incomprehens. Dei naturâ. f. 358. 359. Vid. Quae Ibid. Tom. 1. f. 566. 567. & de Fato & provident. f. 839. Vide Isidore Pelus. l. 1. Epistle 69. S. Aug. de temp. Ser. 64. in Dom. 2. Square Note Communiter Pattes, Daniel Postquam 70. Annorum Numerum jam peractum cognoverat, quo People Judaic Captivity praedefinita fuisset à Jeremiah (c. 29. v. 10. & 25 v. 12.) in animum induxisse suum tum primùm Pro iis supplicare. Ne { que } id tamen To have made Eum (quod S. Chrys.), sed cum jejuniis multis, in sacco & cinere. Vid. c. 9. v. 2, 3. In Whom locum egregia sunt S. Patris verba, multúm { que } Prae caeteris observanda;, etc. Audisti (inquit) quemadmodum haec quo { que } Captivity praedicta fuerit, & Propheta non ausus fuerit preces & supplicationes admovere God ante praefinitum Tempus:, etc. Ne frustrà temeré { que } orans audiret, quod Jeremiah (cap. 7. v. 16.) Ne rogaveris Pro populo hoc, ne { que } postulaveris Pro illis: Quoniam non audiam te., etc. Verùm (pergit Isle) ubi vidit Prophecy esse completum, simùl { que } Tempus vacare, ad reditum, etc. Vide S. Chrys. Advantage. Jews lib. 3. foe. 477. Tom. 1.
Quidam ap. S. Aug. ep. 86. ad Casulan. Nam ad ipsum quadragenarium numerum pervenisse quendam à fratribus fide dignissimis nobis asseveratum est. Similiter Simeon Slylites, quem post 40 dierum inediam jacentem nec spirantem, nec loqui, nec se movere valentem invenit Bas. sus. Vid. Theodoret. in vit. Simeonis histor. S. Patr. c. 26. Cyra & Marana (ait Idem) Mosis aemulatae jejuniū, ter tanto tempore inediam sustinuêre. Verùm id quo fecerunt modo sequentia ostendant. Quadraginta enim (ait) diebus exigui cibi fuere participes. Ter quo { que } divini Danielis à cibo abstinentiam sunt aemulatae, tres dierum hebdomadas conficientes, & cibum corpori suppeditantes. Vid. Theod. hist. Patr. c. 29. Pythag. etiam metu inimicorū specu le abscondentem, & per 40. dies NONLATINALPHABET defecisse refert Dicaearchus ap. Diog. Laert. vit. Pythagor. p. 592. Macarii Alexandrini celeberrimum exemplum ap. Palladium Histor. Lausiac. f. 42. huc etiam refer.
Quidam Apostle. S. Aug. Epistle. 86. and Casulan. Nam ad ipsum quadragenarium Numerum pervenisse quendam à fratribus fide dignissimis nobis asseveratum est. Similiter Simeon Slylites, Whom post 40 Days inediam jacentem nec spirantem, nec loqui, nec se movere valentem invenit Bas. sus. Vid. Theodoret in vit. Simeonis History. S. Patron c. 26. Cyra & Marana (ait Idem) Moses aemulatae jejuniū, ter tanto tempore inediam sustinuêre. Verùm id quo fecerunt modo sequentia Ostendant. Quadraginta enim (ait) diebus Exigui cibi fuere participes. Ter quo { que } Divine Danielis à Cibo abstinentiam sunt aemulatae, tres Days Weeks Conficientes, & Food corpori suppeditantes. Vid. Theod. hist. Patron c. 29. Pythagoras etiam metu inimicorū specu le abscondentem, & per 40. die defecisse refert Dicaearchus Apostle. Diog Laertes vit. Pythagoras. p. 592. Macarii Alexandrian celeberrimum exemplum Apostle. Palladium History Lausiac. f. 42. huc etiam refer.
Vide Act. 10.30. Hanc enim jejunandi rationem ab Hebraeis & veteri Ecclesiâ, unà cum Fide ipsâ, accepeperunt primi illi & vetustissimi Christiani: Vnde passim apud Patres, Prandere pro non jejunare. Vid. Tertullian. de jejunio. S. Ambros. Hieronymo S. August. praesertim in Ep. 86. de jejun. Priscor. Io. Cassian. Col. 21. c. 23. Hinc dies Prandiorum S. Paulino Ep. 25. Dies illi, in quibus non jejunatur. Rogo vos fratres charissimi (suos alloquitur Caesarius Arelatenses Hom. 2. in Quadrages.) ut in isto legitimo ac sacratissimo tempore, exceptis Dominicis diebus, nullus prandere praesumat; nisi, &c. Inde ritè jejunantes vespere comedere, nec ante vesperam comedere feruntur. Statuerat (scil. Marcianus ) vespere comedere quotidie, &c. ait Theodor. Hist. NONLATINALPHABET. vit. Marciani. Nescio (ait de se Avitus ad Marcian. ) me unquam cibum sumpsisse ante resperam. Ibid. Idem de Eremitis & Religiosis in genere. S. Chrys. Hom. 55. in c. 18. S. Mat. NONLATINALPHABET. Hunc jejunandi legitimum modum poenitentibus in jungit, Circa An. 630. Concil. Triburiens. c. 5. Vid. etiam. Turonic. 2. Can. 18.
Vide Act. 10.30. Hanc enim jejunandi rationem ab Hebraeis & Veteri Ecclesiâ, unà cum Fide ipsâ, accepeperunt Primi illi & vetustissimi Christians: Vnde passim apud Patres, Prandere Pro non jejunare. Vid. Tertullian. de Jejunio. S. Ambos Hieronymo S. August. Especially in Epistle 86. the jejune. Priscor. Io. Cassian. Col. 21. c. 23. Hinc dies Prandiorum S. Paulino Epistle 25. Die illi, in quibus non jejunatur. Ask vos Brothers charissimi (suos alloquitur Caesarius Arelatenses Hom. 2. in Quadrages.) ut in isto legitimo ac sacratissimo tempore, exceptis Dominicis diebus, nullus prandere praesumat; nisi, etc. Inde ritè jejunantes vespere comedere, nec ante vesperam comedere feruntur. Statuerat (scil. Marcianus) vespere comedere quotidie, etc. ait Theodorus. Hist.. vit. Marciani. Nescio (ait de se Avitus and Marcian.) me unquam Food sumpsisse ante resperam. Ibid Idem de Eremitis & Religiosis in genere. S. Chrys. Hom. 55. in c. 18. S. Mathew. Hunc jejunandi legitimum modum poenitentibus in jungit, Circa Nias 630. Council. Triburiens. c. 5. Vid. etiam. Turonic. 2. Can. 18.
De Aethiopibus & Abassynis idem docent Godign. de Abassynor. Rebus lib. 1 c. 19. p. 123. & li. 1. c. 35. p. 218. & Damian. à Goer. p. 458. & de Muscovitis Theolog. Muscovit. c. 10. p. 98. & Lasicius Polonus ibid. cap. 10. p. 103. Vid. ibid. Ioh. Fabrum Ep. pag. 179. Narration. ad D. Chytraeum pag. 241. Et Alexan. Guagnin. pag. 265. 266.
De Aethiopibus & Abyssinians idem docent Godign. de Abassynor. Rebus lib. 1 c. 19. p. 123. & li. 1. c. 35. p. 218. & Damian. à Goer. p. 458. & de Muscovitis Theolog. Muscovite. c. 10. p. 98. & Lasicius Polonus Ibid. cap. 10. p. 103. Vid. Ibid. John Fabrum Epistle page. 179. Narration. ad D. Chytraeus page. 241. Et Alexander Guagnin. page. 265. 266.
Iejuniis se & abstinentiâ ab omni delicato cibo imbecillem reddidit, terrae fructibus vescens. Dorotheus de vit. Prophet. cap. de Daniele. S. Chrysost. Tom. 1. Homiliar. ad pop. Antioch. Adversus Iudaeos 2. S. Hieronymus in locum.
Iejuniis se & abstinentiâ ab omni delicato Cibo imbecillem reddidit, terrae fructibus vescens. Dorotheus de vit. Prophet. cap. de Daniel. S. Chrysostom Tom. 1. Homiliar. ad pop. Antioch. Adversus Jews 2. S. Hieronymus in locum.
De Iuliano Saba Theodoretus. Cibus erat ci panis ordeaceus, isque furfuraceus. Obsenium. a. falis. Vid. eundem in hist. S. PP. in vit. Iuliani. Nam in quinis istis diebus jejunii (ut Cassianus loquitur) Panis tantum, uti caeteris pleris { que } S. Patribus, ita Iuliano cibus quotidianus erat: aliis insuper Die Dominico & Sabbato (qui refectionis erant) pro arbitrio ab iis adjectis additís { que }, modo quòd dicturi mox sumus, Canonicis (uti nuncuparunt) cibariis contenti, à carnibus & sanguine se abstinerent. De optimo (uti & vulgari) cibi quotidiani modo ap. Ioan. Cassian. Coll. 2. c 19. sic Abbas Moyses: super hâc re (inquit) inter majores nostros frequenter novimus habitum fuisse tractatum. Nam discutientes continentias diversorum, qui vel solis leguminibus, vel oleribus tantùm, vel pomis vitam jugiter exigebant, praeposudre cunctis illis refectionem solius panis, cujus aequissimum modum in duobus Paximaciis statuerunt, quos parvulos panes vix librae unius pondus habere certissimum est. De Moyse Aethiope: NONLATINALPHABET. Pallad. de eod. p. 59. Hanc in duobus paximaciis, Canonicam mensuram appellat Io. Cassian. Collat. 2. c. 26. Quam ne transgrederentur aut excederent sui, cavebat sedulo Publius: Aiunt autem eum (ait Theodorus ) quo { que } accedentem ad trutinam, Panis mensuram diligentèr perpendisse, & si quando invenisset plus quàm esset definitum, aegrè tulisle & eos qui hoc faciebant Helluones appellâsse. Vid. Theod. in vit. Publii.
De Julian Saba Theodoretus. Cibus erat ci Paris ordeaceus, Isque furfuraceus. Obsenium. a. falis. Vid. eundem in hist. S. PAGE. in vit. Julian. Nam in quinis istis diebus Jejunii (ut Cassian loquitur) Panis Tantum, uti caeteris pleris { que } S. Patribus, ita Julian cibus Quotidian erat: Others insuper Die Dominic & Sabbath (qui refectionis Erant) Pro arbitrio ab iis adjectis additís { que }, modo quòd dicturi mox sumus, Canonicis (uti nuncuparunt) cibariis contenti, à carnibus & sanguine se abstinerent. De optimo (uti & vulgari) cibi quotidiani modo Apostle. Ioan. Cassian. Coll. 2. c 19. sic Abbas Moses: super hâc re (inquit) inter Majores nostros frequenter novimus habitum Fuisse tractatum. Nam discutientes continentias Diversorum, qui vel solis leguminibus, vel oleribus tantùm, vel pomis vitam Jugiter exigebant, praeposudre cunctis illis refectionem Solius Paris, cujus aequissimum modum in duobus Paximaciis statuerunt, quos Small Children panes vix librae unius pondus habere certissimum est. De Moyse Ethiopian:. Pallad. de Eod. p. 59. Hanc in duobus paximaciis, Canonicam mensuram appellate Io. Cassian. Collat. 2. c. 26. Quam ne transgrederentur Or excederent sui, cavebat sedulo Publius: Aiunt autem Eum (ait Theodorus) quo { que } accedentem ad trutinam, Panis mensuram diligentèr perpendisse, & si quando invenisset plus quàm esset definitum, aegrè tulisle & eos qui hoc faciebant Helluones appellâsse. Vid. Theod. in vit. Publii.
Similem enim Diaetam in jejuniis observant hodierni Caloieri. Nobis (ait Bellon. eorundem apparatum describens) praeterea apposuit olivas nigras conditas, quas Dermatias appellant, atrum Panē biscoctum, at { que } vinum. Biscocto pane utuntur Caloieri, nè saepiùs Clibanum calefacere cogantur. Vid. P. Bellon. observat. l. 1. c. 48. ubi veteris situs ignarus, Biscocti Panis haud veram ariolatus est causam.
Similem enim Diaetam in jejuniis observant hodierni Caloieri. Nobis (ait Bellon. eorundem apparatum describens) praeterea apposuit olivas nigras conditas, quas Dermatias appellant, atrum Panē biscoctum, At { que } vinum. Biscocto pane utuntur Caloieri, nè saepiùs Clibanum calefacere cogantur. Vid. P. Bellon. Observation. l. 1. c. 48. ubi veteris situs Ignorance, Biscocti Panis haud Veram ariolatus est Causam.
Sal Essenis seu Essaeis, cum aridis illis eorum panibus in usu olim. NONLATINALPHABET, &c. Philo de vitâ contempl. f. 692. B. Similitèr Christianis illis per Eremum se exercentibus, uti & aliis fere ubique jejunantibus, praesertim sex illis diebus magnae septimanae. Vid. S. Epipha adv Haeres. lib. 3. tom. 1. haeres. 75. Aeriorum c. 6. Et Theodoret. Hist. S. PP. ubi supra. Inde ab aridorum & salis usu perpetuo Xerophagiorum nomen. Notandum autem eos aquâ abstinuisse omninò, qui herbis, seu humidioribus quibusvis ejusmodi vescebantur. De Marosa B. Theodoretus. Toto autem (ait) hoc tempore, aquam potare non passus est: non illa comedens, quae iis exhibentur, qui ad non bibendum se exercent; solent enim illi uti cibis humidioribus: sed iis utens cibis, quibus alii (scil.) Xerophagiis illis Paximaciorum & salis, &c. Vid. B. Theodor. Histor. S. Patrum, in vit. Eusebii. De Panis & salis usu cum aquâ, in jejuniis tum vulgò observatis Quadragesimalibus, tum Poenitentiae nomine impositis, Vide Concil. Triburiens. cap. 8. & cap. 55.
Sal Essenis seu Essaeis, cum aridis illis Their panibus in usu Once., etc. Philo de vitâ Contemplation. f. 692. B. Similitèr Christianis illis per Eremum se exercentibus, uti & Others fere ubique jejunantibus, Especially sex illis diebus Great septimanae. Vid. S. Epiphany Advantage Haeres. lib. 3. tom. 1. haeres. 75. Aeriorum c. 6. Et Theodoret Hist. S. PAGE. ubi supra. Inde ab aridorum & Salis usu perpetuo Xerophagiorum Nome. Notandum autem eos aquâ abstinuisse omninò, qui herbis, seu humidioribus quibusvis ejusmodi vescebantur. De Marosa B. Theodoretus. Toto autem (ait) hoc tempore, aquam potare non passus est: non illa comedens, Quae iis exhibentur, qui ad non bibendum se exercent; solent enim illi uti Cibis humidioribus: sed iis utens Cibis, quibus alii (scil.) Xerophagiis illis Paximaciorum & Salis, etc. Vid. B. Theodorus. History S. Patrum, in vit. Eusebius. De Panis & Salis usu cum aquâ, in jejuniis tum vulgò observatis Quadragesimalibus, tum Poenitentiae nomine impositis, Vide Council. Triburiens. cap. 8. & cap. 55.
Ethnici etiam (uti semper Dei simia est malus ille & impurus spiritus) à Dei populo hanc eandem à Carne & vino abstinentiam admiserunt. Sic Aegyptij Sacerdotes test. S. Hieronym. adv. Iovin. lib. 2. c. 9. Et Porphy. NONLATINALPHABET, lib. 4. p. 360. & 365. Persarum magi. S. Hieronym. Ibid. Et Porphyr. NONLATINALPHABET, lib. eod. 4. p. 399. &c. Vter { que } ex eodem Eubulo, Mithrae Historiae Scriptore, qui quidem Hieronymo Eubulus, Porphyrio Symbulus dr. Similiter (ijsdem auctoribus) Cretenses, & apud eos potissimùm Iovis Prophetae: Indi, & apud eos Brachmanes: Etiam Syri, Lacedaemonij, Cyprij, Phoenices, Athenienses, &c. quorum instituta (hac in re) urgent S. Hieronym. lib. 2. adv. Iovinian. c. 9. & Porphyrius Ibid. lib. 4. ferè per totum. Vid. Clement. Alexandrin. Strom. 7. f. 515, 516.
Ethnici etiam (uti semper Dei simia est malus Isle & impurus spiritus) à Dei populo hanc eandem à Flesh & vino abstinentiam admiserunt. Sic Aegypti Sacerdotes test. S. Jerome. Advantage. Iovin. lib. 2. c. 9. Et Porphyry., lib. 4. p. 360. & 365. Parsarum magi. S. Jerome. Ibid Et Porphyr., lib. Eod. 4. p. 399. etc. Uter { que } ex Eodem Eubulo, Mithrae Historiae Scriptor, qui quidem Hieronymo Eubulus, Porphyrio Symbulus dr. Similiter (ijsdem auctoribus) Cretans, & apud eos potissimùm Jovis Prophets: Indi, & apud eos Brachmanes: Etiam Syri, Lacedaemonij, Cyprij, Phoenices, Athenians, etc. quorum Instituta (hac in re) urgent S. Jerome. lib. 2. Advantage. Jovinian. c. 9. & Porphyrius Ibid lib. 4. ferè per totum. Vid. Clement. Alexandrian. Strom. 7. f. 515, 516.
Cibos ejusmodi aversabantur Tacianus, Encratitae, Manichaeus, Iovinianus & Priscillianus. Vid. S. Epiph. Haeres. 47. & 56. Theod. Divin. Dogm. lib & Haeretic. fabular. l. 1. S. Aug. Haeres. 46. & cont. Faust. Manich. l. 6 c. 6. Gennad. Massiliens. De Dogm. Eccles. c. 67. Hinc ne quis jejunantiū cum Haereticis abstineret á cibis istis, tanquam immundis, Conciliis cautum est, ut aliquando eisdem uterentur. Vid. Concil. Gangrens. Can. 2. & Concil. Braccarens. 1. c. 14. & Can. Apost. 52. Cessent lavacra, vina, vel carnes, non quòd creaturam Dei judicemus esse damnandam, sed qui toto anno nobis viximus, saltem vel paucos dies vivamus Domino. S. Aug. ser. 65. de temp. Servi Dei in eo quod à carnibus, & vino abstinent, non tanquam res immundas effugiunt, sed mundioris vitae instituta sectantur. S. Aug. de fid. ad Petr. Diacon. c. 3. ad fin. s. 51. L. M: tom. 3. & ibid. c. 42. Firmissimè tene, & nullatenus dubites omnem creaturam Dei bonam esse, & nihil rejiciendum, quod cum gratiarum actione percipitur: Et Dei servos, qui à carnibus & vino abstinent, non tanquam immunda quae à Deo facta sunt, respucre, sed à fortiori cibo & potu pro solâ castigatione corporis abstinere. Similiter Gennadius Massil. l. de Eccl Dogm. c. 66. (qui etiam habetur inter D. Augustini opera ) Bonum est cibum cum gratiarum actione sumere, & quicquid Deus praecepit edendum. Abstinere autem ab aliquibus, non quasi malis, sed quasi non necessariis, non est malum. Moderari verò eorum usum pro necessitate & tempore, propriè Christianorum est.
Cibos ejusmodi aversabantur Tacitus, Encratites, Manichaeus, Jovinianus & Priscillian. Vid. S. Epiphany Haeres. 47. & 56. Theod. Divine. Dogma. lib & Heretic. fabular. l. 1. S. Aug. Haeres. 46. & contentedly. Faust. Manich l. 6 c. 6. Gennad. Massiliens. De Dogma. Eccles. c. 67. Hinc ne quis jejunantiū cum Heretics abstineret á Cibis istis, tanquam Immundis, Councils cautum est, ut aliquando eisdem uterentur. Vid. Council. Gangrene. Can. 2. & Council. Braccarens. 1. c. 14. & Can. Apost. 52. Cessent lavacra, vina, vel carnes, non quòd creaturam Dei judicemus esse damnandam, sed qui toto Anno nobis We have lived, Saltem vel Paucos dies Vivamus Domino. S. Aug. ser. 65. de temp. Servi Dei in eo quod à carnibus, & vino abstinent, non tanquam Rest immundas effugiunt, sed mundioris vitae Instituta sectantur. S. Aug. the fid. ad Peter Diacon. c. 3. ad fin. s. 51. L. M: tom. 3. & Ibid. c. 42. Firmissimè tene, & At no time dubites omnem creaturam Dei Good esse, & nihil rejiciendum, quod cum Gratitude action percipitur: Et Dei servos, qui à carnibus & vino abstinent, non tanquam Impure Quae à God facta sunt, respucre, sed à fortiori Cibo & potu Pro sola castigation corporis abstinere. Similiter Gennadius Massil. l. de Ecclesiastes Dogma. c. 66. (qui etiam habetur inter D. Augustini opera) Bonum est Food cum Gratitude action Sumere, & quicquid Deus praecepit edendum. Abstinere autem ab aliquibus, non quasi malis, sed quasi non necessariis, non est malum. Moderari verò Their usum Pro necessitate & tempore, propriè Christians est.
Humani generis universitatem scriptura sub carnis nomine designat. S. Hillarius in Psal. 64. f. 411. Man especially after sinne and the Fall called Flesh, Vid. Gen. 6. v. 3.12.13.17.19. Et 7.21. Iob 34.15. Psal. 56.5. Et 65.2. & Esai. 40.5, 6. Ecclus. 28.5. Vide Mat. 24.22. Luke 3.6. Rom. 3.20. Gal. 2.16.
Humani Generis universitatem Scripture sub carnis nomine designat. S. Hilarius in Psalm 64. f. 411. Man especially After sin and the Fallen called Flesh, Vid. Gen. 6. v. 3.12.13.17.19. Et 7.21. Job 34.15. Psalm 56.5. Et 65.2. & Isaiah. 40.5, 6. Ecclus 28.5. Vide Mathew 24.22. Lycia 3.6. Rom. 3.20. Gal. 2.16.
NONLATINALPHABET. S. Basil. Hom. 9 in Hexamer. fo. 117. Vide ejusdem Hom. 8. ubi plurima de Animalium solertiâ virtutibusque. Bruta ratione uti, multi voluêre. Vid. Ethnic. Plutarch. de placit. Philosoph. Item lib. Quod Bruta ratione utantur. Item utra animalia sint prudentiora terrestriáne, an aquatica. Et apud Porphyr. lib. 2. NONLATINALPHABET. Aristoteles impropriè virtutum appellationem brutis tribui docens. lib. 6. Ethic. cap. ult. Et lib. 7 cap. 6. NONLATINALPHABET appellat. Et lib. 8. hist. Animal. ad initium, NONLATINALPHABET appellat. Plato & Philoponus NONLATINALPHABET nominant. Vid. Francisc. Vallesium de sacr. Philosoph. cap. 55. p. 316. &c. Francisc. Patritium Pampsych, lib. 5. f. 58. Et Iacob. de Lago Annotat. in eundem: qui Brutis NONLATINALPHABET tribuit. Vide etiam Ioan. Bodin. Comment. in Oppian. p. 53. &c. Et Laurent. Vallam Lib. de Anim. Vid etiam Philostrat. de vit Apollon. l. 3. c. 3. f. 115. Clementi Alexand. idem tribuit Turnerus de linguis. p. 247. Vid. Coelium Rhodigin. Antiqu. Lect. l. 29. c. 14 f 1358.
. S. Basil. Hom. 9 in Hexamer. foe. 117. Vide ejusdem Hom. 8. ubi Many de Animals solertiâ virtutibusque. Bruta ratione uti, multi voluêre. Vid. Ethnic. Plutarch. de placit. Philosoph. Item lib. Quod Bruta ratione utantur. Item utra animalia sint prudentiora terrestriáne, an aquatica. Et apud Porphyr. lib. 2.. Aristoteles impropriè Virtues appellationem brutis Tribui Teaching. lib. 6. Ethic. cap. ult. Et lib. 7 cap. 6. appellate. Et lib. 8. hist. Animal. ad Initium, appellate. Plato & Philoponus nominant. Vid. Francis. Vallesium the Sacred. Philosoph. cap. 55. p. 316. etc. Francis. Patritius Pampsych, lib. 5. f. 58. Et Iacob. de Lake Annotated in eundem: qui Brutis tribuit. Vide etiam Ioan. Bodin. Comment. in Oppian. p. 53. etc. Et Laurent. Waller Lib. de Anim. Vid etiam Philostratus. de vit Apollon. l. 3. c. 3. f. 115. Clementi Alexander idem tribuit Turner de linguis. p. 247. Vid. Coelium Rhodigin. Antique Lecture l. 29. c. 14 f 1358.
Notat Cle. Alex. Pythagoram suam in NONLATINALPHABET māsuetudinem à lege didicisse; Quae (ait ille) NONLATINALPHABET. Hinc illud Deu. 14. v. 21. Et Exod. 23. v. 10. &c. 24. v. 26. Non coques haedum in lacte matris suae. Et, Ne alligetur os bovi trituranti. NONLATINALPHABET (ait ille) NONLATINALPHABET, &c. Vid. Clem. Alexandr. Strom lib. 2. p. 292. 293.
Notat Cle. Alexander Pythagoram suam in māsuetudinem à lege didicisse; Quae (ait Isle). Hinc illud Deu. 14. v. 21. Et Exod 23. v. 10. etc. 24. v. 26. Non coques haedum in Lacte matris suae. Et, Ne alligetur os bovi trituranti. (ait Isle), etc. Vid. Clem. Alexander. Strom lib. 2. p. 292. 293.
Vtantur igitur, qui utuntur carne, tantùm oleribus non ad distentionem, nec ad arvinā corporis, quam epulae carnis facere consueverant, &c. S. Ambros. l. de Noah & Arcâ c. 25.
Vtantur igitur, qui utuntur Carnem, tantùm oleribus non ad distentionem, nec ad arvinā corporis, quam Epulae carnis facere consueverant, etc. S. Ambos l. de Noah & Arcâ c. 25.
Quod ventri subtrahis, tribuc esurienti. Exaequet omnia justus Dei timor: Duas inter se contrarias affectiones, tuam videl. Satietatem & fratris famem modestâ continentiâ tēpera at { que } moderare S. Greg. Nyssem Hom. 1. de paup. Amand. f. 971.
Quod ventri subtrahis, tribuc esurienti. Exaequet omnia justus Dei timor: Duas inter se contrarias affectiones, tuam videl. Satietatem & fratris Famem modestâ continentiâ tēpera At { que } moderare S. Greg. Nyssem Hom. 1. de Pauper. Amand. f. 971.
Inde NONLATINALPHABET se je junijs, &c. dicebant veteres. Clem. Alexandrin. Paedag. l. 2. c. 2. NONLATINALPHABET (ait) NONLATINALPHABET. Marinus etiam in Proclo, NONLATINALPHABET memorat, pag. 177.
Inde se Yes junijs, etc. Said veteres. Clem. Alexandrian. Pedagogue l. 2. c. 2. (ait). Marinus etiam in Proclus, memorat, page. 177.
Sed jejunia nostra ut plena sint & suffarta; misericordiae pinguedine saginentur demus esurientibus prandiū nostrum, nec putes jejunia sola sufficere ad sananda vulnera peccatorū: in medicamento Elcemosynae recreentur. Iejunium ergò tuum te castiget, sed laetificet alterum, &c. Sic jejuna, ut in alio manducante prandisse te gaudeas. Hilarem enim datorem diligit Deus. Nam manducante paupere de bonis tuis prandet Christus, qui se in paupere esurire testatur. S. Augu. Ser. 65. de Tempore. Invenimus. n. in quodam libello ab Apostolis dictum; Beatus est, qui jejunat pro eo, ut alat pauperem. S. Cyril. Alexand. in Levit. lib. 10. f. 731. Praecipimus vobis quartis & sextis ferijs jejunare; & quae ex jejunijs vobis redundant, egentibus largiri. Clem. Rom. Constit. Apost. lib. 5. c. 19.
said Jejunia nostra ut plena sint & suffarta; Mercy pinguedine saginentur Demos esurientibus prandiū nostrum, nec putes Jejunia sola sufficere ad sananda vulnera peccatorū: in medicamento Almsgiving recreentur. Fasting ergò tuum te castiget, sed laetificet alterum, etc. Sic jejuna, ut in Alio manducante prandisse te gaudeas. Hilarem enim datorem diligit Deus. Nam manducante paupere de bonis tuis prandet Christus, qui se in paupere esurire testatur. S. Augustine Ser. 65. de Tempore. Invenimus. n. in Quodam Little book ab Apostles dictum; Beatus est, qui Jejunit Pro eo, ut alat pauperem. S. Cyril. Alexander in Levit. lib. 10. f. 731. Praecipimus vobis quartis & sextis ferijs jejunare; & Quae ex jejunijs vobis redundant, egentibus largiri. Clem. Rom. Constitut Apost. lib. 5. c. 19.
NONLATINALPHABET, v. S. Chrys. in locū. S. Hieronym. adv. Iovinian. li. 1. c. 10. Et adv. Eundem lib. 2. c. 10. S. Basil. De Iejun. Hom. 1. Tertullian. de Iejun. c. 4. Theodor. in Genes. Qu. 55. Isidor. Hispalens. De offic. Eccles. lib. 1. c. ult. Scil. 46. Ex illo Rom. 14. v. 21. Bonum nec comedere carnem, nec vinum bibere. Abstinentiam illam veterum Patrum ante Diluvium infert, à Christo jam restitutam, & retractam (ut ille loquitur) jam sub Gratiâ Christianis. Hujus à carnibus abstinentiae sub veteri mundo Patrum, & Ethnici aliqualem habuêre in suis notitiam. Dicaearchus. n. (referente D. Hieronymo lib. 2. adv. Iovinian. c. 9.) in libris Antiquitatum, & Descriptione Graeciae refert, sub Saturno, id est, in aureo saeculo cum omnia humus funderet, nullum comedisse carnes, sed universos vixisse frugibus & pomis, quae sponte terea gignebat. Huc refer, quae habet Suidas in voce Herodotus, è Iuliani Apostatae Epistola quadam; qua testis est; Orbem tunc peragrantes, nec piscivoras, nec carnivoras ullibi reperisse gentes, Aethiopas verò placentam NONLATINALPHABET, rejicientes.
, v. S. Chrys. in locū. S. Jerome. Advantage. Jovinian. li. 1. c. 10. Et Advantage. Eundem lib. 2. c. 10. S. Basil. De Iejun. Hom. 1. Tertullian. de Iejun. c. 4. Theodorus. in Genesis. Qu. 55. Isidore. Hispalens. De office. Eccles. lib. 1. c. ult. Scil. 46. Ex illo Rom. 14. v. 21. Bonum nec comedere Carnem, nec vinum bibere. Abstinentiam Illam veterum Patrum ante Diluvium infert, à Christ jam restitutam, & retractam (ut Isle loquitur) jam sub Gratiâ Christianis. Hujus à carnibus abstinentiae sub Veteri mundo Patrum, & Ethnici aliqualem habuêre in suis notitiam. Dicaearchus. n. (referente D. Hieronymo lib. 2. Advantage. Jovinian. c. 9.) in Books Antiquitatum, & Description Graeciae refert, sub Saturn, id est, in Aureo saeculo cum omnia humus funderet, nullum comedisse carnes, sed universos vixisse frugibus & pomis, Quae sponte terea gignebat. Huc refer, Quae habet Suidas in voce Herodotus, è Julian Apostatae Epistle Quadam; qua testis est; Orbem tunc peragrantes, nec piscivoras, nec carnivoras ullibi reperisse gentes, Aethiopas verò placentam, rejicientes.
De Essenorum perpetuâ à carnibus & vino abstinentiâ. Vid. S. Hieronym. adv. Iovinian. lib. 2. c. 9. Qui Iosephum hanc in rem laudat. lib. 18. Antiquitat. Et lib. 2. Hist. Captiv. Iudaic. Et contr. Apionem. Et Porphyr. NONLATINALPHABET lib. 4. Qui similiter Iosephi à Hieronymo laudatos libros, & verba allegat. NONLATINALPHABET (illis de quibus Philo) NONLATINALPHABET, &c. Vid. Philon. lib. De vit contemplat. f. 696. D. E. 697. D. Vid. Eundem ibid. f. 691. G.
De Essenorum perpetuâ à carnibus & vino abstinentiâ. Vid. S. Jerome. Advantage. Jovinian. lib. 2. c. 9. Qui Iosephum hanc in remembering Laudat. lib. 18. Antiquitat. Et lib. 2. Hist. Captive. Judaic Et Contr. Apionem. Et Porphyr. lib. 4. Qui similiter Iosephi à Hieronymo laudatos libros, & verba allegat. (illis de quibus Philo), etc. Vid. Philon. lib. De vit Contemplate. f. 696. D. E. 697. D. Vid. Eundem Ibid. f. 691. G.
Iudaei jejunantes, à Carne & vino se continent. ut Ioan. Baptist. Gramay Calend. Iudaic. mense Temur. f. 187. Et Ioan. Buxtorf. de Synagog. Iudaeor. Cap. 25. ubi de Eorum jejunijs. A primo (ait) Iulij (quo templum à Babylonijs incensum) ad diem decimum carnibus non vescuntur ullis, vinum non bibunt ullum, lavare se aut balneum introire non audent, &c. Idem faciunt Iudaei perpetuò, in luctu. Vid. Notas in Sanhedrim Cap. 6. v. 16. Ioan. Coch. p. 51.
Judea jejunantes, à Flesh & vino se continent. ut Ioan. Baptist. Gramay Calend. Judaic mense Temur. f. 187. Et Ioan. Buxtorf. de Synagogue. Judaeor. Cap. 25. ubi de Their jejunijs. A primo (ait) July (quo Templum à Babylonijs incensum) ad diem Decimum carnibus non vescuntur ullis, vinum non bibunt ullum, lavare se Or balneum introire non Audent, etc. Idem faciunt Judea perpetuò, in luctu. Vid. Notas in Sanhedrim Cap. 6. v. 16. Ioan. Coch. p. 51.
NONLATINALPHABET, &c. Clem. Alexandr. Paedag. lib. 2. f. 107. B. Nobilis inprimis est locus ille S. Cyrilli Alexandr. adv. Iulianum. lib. 7. f. 169 Rejectancus quidem (ait) apud ipsos nullus cibus fuit: abstinuerunt a. à nonnullis, ut dixi, mentis ad deteriora propensionem remorantes, & carnis lasciviam compescentes, ita ut & mentis oculum magis subtilem haberent, quo fide contemplari certiùs possent, quid inculpati habeat, & à sacris legibus non abludat.
, etc. Clem. Alexander. Pedagogue lib. 2. f. 107. B. Nobilis inprimis est locus Isle S. Cyril Alexander. Advantage. Julian. lib. 7. f. 169 Rejectancus quidem (ait) apud ipsos nullus cibus fuit: abstinuerunt a. à nonnullis, ut I have said, mentis ad Deteriora propensionem remorantes, & carnis lasciviam compescentes, ita ut & mentis Oculum magis subtilem haberent, quo fide contemplari certiùs possent, quid inculpati habeat, & à sacris legibus non abludat.
Abstinete hijs diebus vino & carne, &c. V. Clemen. Roman. Constit. li. 5. c. 17. At { que } id NONLATINALPHABET. Can. Apo. 50. NONLATINALPHABET, &c. S. Cyrill. Hieros. Catech. 4. f. 93. Ideò S. Ignatius jejunij leges indicans. NONLATINALPHABET. V. Epist. ad Hieron. Diac. Vid. Cyril. Alexand. contr. Iulian. lib. 7. p. 167. &c. Et S. Epiphan. NONLATINALPHABET cap. 23. Eusebium Hist. lib. 5. c. 1. & alibi. Pallad. in Prooemio Lausiac. Hist. a Meursio. Quin idem passim testantur, S. Cyprianus, Ambrosius, Augustinus, Hieronymus, Hilarius, Tertullianus, Origines, & veteres omnes. Huc refer Concil. Gerundens. Can. 3. Vid. etiam (Circa Annum Dom. 630.) Concil. Triburiens. ca. 5. & 56. & 58. Et Concil. Toletan. 4. c. 10. & 8. cap. 9. &c. Solennis hic abstinendi mos, Graecis, Armenis, &c. Orientalibus: unde Quadragesimale tempus illis NONLATINALPHABET, uti Latinis, Curnisprivium dicitur.
Abstinent hijs diebus vino & Carnem, etc. V. Clement. Roman. Constitut li. 5. c. 17. At { que } id. Can. Apostle 50., etc. S. Cyril. Hieros. Catechism 4. f. 93. Ideò S. Ignatius jejunij leges indicans.. V. Epistle and Hieron. Diacritical Vid. Cyril. Alexander Contr. Iulian. lib. 7. p. 167. etc. Et S. Epiphanius. cap. 23. Eusebium Hist. lib. 5. c. 1. & alibi. Pallad. in Proemio Lausiac. Hist. a Meursio. Quin idem passim testantur, S. Cyprian, Ambrosius, Augustine, Hieronymus, Hilary, Tertullian, Origines, & veteres omnes. Huc refer Council. Gerundens. Can. 3. Vid. etiam (Circa Annum Dom. 630.) Council. Triburiens. circa 5. & 56. & 58. Et Council. Toletan. 4. c. 10. & 8. cap. 9. etc. Solennis hic abstinendi mos, Graecis, Armenis, etc. Orientalibus: unde Quadragesimale Tempus illis, uti Latinis, Curnisprivium dicitur.
De sui temporis Eremitis, quorum & histo. scripserit, sic Theodor. Orat. De Caritat. NONLATINALPHABET, &c. Et mox de ijsdem loquutus, NONLATINALPHABET. Eorum qui velit Exempla passim legat apud Theodoretum, Palladium, Euagrium, alios { que }.
De sui Temporis Eremitis, quorum & Hist. scripserit, sic Theodorus. Orat De Caritat., etc. Et mox de ijsdem loquutus,. Their qui velit Exempla passim legate apud Theodoret, Palladium, Evagrius, Alioth { que }.
Simile institutum cum Eremi illis cultoribus, Montanis { que } (uti Chrysostom. nonnunquam eos in Atho monte NONLATINALPHABET) observârunt alij nonnulli in saeculo degentes: Quos inter S. Basilius, qui ad Iulianum NONLATINALPHABET rescribens. Epist. 208, & 209. NONLATINALPHABET (inquit) NONLATINALPHABET. Notentur verba, quibus ad haec explicanda nullus credo, extat apud veteres omnes locus uberior. Hujusmodi a. abstinentes voluit Ancyrana Synodus, quò à Manichaeis alijs { que } Haereticis dignoscerentur, vel aliquandò carnes degustare (NONLATINALPHABET.) Loquitur a. de Clericis. NONLATINALPHABET (ait) NONLATINALPHABET, &c. V. Can. 13. Concil. Ancyran. Huc refer Concil. Bracarens. prim. ( circa Ann. Dom. 563). Can. 14.
Simile institutum cum Eremi illis cultoribus, Mountains { que } (uti Chrysostom. nonnunquam eos in Atho monte) observârunt alij Nonnulli in saeculo degentes: Quos inter S. Basil, qui ad Julian rescribens. Epistle 208, & 209. (inquit). Notentur verba, quibus ad haec explicanda nullus credo, extat apud veteres omnes locus Uberior. Hujusmodi a. abstinentes voluit Ancyra Synod, quò à Manichaeis Alijs { que } Heretics dignoscerentur, vel aliquandò carnes degustare (.) Loquitur a. de Clericis. (ait), etc. V. Can. 13. Council. Ancyra. Huc refer Council. Bracarensis. prim. (circa Ann. Dom. 563). Can. 14.
Quin de eisdem intelligendus est Tertullianus lib. de Cultu foeminarum. cap. 9. Quidam (inquit) ipsam Dei Creaturam sibi interdicunt, abstinentes vino, & animalibus exulantes, quorum fructus nulli periculo aut sollicitudini adiacent, sed humilitatem animae suae in victus quo { que } castigatione Deo immolant. Animalibus exulare eleganter, suomore dicit, quia perpetuò abijs abstinebant, non quod illicita arbitrari sint aut (ut ipse se exponit) eorum fructus periculo adiacent, sed in Humilitatis & NONLATINALPHABET testimonium. Pulchrè & fusiùs haec explicat Palladius Lausiac. Hist. Prooemio; quod cùm in Herveti deficiat editione, Meursiana Graeca supplevit: Quam vide.
Quin de eisdem intelligendus est Tertullian lib. de Cultu foeminarum. cap. 9. Quidam (inquit) ipsam Dei Creaturam sibi interdicunt, abstinentes vino, & animalibus exulantes, quorum fructus None periculo Or sollicitudini adjacent, sed humilitatem Spirits suae in victus quo { que } castigation God immolant. Animalibus exulare Elegantly, suomore dicit, quia perpetuò abijs abstinebant, non quod illicita arbitrari sint Or (ut ipse se exponit) Their fructus periculo adjacent, said in Humilitatis & testimonium. Pulchrè & fusiùs haec Explains Palladius Lausiac. Hist. Proemio; quod cùm in Herveti deficiat edition, Meursiana Graeca supplevit: Quam vide.
De Graecis hodiernis à Carne abstinentibus Vid. Graecor. Typicum: Et Ritualia passim in Horolog. Triod. &c. Et praeter P. Bellonium alios { que } infra citatos, Martinum Crusium Turco-Graec. lib. 3. f. 273. De Muscovitis vid. Ioan. Fabrum. De Religione Moscovit. ad Regem Ferdinand. p. 179. Theol. Mosc. & p. 182. Anonym. in Epistola de Russorum Religione ad D. Chytraeum. p. 241. Et Lazicij Apolog. cap. 10. p. 103. Theol. Mosc. Et Alexand. Guagnin. p. 265. De Aethiopibus, & Abassynis Vid. Damian. a Goes. p. 458. &c. Et Nicol. Godign. de Abassyn. lib. 1. cap. 19. pag. 123.
De Graecis hodiernis à Flesh abstinentibus Vid. Greek. Typical: Et Ritualia passim in Horolog. Triod. etc. Et praeter P. Bellonium Alioth { que } infra citatos, Martinum Crusium Turco-Graec. lib. 3. f. 273. De Muscovitis vid. Ioan. Fabrum. De Religion Muscovite. ad Regem Ferdinand. p. 179. Theology Musk. & p. 182. Anonym. in Epistle de Russorum Religion ad D. Chytraeus. p. 241. Et Lazicij Apology cap. 10. p. 103. Theology Musk. Et Alexander Guagnin. p. 265. De Aethiopibus, & Abyssinians Vid. Damian. a Goes. p. 458. etc. Et Nicol. Godign. de Abyssinian. lib. 1. cap. 19. page. 123.
Graeci & Orientales omnes ubi jejunant, à Piscibus abstinent, iis praesertim, qui sanguinem habent: ne { que } hos cuivis nisi infirmanti aut aegrotanti permittunt in Monasteriis Caloieri, NONLATINALPHABET & olim Palladio appellati. Vid. eund. in vit. Macarii Alexand. Edit. Gr. Io. Meurs. p. 40. Hiis etiam similiter indulgebant NONLATINALPHABET, scil. intestina, pedes, &c. aliásque extimas animantium partes: unde forsan de Armenis Septemcastrens. Append. f. 58. quod in diebus Veneris comedunt carnes: cùm tamen in festis horum vel omnium & reliquis est facta potestas. De Tabennesiotis in Thebaide Aegypti Porcos nutrientibus, carnesque eorum Blemmydum genti vicinae vendentibus: NONLATINALPHABET (ait Palladius. ) Et mox, NONLATINALPHABET. Vid. Pallad. Lausiac. hist. Gr. Meurs. p. 92. De Piscibus autem, eorúmque solùm in festis usu: sic alibi in vit. Candidae. NONLATINALPHABET (inquit) NONLATINALPHABET. Egregius prae caeteris locus est, quem vide ap. Pallad. hist. p. 142. Quod NONLATINALPHABET meminit, eo innuit nomine Pisces omnes, queis sanguis inest: à quibus jejunantes Graeci in solidum abstinent. Isti Caloieri (ait P. Bellonius ) Quadragesimarum suarum tempore piscibus sanguine praeditis non vescuntur: itaque herbis, alioque hujusmodi modico apparatu uti necesse est, &c. Et mox, Ea (inquit) vivendi ratio non modò apud Caloieros locum obtinet, aut apud Sacerdotes, aliósve sacris initiatos in Graecanicâ Ecclesiâ; sed etiam apud plebem, quae mortis etiam poenā propositâ, Quadragesimae ipsorum tempore Piscibus sanguine praeditis, aut aliâ re pingui vesci nolit. Vid. P. Bellon. Observat. l. 1. c. 48. Et l. 2. c. 8. p. 197. Consule Anastasium Caesarea, scil. Palestinae Episcopum, ad fin. Typic. Graecor. f. NONLATINALPHABET. qui de hiis agit pluribus, & ad Apostolicum illud. Act. 15.20. refert. Vid. etiam circa Ann. Dom. 630. Concil. Triburiens. c. 58.
Greeks & Orientales omnes ubi jejunant, à Piscibus abstinent, iis Especially, qui sanguinem habent: ne { que } hos cuivis nisi infirmanti Or aegrotanti permittunt in Monasteriis Caloieri, & Once Palladio appellati. Vid. eund. in vit. Macarii Alexander Edit. Great Io. Mars. p. 40. Isis etiam similiter indulgebant, scil. intestina, pedes, etc. aliásque extimas Animantium parts: unde Perhaps de Armenis Septemcastrens. Append. f. 58. quod in diebus Veneris comedunt carnes: cùm tamen in festis horum vel omnium & reliquis est facta potestas. De Tabennesiotis in Thebaid Egyptian Porcos nutrientibus, carnesque Their Blemmydum genti vicinae vendentibus: (ait Palladius.) Et mox,. Vid. Pallad. Lausiac. hist. Great Mars. p. 92. De Piscibus autem, eorúmque solùm in festis usu: sic alibi in vit. Candid. (inquit). Egregius Prae caeteris locus est, Whom vide Apostle. Pallad. hist. p. 142. Quod Meminit, eo innuit nomine Pisces omnes, queis sanguis Inset: à quibus jejunantes Greeks in Solidum abstinent. Isti Caloieri (ait P. Bellonius) Quadragesimarum suarum tempore piscibus sanguine praeditis non vescuntur: itaque herbis, alioque hujusmodi Modico apparatu uti Necessary est, etc. Et mox, Ea (inquit) vivendi ratio non modò apud Caloieros locum obtinet, Or apud Sacerdotes, aliósve sacris initiatos in Graecanicâ Ecclesiâ; sed etiam apud plebem, Quae mortis etiam poenā propositâ, Quadragesima Ipsorum tempore Piscibus sanguine praeditis, Or aliâ re pingui vesci nolit. Vid. P. Bellon. Observation l. 1. c. 48. Et l. 2. c. 8. p. 197. Consul Anastasius Caesarea, scil. Palestine Bishop, ad fin. Typic. Greek. f.. qui de Isis agit Pluribus, & ad Apostolicum illud. Act. 15.20. refert. Vid. etiam circa Ann. Dom. 630. Council. Triburiens. c. 58.
De Ruthenis seu Moscovitis: qui cum jejunia persolvunt, nihil quod unquam visum sit vitâ fungi, neque Pisces ipsos ederunt. Vid. Ioan. Fabrum De Religion. Moscovit. ad Ferdinand. Reg. Romanor. p. 179. Theol. Moscovit.
De Ruthenis seu Moscovitis: qui cum Jejunia persolvunt, nihil quod unquam visum sit vitâ fungi, neque Pisces ipsos ederunt. Vid. Ioan. Fabrum De Religion. Muscovite. ad Ferdinand. Reg. Romanor. p. 179. Theology Muscovite.
De Aethiopibus & Abassynis. Vid. quae Nicolaus Godignus De Abassyn. Rebus l. 1. c. 19. p. 123. De Armenis. Vid. Append. de Christianis in fin. Septemcastrensis à Bibliandr. f. 58. Tom. 3.
De Aethiopibus & Abyssinians. Vid. Quae Nicolaus Godignus De Abyssinian. Rebus l. 1. c. 19. p. 123. De Armenis. Vid. Append. de Christianis in fin. Septemcastrensis à Bibliandr. f. 58. Tom. 3.
Caeterum Piscium esus ita Christiano relinquitur, ut hoc ei infirmitatis solacium, non luxuriae pariat incendium. Vid. Decretal. Part. 1. Distinct. 4. Cap. Denique.
Caeterum Piscium Esus ita Christian relinquitur, ut hoc ei infirmitatis solacium, non Luxuriae pariat incendium. Vid. Decretal. Part. 1. Distinct. 4. Cap. Denique.
NONLATINALPHABET, &c. Plutarch. Symposiac. lib. 8. Probl. 8. Non offerebantur pisces in sacrificiū, quia cùm in aquis vivant, magis sunt alieni ab homine quàm alia animalia, quae vivunt in aëre. Antoninus Sum. Theol. Part. 1. Tit. 14. c. 5. sect. 2.
, etc. Plutarch. Symposiac. lib. 8. Problem 8. Non offerebantur pisces in sacrificiū, quia cùm in aquis vivant, magis sunt Alieni ab homine quàm Alias animalia, Quae Vivunt in aëre. Antoninus Sum. Theology Part. 1. Tit. 14. c. 5. sect. 2.
Hinc jejunantibus olim Piscium esus permissus: sic circa Ann. Dom. 671. Concil. Toletan. 4. In quibus diebus (scil. Calend. Ianuar. jejunio itidem propter Gentium in iis superstitiones plurimas) etiam praeter Piscem & olus, sicut & in illis quadraginta diebus caeteris carnibus abstinetur, & à quibusdam etiam nec vinum bibitur. Vid. Concil. Toletan. 4. c. 2. Simili ratione & avium esus olim Orientalibus nonnullis in jejuniis frequentatus: ut ex Epiphan. constat. NONLATINALPHABET. c. 23. quod scilicet earum, cum piscibus par ferè habita, & aequalis ratio: Graecos tamen, qui nunc sunt, praesertim Caloires, ab avibus omnibus, sicuti & piscibus abstinere, adeo testatur Bellonius, ut earum nomina apud eosdem propemodum ignota nunc dierum, aut indistincta habeantur.
Hinc jejunantibus Once Piscium Esus permissus: sic circa Ann. Dom. 671. Council. Toletan. 4. In quibus diebus (scil. Calend. January Jejunio itidem propter Gentium in iis superstitiones plurimas) etiam praeter Piscem & olus, sicut & in illis Quadraginta diebus caeteris carnibus abstinetur, & à Some etiam nec vinum bibitur. Vid. Council. Toletan. 4. c. 2. Simili ratione & Avium Esus Once Orientalibus nonnullis in jejuniis frequentatus: ut ex Epiphanius. constat.. c. 23. quod scilicet earum, cum piscibus par ferè Habita, & aequalis ratio: Greeks tamen, qui nunc sunt, Especially Caloires, ab avibus omnibus, As & piscibus abstinere, adeo testatur Bellonius, ut earum nomina apud eosdem propemodum ignota nunc Days, Or indistincta habeantur.
Iudaei post verum illum agnum Paschalem in Arâ Crucis ab iis immolatum, Terrâ Canaanitide, Templóque deturbati, Agno isto typico in Festivitate Paschatis à Mose praecepto, nusquam per orbem utuntur: Quin ejus in loco operosissimâ prolixâque admodum, etsi inani, tamen ineptiarum plenissimâ pompâ à nuperis Rabbinis confictâ, per duas integras noctes. Ritum celebrationis hujus Iudaicae, in qua tamen Agnum ipsum praetermittunt. Vid. ap. Ioan. Buxdorf. Synagog. Iudaic. c. 13. p. 326. 327, &c. p. 335. 336.
Judea post verum Ilum Agnum Paschalem in Arâ Crucis ab iis immolatum, Terrâ Canaanitide, Templóque deturbati, Agno isto typico in Festivitate Paschatis à Mose praecepto, nusquam per orbem utuntur: Quin His in loco operosissimâ prolixâque admodum, Though inani, tamen ineptiarum plenissimâ pompâ à nuperis Rabbinis confictâ, per Duas integras Noctes. Ritum celebrationis hujus Judaic, in qua tamen Agnum ipsum praetermittunt. Vid. Apostle. Ioan. Buxdorf. Synagogue. Judaic c. 13. p. 326. 327, etc. p. 335. 336.
Hoc constat satis è sola Paschatis observandi ratione, scil. inter vicesimum secundum mensis Martii & Aprilis 25. inclusi. Hoc enim dierum circulo Orientales Christiani Diei Paschatis observationem definierunt, ut apprimè necessarium sit praeparatorium illud jejunium Quadragesimale anteriùs in Anni Caput excurrere. Vid. Graecor. NONLATINALPHABET. ad initium Evangelist. Graec.
Hoc constat satis è sola Paschatis observandi ratione, scil. inter vicesimum secundum mensis March & April 25. inclusi. Hoc enim Days Circulo Orientales Christians Die Paschatis observationem definierunt, ut apprimè Necessary sit praeparatorium illud Fasting Quadragesimale anteriùs in Anni Caput excurrere. Vid. Greek.. ad Initium Evangelist. Greek
Inde mos iste hodiernus apud Aethiopas & Abassynos Christianos: quo, Mirum servantes silentium, nec inter se salutant, dùm sibi mutuò occurrunt in viâ; sed mutorū instar, demissis oculis praetereunt. Nec vendunt, nec emunt, nec pecuniam tangunt. Id faciunt in odium Iudae proditoris, qui Christum pacis osculo fraudulenter salutatum, argenteis triginta vendidit. Tantâ { que } adversus illum irâ incendūtur, ut nemo ferè sit, qui compositā ex scrutis Iudae imaginē non raptet per viam: quod pueris praecipuè ludi magis, qùam odij causâ frequentissimum. Nullus n. puer domo egreditur, qui fune alligatum ad cingulum simulachrum Iudae non ferat, &c. Vid. Nic. Godign. de Abassyn. Rebus. lib. 1. cap. 22. p. 139.
Inde mos iste hodiernus apud Aethiopas & Abassynos Christians: quo, Mirum Servants silentium, nec inter se salutant, dùm sibi mutuò occurrunt in viâ; sed mutorū instar, demissis oculis praetereunt. Nec vendunt, nec emunt, nec pecuniam tangunt. Id faciunt in odium Judea Proditoris, qui Christ pacis Kiss fraudulenter salutatum, argenteis Triginta vendidit. Tantâ { que } Adversus Ilum irâ incendūtur, ut nemo ferè sit, qui compositā ex scrutis Judea imaginē non raptet per viam: quod pueris praecipuè Ludi magis, qùam odij causâ frequentissimum. Nullus n. puer domo egreditur, qui fune alligatum ad cingulum Simulacrum Judea non ferat, etc. Vid. Nicaragua Godign. de Abyssinian. Rebus. lib. 1. cap. 22. p. 139.
