Collections out of S. Augustine and some few other Latine writers upon the first part of the Apostles Creed. By John Crompe, Master of Arts of C.C.C. in Cambridge, and vicar of Thornham in Kent. First preached in his Parish Church; and now inlarged (as here followes) for more publike use.
THE APOSTLES CREED. I beleeve in God the Father Almightie, Maker of Heaven and Earth, &c. THis Creed, or Summe of Christian Beleefe, is commonly called and knowne by the name of the Apostles Creed;
THE APOSTLES CREED. I believe in God the Father Almighty, Maker of Heaven and Earth, etc. THis Creed, or Sum of Christian Belief, is commonly called and known by the name of the Apostles Creed;
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because indeed, as Antiquitie affirmeth, it was made and agreed upon by the twelve Apostles themselves, to continue and abide as a sure rule of faith, to be derived and conveyed to all posteritie thorowout the Christian world, in after ages, comprehended according to their Apostolicall number in twelve articles,
Because indeed, as Antiquity Affirmeth, it was made and agreed upon by the twelve Apostles themselves, to continue and abide as a sure Rule of faith, to be derived and conveyed to all posterity throughout the Christian world, in After ages, comprehended according to their Apostolical number in twelve Articles,
It is derived and delivered unto us by our Ancestours and Forefathers of the Church (saith S. Augustine ) that after the Ascension of our Lord and Saviour Jesus Christ unto his Father in Heaven:
It is derived and Delivered unto us by our Ancestors and Forefathers of the Church (Says S. Augustine) that After the Ascension of our Lord and Saviour jesus christ unto his Father in Heaven:
Normam prius sibi futurae praedicationis in commune statuerunt, &c. They concluded first betweene themselves, to set downe such an order and rule of their after-preaching, that when they were locally separated and divided one from the other, they might not preach a divers and different doctrine one to another, to those that they should invite and call to the faith of Christ.
Norman prius sibi futurae praedicationis in commune statuerunt, etc. They concluded First between themselves, to Set down such an order and Rule of their after-preaching, that when they were locally separated and divided one from the other, they might not preach a diverse and different Doctrine one to Another, to those that they should invite and call to the faith of christ.
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All therefore being met & placed together, and filled with the Holy Ghost, after conference had, everie one delivered his opinion of what hee thought fitting,
All Therefore being met & placed together, and filled with the Holy Ghost, After conference had, every one Delivered his opinion of what he Thought fitting,
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For as they were all of one heart and of one soule, Acts 4.32. so they would manifest unto the universall world, that they were of one faith and beleefe too.
For as they were all of one heart and of one soul, Acts 4.32. so they would manifest unto the universal world, that they were of one faith and belief too.
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Not like the Stellae erraticae, the wandring Stars, instable Humorists, and giddie headed Novellists of our times, that having one Catholike and Orthodoxall Religion established in our old England (for which wee are ever bound to blesse and praise the holy name of God) yet must run into a New England, to erect and set up another; nay twentie other: For, Quot homines, tot sententiae;
Not like the Star erraticae, the wandering Stars, instable Humorists, and giddy headed Novelists of our times, that having one Catholic and orthodoxal Religion established in our old England (for which we Are ever bound to bless and praise the holy name of God) yet must run into a New England, to erect and Set up Another; nay twentie other: For, Quot homines, tot sententiae;
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But the holy Apostles, though (according to their charge given them by their Master, our Lord and Saviour Jesus Christ, Matth. 28.9.) they went to all nations, preaching and teaching the word of God: as S. Matthew to Aethiopia;
But the holy Apostles, though (according to their charge given them by their Master, our Lord and Saviour jesus christ, Matthew 28.9.) they went to all Nations, preaching and teaching the word of God: as S. Matthew to Ethiopia;
S. Mark the Evangelist to Aegypt, Lybia, and the Africans thereabouts; S. Iames to Spaine; S. Andrew to Thracia, and Scythia Europaea; Philip to Scythia Asiatica;
S. Mark the Evangelist to Egypt, Libya, and the African's thereabouts; S. James to Spain; S. Andrew to Thracia, and Scythia European; Philip to Scythia Asiatica;
Thomas to Media, Parthia, Persia, and (as some say) to the Brackmannes and the Bactrians, and the farthest parts of India; Iohn the Evangelist to Asia;
Thomas to Media, Parthia, Persiam, and (as Some say) to the Brackmannes and the Bactrians, and the farthest parts of India; John the Evangelist to Asia;
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saith Vincentius Lirinensis: That onely is truly Catholike, which all places and all persons have received and beleeved with full and unanimous consent in all times. And therefore the Apostle saith;
Says Vincentius Lirinensis: That only is truly Catholic, which all places and all Persons have received and believed with full and unanimous consent in all times. And Therefore the Apostle Says;
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and so must and shall continue from henceforth till the end of the world againe. In so much as all our fore-fathers, Adam, Enoch, Noah, Abraham, Isaac, Iacob:
and so must and shall continue from henceforth till the end of the world again. In so much as all our Forefathers, Adam, Enoch, Noah, Abraham, Isaac, Iacob:
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yet in substance still one and the same. As for example: There is onely this difference betwixt the true Beleevers before Christ his comming and since:
yet in substance still one and the same. As for Exampl: There is only this difference betwixt the true Believers before christ his coming and since:
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And I beleeve it will be no hard matter to prove out of the Bookes of the Old Testament, that Gods children in the time of the Law, did beleeve all the Articles of this our Apostles Creed as well as we, with this distinction of present and to come; though darkly and obscurely:
And I believe it will be no hard matter to prove out of the Books of the Old Testament, that God's children in the time of the Law, did believe all the Articles of this our Apostles Creed as well as we, with this distinction of present and to come; though darkly and obscurely:
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In the meane time take notice first of the unitie and accord of the holy Apostles, in framing this Summe and Symbole of their Christian Faith and Beleefe.
In the mean time take notice First of the unity and accord of the holy Apostles, in framing this Sum and Symbol of their Christian Faith and Belief.
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And let all true Christians, but especially their successours, in any the least Ministeriall Function, learne by their example, to leave all civill, uncivill jarres and contentions in matters of Doctrine, that so wee may be all of one mind in one house, I meane the Church and house of God;
And let all true Christians, but especially their Successors, in any the least Ministerial Function, Learn by their Exampl, to leave all civil, Uncivil jars and contentions in matters of Doctrine, that so we may be all of one mind in one house, I mean the Church and house of God;
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but that wee may be all knit together in one mind, and be of one judgement, 1 Cor. 1.10. which counsell, whosoever doe not readily and willingly put in practice and submit themselves unto;
but that we may be all knit together in one mind, and be of one judgement, 1 Cor. 1.10. which counsel, whosoever do not readily and willingly put in practice and submit themselves unto;
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saith Alexander Bishop in Theodoret. Hist. lib. 1. cap. 4. which the verie Executioners of Christ were so farre from doing, that on the contrarie, they consulted how to keepe it whole and entire) through their distractions and divisions in matters and points of Doctrine, from their Orthodoxall brethren,
Says Alexander Bishop in Theodoret Hist. lib. 1. cap. 4. which the very Executioners of christ were so Far from doing, that on the contrary, they consulted how to keep it Whole and entire) through their distractions and divisions in matters and points of Doctrine, from their orthodoxal brothers,
and Catholike Church in which they live; whatsoever they thinke to the contrarie of themselves: yet indeed and truth, they are rather Apostaticall, than Apostolicall men.
and Catholic Church in which they live; whatsoever they think to the contrary of themselves: yet indeed and truth, they Are rather Apostatical, than Apostolical men.
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And therefore the same S. Paul to the Romans, bids the Church marke them diligently, which cause division and offences, contrarie to the doctrine which yee have learned, and avoid them:
And Therefore the same S. Paul to the Roman, bids the Church mark them diligently, which cause division and offences, contrary to the Doctrine which ye have learned, and avoid them:
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and with faire speech and flattering deceive the hearts of the simple, Rom. 16.17, 18. In which words I should desire and advise the refractarie and contentious spirits of our times, that are never satisfied and contented, either with the doctrine or discipline of our Church (if they were but capable of advice, which it is to be feared most of them are not) to consider and observe what esteeme and opinion the Apostle Paul had of such in his time.
and with fair speech and flattering deceive the hearts of the simple, Rom. 16.17, 18. In which words I should desire and Advice the refractory and contentious spirits of our times, that Are never satisfied and contented, either with the Doctrine or discipline of our Church (if they were but capable of Advice, which it is to be feared most of them Are not) to Consider and observe what esteem and opinion the Apostle Paul had of such in his time.
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As also I could wish, that their followers, that is, such as are led and seduced by them, would but marke what opinion the same Apostle had likewise of them,
As also I could wish, that their followers, that is, such as Are led and seduced by them, would but mark what opinion the same Apostle had likewise of them,
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are they not women, and simple ones too, that they most prevaile withall in these their madnesses & follies? I meane, simple in respect of divine knowledge & spirituall understanding;
Are they not women, and simple ones too, that they most prevail withal in these their Madnesses & follies? I mean, simple in respect of divine knowledge & spiritual understanding;
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For, according to the subtiltie of the Serpent, as well themselves, as all their brood and brotherhood, I meane all Heretikes and Schismatikes whatsoever, have ever beene so wise in their generations,
For, according to the subtlety of the Serpent, as well themselves, as all their brood and brotherhood, I mean all Heretics and Schismatics whatsoever, have ever been so wise in their generations,
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And they have in all ages prevailed so farre with this wea••r sex, that some of all sorts and ranks in the world, have alwayes been ready to take their parts against the truth:
And they have in all ages prevailed so Far with this wea••r sex, that Some of all sorts and ranks in the world, have always been ready to take their parts against the truth:
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Constantia, the widow of Licinius, and sister to Constantine the Emperour, to whom (as Ruffinus speakes) it happened to grow acquainted with a certaine Priest, latenter partibus Arrii favente, closely and under-hand favouring the Arrian faction, who notwithstanding out of cunning, at the first would bewray nothing of his mind unto her;
Constantia, the widow of Licinius, and sister to Constantine the Emperor, to whom (as Ruffinus speaks) it happened to grow acquainted with a certain Priest, Latently partibus Arrii favente, closely and underhand favouring the Arrian faction, who notwithstanding out of cunning, At the First would bewray nothing of his mind unto her;
ubi vero multa familiaritas copiam tribuit, paulatim sermonem caepit asporgere: but when much familiaritie afforded him licence and opportunitie to speake;
ubi vero Multa familiaritas copiam tribuit, Gradually sermonem Capet asporgere: but when much familiarity afforded him licence and opportunity to speak;
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With which and the like speeches often suggested and whispered into the eares of the said Constantia, hee made her so fast and firmly his owne, that she, with a great deale of earnestnesse and zeale more than discretion, made it her last suit unto her brother the Emperour, lying upon her death-bed, ut Presbiterum in familiaritatem reciperet, that hee would receive this Priest unto his favour,
With which and the like Speeches often suggested and whispered into the ears of the said Constantia, he made her so fast and firmly his own, that she, with a great deal of earnestness and zeal more than discretion, made it her last suit unto her brother the Emperor, lying upon her deathbed, ut Presbiterum in familiaritatem reciperet, that he would receive this Priest unto his favour,
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and not only so, but that he would heare him also in those things which he should suggest and deliver unto him, tending to his good and well-fare: which hee accordingly did:
and not only so, but that he would hear him also in those things which he should suggest and deliver unto him, tending to his good and welfare: which he accordingly did:
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and upon the said Priests instigation and perswasion, cals home Arrius from banishment, and puts such further trust and confidence in him, that when he drawes neere his end also himselfe, he made choyce of him above all others, to commit the custodie of his last will and testament unto;
and upon the said Priests instigation and persuasion, calls home Arius from banishment, and puts such further trust and confidence in him, that when he draws near his end also himself, he made choice of him above all Others, to commit the custody of his last will and Testament unto;
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By the performance whereof, the said Priest gained him, the said Constantius also to the Arrian faction, which bred much unrest and unquietnesse to the Orthodoxall servants of God for a long time after,
By the performance whereof, the said Priest gained him, the said Constantius also to the Arrian faction, which bred much unrest and unquietness to the orthodoxal Servants of God for a long time After,
But if they will learne any thing as before, 1 Cor. 14.35. whereby the Apostle (me thinks) seemes not to require or expect such sufficiencie and fulnesse of science in women as in men:
But if they will Learn any thing as before, 1 Cor. 14.35. whereby the Apostle (me thinks) seems not to require or expect such sufficiency and fullness of science in women as in men:
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because Adam was not deceived, but the woman was deceived, vers. 14. And indeed, it hath so come to passe ever since, that in all such deceptions, plures inventae sunt foeminae quam viri, more women are found than men, as Alphonsus à castro speakes.
Because Adam was not deceived, but the woman was deceived, vers. 14. And indeed, it hath so come to pass ever since, that in all such deceptions, plures Inventae sunt foeminae quam viri, more women Are found than men, as Alphonsus à castro speaks.
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It must needs be a meanes to breed errours and heresies in the Church of God (saith he) cum vulgus, &c. when the common people will not be contented onely with the reading of the Scriptures:
It must needs be a means to breed errors and heresies in the Church of God (Says he) cum vulgus, etc. when the Common people will not be contented only with the reading of the Scriptures:
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nor ashamed neither to teach and dispute too, even in matters of faith; Atque adeo prot•rve, ut facilius centum viros ab errore revoces, quam mulierem unam:
nor ashamed neither to teach and dispute too, even in matters of faith; Atque adeo prot•rve, ut Facilius centum viros ab Error revoces, quam mulierem unam:
and then wilfull and obstinate defense and supportation of, those erroneous doctrines, which by subtill insinuations, they have received and sucked in from a slie seducer in either of these kinds;
and then wilful and obstinate defence and supportation of, those erroneous doctrines, which by subtle insinuations, they have received and sucked in from a sly seducer in either of these Kinds;
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But their soules shall be saved (saith the Apostle) through bearing of children, if they continue in these ensuing vertues (which are far more befitting their sex,
But their Souls shall be saved (Says the Apostle) through bearing of children, if they continue in these ensuing Virtues (which Are Far more befitting their sex,
than disobedience to their mother the Church) viz. Faith, and love, and holinesse with modestie, 1 Tim. 2.15. either of which I am bold to say, they cannot truly have, so long as they continue refractarie and rebellious back-sliders from the received doctrines and discipline of our Church, in which they have beene educated and instructed:
than disobedience to their mother the Church) viz. Faith, and love, and holiness with modesty, 1 Tim. 2.15. either of which I am bold to say, they cannot truly have, so long as they continue refractory and rebellious backsliders from the received doctrines and discipline of our Church, in which they have been educated and instructed:
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A disorderly and ill-governed family, where the wife will take upon her to rule all, though in houshold affaires, then much more when it is so in Church affaires.
A disorderly and ill-governed family, where the wife will take upon her to Rule all, though in household affairs, then much more when it is so in Church affairs.
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And those men that suffer it in their houses to the breach of the unitie of the Church of God (as it is to be feared many doe) shall be sure to answer for it, it being a powerfull and unresistable reason, urged by the Apostle,
And those men that suffer it in their houses to the breach of the unity of the Church of God (as it is to be feared many do) shall be sure to answer for it, it being a powerful and unresistable reason, urged by the Apostle,
nor any others of their houshold, to be carried about with divers and strange doctrines, because it is a good thing that the heart be established with grace:
nor any Others of their household, to be carried about with diverse and strange doctrines, Because it is a good thing that the heart be established with grace:
In the second place, in this title, The Apostles Creed; wee may take notice also of the antiquitie and universall consent, which hath been given to the doctrine in the same contained in all ages.
In the second place, in this title, The Apostles Creed; we may take notice also of the antiquity and universal consent, which hath been given to the Doctrine in the same contained in all ages.
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and published by Pope Pius the fourth, with straight charge to be received of all men, are so farre from the knowl•dge of Antiquitie, that as yet they are scarce understood amongst their owne Disciples for articles of faith:
and published by Pope Pius the fourth, with straight charge to be received of all men, Are so Far from the knowl•dge of Antiquity, that as yet they Are scarce understood among their own Disciples for Articles of faith:
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Which as hee hath truly averred, so as learnedly and fully proved in his Treatise called The safe way: whither I referre you, To which purpose also of discovering the noveltie of Popish Tenets;
Which as he hath truly averred, so as learnedly and Fully proved in his Treatise called The safe Way: whither I refer you, To which purpose also of discovering the novelty of Popish Tenets;
And therefore, I say, let us keepe our selves fast and close to this: which howsoever (as S. Augustine speakes) Breve sit verbis, magnum tamen est Sacramentis:
And Therefore, I say, let us keep our selves fast and close to this: which howsoever (as S. Augustine speaks) Breve sit verbis, magnum tamen est Sacramentis:
and when time is, to make confession too of this, which containes the summe and substance of the Catholike faith, which except a man beleeve faithfully he cannot be saved;
and when time is, to make Confessi too of this, which contains the sum and substance of the Catholic faith, which except a man believe faithfully he cannot be saved;
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and know, and understand this, which everie ordinarie person can hardly doe without a guide, as the Eunuch told Philip, Acts 8.31. because, Singula in eo verba, plena sunt sensibus:
and know, and understand this, which every ordinary person can hardly do without a guide, as the Eunuch told Philip, Acts 8.31. Because, Singula in eo verba, plena sunt sensibus:
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For it is not fitting (as Cyrill saith) either for me to deliver, or for you to heare and beleeve any thing, concerning the divine and holy mysteries of faith, without demonstrations and proofes thereof, out of the same the holy Writ.
For it is not fitting (as Cyril Says) either for me to deliver, or for you to hear and believe any thing, Concerning the divine and holy Mysteres of faith, without demonstrations and proofs thereof, out of the same the holy Writ.
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As in beleeving, so in speaking and writing a right Christian; you must not expect: Me, mysteria regni coelorum, aut furtis Aegyptiis, aut Gentilibus fucis, aut comptelis exoticis ornare:
As in believing, so in speaking and writing a right Christian; you must not expect: Me, Mysteries Regni Coelorum, Or furtis Aegyptiis, Or Gentiles fucis, Or comptelis exoticis ornare:
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that is, Subtill and Scholasticall disputes, or other verball arguments, are no whit requisite in the pure and publike profession and confession of our Christian faith.
that is, Subtle and Scholastical disputes, or other verbal Arguments, Are no whit requisite in the pure and public profession and Confessi of our Christian faith.
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WHere first wee are to take notice of the first word, Credo, I beleeve; which shewes (as S. Augustine saith) Quod non debemus discutere divina judicia, sed credere;
WHere First we Are to take notice of the First word, Credo, I believe; which shows (as S. Augustine Says) Quod non debemus discutere Divine Judicia, sed Believe;
nec rationem requirere; sed fidem simpliciter & immobiliter exhibere: That wee ought not to question or dispute of divine mysteries, but to beleeve them:
nec rationem requirere; sed fidem simpliciter & immobiliter exhibere: That we ought not to question or dispute of divine Mysteres, but to believe them:
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For there are many things belonging to the salvation of Gods children, which if everie plaine and simple man were driven to finde out a reason for, upon the paine of his damnation, hee were never able to doe it,
For there Are many things belonging to the salvation of God's children, which if every plain and simple man were driven to find out a reason for, upon the pain of his damnation, he were never able to do it,
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as there followes, vers. 13. which gave occasion to S. Augustine, so often in his works, to call this life, Tempus fidei; The time of faith and beleeving:
as there follows, vers. 13. which gave occasion to S. Augustine, so often in his works, to call this life, Tempus fidei; The time of faith and believing:
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and not by sight, 2 Cor. 5.7. Againe, if by knowledge onely men might attaine unto salvation, then none but the great Clerks and learned Rabbies of the world should be capable thereof:
and not by sighed, 2 Cor. 5.7. Again, if by knowledge only men might attain unto salvation, then none but the great Clerks and learned Rabbies of the world should be capable thereof:
and the illiterat and ignorant poore man, such as S. Peter and S. Iohn were before their calling, Acts 4.13. should be quite excluded from all hope of grace and mercie.
and the illiterate and ignorant poor man, such as S. Peter and S. John were before their calling, Acts 4.13. should be quite excluded from all hope of grace and mercy.
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and put it into my side; and be not faithlesse, but beleeve, Ioh. 20.27. And, Ʋt aliquid fides vere appelletur, certitudinem exigit, & firmitatem in eo qui eam tenet;
and put it into my side; and be not faithless, but believe, John 20.27. And, Ʋt Aliquid fides vere appelletur, certitudinem exigit, & firmitatem in eo qui eam tenet;
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it is not to be accounted faith, but doubting only or opinion. This being the difference between faith and opinion: Quod qui credit tenaciter adhaeret:
it is not to be accounted faith, but doubting only or opinion. This being the difference between faith and opinion: Quod qui credit tenaciter adhaeret:
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As to the opinions of the Philosophers, which were truths onely of consequence, upon supposed grounds still disputable, and therefore still uncertaine.
As to the opinions of the Philosophers, which were truths only of consequence, upon supposed grounds still disputable, and Therefore still uncertain.
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but beleeved, and thorowly setled in our hearts, by the operation and power of him, who is both the Author and the Finisher of it, as the Scripture speaketh.
but believed, and thoroughly settled in our hearts, by the operation and power of him, who is both the Author and the Finisher of it, as the Scripture speaks.
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But let everie one amongst us, not onely men, but women also, yea and children too, according to their capacitie, say with firmnesse and fastnesse of faith,
But let every one among us, not only men, but women also, yea and children too, according to their capacity, say with firmness and fastness of faith,
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For the effectuall fervent prayer of a righteous man availeth much, James 5.16. But when wee come to make profession and confession of our faith: then it must be I;
For the effectual fervent prayer of a righteous man availeth much, James 5.16. But when we come to make profession and Confessi of our faith: then it must be I;
and be saved by his owne, not anothers faith; according to that of the Prophet; The just shall live by his faith, Habacuck 2.4. that is, his owne faith; not another mans.
and be saved by his own, not another's faith; according to that of the Prophet; The just shall live by his faith, Habakkuk 2.4. that is, his own faith; not Another men.
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that so they might be made capable of the Sacrament of Baptisme (which is the first step to salvation) by the faith and beleefe of those that bring them thereunto, that is, their God-fathers and God-mothers, that make profession of faith at the Font for them, which they as yet are not able to doe for themselves.
that so they might be made capable of the Sacrament of Baptism (which is the First step to salvation) by the faith and belief of those that bring them thereunto, that is, their Godfathers and Godmothers, that make profession of faith At the Font for them, which they as yet Are not able to do for themselves.
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but if when they come to age, they doe not in their owne persons make good and performe those promises of faith and repentance, which they have made for them:
but if when they come to age, they do not in their own Persons make good and perform those promises of faith and Repentance, which they have made for them:
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And therefore let everie one looke to his owne faith in particular, and so furnish and strengthen himselfe with the grounds and principles of faith out of the Word of God;
And Therefore let every one look to his own faith in particular, and so furnish and strengthen himself with the grounds and principles of faith out of the Word of God;
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for hee that commeth to God, must beleeve that God is, saith the Apostle, Hebr. 11.6. There being none, but the foole, that ever said, either with his heart, or with his mouth, There is no God, Psal. 14.1.
for he that comes to God, must believe that God is, Says the Apostle, Hebrew 11.6. There being none, but the fool, that ever said, either with his heart, or with his Mouth, There is no God, Psalm 14.1.
even so many, as they saw there were kinds of things naturall in the world (calling him that they supposed to be the god of the Skie, Jupiter; of the Aire, Juno; of the Water, Neptune; of the Earth, Vesta; and sometimes Ceres: of the Sun, Apollo; of the Moone, Diana; and such like) yet wee, to whom the Lord hath revealed himselfe more pa•ticularly by his holy and heavenly Word, do acknowledge and confesse but one only God and guide of all agents naturall, alone to be blessed, adored,
even so many, as they saw there were Kinds of things natural in the world (calling him that they supposed to be the god of the Sky, Jupiter; of the Air, Juno; of the Water, Neptune; of the Earth, Vesta; and sometime Ceres: of the Sun, Apollo; of the Moon, Diana; and such like) yet we, to whom the Lord hath revealed himself more pa•ticularly by his holy and heavenly Word, do acknowledge and confess but one only God and guide of all agents natural, alone to be blessed, adored,
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Therfore the Nicene Creed expresseth this unitie in these words, saying, I beleeve in one God the Father almightie, maker of heaven and earth, &c. Raymundus de Sabunde, proves the unity of the Godhead foure wayes;
Therefore the Nicene Creed Expresses this unity in these words, saying, I believe in one God the Father almighty, maker of heaven and earth, etc. Raymundus de Sabunde, Proves the unity of the Godhead foure ways;
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And we will begin with that in Deuteronomy; Audi Israel, Dominus Deus tuus unus est: Hearken O Israel, the Lord thy God is one, Deut. 6.4. To which purpose see also Deut. 32.39. cited before.
And we will begin with that in Deuteronomy; Audi Israel, Dominus Deus Thy Unus est: Harken Oh Israel, the Lord thy God is one, Deuteronomy 6.4. To which purpose see also Deuteronomy 32.39. cited before.
And againe, Thou art great, and doest wondrous things; Thou art God alone, Psal. 86.10. To which purpose, see also Esay 45.5, 6, 14, 18, 21, 22, verses. And likewise Sap. 12.13.
And again, Thou art great, and dost wondrous things; Thou art God alone, Psalm 86.10. To which purpose, see also Isaiah 45.5, 6, 14, 18, 21, 22, Verses. And likewise Sap. 12.13.
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Now if any be over inquisitive to know what, or who this one God is; I answer with Saint Augustine, That the supereminencie of this Deitie passeth mans utterance;
Now if any be over inquisitive to know what, or who this one God is; I answer with Saint Augustine, That the supereminency of this Deity passes men utterance;
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And yet our deepest thoughts also, come farre short of apprehending that incomprehensible Majesty, because, Secretissima res est Deus (as Alphonsus speakes) & quae omnium intellectus maxime fugiat:
And yet our Deepest thoughts also, come Far short of apprehending that incomprehensible Majesty, Because, Secretissima Rest est Deus (as Alphonsus speaks) & Quae omnium Intellectus maxim fugiat:
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which constrained a great Prophet to crie out and say, Vere tu es Deus absconditus: Verily thou art a God that hidest thy selfe, or an hidden God, Esay 45.15.
which constrained a great Prophet to cry out and say, Vere tu es Deus absconditus: Verily thou art a God that hidest thy self, or an hidden God, Isaiah 45.15.
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and breaking the rockes before him) to cover his face with his mantle, 1 Reg. 19.13. as knowing that his humane sight could not endure the great luster and brightnesse of the divine Majestie.
and breaking the Rocks before him) to cover his face with his mantle, 1 Reg. 19.13. as knowing that his humane sighed could not endure the great luster and brightness of the divine Majesty.
after God had talked with him in the mountaine; as Exod. 34.30. How much lesse shall humane understanding be able to endure the Majestie of God himselfe;
After God had talked with him in the mountain; as Exod 34.30. How much less shall humane understanding be able to endure the Majesty of God himself;
when it shall seeke to penetrate and pierce into the deepe mysteries and secrets thereof; proprii ingenii acumine; only by the strength and perspicacitie of their owne wit and reason.
when it shall seek to penetrate and pierce into the deep Mysteres and secrets thereof; proprii Ingeny acumine; only by the strength and perspicacity of their own wit and reason.
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in obsequium Dei, in obedience unto God, than in the knowledge of God himselfe, Quoniam ad investigandum supremum illud unitatis & Trinitatis mysterium, nullus intellectus, fide destitutus sufficit;
in obsequium Dei, in Obedience unto God, than in the knowledge of God himself, Quoniam ad investigandum supremum illud unitatis & Trinitatis mysterium, nullus Intellectus, fide Destitutus sufficit;
It is a great happinesse for sinfull and mortall man, to be able to attaine to some small glimpse and smackering of knowledge concerning the immortal God;
It is a great happiness for sinful and Mortal man, to be able to attain to Some small glimpse and smackering of knowledge Concerning the immortal God;
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opprimetur à gloria; shall be confounded by the glory of it, as the vulgar Latine reades it, Prov. 25.27. so that feare and shame shall be his covering, as else-where.
opprimetur à gloria; shall be confounded by the glory of it, as the Vulgar Latin reads it, Curae 25.27. so that Fear and shame shall be his covering, as elsewhere.
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nay, beyond God, and become his counsellers, I commend the sage advice of Jesus the sonne of Syracke, Seeke not out the things that are too hard for thee;
nay, beyond God, and become his Counsellers, I commend the sage Advice of jesus the son of Syracuse, Seek not out the things that Are too hard for thee;
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For behold, God is great and excellent, and we know him not, saith Elihu, Job 36.26. Incomprehensibilis cogitatu; our very thoughts cannot comprehend him, as the vulgar Latine makes Ieremie to speake, Ier. 32.19. No but his very wayes are past finding out;
For behold, God is great and excellent, and we know him not, Says Elihu, Job 36.26. Incomprehensible cogitatu; our very thoughts cannot comprehend him, as the Vulgar Latin makes Ieremie to speak, Jeremiah 32.19. No but his very ways Are passed finding out;
which appears plainly by that fearfull judgement, which S. Paul threatens, saying, When the Lord Jesus shall shew himselfe from heaven, with his mightie Angels, in flaming fire, rendring vengeance unto them that doe not know God, 2 Thess. 1.8.
which appears plainly by that fearful judgement, which S. Paul threatens, saying, When the Lord jesus shall show himself from heaven, with his mighty Angels, in flaming fire, rendering vengeance unto them that do not know God, 2 Thess 1.8.
as I may so speake, i. e. the nature and essence of God: (of which only the former speeches and passages are to be understood:) yet quis sit Deus, & qualis,
as I may so speak, i. e. the nature and essence of God: (of which only the former Speeches and passages Are to be understood:) yet quis sit Deus, & qualis,
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and not fall into the dangerous downfals either of superstition o• •dolatry, by worshipping and serving those as gods, that are no gods, contrary to the first Command:
and not fallen into the dangerous downfalls either of Superstition o• •dolatry, by worshipping and serving those as God's, that Are no God's, contrary to the First Command:
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but such as were defiled, stupris, libidinibus, adulteriis, aliis { que } enormibus sceleribus: With rapes, incests, adulteries, unnaturall lusts, and divers other enormous wickednesses:
but such as were defiled, stupris, libidinibus, adulteriis, Others { que } enormibus sceleribus: With rapes, incests, adulteries, unnatural Lustiest, and diverse other enormous Wickednesses:
and laying violent hands upon a certaine citizen, qui Felem imprudenter occiderat, which by misadventure only and unawares, had killed a cat, one of their supposed deities:
and laying violent hands upon a certain citizen, qui Felem imprudenter occiderat, which by misadventure only and unawares, had killed a cat, one of their supposed deities:
as Cicero is reported by mine Author, some where to have related. Others have adored the Sunne, Moone, and Starres, together with the whole hoast of heaven;
as Cicero is reported by mine Author, Some where to have related. Others have adored the Sun, Moon, and Stars, together with the Whole host of heaven;
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Gods which the rust, fire, hammer conquereth. But our God's the Lord; th'invincible alone: The All-seeing God; the everlasting one. As Du Bartas divinely.
God's which the rust, fire, hammer conquereth. But our God's the Lord; invincible alone: The All-seeing God; the everlasting one. As Du Bartas divinely.
To prevent which amongst our selves, our first and chiefe care ought to be, especially since we professe to beleeve in God, to joyne to our faith, knowledge,
To prevent which among our selves, our First and chief care ought to be, especially since we profess to believe in God, to join to our faith, knowledge,
which is to be done by his attributes, which are so termed, because they are termes or titles truly attributed and given unto him; Ad ipsum magis hominibus declarandum:
which is to be done by his attributes, which Are so termed, Because they Are terms or titles truly attributed and given unto him; Ad ipsum magis hominibus declarandum:
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Yea, the Lord of Hosts is his name; saith the Prophet Esay 51.15. I am a great King (saith the same Lord of Hosts) & my name is terrible among the Heathen, Mal. 1.14. To which purpose our Saviour Christ himselfe hath taught us to pray unto God, saying;
Yea, the Lord of Hosts is his name; Says the Prophet Isaiah 51.15. I am a great King (Says the same Lord of Hosts) & my name is terrible among the Heathen, Malachi 1.14. To which purpose our Saviour christ himself hath taught us to pray unto God, saying;
in which sense, an attribute of God, Est divinae & simplicissimae essentiae, pro diversa agendi ratione, diversa & vera nobis NONLATINALPHABET, & conceptio expressa: as mine Author speakes:
in which sense, an attribute of God, Est Divinae & simplicissimae essentiae, Pro diversa agendi ratione, diversa & vera nobis, & conceptio expressam: as mine Author speaks:
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as David expresses him, Psal. 103.8. That he is powerfull, patient, pitifull, loving, liberall, and a rewarder of them that seeke him: as the Apostle, Heb. 11.6. That he is wise, strong, all-sufficient, righteous in all his wayes, and holy in all his works: as the Psalmist, Psal. 145.17. That hee is invisible, immortall, immutable:
as David Expresses him, Psalm 103.8. That he is powerful, patient, pitiful, loving, liberal, and a rewarder of them that seek him: as the Apostle, Hebrew 11.6. That he is wise, strong, All-sufficient, righteous in all his ways, and holy in all his works: as the Psalmist, Psalm 145.17. That he is invisible, immortal, immutable:
Gods goodnesse is that essentiall qualitie in him, whereby he doth manifest his bountie and beneficence towards all his creatures, making his Sunne to arise on the evill and the good,
God's Goodness is that essential quality in him, whereby he does manifest his bounty and beneficence towards all his creatures, making his Sun to arise on the evil and the good,
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Such an essentiall qualitie in him, as whereby hee shewes and expresses sundrie effects of his said love to all his creatures, even without their desert:
Such an essential quality in him, as whereby he shows and Expresses sundry effects of his said love to all his creatures, even without their desert:
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thou openest thy hand, and fillest all things living of thy good pleasure: Psal. 145.15, 16. Now this good pleasure is nothing else, but his graciousnesse toward them.
thou openest thy hand, and Fillest all things living of thy good pleasure: Psalm 145.15, 16. Now this good pleasure is nothing Else, but his graciousness towards them.
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And what hath beene thus said and shewed of these few, of the attributes of God, may be likewise proved and affirmed of all other his qualities and divine properties whatsoever.
And what hath been thus said and showed of these few, of the attributes of God, may be likewise proved and affirmed of all other his qualities and divine properties whatsoever.
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For without this knowledge they must needs faile, and come short of many Christian vertues necessarily required to their soules health. As for example:
For without this knowledge they must needs fail, and come short of many Christian Virtues necessarily required to their Souls health. As for Exampl:
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that though wee have committed sins, and remaine still full of weaknesses and infirmities: yet that in time upon our repentance and amendment, they shall be forgiven us.
that though we have committed Sins, and remain still full of Weaknesses and infirmities: yet that in time upon our Repentance and amendment, they shall be forgiven us.
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And lastly, the knowledge of his goodnesse, kindnesse, bountifulnesse, patience, long-suffering, forbearance of us, and the like, serves to renew many other vertues in us, answerable to each of these qualities in him, which otherwise would be ready to languish and dye:
And lastly, the knowledge of his Goodness, kindness, bountifulness, patience, long-suffering, forbearance of us, and the like, serves to renew many other Virtues in us, answerable to each of these qualities in him, which otherwise would be ready to languish and die:
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but especially to procure our gratitude and thankfulnesse towards him, for all such favours, as from time to time he hath in these severall kindes conferred and bestowed upon us:
but especially to procure our gratitude and thankfulness towards him, for all such favours, as from time to time he hath in these several Kinds conferred and bestowed upon us:
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how necessarie a thing it is for all true Beleevers to know, Qualis sit Deus, What manner of God the true God is, which is the second circumstance. The third and last followes:
how necessary a thing it is for all true Believers to know, Qualis sit Deus, What manner of God the true God is, which is the second circumstance. The third and last follows:
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All which divisions teach us (as a learned Doctor of our owne Church hath in former times well observed) that there be parts, some revealed, some secret, of that;
All which divisions teach us (as a learned Doctor of our own Church hath in former times well observed) that there be parts, Some revealed, Some secret, of that;
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but only admired and adored afarre off. For of this, hath God pronounced, O homo, in quis es? Rom. 9.20. O man, who art thou that doest, that darest ransack the bowels of my privie Councels? seeing my judgements are like a great deepe: as Psal. 36.6. that is, so deepe, so bottomlesse, as that they are not to be sounded or fathomed by thy shallownesse.
but only admired and adored afar off. For of this, hath God pronounced, O homo, in quis es? Rom. 9.20. O man, who art thou that dost, that Darest ransack the bowels of my privy Counsels? seeing my Judgments Are like a great deep: as Psalm 36.6. that is, so deep, so bottomless, as that they Are not to be sounded or fathomed by thy shallowness.
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And therefore for these reasons before expressed, let us be perswaded to use our best diligence and endevour to attaine unto the knowledge of the three former circumstances concerning God.
And Therefore for these Reasons before expressed, let us be persuaded to use our best diligence and endeavour to attain unto the knowledge of the three former Circumstances Concerning God.
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Now then God hath revealed and made himselfe knowne to his Church and children after a three-fold manner, viz. Operando, Loquendo, Spirando, that is, by his works, words, and Spirit;
Now then God hath revealed and made himself known to his Church and children After a threefold manner, viz. Operating, Loquendo, Spirando, that is, by his works, words, and Spirit;
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before all worlds, according to that of the Psalmist; Ex utero ante luciferum genui te; as the Vulgar Latine reads it, Psal. 110.3. that is, I have begotten thee in my womb before the morning light:
before all world's, according to that of the Psalmist; Ex utero ante Luciferum genui te; as the vulgar Latin reads it, Psalm 110.3. that is, I have begotten thee in my womb before the morning Light:
and the Word was God, Ioh. 1.1. God of God, light of light, verie God of verie God, begotten of his Father before all worlds: as the Nicene Creed professeth.
and the Word was God, John 1.1. God of God, Light of Light, very God of very God, begotten of his Father before all world's: as the Nicene Creed Professes.
Neither let any be so saucie, as to enquire how this Father could, or did beget this Sonne (as Saint Augustine goes on) seeing the verie Angels thereof are ignorant:
Neither let any be so saucy, as to inquire how this Father could, or did beget this Son (as Saint Augustine Goes on) seeing the very Angels thereof Are ignorant:
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And that hee is Almightie, that is, able to doe whatsoever he will, yea and more than hee will too, it is manifest as well by his words as by his works. By his word first;
And that he is Almighty, that is, able to do whatsoever he will, yea and more than he will too, it is manifest as well by his words as by his works. By his word First;
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And in particular, where they expresse him to be the Maker of Heaven and Earth: that is, of all things the universall world doth containe, as well above as below; as well heavenly as earthly; as well spirituall as corporall.
And in particular, where they express him to be the Maker of Heaven and Earth: that is, of all things the universal world does contain, as well above as below; as well heavenly as earthly; as well spiritual as corporal.
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for as S. Augustine (whom I undertooke at the first to follow, especially in this discourse) hath rightly observed, the article doth not say, Credo Deo, or Credo Deum, but onely Credo in Deum, that is, it doth not say, I beleeve God,
for as S. Augustine (whom I undertook At the First to follow, especially in this discourse) hath rightly observed, the article does not say, Credo God, or Credo God, but only Credo in God, that is, it does not say, I believe God,
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and therefore because they doe truly and sincerely love God, they are emboldened to say, I beleeve in God the Father Almightie, Maker of Heaven and Earth, &c.
and Therefore Because they do truly and sincerely love God, they Are emboldened to say, I believe in God the Father Almighty, Maker of Heaven and Earth, etc.
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And here I might take occasion to shew you, how that in this little Preposition, In, this small word consisting of two of the smallest letter, i, n, doth consist the whole summe and substance of our Christian Religion.
And Here I might take occasion to show you, how that in this little Preposition, In, this small word consisting of two of the Smallest Letter, i, n, does consist the Whole sum and substance of our Christian Religion.
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and walk in the waies of God, by a Christian conversation, but that he did beleeve & trust in God? what makes the difference between Saints and sinners, between the reprobate and the righteous, between Iudas & Peter, but only trust & want of trust in God? wherfore was the world,
and walk in the ways of God, by a Christian Conversation, but that he did believe & trust in God? what makes the difference between Saints and Sinners, between the Reprobate and the righteous, between Iudas & Peter, but only trust & want of trust in God? Wherefore was the world,
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but onely to renew mens trust in God? wherefore are all those many and manifold blessings, soli & poli, as well of earth as heaven, conferred and bestowed upon the children of God,
but only to renew men's trust in God? Wherefore Are all those many and manifold blessings, soli & Polis, as well of earth as heaven, conferred and bestowed upon the children of God,
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but onely because they trust in God? and wherefore are all Gods curses and heavie judgements, both of this world and that which is to come, inflicted upon the wicked and enemies of God,
but only Because they trust in God? and Wherefore Are all God's curses and heavy Judgments, both of this world and that which is to come, inflicted upon the wicked and enemies of God,
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but onely because they have refused to trust in God? would wee then avoyd and decline the heavie wrath and vengeance of God, prepared for the Devill and his angels, let us trust in God;
but only Because they have refused to trust in God? would we then avoid and decline the heavy wrath and vengeance of God, prepared for the devil and his Angels, let us trust in God;
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for this the wicked may doe, nay, they shall doe, not onely beleeve, but finde and feele too, the tru•h of Gods judgements and threatnings against them for their sins, to their greater terror and confusion.
for this the wicked may do, nay, they shall do, not only believe, but find and feel too, the tru•h of God's Judgments and threatenings against them for their Sins, to their greater terror and confusion.
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Loe here is the little well, that grew into a great river, and flowed over with great waters, Esther 10.6. in the Apocripha. Loe here not only the Iliades, but the Odisses too of Homer;
Loe Here is the little well, that grew into a great river, and flowed over with great waters, Esther 10.6. in the Apocrypha. Lo Here not only the Iliades, but the Odisses too of Homer;
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and rewards proposed for the faithfull dispatch and performance of the said dutie: This, In, doth fully performe the dutie, in beleeving in the Father, in the Son, and in the Holy Ghost;
and rewards proposed for the faithful dispatch and performance of the said duty: This, In, does Fully perform the duty, in believing in the Father, in the Son, and in the Holy Ghost;
and so consequently, not only intitle us to, but invest us with the rewards, (and they are rich rewards too) by making us members of the holy Catholike Church,
and so consequently, not only entitle us to, but invest us with the rewards, (and they Are rich rewards too) by making us members of the holy Catholic Church,
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And therefore if wee were wont to wonder, when wee were children and schoole-boyes, at the dexteritie of him, that could write the Pater noster within the compasse of a penny (pardon the lownesse of the comparison) then much more may we now admire the infinite wisdome of God, that could contrive the whole substance of his owne will,
And Therefore if we were wont to wonder, when we were children and Schoolboys, At the dexterity of him, that could write the Pater Noster within the compass of a penny (pardon the lowness of the comparison) then much more may we now admire the infinite Wisdom of God, that could contrive the Whole substance of his own will,
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Loe these are the men that take not God for their strength, but trust to the multitude of their riches, &c. Psal. 52. But these are but vaine things for vaine men to put their trust in:
Lo these Are the men that take not God for their strength, but trust to the multitude of their riches, etc. Psalm 52. But these Are but vain things for vain men to put their trust in:
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or said to the wedge of gold, Thou art my confidence, Job 31.24. As knowing that, Sperando pereunt, qui sic sperant: such hypocrites hope shall perish:
or said to the wedge of gold, Thou art my confidence, Job 31.24. As knowing that, Sperando pereunt, qui sic Sperant: such Hypocrites hope shall perish:
For blessed are all they, said David, that trust in him, Psal. 2.12. Which if it be so (saith S. Austen ) that they are blessed that trust in the Lord:
For blessed Are all they, said David, that trust in him, Psalm 2.12. Which if it be so (Says S. Austen) that they Are blessed that trust in the Lord:
Why doth he glory, as though he had not received it, 1 Cor. 4.7. Seeing then there is nothing in man, whether our selves or others, worthy of our trust or dependance on him;
Why does he glory, as though he had not received it, 1 Cor. 4.7. Seeing then there is nothing in man, whither our selves or Others, worthy of our trust or dependence on him;
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let us be perswaded, as well for the salvation of our soules, as the preservation of our bodies, to take fast hold of our former preposition, In, and to say with the holy Apostles in this place, Credo in Deum &c. I might be much more plentifull in uses on this subject;
let us be persuaded, as well for the salvation of our Souls, as the preservation of our bodies, to take fast hold of our former preposition, In, and to say with the holy Apostles in this place, Credo in God etc. I might be much more plentiful in uses on this Subject;
And in Jesus Christ his only Sonne our Lord, &c. WHere we may first observe, as S. Augustine speaketh, Quomodo in Patrem, sic & in Filium credendum est:
And in jesus christ his only Son our Lord, etc. WHere we may First observe, as S. Augustine speaks, Quomodo in Patrem, sic & in Son credendum est:
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because we are to put our trust and beliefe in none but only God. And therefore, Si Deus non sit Filius, sed creatura; non ergo colendus, nec adorandus; as the Father goes on.
Because we Are to put our trust and belief in none but only God. And Therefore, Si Deus non sit Filius, sed creatura; non ergo colendus, nec adorandus; as the Father Goes on.
Now this doctrine of beleeving in the Son, and of his God-head, and the like, teaches us with the more confidence and boldnesse to rely and depend upon him in the matter of our redemption,
Now this Doctrine of believing in the Son, and of his Godhead, and the like, Teaches us with the more confidence and boldness to rely and depend upon him in the matter of our redemption,
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Where you see the next circumstance is the two names of this sacred Person, that we •rofesse to put our trust and beleefe in; first Jesus, then Christ. And in Iesus Christ.
Where you see the next circumstance is the two names of this sacred Person, that we •rofesse to put our trust and belief in; First jesus, then christ. And in Iesus christ.
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His first Name Jesus, was the name appointed him by the Angell Gabriel, which was Gods messenger sent unto his Mother, the Virgin Mary, before hee was conceived in her wombe, Luke 1.31, 32. where it is said by him unto her, Feare not Mary, for thou hast found favour with God:
His First Name jesus, was the name appointed him by the Angel Gabriel, which was God's Messenger sent unto his Mother, the Virgae Marry, before he was conceived in her womb, Lycia 1.31, 32. where it is said by him unto her, fear not Marry, for thou hast found favour with God:
For howsoever there have beene many Iesusses in ancient times, as Iesus or Ioshua the son of Nun, Moses successour, Acts 7.45. Iesus the son of Iosedecke, Ecclus. 49.12. Iesus the son of Syrach, Ecclus. 50.27. also Iesus, one of Saint Pauls work-fellowes, called Iustus, Coloss. 4.11.
For howsoever there have been many Jesuses in ancient times, as Iesus or Ioshua the son of Nun, Moses successor, Acts 7.45. Iesus the son of Joseph, Ecclus 49.12. Iesus the son of Sirach, Ecclus 50.27. also Iesus, one of Saint Paul's work-fellows, called Justus, Coloss. 4.11.
But their deliverance have beene onely corporall, this spirituall, theirs temporall; this eternall, theirs from bondage, slavery, or some pressures of the body;
But their deliverance have been only corporal, this spiritual, theirs temporal; this Eternal, theirs from bondage, slavery, or Some pressures of the body;
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ut supra. And therefore as I can never be weary of writing or speaking of this saving Name Jesus; but when I thinke I have written and spoken enough, could enter into a new discourse of it, and begin againe:
ut supra. And Therefore as I can never be weary of writing or speaking of this Saving Name jesus; but when I think I have written and spoken enough, could enter into a new discourse of it, and begin again:
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For here is fuell indeed to kindle the fire and feed the flame of joy to keepe it ever burning on the altar of our hearts, that we can say, I beleeve in Jesus, i. e. the only Son of God, and Saviour of the world.
For Here is fuel indeed to kindle the fire and feed the flame of joy to keep it ever burning on the altar of our hearts, that we can say, I believe in jesus, i. e. the only Son of God, and Saviour of the world.
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But this is odor sanitatis, saith the Apostle, a sweet smelling savour unto God, Ephes. 5.2. Dulcedo animae & sanitas ossium, saith Salomon, Sweetnesse to the soule, and health to the bones; as Prov. 16.24. which makes the very lips gratious, and the feet pretious of those that bring but the tidings of it, saith the Propher, Mel in ore, melos in aure, jubilum in corde;
But this is odour sanitatis, Says the Apostle, a sweet smelling savour unto God, Ephesians 5.2. Dulcedo Spirits & sanitas ossium, Says Solomon, Sweetness to the soul, and health to the bones; as Curae 16.24. which makes the very lips gracious, and the feet precious of those that bring but the tidings of it, Says the Propher, Mel in over, melos in Aure, jubilum in cord;
there is nothing sun• •hat is so sweet, nothing heard that so much delighteth, nothing ••••ght on that is so pleasant as is this the name of Jesus, the Son of the most high God.
there is nothing sun• •hat is so sweet, nothing herd that so much delights, nothing ••••ght on that is so pleasant as is this the name of jesus, the Son of the most high God.
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at the comming and birth of life, there ought to be no mourning, as in the dayes of death no man being secluded, excluded from the partaking of the publike joy of this time:
At the coming and birth of life, there ought to be no mourning, as in the days of death no man being secluded, excluded from the partaking of the public joy of this time:
onely before I end this point, I am bold to invocate this our sweet Saviour, that propter semetipsum erit nobis Jesus, even for his owne names sake he will be pleased to save us from our sins, by granting us so much faith and trust in him, that wee may rely wholly upon him,
only before I end this point, I am bold to invocate this our sweet Saviour, that propter semetipsum erit nobis jesus, even for his own names sake he will be pleased to save us from our Sins, by granting us so much faith and trust in him, that we may rely wholly upon him,
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than men, for death to them is the end of all their woe, but the death of a man without a Saviour, is but the beginning of all his misery and unhappinesse, to endure for ever and ever;
than men, for death to them is the end of all their woe, but the death of a man without a Saviour, is but the beginning of all his misery and unhappiness, to endure for ever and ever;
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so his name Christ, signifies Messias, or Anointed, intimating his Office, which is to be anointed with the oyle of gladnesse above his Fellowes, as the Psalmist speaketh.
so his name christ, signifies Messias, or Anointed, intimating his Office, which is to be anointed with the oil of gladness above his Fellows, as the Psalmist speaks.
And indeed the first King of all that Nation Saul himselfe was so ordained, as it is said, That Samuel tooke a violl of oyle and powred it upon his head,
And indeed the First King of all that nation Saul himself was so ordained, as it is said, That Samuel took a viol of oil and poured it upon his head,
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as in the Psalme, The Lord hath sworne and will not repent, Thou art a Priest for ever after the order of Melchisedecke, Psal. 110.4. yea, because he continueth for ever, he hath an unchangeable Priesthood, Heb. 7.24.
as in the Psalm, The Lord hath sworn and will not Repent, Thou art a Priest for ever After the order of Melchizedek, Psalm 110.4. yea, Because he Continueth for ever, he hath an unchangeable Priesthood, Hebrew 7.24.
as there followes verse 27. see also the ninth Chapter of the same Booke, to the same purpose, vers. 24, 25. &c. And thirdly, a Prophet, to teach and instruct us in the way of godlinesse and salvation,
as there follows verse 27. see also the ninth Chapter of the same Book, to the same purpose, vers. 24, 25. etc. And Thirdly, a Prophet, to teach and instruct us in the Way of godliness and salvation,
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and I will put my words into his mouth, and unto him shall they hearken, Deut. 18.15, 18. Yea, the Spirit of the Lord is upon mee, saith the Prophet Esay of him,
and I will put my words into his Mouth, and unto him shall they harken, Deuteronomy 18.15, 18. Yea, the Spirit of the Lord is upon me, Says the Prophet Isaiah of him,
for he being Prince of the Kings of the earth, and loving us, and washing us from our sins in his bloud, hath made us also Kings and Priests unto God his Father, Revel. 1.5, 6, verses.
for he being Prince of the Kings of the earth, and loving us, and washing us from our Sins in his blood, hath made us also Kings and Priests unto God his Father, Revel. 1.5, 6, Verses.
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as Saint Paul speaketh, Rom. 6.12. but as kings and conquerours may fight a good fight, and overcome the corruptions of our owne hearts, that without resistance will in the end destroy our soules.
as Saint Paul speaks, Rom. 6.12. but as Kings and conquerors may fight a good fight, and overcome the corruptions of our own hearts, that without resistance will in the end destroy our Souls.
Secondly, of thanksgiving, as the Apostle, Let us therefore by him offer the sacrifice of praise alwayes to God, that is, the fruit of the lips, Hebr. 13.15.
Secondly, of thanksgiving, as the Apostle, Let us Therefore by him offer the sacrifice of praise always to God, that is, the fruit of the lips, Hebrew 13.15.
Fourthly, of broken and contrite hearts and soules unto the Lord, which, as David saith, are sacrifices unto God, such as he will not despise, Psal. 51.17.
Fourthly, of broken and contrite hearts and Souls unto the Lord, which, as David Says, Are Sacrifices unto God, such as he will not despise, Psalm 51.17.
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as S. Paul exhorteth, saying, I beseech you therefore brethren by the mercies of God, that you give up your bodies a living sacrifice holy and acceptable unto God, which is your reasonable serving of God, Rom. 12.1.
as S. Paul exhorteth, saying, I beseech you Therefore brothers by the Mercies of God, that you give up your bodies a living sacrifice holy and acceptable unto God, which is your reasonable serving of God, Rom. 12.1.
for what is that else but anoynted ones, that is, men set apart and consecrated to these high and honourable offices in the Church of God before expressed.
for what is that Else but anointed ones, that is, men Set apart and consecrated to these high and honourable Offices in the Church of God before expressed.
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And therefore let us be sure to carrie our selves in our lives and conversations answerable to this name by our carefull performance of the former duties,
And Therefore let us be sure to carry our selves in our lives and conversations answerable to this name by our careful performance of the former duties,
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but the benefits he enjoyed by the other, hee knew would continue for ever: and this sufficeth for the two names, as they are distinguished, first Jesus, then Christ.
but the benefits he enjoyed by the other, he knew would continue for ever: and this Suffices for the two names, as they Are distinguished, First jesus, then christ.
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as old Simeon prophesied of him in his Nunc dimittis, Luk. 2.32. The Greeke name Christ belonging to the Gentiles, and the Hebrew name Jesus to the Jewes:
as old Simeon prophesied of him in his Nunc Dimittis, Luk. 2.32. The Greek name christ belonging to the Gentiles, and the Hebrew name jesus to the Jews:
They only being termed Jewes, which were of the seed of Abraham; and all nations else, that derived not their pedigree from this line, were called and accounted by a more generall name, Gentiles;
They only being termed Jews, which were of the seed of Abraham; and all Nations Else, that derived not their pedigree from this line, were called and accounted by a more general name, Gentiles;
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Now then (I say) in that the Messias being borne of Jewish parents and kindred, according to the flesh, had yet a Gentile name conferred and bestowed upon him, it shewes plainly (his verie names significantly speaking so much) that hee is come to be a Saviour and Redeemer unto all nations,
Now then (I say) in that the Messias being born of Jewish Parents and kindred, according to the Flesh, had yet a Gentile name conferred and bestowed upon him, it shows plainly (his very names significantly speaking so much) that he is come to be a Saviour and Redeemer unto all Nations,
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but in a corner as it were, and in one family or kindred of the Jewes alone, till the fulnesse of time came, in which this Jesus Christ was conceived of the Holy Ghost,
but in a corner as it were, and in one family or kindred of the Jews alone, till the fullness of time Come, in which this jesus christ was conceived of the Holy Ghost,
and borne of the Virgine Marie: for from the calling of Abraham out of Urre of the Caldees, it was onely in that one family, increasing sometimes in Canaan, sometimes in Aegypt, sometimes in the wildernesse travelling;
and born of the Virgae marry: for from the calling of Abraham out of Urre of the Chaldeans, it was only in that one family, increasing sometime in Canaan, sometime in Egypt, sometime in the Wilderness traveling;
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but yet still it was confined within that nation and people of the Jewes, and within that little Kingdome of Canaan (which was scarce an handfull in respect of the whole world) whose Metropolitan Citie was Jerusalem, the glorie and joy for the time of the whole earth;
but yet still it was confined within that Nation and people of the Jews, and within that little Kingdom of Canaan (which was scarce an handful in respect of the Whole world) whose Metropolitan city was Jerusalem, the glory and joy for the time of the Whole earth;
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and Covenants of Grace made with Abraham onely and his seed, suffered to live in the sinfull state of their inbred corruptions, to walke in the blindnesse of their darkened understandings, without the knowledge of his Law, without all saving knowledge of himselfe, without Christ the ground of hope, out of the Church the place of hope, without the Covenant the reason also of all our hope and beleeving.
and Covenants of Grace made with Abraham only and his seed, suffered to live in the sinful state of their inbred corruptions, to walk in the blindness of their darkened understandings, without the knowledge of his Law, without all Saving knowledge of himself, without christ the ground of hope, out of the Church the place of hope, without the Covenant the reason also of all our hope and believing.
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they that dwell in the land of the shadow of death, upon them hath the light shined, saith another Prophet, viz. Esay 9.2. and to shew what light hee meanes, he subjoynes within a few verses after, To us a child is borne, to us a Sonne is given, &c. vers. 6. So that this was from everlasting decreed, that as God divided all Nations out of one root, the first Adam, so to gather them againe under one head, Christ the second Adam: that as by that one man came death over all, by a naturall propagation;
they that dwell in the land of the shadow of death, upon them hath the Light shined, Says Another Prophet, viz. Isaiah 9.2. and to show what Light he means, he subjoins within a few Verses After, To us a child is born, to us a Son is given, etc. vers. 6. So that this was from everlasting decreed, that as God divided all nations out of one root, the First Adam, so to gather them again under one head, christ the second Adam: that as by that one man Come death over all, by a natural propagation;
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and borne of the Virgin Marie: for now (as the former Prophet Esay foretold) may the Gentiles flock and gather unto God from all Coasts and Nations be they never so barbarous, never so savage, the flocks of Kedar, the Rams of Nebayoth, the Iles and ships of the Ocean, shall bring their sonnes and daughters from farre,
and born of the Virgae Marry: for now (as the former Prophet Isaiah foretold) may the Gentiles flock and gather unto God from all Coasts and nations be they never so barbarous, never so savage, the flocks of Kedar, the Rams of Nebayoth, the Isles and ships of the Ocean, shall bring their Sons and daughters from Far,
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and they shall come night and day, thick as a cloud, and as Pigeons about their windowes, Esay 60. For behold now the holy Citie, new Jerusalem is come downe out of Heaven,
and they shall come night and day, thick as a cloud, and as Pigeons about their windows, Isaiah 60. For behold now the holy city, new Jerusalem is come down out of Heaven,
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and the Tabernacle of God is with men (men in generall) and he will dwell with them, Revel. 21.2, 3. and heaven is after a sort on earth, by the presence of God in his Church in the ministerie of the Gospell.
and the Tabernacle of God is with men (men in general) and he will dwell with them, Revel. 21.2, 3. and heaven is After a sort on earth, by the presence of God in his Church in the Ministry of the Gospel.
And this Citie of God is built fouresquare, where the great King keepeth his Court of grace with open gates night and day, towards the foure coasts & corners of the world, holding forth the golden scepter daily, to invite all that will come,
And this city of God is built foursquare, where the great King Keepeth his Court of grace with open gates night and day, towards the foure coasts & corners of the world, holding forth the golden sceptre daily, to invite all that will come,
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Which latitude and extent of Christs saving grace, as it was well and wittily observed by S. Cyprian, to be implyed in his name of the second Adam; the Greeke letters whereof doe severally signifie all the quarters of the earth, as NONLATINALPHABET, the East; NONLATINALPHABET, or NONLATINALPHABET, the West; NONLATINALPHABET, the North; NONLATINALPHABET, the South:
Which latitude and extent of Christ Saving grace, as it was well and wittily observed by S. Cyprian, to be employed in his name of the second Adam; the Greek letters whereof doe severally signify all the quarters of the earth, as, the East;, or, the West;, the North;, the South:
so likewise may it be raised, and that not unfittingly, neither from his two usuall and ordinarie names here spoken of in the Creed, Iesus Christ: Iesus speaking him a Saviour to the Jewes,
so likewise may it be raised, and that not unfittingly, neither from his two usual and ordinary names Here spoken of in the Creed, Iesus christ: Iesus speaking him a Saviour to the Jews,
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so in this last age, wherein the everlasting Gospell is sent to all nations, God hath in mercie and truth opened the windowes of Heaven, once more to raine downe that showre of grace, that shall save all the world,
so in this last age, wherein the everlasting Gospel is sent to all Nations, God hath in mercy and truth opened the windows of Heaven, once more to rain down that shower of grace, that shall save all the world,
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except such as have built themselves a Babel, and enclosed themselves wilfully within the wals of their owne works, that these waters of grace may not come at them;
except such as have built themselves a Babel, and enclosed themselves wilfully within the walls of their own works, that these waters of grace may not come At them;
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Flumina jam lactis, jam flumina Nectaris ibant, Flavaque de viridi stillabant ilice mella. When as flouds of milke and Nectar flowed in everie street, in everie channell.
Flumina jam Lactis, jam flumina Nectaris John, Flavaque de viridi stillabant ilice Mella. When as floods of milk and Nectar flowed in every street, in every channel.
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Why surely such have beene the poeticall fictions and conceits, whereas we have Propheticall truths, fore-speaking far greater happinesse under the Gospell of God,
Why surely such have been the poetical fictions and conceits, whereas we have Prophetical truths, forespeaking Far greater happiness under the Gospel of God,
and the Kingdome of Christ, when Christ himselfe shall be the Shepherd of his people, to lead them in the paths of righteousnesse, that he may make them rest in the fresh pastures by the still waters, Psal. 23.1, 2. Yea,
and the Kingdom of christ, when christ himself shall be the Shepherd of his people, to led them in the paths of righteousness, that he may make them rest in the fresh pastures by the still waters, Psalm 23.1, 2. Yea,
and we that have beene ruled but with an iron rod in the time of the Law, able to breake all the kingdomes of the earth to powder, have now the golden scepter of grace stretched out over us, to guide us thorow the paths of righteousnesse in this world,
and we that have been ruled but with an iron rod in the time of the Law, able to break all the kingdoms of the earth to powder, have now the golden sceptre of grace stretched out over us, to guide us thorough the paths of righteousness in this world,
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Where you see, that everie good Christian professes to beleeve, how that Jesus Christ is first the Sonne of God: secondly, his onely Son: and thirdly, our Lord: of these in order.
Where you see, that every good Christian Professes to believe, how that jesus christ is First the Son of God: secondly, his only Son: and Thirdly, our Lord: of these in order.
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And first of the first, his Sonne. First, he is the Sonne of God, which when you heare, Beloved, you must take heed that you doe not understand it onely as he was man, conceived by the Holy Ghost,
And First of the First, his Son. First, he is the Son of God, which when you hear, beloved, you must take heed that you do not understand it only as he was man, conceived by the Holy Ghost,
God of God, light of light, verie God of verie God, begotten, not made, being of one substance with the Father, by whom all things were made, as there followes:
God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father, by whom all things were made, as there follows:
seeing the Angels thereof are ignorant, and it is unknowne to the Prophets, and therefore, Non à nobis discutiendum, sed credendum, as S. Augustine: It is rather to be beleeved,
seeing the Angels thereof Are ignorant, and it is unknown to the prophets, and Therefore, Non à nobis discutiendum, sed credendum, as S. Augustine: It is rather to be believed,
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therefore with the same Father wee will expresse it, as plainly as we can to your apprehension and conceit, entreating you with him, that if there be any thing that you cannot thorowly and plainly understand, that yet you would beleeve, considering,
Therefore with the same Father we will express it, as plainly as we can to your apprehension and conceit, entreating you with him, that if there be any thing that you cannot thoroughly and plainly understand, that yet you would believe, considering,
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as the Prophet saith, That untill you beleeve you cannot understand, as S. Augustine reads it, Esay 7.9. Intellectus enim est merces fidei, as he further saith, Understanding is the reward of faith:
as the Prophet Says, That until you believe you cannot understand, as S. Augustine reads it, Isaiah 7.9. Intellectus enim est merces fidei, as he further Says, Understanding is the reward of faith:
Well then, Quomodo aeternus aeternum? sayest thou, How doth one eternall beget another? S. Augustine shall answer for mee, Quomodo flamma temporalis generat lucem temporalem:
Well then, Quomodo Eternal aeternum? Sayest thou, How does one Eternal beget Another? S. Augustine shall answer for me, Quomodo Flamma temporalis generate lucem temporalem:
but as the light from its verie first beginning begets shining, so God the Father from all eternitie hath begot this Son, which in some places of the holy Scripture is called the Word of God:
but as the Light from its very First beginning begets shining, so God the Father from all eternity hath begotten this Son, which in Some places of the holy Scripture is called the Word of God:
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In the beginning was the Word, and the Word was God, &c. Joh. 1.1. In other places, Sapientia Patris, The wisdome of the Father, as Luk. 11.49. Sometimes Virtus & potentia Dei, The vertue and power of the Lord:
In the beginning was the Word, and the Word was God, etc. John 1.1. In other places, Sapientia Patris, The Wisdom of the Father, as Luk. 11.49. Sometime Virtus & potentia Dei, The virtue and power of the Lord:
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The substance of God, with this propertie to be of none, doth make the person of the Father, the verie selfe-same substance in number, with this propertie to be of the Father, maketh the person of the Sonne;
The substance of God, with this property to be of none, does make the person of the Father, the very selfsame substance in number, with this property to be of the Father, makes the person of the Son;
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and therefore this one God, howsoever but one in substance and essence, when hee was to make man, seemes to distinguish himselfe into persons, by saying within himselfe, Let us make man in our image, according to our likenesse, Gen. 1.26. in which words, and those immediately going before, Et divinitatis unitas & personarum pluralitas aperte ostenditur:
and Therefore this one God, howsoever but one in substance and essence, when he was to make man, seems to distinguish himself into Persons, by saying within himself, Let us make man in our image, according to our likeness, Gen. 1.26. in which words, and those immediately going before, Et divinitatis unitas & personarum pluralitas aperte Ostenditur:
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The unitie of the God-head and pluralitie of persons is plainly and evidently shewne: For whereas the next words before are, And God saw that it was good;
The unity of the Godhead and plurality of Persons is plainly and evidently shown: For whereas the next words before Are, And God saw that it was good;
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he presently added, saying, Let us make man, &c. which adding of a verb of the plurall number to a noune of the singular number, shewes plainly as well a pluralitie of persons,
he presently added, saying, Let us make man, etc. which adding of a verb of the plural number to a noun of the singular number, shows plainly as well a plurality of Persons,
And so likewise doe the two nounes of the singular number, Image, and Similitude, shew evidently, Non in Deo esse plura exemplaria, That there are not in God more patternes and samples to be resembled than one, according to the image and similitude whereof man was made;
And so likewise do the two nouns of the singular number, Image, and Similitude, show evidently, Non in God esse plura Exemplaria, That there Are not in God more patterns and samples to be resembled than one, according to the image and similitude whereof man was made;
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And againe, this is life eternall, to know thee to be the onely true God, and whom thou hast sent, Jesus Christ, Ioh. 17.3. both which places shew plainly a pluralitie of persons, though but one God.
And again, this is life Eternal, to know thee to be the only true God, and whom thou hast sent, jesus christ, John 17.3. both which places show plainly a plurality of Persons, though but one God.
But if this be sufficiently proved, now that labour may be spared, then hearken therefore for you farther satisfaction in this point, to that which followes:
But if this be sufficiently proved, now that labour may be spared, then harken Therefore for you farther satisfaction in this point, to that which follows:
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Thirdly, the Prophet Esay, speaking of the Seraphims, praising the Lord sayes, they did it after this manner, saying, Holy, holy, holy is the Lord God of hosts, the whole world is full of his glorie, Esa. 6.3.
Thirdly, the Prophet Isaiah, speaking of the Seraphims, praising the Lord Says, they did it After this manner, saying, Holy, holy, holy is the Lord God of hosts, the Whole world is full of his glory, Isaiah 6.3.
and the love of God, and the Communion of the Holy Ghost be with you all, 2 Cor. 13. ult. where the three persons are expressely named, which is as much as we looke for at this time, having plentifully proved the Unitie before.
and the love of God, and the Communion of the Holy Ghost be with you all, 2 Cor. 13. ult. where the three Persons Are expressly nam, which is as much as we look for At this time, having plentifully proved the Unity before.
And lastly, our Saviour himselfe likewise to manifest the same unto his Church in after ages, commands his Apostles, at his last farewel from them on earth, to goe unto all Nations,
And lastly, our Saviour himself likewise to manifest the same unto his Church in After ages, commands his Apostles, At his last farewell from them on earth, to go unto all nations,
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and to baptise them in the name of the Father, and of the Sonne, and of the Holy Ghost, Matth. 28.19. which should never have beene done, if these three Persons had not beene one and the same God.
and to baptise them in the name of the Father, and of the Son, and of the Holy Ghost, Matthew 28.19. which should never have been done, if these three Persons had not been one and the same God.
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Now then to finish this point, if you understand these things, give praise and thankes unto God that hath made you capable of such high and hidden mysteries, by enabling you so to doe,
Now then to finish this point, if you understand these things, give praise and thanks unto God that hath made you capable of such high and hidden Mysteres, by enabling you so to do,
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And in particular for the present Article in hand, beleeve the confession of Saint Peter which hee made unto Christ himselfe, demanding of his Disciples who he was, Simon Peter answered for all the rest;
And in particular for the present Article in hand, believe the Confessi of Saint Peter which he made unto christ himself, demanding of his Disciples who he was, Simon Peter answered for all the rest;
And againe, No man hath seene God at any time, the only begotten Son, which is in the bosome of the Father, he hath declared him, verse the tenth of the same Chapter.
And again, No man hath seen God At any time, the only begotten Son, which is in the bosom of the Father, he hath declared him, verse the tenth of the same Chapter.
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as I said before, and none but he. And therefore unicus dicitur, quia nec comparationem recipit cum creaturis, nec similitudinem: as S. Augustine speaketh;
as I said before, and none but he. And Therefore Unicus dicitur, quia nec comparationem recipit cum Creaturis, nec similitudinem: as S. Augustine speaks;
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for ex ore altissimi prodi•i, I came out of the mouth of the most high, primogenitus, being the first borne of all creatures, as Ecclus. 24.5. and unigenitus, the only begotten Sonne of God, as before out of Ioh. 1.18. A Son then begotten, not created, not of grace, but nature;
for ex over altissimi prodi•i, I Come out of the Mouth of the most high, Primogenitus, being the First born of all creatures, as Ecclus 24.5. and Unigenitus, the only begotten Son of God, as before out of John 1.18. A Son then begotten, not created, not of grace, but nature;
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before, not in time, as all the creatures are, and therefore an onely Son. Hereupon, himselfe taking his farewell of his Disciples, Ioh. 20. (as Mr. Hum. Sidenham hath well observed) hee shewes them this intervallum and distance betweene his generation and their adoption, in saying, I goe to my Father,
before, not in time, as all the creatures Are, and Therefore an only Son. Hereupon, himself taking his farewell of his Disciples, John 20. (as Mr. Hum. Sidenham hath well observed) he shows them this intervallum and distance between his generation and their adoption, in saying, I go to my Father,
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He having vanquished and overcome our old enemie the Devill, and spoiled him of all principality and power, he now rules and reignes over us himselfe, by the power of his Word and holy Spirit, guiding and directing us in all our wayes,
He having vanquished and overcome our old enemy the devil, and spoiled him of all principality and power, he now rules and reigns over us himself, by the power of his Word and holy Spirit, guiding and directing us in all our ways,
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here Dominus, which is nomen Majestatis, a name of feare and Majestie, there Jesus which is nomen benignitatis & amoris, a name of benignitie and love.
Here Dominus, which is Nome Majestatis, a name of Fear and Majesty, there jesus which is Nome benignitatis & amoris, a name of benignity and love.
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ut pro potestate qua omni suae creaturae dominatur, jure metuendum ostenderetur, pro bonitate vero qua misericorditèr quosdam salvat, dignum dilectione demonstraretur;
ut Pro potestate qua omni suae creaturae dominatur, jure metuendum ostenderetur, Pro bonitate vero qua misericorditèr Quosdam salvat, dignum dilectione demonstraretur;
as S. Augustine speakes, i. e. that in regard of his power, whereby he rules over all his creatures, it might be shewne that hee ought worthily to be feared;
as S. Augustine speaks, i. e. that in regard of his power, whereby he rules over all his creatures, it might be shown that he ought worthily to be feared;
but as one saith, Many are willing and readie to embrace Christ as Jesus, to save them, who yet like not to have him urged upon them as their Lord to governe and command them; sufficit pro hoc atrticulo.
but as one Says, Many Are willing and ready to embrace christ as jesus, to save them, who yet like not to have him urged upon them as their Lord to govern and command them; sufficit Pro hoc atrticulo.
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first by conception in the wombe of a Mother, and then by production and bringing forth from thence, according to the time of life, which the Lord hath appointed by his wise and all-guiding and governing providence and decree;
First by conception in the womb of a Mother, and then by production and bringing forth from thence, according to the time of life, which the Lord hath appointed by his wise and all-guiding and governing providence and Decree;
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so he being to take our true and perfect humane nature and shape upon him, that therein he might performe all that righteousnesse which the Law of God doth require at the hands of mankinde,
so he being to take our true and perfect humane nature and shape upon him, that therein he might perform all that righteousness which the Law of God does require At the hands of mankind,
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therefore also that holy thing which shall be borne of thee, shall be called the Son of God, vers. 35. And in S. Matthewes Gospell it is said, Shee was found to be with Child of the Holy Ghost,
Therefore also that holy thing which shall be born of thee, shall be called the Son of God, vers. 35. And in S. Matthew Gospel it is said, She was found to be with Child of the Holy Ghost,
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and that which is conceived in her, is of the Holy Ghost, Matth. 1.18.20. That is, saith S. Augustine, Cujus conceptionis solus author fuit Spiritus Sanctus;
and that which is conceived in her, is of the Holy Ghost, Matthew 1.18.20. That is, Says S. Augustine, Cujus conceptionis solus author fuit Spiritus Sanctus;
but we beleeve and speake, secundum orthodoxorum dogmatum rectitudinem, according to the rectitude and straightnesse of the Catholike Tenets, that the blessed Virgin was filled indeed with the power and vertue of the Holy Ghost, Tum ut corpus ejus sanctificaretur, tum ut salutarem illum foetum concipere possit;
but we believe and speak, secundum orthodoxorum dogmatum rectitudinem, according to the rectitude and straightness of the Catholic Tenets, that the blessed Virgae was filled indeed with the power and virtue of the Holy Ghost, Tum ut corpus His sanctificaretur, tum ut salutarem Ilum foetum concipere possit;
and so at the last after these fitting preparations the divine nature of the Word it selfe, that is, the second person in the sacred Trinitie descended;
and so At the last After these fitting preparations the divine nature of the Word it self, that is, the second person in the sacred Trinity descended;
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so that for us men and for our salvation himselfe came downe from heaven, was incarnate by the Holy Ghost of the Virgin Mary, and was made man, as the Nicene Creed teacheth;
so that for us men and for our salvation himself Come down from heaven, was incarnate by the Holy Ghost of the Virgae Marry, and was made man, as the Nicene Creed Teaches;
but now being made man, not after the ordinary course of nature, but of the sanctified flesh and bloud of his Mother, through the miraculous working of the Holy Ghost in her wombe, he is capable of doing all that belongs unto our redemption,
but now being made man, not After the ordinary course of nature, but of the sanctified Flesh and blood of his Mother, through the miraculous working of the Holy Ghost in her womb, he is capable of doing all that belongs unto our redemption,
for by his most holy conception, our sinfull birth and conception is sanctified, and his holinesse of life serves as a cover to hide our manifold actuall corruptions from the eyes of God:
for by his most holy conception, our sinful birth and conception is sanctified, and his holiness of life serves as a cover to hide our manifold actual corruptions from the eyes of God:
For, for their sakes (saith Christ) doe I sanctifie my selfe, that they also may be sanctified through the truth, Ioh. 17.19. which shewes that Christs holinesse is ours;
For, for their sakes (Says christ) do I sanctify my self, that they also may be sanctified through the truth, John 17.19. which shows that Christ holiness is ours;
Neither let it be incredible to any (as S. Augustine speakes) that he should take the whole and perfect nature of man only from his Mother the Virgin; Nulla sementina carnis origine operante;
Neither let it be incredible to any (as S. Augustine speaks) that he should take the Whole and perfect nature of man only from his Mother the Virgae; Nulla sementina carnis origine operante;
And therefore he that was thus able to make a perfect and intire woman only out of the flesh of man, without any other helpe or assistance, let us not doubt,
And Therefore he that was thus able to make a perfect and entire woman only out of the Flesh of man, without any other help or assistance, let us not doubt,
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and humane flesh subsisting, as Athanasius: for if it be possible (as S. Augustine saith) for a worme to be ingendred and framed a living creature out of the mud,
and humane Flesh subsisting, as Athanasius: for if it be possible (as S. Augustine Says) for a worm to be engendered and framed a living creature out of the mud,
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neither of man nor woman, which was Adam made only by the Almightie hand and power of God, out of the dust and clay of the earth, Gen. 2.7. The second, De viro sine muliere: Of the man without the helpe of woman, and this was Eve, who was made only of the rib of man, Gen. 2.22. The third, De viro & muliere; Both of man and woman, as we are all ordinarily propagated by carnall generation.
neither of man nor woman, which was Adam made only by the Almighty hand and power of God, out of the dust and clay of the earth, Gen. 2.7. The second, De viro sine Mulier: Of the man without the help of woman, and this was Eve, who was made only of the rib of man, Gen. 2.22. The third, De viro & Mulier; Both of man and woman, as we Are all ordinarily propagated by carnal generation.
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of the first, the meaning is no more but this, That in the ordinary time of travell, according to the course of nature, he was brought forth into the world by a woman called Mary, whom the Lord had selected for that purpose, that his onely begotten Son, the second Person in the sacred Trinitie, might take his humane flesh and nature of her,
of the First, the meaning is no more but this, That in the ordinary time of travel, according to the course of nature, he was brought forth into the world by a woman called Marry, whom the Lord had selected for that purpose, that his only begotten Son, the second Person in the sacred Trinity, might take his humane Flesh and nature of her,
and so become that promised seed of the woman which should breake the Serpents head, spoken of before out of Gen. 3.15. according to that also of the Apostle;
and so become that promised seed of the woman which should break the Serpents head, spoken of before out of Gen. 3.15. according to that also of the Apostle;
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For as much as the children were partakers of flesh and bloud, he also himselfe tooke part with them, that he might destroy through death, him that had the power of death, that is, the Devill, Hebr. 2.14.
For as much as the children were partakers of Flesh and blood, he also himself took part with them, that he might destroy through death, him that had the power of death, that is, the devil, Hebrew 2.14.
because all mankind, after they are conceived in the wombe, doe by the ordinary course of nature in due time of procreation, i. e. after nine months space proceed to a birth into the world,
Because all mankind, After they Are conceived in the womb, do by the ordinary course of nature in due time of procreation, i. e. After nine months Molle proceed to a birth into the world,
onely hence ariseth a difference, and the difficultie, that whereas all other mothers, after they have once conceived with childe, cease to be, and to be accounted Virgins;
only hence arises a difference, and the difficulty, that whereas all other mother's, After they have once conceived with child, cease to be, and to be accounted Virgins;
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Whereupon S. Augustine saith, He that came to renue the corrupted and depraved nature of sinfull mankinde, novam legem voluit habere nascendi, would be borne after a new and unusuall manner:
Whereupon S. Augustine Says, He that Come to renew the corrupted and depraved nature of sinful mankind, novam legem voluit habere nascendi, would be born After a new and unusual manner:
It being not meet that he which came to heale that which was corrupted and broken, should by his said comming violate and breake that which was whole, i. e. the virginitie and integrity of his Mother:
It being not meet that he which Come to heal that which was corrupted and broken, should by his said coming violate and break that which was Whole, i. e. the virginity and integrity of his Mother:
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and that his name should be called Emanuel, which is, God with us, Esay 7.15. which name agrees with none but our Saviour Christ, which was both God and man;
and that his name should be called Emmanuel, which is, God with us, Isaiah 7.15. which name agrees with none but our Saviour christ, which was both God and man;
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and therefore the said prophecie is said to be fulfilled in him, Matth. 1.23. Secondly, in her travell, that he which was borne of her might be without sin,
and Therefore the said prophecy is said to be fulfilled in him, Matthew 1.23. Secondly, in her travel, that he which was born of her might be without since,
Now then, as the same holy Father still speakes, Considero conceptum tuum, beata virgo, & expavesco: intucor partum, & contremisco: adoro filium tuum, & revivisco;
Now then, as the same holy Father still speaks, Considero conceptum tuum, Beata virgo, & expavesco: intucor partum, & contremisco: Adore Son tuum, & revivisco;
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but when I come to adore thy Son, I am revived, seeing he that at the first created thee, hath honoured thee so farre as to be borne of thee; Borne of the Virgin Mary:
but when I come to adore thy Son, I am revived, seeing he that At the First created thee, hath honoured thee so Far as to be born of thee; Born of the Virgae Marry:
and indeed it was not meet that the only Son of God, that was borne of a Virgin and without sin, should come afterward to have had a carnall brotherhood, which must needs have been conceived in sin, wch might have fallen out,
and indeed it was not meet that the only Son of God, that was born of a Virgae and without since, should come afterwards to have had a carnal brotherhood, which must needs have been conceived in since, which might have fallen out,
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if shee had had carnall knowledge afterwards of her husband Joseph. And therefore Jovinianus, Helvidius, and all Hereticks of that straine, which have so affirmed, are to be detested and avoided for many reasons.
if she had had carnal knowledge afterwards of her husband Joseph. And Therefore Jovinianus, Helvidius, and all Heretics of that strain, which have so affirmed, Are to be detested and avoided for many Reasons.
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First, because it would have derogated from the perfection of Christ to have had such brethren, who as he was the onely begotten Son of his Father in heaven;
First, Because it would have derogated from the perfection of christ to have had such brothers, who as he was the only begotten Son of his Father in heaven;
Secondly, because Mary in the after carnall knowledge of her husband Ioseph should have done wrong and injury to the Holy Ghost; Cujus sacrarium fuit uterum virginis;
Secondly, Because Marry in the After carnal knowledge of her husband Ioseph should have done wrong and injury to the Holy Ghost; Cujus sacrarium fuit uterum virginis;
which the Fathers also prove by many allusions from the sacred Scriptures and Word of God, applying some mysticall passages of the same to the conception and birth of Christ:
which the Father's also prove by many allusions from the sacred Scriptures and Word of God, applying Some mystical passages of the same to the conception and birth of christ:
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Moses bush that burned and was not consumed, Exod. 3.2. Aarons rod that budded and blossomed, and bare ripe Almonds, when it was withered and drie, Numb. 17.8. Gedeons fleece that was full of dew, that one might wring it when all the earth was drie besides, Iudg. 6.38.
Moses bush that burned and was not consumed, Exod 3.2. Aaron's rod that budded and blossomed, and bore ripe Almonds, when it was withered and dry, Numb. 17.8. Gedeons fleece that was full of due, that one might wring it when all the earth was dry beside, Judges 6.38.
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And Ezekiels gate which was shut, so that none should enter by it, because the Lord God of Israel had entred by it, Ezech. 44.2. doe all in some sort or other expresse the conception and birth of the Sonne of God, without any detriment to the virginitie of his Mother:
And Ezekiels gate which was shut, so that none should enter by it, Because the Lord God of Israel had entered by it, Ezekiel 44.2. do all in Some sort or other express the conception and birth of the Son of God, without any detriment to the virginity of his Mother:
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and indeed the last of these Ezekiels shut gate, is nearly applied by S. Augustine himselfe in his eighteenth Sermon De tempore, to this purpose, where hee saith, Quid est porta in domo Domini clausa nisi quod Maria semper erit intacta, &c. What is meant by the gate in the house of the Lord, which is alwayes shut,
and indeed the last of these Ezekiel's shut gate, is nearly applied by S. Augustine himself in his eighteenth Sermon De tempore, to this purpose, where he Says, Quid est porta in domo Domini Clausa nisi quod Maria semper erit intacta, etc. What is meant by the gate in the house of the Lord, which is always shut,
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but only this that the Virgin Mary shall ever remaine untouch't and undefiled: Et quid est quod homo non transit per eam nisi quia Ioseph non cognovit eam:
but only this that the Virgae Marry shall ever remain untouched and undefiled: Et quid est quod homo non transit per eam nisi quia Ioseph non cognovit eam:
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because hee vouchsafes to goe in and out by mee, and that without either opening or shutting of my sanctified womb, whereby my virginitie should be impaired in the least degree,
Because he vouchsafes to go in and out by me, and that without either opening or shutting of my sanctified womb, whereby my virginity should be impaired in the least degree,
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Quid autem sunt mirabilia nisi quae hominibus sunt impossibilia: Augustine. And what, I pray you, is wonderfull, but that which seemes to us impossible.
Quid autem sunt mirabilia nisi Quae hominibus sunt impossibilia: Augustine. And what, I pray you, is wonderful, but that which seems to us impossible.
And thirdly, Aarons rod spoken of before, which having beene withered many yeares, as S. Augustine sayes, beginning to revive without water, to flourish in the Tabernacle,
And Thirdly, Aaron's rod spoken of before, which having been withered many Years, as S. Augustine Says, beginning to revive without water, to flourish in the Tabernacle,
for hee that writ the stony Tables without an iron pen, by the same power and skill could cause the Virgin Marie to conceive with childe by the Holy Ghost, without the help of man.
for he that writ the stony Tables without an iron pen, by the same power and skill could cause the Virgae Marry to conceive with child by the Holy Ghost, without the help of man.
And he that brought forth bread in the wildernesse, without breaking and plowing up the earth, was able also to bring a Sonne from the wombe of the Virgin, without violating or wronging her virginitie.
And he that brought forth bred in the Wilderness, without breaking and plowing up the earth, was able also to bring a Son from the womb of the Virgae, without violating or wronging her virginity.
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after this manner, shewes him to be what indeed hee was, and what hee ought to be, seeing hee came to be a Mediatour betwixt God and us, viz. it shewes him to be both God and man:
After this manner, shows him to be what indeed he was, and what he ought to be, seeing he Come to be a Mediator betwixt God and us, viz. it shows him to be both God and man:
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as first, for the greater honour and dignitie of God the Father that sent him, that so hee onely might be his Father on earth, that was his Father in heaven:
as First, for the greater honour and dignity of God the Father that sent him, that so he only might be his Father on earth, that was his Father in heaven:
Thirdly, for the greater credit of his humane nature, in which there ought not to be the least staine of sinne, seeing hee came to satisfie Gods wrath for mans sinne, which could not have beene effected by any other birth than onely of a pure Virgin.
Thirdly, for the greater credit of his humane nature, in which there ought not to be the least stain of sin, seeing he Come to satisfy God's wrath for men sin, which could not have been effected by any other birth than only of a pure Virgae.
Fourthly and lastly, for the end of his incarnation, which was to regenerate and beget men anew unto the Lord, that so as many as would receive him, might have power given them to become also the sonnes of God:
Fourthly and lastly, for the end of his incarnation, which was to regenerate and beget men anew unto the Lord, that so as many as would receive him, might have power given them to become also the Sons of God:
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And therefore much more hee, to the intent hee might beget virgin members to be of the same body whereof hee was the head, that is, a pure and glorious Church or Congregation, not having spot or wrinkle, was himselfe to be borne of a Virgin-mother;
And Therefore much more he, to the intent he might beget Virgae members to be of the same body whereof he was the head, that is, a pure and glorious Church or Congregation, not having spot or wrinkle, was himself to be born of a Virgin mother;
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yet that also in time hee was borne man of the Virgin Marie: in so much as S. Augustine speakes, De creatura sua Creator omnium procreatur, de rivulo suo ••ns magnus exoritur, radix omnium de virgulto suo nascitur,
yet that also in time he was born man of the Virgae Marry: in so much as S. Augustine speaks, De creatura sua Creator omnium procreatur, de rivulo Sue ••ns magnus exoritur, radix omnium de virgulto Sue nascitur,
that is, The true Vine is become the fruit of its owne branch, and the root of all things is sprung from its owne sprig or sien, the great fountaine is risen from its owne rivulet,
that is, The true Vine is become the fruit of its own branch, and the root of all things is sprung from its own sprig or sien, the great fountain is risen from its own rivulet,
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A virgin and a mother beares a Sonne, The creature her Creator on her knee; From all beginnings, yet but now begun, Servant to time, Lord of eternitie:
A Virgae and a mother bears a Son, The creature her Creator on her knee; From all beginnings, yet but now begun, Servant to time, Lord of eternity:
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so in the restitution and repairing of the same mankinde againe after his fall, it was requisite that God should be made after the image and similitude of man, that so he might be a fit Mediatour unto God for man, not as God:
so in the restitution and repairing of the same mankind again After his fallen, it was requisite that God should be made After the image and similitude of man, that so he might be a fit Mediator unto God for man, not as God:
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for so hee is able by his owne authoritie, to take away and forgive sins, according to that, Who can forgive sins but God onely? but as man, that so hee might satisfie for mans offences, in the same nature in which the breach and offence began, as the Apostle speaketh;
for so he is able by his own Authority, to take away and forgive Sins, according to that, Who can forgive Sins but God only? but as man, that so he might satisfy for men offences, in the same nature in which the breach and offence began, as the Apostle speaks;
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God sent forth his Sonne made of a woman, and made under the Law, that so he might redeeme those that were under the Law, Gal. 4.4, 5. which hee could not have done,
God sent forth his Son made of a woman, and made under the Law, that so he might Redeem those that were under the Law, Gal. 4.4, 5. which he could not have done,
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and therefore was he in no wise to take the Angels nature upon him, but onely the seed of Abraham, as I told you before, out of Heb. 2.16. Quia Angelus nullum habuit consortium cum homine qui peccaverat:
and Therefore was he in no wise to take the Angels nature upon him, but only the seed of Abraham, as I told you before, out of Hebrew 2.16. Quia Angelus nullum Habuit consortium cum homine qui peccaverat:
And thus have you at large heard related and dilated unto you, how in the incarnation and birth of Christ, God is become man, by being conceived of the Holy Ghost,
And thus have you At large herd related and dilated unto you, how in the incarnation and birth of christ, God is become man, by being conceived of the Holy Ghost,
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as Athanasius. Which is likewise well expressed by Vincentius Lirinensis when he sayes that in Trinitate there is alius atque alius, non aliud atque aliud;
as Athanasius. Which is likewise well expressed by Vincentius Lirinensis when he Says that in Trinitate there is alius atque alius, non Aliud atque Aliud;
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but not a diversitie of things, natures, substances, because they are all but one God: so in Christ on the other side there is a diversitie of things, natures, substances, as Deitie and humanitie;
but not a diversity of things, nature's, substances, Because they Are all but one God: so in christ on the other side there is a diversity of things, nature's, substances, as Deity and humanity;
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which example of two distinct natures substances spirituall and corporeall, soule and body concurring, to the composition of one whole and entire person, Man doth so fully expresse to my understanding the manner of the union of the two natures, God-head and manhood in one Christ, that the weakest and shallowest capacitie being able to consider of the one, may conceive the other.
which Exampl of two distinct nature's substances spiritual and corporeal, soul and body concurring, to the composition of one Whole and entire person, Man does so Fully express to my understanding the manner of the Union of the two nature's, Godhead and manhood in one christ, that the Weakest and shallowest capacity being able to Consider of the one, may conceive the other.
and as members of that body, whereof he is the head, may ascend with him our elder brother into the land of the living, whither hee is ascended with our flesh and humane nature before us, to provide places and eternall mansions for us.
and as members of that body, whereof he is the head, may ascend with him our elder brother into the land of the living, whither he is ascended with our Flesh and humane nature before us, to provide places and Eternal mansions for us.
