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1 Cor. 11.31, 32. If we would judge our-selves, we shonld not be judg'd.1 Cor. 11.31, 32. If we would judge ourselves, we should not be judged.
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But when we are judg'd, we are chastened of the Lord, that we should not be condemned with the world.
But when we Are judged, we Are chastened of the Lord, that we should not be condemned with the world.
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NOTHING is more contrary to the nature of a man, then to Judge himselfe;
NOTHING is more contrary to the nature of a man, then to Judge himself;
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and there is nothing more agreeable to the nature of a Christian, then to Judge himselfe.
and there is nothing more agreeable to the nature of a Christian, then to Judge himself.
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The Apostle therefore in this place teaches us how to correct the stubbornesse of nature, by the Discipline of Christianity;
The Apostle Therefore in this place Teaches us how to correct the Stubbornness of nature, by the Discipline of Christianity;
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and to prevent punishment, by punishment. He proposes here two Judgements; the judgment of man, and the judgment of God:
and to prevent punishment, by punishment. He proposes Here two Judgments; the judgement of man, and the judgement of God:
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which two can never stand together; If man does judge, God does not judge: If God does judge, man did not judge.
which two can never stand together; If man does judge, God does not judge: If God does judge, man did not judge.
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But that man might judge, and so prevent God's judgement, God has in mercy given unto man the power to judge himselfe, the power of Conscience.
But that man might judge, and so prevent God's judgement, God has in mercy given unto man the power to judge himself, the power of Conscience.
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That therefore we might understand both our own power to judge, & our danger in the neglect of it, we may first speake of our own judgement,
That Therefore we might understand both our own power to judge, & our danger in the neglect of it, we may First speak of our own judgement,
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or judging our selves, and afterwards of God's Judgment.
or judging our selves, and afterwards of God's Judgement.
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That we may judge our selves, God has indued us with power of Conscience, which is that practicall judgement of reason, whereby man knows, what he ought to doe or avoid:
That we may judge our selves, God has endued us with power of Conscience, which is that practical judgement of reason, whereby man knows, what he ought to do or avoid:
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which God has so implanted in man's nature, that we may truely say, it is an immortall gift in a mortall creature:
which God has so implanted in Man's nature, that we may truly say, it is an immortal gift in a Mortal creature:
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since this accompanies him both in this world, and in the world to come.
since this Accompanies him both in this world, and in the world to come.
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And this judgment God has left in man so intire, that it leaves man without all excuse; as S. Chrysostome sayes:
And this judgement God has left in man so entire, that it leaves man without all excuse; as S. Chrysostom Says:
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& it proves man to be created after the image of God, whiles he still retaines this evident and invincible truth of judgement, in despite of his will to condemne his will in all unlawfull acts.
& it Proves man to be created After the image of God, while he still retains this evident and invincible truth of judgement, in despite of his will to condemn his will in all unlawful acts.
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From whence it was no doubt, that even the Philosophers, as Theophil. Antiochenus tells us, (against the calumniators of the Christian Religion) did account Conscience amongst their Gods. And it was an excellent speech of the old Stoique Epictetus, who said, that whē we are Children, our Parents deliver us to Schoolemasters, that we may doe no evil:
From whence it was no doubt, that even the Philosophers, as Theophilus. Antiochenus tells us, (against the calumniators of the Christian Religion) did account Conscience among their God's And it was an excellent speech of the old Stoic Epictetus, who said, that when we Are Children, our Parents deliver us to Schoolmasters, that we may do no evil:
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& afterwards for the same purpose, God delivers us to Conscience.
& afterwards for the same purpose, God delivers us to Conscience.
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This indeed is the Law written in our hearts, as the Apostle speakes, ( Rom. 2.15.) Now our Conscience being given to us thus intire, we must especially labour to preserve it so:
This indeed is the Law written in our hearts, as the Apostle speaks, (Rom. 2.15.) Now our Conscience being given to us thus entire, we must especially labour to preserve it so:
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which is by a perpetuall Examination of it.
which is by a perpetual Examination of it.
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Which Examination is Commanded by the Prophet David ( Ps. 4.4.) Commune with your own heart upon your bed.
Which Examination is Commanded by the Prophet David (Ps. 4.4.) Commune with your own heart upon your Bed.
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Qui in occulto lapsus est, erubescat, saies S. Ambrose, occasionally expounding those words; He that has sinned in secret, let him blush for shame:Qui in occulto lapsus est, erubescat, Says S. Ambrose, occasionally expounding those words; He that has sinned in secret, let him blush for shame:
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because he has sinned in the presence of his own Conscience, which perpetually beholds him.
Because he has sinned in the presence of his own Conscience, which perpetually beholds him.
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This was that, which made the same Prophet crie out againe, ( Ps. 5.3.) I acknowledge my transgressions,
This was that, which made the same Prophet cry out again, (Ps. 5.3.) I acknowledge my transgressions,
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and my sinne is ever before me. (and my sinne is ever before me) See, says S. Chrysostome; O see this royall) Prophet at his Confession;
and my sin is ever before me. (and my sin is ever before me) See, Says S. Chrysostom; Oh see this royal) Prophet At his Confessi;
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he still sees his Adultery and Murder; he sees his sinne; yet God had forgiven his sinne. He still sees his sinne:
he still sees his Adultery and Murder; he sees his sin; yet God had forgiven his sin. He still sees his sin:
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but God did not see it: nay, God did not see it: because David did see it.
but God did not see it: nay, God did not see it: Because David did see it.
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If we write our sinnes against our selves, God will straight blot them out; if we forget them, God remembers them.
If we write our Sins against our selves, God will straight blot them out; if we forget them, God remembers them.
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This made the holy Prophet even the third time crie out, ( Ps. 77.5, 6.) I have considered the dayes of old, the yeares of ancient times.
This made the holy Prophet even the third time cry out, (Ps. 77.5, 6.) I have considered the days of old, the Years of ancient times.
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I call to remembrance my Song in the night: I commune with mine own heart, and my spirit made diligent search.
I call to remembrance my Song in the night: I commune with mine own heart, and my Spirit made diligent search.
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If a man, says S. Austin, should with just reason take the paines to search for a mine of gold, it would be judg'd an action of wisdome:
If a man, Says S. Austin, should with just reason take the pains to search for a mine of gold, it would be judged an actium of Wisdom:
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but, saies he, Quanta homo habet intu, & non fodit! O what strange things has man within him, yet searches not for them!
but, Says he, Quanta homo habet intu, & non fodit! Oh what strange things has man within him, yet Searches not for them!
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But he should search for them, for all the secret sinnes of his soule. He should search for them, saies Athanasius, till-no more could be found;
But he should search for them, for all the secret Sins of his soul. He should search for them, Says Athanasius, till-no more could be found;
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and then he should persevere to search, that no more might be found.
and then he should persevere to search, that no more might be found.
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We should continually judge our selves, as the Apostle saies, that is, we should continually search and examine our selves,
We should continually judge our selves, as the Apostle Says, that is, we should continually search and examine our selves,
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as both S. Gregory and S. Bernard expound it.
as both S. Gregory and S. Bernard expound it.
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And this examination must be Daily; yea and Nightly, we must saies devout Ephrem, judge at evening, of our day;
And this examination must be Daily; yea and Nightly, we must Says devout Ephrem, judge At evening, of our day;
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and at morning, of our night;
and At morning, of our night;
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of our night, we must judge of the holinesse of it, by our preservation from unholinesse:
of our night, we must judge of the holiness of it, by our preservation from unholiness:
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And we must doe it with exact severity; Smite thy soul, saies S. Chrysostome, smite it;
And we must do it with exact severity; Smite thy soul, Says S. Chrysostom, smite it;
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it will never be in danger of death by the stroke; nay, it will escape death by the stroke.
it will never be in danger of death by the stroke; nay, it will escape death by the stroke.
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It is written, Iudgment is before the Lord, therefore trust thou in him, ( Iob. 35.14.) He is judg'd before the Lord, says S. Gregory, who in his life time judges himselfe:
It is written, Judgement is before the Lord, Therefore trust thou in him, (Job 35.14.) He is judged before the Lord, Says S. Gregory, who in his life time judges himself:
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but he that stayes 'till the end of his life, non jam coram illo, sed ab illo judicatur;
but he that stays till the end of his life, non jam coram illo, sed ab illo judicatur;
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He is not judg'd before the Lord, but by him.
He is not judged before the Lord, but by him.
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But a just man prevents God's judgment, as S. Chrysostome observes in holy Iob: who did continually offer Sacrifice for the sins of his children,
But a just man prevents God's judgement, as S. Chrysostom observes in holy Job: who did continually offer Sacrifice for the Sins of his children,
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for their uncertaine sins, their sinnes, that he knew not;
for their uncertain Sins, their Sins, that he knew not;
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How much more carefull was he, no doubt, to prevent God's judgement for his own sinnes!
How much more careful was he, no doubt, to prevent God's judgement for his own Sins!
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The thoughts of the righteous are right, saies Solomon, (Prov. 12.5.) where the Latine Translation has it, Cogitationes justerum judicia, the thoughts of the righteous are judgements, severe and happy judgements passed upon himselfe.
The thoughts of the righteous Are right, Says Solomon, (Curae 12.5.) where the Latin translation has it, Cogitations justerum Judicia, the thoughts of the righteous Are Judgments, severe and happy Judgments passed upon himself.
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S. Bernard therefore injoynes a part of every day to be set aside for this examination, besides all other spirituall exercises.
S. Bernard Therefore enjoins a part of every day to be Set aside for this examination, beside all other spiritual exercises.
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The very Heathen were excellent in this examination;
The very Heathen were excellent in this examination;
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S. Ierom telling us, that the Pythagoreans had an especiall care and estimation of two seasons of the day, the morning and evening;
S. Jerom telling us, that the pythagoreans had an especial care and estimation of two seasons of the day, the morning and evening;
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that is, says he, of those things which we have to do, and of things, which we have done. Sencea also ( l. 3. de Irâ. c. 36.) reports his own practice;
that is, Says he, of those things which we have to do, and of things, which we have done. Senea also (l. 3. de Irâ. c. 36.) reports his own practice;
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how that every night, being gone to bed, when the light was removed, and his wife, who knew his custome, silenc'd her selfe, to leave him to the silence of the night, he examined himselfe and his whole day; and triumphs with himselfe in the peace of his sleep after such meditation;
how that every night, being gone to Bed, when the Light was removed, and his wife, who knew his custom, silenced her self, to leave him to the silence of the night, he examined himself and his Whole day; and Triumphos with himself in the peace of his sleep After such meditation;
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whereby his minde, as he says, was alwayes either praised, or admonished. Now we shall the more effectually make this examination,
whereby his mind, as he Says, was always either praised, or admonished. Now we shall the more effectually make this examination,
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if we will resolve, as S. Chrysostome counsails us, every month to conquer a sinne in our selves.
if we will resolve, as S. Chrysostom Counsels us, every Monn to conquer a sin in our selves.
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For thus, says he, we shall by degrees ascend unto heaven, as by Iacob's ladder; not by visible steps, but by the secret increase of vertues.
For thus, Says he, we shall by Degrees ascend unto heaven, as by Jacob's ladder; not by visible steps, but by the secret increase of Virtues.
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Let us still remember the noble examples proposed in Scripture.
Let us still Remember the noble Examples proposed in Scripture.
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If lust tempts thee, call to mind the holy Ioseph: and if it sets furiously upon thee, breake violently from it,
If lust tempts thee, call to mind the holy Ioseph: and if it sets furiously upon thee, break violently from it,
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and cry out unto thy selfe, soul remember Ioseph: and if againe it returnes, cry out againe, soule remember Ioseph; and he was proposed to be remembred. If thou art tempted to distrust in God, being ready to be swallowed up by thy enemies and despaire, remember David; and if feare does yet assaile thee, cry confidently unto thy selfe, soule, remember David. Let us take Cassianus his advice;
and cry out unto thy self, soul Remember Ioseph: and if again it returns, cry out again, soul Remember Ioseph; and he was proposed to be remembered. If thou art tempted to distrust in God, being ready to be swallowed up by thy enemies and despair, Remember David; and if Fear does yet assail thee, cry confidently unto thy self, soul, Remember David. Let us take Cassian his Advice;
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let us first fight couragiously against our greatest sinnes: and the rest will be over come with an easy victory.
let us First fight courageously against our greatest Sins: and the rest will be over come with an easy victory.
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Let us take also that excellent counsaile of S. Basil; let us compare the present day with the former day:
Let us take also that excellent counsel of S. Basil; let us compare the present day with the former day:
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so to understand exactly our own proficiency.
so to understand exactly our own proficiency.
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As the merchant uses his bookes of account, saies S. Chrysostome, Let us consider what speech we have spent upon disgraces of other men;
As the merchant uses his books of account, Says S. Chrysostom, Let us Consider what speech we have spent upon disgraces of other men;
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what upon foolish jests, what upon uncleanesse; how we have imployed our hands, our feet, our eyes.
what upon foolish jests, what upon uncleanness; how we have employed our hands, our feet, our eyes.
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And let us know, it is as absurd, to think our soules can be kept clean without such searching,
And let us know, it is as absurd, to think our Souls can be kept clean without such searching,
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as to think our garments cab be kept cleane without brushing, our houses without sweeping, our gardens without dressing•;
as to think our garments cab be kept clean without brushing, our houses without sweeping, our gardens without dressing•;
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or to expect comlinesse and order in a City, without the eye of a Magistrate to discrie offenders,
or to expect comeliness and order in a city, without the eye of a Magistrate to descry offenders,
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yet for all our searching, we must not think we shall be free from all sinne;
yet for all our searching, we must not think we shall be free from all sin;
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we cannot kill it, but we must suppresse it.
we cannot kill it, but we must suppress it.
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Whether thou wilt or no, the Jebusite will dwell within thy borders, ( Iudg. 1.21.) conquered he may be; cast out he cannot be.
Whither thou wilt or no, the Jebusite will dwell within thy borders, (Judges 1.21.) conquered he may be; cast out he cannot be.
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Wherefore let every one examine himselfe, and then think he has profited, says S. Bernard, not when he finds nothing, which may be reprehended;
Wherefore let every one examine himself, and then think he has profited, Says S. Bernard, not when he finds nothing, which may be reprehended;
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but when he reprehends somewhat which he finds.
but when he reprehends somewhat which he finds.
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Then hast thou search'd thy selfe, not in vaine, when thou findest, that againe thou hast need of Searching;
Then hast thou searched thy self, not in vain, when thou Findest, that again thou hast need of Searching;
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And if thou dost it always, when thou hast need; thou dost it always.
And if thou dost it always, when thou hast need; thou dost it always.
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But this examination must be serious, it must be solemne: we must goe into the presence of God with all Humiliation, examining our selves in his presence, by his Commandements, which will shew unto us all the kinds of our sinnes,
But this examination must be serious, it must be solemn: we must go into the presence of God with all Humiliation, examining our selves in his presence, by his commandments, which will show unto us all the Kinds of our Sins,
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as our memory must recall unto us the greatest acts of our sins;
as our memory must Recall unto us the greatest acts of our Sins;
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And then, no doubt, but our examination will break forth into Confession; and we shall crie out with the Leaper, Ʋnclean, Ʋnclean (Levit. 13.45.) Then let us immitate the good Hezekiah (2 Kin. 19.14.) So let us acknowledge before him all our sins,
And then, no doubt, but our examination will break forth into Confessi; and we shall cry out with the Leaper, Ʋnclean, Ʋnclean (Levit. 13.45.) Then let us imitate the good Hezekiah (2 Kin. 19.14.) So let us acknowledge before him all our Sins,
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& beseech him as our mercifull Physitian, to deliver us from them. Then will this mournfull confession not goe alone;
& beseech him as our merciful physician, to deliver us from them. Then will this mournful Confessi not go alone;
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It will be attended with a Resolution to forsake even our most dearly beloved sinnes: it will make us pray against our own heart; against our naturall heart,
It will be attended with a Resolution to forsake even our most dearly Beloved Sins: it will make us pray against our own heart; against our natural heart,
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but not against our regenerate heart.
but not against our regenerate heart.
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It will make us pray more against the uncleannesse of our sinne, then the punishment: which is the true marke of true repentance. Lastly:
It will make us pray more against the uncleanness of our sin, then the punishment: which is the true mark of true Repentance. Lastly:
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this Resolution will at last proceed unto Execution; and will make us punish our selves with holy Exercises: which are punishments to a sinner, as they are delights to a repentant sinner. It will make us resigne up all our Affections unto God, that we may be a living and acceptable sacrifice unto him.
this Resolution will At last proceed unto Execution; and will make us Punish our selves with holy Exercises: which Are punishments to a sinner, as they Are delights to a repentant sinner. It will make us resign up all our Affections unto God, that we may be a living and acceptable sacrifice unto him.
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Now because man has but three things to offer unto God, his Soule, his Body, and his Goods; this will make him offer up his Soule by Prayer, his Body by Fasting, and his Goods by Almes. And since our Offering must be free from all uncleanesse, which is our sinne, this will make us put away all our sinnes:
Now Because man has but three things to offer unto God, his Soul, his Body, and his Goods; this will make him offer up his Soul by Prayer, his Body by Fasting, and his Goods by Alms. And since our Offering must be free from all uncleanness, which is our sin, this will make us put away all our Sins:
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which being principally reduced unto three, by S. Iohn (1 Ep. 2.16.) unto the Lust of the Flesh, the Lust of the Eyes, and the Pride of life, that is,
which being principally reduced unto three, by S. John (1 Epistle 2.16.) unto the Lust of the Flesh, the Lust of the Eyes, and the Pride of life, that is,
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unto Lust, Covetuousnesse, and Pride; we shall put away these three, by the three foresaid vertues;
unto Lust, Covetousness, and Pride; we shall put away these three, by the three foresaid Virtues;
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we shall put away lust by Fasting, Covetuousnesse by Almes, and Pride by Prayer, by the humility of prayer.
we shall put away lust by Fasting, Covetousness by Alms, and Pride by Prayer, by the humility of prayer.
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And when by prayer we shall have obtained Perseverance in Prayer, in Almes, in Fasting, then may we with truth to our own soules, say, we have judged our selves,
And when by prayer we shall have obtained Perseverance in Prayer, in Alms, in Fasting, then may we with truth to our own Souls, say, we have judged our selves,
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and with triumph to our own soules, say, we shall not be judged; we shall not be judged.
and with triumph to our own Souls, say, we shall not be judged; we shall not be judged.
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This is the benefit of the judgement of Man: but now behold if man's judgement prevent it not,
This is the benefit of the judgement of Man: but now behold if Man's judgement prevent it not,
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behold the horrour of the judgment of God. And this we must also seriously behold, it being a fearfull thing to fall into the hands of the living God, But if we would judge our selves, we should not be judged;
behold the horror of the judgement of God. And this we must also seriously behold, it being a fearful thing to fallen into the hands of the living God, But if we would judge our selves, we should not be judged;
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we should not be judg'd. The Iudgements of God are by the Apostle distinguished into chastizements, and the Condemnation with the world; with that World, the world of the perseveringly unrepentant,
we should not be judged. The Judgments of God Are by the Apostle distinguished into chastisements, and the Condemnation with the world; with that World, the world of the perseveringly unrepentant,
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for which our Saviour prayes not. Chastizements may be inflicted, were inflicted even in the Apostle's time, on some loose Christians;
for which our Saviour prays not. Chastisements may be inflicted, were inflicted even in the Apostle's time, on Some lose Christians;
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which by an impure accesse to the Lord's Table, not discerning the Lod's Body, were sometimes punished with disease, and sometimes with death.
which by an impure access to the Lord's Table, not discerning the Lod's Body, were sometime punished with disease, and sometime with death.
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Yet even in those chastizements, in those judgements there might be secret mercy; and even in death not the despaire of a future life;
Yet even in those chastisements, in those Judgments there might be secret mercy; and even in death not the despair of a future life;
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punishment here being usually inflicted, that we may judge our selves, and escape punishment.
punishment Here being usually inflicted, that we may judge our selves, and escape punishment.
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And if we judge our selves, though here we may suffer the judgment of Correction, we shall be sure to escape the horrour of the last judgmēt, the judgment of Confusion: which God has made so dreadfull, that by the feare of Hell, he might bring us to the feare of God; & by the Feare of God, he might bring us to the Love of God;
And if we judge our selves, though Here we may suffer the judgement of Correction, we shall be sure to escape the horror of the last judgement, the judgement of Confusion: which God has made so dreadful, that by the Fear of Hell, he might bring us to the Fear of God; & by the fear of God, he might bring us to the Love of God;
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and that lastly by Hell he might bring us to Heaven.
and that lastly by Hell he might bring us to Heaven.
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That therefore we may be mindfull to judge our selves, we must be mindfull of God's Last judgment; in which, is wonder enough for the most prophane, and for the most Curious!
That Therefore we may be mindful to judge our selves, we must be mindful of God's Last judgement; in which, is wonder enough for the most profane, and for the most Curious!
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A judgment, which does exceed all Persecutions, Warre, Pestilence, Earthquake, Famine, not only by Horrour, but by Eternity. And if we consider it, we shall find it Dreadfull in all respects;
A judgement, which does exceed all Persecutions, War, Pestilence, Earthquake, Famine, not only by Horror, but by Eternity. And if we Consider it, we shall find it Dreadful in all respects;
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dreadfull for the Secrecy, for the Suddenesse, for the Preparation, for the Session itselfe, for the Execution! Dreadfull for the Secrecy; which is so wonderfull, that the day and houre of that judgment is not knowne to Christ himselfe, who shall be Judge in that day;
dreadful for the Secrecy, for the Suddenesse, for the Preparation, for the Session itself, for the Execution! Dreadful for the Secrecy; which is so wonderful, that the day and hour of that judgement is not known to christ himself, who shall be Judge in that day;
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It is not knowne to the Sonne of man. Some goe yet higher: It is not knowne unto the Sonne of God:
It is not known to the Son of man. some go yet higher: It is not known unto the Son of God:
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It is not knowne unto him, as he is God the Sonne, that is, according to his owne personality,
It is not known unto him, as he is God the Son, that is, according to his own personality,
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but only according to his Nature by which the Father, and the Sonne are one.
but only according to his Nature by which the Father, and the Son Are one.
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S. Austin speakes more breifly, Pater scit: ideo hoc dixit, quia in patre & filius scit.
S. Austin speaks more briefly, Pater scit: ideo hoc dixit, quia in patre & filius scit.
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Thus only by his divine nature our Saviour knows it in his humane nature.
Thus only by his divine nature our Saviour knows it in his humane nature.
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It is the Speech of S. Gregory. In natura humanitatis novit Christus diem judicii, sed non ex natura humanitatis. He knows it being man; not as he is man.
It is the Speech of S. Gregory. In Nature humanitatis Novit Christus diem Judicii, sed non ex Nature humanitatis. He knows it being man; not as he is man.
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But this day was a secret, which he reveal'd not to his Disciples: but to stay their curiosity, told them;
But this day was a secret, which he revealed not to his Disciples: but to stay their curiosity, told them;
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It was not for them to know the times and seasons, which the father had kept in his own power.
It was not for them to know the times and seasons, which the father had kept in his own power.
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Upon which words, saies S. Austin, In vain is all search to know the end of the world,
Upon which words, Says S. Austin, In vain is all search to know the end of the world,
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since Truth it self had made known unto us thus much for truth, that this truth is not to be known.
since Truth it self had made known unto us thus much for truth, that this truth is not to be known.
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Dreadfull also is this judgment for the Sodainesse. The former dreadfullnesse, which was from the secrecy, was in respect of our Knowledge; but this from the Sodainesse, shall be in respect of Preparation. A man may be prepar'd against many things, that shall come secretly;
Dreadful also is this judgement for the Suddenness. The former dreadfullnesse, which was from the secrecy, was in respect of our Knowledge; but this from the Suddenness, shall be in respect of Preparation. A man may be prepared against many things, that shall come secretly;
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but this shall also come sodainly;
but this shall also come suddenly;
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the world shall not be prepar'd; In such an houre as you thinke not, the Sonne of man comes (Matt. 24.44.) The day of the Lord so comes as a theefe in the night:
the world shall not be prepared; In such an hour as you think not, the Son of man comes (Matt. 24.44.) The day of the Lord so comes as a thief in the night:
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for when they shall say, Peace and safty, then sadaine destruction comes upon them, as travaile upon a woman with child,
for when they shall say, Peace and safety, then sadaine destruction comes upon them, as travail upon a woman with child,
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and they shall not escape (1 Thess. 5.2, 3. As in the dayes of Noah and of Lot, there was water and fire,and they shall not escape (1 Thess 5.2, 3. As in the days of Noah and of Lot, there was water and fire,
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though not to purifie, but confound: so shall it be by fire in the day of the Lord.
though not to purify, but confound: so shall it be by fire in the day of the Lord.
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Indeed when he comes, what should stay his Judgment? for when he comes, shall he find faith on the earth? As in the dayes of Noah, but eight righteous persons were found,
Indeed when he comes, what should stay his Judgement? for when he comes, shall he find faith on the earth? As in the days of Noah, but eight righteous Persons were found,
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and as in the dayes of Lot, but halfe so many in the Cities, which were then destroy'd;
and as in the days of Lot, but half so many in the Cities, which were then destroyed;
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so shall it be in the day of the Lord; though not strictly so few, yet but very few shall then escape;
so shall it be in the day of the Lord; though not strictly so few, yet but very few shall then escape;
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the wicked becomming fuell in that fire, and their number increasing it!
the wicked becoming fuel in that fire, and their number increasing it!
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when therfore the signes of that day come, the world shall be surpriz'd with fear and horrour!
when Therefore the Signs of that day come, the world shall be surprised with Fear and horror!
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with such feare and horrour, as shall be their first Hell! Dreadfull is this Judgment for the Preparation also:
with such Fear and horror, as shall be their First Hell! Dreadful is this Judgement for the Preparation also:
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there shall be preparation for it in the Heavens, in the Aire, in the Seas, in the Earth! Preparation in the heavens, in the Sunne and Moone! They shall now be signes not of comfort, but of Judgment!
there shall be preparation for it in the Heavens, in the Air, in the Seas, in the Earth! Preparation in the heavens, in the Sun and Moon! They shall now be Signs not of Comfort, but of Judgement!
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The Sunne shall be turn'd into darknesse, and the moone into blood, before the great and the terrible day of the Lord come ( Joel 2.31.) Which gastly darknesse in the Sunne and Moone, the wicked shall not be able to neglect.The Sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the Lord come (Joel 2.31.) Which ghastly darkness in the Sun and Moon, the wicked shall not be able to neglect.
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And though they did in this life neglect the signes of Gods Mercy, yet shall they not be able to neglect these signes of his Justice!
And though they did in this life neglect the Signs of God's Mercy, yet shall they not be able to neglect these Signs of his justice!
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They shall not escape this darknesse by a figure, taking the Sunne and Moone for the Church, which in the time of Antichrist shall be Obscur'd; or phantastically making the Sunne to signifie the Devill, and the Moone the Reprobate, as Origen implies:
They shall not escape this darkness by a figure, taking the Sun and Moon for the Church, which in the time of Antichrist shall be Obscured; or fantastically making the Sun to signify the devil, and the Moon the Reprobate, as Origen Implies:
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though this last would be no comfort to them.
though this last would be no Comfort to them.
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They shall not escape this darknesse by saying, the Sunne and Moone shall Seeme to be dark'ned,
They shall not escape this darkness by saying, the Sun and Moon shall Seem to be darkened,
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because they shall be Out-shind by the Glory of Christ at his comming:
Because they shall be Outshined by the Glory of christ At his coming:
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no, this darknesse shall be a signe, before the glorious comming of Christ. They shall not escape this darknesse, by making it only a kind of speech, to signify the Calamity of that time:
no, this darkness shall be a Signen, before the glorious coming of christ. They shall not escape this darkness, by making it only a kind of speech, to signify the Calamity of that time:
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for, this were to make the signes rather in the earth, than in the heaven. But our Saviour sayes expressely, There shall be signes in the Sunne and Moone:
for, this were to make the Signs rather in the earth, than in the heaven. But our Saviour Says expressly, There shall be Signs in the Sun and Moon:
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Now, what signes were in them, if there were no Change in them? Nor shall they escape it by quarrelling with the manner of effecting it:
Now, what Signs were in them, if there were no Change in them? Nor shall they escape it by quarreling with the manner of effecting it:
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which shall not be, as some have ridiculously phansied, by the vast clouds of smoake, that ascend from the burning of the world:
which shall not be, as Some have ridiculously fancied, by the vast Clouds of smoke, that ascend from the burning of the world:
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this darknesse shall be before that fire; or els there would be no body left to see that darknesse;
this darkness shall be before that fire; or Else there would be no body left to see that darkness;
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but it is said, that at that dreadfull sight, mens hearts shall faile them. Nor shall this darknesse be effected by an eclipse:
but it is said, that At that dreadful sighed, men's hearts shall fail them. Nor shall this darkness be effected by an eclipse:
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the Astronomers can tell us, that by an eclipse, the Sunne and Moone cannot both at once be darkned:
the Astronomers can tell us, that by an eclipse, the Sun and Moon cannot both At once be darkened:
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the Sunne being eclips'd by the interposition of the Moone, between his light and our eie;
the Sun being eclipsed by the interposition of the Moon, between his Light and our eye;
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the Moone being eclips'd by the interposition of the earth between the Sunne and Moone.
the Moon being eclipsed by the interposition of the earth between the Sun and Moon.
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Nor need we suppose the interposition of some cloudes, or the like darke bodies in that day, to hinder their light.
Nor need we suppose the interposition of Some Clouds, or the like dark bodies in that day, to hinder their Light.
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He is able to deprive those glorious bodies of their light:
He is able to deprive those glorious bodies of their Light:
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nay, which is a greater wonder, he is able, leaving them their light, to take from them their power of sending-forth their light;
nay, which is a greater wonder, he is able, leaving them their Light, to take from them their power of sending-forth their Light;
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as he tooke away the power of burning from the fiery furnace, into which the three children were cast.
as he took away the power of burning from the fiery furnace, into which the three children were cast.
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But shall we define the wayes of the Allmighty, and appoint him his Counsailes? No more may we appoint the Continuance of this darknesse:
But shall we define the ways of the Almighty, and appoint him his Counsels? No more may we appoint the Continuance of this darkness:
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which, whether it shall be longer then the darknesse in Aegypt, which lasted three dayes; or shorter then the darknesse at our Saviour's Passion, which lasted but three houres;
which, whither it shall be longer then the darkness in Egypt, which lasted three days; or shorter then the darkness At our Saviour's Passion, which lasted but three hours;
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we have no more use of such knowledge, then knowledge of the Continuance.
we have no more use of such knowledge, then knowledge of the Continuance.
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But this we know, that it shall be long enough, to prove the instant approach of the Lord's comming;
But this we know, that it shall be long enough, to prove the instant approach of the Lord's coming;
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and to drive the wicked not into repentance, but into desperation.
and to drive the wicked not into Repentance, but into desperation.
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But yet there must be more preparation in the heaven, whiles preparation in the Starres! For the Starres shall fall from heaven, ( Matt. 24.29.) though Reason and the Astronomer will undertake to demonstrate, that a starre is of that bignesse, that the whole earth is not able to intertaine a starre or two;
But yet there must be more preparation in the heaven, while preparation in the Stars! For the Stars shall fallen from heaven, (Matt. 24.29.) though Reason and the Astronomer will undertake to demonstrate, that a star is of that bigness, that the Whole earth is not able to entertain a star or two;
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Besides, that the heaven is incorruptible, and the starres fix'd in that incorruptible body.
Beside, that the heaven is incorruptible, and the Stars fixed in that incorruptible body.
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Indeed there is no absolute necessity to understand this Literally: but yet S. Austin thought it not improbable; and S. Chrysostome not only thought it probable,
Indeed there is no absolute necessity to understand this Literally: but yet S. Austin Thought it not improbable; and S. Chrysostom not only Thought it probable,
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but alleadges also that of the Prophet, ( Isaiah, 34.4.) All the host of heaven shall be dissolved,
but alleges also that of the Prophet, (Isaiah, 34.4.) All the host of heaven shall be dissolved,
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and the heavens shall be rolled together, as a scroll: and all their host shall fall downe, as the leafe falls off from the vine,
and the heavens shall be rolled together, as a scroll: and all their host shall fallen down, as the leaf falls off from the vine,
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and as a falling fig from the figtree. and as a falling fig from the Fig tree.
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What is this, sayes that Father, the Starres shall fall from heaven, as the leaves fall from the vine? whiles the vine has fruite,
What is this, Says that Father, the Stars shall fallen from heaven, as the leaves fallen from the vine? while the vine has fruit,
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so long it requires the use of leaves to protect it; but afterwards the leaves fall away:
so long it requires the use of leaves to Pact it; but afterwards the leaves fallen away:
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so whiles there are inhabitants on the earth, the Starres in heaven will be needfull for the earth:
so while there Are inhabitants on the earth, the Stars in heaven will be needful for the earth:
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but when night it selfe shall cease to be, then likewise the Starres shall be no more.
but when night it self shall cease to be, then likewise the Stars shall be no more.
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Which interpretation does no way disagree, either with the wonder of that day, which shall be a day of wonder;
Which Interpretation does no Way disagree, either with the wonder of that day, which shall be a day of wonder;
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or with the omnipotency of God, who can easily make them lesse, and make them fall, who of nothing made them into this bignesse.
or with the omnipotency of God, who can Easily make them less, and make them fallen, who of nothing made them into this bigness.
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Irreverent it were for us to examine, whether he will doe it by a miraculous compression of the substance of a starre,
Irreverent it were for us to examine, whither he will do it by a miraculous compression of the substance of a star,
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or otherwise, who can performe it so many wayes, beyond the feeble and ridiculous guesse of Reason.
or otherwise, who can perform it so many ways, beyond the feeble and ridiculous guess of Reason.
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Which literall interpretation if any man lesse like of, he may take S. Anstin's; who by the falling of the Starres, understands the preparation, that shall be, against that day, in the Aire; For he thinkes, it more probable, that by this speech is meant, that the Lightnings, flames,
Which literal Interpretation if any man less like of, he may take S. Anstin's; who by the falling of the Stars, understands the preparation, that shall be, against that day, in the Air; For he thinks, it more probable, that by this speech is meant, that the Lightnings, flames,
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and fiery exhalations, which shall be before the last day, shall be so dreadfull, that one would thinke, the very Starres did fall from heaven.
and fiery exhalations, which shall be before the last day, shall be so dreadful, that one would think, the very Stars did fallen from heaven.
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And easily may the world be thus affrighted, when as there shall be preparation in the very Powers of heaven, which shall be shaken. ( Matt. 24.29.) The powers of heaven;
And Easily may the world be thus affrighted, when as there shall be preparation in the very Powers of heaven, which shall be shaken. (Matt. 24.29.) The Powers of heaven;
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that is, as the Holy Fathers teach us to expound it, The blessed Angells of God in heaven shall tremble with reverent feare,
that is, as the Holy Father's teach us to expound it, The blessed Angels of God in heaven shall tremble with reverend Fear,
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before the day of judgment, at those dreadfull wonders, which God will declare in the very heavens!
before the day of judgement, At those dreadful wonders, which God will declare in the very heavens!
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There shall be also preparation in the Seas. The Sea and the waves shall roare.
There shall be also preparation in the Seas. The Sea and the waves shall roar.
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( Luk. 21.25.) The height of the waves shall frighten those that dwell by the shoare;
(Luk. 21.25.) The height of the waves shall frighten those that dwell by the shore;
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and the Out-crie of the waves shall frighten those that dwell afarre off.
and the Outcry of the waves shall frighten those that dwell afar off.
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There shall be preparation also on the Earth. The Sibylls tell us, that at that time the beasts shall rune belowing, and roaring through the fields and Cities;
There shall be preparation also on the Earth. The Sibyl's tell us, that At that time the beasts shall rune bellowing, and roaring through the fields and Cities;
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that the Trees shall sweat blood; and that the Sea shall throw-up fish on the drie ground. Nay, the Scripture tells us, that Men shall be more amas'd;
that the Trees shall sweat blood; and that the Sea shall throw-up Fish on the dry ground. Nay, the Scripture tells us, that Men shall be more amazed;
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that their hearts shall faile them for feare, and for looking after those things that are comming on the earth ( Luk. 21.26.) A sinner shall then be like a bird, that has flowen about in the pleasure of the fields,
that their hearts shall fail them for Fear, and for looking After those things that Are coming on the earth (Luk. 21.26.) A sinner shall then be like a bird, that has flown about in the pleasure of the fields,
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and at last falls into a nett: So shall the sinner fall into a snare; he shall be caught.
and At last falls into a net: So shall the sinner fallen into a snare; he shall be caught.
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The pleasures of the wicked shall be like Jonah's gourd;
The pleasures of the wicked shall be like Jonah's gourd;
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they shall for a time sit under the shadow of their honours, of their wealth, of their pleasure:
they shall for a time fit under the shadow of their honours, of their wealth, of their pleasure:
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but these shall all passe away, and leave them to the fury of the Sunne of righteousnesse.
but these shall all pass away, and leave them to the fury of the Sun of righteousness.
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God shall arme all heaven against them, and a flood of fire, after all, shall be as a tenth wave;
God shall arm all heaven against them, and a flood of fire, After all, shall be as a tenth wave;
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for there shall come also a flood of fire! unto which the Prophet David seem'd to allude. Psal. 50.3. Our God shall come, and shall not keep silence:
for there shall come also a flood of fire! unto which the Prophet David seemed to allude. Psalm 50.3. Our God shall come, and shall not keep silence:
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a fire shall devoure before him, and it shall be very tempestuous round about him. a fire shall devour before him, and it shall be very tempestuous round about him.
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But the Prophet Malachi is more evident, ( cap. 3.1.) Behold the day comes, that shall burne,
But the Prophet Malachi is more evident, (cap. 3.1.) Behold the day comes, that shall burn,
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as an oven, and all the proud, yea and all that doe wickedly shall be stubble,
as an oven, and all the proud, yea and all that do wickedly shall be stubble,
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and the day that comes shall burne them up, sayes the Lord of hosts. and the day that comes shall burn them up, Says the Lord of hosts.
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S. Paul told his Thessalonians as much (1 Epist. 1.7, 8.) That when the Lord Iesus shall be reveal'd from heaven, he shall take vengeance in flaming fire. S. Peter is more particular;
S. Paul told his Thessalonians as much (1 Epistle 1.7, 8.) That when the Lord Iesus shall be revealed from heaven, he shall take vengeance in flaming fire. S. Peter is more particular;
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The earth and the workes, that are therein, shall be burnt-up (2 Pet. 3.10.) and the elements shall melt with fervent heat.The earth and the works, that Are therein, shall be burnt-up (2 Pet. 3.10.) and the elements shall melt with fervent heat.
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And the heaven it selfe is reserv'd unto fire against the day of judgment (2 Pet. 3.7.) nay, that the heaven shall be sett on fire,
And the heaven it self is reserved unto fire against the day of judgement (2 Pet. 3.7.) nay, that the heaven shall be Set on fire,
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and be dissolv'd. ( vers 12.) and that the heavens shall passe away with a great noise, ( vers 10.) well therfore may we remember, what the Lord said by the Prophet Joel. (2.30.) I will shew wonders in the heavens,
and be dissolved. (vers 12.) and that the heavens shall pass away with a great noise, (vers 10.) well Therefore may we Remember, what the Lord said by the Prophet Joel. (2.30.) I will show wonders in the heavens,
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and in the earth, blood and fire, and pillars of smoake. and in the earth, blood and fire, and pillars of smoke.
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Yet concerning the order of this flood of fire, S. Austin places it in the end of the day of Judgment,
Yet Concerning the order of this flood of fire, S. Austin places it in the end of the day of Judgement,
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though others would have it before, that this face of the world may be destroyd before that great Session.
though Others would have it before, that this face of the world may be destroyed before that great Session.
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And then shall the signe of the Sonne of man appeare in heaven: which some thinke shall be some insigne of our Saviour's Victory.
And then shall the Signen of the Son of man appear in heaven: which Some think shall be Some insigne of our Saviour's Victory.
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Some more particularly, though without warrant, thinke that it shall be the signe of the Crosse; and that,
some more particularly, though without warrant, think that it shall be the Signen of the Cross; and that,
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when darknesse shall have overcast the world, there shall appeare in the East a Crosse of Light to foreshew the comming of the Lord.
when darkness shall have overcast the world, there shall appear in the East a Cross of Light to foreshow the coming of the Lord.
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Others thinke this signe shall be the glorious wounds in our Saviour's body; at which sight in the day of Judgment, the Jews especially may be confounded.Others think this Signen shall be the glorious wounds in our Saviour's body; At which sighed in the day of Judgement, the jews especially may be confounded.
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Yet some others thinke it shall be that Prerogative Glory, with which our Saviour shall then appeare.
Yet Some Others think it shall be that Prerogative Glory, with which our Saviour shall then appear.
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But since the interpretation of this signe is kept as secret, as the day in which it shall appeare:
But since the Interpretation of this Signen is kept as secret, as the day in which it shall appear:
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Let us consider, how dreadfull the Session it selfe shall be;
Let us Consider, how dreadful the Session it self shall be;
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A Session, which shall be usherd with the mighty voice of an Archangell, and of a Trumpet. It was the voice of a Trumpet, which the Jews did use in their warres, in their Temple, in their Feasts, in their Assemblies ( Numb. 10.) It was with the voice of a Trumpet, that the Law was given at Mount Sinai: but here the dead shall heare this Trumpet and this voice calling them unto judgment.
A Session, which shall be usherd with the mighty voice of an Archangel, and of a Trumpet. It was the voice of a Trumpet, which the jews did use in their wars, in their Temple, in their Feasts, in their Assemblies (Numb. 10.) It was with the voice of a Trumpet, that the Law was given At Mount Sinai: but Here the dead shall hear this Trumpet and this voice calling them unto judgement.
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And then shall they see the Sonne of man comming in the Clouds with power and great Glory ( Matt. 24.30.) They shall see that humane nature, which was prophan'd on earth:
And then shall they see the Son of man coming in the Clouds with power and great Glory (Matt. 24.30.) They shall see that humane nature, which was profaned on earth:
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they shall see him come to be their Judge, whom once they judg'd;
they shall see him come to be their Judge, whom once they judged;
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The Jewes, that would not know him, and the Heathen, and wicked Christians that car'd not to know him, shall now behold him not without horrour, whom once they beheld not without hate or neglect.
The Jews, that would not know him, and the Heathen, and wicked Christians that cared not to know him, shall now behold him not without horror, whom once they beheld not without hate or neglect.
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But now they shall see him come in the cloudes with power and glory: with glory, for he shall come upon a throne of cloudes;
But now they shall see him come in the Clouds with power and glory: with glory, for he shall come upon a throne of Clouds;
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with power, for he shall come upon a throne of cloudes, the worke of his own hands;
with power, for he shall come upon a throne of Clouds, the work of his own hands;
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yea, all the wonders of that day shall be the works of his power; and he shall come with power to judge the quicke and the dead.
yea, all the wonders of that day shall be the works of his power; and he shall come with power to judge the quick and the dead.
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He shall come with glory, such glory, that all the Angels shall with reverent obedience waite upon him;
He shall come with glory, such glory, that all the Angels shall with reverend Obedience wait upon him;
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upon him, whom none but impudent and obdurate sinners durst contemne.
upon him, whom none but impudent and obdurate Sinners durst contemn.
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Will you see his glory? Moses shall shew it to you, as it appear'd to the Elders of Israel; who saw the God of Israel,
Will you see his glory? Moses shall show it to you, as it appeared to the Elders of Israel; who saw the God of Israel,
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and there was under his feet as it were a paved worke of a Saphire stone:
and there was under his feet as it were a paved work of a Sapphire stone:
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and as it were the body of heaven in his clearnesse ( Fxod. 24.10.) Will you see his glory? S. John shall shew it to you, as it appear'd to Him:and as it were the body of heaven in his clearness (Frod. 24.10.) Will you see his glory? S. John shall show it to you, as it appeared to Him:
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who saw a great white throne, and him that sate on it; who saw a great white throne, and him that sat on it;
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from whose face the earth and the heaven fled away, and there was found no place for them ( Rev. 20.11.) Will you see his glory, you shall see his Kingdome:from whose face the earth and the heaven fled away, and there was found no place for them (Rev. 20.11.) Will you see his glory, you shall see his Kingdom:
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for then shall be fullfill'd that petition in our prayer, Thy Kingdome come: That shall be the first day of his glorious Reigne.
for then shall be Fulfilled that petition in our prayer, Thy Kingdom come: That shall be the First day of his glorious Reign.
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Behold his Assistants, Angells, Saints, more especially the Apostles, He shall come with all his holy Angells ( Matt. 25.31.) Heaven shall be empty, sayes S. Chrysostome, in the day of judgment:
Behold his Assistants, Angels, Saints, more especially the Apostles, He shall come with all his holy Angels (Matt. 25.31.) Heaven shall be empty, Says S. Chrysostom, in the day of judgement:
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when all the Angells and the Saints of heaven shall descend from heaven to attend the Lord Iesus unto judgment. O glorious judgment! O dreadfull Judge!
when all the Angels and the Saints of heaven shall descend from heaven to attend the Lord Iesus unto judgement. O glorious judgement! O dreadful Judge!
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before whom all the persons that have been from the creation, and shall be till that day, shall in that day all at once appeare!
before whom all the Persons that have been from the creation, and shall be till that day, shall in that day all At once appear!
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when sinne shall have no cloake; nay, when the body shall have no covering;
when sin shall have no cloak; nay, when the body shall have no covering;
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but all the whole world shall stand naked & trembling either with horrour, or reverence, looking-up unto the Lord of glory!
but all the Whole world shall stand naked & trembling either with horror, or Reverence, looking-up unto the Lord of glory!
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He shall come with all his Saints, who shall assist him in judging the world:
He shall come with all his Saints, who shall assist him in judging the world:
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Doe ye not know, that the Saints shall judge the world? (1 Cor. 6.2.) They shall assist him by their holy lives, compar'd with the abhominations of the wicked.Do you not know, that the Saints shall judge the world? (1 Cor. 6.2.) They shall assist him by their holy lives, compared with the abominations of the wicked.
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They shall assist him by their consent, and applause of his sentence against the wicked.
They shall assist him by their consent, and applause of his sentence against the wicked.
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They shall assist him with honourable attendance, being taken up into the aire at the time of this judgment,
They shall assist him with honourable attendance, being taken up into the air At the time of this judgement,
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and placed at his right hand. The Apostles more especially shall assist him, in this judgment.
and placed At his right hand. The Apostles more especially shall assist him, in this judgement.
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Our Saviour himself told them as much. (Matt. 19.28.) When the Sonne of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve Tribes of Israel.
Our Saviour himself told them as much. (Matt. 19.28.) When the Son of man shall fit in the throne of his glory, you also shall fit upon twelve thrones, judging the twelve Tribes of Israel.
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And peradventure, as some reverently thinke, their seats shall be glorious cloudes proportion'd to their excellency, who,
And Peradventure, as Some reverently think, their seats shall be glorious Clouds proportioned to their excellency, who,
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though they shall judge the World, which resisted or despis'd their Doctrine;
though they shall judge the World, which resisted or despised their Doctrine;
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yet more particularly shall they judge the twelve Tribes of Israel. For when the Jewes shall be about to say for themselves, that they could not beleeve in Christ, because they were commanded to keep the Law of Moses; the Apostles, sayes S. Chrysostome, shall judge them;
yet more particularly shall they judge the twelve Tribes of Israel. For when the Jews shall be about to say for themselves, that they could not believe in christ, Because they were commanded to keep the Law of Moses; the Apostles, Says S. Chrysostom, shall judge them;
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because they likewise did first obey the Law of Moses, and afterwards chang'd that obedience into Faith in Christ. So also meditates S. Jerom. Nor shall they only judge Men, but also Angells. Know you not, sayes S. Paul, that we shall judge Angells? (1 Cor. 6.3.) those wicked Angells, that would have exalted themselves against the Almighty:
Because they likewise did First obey the Law of Moses, and afterwards changed that Obedience into Faith in christ. So also meditates S. Jerome Nor shall they only judge Men, but also Angels. Know you not, Says S. Paul, that we shall judge Angels? (1 Cor. 6.3.) those wicked Angels, that would have exalted themselves against the Almighty:
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Behold also the Solemnity of this judgment, in the Continuance of it.
Behold also the Solemnity of this judgement, in the Continuance of it.
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For, to the glory of this Session and of the Saints, before the face of the wicked, S. Austin thinks, that it shall continue at least the length of a day.
For, to the glory of this Session and of the Saints, before the face of the wicked, S. Austin thinks, that it shall continue At least the length of a day.
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Unto which some would extend the meaning of those words (Matt. 24.27.) As the Lightning comes out of the East,
Unto which Some would extend the meaning of those words (Matt. 24.27.) As the Lightning comes out of the East,
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and shines even unto the West: so shall also the comming of the Sonne of man be; and shines even unto the West: so shall also the coming of the Son of man be;
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As if our Saviour should spend the length of a day in passing from the East unto the West, that so he might be beheld of all the world.
As if our Saviour should spend the length of a day in passing from the East unto the West, that so he might be beheld of all the world.
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But the safest knowledge of these Circumstances must be obtaind not by the bold inquiry of study,
But the Safest knowledge of these circumstances must be obtained not by the bold inquiry of study,
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but by the modest expectation of experience;
but by the modest expectation of experience;
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The method of the actions in that day, being chiefly to be learn'd in that day:
The method of the actions in that day, being chiefly to be learned in that day:
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in which the sinnes of the whole world shall be reveal'd.
in which the Sins of the Whole world shall be revealed.
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Which Manifestation of sinnes, shall be one of the most wonderfull actions of our Saviours power in that day:
Which Manifestation of Sins, shall be one of the most wonderful actions of our Saviors power in that day:
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in which the Lord will search the World as he said he would search Ierusalem, ( Zeph. 1.12.) he will search it with candles; there is light in the search;
in which the Lord will search the World as he said he would search Ierusalem, (Zephaniah 1.12.) he will search it with Candles; there is Light in the search;
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he will not only search, but also discover. Thou didst it secretly, said the Lord by Nathan unto David; but I will doe this thing before all Israel, and before the Sunne.
he will not only search, but also discover. Thou didst it secretly, said the Lord by Nathan unto David; but I will do this thing before all Israel, and before the Sun.
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But how will the Lord in that day discover sinne!
But how will the Lord in that day discover sin!
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even as the Sunne-beame pearcing into a room discovers the dusty atoms, which before we saw not;
even as the Sunbeam piercing into a room discovers the dusty atoms, which before we saw not;
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he will discover them as easily, as he can discover the multitude of fishes now hid in the Sea,
he will discover them as Easily, as he can discover the multitude of Fish now hid in the Sea,
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if it should but please him, as he speakes by the Prophet Isaiah (50.2.) to drie-up the Sea, and make the rivers a wildernesse and make their fish die for thirst.
if it should but please him, as he speaks by the Prophet Isaiah (50.2.) to drie-up the Sea, and make the Rivers a Wilderness and make their Fish die for thirst.
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But how will the Lord in that day discover sinne? why, S. Paul tels us (1 Cor. 4.5.
But how will the Lord in that day discover sin? why, S. Paul tells us (1 Cor. 4.5.
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that the Lord at his comming will both bring to light the hidden things of darknesse,
that the Lord At his coming will both bring to Light the hidden things of darkness,
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and will make manifest the counsailes of the heart. and will make manifest the Counsels of the heart.
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It shall be donne by the power of God, by the light of Revelation. Yet how will the Lord in that day discover sinne!
It shall be done by the power of God, by the Light of Revelation. Yet how will the Lord in that day discover sin!
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why, the bookes shall be open'd, the bookes of men's consciences shall be open'd they shall be open'd, whether they will or no;
why, the books shall be opened, the books of men's Consciences shall be opened they shall be opened, whither they will or no;
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and they shall be read, not only by every man's ownselfe, but also by all others;
and they shall be read, not only by every Man's ownself, but also by all Others;
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not only every man's sinnes shall be made known to himselfe, but also to every man els;
not only every Man's Sins shall be made known to himself, but also to every man Else;
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by the power of God and the miraculous light of revelation, to every particular man;
by the power of God and the miraculous Light of Revelation, to every particular man;
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as S. Chrysostome, teaches us, and S. Anselm; who sayes, that men's sinnes shall be seen,
as S. Chrysostom, Teaches us, and S. Anselm; who Says, that men's Sins shall be seen,
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as the Sunne is seen by every eie;
as the Sun is seen by every eye;
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S. Basil sayes, they shall be so revealed, that they shall be heard (NONLATINALPHABET) of all Angels and men.
S. Basil Says, they shall be so revealed, that they shall be herd () of all Angels and men.
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And then will the Almighty pronounce Sentence upon the workes of men.
And then will the Almighty pronounce Sentence upon the works of men.
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In the last day of the Creation God examin'd all his own workes, and pronounc'd them all to be very good:
In the last day of the Creation God examined all his own works, and pronounced them all to be very good:
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and in the last day of judgment he will examine all the works of men, but what judgment will he pronounce of Them? Surely he will say, They are almost all very bad.
and in the last day of judgement he will examine all the works of men, but what judgement will he pronounce of Them? Surely he will say, They Are almost all very bad.
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Yea, he will pronounce a more dreadfull judgment upon the Authours of them; who shall beginne their pain, before their judgment is pronounc'd.
Yea, he will pronounce a more dreadful judgement upon the Authors of them; who shall begin their pain, before their judgement is pronounced.
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For, as S. Bernard sayes, The just shall be call'd first; Christ shall first say unto the righteous, come ye blessed of my Father;
For, as S. Bernard Says, The just shall be called First; christ shall First say unto the righteous, come you blessed of my Father;
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that so the wicked, sayes he, may be the more tormented;
that so the wicked, Says he, may be the more tormented;
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according to that of the Prophet David, (Ps. 112.10.) The wicked shall see it and be greiv'd, he shall gnash with his teeth, and melt away:
according to that of the Prophet David, (Ps. 112.10.) The wicked shall see it and be grieved, he shall gnash with his teeth, and melt away:
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the desire of the wicked shall perish. the desire of the wicked shall perish.
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And then shall that burden of the wicked be layd upon them, Depart ye cursed into everlasting fire.
And then shall that burden of the wicked be laid upon them, Depart you cursed into everlasting fire.
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O, what a separation will that bee! when the holy angells shall catch-up the Godly to meet Christ in the aire; (1 Thes. 4.17.) & then the wicked shall be cast into a furnace of fire.
O, what a separation will that be! when the holy Angels shall catch-up the Godly to meet christ in the air; (1 Thebes 4.17.) & then the wicked shall be cast into a furnace of fire.
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In the beginning God divided between the light and the darknesse: So will he doe at the last day.
In the beginning God divided between the Light and the darkness: So will he do At the last day.
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What is the light, in figure, but the Just!
What is the Light, in figure, but the Just!
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what the darknesse, but the wicked? So speakes the Apostle (Eph. 5.8.) Yee were sometimes darkness; but now are yee light in the Lord;
what the darkness, but the wicked? So speaks the Apostle (Ephesians 5.8.) Ye were sometime darkness; but now Are ye Light in the Lord;
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that is, you were once wicked, but now are righteous. In this world there is both light & darknesse:
that is, you were once wicked, but now Are righteous. In this world there is both Light & darkness:
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but in the end of the world, the light and darknesse shall be separated. In this world there are both good and bad:
but in the end of the world, the Light and darkness shall be separated. In this world there Are both good and bad:
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but in the end of the world, the bad shall be separated from the good. Which separation is a part of the Execution, for which this judgment is so dreadfull.
but in the end of the world, the bad shall be separated from the good. Which separation is a part of the Execution, for which this judgement is so dreadful.
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They shall depart from the face of the Lord: but, O, whither shall they depart!
They shall depart from the face of the Lord: but, Oh, whither shall they depart!
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shall they depart as Cain, to be vagabonds upon the face of the earth? No;
shall they depart as Cain, to be vagabonds upon the face of the earth? No;
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there is no returne unto the earth!
there is no return unto the earth!
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though some have thought, but never prov'd, that the place of torment shall be on the earth,
though Some have Thought, but never proved, that the place of torment shall be on the earth,
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and in the channels, where the Seas now swell.
and in the channels, where the Seas now swell.
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But this is oppos'd not only by truth, but also by errour, that errour of some, who because it is said, there shall be a new earth, wherein dwels righteousnesse, have therfore beleev'd, that the godly, at least a great part of them, shall even here injoy for ever a heaven on earth, beyond the Poëtry of the Millenaries. But can this earthly heaven agree with our Saviour's Ascension? will not this want its intended effect,
But this is opposed not only by truth, but also by error, that error of Some, who Because it is said, there shall be a new earth, wherein dwells righteousness, have Therefore believed, that the godly, At least a great part of them, shall even Here enjoy for ever a heaven on earth, beyond the Poëtry of the Millennials. But can this earthly heaven agree with our Saviour's Ascension? will not this want its intended Effect,
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if by the vertue of this, the righteous also (the members of his mysticall body) shall not ascend? when therfore it is said, there shall be new heavens and a new earth, wherein dwels righteousnesse, we may understand it, not only of the Heavens (though some margents would so instruct us) but also of the Earth; though with this difference;
if by the virtue of this, the righteous also (the members of his mystical body) shall not ascend? when Therefore it is said, there shall be new heavens and a new earth, wherein dwells righteousness, we may understand it, not only of the Heavens (though Some margins would so instruct us) but also of the Earth; though with this difference;
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that in the new heavens there shall be righteousnesse;
that in the new heavens there shall be righteousness;
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and in the new earth there shall be no more unrighteousnesse, the wicked, and consequently wickednesse, being taken away.
and in the new earth there shall be no more unrighteousness, the wicked, and consequently wickedness, being taken away.
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But whither shall the wicked at last depart? some have placed their Hell next under the Sphere of the Moone; induced by mistake of the parable of Lazarus and the Rich man, between whom because there is express'd a discourse, they have thought, that Hell borders upon Heaven.
But whither shall the wicked At last depart? Some have placed their Hell next under the Sphere of the Moon; induced by mistake of the parable of Lazarus and the Rich man, between whom Because there is expressed a discourse, they have Thought, that Hell borders upon Heaven.
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But parables being in effect Similitudes, are not so properly intended for stories of truth, as for the Illustration of it.
But parables being in Effect Similitudes, Are not so properly intended for stories of truth, as for the Illustration of it.
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Besides we need not for proofe of the possibility of the dialogue, imagine a neighbourhood of these different places:
Beside we need not for proof of the possibility of the dialogue, imagine a neighbourhood of these different places:
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since it were as easy for the divine power to make the Ear to heare from heaven to hell,
since it were as easy for the divine power to make the Ear to hear from heaven to hell,
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as it was to make the eie of his martyr Stephen, accurately to discerne from earth to heaven.
as it was to make the eye of his martyr Stephen, accurately to discern from earth to heaven.
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Besides, though their Imagination were granted, it would not halfe serve the turn, the distance from the concave of the Moone to the highest heavē,
Beside, though their Imagination were granted, it would not half serve the turn, the distance from the concave of the Moon to the highest heaven,
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so much exceeding the space between the earth and the Moone.
so much exceeding the Molle between the earth and the Moon.
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Most men then considering the extreme opposition of the just and wicked, have accordingly suppos'd the places prepard for them to be at an extremity also of distance.
Most men then considering the extreme opposition of the just and wicked, have accordingly supposed the places prepared for them to be At an extremity also of distance.
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The wicked then must depart from the face of the Lord; and this is their pain of losse:
The wicked then must depart from the face of the Lord; and this is their pain of loss:
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& whither shall they depart, but into everlasting fire? This is their pain of sense.
& whither shall they depart, but into everlasting fire? This is their pain of sense.
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The Lord shall swallow them up in his wrath, and the fire shall devoure them. The Lord shall swallow them up in his wrath, and the fire shall devour them.
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( Psal. 21, 2.) And so indeed some literally thinke (as Abulensis ) that the earth shall open,
(Psalm 21, 2.) And so indeed Some literally think (as Abulensis) that the earth shall open,
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and swallow them up into hell; and then shall close upon them;
and swallow them up into hell; and then shall close upon them;
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as it befell the three rebels, Corah, Dathan, and Abiram. In prosecution of which supposall, some imagine, that in the midst of the earth there shall be prepar'd a hollownesse, of capacity sufficient for the multitude of the wicked:
as it befell the three rebels, Corah, Dathan, and Abiram. In prosecution of which supposal, Some imagine, that in the midst of the earth there shall be prepared a hollowness, of capacity sufficient for the multitude of the wicked:
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and that since their bodies naturally heavy, must descend towards the center, they shall there make one unhappy masse, or lumpe, in eternall sorrow!
and that since their bodies naturally heavy, must descend towards the centre, they shall there make one unhappy mass, or lump, in Eternal sorrow!
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But such wild phansy we may rather restrain with the sobriety of that wise Jew, the Authour of the second book of Esdras, (chap. 9. v. 13.) Bee thou not curious, how the ungodly shall be punish'd;
But such wild fancy we may rather restrain with the sobriety of that wise Jew, the Author of the second book of Ezra, (chap. 9. v. 13.) be thou not curious, how the ungodly shall be punished;
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that is, to know what God would not have thee know.
that is, to know what God would not have thee know.
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The humane wisdome of Aristotle, did indeed examine the curious errours of the Philosophers about the Soule:
The humane Wisdom of Aristotle, did indeed examine the curious errors of the Philosophers about the Soul:
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and the Christian wisdome of the learned Irenaeus, studied the depths and madnesse of the Valentinians; counting the knowledge of them as usefull, as the defence vile;
and the Christian Wisdom of the learned Irnaeus, studied the depths and madness of the Valentinians; counting the knowledge of them as useful, as the defence vile;
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and teaching us more happily to escape them, then to understand them.
and teaching us more happily to escape them, then to understand them.
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Led then by Scripture we may severely know, that with fire the wicked shall be tormented;
Led then by Scripture we may severely know, that with fire the wicked shall be tormented;
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the power of which we must acknowledge, though we know not the kind:
the power of which we must acknowledge, though we know not the kind:
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and to them it may be said as it is in Isaiah (chap. 5. 11;) Behold all yee that kindle a fire, that compasse your selves about with sparkes:
and to them it may be said as it is in Isaiah (chap. 5. 11;) Behold all ye that kindle a fire, that compass your selves about with sparks:
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walke in the light of your fire, and in the sparkes that you have kindled. This shall ye have of my hand, ye shall lie down in sorrow. walk in the Light of your fire, and in the sparks that you have kindled. This shall you have of my hand, you shall lie down in sorrow.
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Yet does not the same Prophet crie-out again, (chap. 33.14.) Who amongst us shall dwell with the devouring fire? who amongst us shall dwell with everlasting burnings? He implies not yet the impossibility of them, but the horrour.
Yet does not the same Prophet crie-out again, (chap. 33.14.) Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings? He Implies not yet the impossibility of them, but the horror.
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For in sorrow they shall lie down; they shall dwell with fire, they shall dwell with death! with Eternall death!
For in sorrow they shall lie down; they shall dwell with fire, they shall dwell with death! with Eternal death!
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Seneca, though a Heathen could say, Mors timenda erat, si tecum esse possit; Senecca, though a Heathen could say, Mors timenda erat, si tecum esse possit;
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Death were a terrible thing indeed, if it could be a part of a man's houshold;
Death were a terrible thing indeed, if it could be a part of a Man's household;
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if it could inhabite with a man! And there it is so: death feeds upon them.
if it could inhabit with a man! And there it is so: death feeds upon them.
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It was the Lord that said, (Deutr. 32.41, 42.) If I whet my glittering sword,
It was the Lord that said, (Deuteronomy 32.41, 42.) If I whet my glittering sword,
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and my hand take hold on judgment, I will render vengeance to my enimies, and will reward them that hate me.
and my hand take hold on judgement, I will render vengeance to my enemies, and will reward them that hate me.
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I will make mine arrowes drunke with blood, and my sword shall devoure flesh. Here is the execution of the threatning;I will make mine arrows drunk with blood, and my sword shall devour Flesh. Here is the execution of the threatening;
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The worme of Conscience shall feed on them: that worm bred out of the Corruption of their owne foule sinnes. Death shall feed on them.
The worm of Conscience shall feed on them: that worm bred out of the Corruption of their own foul Sins. Death shall feed on them.
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Like sheepe they are layd in the grave, death shall feed on them ( Psal. 49.14.) These sheepe shall become pasture:Like sheep they Are laid in the grave, death shall feed on them (Psalm 49.14.) These sheep shall become pasture:
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and, as Innocentius sayes, as grasse, when it is fed on, is not pull'd-up by the rootes,
and, as Innocentius Says, as grass, when it is fed on, is not pull'd-up by the roots,
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but only the blade of it is cropt, that so it may perpetually renew: so shall the wicked, as the pasture of death, perpetually renew to be fed-upon.
but only the blade of it is cropped, that so it may perpetually renew: so shall the wicked, as the pasture of death, perpetually renew to be fed-upon.
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And this apprehension of Eternity is that, which breaks the heart of the wicked! The perpetuall hills did bow, his wayes are everlasting;
And this apprehension of Eternity is that, which breaks the heart of the wicked! The perpetual hills did bow, his ways Are everlasting;
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sayes the Prophet Habakkuk, (c. 3.6.) Incurvati sunt colles mundi, ab itineribus aeternitatis ejus; sayes the Latine Interpreter:
Says the Prophet Habakkuk, (c. 3.6.) Incurvati sunt colles mundi, ab itineribus aeternitatis His; Says the Latin Interpreter:
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which some do mystically understand of mighty sinners;
which Some do mystically understand of mighty Sinners;
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that even the proudest and mightiest sinners in the world stoope and are heart-broken with the remembrance of the eternity of hell-torments!
that even the proudest and Mightiest Sinners in the world stoop and Are heartbroken with the remembrance of the eternity of Hell torments!
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Nor shall they have in that journy of eternity any companions to comfort them;
Nor shall they have in that journey of eternity any Sodales to Comfort them;
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they shall have no companions but such as hunger, thirst, watching, fire, darknesse, devils, and desperation!
they shall have no Sodales but such as hunger, thirst, watching, fire, darkness, Devils, and desperation!
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Yet, will the Lord cast-off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth his promise faile for evermore? Hath God forgotten to be gracious? hath he in anger shut-up his tender mercies? as the Prophet David askes ( Psal. 77. v. 7.8.9.) You shall have the Lord's owne answer by his Prophet Ezechiel, (c. 7.4.) Mine eie shall not spare thee, neither will I have pitty;
Yet, will the Lord cast-off for ever? and will he be favourable no more? Is his mercy clean gone for ever? does his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut-up his tender Mercies? as the Prophet David asks (Psalm 77. v. 7.8.9.) You shall have the Lord's own answer by his Prophet Ezechiel, (c. 7.4.) Mine eye shall not spare thee, neither will I have pity;
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but I will recompence thy wayes upon thee. O then, let us tremble at God's judgment, that we may never tremble under it.but I will recompense thy ways upon thee. Oh then, let us tremble At God's judgement, that we may never tremble under it.
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Let us avoid it, by meeting it. He that by meditation continually feares hell, has least need to feare.
Let us avoid it, by meeting it. He that by meditation continually fears hell, has least need to Fear.
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Remember that instruction of our Saviour;
remember that instruction of our Saviour;
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Pray that your flight be not in winter, or on the Sabbath-day ( Matt. 24.) That is, sayes S. Chrysostome, that it be not in such a time, wherin thou canst make no escape:Pray that your flight be not in winter, or on the Sabbath-day (Matt. 24.) That is, Says S. Chrysostom, that it be not in such a time, wherein thou Canst make no escape:
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In the winter the weather hinders thee from flying, and on the Sabbath the Commandement stayes thee.
In the winter the weather hinders thee from flying, and on the Sabbath the Commandment stays thee.
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To all that are unready in their account in that day of judgment, it shall prove a winter, a Tempest:
To all that Are unready in their account in that day of judgement, it shall prove a winter, a Tempest:
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And they shall find a severer command, than on the Sabbath; they must stay whether they will or no.
And they shall find a severer command, than on the Sabbath; they must stay whither they will or no.
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Let us therfore judge our selves, that wee may not be judg'd;
Let us Therefore judge our selves, that we may not be judged;
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and that so, when the Lord Iesus shall appeare, we may have confidence, and not be asham'd before him, at his comming.
and that so, when the Lord Iesus shall appear, we may have confidence, and not be ashamed before him, At his coming.
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Which grant, O thou that shall come to be our judge;
Which grant, Oh thou that shall come to be our judge;
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and by the judgment, which thou didst suffer, save us from the judgment, which thou wilt inflict;
and by the judgement, which thou didst suffer, save us from the judgement, which thou wilt inflict;
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that we may give praises unto thee, and to the father, and to thy blessed Spirit, world without end. FINIS.
that we may give praises unto thee, and to the father, and to thy blessed Spirit, world without end. FINIS.
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Ierem. 9.1. O that my head were waters, and mine eies a fountaine of teares, that I might weepe day and night for the slaine of the daughter of my People.Jeremiah 9.1. O that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my People.
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THE Desire of Sorrow may seem very strange: and yet it is not so wonderfull, as Happy.
THE Desire of Sorrow may seem very strange: and yet it is not so wonderful, as Happy.
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It is indeed contrary to Man's nature; and yet it tends to the perfection of his Nature.
It is indeed contrary to Man's nature; and yet it tends to the perfection of his Nature.
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The Soule is never moved by desire unto any thing; but that which seems good; we may almost say, but unto that, which seems good to the body;
The Soul is never moved by desire unto any thing; but that which seems good; we may almost say, but unto that, which seems good to the body;
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the soul in the body being commonly perswaded by the body. And yet sometimes it desires sorrow;
the soul in the body being commonly persuaded by the body. And yet sometime it Desires sorrow;
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sorrow, which is contrary to the pleasure of nature: the practice of sorrow before man's fall being unknowne unto him;
sorrow, which is contrary to the pleasure of nature: the practice of sorrow before Man's fallen being unknown unto him;
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and since his fall being hatefull to him, Yet the Body, which oftentimes does seduce the Soule, is sometimes also perswaded by it;
and since his fallen being hateful to him, Yet the Body, which oftentimes does seduce the Soul, is sometime also persuaded by it;
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and rais'd both to apprehend and desire a pleasure in sorrow; Not that, which arises from the mistaking melancholy of the body;
and raised both to apprehend and desire a pleasure in sorrow; Not that, which arises from the mistaking melancholy of the body;
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but that which happily and judiciously proceeds from the wisdome of the Soule;
but that which happily and judiciously proceeds from the Wisdom of the Soul;
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since as by sinne we runne to the extreamest distance from God, so by Spirituall sorrow we runne to the extreamest distance from sinne.
since as by sin we run to the Extremest distance from God, so by Spiritual sorrow we run to the Extremest distance from sin.
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This is the Art of Repentance!
This is the Art of Repentance!
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by which we may also farther observe an excellent difference between the Stoique and the Christian;
by which we may also farther observe an excellent difference between the Stoic and the Christian;
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The Stoique fondly intends to make man like God, by making him without Passion, and so without Change, yet without Grace:
The Stoic fondly intends to make man like God, by making him without Passion, and so without Change, yet without Grace:
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the Christian on the Contrary indeavours to be, neither without passion, nor without change, and yet like God;
the Christian on the Contrary endeavours to be, neither without passion, nor without change, and yet like God;
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whiles he labours to Sanctify his Passion, and therfore his change, by grace.
while he labours to Sanctify his Passion, and Therefore his change, by grace.
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And this sorrow, when it does deeply affect the Soul, does not only affect the Soul:
And this sorrow, when it does deeply affect the Soul, does not only affect the Soul:
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but uses the Eies instead of the Tongue, to declare itselfe; as here our Prophet expresses his desire, to expresse such sorrow and such Teares.
but uses the Eyes instead of the Tongue, to declare itself; as Here our Prophet Expresses his desire, to express such sorrow and such Tears.
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In whose Lamentation we may first behold, The Nature of the sorrow;
In whose Lamentation we may First behold, The Nature of the sorrow;
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which being expressed by the nature of a Change, we may view in it the things, that must be chang'd;
which being expressed by the nature of a Change, we may view in it the things, that must be changed;
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which will appeare to be the Head and Eies: as also the things, into which they must be chang'd:
which will appear to be the Head and Eyes: as also the things, into which they must be changed:
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which likewise will appeare to be, Waters, even a Fountain, yea a fountain of Teares. Next we may view the Object of the Sorrow; or what it is,
which likewise will appear to be, Waters, even a Fountain, yea a fountain of Tears. Next we may view the Object of the Sorrow; or what it is,
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for which such Lamentation is to be made; which though the Prophet sayes is the slaughter of the people;
for which such Lamentation is to be made; which though the Prophet Says is the slaughter of the people;
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yet more vehemently he expresses it to be the sinnes of the People, the Cause of the Slaughter.
yet more vehemently he Expresses it to be the Sins of the People, the Cause of the Slaughter.
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At the foulnesse of which sight, the sight of sinne, we likewise may be moved to a like holinesse of sorrow;
At the foulness of which sighed, the sighed of sin, we likewise may be moved to a like holiness of sorrow;
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wherby to wash away such foulnesse; The sight of blood indeed may move us to Compassion;
whereby to wash away such foulness; The sighed of blood indeed may move us to Compassion;
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but the sight of sinne more happily unto Amendment.
but the sighed of sin more happily unto Amendment.
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Let us first then view the Nature of the Sorrow describ'd by the parts affected and instructed by it,
Let us First then view the Nature of the Sorrow described by the parts affected and instructed by it,
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as it does thus sadly and wisely expresse it selfe, O that my head were waters,
as it does thus sadly and wisely express it self, Oh that my head were waters,
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and mine eies a fountain of teares. The Head is the seate of Wisdome and of the sense;
and mine eyes a fountain of tears. The Head is the seat of Wisdom and of the sense;
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the sorrow then, that proceeds from the Head, must be a sorrow, that flows from Reason;
the sorrow then, that proceeds from the Head, must be a sorrow, that flows from Reason;
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it must be a sorrow, that affects the sense; and therfore a reasonable punishment of our selves.
it must be a sorrow, that affects the sense; and Therefore a reasonable punishment of our selves.
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And since from the head are deriv'd the Nerves, by which both sense and Motion is distributed to the whole body;
And since from the head Are derived the Nerves, by which both sense and Motion is distributed to the Whole body;
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the sorrow of the Head must affect both the sense and motion of the whole body.
the sorrow of the Head must affect both the sense and motion of the Whole body.
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And thus did sorrow affect the good King Hezekiah, as he speakes of his own mournfull pace, (Isaiah, 38.15.) I shall goe softly all my yeares in the bitternesse of my Soul. Man indeed is made to be thus wise, thus sorrowfull;
And thus did sorrow affect the good King Hezekiah, as he speaks of his own mournful pace, (Isaiah, 38.15.) I shall go softly all my Years in the bitterness of my Soul. Man indeed is made to be thus wise, thus sorrowful;
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his brain being for his proportion, both greater and moister, then it is in other creatures.
his brain being for his proportion, both greater and moister, then it is in other creatures.
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And as the Head is frequently taken for those things, which are either First or Chiefe;
And as the Head is frequently taken for those things, which Are either First or Chief;
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so this wise sorrow in the life of a Christian; will truly challenge such Excellency and Priority.
so this wise sorrow in the life of a Christian; will truly challenge such Excellency and Priority.
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The Beginning of the year is in Ezekiel, (40.1.) call'd NONLATINALPHABET, the Head of the yeare:
The Beginning of the year is in Ezekielem, (40.1.) called, the Head of the year:
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but more truly may the sorrow of the Head be call'd the Head, or beginning, of the yeare of man's Conversion.
but more truly may the sorrow of the Head be called the Head, or beginning, of the year of Man's Conversion.
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Nor does that in the Originall only signify the Head, but somtimes also (as in Lament. 3.19. the bitternesse of affliction, and sometimes (as Deut. 29.18.) the bitternesse of sinne: to which last S. Peter alludes, Act. 8.23. speaking of Simon Magus; as likewise S. Paul. (Heb. 12.15.) Indeed, this bitternesse of Sorrow is most agreable to the Head, from whence the bitternesse of Sinne did before arise.
Nor does that in the Original only signify the Head, but sometimes also (as in Lament. 3.19. the bitterness of affliction, and sometime (as Deuteronomy 29.18.) the bitterness of sin: to which last S. Peter alludes, Act. 8.23. speaking of Simon Magus; as likewise S. Paul. (Hebrew 12.15.) Indeed, this bitterness of Sorrow is most agreeable to the Head, from whence the bitterness of Sin did before arise.
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Which sorrow the head does sometimes expresse by the shaving of it, as in Job (1.20.) as sometimes by the Motion,
Which sorrow the head does sometime express by the shaving of it, as in Job (1.20.) as sometime by the Motion,
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or shaking of it, as also in Job. (16.4.) but most happily does the head expresse it by the Eie; which,
or shaking of it, as also in Job. (16.4.) but most happily does the head express it by the Eye; which,
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as the Philosophers observe, declares our Hate and Love;
as the Philosophers observe, declares our Hate and Love;
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but we must adde, most happily, when in religious teares it shewes our Love of God, by our hate of sinne.
but we must add, most happily, when in religious tears it shows our Love of God, by our hate of sin.
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The Physiognomer tels us, that the best eie is a moist eie, that seemes to swimme in his Orbe:
The Physiognomer tells us, that the best eye is a moist eye, that seems to swim in his Orb:
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which is a surer rule in the Spirituall constitution of it; and does not only teach us the complexion of the Eie, but also the Duty.
which is a Surer Rule in the Spiritual constitution of it; and does not only teach us the complexion of the Eye, but also the Duty.
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A clos'd eie, was, in the Poëtry of the Ancients, us'd as the embleme of death:
A closed eye, was, in the Poëtry of the Ancients, used as the emblem of death:
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and an eie dark'ned with repentant teares is a good embleme of our Mortification; which is the death of sinne.
and an eye darkened with repentant tears is a good emblem of our Mortification; which is the death of sin.
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NONLATINALPHABET an Eie, signifies also a Fountain; a fountain being an eie of the earth, and an eie being a fountain of the head.
an Eye, signifies also a Fountain; a fountain being an eye of the earth, and an eye being a fountain of the head.
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They are both alike also in the Abundance and speed of their waters, which they send forth.
They Are both alike also in the Abundance and speed of their waters, which they send forth.
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And therfore Jacob's posterity is compar'd unto them ( Deut. 33.28.) The fountain of Jacob shall be upon a Land of corne and wine.
And Therefore Jacob's posterity is compared unto them (Deuteronomy 33.28.) The fountain of Jacob shall be upon a Land of corn and wine.
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The Latin Interpreter has it, Oculus Jacob, the Eie of Jacob; to signify, that his posterity should as speedily and mightily flow forth on the earth,
The Latin Interpreter has it, Oculus Jacob, the Eye of Jacob; to signify, that his posterity should as speedily and mightily flow forth on the earth,
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as waters gush out from the Eie, or fountain.
as waters gush out from the Eye, or fountain.
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Most aptly then does the Prophet here, in his plentifull sorrow, wish that his head were waters. NONLATINALPHABET which signifies waters, is a word alwayes of the plurall number, to imply their abundance;
Most aptly then does the Prophet Here, in his plentiful sorrow, wish that his head were waters. which signifies waters, is a word always of the plural number, to imply their abundance;
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which, as some thinke, is expressed in the composition of the word, deriving it from NONLATINALPHABET the Sea, and NONLATINALPHABET to trouble and make a tumult; intimating the conditions of true sorrow;
which, as Some think, is expressed in the composition of the word, deriving it from the Sea, and to trouble and make a tumult; intimating the conditions of true sorrow;
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which is happily with abundance of teares, and with the out-cry of a holy lamentation. And aptly did he wish his head to be waters:
which is happily with abundance of tears, and with the outcry of a holy lamentation. And aptly did he wish his head to be waters:
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it was to wish a change, and yet a likenesse; there being such similitude between the brain and water;
it was to wish a change, and yet a likeness; there being such similitude between the brain and water;
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both of them being cold and moist. Some of the ancient Philosophers hold, that all things had their beginning from the Water:
both of them being cold and moist. some of the ancient Philosophers hold, that all things had their beginning from the Water:
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which made the Greek Lyrique sing, NONLATINALPHABET: which excellency may truly be attributed to the waters of a holy sorrow;
which made the Greek Lyric sing,: which excellency may truly be attributed to the waters of a holy sorrow;
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the after-workes of a righteous man taking their beginning from such true repentance. These also being waters, upon which the Spirit of God does move;
the after-workes of a righteous man taking their beginning from such true Repentance. These also being waters, upon which the Spirit of God does move;
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and in both we may see the effect of his cherishing providence: the waters by a singular blessing being singularly fruitfull;
and in both we may see the Effect of his cherishing providence: the waters by a singular blessing being singularly fruitful;
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but these waters doe bring forth more admirable fruits, the fruits of the Spirit. The Ancient Heathen had a Beleife of a divine power in water:
but these waters do bring forth more admirable fruits, the fruits of the Spirit. The Ancient Heathen had a Belief of a divine power in water:
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but in these our Sanctified waters we have an Experience of it. And the rather does the divine power delight in these, because of their purity;
but in these our Sanctified waters we have an Experience of it. And the rather does the divine power delight in these, Because of their purity;
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these being the only waters, that are troubled and yet pure.
these being the only waters, that Are troubled and yet pure.
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And so pure they are, that as of all the meer elements there is none but the water, wherein we are able so clearly to behold our owne image:
And so pure they Are, that as of all the mere elements there is none but the water, wherein we Are able so clearly to behold our own image:
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so are there none of our workes, wherin we are able so to behold the true image of our selves,
so Are there none of our works, wherein we Are able so to behold the true image of our selves,
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as we may in the waters of repentance.
as we may in the waters of Repentance.
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Now the best waters are not only cleane, but also cleansing; nay, truly Medicinall, and some Miraculous: and have not these waters these qualities? these prerogatives? If a viper be bruis'd in water, it becomes,
Now the best waters Are not only clean, but also cleansing; nay, truly Medicinal, and Some Miraculous: and have not these waters these qualities? these prerogatives? If a viper be Bruised in water, it becomes,
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as some tell us, a soveraigne Physique against venome:
as Some tell us, a sovereign Physique against venom:
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and when our former sinnes are bruis'd in the waters of repentance, such waters prove powerfull antidotes against the power of sinne.
and when our former Sins Are Bruised in the waters of Repentance, such waters prove powerful antidotes against the power of sin.
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Nay, you may see their miraculous power, whiles they save us from sinking to the depth of hell:
Nay, you may see their miraculous power, while they save us from sinking to the depth of hell:
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so that these will prove a surer foundation, than those upon which S. Peter. ventur'd to walke;
so that these will prove a Surer Foundation, than those upon which S. Peter. ventured to walk;
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They had not been a foundation, had not miracle been their foundation.
They had not been a Foundation, had not miracle been their Foundation.
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Yet though the waters of holy sorrow be rare with us for their power, they must not be as rare with us for their use:
Yet though the waters of holy sorrow be rare with us for their power, they must not be as rare with us for their use:
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but we must remember, that as water is the drinke for most living creatures; so holy David made these waters his drinke.
but we must Remember, that as water is the drink for most living creatures; so holy David made these waters his drink.
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Indeed, without these the Spirituall life decayes;
Indeed, without these the Spiritual life decays;
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and as amongst the Romans, he that had so highly offended, that he was forbidden the use of fire and water, was by that signified to be a condemn'd person:
and as among the Roman, he that had so highly offended, that he was forbidden the use of fire and water, was by that signified to be a condemned person:
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so whosoever so offends God, that he denies him the heat of divine love, and will not bestow upon him the waters of repentance,
so whosoever so offends God, that he Denies him the heat of divine love, and will not bestow upon him the waters of Repentance,
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or a mourfull desire of them, he shall by lamentable experience find, that in Gods sight he is a condemn'd person.
or a mourfull desire of them, he shall by lamentable experience find, that in God's sighed he is a condemned person.
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But these waters must not be like those of the pitt, or of the lake: they must be waters of the Fountain; living waters, flowing waters.
But these waters must not be like those of the pit, or of the lake: they must be waters of the Fountain; living waters, flowing waters.
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Now that Fountain-water is most pure and cleare, which flows from a rocke:
Now that Fountain-water is most pure and clear, which flows from a rock:
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so commonly are the teares, that flow from the hardest heart, when it is once chang'd into a Fountain;
so commonly Are the tears, that flow from the Hardest heart, when it is once changed into a Fountain;
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when God smites upon it, with his rod. Yet it is cheifly when God first smites upon it;
when God smites upon it, with his rod. Yet it is chiefly when God First smites upon it;
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for, as the waters issue from the Fountain with great violence, but passe with an undiscern'd motion in the course of the streame:
for, as the waters issue from the Fountain with great violence, but pass with an undiscerned motion in the course of the stream:
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so is it in the beginning and progresse of holy sorrow. And therfore in another, yet a like respect, they may aptly bee express'd by that:
so is it in the beginning and progress of holy sorrow. And Therefore in Another, yet a like respect, they may aptly be expressed by that:
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Lybian fountain of the sunne, (as it was call'd) the waters wherof were anciently said to be hott at the morning and the evening, but at mid-day cold:Libyan fountain of the sun, (as it was called) the waters whereof were anciently said to be hot At the morning and the evening, but At midday cold:
jp n1 pp-f dt n1, (c-acp pn31 vbds vvn) dt n2 c-crq vbdr av-jn vvn pc-acp vbi j p-acp dt n1 cc dt n1, cc-acp p-acp n1 j-jn:
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such too commonly are the waters of repentance:
such too commonly Are the waters of Repentance:
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which at the morning of conversion, and the evening of life, more liberally flow forth with a greate heate of grace;
which At the morning of conversion, and the evening of life, more liberally flow forth with a great heat of grace;
r-crq p-acp dt n1 pp-f n1, cc dt n1 pp-f n1, av-dc av-j vvi av p-acp dt j n1 pp-f n1;
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but in the noon-day of life, when we are in the midst of health and strength,
but in the noonday of life, when we Are in the midst of health and strength,
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and consequently of temptation, then are they oftentimes unhappily cold! Best therfore are they discern'd, when they are best; when they are first:
and consequently of temptation, then Are they oftentimes unhappily cold! Best Therefore Are they discerned, when they Are best; when they Are First:
cc av-j pp-f n1, av vbr pns32 av av-j j-jn! np1 av vbr pns32 vvn, c-crq pns32 vbr js; c-crq pns32 vbr ord:
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for then are they chiefly like the fountaine, which amongst other names the Hebrews call NONLATINALPHABET, from digging,
for then Are they chiefly like the fountain, which among other names the Hebrews call, from digging,
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or cutting a vein of water:
or cutting a vein of water:
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and surely holy sorrow flows out so fast, that we may say, God cuts a vein of teares.
and surely holy sorrow flows out so fast, that we may say, God cuts a vein of tears.
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And you may remember, that Salomon most fitly ( Eccle. 12.6.) cals the Liver, which is the fountain of the veins, a fountain;
And you may Remember, that Solomon most fitly (Eccle. 12.6.) calls the Liver, which is the fountain of the Veins, a fountain;
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or the pitcher, sayes he, be broken at the fountain; or the pitcher, Says he, be broken At the fountain;
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that is, according to the interpretation of the Chaldie paraphrast, till the gall be broken upon the liver:
that is, according to the Interpretation of the Chaldea Paraphrast, till the Gall be broken upon the liver:
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such exquisite similitude there is between the swift motion of this blood and a fountain; these waters being like those mention'd, Psal. 18.15. Those effusions of waters, as S. Ierom, renders it.
such exquisite similitude there is between the swift motion of this blood and a fountain; these waters being like those mentioned, Psalm 18.15. Those effusions of waters, as S. Jerom, renders it.
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The word is, NONLATINALPHABET from NONLATINALPHABET, to offer violence to ones selfe; expressing the violent speed of these waters.
The word is, from, to offer violence to ones self; expressing the violent speed of these waters.
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Nor are they only violent, but also abundant, the fountain labouring to expresse streames of water.
Nor Are they only violent, but also abundant, the fountain labouring to express streams of water.
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Now that stream-water is heled to be best, which flowes towards the rising sunne:
Now that stream-water is heled to be best, which flows towards the rising sun:
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so is that spirituall sorrow best, which flows forth, as soon as the sunne of righteousnesse first shines on the heart.
so is that spiritual sorrow best, which flows forth, as soon as the sun of righteousness First shines on the heart.
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And as the waters of a stream, the farther they are from a City, are usually the purer:
And as the waters of a stream, the farther they Are from a city, Are usually the Purer:
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so are the teares of those, that are most retir'd from the tumults of the world. so Are the tears of those, that Are most retired from the tumults of the world.
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And since we say, a stream runnes then with a full happy course, when it drives-down whatsoever may hinder it in its course:
And since we say, a stream runs then with a full happy course, when it drives-down whatsoever may hinder it in its course:
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so let our spirituall sorrow freely flowout, till it overthrows all unlawfull pleasures, and all temptations whatsoever.
so let our spiritual sorrow freely flowout, till it overthrows all unlawful pleasures, and all temptations whatsoever.
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But will you see, what kind of waters these are? The fountain can scarce shew them without a figure;
But will you see, what kind of waters these Are? The fountain can scarce show them without a figure;
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this being a fountain of salt-waters, a fountain of Teares. Some waters indeed are hot and saltish, by reason of that, from which they passe:
this being a fountain of salt-waters, a fountain of Tears. some waters indeed Are hight and saltish, by reason of that, from which they pass:
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holy teares are of this nature, as proceeding from the heatof divine love;
holy tears Are of this nature, as proceeding from the heatof divine love;
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and fullfill that Leviticall and mysticall command, ( Levit. 2.13.) In all thy offrings thou shalt offer salt.
and fulfil that Levitical and mystical command, (Levit. 2.13.) In all thy offerings thou shalt offer salt.
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Nor doe these waters want their speciall vertue;
Nor do these waters want their special virtue;
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Euripides, being troubled with the falling Evill, when he travail'd into Aegypt, was by the appointment of the Aegyptian Priests dipt in Sea-water; and so was cured:Euripides, being troubled with the falling Evil, when he travailed into Egypt, was by the appointment of the Egyptian Priests dipped in Seawater; and so was cured:
np1, vbg vvn p-acp dt j-vvg n-jn, c-crq pns31 vvn p-acp np1, vbds p-acp dt n1 pp-f dt jp n2 vvn p-acp n1; cc av vbds vvn:
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such washing in the salt-waters of spirituall sorrow is the best remedy against the spirituall Epilepsie, the falling into sinne.
such washing in the salt-waters of spiritual sorrow is the best remedy against the spiritual Epilepsy, the falling into sin.
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True teares, it is observ'd, only flow from Man; as the truest teares only from the righteous man. Somtimes Joy sends them out;
True tears, it is observed, only flow from Man; as the Truest tears only from the righteous man. Sometimes Joy sends them out;
j n2, pn31 vbz vvn, av-j vvb p-acp n1; c-acp dt js n2 av-j p-acp dt j n1. av vvb vvz pno32 av;
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when the heart opening itselfe, as if it would intertain what it loves, sends forth such heat and Spirits to the brain, that it dissolves the Moisture,
when the heart opening itself, as if it would entertain what it loves, sends forth such heat and Spirits to the brain, that it dissolves the Moisture,
c-crq dt n1 vvg px31, c-acp cs pn31 vmd n1 r-crq pn31 vvz, vvz av d n1 cc n2 p-acp dt n1, cst pn31 vvz dt n1,
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and commands it passage by the eies: which work the righteous also does sometimes feel. Somtimes and most commonly Sorrow sends them out;
and commands it passage by the eyes: which work the righteous also does sometime feel. Sometimes and most commonly Sorrow sends them out;
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when in the Contraction of the heart, the heat and spirits so retire, that the moisture of the brain being left without a guide, expresses its own sad and desolate estate:
when in the Contraction of the heart, the heat and spirits so retire, that the moisture of the brain being left without a guide, Expresses its own sad and desolate estate:
c-crq p-acp dt n1 pp-f dt n1, dt n1 cc n2 av vvi, cst dt n1 pp-f dt n1 vbg vvn p-acp dt n1, vvz po31 d j cc j n1:
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but the teares of the righteous never want a guide;
but the tears of the righteous never want a guide;
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and though they seem disconsolate, yet are they secretly guided by the true Spirit of comfort.
and though they seem disconsolate, yet Are they secretly guided by the true Spirit of Comfort.
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Sorrow does sometimes also keepe-in teares, when the heart is excessively contracted;
Sorrow does sometime also keepe-in tears, when the heart is excessively contracted;
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when it so cals in the vitall heat, that the moisture of the brain is meerly congeal'd:
when it so calls in the vital heat, that the moisture of the brain is merely congealed:
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such winter also does the righteous sometimes feel; and only would shed teares, because he can not;
such winter also does the righteous sometime feel; and only would shed tears, Because he can not;
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and thus his will does weep, though his eies doe not.
and thus his will does weep, though his eyes do not.
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It is indeed only Man's Intentive will that is the cause, why only Man does weep:
It is indeed only Man's Intentive will that is the cause, why only Man does weep:
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and good reason it is, since it was only his will, that was the cause of his sinne,
and good reason it is, since it was only his will, that was the cause of his sin,
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and consequently an occasion of his teares. The soft heart is naturally most ready to weep:
and consequently an occasion of his tears. The soft heart is naturally most ready to weep:
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and it is the soft heart, that is spiritually most ready to weep.
and it is the soft heart, that is spiritually most ready to weep.
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Yet if you would know the true cause of teares, you may observe, nay for feare of errour you must observe, that as teares flow from the moisture of nourishment receiv'd into the body:
Yet if you would know the true cause of tears, you may observe, nay for Fear of error you must observe, that as tears flow from the moisture of nourishment received into the body:
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so spirituall sorrow flows from grace receiv'd into the Soule.
so spiritual sorrow flows from grace received into the Soul.
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Unto which grace of sorrow in our Conversion, in the first point of conversion, the will is meerly passive;
Unto which grace of sorrow in our Conversion, in the First point of conversion, the will is merely passive;
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meerly passive in respect of an inward change, though it has still naturall liberty, by which it is always active;
merely passive in respect of an inward change, though it has still natural liberty, by which it is always active;
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active in generall, to concurre to an Act of faith, as to an Act; not in speciall,
active in general, to concur to an Act of faith, as to an Act; not in special,
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as to such an act,, an act of Faith. The Naturall will can concurre to the work of God, in respect of outward means,
as to such an act,, an act of Faith. The Natural will can concur to the work of God, in respect of outward means,
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as it can freely heare or not heare, the word preach'd, but the inward efficient cause of conversion is the Holy Ghost.
as it can freely hear or not hear, the word preached, but the inward efficient cause of conversion is the Holy Ghost.
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In which expression we may understand all subordinate causes inservient in that worke, though not working by their owne power,
In which expression we may understand all subordinate Causes inservient in that work, though not working by their own power,
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but by the power of God.
but by the power of God.
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And thus we may say, that conversion is the worke of Man, as he is the subject of it;
And thus we may say, that conversion is the work of Man, as he is the Subject of it;
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but the worke of God in respect of the first motion. The will in this is like Elisha's eie;
but the work of God in respect of the First motion. The will in this is like Elisha's eye;
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which had a naturall power to see, but it needed a supernaturall power to discerne a supernaturall aide of angels.
which had a natural power to see, but it needed a supernatural power to discern a supernatural aid of Angels.
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An active Liberty then unto grace, the will by meer nature can not claim: nor may wee, though some doe, attribute an active power to the water in baptisme,
an active Liberty then unto grace, the will by mere nature can not claim: nor may we, though Some do, attribute an active power to the water in Baptism,
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though Sacramentall, (much lesse to the teares in repentance) as if the water did concurre actively and physically to the production of grace.
though Sacramental, (much less to the tears in Repentance) as if the water did concur actively and physically to the production of grace.
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God does indeed sometimes exalt a naturall agent to an ability above his degree in his kind;
God does indeed sometime exalt a natural agent to an ability above his degree in his kind;
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but never above his kind. The first is to helpe things in their Order; but the last is to destroy order.
but never above his kind. The First is to help things in their Order; but the last is to destroy order.
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The God then of Nature, and of order does not make a Naturall agent the proper cause of a supernaturall Effect;
The God then of Nature, and of order does not make a Natural agent the proper cause of a supernatural Effect;
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which truth may save us from the magisteriall impositions of mistaking Reason. Our Prophet here does wish for this sorrow:
which truth may save us from the magisterial impositions of mistaking Reason. Our Prophet Here does wish for this sorrow:
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it was not then according to the measure he desir'd, either in his own possession, or at all in his power.
it was not then according to the measure he desired, either in his own possession, or At all in his power.
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The cause then of Spirituall sorrow can not be naturall:
The cause then of Spiritual sorrow can not be natural:
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and as holy teares have thus their Cause from grace, so also have they their Abundance. And here we may farther observe the apt wisdome of the Prophet, who expresses his sorrow, a work of Grace, by similitude and parallel to the work of Nature.
and as holy tears have thus their Cause from grace, so also have they their Abundance. And Here we may farther observe the apt Wisdom of the Prophet, who Expresses his sorrow, a work of Grace, by similitude and parallel to the work of Nature.
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Now in Nature there is not only a fountain that sends forth streams, but there are also waters in the Cavernes of the earth, to nourish the fountain:
Now in Nature there is not only a fountain that sends forth streams, but there Are also waters in the Caverns of the earth, to nourish the fountain:
av p-acp n1 a-acp vbz xx av-j dt n1 cst vvz av n2, cc-acp pc-acp vbr av n2 p-acp dt n2 pp-f dt n1, pc-acp vvi dt n1:
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so must there be not only a fountain in the penitent eie, but there must also be inwardly store of waters;
so must there be not only a fountain in the penitent eye, but there must also be inwardly store of waters;
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He wishes therfore not only that his eies were a fountain, but also, nay first of all, that his Head were waters.
He wishes Therefore not only that his eyes were a fountain, but also, nay First of all, that his Head were waters.
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And if we consider the collection of waters, which are in the earth, we shall find some affirme it, to be caus'd by Protrusion,
And if we Consider the collection of waters, which Are in the earth, we shall find Some affirm it, to be caused by Protrusion,
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as we may call it, by a violent blast forcing those waters into the Pores of the earth;
as we may call it, by a violent blast forcing those waters into the Pores of the earth;
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so S, Basil. Some also we shall find, that attribute it to the attractive influence of the Heavens;
so S, Basil. some also we shall find, that attribute it to the Attractive influence of the Heavens;
av n1, np1 d av pns12 vmb vvi, cst vvb pn31 p-acp dt j n1 pp-f dt n2;
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so Aquinas. Both which waies we shall find proportionall to God's manner of working in the Soule;
so Aquinas. Both which ways we shall find proportional to God's manner of working in the Soul;
av np1. d r-crq n2 pns12 vmb vvi j p-acp npg1 n1 pp-f vvg p-acp dt n1;
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whiles some he Thrusts into tears, by Affliction; as some he Drawes into teares by Love. And as the waters in the earth,
while Some he Thrusts into tears, by Affliction; as Some he Draws into tears by Love. And as the waters in the earth,
cs d pns31 vvz p-acp n2, p-acp n1; p-acp d pns31 vvz p-acp n2 p-acp n1. cc p-acp dt n2 p-acp dt n1,
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487
as some think, doe serve to temper the veines of metall:
as Some think, do serve to temper the Veins of metal:
c-acp d vvb, vdb vvi pc-acp vvi dt n2 pp-f n1:
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so does the secret sorrow of the heart serve to temper the hardnesse of the heart, that at last it confesses it is waters,
so does the secret sorrow of the heart serve to temper the hardness of the heart, that At last it Confesses it is waters,
av vdz dt j-jn n1 pp-f dt n1 vvb pc-acp vvi dt n1 pp-f dt n1, cst p-acp ord pn31 vvz pn31 vbz n2,
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489
and the eies, as a fountain, send forth streams of tears. Now streams, as they passe, doe commonly cleanse such places, as they passe-through:
and the eyes, as a fountain, send forth streams of tears. Now streams, as they pass, do commonly cleanse such places, as they passe-through:
cc dt n2, c-acp dt n1, vvb av n2 pp-f n2. av n2, c-acp pns32 vvb, vdb av-j vvi d n2, c-acp pns32 j:
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so surely the tears of the truly penitent do not only wash away his finnes, but they indeavour also to wash away other-mens, and consequently the calamity due unto them.
so surely the tears of the truly penitent do not only wash away his fins, but they endeavour also to wash away other-men's, and consequently the calamity due unto them.
av av-j dt n2 pp-f dt av-j j-jn vdb xx av-j vvi av po31 n2, p-acp pns32 vvb av pc-acp vvi av ng2, cc av-j dt n1 j-jn p-acp pno32.
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491
Which Object of sorrow we should next behold, if through the darknesse of sorrow we could behold it.
Which Object of sorrow we should next behold, if through the darkness of sorrow we could behold it.
r-crq n1 pp-f n1 pns12 vmd ord vvi, cs p-acp dt n1 pp-f n1 pns12 vmd vvi pn31.
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492
But, alas, what pleasure is in Destruction? which being contrary to nature: is also contrary to pleasure.
But, alas, what pleasure is in Destruction? which being contrary to nature: is also contrary to pleasure.
p-acp, uh, q-crq n1 vbz p-acp n1? r-crq vbg j-jn p-acp n1: vbz av j-jn p-acp n1.
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493
What pleasure in garments rolled in blood, which doe afford more Horrour, than warmth? what pleasure in the tumult of the Battell;
What pleasure in garments rolled in blood, which do afford more Horror, than warmth? what pleasure in the tumult of the Battle;
q-crq n1 p-acp n2 vvn p-acp n1, r-crq vdb vvi dc n1, cs n1? q-crq n1 p-acp dt n1 pp-f dt n1;
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494
where not to be furious, is to be Cowardly; where Mercy is held an Absurdity; and to be barbarous, a glory!
where not to be furious, is to be Cowardly; where Mercy is held an Absurdity; and to be barbarous, a glory!
q-crq xx pc-acp vbi j, vbz pc-acp vbi j; q-crq n1 vbz vvn dt n1; cc pc-acp vbi j, dt n1!
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This is the prerogative, and the supererogation of the Sword! This claimes alone the triumph over the conquer'd:
This is the prerogative, and the supererogation of the Sword! This claims alone the triumph over the conquered:
d vbz dt n1, cc dt n1 pp-f dt n1! np1 vvz av-j dt n1 p-acp dt j-vvn:
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this usually alone over-acts the triumph! Yet thus did the sword sleight Iudah to a slaughter!
this usually alone overacts the triumph! Yet thus did the sword sleight Iudah to a slaughter!
d av-j j n2 dt n1! av av vdd dt n1 n1 np1 p-acp dt n1!
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497
and wound the Prophet also with Compassion.
and wound the Prophet also with Compassion.
cc vvb dt n1 av p-acp n1.
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498
But is Judah, so destroy'd, that it has left none like unto her? Yet then her vices also were gone with her:
But is Judah, so destroyed, that it has left none like unto her? Yet then her vices also were gone with her:
cc-acp vbz np1, av vvn, cst pn31 vhz vvn pix av-j p-acp pno31? av cs po31 n2 av vbdr vvn p-acp pno31:
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499
but surely there will alwaies be a People, and but too like her; whiles as much in sinne, as in an undeserv'd love;
but surely there will always be a People, and but too like her; while as much in sin, as in an undeserved love;
cc-acp av-j a-acp vmb av vbi dt n1, cc p-acp av av-j pno31; cs p-acp d p-acp n1, c-acp p-acp dt j n1;
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500
and whiles in sinne, too probably a Judah in Calamity! God will not want a People; nor will they want faults!
and while in sin, too probably a Judah in Calamity! God will not want a People; nor will they want Faults!
cc cs p-acp n1, av av-j dt np1 p-acp n1! np1 vmb xx vvi dt n1; ccx vmb pns32 vvb n2!
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nay, by turning his Blessings into sinnes, they make him turne them into Curses, the Punishment of sinnes.
nay, by turning his Blessings into Sins, they make him turn them into Curses, the Punishment of Sins.
uh-x, p-acp vvg po31 n2 p-acp n2, pns32 vvb pno31 vvi pno32 p-acp n2, dt n1 pp-f n2.
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502
The deformity of which, if, in the wisdome of your fear, you would behold, but in the extreamity of your fear can not, insteed of the eie understand by the eare,
The deformity of which, if, in the Wisdom of your Fear, you would behold, but in the extremity of your Fear can not, instead of the eye understand by the ear,
dt n1 pp-f r-crq, cs, p-acp dt n1 pp-f po22 n1, pn22 vmd vvi, cc-acp p-acp dt n1 pp-f po22 n1 vmb xx, av pp-f dt n1 vvb p-acp dt n1,
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and the Prophet will tell you, that this his People, the people of Judah, were liers, slanderers, slanderers of their brethren, deceivers;
and the Prophet will tell you, that this his People, the people of Judah, were liers, slanderers, slanderers of their brothers, deceivers;
cc dt n1 vmb vvi pn22, cst d po31 n1, dt n1 pp-f np1, vbdr n2, n2, n2 pp-f po32 n2, n2;
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that their tongue was a bow, a bended bow ( v. 3.) nay, and an arrow too;
that their tongue was a bow, a bent bow (v. 3.) nay, and an arrow too;
cst po32 n1 vbds dt n1, dt j-vvn n1 (n1 crd) uh-x, cc dt n1 av;
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505
yea, an arrow shot-out. ( v. 8.) that when their tongue spake peaceably, their heart lay'd wait. ( v. 8.) that their habitation was in the midst of deceite. ( v. 6.) Take yee heed every one of his neighbour, sayes the Prophet, and trust ye not in any brother,
yea, an arrow shot-out. (v. 8.) that when their tongue spoke peaceably, their heart laid wait. (v. 8.) that their habitation was in the midst of deceit. (v. 6.) Take ye heed every one of his neighbour, Says the Prophet, and trust you not in any brother,
uh, dt n1 j. (n1 crd) cst c-crq po32 n1 vvd av-j, po32 n1 vvn n1. (n1 crd) cst po32 n1 vbds p-acp dt n1 pp-f n1. (n1 crd) vvb pn22 vvb d crd pp-f po31 n1, vvz dt n1, cc vvb pn22 xx p-acp d n1,
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for every brother will utterly supplant. Heare him accuse them farther, They proceed from evill to evill. for every brother will utterly supplant. Hear him accuse them farther, They proceed from evil to evil.
p-acp d n1 vmb av-j vvi. vvb pno31 vvi pno32 av-jc, pns32 vvb p-acp j-jn p-acp n-jn.
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507
( v. 3.) you see their degrees! They weary themselves to commit iniquity. ( v. 5.) you see their unhappy diligence!
(v. 3.) you see their Degrees! They weary themselves to commit iniquity. (v. 5.) you see their unhappy diligence!
(n1 crd) pn22 vvb po32 n2! pns32 vvi px32 pc-acp vvi n1. (n1 crd) pn22 vvb po32 j n1!
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508
They bee all adulterers, an assembly of treacherous men! They be all Adulterers, an assembly of treacherous men!
pns32 vbb d n2, dt n1 pp-f j n2!
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509
( v. 2.) O what a Judah is this? and shall such a Judah be found in our Judah? O, Let every Conscience be its owne Confessor,
(v. 2.) O what a Judah is this? and shall such a Judah be found in our Judah? Oh, Let every Conscience be its own Confessor,
(n1 crd) sy r-crq dt np1 vbz d? cc vmb d dt np1 vbi vvn p-acp po12 np1? uh, vvb d n1 vbi po31 d n1,
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and whisper it self an answer, to amendment.
and whisper it self an answer, to amendment.
cc vvb pn31 n1 dt n1, p-acp n1.
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511
And can we desist then from bewailing our owne sinnes and the sinnes of others? though justly we may be as much oppressed with the number, as with the guilt!
And can we desist then from bewailing our own Sins and the Sins of Others? though justly we may be as much oppressed with the number, as with the guilt!
cc vmb pns12 vvi av p-acp vvg po12 d n2 cc dt n2 pp-f n2-jn? cs av-j pns12 vmb vbi c-acp av-d vvn p-acp dt n1, c-acp p-acp dt n1!
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512
and almost no lesse with the variety of the kinds, than of the acts!
and almost no less with the variety of the Kinds, than of the acts!
cc av dx dc p-acp dt n1 pp-f dt n2, cs pp-f dt n2!
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513
shall we then only bewaile the sinnes of the head and of the eies? and only weep for the sinnes of those parts, with which we weep? If we search the Head, we shall find those waters, from whence arises the fountain, that sends forth the streames of other sinnes.
shall we then only bewail the Sins of the head and of the eyes? and only weep for the Sins of those parts, with which we weep? If we search the Head, we shall find those waters, from whence arises the fountain, that sends forth the streams of other Sins.
vmb pns12 av av-j vvi dt n2 pp-f dt n1 cc pp-f dt n2? cc av-j vvi p-acp dt n2 pp-f d n2, p-acp r-crq pns12 vvb? cs pns12 vvb dt n1, pns12 vmb vvi d n2, p-acp q-crq vvz dt n1, cst vvz av dt n2 pp-f j-jn n2.
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514
There shall we find the Ʋnderstanding; & in that, sinnes of defect and of excesse; sometimes a disable Ignorance, and sometimes an Abuse of great abilities!
There shall we find the Ʋnderstanding; & in that, Sins of defect and of excess; sometime a disable Ignorance, and sometime an Abuse of great abilities!
pc-acp vmb pns12 vvi dt vvg; cc p-acp d, n2 pp-f n1 cc pp-f n1; av dt vvb n1, cc av dt vvi pp-f j n2!
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515
How many are there that sinne by Sloath! and will not understand the negligence of their owne understanding!
How many Are there that sin by Sloth! and will not understand the negligence of their own understanding!
c-crq d vbr pc-acp d n1 p-acp n1! cc vmb xx vvi dt n1 pp-f po32 d n1!
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516
How many, that sinne by Pride! choosing rather to reason against God, then against any thing, that shall dislike their Reason!
How many, that sin by Pride! choosing rather to reason against God, then against any thing, that shall dislike their Reason!
c-crq d, cst n1 p-acp n1! vvg av-c pc-acp vvi p-acp np1, av p-acp d n1, cst vmb vvi po32 n1!
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517
If wee looke upon the Memory, we shall find it to be Malicious and Perverse; by not remembring what we ought, and by remembring, what wee ought not!
If we look upon the Memory, we shall find it to be Malicious and Perverse; by not remembering what we ought, and by remembering, what we ought not!
cs pns12 vvb p-acp dt n1, pns12 vmb vvi pn31 pc-acp vbi j cc j; p-acp xx vvg r-crq pns12 vmd, cc p-acp vvg, r-crq pns12 vmd xx!
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518
If wee behold our Phansie, though by innumerable shapes it can change it selfe, yet by none of them all can it excuse it self!
If we behold our Fancy, though by innumerable shapes it can change it self, yet by none of them all can it excuse it self!
cs pns12 vvb po12 n1, c-acp p-acp j n2 pn31 vmb vvi pn31 n1, av p-acp pix pp-f pno32 d vmb pn31 vvi pn31 n1!
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519
Nay, it will be glad, if it can make us commit, as it were, halfe a sinne;
Nay, it will be glad, if it can make us commit, as it were, half a sin;
uh-x, pn31 vmb vbi j, cs pn31 vmb vvi pno12 vvi, c-acp pn31 vbdr, j-jn dt n1;
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520
a sinne in some sort without consent; a sinne in sleepe! if it can but prepare us to a sinne!
a sin in Some sort without consent; a sin in sleep! if it can but prepare us to a sin!
dt n1 p-acp d n1 p-acp n1; dt n1 p-acp n1! cs pn31 vmb cc-acp vvi pno12 p-acp dt n1!
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521
But these are workes of an invisible guilt!
But these Are works of an invisible guilt!
p-acp d vbr n2 pp-f dt j n1!
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522
If we consider the Eare, O how obedient it is, to the tongue of a flatterer!
If we Consider the Ear, Oh how obedient it is, to the tongue of a flatterer!
cs pns12 vvb dt n1, uh q-crq j pn31 vbz, p-acp dt n1 pp-f dt n1!
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523
How vile a slave unto our Pride! suffering itself somtimes to be board-through, to professe our servitude under sinne!
How vile a slave unto our Pride! suffering itself sometimes to be board-through, to profess our servitude under sin!
q-crq j dt n1 p-acp po12 n1! n1 px31 av pc-acp vbi j, pc-acp vvi po12 n1 p-acp n1!
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524
Nay, even the Haire, which was made for an ornament of the head, is often by the figure or the length, made a deformity? S Paul proclaims it to be unnaturall for a man to weare long haire;
Nay, even the Hair, which was made for an ornament of the head, is often by the figure or the length, made a deformity? S Paul proclaims it to be unnatural for a man to wear long hair;
uh-x, av dt n1, r-crq vbds vvn p-acp dt n1 pp-f dt n1, vbz av p-acp dt n1 cc dt n1, vvd dt n1? sy np1 vvz pn31 pc-acp vbi j p-acp dt n1 pc-acp vvi j n1;
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yet how many are there, that doe lesse esteem of his protestation, then of their haire!
yet how many Are there, that do less esteem of his protestation, then of their hair!
av c-crq d vbr a-acp, cst vdb dc n1 pp-f po31 n1, av pp-f po32 n1!
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perchance it is because they Beleeve not his word, or understand not the reason of his word:
perchance it is Because they Believe not his word, or understand not the reason of his word:
av pn31 vbz c-acp pns32 vvb xx po31 n1, cc vvb xx dt n1 pp-f po31 n1:
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which, notwithstanding their purpose, is founded upon God's purpose. When God made man, (as Moses speaks) he made them male and female;
which, notwithstanding their purpose, is founded upon God's purpose. When God made man, (as Moses speaks) he made them male and female;
r-crq, c-acp po32 n1, vbz vvn p-acp npg1 n1. c-crq np1 vvd n1, (c-acp np1 vvz) pns31 vvd pno32 j-jn cc n-jn;
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and made the female subject to the male:
and made the female Subject to the male:
cc vvd dt j-jn n-jn p-acp dt j-jn:
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529
the Naturall signe of which subjection is the womans haire; (as the civill signe of it was anciently a veile.) For the male then to use this signe, what is it,
the Natural Signen of which subjection is the woman's hair; (as the civil Signen of it was anciently a veil.) For the male then to use this Signen, what is it,
dt j n1 pp-f r-crq n1 vbz dt ng1 n1; (c-acp dt j n1 pp-f pn31 vbds av-j dt n1.) p-acp dt n-jn av pc-acp vvi d n1, r-crq vbz pn31,
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but in part to confound the distinction of sexes, which God has appointed? and is in cleare judgment a more intimate violation,
but in part to confound the distinction of sexes, which God has appointed? and is in clear judgement a more intimate violation,
cc-acp p-acp n1 pc-acp vvi dt n1 pp-f n2, r-crq np1 vhz vvn? cc vbz p-acp j n1 dt av-dc j n1,
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531
whiles more unnaturall, of God's purpose, then the promiscuous use of their apparell.
while more unnatural, of God's purpose, then the promiscuous use of their apparel.
cs av-dc j, pp-f npg1 n1, cs dt j n1 pp-f po32 n1.
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And when the contrary use in the form of the hair was practis'd by the Nazarites, it was by dispensation from the Lawgiver;
And when the contrary use in the from of the hair was practised by the nazarites, it was by Dispensation from the Lawgiver;
cc c-crq dt j-jn n1 p-acp dt n1 pp-f dt n1 vbds vvn p-acp dt np2, pn31 vbds p-acp n1 p-acp dt n1;
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533
not unlike Abraham's intended sacrifice of his sonne:
not unlike Abraham's intended sacrifice of his son:
xx av-j npg1 vvd n1 pp-f po31 n1:
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534
both which acts had otherwise been as odious, as by God's pleasure they were made acceptable.
both which acts had otherwise been as odious, as by God's pleasure they were made acceptable.
d r-crq n2 vhd av vbn a-acp j, c-acp p-acp npg1 n1 pns32 vbdr vvn j.
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535
If we consider the Nostrill, we must confesse, that the breath, which by divine favour they receive in as the breath of life, they too often send forth by exchange, as the breath of scorne.
If we Consider the Nostril, we must confess, that the breath, which by divine favour they receive in as the breath of life, they too often send forth by exchange, as the breath of scorn.
cs pns12 vvb dt n1, pns12 vmb vvi, cst dt n1, r-crq p-acp j-jn n1 pns32 vvb p-acp p-acp dt n1 pp-f n1, pns32 av av vvi av p-acp n1, c-acp dt n1 pp-f n1.
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536
Besides somtimes with perfume they flatter the brain; and somtimes oppresse it with the Indian Smoake;
Beside sometimes with perfume they flatter the brain; and sometimes oppress it with the Indian Smoke;
p-acp av p-acp n1 pns32 vvb dt n1; cc av vvb pn31 p-acp dt jp n1;
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537
which by custome becomes disease, unlesse Infirmity excuses it into Physique. If we consider the Mouth, the Tongue, the Palate; alas!
which by custom becomes disease, unless Infirmity excuses it into Physique. If we Consider the Mouth, the Tongue, the Palate; alas!
r-crq p-acp n1 vvz n1, cs n1 vvz pn31 p-acp n1. cs pns12 vvb dt n1, dt n1, dt n1; uh!
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538
Were not the bewailing of their sinnes a work of Grace, and the Numbring of them but a worke of Nature, we might thinke it more easie to bewaile them, then to number them!
Were not the bewailing of their Sins a work of Grace, and the Numbering of them but a work of Nature, we might think it more easy to bewail them, then to number them!
vbdr xx dt vvg pp-f po32 n2 dt n1 pp-f n1, cc dt vvg pp-f pno32 p-acp dt n1 pp-f n1, pns12 vmd vvi pn31 av-dc j pc-acp vvi pno32, cs pc-acp vvi pno32!
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539
The mouth is the most wash'd part of the body: and yet in the use of it, we may say, it is the foulest!
The Mouth is the most washed part of the body: and yet in the use of it, we may say, it is the Foulest!
dt n1 vbz dt av-ds vvn n1 pp-f dt n1: cc av p-acp dt n1 pp-f pn31, pns12 vmb vvi, pn31 vbz dt js!
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The Tongue, that is placed so neer to Reason, does notwithstanding seldome make use of so happy a neighbourhood!
The Tongue, that is placed so near to Reason, does notwithstanding seldom make use of so happy a neighbourhood!
dt n1, cst vbz vvn av av-j p-acp n1, vdz p-acp av vvi n1 pp-f av j dt n1!
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541
The Palate, which God has honourably seated in the head, unnaturally degrades it selfe by an obedience to the Belly!
The Palate, which God has honourably seated in the head, unnaturally degrades it self by an Obedience to the Belly!
dt n1, r-crq np1 vhz av-j vvn p-acp dt n1, av-j n2 pn31 n1 p-acp dt n1 p-acp dt n1!
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And may wee not then at the consideration of all these sinnes of the head, wish with our Prophet, that our head were waters!
And may we not then At the consideration of all these Sins of the head, wish with our Prophet, that our head were waters!
cc vmb pns12 xx av p-acp dt n1 pp-f d d n2 pp-f dt n1, vvb p-acp po12 n1, cst po12 n1 vbdr n2!
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But some there are, who not by miracle, but by sinne, turne the waters of their head into wine,
But Some there Are, who not by miracle, but by sin, turn the waters of their head into wine,
p-acp d a-acp vbr, r-crq xx p-acp n1, cc-acp p-acp n1, vvb dt n2 pp-f po32 n1 p-acp n1,
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nay somtimes, we may say, into fire, often are they so out-raged with the calenture of the grape;
nay sometimes, we may say, into fire, often Are they so outraged with the calenture of the grape;
uh-x av, pns12 vmb vvi, p-acp n1, av vbr pns32 av j p-acp dt n1 pp-f dt n1;
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That it poses them to distinguish between their sinne and their Punishment!
That it poses them to distinguish between their sin and their Punishment!
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And what were it then, if, in a pretended fact, such fiery heads were cover'd with mournfull ashes? fire there were, we might safely confesse:
And what were it then, if, in a pretended fact, such fiery Heads were covered with mournful Ashes? fire there were, we might safely confess:
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but might we not adde in the words of the Poet, though in another sense, that though there were fire,
but might we not add in the words of the Poet, though in Another sense, that though there were fire,
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yet it were sub cinere doloso? Should we call this Repentance, or a cheate? But now if we should behold the sinnes of the Eie, we should quickly find a wonder, not only of sinne, but also of Prospect;
yet it were sub cinere doloso? Should we call this Repentance, or a cheat? But now if we should behold the Sins of the Eye, we should quickly find a wonder, not only of sin, but also of Prospect;
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and the eie would now be satisfied with seeing: it would quickly be satisfied; and with holy teares be willingly darkned at this sight.
and the eye would now be satisfied with seeing: it would quickly be satisfied; and with holy tears be willingly darkened At this sighed.
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Nor will it only bewaile its lust and pride, but also the greatest part of its former sorrow,
Nor will it only bewail its lust and pride, but also the greatest part of its former sorrow,
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and now shed wise and religious teares, for the foolish and carnall teares, which formerly it shed.
and now shed wise and religious tears, for the foolish and carnal tears, which formerly it shed.
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Thus will it doe for its owne sinnes; but not only for its own sinnes;
Thus will it do for its own Sins; but not only for its own Sins;
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but we shall indeavour truly to crie-out with David's compassion, Mine eies gush out with teares,
but we shall endeavour truly to crie-out with David's compassion, Mine eyes gush out with tears,
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because men keep not thy Laws! Sorrow for our owne sinnes, all men will confesse to be necessary:Because men keep not thy Laws! Sorrow for our own Sins, all men will confess to be necessary:
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but sorrow for other mens sinnes, seems to some men unnecessary, and to most men but voluntary.
but sorrow for other men's Sins, seems to Some men unnecessary, and to most men but voluntary.
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Yet this also is the duty of a righteous man, to weep for the unrighteous.
Yet this also is the duty of a righteous man, to weep for the unrighteous.
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It is the duty of him, that would be like unto God to weep when Men care not to be like unto God.
It is the duty of him, that would be like unto God to weep when Men care not to be like unto God.
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It is his duty to greive, when God is greiv'd; to greive for that, for which God is greiv'd!
It is his duty to grieve, when God is grieved; to grieve for that, for which God is grieved!
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Our will must be like his will; and therfore to weep also, when others mens wils are not like his Will;
Our will must be like his will; and Therefore to weep also, when Others men's wills Are not like his Will;
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It is an argument of excellent nature to bewaile the punishment of an offender: but it is an argument of excellent grace, to bewaile the sinne of an offender; the cause of his Punishment.
It is an argument of excellent nature to bewail the punishment of an offender: but it is an argument of excellent grace, to bewail the sin of an offender; the cause of his Punishment.
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And these does our mercifull Prophet here compassionate; weep he does for the calamity of his people:
And these does our merciful Prophet Here compassionate; weep he does for the calamity of his people:
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but he does so much the more greive for their sinne, by how much their sinne was more greivous, than their calamity!
but he does so much the more grieve for their sin, by how much their sin was more grievous, than their calamity!
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And amongst the many sinnes, which he here bewailes; one was, that they were not valiant for the truth upon the earth.
And among the many Sins, which he Here bewails; one was, that they were not valiant for the truth upon the earth.
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It is the more greivous sinne to Oppose truth;
It is the more grievous sin to Oppose truth;
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but it is also a greivous sinne not to defend it. If we seriously consider it, is it not a strange cowardise,
but it is also a grievous sin not to defend it. If we seriously Consider it, is it not a strange cowardice,
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for a man to be afraid to be on God's side!
for a man to be afraid to be on God's side!
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Did God ever forsake his truth? or those, that did not forsake his truth? If the Pelagian were again ready to equall Nature with grace;
Did God ever forsake his truth? or those, that did not forsake his truth? If the Pelagian were again ready to equal Nature with grace;
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if the Arian were again ready to denie the consubstantiality and coëternity of God the sonne;
if the Arian were again ready to deny the consubstantiality and coëternity of God the son;
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if the Donatist should again pretend a possibility so to over-refine the Church, that it may be without all spot;
if the Donatist should again pretend a possibility so to over-refine the Church, that it may be without all spot;
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should we proudly become impure by the bold pretence of such false puritie? or should we turne polititians against God,
should we proudly become impure by the bold pretence of such false purity? or should we turn politicians against God,
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& leave him to the defence of his own truth? Or, say of his truth,
& leave him to the defence of his own truth? Or, say of his truth,
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as the Jews did of his Sonne, Let him deliver it, if he will have it? If we discerne any that preferre the giddinesse of their own reason, under the notion of sound Reason,
as the jews did of his Son, Let him deliver it, if he will have it? If we discern any that prefer the giddiness of their own reason, under the notion of found Reason,
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before the Sobriety of the holy writings and the Church;
before the Sobriety of the holy writings and the Church;
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shall we presently either reele out of the way, or stagger in it? About the eleventh year of this present Century of the Church, a new starregazer (one Fabricius ) in the upper Germanie, publish'd (at Witteberge ) by the vertue of a strange glasse, a pretended discovery of strange spots in the Sunne: about which time in the lower Germanie, a like acute Novelist publish'd pretented spots in the best Belgique Church.
shall we presently either reel out of the Way, or stagger in it? About the eleventh year of this present Century of the Church, a new starregazer (one Fabricius) in the upper Germany, published (At Wittenberg) by the virtue of a strange glass, a pretended discovery of strange spots in the Sun: about which time in the lower Germany, a like acute Novelist published pretended spots in the best Belgic Church.
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But as the clearest-sighted, though of a lesse excellency then S. Stephen's eie, judg'd those suppos'd staines through divine permission, to have been by the grand Artist the devil, juggled into the starre-wise glasse, not into the Sunne:
But as the clearest-sighted, though of a less excellency then S. Stephen's eye, judged those supposed stains through divine permission, to have been by the grand Artist the Devil, juggled into the starre-wise glass, not into the Sun:
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so the best-sighted, though not so wonderfull as Lyncius, yet free from the Jaundice of Opinion, discern'd through the right Optique of sacred truth, the spots to be not in the Church, but in the Novelist;
so the best-sighted, though not so wonderful as Lyncius, yet free from the Jaundice of Opinion, discerned through the right Optic of sacred truth, the spots to be not in the Church, but in the Novelist;
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and so that his mistakes were the staines.
and so that his mistakes were the stains.
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If then we see any departing from the truth, shall not we depart from Them? shall we not rather partake with the Prophet in his tears,
If then we see any departing from the truth, shall not we depart from Them? shall we not rather partake with the Prophet in his tears,
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than with them in such backsliding, as deserves such tears? You see then enough,
than with them in such backsliding, as deserves such tears? You see then enough,
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yea too much cause of sorrow and yet you can not but see the little Effect it produces!
yea too much cause of sorrow and yet you can not but see the little Effect it produces!
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And must we not confesse this to bee very unnaturall, that where there is so great cause, there is so litle Effect!
And must we not confess this to be very unnatural, that where there is so great cause, there is so little Effect!
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where so much sinne, so few teares for sinne! O, let us then with severity look upon our Own sinnes;
where so much sin, so few tears for sin! O, let us then with severity look upon our Own Sins;
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let us with compassion behold other mens!
let us with compassion behold other men's!
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and shall we make ourselves so unhappy, as not to bewaile our own unhappinesse? shall we weep for the death of our Friends Bodies,
and shall we make ourselves so unhappy, as not to bewail our own unhappiness? shall we weep for the death of our Friends Bodies,
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and shall we not weep for the death of our Own Soules? That being for them but to fulfill the Law of Nature;
and shall we not weep for the death of our Own Souls? That being for them but to fulfil the Law of Nature;
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but this being for us to violate the Law of God! When David and his men saw Ziklag burnt,
but this being for us to violate the Law of God! When David and his men saw Ziklag burned,
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and their wives and children carried into Captivity, it is said, they wept, untill they had no more power to weep (1 Sam. 30.4.) And shall not we weep as much to see our Soule, which is the City of God, set on fire by vice;
and their wives and children carried into Captivity, it is said, they wept, until they had no more power to weep (1 Sam. 30.4.) And shall not we weep as much to see our Soul, which is the city of God, Set on fire by vice;
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and all the vertues and ornaments of our Soules to be lost!
and all the Virtues and Ornament of our Souls to be lost!
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to be Triumph'd-upon by the Enemies of our Soules? Surely, as the wind by gathering many clouds makes a shower:
to be Triumph'd-upon by the Enemies of our Souls? Surely, as the wind by gathering many Clouds makes a shower:
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so our mind by meditation collecting the many evils of our own lives, and others, will easily cause a shower of tears!
so our mind by meditation collecting the many evils of our own lives, and Others, will Easily cause a shower of tears!
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And indeed, who would not willingly by a temporall sorrow, scape eternall sorrow? since in this life a few accepted teares can wash away the greatest sinnes that shall be remitted:
And indeed, who would not willingly by a temporal sorrow, escape Eternal sorrow? since in this life a few accepted tears can wash away the greatest Sins that shall be remitted:
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but, after this life, eternall teares can not wash away the least sinnes!
but, After this life, Eternal tears can not wash away the least Sins!
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Let us then crie here for the guilt of our sinnes, that we may not hereafter crie for the punishment of them!
Let us then cry Here for the guilt of our Sins, that we may not hereafter cry for the punishment of them!
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Let us bemoan our selves like Ephraim, repentant Ephraim, in this our Prophet ( chap. 31.19.) with a holy indignation;
Let us bemoan our selves like Ephraim, repentant Ephraim, in this our Prophet (chap. 31.19.) with a holy Indignation;
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Surely, after that I was turn'd, I repented: and after that I was instructed, I smote upon my thigh: Surely, After that I was turned, I repented: and After that I was instructed, I smote upon my thigh:
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I was asham'd, yea, even confounded, because I did bear the reproach of my youth! Let us with the wise man, Eccles. 2.2. crie-out of mirth, what does it? crie-out of the madnesse of it? The Septuagint term it there, NONLATINALPHABET, the turning-about, the Giddinesse of mirth!I was ashamed, yea, even confounded, Because I did bear the reproach of my youth! Let us with the wise man, Eccles. 2.2. crie-out of mirth, what does it? crie-out of the madness of it? The septuagint term it there,, the turning-about, the Giddiness of mirth!
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Let us turn our hearts by Meditation towards Hell, that they may never be neerer to it, than by Meditation!
Let us turn our hearts by Meditation towards Hell, that they may never be nearer to it, than by Meditation!
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Can we remember how the Israelites mourn'd by the waters of Babylon, and not imitate their mourning!
Can we Remember how the Israelites mourned by the waters of Babylon, and not imitate their mourning!
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The waters of Babylon, sayes S. Austin, are the transitory pleasures of this world, by which the Godly mourne,
The waters of Babylon, Says S. Austin, Are the transitory pleasures of this world, by which the Godly mourn,
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as in a strange Country, when they remember Sion, the heavenly Ierusalem! And what more powerfull Motives can we have for teares,
as in a strange Country, when they Remember Sion, the heavenly Ierusalem! And what more powerful Motives can we have for tears,
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whether we consider our selves, or God, than Feare or love? both which God has provided for us.
whither we Consider our selves, or God, than fear or love? both which God has provided for us.
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There are, sayes S. Gregory, two causes of tears; the first, for Fear of Punishment; the Second, for delay of our happinesse:
There Are, Says S. Gregory, two Causes of tears; the First, for fear of Punishment; the Second, for Delay of our happiness:
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both which are intimated, according to that Father, by that double blessing, which Caleb (as it is, Josh. 15.19. bestow'd upon his daughter Achsah, to whom he gave the upper and the nether springs;
both which Are intimated, according to that Father, by that double blessing, which Caleb (as it is, Josh. 15.19. bestowed upon his daughter Achsah, to whom he gave the upper and the neither springs;
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the nether spring is Fear, the upper Love. To the same purpose did Nazianzen observe, that Noah's flood came partly from the Earth, and partly from Heaven:
the neither spring is fear, the upper Love. To the same purpose did Nazianzen observe, that Noah's flood Come partly from the Earth, and partly from Heaven:
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so, sayes he, the purging flood of tears comes partly from the feare of Hel, land partly from the desire of Heaven, from the love of God.
so, Says he, the purging flood of tears comes partly from the Fear of Hell, land partly from the desire of Heaven, from the love of God.
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And surely as waters which are distill'd from the rose by the force of fire yeil'd a sweet smell:
And surely as waters which Are distilled from the rose by the force of fire yeiled a sweet smell:
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so much more sweet are the waters of the head, which are press'd-out by the heat of divine Love.
so much more sweet Are the waters of the head, which Are press'd-out by the heat of divine Love.
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It is indeed the Spirit of divine love, that from the eies forces holy tears; according to that of David, (Ps. 147.) Hee causes his wind to blow,
It is indeed the Spirit of divine love, that from the eyes forces holy tears; according to that of David, (Ps. 147.) He Causes his wind to blow,
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and the waters flow, The same Prophet sayes, ( Ps. 104.3.) God layes the beames of his chambers in the waters, that is, he covers the upper part of the heaven, or air, with water:and the waters flow, The same Prophet Says, (Ps. 104.3.) God lays the beams of his chambers in the waters, that is, he covers the upper part of the heaven, or air, with water:
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the just man is such a heaven:
the just man is such a heaven:
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whose upper parts, his soule, his head, his eies, are overflow'n with devout sorrow, whose teares doe mystically fullfill that of the Psalmist, ( Ps. 148.4.) The waters that are above the heavens praise the name of the Lord;
whose upper parts, his soul, his head, his eyes, Are overflow'n with devout sorrow, whose tears do mystically fulfil that of the Psalmist, (Ps. 148.4.) The waters that Are above the heavens praise the name of the Lord;
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And more admirably doe these waters, the tears of the just, praise the justice, the Mercy, and goodnesse of the Lord!
And more admirably do these waters, the tears of the just, praise the Justice, the Mercy, and Goodness of the Lord!
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Who will not then shed a few such tears, that he may never shed any more tears? And since our Soule is the Garden of God, who will not provide a Fountain of tears, to make it pleasant, for his intertainment!
Who will not then shed a few such tears, that he may never shed any more tears? And since our Soul is the Garden of God, who will not provide a Fountain of tears, to make it pleasant, for his entertainment!
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who will not labour, who will not Rejoice, to shed such tears, as God himself will wipe away? when he will change the darknesse of sorrow into the light of joy;
who will not labour, who will not Rejoice, to shed such tears, as God himself will wipe away? when he will change the darkness of sorrow into the Light of joy;
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the dark eie into a cheerfull eie:
the dark eye into a cheerful eye:
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when he will work such a wonder in the Soul, as he has in the eie;
when he will work such a wonder in the Soul, as he has in the eye;
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by a marvelous raising of light out of darknesse; out of the apple of the eie!
by a marvelous raising of Light out of darkness; out of the apple of the eye!
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which the Hebrews call NONLATINALPHABET amongst other reasons, from the blacknesse, as the word also signifies; expressing God's wonderfull work in the composition of the eie:
which the Hebrews call among other Reasons, from the blackness, as the word also signifies; expressing God's wonderful work in the composition of the eye:
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when as out of the apple of the eie, which is the darkest part of it, he raises light!
when as out of the apple of the eye, which is the Darkest part of it, he raises Light!
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The apple of the eie being so black or dark, that when in the Proverbs, (Cha. 7.9.) it is said, in the black and dark night, it is in the Original, NONLATINALPHABET as if we should say, in the apple of the eie of the night.
The apple of the eye being so black or dark, that when in the Proverbs, (Cha. 7.9.) it is said, in the black and dark night, it is in the Original, as if we should say, in the apple of the eye of the night.
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Yet out of the darkest sorrow God will at last raise the most cheerfull light.
Yet out of the Darkest sorrow God will At last raise the most cheerful Light.
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From an eie darken'd with humble tears, with innocent tears, such as are not afraid to approach to the throne of the judge of heavē & earth;
From an eye darkened with humble tears, with innocent tears, such as Are not afraid to approach to the throne of the judge of heaven & earth;
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with powerfull tears, which overcome him that is almighty? which power vouchsafe, O Lord most powerfull, to shew in the weaknesse of our tears;
with powerful tears, which overcome him that is almighty? which power vouchsafe, Oh Lord most powerful, to show in the weakness of our tears;
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that by thy mercy their weaknesse may thus overcome thy power: Change our heads into waters, that they may be clean;
that by thy mercy their weakness may thus overcome thy power: Change our Heads into waters, that they may be clean;
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change our eies into a fountain, a fountain of tears so pure, that thou mayst see thine own image in them, that so thou mayst delight in them, that we may for ever delight in thee, delight with thee.
change our eyes into a fountain, a fountain of tears so pure, that thou Mayest see thine own image in them, that so thou Mayest delight in them, that we may for ever delight in thee, delight with thee.
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To whom, O Father of mercies, with thy dear Sonne our Saviour, and thy Holy Spirit our Comforter in all our sorrows, be ascrib'd all thanks for thy Power and Mercy, for evermore. FINIS.
To whom, Oh Father of Mercies, with thy dear Son our Saviour, and thy Holy Spirit our Comforter in all our sorrows, be ascribed all thanks for thy Power and Mercy, for evermore. FINIS.
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1 Corinth. 9. 25. Every man that strives for the Mastery, is temperate in all things:1 Corinth. 9. 25. Every man that strives for the Mastery, is temperate in all things:
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Now they doe it to obtain a corruptible crown, but we an incorruptible.
Now they do it to obtain a corruptible crown, but we an incorruptible.
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MAN since his fall is much like the Devill before his fall, he has a great desire unto mastery:
MAN since his fallen is much like the devil before his fallen, he has a great desire unto mastery:
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in which desire he does but confesse his fall;
in which desire he does but confess his fallen;
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by which he has chang'd that mastery it selfe, which he had, only into a desire of the mastery, which he had.
by which he has changed that mastery it self, which he had, only into a desire of the mastery, which he had.
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He had by creation a mastery over all the creaturs of this inferiour world:
He had by creation a mastery over all the creatures of this inferior world:
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but by his fall he fell not only from the mastery of them, but also of himself;
but by his fallen he fell not only from the mastery of them, but also of himself;
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and is now become aslave to his own desires, to the distraction of his desires; his way and his eie never being together.
and is now become aslave to his own Desires, to the distraction of his Desires; his Way and his eye never being together.
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His way is still downward, still farther from that perfection from which he fell: but his eie is still upwards towards that perfection, from which he fell.
His Way is still downward, still farther from that perfection from which he fell: but his eye is still upward towards that perfection, from which he fell.
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But as his nature is corrupt, so is his desire;
But as his nature is corrupt, so is his desire;
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a desire of mastery, not because it is a perfection, but because it is a Glory;
a desire of mastery, not Because it is a perfection, but Because it is a Glory;
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and therfore he does more truly desire the crown, then the strife.
and Therefore he does more truly desire the crown, then the strife.
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Yet this desire in man, though but like a vertue, yet because like a vertue, finds opposition in man,
Yet this desire in man, though but like a virtue, yet Because like a virtue, finds opposition in man,
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and is kept down by greater vice.
and is kept down by greater vice.
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And therfore though divers have an appetite to the mastery in divers things, yet if their feare or sloth be greater then their desire, their desire yeilds to their fear or sloth.
And Therefore though diverse have an appetite to the mastery in diverse things, yet if their Fear or sloth be greater then their desire, their desire yields to their Fear or sloth.
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But this naturall desire, when most able, being not able to aime at the true mastery, diverting to meaner objects, corrupts it self into inferiour and triviall appetites;
But this natural desire, when most able, being not able to aim At the true mastery, diverting to meaner objects, corrupts it self into inferior and trivial appetites;
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and insteed of seeking for mastery in the true perfections of the mind, it either descends to strive for the mastery in the vanities of the mind,
and instead of seeking for mastery in the true perfections of the mind, it either descends to strive for the mastery in the vanities of the mind,
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or for the vain mastery in the abilities of the body.
or for the vain mastery in the abilities of the body.
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Which trifling desires brake forth into the actions of those naturall men, the Ancient Heathen, especially the Greeks; and not only in their businesse, but also in their games.
Which trifling Desires brake forth into the actions of those natural men, the Ancient Heathen, especially the Greeks; and not only in their business, but also in their games.
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Wherby they did prove indeed, that labour is a part of man's curse, which they increas'd,
Whereby they did prove indeed, that labour is a part of Man's curse, which they increased,
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whiles to their labour they added vanity.
while to their labour they added vanity.
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For wheras it is one releefe against the punishment of labour, that man may propose to himself an end, which shall abundantly recompence his labour, they were as Vain in the choise of their End,
For whereas it is one relief against the punishment of labour, that man may propose to himself an end, which shall abundantly recompense his labour, they were as Vain in the choice of their End,
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as they were unhappy in their labour.
as they were unhappy in their labour.
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Which vanity our Apostle perceiving in them, takes occasion to teach Christian wisdome, from their Heathenish folly;
Which vanity our Apostle perceiving in them, Takes occasion to teach Christian Wisdom, from their Heathenish folly;
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by rectifying both their labour and their purpose;
by rectifying both their labour and their purpose;
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and that we might the better understand his instruction, he drawes it from the nature of their practises.
and that we might the better understand his instruction, he draws it from the nature of their practises.
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Amongst the Corinthians were celebrated the Isthmian Games;
among the Corinthians were celebrated the Isthmian Games;
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in which after a great deale of preparation they took a great deale of toile and all for a crown as corruptible as their bodyes:
in which After a great deal of preparation they took a great deal of toil and all for a crown as corruptible as their bodies:
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he teaches them therefore by a wise emulation, how to Imitate that Labour and Correct it.
he Teaches them Therefore by a wise emulation, how to Imitate that Labour and Correct it.
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He does not forbid them still to continue their preparation; he does not forbid thē still to continue their strife:
He does not forbid them still to continue their preparation; he does not forbid them still to continue their strife:
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but he changes the kind of them, whiles he changes the reward of them;
but he changes the kind of them, while he changes the reward of them;
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and proposes a crown, which they might obtaine, as much exceeding the crown which they proposed to obtaine,
and proposes a crown, which they might obtain, as much exceeding the crown which they proposed to obtain,
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as Heaven and eternitie exceed earth and time.
as Heaven and eternity exceed earth and time.
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That therfore we may understand this instruction of our Apostle, we may first consider the strife it selfe, the strife for the Masterie; then the Preparation for the good performance of that strife, A Temparance in all things;
That Therefore we may understand this instruction of our Apostle, we may First Consider the strife it self, the strife for the Mastery; then the Preparation for the good performance of that strife, A Temperance in all things;
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And lastly the End and purpose of that strife, a Crown, for them Corruptible, but for us, Incorruptible.
And lastly the End and purpose of that strife, a Crown, for them Corruptible, but for us, Incorruptible.
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Behold then first the Strife. The Grecians a people of rare naturall excellency and Vanity, were so transported with the appetite of Mastery, that there was scarce any thing done amongst them without great strife, without great comparison;
Behold then First the Strife. The Greeks a people of rare natural excellency and Vanity, were so transported with the appetite of Mastery, that there was scarce any thing done among them without great strife, without great comparison;
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or, to draw a word from our Apostle in this place, without great Agonie;
or, to draw a word from our Apostle in this place, without great Agony;
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for so in effect he speaks, whiles he saies NONLATINALPHABET, it may be rendred, Every one that is in an agonie for the mastery, which contentions sometimes were even in vile things, (as at this day amongst us) as for the mastery in drinking or Eating most:
for so in Effect he speaks, while he Says, it may be rendered, Every one that is in an agony for the mastery, which contentions sometime were even in vile things, (as At this day among us) as for the mastery in drinking or Eating most:
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for, there was amongst them their NONLATINALPHABET and NONLATINALPHABET, as Athenaeus tells us.
for, there was among them their and, as Athenaeus tells us.
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To which contentions amongst others, the Apostle, it seems, did allude, when excellently he said, that Their glory was their shame.
To which contentions among Others, the Apostle, it seems, did allude, when excellently he said, that Their glory was their shame.
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But in this place he intends such bodily exercises, as were rather Vaine, then Vile: their various exercises drawn from the severall respects unto the body;
But in this place he intends such bodily exercises, as were rather Vain, then Vile: their various exercises drawn from the several respects unto the body;
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as from the speed of it in Running, as in the precedent verse he speakes of the Race; or from the Strength of it,
as from the speed of it in Running, as in the precedent verse he speaks of the Raze; or from the Strength of it,
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as in wrestling, as principally seemes to be intended in this verse.
as in wrestling, as principally seems to be intended in this verse.
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But all was a strife; nay, we may call it a Fight: for so our Interpreters render the same word. 1 Tim. 6.12. Fight the good fight of Faith; the word being there also, NONLATINALPHABET.
But all was a strife; nay, we may call it a Fight: for so our Interpreters render the same word. 1 Tim. 6.12. Fight the good fight of Faith; the word being there also,.
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And that you may more fully apprehend the wisedome of our Apostle in this comparison, it will be necessary to take a view of the agreement of these two kinds of Combats;
And that you may more Fully apprehend the Wisdom of our Apostle in this comparison, it will be necessary to take a view of the agreement of these two Kinds of Combats;
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of those outward contentions of the Heathen Grecians, and the inward contentions of a Christian. If you will view the Place of their strife, you shall find, the Race was performed in their NONLATINALPHABET, a plot of ground containing in length an hundred twenty and five paces:
of those outward contentions of the Heathen Greeks, and the inward contentions of a Christian. If you will view the Place of their strife, you shall find, the Raze was performed in their, a plot of ground containing in length an hundred twenty and five paces:
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which just length was chosen, because Hercules, as their fable has it, runne so farre at one breath.
which just length was chosen, Because Hercules, as their fable has it, run so Far At one breath.
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And can any thing better expresse the place or length of our Christian life? Our Strife against sinne, as the Apostle calls it, ( Hebr. 12.4.) Is not our contention determin'd with the length of our life? And is not life, the life of the strongest, usually determin'd within a hundred or sixcore yeares,
And can any thing better express the place or length of our Christian life? Our Strife against sin, as the Apostle calls it, (Hebrew 12.4.) Is not our contention determined with the length of our life? And is not life, the life of the Strongest, usually determined within a hundred or sixcore Years,
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though some, as stories tell us, have out lived that number of yeares? If you will likewise view that place, in which their wrestling was performed, which was their NONLATINALPHABET,
though Some, as stories tell us, have out lived that number of Years? If you will likewise view that place, in which their wrestling was performed, which was their,
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as Tertullian and S. Chrysostome call it, you shall find that no man was admitted into it,
as Tertullian and S. Chrysostom call it, you shall find that no man was admitted into it,
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but he that knew the manner of the strife, which was to be there observed:
but he that knew the manner of the strife, which was to be there observed:
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and unlesse he himselfe, as also his parents, brethren and teacher, did solemly before the statue of Jupiter in the Elaean Senate confirme as much by an Oath.
and unless he himself, as also his Parents, brothers and teacher, did solemny before the statue of Jupiter in the Elaean Senate confirm as much by an Oath.
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And into our place of wrestling which is the Holy Church, anciently no man, who being of age and then converted to the Faith, was admitted by baptisme,
And into our place of wrestling which is the Holy Church, anciently no man, who being of age and then converted to the Faith, was admitted by Baptism,
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but he that was known to have been instructed in the manner of the Christian, or spirituall fight.
but he that was known to have been instructed in the manner of the Christian, or spiritual fight.
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The like was anciently undertaken for Infants, the witnesses at whose baptisme publikely gave their faith to God and the Church, that as soone as they should be able to fight, they should not want knowledge for their Christian fight.
The like was anciently undertaken for Infants, the Witnesses At whose Baptism publicly gave their faith to God and the Church, that as soon as they should be able to fight, they should not want knowledge for their Christian fight.
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The Cōbatants amongst the Heathen fought alwaies without the burthen of their cloaths, except what modesty commanded;
The Combatants among the Heathen fought always without the burden of their clothes, except what modesty commanded;
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lest even the lightest should be some hindrance; nay, lest their bodyes should be a hindrance to them, they were annoynted with oile.
lest even the Lightest should be Some hindrance; nay, lest their bodies should be a hindrance to them, they were anointed with oil.
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Thus likewise the best Christian Combatants in all ages, have layd aside the outward hindrances of welth and businesse,
Thus likewise the best Christian Combatants in all ages, have laid aside the outward hindrances of wealth and business,
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when they have indeavour'd to be truly admirable in the spirituall fight.
when they have endeavoured to be truly admirable in the spiritual fight.
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They have likewise had the spirituall Oile, which signifies Gods Grace as may be seen, Levit. 2.1. Psal. 45.7. 1 Joh. 2.20. They have had a gracious subtilty of knowledge, whereby they were made quick to prevent the devises and active sleights of Sathan.
They have likewise had the spiritual Oil, which signifies God's Grace as may be seen, Levit. 2.1. Psalm 45.7. 1 John 2.20. They have had a gracious subtlety of knowledge, whereby they were made quick to prevent the devises and active sleights of Sathan.
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There were Combats also amongst them not only for men, but for Children as Pausanius (in his Eliaque Remembrances) shewes.
There were Combats also among them not only for men, but for Children as Pausanius (in his Eliaque Remembrances) shows.
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And even the yongest Christians, when once they begin to be able by knowledge to corect their own actions, shall instantly find the Divill for an Adversary, & the combat of Temptations.
And even the youngest Christians, when once they begin to be able by knowledge to correct their own actions, shall instantly find the devil for an Adversary, & the combat of Temptations.
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Yet then there were also diversities of fights;
Yet then there were also diversities of fights;
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there being their lighter fights, NONLATINALPHABET, and their weightier or more solemne, NONLATINALPHABET, as Dionysius Halicarnasseus, tells us.
there being their lighter fights,, and their Weightier or more solemn,, as Dionysius Halicarnassus, tells us.
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The lighter were performed in the Morning and the more weighty in the after-noon, as Pausanius has it.
The lighter were performed in the Morning and the more weighty in the afternoon, as Pausanius has it.
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And have not the Christians also their diversities ef fights? Even thus the Christian in the morning of his Age he does but take notice, that he has sinne and Conscience, he shall have only some lighter combats:
And have not the Christians also their diversities ef fights? Even thus the Christian in the morning of his Age he does but take notice, that he has sin and Conscience, he shall have only Some lighter combats:
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but when once he is grown to the Afternoon of his life; when by age he has both enougth sinne and enough knowledge of sinne;
but when once he is grown to the Afternoon of his life; when by age he has both enougth sin and enough knowledge of sin;
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then he shall find those NONLATINALPHABET, those heavy conflicts, those wrestlings of the whole body, of the whole spirit, of the Man, the Christian!
then he shall find those, those heavy conflicts, those wrestlings of the Whole body, of the Whole Spirit, of the Man, the Christian!
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Amongst the higher conflicts of the Ancients, there was one especially worth the noting, and that was theire NONLATINALPHABET;
among the higher conflicts of the Ancients, there was one especially worth the noting, and that was their;
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when each combatant bending inward the two upper joints of his fingers, did only by Them, contend with his adversary, till he forced him to a faintnesse.
when each combatant bending inward the two upper Joints of his fingers, did only by Them, contend with his adversary, till he forced him to a faintness.
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A kind of wrestling most fit for a Christian, upon occasion, to use with the Devill;
A kind of wrestling most fit for a Christian, upon occasion, to use with the devil;
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to keep him to this NONLATINALPHABET, at distance at the arme's end, nay at the fingers end:
to keep him to this, At distance At the arm's end, nay At the fingers end:
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for otherwise he will breake in upon the Christian; and not only hurt the hollow of his thigh;
for otherwise he will break in upon the Christian; and not only hurt the hollow of his thigh;
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as the Angell of God or rather God, did Jacob 's;
as the Angel of God or rather God, did Jacob is;
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nor will he say, as the large Philistine unto David (1 Sam. 17.44.) Come to me,
nor will he say, as the large Philistine unto David (1 Sam. 17.44.) Come to me,
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and I will give thy flesh to the foules of the aire, and to the beasts of the field; no;
and I will give thy Flesh to the fowls of the air, and to the beasts of the field; no;
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he will prove himselfe to be a roaring Lyon; He would himselfe devour the Christian: who therefore must strive for courage and perfection, to resist him!
he will prove himself to be a roaring lion; He would himself devour the Christian: who Therefore must strive for courage and perfection, to resist him!
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we must strive to be perfecti athletae and consummati: Seneca has the same terme for wise men, whom he cals consummatos sapientiae viros, men of a finish'd or perfect wisedome.
we must strive to be perfection Athletae and consummati: Senecca has the same term for wise men, whom he calls consummatos sapientiae viros, men of a finished or perfect Wisdom.
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And has not our Apostle the like Eph. 4.13? where he says, that the Christian must goe on NONLATINALPHABET, unto a perfect man.
And has not our Apostle the like Ephesians 4.13? where he Says, that the Christian must go on, unto a perfect man.
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Does not S. James exhort to the like perfection (cap. 1.4?) Let patience have her perfect work, that we may be perfect and entire wanting nothing.
Does not S. James exhort to the like perfection (cap. 1.4?) Let patience have her perfect work, that we may be perfect and entire wanting nothing.
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Amongst the Grecians he that had skill and victory at all kinds of Combats, was, for his perfection called NONLATINALPHABET;
among the Greeks he that had skill and victory At all Kinds of Combats, was, for his perfection called;
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and surely unto such perfection must the Christian labour, that in all kinds of Combats with their spirituall enemy, he may contend with skill and Courage;
and surely unto such perfection must the Christian labour, that in all Kinds of Combats with their spiritual enemy, he may contend with skill and Courage;
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for so shall he in his degree attaine to that aime of S. Paul, NONLATINALPHABET, unto a perfect man;
for so shall he in his degree attain to that aim of S. Paul,, unto a perfect man;
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unto such perfection, as in this life we are capable of. But he must also Persevere in this contention unto the end;
unto such perfection, as in this life we Are capable of. But he must also Persevere in this contention unto the end;
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according to that of our Saviour ( Mat. 24.13.) He that shall endure to the end, the same shall be saved:
according to that of our Saviour (Mathew 24.13.) He that shall endure to the end, the same shall be saved:
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which our Apostle here shewes by a double Metaphor, of a Race in the former verse,
which our Apostle Here shows by a double Metaphor, of a Raze in the former verse,
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and a wrestling in this verse.
and a wrestling in this verse.
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In the Race there were drawne two white lines, the one in the beginning of it;
In the Raze there were drawn two white lines, the one in the beginning of it;
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at which they that were to runne, were first to stay till the signe was given;
At which they that were to run, were First to stay till the Signen was given;
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and this line was called NONLATINALPHABET, as Pausanius tells us; and therefore Cassiodorus cals it the Rule, because it made them begin upon equall termes;
and this line was called, as Pausanius tells us; and Therefore Cassiodorus calls it the Rule, Because it made them begin upon equal terms;
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and this does resemble but the beginning of our Christian race. But the other white line was at the farther end, and did bound the race.
and this does resemble but the beginning of our Christian raze. But the other white line was At the farther end, and did bound the raze.
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And this line was called NONLATINALPHABET, as it seemes to be implyed by Pindarus (in his Pythian Hymnes;) and it was so called,
And this line was called, as it seems to be employed by Pindarus (in his Pythian Hymns;) and it was so called,
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because it was always in their sight; their eye being still upon it, till They were upon it.
Because it was always in their sighed; their eye being still upon it, till They were upon it.
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S. Paul does very clearely expresse both the thing, and the name ( Plil. 3.14.) where speaking in this Metaphor, he sayes most exactly, NONLATINALPHABET;
S. Paul does very clearly express both the thing, and the name (Plil. 3.14.) where speaking in this Metaphor, he Says most exactly,;
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I presse towards the marke; as it is there rendred;
I press towards the mark; as it is there rendered;
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Forgetting those things which are behind, and reaching forth unto those things which are before, (v. 13.) I presse towards the make. Forgetting those things which Are behind, and reaching forth unto those things which Are before, (v. 13.) I press towards the make.
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It might be rendred in respect of the thing it selfe, whence the Metaphor is drawn, I presse towards the white Line;
It might be rendered in respect of the thing it self, whence the Metaphor is drawn, I press towards the white Line;
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which was the end of the race. So that a Christian's race is never ended till death;
which was the end of the raze. So that a Christian's raze is never ended till death;
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He must give his name, annoint himselfe, beginne to runne, and continue running till he comes to the scope, to the white Line.
He must give his name, anoint himself, begin to run, and continue running till he comes to the scope, to the white Line.
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Thus does he likewise in this verse especialy by a Metaphor of wrestling expresse the Perseverance;
Thus does he likewise in this verse especially by a Metaphor of wrestling express the Perseverance;
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there being no reward, but to the Conquerour.
there being no reward, but to the Conqueror.
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And therefore because it was the presupposed end of all striving or wrestling, to strive for the mastery, our Interpreters with singular wisdome did translate it here, to strive for the mastery,
And Therefore Because it was the presupposed end of all striving or wrestling, to strive for the mastery, our Interpreters with singular Wisdom did translate it Here, to strive for the mastery,
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though strictly the force of the word be only to strive. Which necessary Perseverance in striving for the mastery is well expressed by the custome of wrestling, which even to this day is retained in some parts of Europe,
though strictly the force of the word be only to strive. Which necessary Perseverance in striving for the mastery is well expressed by the custom of wrestling, which even to this day is retained in Some parts of Europe,
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as amongst the Gallicians, (in Spaine; ) where a set number of wrestlers being appointed to enter the Lists,
as among the Gallicians, (in Spain;) where a Set number of wrestlers being appointed to enter the Lists,
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and he that is twice thrown departing, the conquerour stayes for a new adversary;
and he that is twice thrown departing, the conqueror stays for a new adversary;
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and thus all striving successively, he only is at the last the Conquerour, who of the set number is the last Conquerour.
and thus all striving successively, he only is At the last the Conqueror, who of the Set number is the last Conqueror.
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It is indeed a practice unreasonable, and usefull; if we consider the morall of their perseverance.
It is indeed a practice unreasonable, and useful; if we Consider the moral of their perseverance.
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And surely the Labour and Constancy in our Christian combat, our Apostle did more then intimate,
And surely the Labour and Constancy in our Christian combat, our Apostle did more then intimate,
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when be exhorted Timothie, io indure hardnesse, as a good souldier of Jesus Christ; (2 Tim. 2.3.) to indure hardnesse;
when be exhorted Timothy, io endure hardness, as a good soldier of jesus christ; (2 Tim. 2.3.) to endure hardness;
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the word of the Apostle is NONLATINALPHABET, suffer evill, the evill of affliction, or bodily punishment: suffer hunger and cold and Labour, like a good Souldier.
the word of the Apostle is, suffer evil, the evil of affliction, or bodily punishment: suffer hunger and cold and Labour, like a good Soldier.
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So did S. Paul himselfe in his high degree of Souldiery; and so must the meanest Christian in his inferiour proportion.
So did S. Paul himself in his high degree of Soldiery; and so must the Meanest Christian in his inferior proportion.
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And as those ancient Gentiles did practice themselves before hand, against their great and publique combates,
And as those ancient Gentiles did practice themselves before hand, against their great and public combats,
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as S. Basil and Cassianus note;
as S. Basil and Cassian note;
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so must we count all wrestling in our life time, but but a preparative to our last agonie and combate in death.
so must we count all wrestling in our life time, but but a preparative to our last agony and combat in death.
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Besides, all their practises were but bodily exercises, which profit but little, as S. Paul speakes of them; (for of them he speaks 1 Tit. 4.8.) but ours are spirituall combates;
Beside, all their practises were but bodily exercises, which profit but little, as S. Paul speaks of them; (for of them he speaks 1 Tit. 4.8.) but ours Are spiritual combats;
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we fight against Principalities and Powers; and therefore it behooves us to make all advantage of example.
we fight against Principalities and Powers; and Therefore it behooves us to make all advantage of Exampl.
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And since that the understanding is not ashamed to learne of the sense: so neither must the soule be ashamed to learn of the body.
And since that the understanding is not ashamed to Learn of the sense: so neither must the soul be ashamed to Learn of the body.
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As they then got bodily strength for their wrestlings, by Preparation and a Temperance in all things;
As they then god bodily strength for their wrestlings, by Preparation and a Temperance in all things;
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so must we grow strong and cunning in a spirituall imitation of their bodily temperance; which is the next thing to be considered, Their Temperance in all things.
so must we grow strong and cunning in a spiritual imitation of their bodily temperance; which is the next thing to be considered, Their Temperance in all things.
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And indeed so great was their Temperance to make them the more active, that these words which our Apostle uses in this place, NONLATINALPHABET, He is Temperate in all things, was a powerfull speech amongst the Grecians. Now their common temperance was from Lust and the wayes unto it, wine and Glotonie:
And indeed so great was their Temperance to make them the more active, that these words which our Apostle uses in this place,, He is Temperate in all things, was a powerful speech among the Greeks. Now their Common temperance was from Lust and the ways unto it, wine and Gluttony:
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nay, their Diet was so moderate, as Irenaeus describes it, that it never was unto satiety;
nay, their Diet was so moderate, as Irnaeus describes it, that it never was unto satiety;
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nay, it never was unto a full meale.
nay, it never was unto a full meal.
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And some were so exact, as Plato relates of Diopompus and some others, that they would not let their stomachs trie the weight of any heavy meale,
And Some were so exact, as Plato relates of Diopompus and Some Others, that they would not let their stomachs try the weight of any heavy meal,
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or but their backs the weight of any heavy cloathes, much lesse of any superfluous; lest they should thus dull the purity of their spirits.
or but their backs the weight of any heavy clothes, much less of any superfluous; lest they should thus dull the purity of their spirits.
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And does not S. Paul ( Hebr. 12.1.) exhort us to the like exact temperance, to a holy curiosity in our christian Race? Let us lay aside (sayes he) every weight (every weight) and the sinne which does so easily beset us,
And does not S. Paul (Hebrew 12.1.) exhort us to the like exact temperance, to a holy curiosity in our christian Raze? Let us lay aside (Says he) every weight (every weight) and the sin which does so Easily beset us,
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and let us runne with patience the race that is set before us. and let us run with patience the raze that is Set before us.
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Is it not an intimate speech, let us lay aside every weight? The shippe that is but lightly laden may happily scape in a tempest:
Is it not an intimate speech, let us lay aside every weight? The ship that is but lightly laden may happily escape in a tempest:
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but the heavy laden may quickly perish:
but the heavy laden may quickly perish:
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by temperance & fasting, saies S. Chysostome, we shall lighten our vessell, and more safely passe through the waves of this life.
by temperance & fasting, Says S. Chysostome, we shall lighten our vessel, and more safely pass through the waves of this life.
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Let us then lay aside every weight. We must saies S. Ierome be circumcised in the flesh;Let us then lay aside every weight. We must Says S. Jerome be circumcised in the Flesh;
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which is when in those things that concerne the body, we cut off the Delight and reserve only the necessity;
which is when in those things that concern the body, we Cut off the Delight and reserve only the necessity;
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making them ours, as S. Austin speakes, utentis modestia, non amantis affectu; with the appetite of nature, not of wantonesse.
making them ours, as S. Austin speaks, utentis Modesty, non Amantis affectu; with the appetite of nature, not of wantonness.
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And thus temperate we must be in all things.
And thus temperate we must be in all things.
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When in relative actions (concerning other men) we shew equality, we call it Justice:
When in relative actions (Concerning other men) we show equality, we call it justice:
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but when in the retired actions of our soules upon our bodies wee labour for equality, wee call it Temperance; which does assist reason in restraining the affections, the senses and the parts of the body, from an abuse in pleasure.
but when in the retired actions of our Souls upon our bodies we labour for equality, we call it Temperance; which does assist reason in restraining the affections, the Senses and the parts of the body, from an abuse in pleasure.
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It restraines the Eie from a licence in prospect: for otherwise the eie finds out pleasures, and the phansie multiplies them.
It restrains the Eye from a licence in prospect: for otherwise the eye finds out pleasures, and the fancy multiplies them.
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It restraines Laughter, and saves it from folly; for when the purer parts of the blood;
It restrains Laughter, and saves it from folly; for when the Purer parts of the blood;
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the Spirits, are over acted into an excesse, they shake the body into an unseemely laughter:
the Spirits, Are over acted into an excess, they shake the body into an unseemly laughter:
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which commonly abounds in such bodies, as have not enough Melancholy to make them wise.
which commonly abounds in such bodies, as have not enough Melancholy to make them wise.
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It restraines the Tongue, and makes it, as it were, remember, that it is not an Instrument of Invention, but only of Execution;
It restrains the Tongue, and makes it, as it were, Remember, that it is not an Instrument of Invention, but only of Execution;
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which therfore must waite till it be imply'd by Reason; and that Then it is but to declare the mind of Reason.
which Therefore must wait till it be implied by Reason; and that Then it is but to declare the mind of Reason.
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It principally restraines the Throat and Belly; these being as the Moabites, that inticed Israel to Lust:
It principally restrains the Throat and Belly; these being as the Moabites, that enticed Israel to Lust:
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and as the Body is a temptation to the Soul; So the Belly and throte are a temptation, to the rest of the body.
and as the Body is a temptation to the Soul; So the Belly and throat Are a temptation, to the rest of the body.
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Wherfore we must strive to get the mastery of These; and then we shall easily be the masters of ourselves.
Wherefore we must strive to get the mastery of These; and then we shall Easily be the Masters of ourselves.
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Hence were those mighty indeavours of the ancient Christians, in Chastitie and Abstinence: by which whiles the Body is separated from the pleasures of the body, the Soule,
Hence were those mighty endeavours of the ancient Christians, in Chastity and Abstinence: by which while the Body is separated from the pleasures of the body, the Soul,
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though not separated from the body, is in an admirable manner elevated above the body; and attaines that happinesse, which in the body it properly but expects.
though not separated from the body, is in an admirable manner elevated above the body; and attains that happiness, which in the body it properly but expects.
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But because the effect is taken away by removing the cause, and lust is but the consequence of gluttonie,
But Because the Effect is taken away by removing the cause, and lust is but the consequence of gluttony,
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hence was that practice, and hence that necessity in all ages of the Church, of holy fasting!
hence was that practice, and hence that necessity in all ages of the Church, of holy fasting!
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This in some sort including a Temperance in all things; since a temperance in this thing invite 〈 ◊ 〉.
This in Some sort including a Temperance in all things; since a temperance in this thing invite 〈 ◊ 〉.
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Lord to give that universall blessing, A Temperance in all things. It was a temperance in diet, that those Heathens us'd;
Lord to give that universal blessing, A Temperance in all things. It was a temperance in diet, that those heathens used;
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and it must be a temperance in diet, that Christians must use. The body knows no mean; 'tis allwayes in extreams;
and it must be a temperance in diet, that Christians must use. The body knows no mean; it's always in extremes;
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'tis allwayes either a Slave, or a Tyrant.
it's always either a Slave, or a Tyrant.
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Therfore we must by fasting use it, as S. Paul speaks in the last verse of this chapter;
Therefore we must by fasting use it, as S. Paul speaks in the last verse of this chapter;
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I keep-under my body, and bring it into Subjection; his own word is of more power, NONLATINALPHABET, I bring it into Servitude. And this practice of Fasting is as old as the world;
I keep-under my body, and bring it into Subjection; his own word is of more power,, I bring it into Servitude. And this practice of Fasting is as old as the world;
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nor was Man sooner permitted (in paradise) to Eate, then he was commanded to Fast:
nor was Man sooner permitted (in paradise) to Eat, then he was commanded to Fast:
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neither was he permitted to eate all fruit, though he did eat nothing but fruit. His happinesse in Paradise, sayes S. Ierom, was not dedicated without fasting;
neither was he permitted to eat all fruit, though he did eat nothing but fruit. His happiness in Paradise, Says S. Jerom, was not dedicated without fasting;
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and so long as he fasted, so long he was in Paradice:
and so long as he fasted, so long he was in Paradise:
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yet as by violating that fast he was cast-out, so with fasting, sayes S. Basil, he may be well help'd to return into it again.
yet as by violating that fast he was Cast out, so with fasting, Says S. Basil, he may be well helped to return into it again.
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And he that fasts, must not thinke, that whiles he fasts, he has no food: he may say as our Saviour did, I have food, that you know not of.
And he that fasts, must not think, that while he fasts, he has no food: he may say as our Saviour did, I have food, that you know not of.
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And as it was his food to doe the will of the Father; so must it be ours, to doe his will;
And as it was his food to do the will of the Father; so must it be ours, to do his will;
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which is to Fast and keep-under our bodies.
which is to Fast and keep-under our bodies.
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The fasting of the Body, sayes S. Chrysostome, is the food of the Soule, and that food is the food of Angels, sayes Athanasius. He that fasts must remember, sayes Theophilus of Alexandria, that of the Apostle ( Rom. 14.17.) The kingdome of God is not meat and drink;
The fasting of the Body, Says S. Chrysostom, is the food of the Soul, and that food is the food of Angels, Says Athanasius. He that fasts must Remember, Says Theophilus of Alexandria, that of the Apostle (Rom. 14.17.) The Kingdom of God is not meat and drink;
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but righteousnesse and peace, and joy in the Holy Ghost.
but righteousness and peace, and joy in the Holy Ghost.
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And well may they rejoyce, when as the holy Angels, as S. Basil sayes, doe in every Church keep a Catalogue of the Fasters. And well may they rejoyce;
And well may they rejoice, when as the holy Angels, as S. Basil Says, do in every Church keep a Catalogue of the Fasters. And well may they rejoice;
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for would you scape Gods judgments, Fast and remember Ahab; remember the Ninivites; who did not so much proclaim their Fast,
for would you escape God's Judgments, Fast and Remember Ahab; Remember the Ninevites; who did not so much proclaim their Fast,
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as they have proclaim'd God's Acceptance of it. Would you overcome and cast ont the Devil: fast;
as they have proclaimed God's Acceptance of it. Would you overcome and cast Onto the devil: fast;
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by this our Saviour cast him out:
by this our Saviour cast him out:
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nay, some devils can not be cast out, but by Prayer and Fasting ( Matt. 17.21) The proud Devil can not be cast-out,
nay, Some Devils can not be cast out, but by Prayer and Fasting (Matt. 17.21) The proud devil can not be Cast out,
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but by the Humility of Prayer;
but by the Humility of Prayer;
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and the unclean, the Lustful Devil, can not be cast-out, but by the Purity of fasting.
and the unclean, the Lustful devil, can not be Cast out, but by the Purity of fasting.
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Yet I will not propose unto you the fast of Moses, of Eliah, of our Saviour, fasts of fourty dayes:
Yet I will not propose unto you the fast of Moses, of Elijah, of our Saviour, fasts of fourty days:
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this were rather to bid you be miraculous, then devout. But I may Bid you behold the holy Anna, the Prophetesse:
this were rather to bid you be miraculous, then devout. But I may Bid you behold the holy Anna, the Prophetess:
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who having been a widow about fourscore and four years, having renounced the world, and departingnot from the Temple night nor day,
who having been a widow about fourscore and four Years, having renounced the world, and departingnot from the Temple night nor day,
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but serving God with prayers and fastings ( Luk. 2.37.) was at last blest in the Temple, with the sight of the Babe Christ Iesus the Lord of the Temple!
but serving God with Prayers and Fastings (Luk. 2.37.) was At last blessed in the Temple, with the sighed of the Babe christ Iesus the Lord of the Temple!
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A reverend monument of temperance, whether wee consider her Sexe, her Age, or her Devotion! A most reverend monument of persevering temperance, and of a temperance in all things!
A reverend monument of temperance, whither we Consider her Sex, her Age, or her Devotion! A most reverend monument of persevering temperance, and of a temperance in all things!
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Excellent was the temperance of those holy women, which did despise the vanitie and pleasure of their looking-glasses,
Excellent was the temperance of those holy women, which did despise the vanity and pleasure of their Looking-glasses,
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when they brought them all to Moses, as is recorded, Exod. 38.1. Of which devout women it is there said, that they did assemble by troopes to the door of the Tabernacle;
when they brought them all to Moses, as is recorded, Exod 38.1. Of which devout women it is there said, that they did assemble by troops to the door of the Tabernacle;
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The Chaldie Interpreter sayes, they came to pray; the Greek says, that they fasted; and others render the Hebrew word, NONLATINALPHABET they did warre; and aptly might it be renderd to warre, that is, the Lords Spirituall warfare and service.
The Chaldea Interpreter Says, they Come to pray; the Greek Says, that they fasted; and Others render the Hebrew word, they did war; and aptly might it be rendered to war, that is, the lords Spiritual warfare and service.
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So Moses speaks of the Levites, that enterd-in to warre the warfare, (as the Margent shews from the Hebrew ) that is, to performe the service,
So Moses speaks of the Levites, that enterd-in to war the warfare, (as the Margin shows from the Hebrew) that is, to perform the service,
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and to doe the work in the Tabernacle of the Congregation ( Numb. 4.23.) So speakes S. Paul to Timothie, that thou by them mightest warre a good warfare (1 Tim. 1.18.) And you may a litle farther note the blessing of those women, in some sort shadow'd-out in the gifts which they did present.
and to do the work in the Tabernacle of the Congregation (Numb. 4.23.) So speaks S. Paul to Timothy, that thou by them Mightest war a good warfare (1 Tim. 1.18.) And you may a little farther note the blessing of those women, in Some sort shadow'd-out in the Gifts which they did present.
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For, of their looking-glasses (as by custom of speech they are call'd, though they were of brass,
For, of their Looking-glasses (as by custom of speech they Are called, though they were of brass,
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as the margent notes from the Original;
as the margin notes from the Original;
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as in these times we have some of steele) Moses made a Laver, for the use of the Tabernacle of the Lord;
as in these times we have Some of steel) Moses made a Laver, for the use of the Tabernacle of the Lord;
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And thus the instruments, wherby they did adorne their bodies, were chang'd into an instrument wherby through faith they might Sanctifie their Souls:
And thus the Instruments, whereby they did adorn their bodies, were changed into an Instrument whereby through faith they might Sanctify their Souls:
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as the Priest, by washing in the same, did purifie his body.
as the Priest, by washing in the same, did purify his body.
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And this temperance from outward things, in these holy women, did not, it seems, decay amongst the Jewes; nay, rather it increas'd even to a temperance from the most tempting pleasures of the body.
And this temperance from outward things, in these holy women, did not, it seems, decay among the Jews; nay, rather it increased even to a temperance from the most tempting pleasures of the body.
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For so you may read of the Virgins, that were shut-up in the Temple at Ierusalem; as the Authour of the book of Macchabies relates, ( Lib. 2. Cap. 3.19.) which virgins, S. Ambrose sayes, ( Lib. 3. de virginibus ) were deputatae, dedicated to the Temple at Ierusalem. And, it seems, Anna the Prophetesse was of the like devotion:
For so you may read of the Virgins, that were shut-up in the Temple At Ierusalem; as the Author of the book of Macchabies relates, (Lib. 2. Cap. 3.19.) which Virgins, S. Ambrose Says, (Lib. 3. de virginibus) were deputatae, dedicated to the Temple At Ierusalem. And, it seems, Anna the Prophetess was of the like devotion:
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who did the more abstain from bodily food, sayes Tertullian, ut magis spiritualibus deliciaretur, that she might the more exquisitely be delighted with the Spirituall food.
who did the more abstain from bodily food, Says Tertullian, ut magis Spiritualibus deliciaretur, that she might the more exquisitely be delighted with the Spiritual food.
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Shee did indeed so devoutly diet her self, as if being a Prophetesse she had foreknown, that she was to runne a long race.
Shee did indeed so devoutly diet her self, as if being a Prophetess she had foreknown, that she was to run a long raze.
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No marvaile then, if the Christian Church, which was to exceed the Jewish, as much in purity of life,
No marvel then, if the Christian Church, which was to exceed the Jewish, as much in purity of life,
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as of knowledge, took all occasions to imitate holy fasts.
as of knowledge, took all occasions to imitate holy fasts.
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Hence was the ( Spring fast, or,) fast of Lent instituted, to imitate for our proportion, our Saviours abstinence;
Hence was the (Spring fast, or,) fast of Lent instituted, to imitate for our proportion, our Saviors abstinence;
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not to attain the degree of it, but the benefit.
not to attain the degree of it, but the benefit.
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Indeed, if He fasted so, that had no sinne, as S. Ambrose's devotion argues, how ought we to fast, who without him are nothing but sinne? And if he fasted so for the sinnes of others, sayes S. Bernard; how ought we to fast for our own sinnes? The space of Lent, as the piety of some has observ'd, is the Tenth of the year (though strictly somewhat more:) which if by holy exercises we Sanctifie unto God, he will sanctifie the other nine parts unto us.
Indeed, if He fasted so, that had no sin, as S. Ambrose's devotion argues, how ought we to fast, who without him Are nothing but sin? And if he fasted so for the Sins of Others, Says S. Bernard; how ought we to fast for our own Sins? The Molle of Lent, as the piety of Some has observed, is the Tenth of the year (though strictly somewhat more:) which if by holy exercises we Sanctify unto God, he will sanctify the other nine parts unto us.
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Besides it will shew our estimation of his fast;
Beside it will show our estimation of his fast;
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and make us remember, as S. Austin sayes, the greatnesse of our wound, by the greatnesse of his fast;
and make us Remember, as S. Austin Says, the greatness of our wound, by the greatness of his fast;
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and the greatnesse of his cure, by the greatnesse of our danger.
and the greatness of his cure, by the greatness of our danger.
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Hence also did they institute their quarterly fasts, that at those seasons they might be the more fit;
Hence also did they institute their quarterly fasts, that At those seasons they might be the more fit;
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both for prayer for the food of their souls, by Gods blessing on the Ministers of the Church, in that Age, at those times, to be ordain'd;
both for prayer for the food of their Souls, by God's blessing on the Ministers of the Church, in that Age, At those times, to be ordained;
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as also for Prayer and Thanksgiving for the food of our bodys, the fruits of the ground:
as also for Prayer and Thanksgiving for the food of our bodies, the fruits of the ground:
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which principally at those times are either in the seed, or the blade, or the eare; either rotting, ripening or ripe;
which principally At those times Are either in the seed, or the blade, or the ear; either rotting, ripening or ripe;
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and therfore craving Gods more instant and seasonable blessing.
and Therefore craving God's more instant and seasonable blessing.
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Hence also did they perform preparative fasts against the memorials of the Saints, Saints regesterd in Gods word, such as the attendants of our Saviour in his life;
Hence also did they perform preparative fasts against the memorials of the Saints, Saints regesterd in God's word, such as the attendants of our Saviour in his life;
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not but that all true beleevers are truly Saints, as having true sanctity; but neither of their degree, nor of their glory;
not but that all true believers Are truly Saints, as having true sanctity; but neither of their degree, nor of their glory;
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the divine wisdome making them starres of a greater magnitude in the heaven of the Church.
the divine Wisdom making them Stars of a greater magnitude in the heaven of the Church.
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And thus they did not only Remember those greate examples of holinesse, but also Imitate them;
And thus they did not only remember those great Examples of holiness, but also Imitate them;
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and by the imitation of their Sanctitie, learn'd to increase their own. Hence also were their weekely fasts;
and by the imitation of their Sanctity, learned to increase their own. Hence also were their weekly fasts;
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the wednesday fast (amongst other reasons) in remembrance of our Saviours Innocence and Danger;
the wednesday fast (among other Reasons) in remembrance of our Saviors Innocence and Danger;
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it being on the day before his passion, that the great consultation of the cheif Priests and Elders was held against his life;
it being on the day before his passion, that the great consultation of the chief Priests and Elders was held against his life;
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as is collected from the beginning of the 26. Chapter of S. Mathew; as also that on that day be was by ointment prepar'd for his buriall.
as is collected from the beginning of the 26. Chapter of S. Matthew; as also that on that day be was by ointment prepared for his burial.
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Yet this fast, as Tertullian sayes, did but passive currere, was but permitted in the Church, rather than commanded.
Yet this fast, as Tertullian Says, did but passive currere, was but permitted in the Church, rather than commanded.
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The Friday - day fast was instituted in a continuall remembrance of our Saviour's death; as the Saturday - fast, in remembrance of his Humiliation for our sakes in the Grave; as also for our preparation unto a more holy celebrating of our Christian Sabbath.
The Friday - day fast was instituted in a continual remembrance of our Saviour's death; as the Saturday - fast, in remembrance of his Humiliation for our sakes in the Grave; as also for our preparation unto a more holy celebrating of our Christian Sabbath.
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And surely as it were a great offence to observe dayes and fasts with superstition in beleef of Merit:
And surely as it were a great offence to observe days and fasts with Superstition in belief of Merit:
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doubtlesse it is an acceptable Sacrifice unto God, to observe them with devotion. For as the Apostle bids us flie all occasion of evill:
doubtless it is an acceptable Sacrifice unto God, to observe them with devotion. For as the Apostle bids us fly all occasion of evil:
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so by the rule of contraries, he implies, that we must gladly imbrace all occasions of good;
so by the Rule of contraries, he Implies, that we must gladly embrace all occasions of good;
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all occasions, wherby we may make our Soules more obedient unto God, by making our bodies more obedient to our Soules.
all occasions, whereby we may make our Souls more obedient unto God, by making our bodies more obedient to our Souls.
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Fast, and see how good and gracious the Lord is!
Fast, and see how good and gracious the Lord is!
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Hence were those frequent and private fasts of the Ancient Christians, many of them making their intire lives an intire fast;
Hence were those frequent and private fasts of the Ancient Christians, many of them making their entire lives an entire fast;
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and thus by fasting, renderd their bodies sooner unto God, than unto nature. But where is now that holy temperance? They fasted thrice a week;
and thus by fasting, rendered their bodies sooner unto God, than unto nature. But where is now that holy temperance? They fasted thrice a Week;
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but we scarce once in the week remember the practise or the benefit of it; and not once in a week have a wise check for such neglect.
but we scarce once in the Week Remember the practice or the benefit of it; and not once in a Week have a wise check for such neglect.
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They did not only fast from food, but after some fasts from sleep also, as Eusebius shews, ( Histor. lib. 2.) striving not only to forget the Delights of the body, but also the Body.
They did not only fast from food, but After Some fasts from sleep also, as Eusebius shows, (History lib. 2.) striving not only to forget the Delights of the body, but also the Body.
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They did not on a fasting day eat till three of the clock after noon,
They did not on a fasting day eat till three of the clock After noon,
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as Epiphanius testifies (in fine Parearii;) & in Lent not til five at evening;
as Epiphanius Testifies (in fine Parearii;) & in Lent not till five At evening;
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as S. Basil. ( Hom. 1. de Jejun. ) & others relate.
as S. Basil. (Hom. 1. de Jejun.) & Others relate.
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But now religion amongst most men is grown so cowardly, that not to dine, were not to fast but to starve;
But now Religion among most men is grown so cowardly, that not to dine, were not to fast but to starve;
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and to goe supperlesse to bed, is no longer devotion but beggery!
and to go supperless to Bed, is no longer devotion but beggary!
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And whereas they in Chrian pitty exempted from the fast, Old men and Children, Sick men and Labourers,
And whereas they in Christian pity exempted from the fast, Old men and Children, Sick men and Labourers,
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and likewise the poore both for piety and necessity; now most men have thrust themselves into that priviledge.
and likewise the poor both for piety and necessity; now most men have thrust themselves into that privilege.
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So that now the rule it selfe is lost; and we have scarce any thing left but the Exception.
So that now the Rule it self is lost; and we have scarce any thing left but the Exception.
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True it is, as S Chrysostome sayes, we have a mercifull Lord, that requires of no man beyond his strength:
True it is, as S Chrysostom Says, we have a merciful Lord, that requires of no man beyond his strength:
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but as true it is, we must not counterfeit; we must serve that mercifull Lord, according to our strength;
but as true it is, we must not counterfeit; we must serve that merciful Lord, according to our strength;
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we must serve him with all our strength.
we must serve him with all our strength.
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I presse not here the kind of the fast, which generally was from flesh and wine,
I press not Here the kind of the fast, which generally was from Flesh and wine,
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as S. Ierome ( contra Jovinianum Lib. 2.) and S. Basil ( hom. 1. de jejun. ) shew:
as S. Jerome (contra Jovinian Lib. 2.) and S. Basil (hom. 1. de jejun.) show:
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But I presse the wisdome of the Church, that thought it fit for most; and the mercy of the Church, that thought it not fit for some.
But I press the Wisdom of the Church, that Thought it fit for most; and the mercy of the Church, that Thought it not fit for Some.
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Yet that great example in the Imperiall city of Christians, Constantinople, in the time of the,
Yet that great Exampl in the Imperial City of Christians, Constantinople, in the time of thee,
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first the famous Iustinian, and so within the first 600 yeares, is not to be omitted,
First the famous Iustinian, and so within the First 600 Years, is not to be omitted,
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as it is not to be parallel'd.
as it is not to be paralleled.
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There being then in the time of a Lent a great scarcity of other provisions, the Emperour cōmanding flesh to be killed & set to sale in the Shambles, not the man was found that would buy or tast it,
There being then in the time of a Lent a great scarcity of other provisions, the Emperor commanding Flesh to be killed & Set to sale in the Shambles, not the man was found that would buy or taste it,
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as Nicephorus an Ecclesiasticall Historian relates ( lib. 17. cap. 32.) which must necessarily argue the firme perswasion of their conscienses.
as Nicephorus an Ecclesiastical Historian relates (lib. 17. cap. 32.) which must necessarily argue the firm persuasion of their conscienses.
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Which perswasion though it proceeded not from the authority of the Scripture, yet was from the example and prudence of the Church.
Which persuasion though it proceeded not from the Authority of the Scripture, yet was from the Exampl and prudence of the Church.
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That Fasting is commanded in the writings of the Apostle, saies S. Austin ( Epist. ad casulanum 86.) I every where find;
That Fasting is commanded in the writings of the Apostle, Says S. Austin (Epistle ad Casulanum 86.) I every where find;
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but the Time of fasting I do not find: we may adde, and the kind of fasting we doe not find.
but the Time of fasting I do not find: we may add, and the kind of fasting we do not find.
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But we may adde also that excellent rule of S. Ierome, ( epist. 18.) That Eccesiasticall Traditions which doe not hinder our faith (especially then such as increase our devotion) are so to be observed,
But we may add also that excellent Rule of S. Jerome, (Epistle. 18.) That Ecclesiastical Traditions which do not hinder our faith (especially then such as increase our devotion) Are so to be observed,
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as they have been delivered to us by our Ancestors. Divine Authority then commands the Thing:
as they have been Delivered to us by our Ancestors. Divine authority then commands the Thing:
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Humane authority addes nothing but the Circumstance. And shall not the whole Christian Church use a Christian liberty in defining the times,
Humane Authority adds nothing but the Circumstance. And shall not the Whole Christian Church use a Christian liberty in defining the times,
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and kind of Fasting, rather than every single Christian in his Solitary Opinion? Or shall any man approve the faith of the Church,
and kind of Fasting, rather than every single Christian in his Solitary Opinion? Or shall any man approve the faith of the Church,
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and suspect the wisedome of it, as defining Circumstances? yet he that cannot abstaine in the kind, may abstaine in the quantitie;
and suspect the Wisdom of it, as defining circumstances? yet he that cannot abstain in the kind, may abstain in the quantity;
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in which a sanctified discretion may be his Physitian, and his Conscience his Confessor. True it is we shall not merit by fasting:
in which a sanctified discretion may be his physician, and his Conscience his Confessor. True it is we shall not merit by fasting:
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but it is also as true, that we shall certainly profit by it.
but it is also as true, that we shall Certainly profit by it.
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'Tis a bad conscience, & a worse practise, that because we cannot merit by fasting, we will be sure to merit by gluttonie!
It's a bad conscience, & a Worse practice, that Because we cannot merit by fasting, we will be sure to merit by gluttony!
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Indeed we may merit by that: but it shall be only the wages of sin! Our Prayers are not Meritorious:
Indeed we may merit by that: but it shall be only the wages of since! Our Prayers Are not Meritorious:
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shall we therefore live as without God? Our Faith is not Meritorious:
shall we Therefore live as without God? Our Faith is not Meritorious:
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shall we therefore turne Infidels? Because Fasting is not meritorious, shall we therefore become Gluttons? We fast not for merit, but for Obedience. It pleases God: therefore it must please us.
shall we Therefore turn Infidels? Because Fasting is not meritorious, shall we Therefore become Gluttons? We fast not for merit, but for obedience. It Pleases God: Therefore it must please us.
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But some may say, that fasting is nothing worth, if not joyned with prayer; it is most true;
But Some may say, that fasting is nothing worth, if not joined with prayer; it is most true;
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but does he that bids you to Fast, Forbid you to pray? Fast then, in Gods name, as you ought to fast; Fast and pray.
but does he that bids you to Fast, Forbid you to pray? Fast then, in God's name, as you ought to fast; Fast and pray.
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Nay he that truly fasts, does certainely pray; and he that truly prayes, doubtlesse does often fast.
Nay he that truly fasts, does Certainly pray; and he that truly prays, doubtless does often fast.
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Or if Age, or Infirmity admits not a severe fast, let it be mittigated into a constant and holy temperance;
Or if Age, or Infirmity admits not a severe fast, let it be mitigated into a constant and holy temperance;
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for he that strives for the Mastery is Temperate in all things; being raised by the glorious reward proposed to the Conquerour;
for he that strives for the Mastery is Temperate in all things; being raised by the glorious reward proposed to the Conqueror;
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which is a Crown; a crown Incorruptible. Besides the winning of a Crown, the Grecians had a farther purpose of labour afterwards;
which is a Crown; a crown Incorruptible. Beside the winning of a Crown, the Greeks had a farther purpose of labour afterwards;
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which was to be the better serviceable for the warres of their Country; (as Plato tells us in his eighth book, de Legibus: ) but the Christian whose life ends not but with his breath, has no more labour; but on eternall rest.
which was to be the better serviceable for the wars of their Country; (as Plato tells us in his eighth book, de Legibus:) but the Christian whose life ends not but with his breath, has no more labour; but on Eternal rest.
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Yet before the Grecians got their corruptible crown, it was to be adjudg'd unto them by the NONLATINALPHABET, Sueton in his Nerva calls them the Bravistae, the judges of their contentions:
Yet before the Greeks god their corruptible crown, it was to be adjudged unto them by the, Suetonius in his Nerva calls them the Bravistae, the judges of their contentions:
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who having taken an Oath to doe justice, sate on the ground observing the Combatants:
who having taken an Oath to do Justice, sat on the ground observing the Combatants:
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and at the end of the strife having commended the Conquerour, they let him take the Crown that was provided for him, which as it may be conjectured, hung up in some eminent place.
and At the end of the strife having commended the Conqueror, they let him take the Crown that was provided for him, which as it may be conjectured, hung up in Some eminent place.
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And have not we a judge that humbles himselfe to behold our wrestlings? And has he not sworne by himselfe that there is a reward for the righteous? & will he not at the Last day call the Conquerour the Blessed of his Father? And will he not let them take Crowns of Glory proposed to them in the Heavens? They shall reach them at the end of their life by the hand of Faith.
And have not we a judge that humbles himself to behold our wrestlings? And has he not sworn by himself that there is a reward for the righteous? & will he not At the Last day call the Conqueror the Blessed of his Father? And will he not let them take Crowns of Glory proposed to them in the Heavens? They shall reach them At the end of their life by the hand of Faith.
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S. Paul speakes in that Metaphor, in the verse before this text; So run, that you may obtaine:
S. Paul speaks in that Metaphor, in the verse before this text; So run, that you may obtain:
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the Latine has it, ut comprehendatis; and S. Paul's own word intimates as much, NONLATINALPHABET.
the Latin has it, ut comprehendatis; and S. Paul's own word intimates as much,.
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But in the third to the Philippians, v. 14. he is more exact, where speaking of himselfe he saies, NONLATINALPHABET, reaching forth unto those things which are before, I presse towards the marke.
But in the third to the Philippians, v. 14. he is more exact, where speaking of himself he Says,, reaching forth unto those things which Are before, I press towards the mark.
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And doe not those words of our Saviour imply this Metaphor of a hand; The Kingdome of Heaven suffers violence;
And do not those words of our Saviour imply this Metaphor of a hand; The Kingdom of Heaven suffers violence;
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and the violent take it by force. And the successe of the strife shall be attended with great solemnity.
and the violent take it by force. And the success of the strife shall be attended with great solemnity.
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S. Chrysostom relates ( Orat. adversos Judaeos, 2.) that at the Grecians Olympique Games the Spectators would come and sit from midnight,
S. Chrysostom relates (Orat adversos Judeans, 2.) that At the Greeks Olympic Games the Spectators would come and fit from midnight,
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and so continue all day in the heat of the sunne, to see who would get the Crown.
and so continue all day in the heat of the sun, to see who would get the Crown.
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And does not S. Paul say, The earnest expectation of the Creature waites for the manifestation of the Sonnes of God.
And does not S. Paul say, The earnest expectation of the Creature waits for the manifestation of the Sons of God.
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( Rom. 8.19.) He figuratively attributes apprehension to the insensible creatures:
(Rom. 8.19.) He figuratively attributes apprehension to the insensible creatures:
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but implyes, that all things do but as it were, waite in their naturall courses till the day of Judgment, wherein it shall be seen who are the Children of God;
but Implies, that all things do but as it were, wait in their natural courses till the day of Judgement, wherein it shall be seen who Are the Children of God;
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& on whom the crowns that God has layd up for the conquerours, shall be bestow'd;
& on whom the crowns that God has laid up for the conquerors, shall be bestowed;
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that being the glory, which shall be bestow'd on us, of which he speakes at the 18. v. of that chapter.
that being the glory, which shall be bestowed on us, of which he speaks At the 18. v. of that chapter.
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The reward amongst those Grecians is observ'd to have been greater than their labour; it being commonly provided by great personages:
The reward among those Greeks is observed to have been greater than their labour; it being commonly provided by great Personages:
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but the Christian's reward is infinitely greater, than his labour;
but the Christian's reward is infinitely greater, than his labour;
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and therfore the Apostle cals it an exceeding weight of glory (2 Cor. 4.17.) Now that which the Apostle cals amongst the Grecians, a crown was not alwayes a crown, in the strict sense, (though chiefely so) but somtimes it was a triumphant Garment adorn'd with palmes,
and Therefore the Apostle calls it an exceeding weight of glory (2 Cor. 4.17.) Now that which the Apostle calls among the Greeks, a crown was not always a crown, in the strict sense, (though chiefly so) but sometimes it was a triumphant Garment adorned with palms,
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so is the heavenly reward call'd somtimes a garment; as Apoc. 3.5. Hee that overcoms, the same shall be cloth'd in white raiment.
so is the heavenly reward called sometimes a garment; as Apocalypse 3.5. He that overcomes, the same shall be clothed in white raiment.
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Yet amongst those Grecians a crown was oftentimes the reward, and according to the diversities of reward and contention, it was different;
Yet among those Greeks a crown was oftentimes the reward, and according to the diversities of reward and contention, it was different;
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thus had they their crowns of Laurell, Olive, Myrtle, Grasse, Branches, Flowers; and some of matter lesse corruptible:
thus had they their crowns of Laurel, Olive, Myrtle, Grass, Branches, Flowers; and Some of matter less corruptible:
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but all were corruptible for their glory; but the Christian's crown is truly incorruptible.
but all were corruptible for their glory; but the Christian's crown is truly incorruptible.
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The Aegyptians indeed had a kind of crown, which by emblem might aptly expresse the excellency of the Christian's crown;
The egyptians indeed had a kind of crown, which by emblem might aptly express the excellency of the Christian's crown;
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and that was a crown of Cinnamon inclos'd in Gold. Gold in the Scripture does frequently expresse Glory, and Cinnamon Grace;
and that was a crown of Cinnamon enclosed in Gold. Gold in the Scripture does frequently express Glory, and Cinnamon Grace;
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Spirituall grace, for the sweet Odour of it. Prov. 7.17. and Cant. 4.14.
Spiritual grace, for the sweet Odour of it. Curae 7.17. and Cant 4.14.
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And does not this excellently expresse the triumph of the righteous in heaven? shall they not there have a crown of Cinnamon inclos'd in Gold? shall they not have grace inclos'd in glory? The Grecians did use to adorne with crowns their Temples, Altars, Sacrifices, pots, and Gates;
And does not this excellently express the triumph of the righteous in heaven? shall they not there have a crown of Cinnamon enclosed in Gold? shall they not have grace enclosed in glory? The Greeks did use to adorn with crowns their Temples, Altars, Sacrifices, pots, and Gates;
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as Tertullian tels us (de coronâ militis:) and shall not all heaven, every thing in heaven be crown'd with glory? There shall the Martyr have a crown for all his sufferings:
as Tertullian tells us (de coronâ Militis:) and shall not all heaven, every thing in heaven be crowned with glory? There shall the Martyr have a crown for all his sufferings:
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a crown more precious, than the world, which he overcame; a crown more precious than his sufferings!
a crown more precious, than the world, which he overcame; a crown more precious than his sufferings!
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There shall the Virgin find a crown, for the tedious victory over the lusts of the body;
There shall the Virgae find a crown, for the tedious victory over the Lustiest of the body;
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which then shall be crown'd, as a conquerour, because in this life it was conquer'd. There shall the Preacher find a crown, for all his labours and watchings;
which then shall be crowned, as a conqueror, Because in this life it was conquered. There shall the Preacher find a crown, for all his labours and watchings;
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and shall then learn a new watching for all eternity, without all labour. He that sav'd a Citizen had anciently an Oaken crown;
and shall then Learn a new watching for all eternity, without all labour. He that saved a Citizen had anciently an Oaken crown;
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it was a more lasting crown: so shall the Preacher have, that saves a Christian, from the enemy, the devil.
it was a more lasting crown: so shall the Preacher have, that saves a Christian, from the enemy, the Devil.
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And as they thus shall find a crown, so shall they as certainly find a Kingdome;
And as they thus shall find a crown, so shall they as Certainly find a Kingdom;
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a Kingdome for Extent, both of itself, and of God's Magnificence; a Kingdome large enough for every Saint!
a Kingdom for Extent, both of itself, and of God's Magnificence; a Kingdom large enough for every Saint!
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At the last resurrection the earth shall hold all the children of men;
At the last resurrection the earth shall hold all the children of men;
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the earth, which is but as the 18. part of one of the smallest of the fix'd starres, (that is, of the sixt magnitude) which are contrived into constellations;
the earth, which is but as the 18. part of one of the Smallest of the fixed Stars, (that is, of the sixt magnitude) which Are contrived into constellations;
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as received Astronomy, received amongst Christians, teaches us.
as received Astronomy, received among Christians, Teaches us.
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And since the greater part of men as is generally feared without a paradoxe, will unhappily loose their part of Heaven, about a fortieth part even of such a starre may hold all that shall be saved;
And since the greater part of men as is generally feared without a paradox, will unhappily lose their part of Heaven, about a fortieth part even of such a star may hold all that shall be saved;
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there will be left a kingdome large enough for every Saint!
there will be left a Kingdom large enough for every Saint!
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They shall find a Kindome for Sufficiency; in which they shall have God who is all-sufficient, who will lay open to them the treasures of his allmightinesse!
They shall find a Kingdom for Sufficiency; in which they shall have God who is All-sufficient, who will lay open to them the treasures of his allmightinesse!
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which treasures he shall make theirs, as truely by possession, as they are his own by Creation!
which treasures he shall make theirs, as truly by possession, as they Are his own by Creation!
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They shall find a Kingdome for Glory, the Body shall there be more glorious, than if it were all Eie!
They shall find a Kingdom for Glory, the Body shall there be more glorious, than if it were all Eye!
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God will impart unto it a glory like his own; It shall be cloathed with light, as with a garment:
God will impart unto it a glory like his own; It shall be clothed with Light, as with a garment:
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and if it could there admire any thing but God, it might fall into a just admiration of it selfe!
and if it could there admire any thing but God, it might fallen into a just admiration of it self!
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Lastly they shall find a Kingdome for Firmnesse; a Kingdome as incorruptible, as the Crown that is laid up in it;
Lastly they shall find a Kingdom for Firmness; a Kingdom as incorruptible, as the Crown that is laid up in it;
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which as S. Peter saies (1 Epist. 1.4.) is an inheritance incorruptible and undefiled and that fadeth not away, reserv'd in Heaven for us.
which as S. Peter Says (1 Epistle 1.4.) is an inheritance incorruptible and undefiled and that fades not away, reserved in Heaven for us.
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But shall not Heaven it selfe passe away? How then shall the Crown and Kingdome, that is there, be eternall? surely, the Heavens may grow old as doth a garment;
But shall not Heaven it self pass away? How then shall the Crown and Kingdom, that is there, be Eternal? surely, the Heavens may grow old as does a garment;
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not in respect of any corruption as wearing of them; but in respect of continuance they shall wax old, not because they shall be corrupted,
not in respect of any corruption as wearing of them; but in respect of Continuance they shall wax old, not Because they shall be corrupted,
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but because they shall be renewed.
but Because they shall be renewed.
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Heaven and Earth shall passe away, ( Luk. 21.) not the substance but the figure;
Heaven and Earth shall pass away, (Luk. 21.) not the substance but the figure;
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the figure of this world shall passe away 1 Cor. 7. There shall be a new Heaven.
the figure of this world shall pass away 1 Cor. 7. There shall be a new Heaven.
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Apoc. 21. but as there was at our Saviour's comming, a new commandement, it was not different from the substance of the old; but it was newly delivered; it was refin'd;Apocalypse 21. but as there was At our Saviour's coming, a new Commandment, it was not different from the substance of the old; but it was newly Delivered; it was refined;
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and now more clearely reach'd to the thought of the heart, whereas before it seemed to extend but to the outward act.
and now more clearly reached to the Thought of the heart, whereas before it seemed to extend but to the outward act.
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Thus shall there be a new Heaven, that is, there shall be a renewed Heaven. It shall be renewed from the old conditions of it:
Thus shall there be a new Heaven, that is, there shall be a renewed Heaven. It shall be renewed from the old conditions of it:
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all the Heavens shall hereafter stand still;
all the Heavens shall hereafter stand still;
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There shall be no more Time, and so no more Motion of the Heavens, which is the measure of time.
There shall be no more Time, and so no more Motion of the Heavens, which is the measure of time.
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True it is the creature is now subject to vanity.
True it is the creature is now Subject to vanity.
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Rom. 8. The Heaven is subject to vanity, and does by motion serve for the use of inferiour nature;Rom. 8. The Heaven is Subject to vanity, and does by motion serve for the use of inferior nature;
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it serves for the production and corruption of things in this lower world; not that it selfe in its own nature is subject to corruption.
it serves for the production and corruption of things in this lower world; not that it self in its own nature is Subject to corruption.
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Nay, it shall be freed from that bondage, whereby it now serves unto the corruption of other things.
Nay, it shall be freed from that bondage, whereby it now serves unto the corruption of other things.
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It shall be delivered into the glorious liberty of the Children of God. Rom. 8.21. that is, when at the last day, all the Children of God (which shall be till that day) shall be delivered into a glorious libertie;
It shall be Delivered into the glorious liberty of the Children of God. Rom. 8.21. that is, when At the last day, all the Children of God (which shall be till that day) shall be Delivered into a glorious liberty;
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then shall the Heaven also be delivered frō that vanity of service; & with the libertie of Gods Children find also a like proportionall libertie!
then shall the Heaven also be Delivered from that vanity of service; & with the liberty of God's Children find also a like proportional liberty!
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But we our selves shall not only have libertie, but also Royalty; a Kingdome, and in that Kingdome a crown.
But we our selves shall not only have liberty, but also Royalty; a Kingdom, and in that Kingdom a crown.
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Yet shall every one have a crowne? Does not S. Paul say that all runne,
Yet shall every one have a crown? Does not S. Paul say that all run,
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but that one receives the prize? Surely there is none that shall have a crown by his own merit, but only our blessed Saviour:
but that one receives the prize? Surely there is none that shall have a crown by his own merit, but only our blessed Saviour:
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but by the participation of his merit, every one of the righteous shall also have one.
but by the participation of his merit, every one of the righteous shall also have one.
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We are the members of Christ, or else we could never assend to Heaven. Nay we are not only one body with him, but also one spirit;
We Are the members of christ, or Else we could never assend to Heaven. Nay we Are not only one body with him, but also one Spirit;
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as the Apostle testifies, 1 Corinthians. Yet he only shall have the most excellent, crown.
as the Apostle Testifies, 1 Corinthians. Yet he only shall have the most excellent, crown.
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Amongst the Grecians he only had the most excellent the golden crown, that had seal'd the walls,
among the Greeks he only had the most excellent the golden crown, that had sealed the walls,
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or entred a shipp, or the fort of an enemy:
or entered a ship, or the fort of an enemy:
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and thus only our Saviour shall have the golden, the most excellent crown, since he only has entred the fort of our enemy the Divell, by his victory over Hell!
and thus only our Saviour shall have the golden, the most excellent crown, since he only has entered the fort of our enemy the devil, by his victory over Hell!
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Thus then he only shall have the glorious crown, and by his own merit. Yet we also shall have crownes, though all ours shall in effect be his.
Thus then he only shall have the glorious crown, and by his own merit. Yet we also shall have crowns, though all ours shall in Effect be his.
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Since then there is so Glorious a reward proposed unto us; let us be temperate in all things, that we may strive for the mastery;
Since then there is so Glorious a reward proposed unto us; let us be temperate in all things, that we may strive for the mastery;
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that by getting the mastery we may get the crown. And since that our crownes are due to Him;
that by getting the mastery we may get the crown. And since that our crowns Are due to Him;
cst p-acp vvg dt n1 pns12 vmb vvi dt n1. cc c-acp cst po12 n2 vbr j-jn p-acp pno31;
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let us imitate the Elders, who sell down before him that sate upon the Throne, and cast their Crownes before the Throne:
let us imitate the Elders, who fell down before him that sat upon the Throne, and cast their Crowns before the Throne:
vvb pno12 vvi dt n2-jn, r-crq vvd a-acp p-acp pno31 cst vvd p-acp dt n1, cc vvd po32 n2 p-acp dt n1:
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So let us in thankfull humility, cast down our selves and our Crownes before his Throne,
So let us in thankful humility, cast down our selves and our Crowns before his Throne,
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and let us say, Thy Kingdome come; Our Kingdome come!
and let us say, Thy Kingdom come; Our Kingdom come!
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And let us tryumphantly say with them, Thou art worthy, O Lord, to receive Glory and Honour and Power!
And let us triumphantly say with them, Thou art worthy, Oh Lord, to receive Glory and Honour and Power!
cc vvb pno12 av-j vvi p-acp pno32, pns21 vb2r j, uh n1, pc-acp vvi n1 cc n1 cc n1!
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who hast made us unto our God Kings and Priests!
who hast made us unto our God Kings and Priests!
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To thee therefore with the Father and the blessed spirit be ascribed the Crown and the Kingdome, for ever, for ever. FINIS.
To thee Therefore with the Father and the blessed Spirit be ascribed the Crown and the Kingdom, for ever, for ever. FINIS.
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1 Cor. 3.9. Ye are Gods Husbandry. THE first cause of Husbandry was sinne; the painfull tillage of the ground being imposed on man for his transgression:1 Cor. 3.9. You Are God's Husbandry. THE First cause of Husbandry was sin; the painful tillage of the ground being imposed on man for his Transgression:
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since otherwise even good things had grown of their own accord.
since otherwise even good things had grown of their own accord.
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And this punnishment was so necessarily layd upon man, that as a labour, it was made a duty, God sending him forth of Paradice to till the ground. ( Gen. 3.23.) So that now for man not to manage the ground lookes like a sinne:
And this punishment was so necessarily laid upon man, that as a labour, it was made a duty, God sending him forth of Paradise to till the ground. (Gen. 3.23.) So that now for man not to manage the ground looks like a sin:
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and thus all gentler laboures in other callings we may count but Indulgence, by a gracious permission and exchange of penalty.
and thus all Gentler labours in other callings we may count but Indulgence, by a gracious permission and exchange of penalty.
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Yet God in his favour made this duty so honourable, that he made it the frequent labour of the ancient Patriarchs.
Yet God in his favour made this duty so honourable, that he made it the frequent labour of the ancient Patriarchs.
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And even the Heathen so honoured this profession, that they highly honoured them that honoured this;
And even the Heathen so honoured this profession, that they highly honoured them that honoured this;
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which was especially the practice of the Romans; amongst whom even the chiefe families were descended from husbandmen;
which was especially the practice of the Romans; among whom even the chief families were descended from husbandmen;
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witnesse their Names drawn from severall kinds of graine, the subject of their employment, as the Fabii, the Lentuli, the Cicero's; and others of the like Labour and Honour.
witness their Names drawn from several Kinds of grain, the Subject of their employment, as the Fabii, the Lentulus, the Cicero's; and Others of the like Labour and Honour.
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But God himselfe did at last so honour this labour, that as man was at first made a husbandman for the Guilt of sinne;
But God himself did At last so honour this labour, that as man was At First made a husbandman for the Gilded of sin;
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so God himself vouchsafed to make himselfe a husbandman, to take away the Power of sinne.
so God himself vouchsafed to make himself a husbandman, to take away the Power of sin.
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Man is a husbandman about the Earth, and God is a Husbandman about man: The Earth is our Tillage, we are God's Tillage.
Man is a husbandman about the Earth, and God is a Husbandman about man: The Earth is our Tillage, we Are God's Tillage.
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Yet as in a large estate the Lord usually imployes his Baily:
Yet as in a large estate the Lord usually employs his Baily:
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so in the larger husbandry of man, God is pleased to imploy his minister, and by way of inferiour deputation & continuall, to imploy every man in the managing of himself.
so in the larger Husbandry of man, God is pleased to employ his minister, and by Way of inferior deputation & continual, to employ every man in the managing of himself.
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Now whereas the professors of other Arts, do cōmonly reserve the mysteries of their knowledge to themselves,
Now whereas the professors of other Arts, do commonly reserve the Mysteres of their knowledge to themselves,
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for which too often, as well as for their skill, they may justly and unhappily be called Crafts;
for which too often, as well as for their skill, they may justly and unhappily be called Crafts;
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the Husbandman on the contrary, delights to impart his knowledge, that others may be instructed in their spirituall husbandry, in the understanding of this duty, they may chiefely consider the Nature of the Ground, that is to be husbanded;
the Husbandman on the contrary, delights to impart his knowledge, that Others may be instructed in their spiritual Husbandry, in the understanding of this duty, they may chiefly Consider the Nature of the Ground, that is to be husbanded;
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and the Manner of the Husbandry: in which two we must imploy study; and in which two we may then expect Blessing.
and the Manner of the Husbandry: in which two we must employ study; and in which two we may then expect Blessing.
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First then behold the Ground, on which we are to bestow our labour; which yet without labour we shall find to be man.
First then behold the Ground, on which we Are to bestow our labour; which yet without labour we shall find to be man.
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When God says we are his Husbandry, you see he does remember us, that we are Earth. Now the Earth, we know, is most remote from Heaven:
When God Says we Are his Husbandry, you see he does Remember us, that we Are Earth. Now the Earth, we know, is most remote from Heaven:
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and is not man so? meere naturall man? Is he not most remote from the Gracious thoughts of divine affaires? Yet as the earth is capable of the Heavenly Influences:
and is not man so? mere natural man? Is he not most remote from the Gracious thoughts of divine affairs? Yet as the earth is capable of the Heavenly Influences:
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so is man capable of the influences of Grace. The Earth is singularly fruitfull producing many excellent effects;
so is man capable of the influences of Grace. The Earth is singularly fruitful producing many excellent effects;
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for which cause the Gentiles made it a Goddesse, attributing unto it divine honours:
for which cause the Gentiles made it a Goddess, attributing unto it divine honours:
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in like manner have some Philosophicall Christians been so farre inamour'd with the abilities of man, that they esteemed the power of man's will in a manner equall to the power of God.
in like manner have Some Philosophical Christians been so Far enamoured with the abilities of man, that they esteemed the power of Man's will in a manner equal to the power of God.
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But as the fruitfullnesse of the Earth in the outward or inward parts of it, in the production of Graine or Metall, is begunne and finish'd by the influence of the Heaven:
But as the fruitfullness of the Earth in the outward or inward parts of it, in the production of Grain or Metal, is begun and finished by the influence of the Heaven:
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so is the fruitfullnesse of man's soule, by the influence of Grace.
so is the fruitfullness of Man's soul, by the influence of Grace.
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And as the Earth is incompassed with the Sea, by the penetrating moisture whereof as some think) dry parts of it are made more firme and compact:
And as the Earth is encompassed with the Sea, by the penetrating moisture whereof as Some think) dry parts of it Are made more firm and compact:
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so is man, as drie Earth, the better compacted by the moisture of Grace. The Earth the more it is plowed and stir'd, the more fruitfull it is;
so is man, as dry Earth, the better compacted by the moisture of Grace. The Earth the more it is plowed and stirred, the more fruitful it is;
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but if it be suffered to lie continually fallow, insteed of fruit, it shall bring forth weeds:
but if it be suffered to lie continually fallow, instead of fruit, it shall bring forth weeds:
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so the soule, if exercised and dilligently dressed, will prove very fruitfull;
so the soul, if exercised and diligently dressed, will prove very fruitful;
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but if it be left follow, then shall it yeild nothing, but the weeds of sloth.
but if it be left follow, then shall it yield nothing, but the weeds of sloth.
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When the ancients pictured the Earth, they did adjoyne the picture of a key, to signifie that the earth is opened in the Spring and shut in the winter:
When the ancients pictured the Earth, they did adjoin the picture of a key, to signify that the earth is opened in the Spring and shut in the winter:
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and does not man so truely resemble the Earth? Does he not shoot forth in the spring of his youth? and is he not shut up againe in his old age? The Earth was also anciently painted in the forme of a woman sitting, and bearing a drumme:
and does not man so truly resemble the Earth? Does he not shoot forth in the spring of his youth? and is he not shut up again in his old age? The Earth was also anciently painted in the Form of a woman sitting, and bearing a drum:
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which in their conceit well expressed the winds inclosed within the Earth:
which in their conceit well expressed the winds enclosed within the Earth:
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this also does as aptly expresse the nature of man, who is filled and disturbed with the passions of his Mind.
this also does as aptly express the nature of man, who is filled and disturbed with the passion of his Mind.
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The Romans built unto Vesta, (in whom they express'd the Earth,) a round Temple, in the midst of which was a perpetuall fire:
The Romans built unto Vesta, (in whom they expressed the Earth,) a round Temple, in the midst of which was a perpetual fire:
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and does not this as truly expresse Man? Is not his Body a consecrated Temple? and is not his Soul as a perpetuall fire? The same picture was also crown'd with white garlands, to signifie the foaming waters, that continually incompasse and beate the shoare:
and does not this as truly express Man? Is not his Body a consecrated Temple? and is not his Soul as a perpetual fire? The same picture was also crowned with white garlands, to signify the foaming waters, that continually encompass and beat the shore:
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and may not these as aptly signifie the continuall troubles, that beset and offer violence unto man? And as Earth does thus signifie man,
and may not these as aptly signify the continual Troubles, that beset and offer violence unto man? And as Earth does thus signify man,
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so does dust, which we may call dead earth (as having lost the livening moisture) signifie dead man:
so does dust, which we may call dead earth (as having lost the livening moisture) signify dead man:
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does not the Prophet imply as much, ( Ps. 30.9.) Shall the dust praise thee, O Lord? Nor are men thus only like the earth in these properties,
does not the Prophet imply as much, (Ps. 30.9.) Shall the dust praise thee, Oh Lord? Nor Are men thus only like the earth in these properties,
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1008
but also for the many Differences of the earth, some ground is Mountanous, and some low; some fruitfull, and other barren:
but also for the many Differences of the earth, Some ground is Mountainous, and Some low; Some fruitful, and other barren:
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the like differences in their conditions doe men admit; some being proud and some humble; some being fruitfull of good workes, and others as barren.
the like differences in their conditions do men admit; Some being proud and Some humble; Some being fruitful of good works, and Others as barren.
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Cato observ'd that kind of ground to be the best, that lies open towards the Sunne:Cato observed that kind of ground to be the best, that lies open towards the Sun:
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so is that Soul the most happy, that is truly inlivened with the warmth of grace.
so is that Soul the most happy, that is truly enlivened with the warmth of grace.
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Varro tels us, that if in land there be stones, sand, gravel or the like, it is over heated,Varro tells us, that if in land there be stones, sand, gravel or the like, it is over heated,
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and will burn the roots of whatsoever comes in it:
and will burn the roots of whatsoever comes in it:
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so are there some heates, as of lust or wrath, that doe especially wrong the very root,
so Are there Some heats, as of lust or wrath, that do especially wrong the very root,
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and disturbe the growth of grace in the heart. There is also some ground, that is still wet, or weeping, as they call it;
and disturb the growth of grace in the heart. There is also Some ground, that is still wet, or weeping, as they call it;
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which excesse of moisture hinders it from bringing forth such fruit, as els it would:
which excess of moisture hinders it from bringing forth such fruit, as Else it would:
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so are there some souls, that are so overwhelm'd with the teares of sorrow for their sinnes, that they are often hinderd from a farther progresse and fruitfulnesse in the duties of their calling;
so Are there Some Souls, that Are so overwhelmed with the tears of sorrow for their Sins, that they Are often hinderd from a farther progress and fruitfulness in the duties of their calling;
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such therfore should learne also a comfortable wisdome, and drain such weeping ground: and by God's farther blessing it will prove more fruitfull.
such Therefore should Learn also a comfortable Wisdom, and drain such weeping ground: and by God's farther blessing it will prove more fruitful.
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Your hardest ground indeed is commonly barren; but a mellow ground, that is quickly resolv'd, yet not excessively, is both easily till'd, and most fruitfull:
Your Hardest ground indeed is commonly barren; but a mellow ground, that is quickly resolved, yet not excessively, is both Easily tilled, and most fruitful:
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so surely is the soft and tender heart; it is a ground of least labour, and of most fruit.
so surely is the soft and tender heart; it is a ground of least labour, and of most fruit.
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1021
But if any man would more fully and skilfully know the infallible Signes of good ground, he must know, that if a clod (sprinkled with water) does,
But if any man would more Fully and skilfully know the infallible Signs of good ground, he must know, that if a clod (sprinkled with water) does,
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1022
when it is wrought with the hand, prove somewhat clammy, and cleave to the finger without breaking or falling to the ground, it argues the fatnesse and richnesse of the mould:
when it is wrought with the hand, prove somewhat clammy, and cleave to the finger without breaking or falling to the ground, it argues the fatness and richness of the mould:
c-crq pn31 vbz vvn p-acp dt n1, vvb av j, cc vvb p-acp dt n1 p-acp vvg cc vvg p-acp dt n1, pn31 vvz dt n1 cc n1 pp-f dt n1:
(9) sermon (DIV1)
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1023
so the Soule, which afflicted with sorrow by the hand of God, does, notwithstanding not fall away,
so the Soul, which afflicted with sorrow by the hand of God, does, notwithstanding not fallen away,
av dt n1, r-crq vvd p-acp n1 p-acp dt n1 pp-f np1, vdz, c-acp xx vvi av,
(9) sermon (DIV1)
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1024
but cleaves the faster unto God'• hand that tempers it;
but cleaves the faster unto God'• hand that tempers it;
cc-acp vvz dt av-jc p-acp np1 n1 d n2 pn31;
(9) sermon (DIV1)
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1025
will doubtlesse prove a rich, a fruitfull Soul. It is a signe also of good ground,
will doubtless prove a rich, a fruitful Soul. It is a Signen also of good ground,
vmb av-j vvi dt j, dt j n1 pn31 vbz dt n1 av pp-f j n1,
(9) sermon (DIV1)
11
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1026
if after a shower of rain following a great drowth, the ground yield a pleasant savour:
if After a shower of rain following a great drought, the ground yield a pleasant savour:
cs p-acp dt n1 pp-f n1 vvg dt j n1, dt n1 vvb dt j n1:
(9) sermon (DIV1)
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1027
and so is it a signe of a righteous Soul, when, having sufferd a drowth of God's favour,
and so is it a Signen of a righteous Soul, when, having suffered a drought of God's favour,
cc av vbz pn31 dt n1 pp-f dt j n1, c-crq, vhg vvn dt n1 pp-f npg1 n1,
(9) sermon (DIV1)
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1028
and afterwards being water'd with the showers of his grace, it yields a gratefull savour of obedience and thankfulnesse to God;
and afterwards being watered with the showers of his grace, it yields a grateful savour of Obedience and thankfulness to God;
cc av vbg vvn p-acp dt n2 pp-f po31 n1, pn31 vvz dt j n1 pp-f n1 cc n1 p-acp np1;
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1029
And of s•ch will God say, as old Isaac of Jacob, when he bless'd him, (Gen. 27.27.) The smell of my Sonne is as the smell of a field, which the Lord has bless'd.
And of s•ch will God say, as old Isaac of Jacob, when he blessed him, (Gen. 27.27.) The smell of my Son is as the smell of a field, which the Lord has blessed.
cc pp-f n1 vmb np1 vvi, c-acp j np1 pp-f np1, c-crq pns31 vvn pno31, (np1 crd.) dt n1 pp-f po11 n1 vbz p-acp dt n1 pp-f dt n1, r-crq dt n1 vhz vvn.
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1030
There is yet one signe more of good ground, and that is, if the crowes and pies doe in greate numbers follow the plow, scraping in the steppes of the plow man:
There is yet one Signen more of good ground, and that is, if the crows and pies do in great numbers follow the blow, scraping in the steps of the blow man:
pc-acp vbz av crd n1 av-dc pp-f j n1, cc d vbz, cs dt n2 cc n2 vdb p-acp j n2 vvb dt n1, vvg p-acp dt n2 pp-f dt n1 n1:
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1031
and it is likewise a signe of a godly Soul, when the foules of prey, wicked detractours do closely attend the steps, the actions of the righteous.
and it is likewise a Signen of a godly Soul, when the fowls of prey, wicked detractors do closely attend the steps, the actions of the righteous.
cc pn31 vbz av dt n1 pp-f dt j n1, c-crq dt n2 pp-f n1, j n2 vdb av-j vvi dt n2, dt n2 pp-f dt j.
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1032
It is a signe of a bad ground, if it brings forth loathsome and filthy weeds;
It is a Signen of a bad ground, if it brings forth loathsome and filthy weeds;
pn31 vbz dt n1 pp-f dt j n1, cs pn31 vvz av j cc j n2;
(9) sermon (DIV1)
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1033
but even in good ground some lighter weeds may be found, as the thistle or the bramble:
but even in good ground Some lighter weeds may be found, as the thistle or the bramble:
cc-acp av p-acp j n1 d jc n2 vmb vbi vvn, c-acp dt n1 cc dt n1:
(9) sermon (DIV1)
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1034
so that Soul, that has foul and loathsome sinnes, as prophanesse, drunkenesse or lust, is justly to be term'd a foule and loathsome soul;
so that Soul, that has foul and loathsome Sins, as profaneness, Drunkenness or lust, is justly to be termed a foul and loathsome soul;
av cst n1, cst vhz j cc j n2, c-acp n1, n1 cc n1, vbz av-j pc-acp vbi vvd dt j cc j n1;
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1035
but even in a good soul there may be some lighter faults, which like the thistle or the bramble may be sharpe or catching,
but even in a good soul there may be Some lighter Faults, which like the thistle or the bramble may be sharp or catching,
cc-acp av p-acp dt j n1 a-acp vmb vbi d jc n2, r-crq av-j dt n1 cc dt n1 vmb vbi j cc j-vvg,
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1036
& give offence, and yet the true substance and heart of the ground be truly good.
& give offence, and yet the true substance and heart of the ground be truly good.
cc vvb n1, cc av dt j n1 cc n1 pp-f dt n1 vbb av-j j.
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1037
Has not experience made all men confesse, that one kind of ground, though never so good, beares not all things? so one good man,
Has not experience made all men confess, that one kind of ground, though never so good, bears not all things? so one good man,
vhz xx n1 vvn d n2 vvi, cst pi n1 pp-f n1, cs av-x av j, vvz xx d n2? av crd j n1,
(9) sermon (DIV1)
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1038
though very good, has not all vertues. It is a part of the divine wisdome to leave imperfection in all created goodnesse;
though very good, has not all Virtues. It is a part of the divine Wisdom to leave imperfection in all created Goodness;
cs av j, vhz xx d n2. pn31 vbz dt n1 pp-f dt j-jn n1 pc-acp vvi n1 p-acp d j-vvn n1;
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1039
nay, if it were not imperfect, it were not created;
nay, if it were not imperfect, it were not created;
uh-x, cs pn31 vbdr xx j, pn31 vbdr xx vvn;
(9) sermon (DIV1)
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1040
How then can we marvaile, if in the best of men bee always found some infirmities? Grace does mend Nature;
How then can we marvel, if in the best of men be always found Some infirmities? Grace does mend Nature;
c-crq av vmb pns12 vvi, cs p-acp dt js pp-f n2 vbb av vvn d n2? n1 vdz vvi n1;
(9) sermon (DIV1)
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1041
but it takes it not away. And this is the nature of the ground, which we are to husband:
but it Takes it not away. And this is the nature of the ground, which we Are to husband:
cc-acp pn31 vvz pn31 xx av. cc d vbz dt n1 pp-f dt n1, r-crq pns12 vbr p-acp n1:
(9) sermon (DIV1)
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1042
now, we must see the Husbandry itself, or the labour we are to bestow upon it;
now, we must see the Husbandry itself, or the labour we Are to bestow upon it;
av, pns12 vmb vvi dt n1 px31, cc dt n1 pns12 vbr pc-acp vvi p-acp pn31;
(9) sermon (DIV1)
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1043
which though it be manyfold, yet it is chiefly twofold, Plowing and Sowing; since the bringing-in of the Harvest is only God's work;
which though it be manifold, yet it is chiefly twofold, Plowing and Sowing; since the bringing-in of the Harvest is only God's work;
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(9) sermon (DIV1)
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1044
but the two first are both His and ours.
but the two First Are both His and ours.
cc-acp dt crd ord vbr av-d png31 cc png12.
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1045
And the first of these our labours, is about the plow, which the Prophet bids us imploy in our Spirituall husbandry,
And the First of these our labours, is about the blow, which the Prophet bids us employ in our Spiritual Husbandry,
cc dt ord pp-f d po12 n2, vbz p-acp dt n1, r-crq dt n1 vvz pno12 vvi p-acp po12 j n1,
(9) sermon (DIV1)
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1046
whiles so earnestly hee bids us plow-up the fallow ground of our hearts.
while so earnestly he bids us plow-up the fallow ground of our hearts.
cs av av-j pns31 vvz pno12 j dt j n1 pp-f po12 n2.
(9) sermon (DIV1)
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1047
Yet before this our labour, there is one more, which God himself does commonly make his work, the better to prepare and inrich the ground for our spirituall labour.
Yet before this our labour, there is one more, which God himself does commonly make his work, the better to prepare and enrich the ground for our spiritual labour.
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(9) sermon (DIV1)
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1048
Your best husbandmen lay soile upon their ground, wherby they doe deface and inrich it: so does God most commonly by us;
Your best husbandmen lay soil upon their ground, whereby they do deface and enrich it: so does God most commonly by us;
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1049
when he intends to make us fruitfull, he layes disgraces and other afflictions on us;
when he intends to make us fruitful, he lays disgraces and other afflictions on us;
c-crq pns31 vvz pc-acp vvi pno12 j, pns31 vvz n2 cc j-jn n2 p-acp pno12;
(9) sermon (DIV1)
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1050
wherby the ground of our heart is heated with devotion towards God, and becomes more fruitfull.
whereby the ground of our heart is heated with devotion towards God, and becomes more fruitful.
c-crq dt n1 pp-f po12 n1 vbz vvn p-acp n1 p-acp np1, cc vvz av-dc j.
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1051
But our spirituall labour begins with the Plow.
But our spiritual labour begins with the Blow.
p-acp po12 j n1 vvz p-acp dt vvb.
(9) sermon (DIV1)
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1052
Now a cheife time for plowing, as the husbandman tels us, is the Spring; the ground being then mellow, and therfore easily wrought;
Now a chief time for plowing, as the husbandman tells us, is the Spring; the ground being then mellow, and Therefore Easily wrought;
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(9) sermon (DIV1)
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1053
and the weeds being then turn'd up by the roots before they have seeded, will not spring easily again:
and the weeds being then turned up by the roots before they have seeded, will not spring Easily again:
cc dt n2 vbg av vvn a-acp p-acp dt n2 c-acp pns32 vhb vvn, vmb xx vvi av-j av:
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1054
in like manner the Soul is best inform'd when it is young: then is it yeilding, and best to be wrought upon;
in like manner the Soul is best informed when it is young: then is it yielding, and best to be wrought upon;
p-acp j n1 dt n1 vbz js vvn c-crq pn31 vbz j: av vbz pn31 vvg, cc js pc-acp vbi vvn p-acp;
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1055
and vices then being well pluck'd-up, are never likely to grow again.
and vices then being well pluck'd-up, Are never likely to grow again.
cc n2 av vbg av j, vbr av-x j pc-acp vvi av.
(9) sermon (DIV1)
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1056
In the summer the ground is more hard to be plow'd, and in winter more foul:
In the summer the ground is more hard to be plowed, and in winter more foul:
p-acp dt n1 dt n1 vbz av-dc j pc-acp vbi vvn, cc p-acp n1 av-dc j:
(9) sermon (DIV1)
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1057
so the Soul in manly age is commonly too bold and obstinate against instruction; and in old age it is too much troubled with the diseases of the body, and the affaires of life.
so the Soul in manly age is commonly too bold and obstinate against instruction; and in old age it is too much troubled with the diseases of the body, and the affairs of life.
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1058
And as we must thus know the Season, so we must know the Degree of the labour.
And as we must thus know the Season, so we must know the Degree of the labour.
cc c-acp pns12 vmb av vvi dt n1, av pns12 vmb vvi dt n1 pp-f dt n1.
(9) sermon (DIV1)
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1059
When the husbandman dresses a Vine, or an Olive-tree, he deales gently with it;
When the husbandman Dresses a Vine, or an Olive-tree, he deals gently with it;
c-crq dt n1 n2 dt n1, cc dt n1, pns31 vvz av-j p-acp pn31;
(9) sermon (DIV1)
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1060
but when he is to get-up the weeds in his ground, he plowsdeep, that he may fetch-up the very roots:
but when he is to get-up the weeds in his ground, he plowsdeep, that he may fetch-up the very roots:
cc-acp c-crq pns31 vbz p-acp j dt n2 p-acp po31 n1, pns31 av, cst pns31 vmb j dt j n2:
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1061
so must we deale by our old and deepe-rooted sinnes; we must use a holy and an industrious violence to our Souls.
so must we deal by our old and deep-rooted Sins; we must use a holy and an Industria violence to our Souls.
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1062
And as we must use violence, so we must use diligence.
And as we must use violence, so we must use diligence.
cc c-acp pns12 vmb vvi n1, av pns12 vmb vvi n1.
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1063
It is observ'd, that when weeds are fulgrown, if you plow so thick, that you can scarce see where the culter has gone, it utterly destroyes the weeds:
It is observed, that when weeds Are fulgrown, if you blow so thick, that you can scarce see where the coulter has gone, it utterly Destroys the weeds:
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1064
so is it in a vicious Soul;
so is it in a vicious Soul;
av vbz pn31 p-acp dt j n1;
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1065
if when the vices bee grown to the highest, there bee such exact labour used, that every part of the Soul be carefully plowd-up, it will prove, no doubt, the extirpation of all vices.
if when the vices be grown to the highest, there be such exact labour used, that every part of the Soul be carefully plowd-up, it will prove, no doubt, the extirpation of all vices.
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1066
Yet with this violence and diligence we must use some skill.
Yet with this violence and diligence we must use Some skill.
av p-acp d n1 cc n1 pns12 vmb vvi d n1.
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1067
If the crust of the earth, in plowing, be turn'd-up very broad, it remaines still whole, wherby neither the weeds are kill'd,
If the crust of the earth, in plowing, be turn'd-up very broad, it remains still Whole, whereby neither the weeds Are killed,
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(9) sermon (DIV1)
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1068
nor can the ground be well harrow'd:
nor can the ground be well harrowed:
ccx vmb dt n1 vbb av vvn:
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1069
So if a man's sinnes be too broadly layd-open, his vices are not kill'd, nor can he well be smooth'd again.
So if a Man's Sins be too broadly layd-open, his vices Are not killed, nor can he well be smoothed again.
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(9) sermon (DIV1)
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1070
We must labour therfore rather to plow close, that so the ground may be the more-finely broken.
We must labour Therefore rather to blow close, that so the ground may be the more-finely broken.
pns12 vmb vvi av av-c pc-acp vvi av-j, cst av dt n1 vmb vbi dt j vvn.
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1071
Yet as in plowing they commonly leave some baulkes, which is the grosse earth, that has scap'd the plow:
Yet as in plowing they commonly leave Some balks, which is the gross earth, that has scaped the blow:
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1072
so in the examination of the soul, there are many faults, which, though we search diligently, yet escape our search.
so in the examination of the soul, there Are many Faults, which, though we search diligently, yet escape our search.
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1073
When new ground is broken-up, if it bee rich and prepar'd for seed, it is enough to plow it once,
When new ground is broken-up, if it be rich and prepared for seed, it is enough to blow it once,
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1074
and sow it immediatly, and harrow it;
and sow it immediately, and harrow it;
cc vvi pn31 av-j, cc vvb pn31;
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1075
but if it bee gravelly ground, you must trifallow it, as they say, plow it oftner:
but if it be gravelly ground, you must trifallow it, as they say, blow it oftener:
cc-acp cs pn31 vbb av-jn vvn, pn22 vmb vvi pn31, c-acp pns32 vvb, vvi pn31 av-c:
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1076
so if a man be of a towardly disposition, one serious examination may happily serve; but if he be drie and hard, he must be more frequently and painfully plowd-up;
so if a man be of a towardly disposition, one serious examination may happily serve; but if he be dry and hard, he must be more frequently and painfully plowd-up;
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1077
then you must iterare and tertiare, as the Latines speak; you must plow again and again.
then you must iterare and tertiare, as the Latins speak; you must blow again and again.
cs pn22 vmb j cc j-jn, p-acp dt np1 vvb; pn22 vmb vvi av cc av.
(9) sermon (DIV1)
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1078
Indeed, through many stirrings, your fallow is brought to so fine a mould, as it shall need very little or no harrowing at all:
Indeed, through many stirrings, your fallow is brought to so fine a mould, as it shall need very little or no harrowing At all:
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1079
so through many examinations of the Soul, it shall prove so smooth, that without farther labour it shall be ready to intertain the Spirituall seed.
so through many examinations of the Soul, it shall prove so smooth, that without farther labour it shall be ready to entertain the Spiritual seed.
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1080
It is a receiv'd saying, The oftner the ground is stirr'd, the better it beares.
It is a received saying, The oftener the ground is stirred, the better it bears.
pn31 vbz dt j-vvn n1, dt av-c dt n1 vbz vvn, dt jc pn31 vvz.
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1081
But as such labour must be us'd upon some ground, so in some grounds it must be spar'd.
But as such labour must be used upon Some ground, so in Some grounds it must be spared.
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1082
For, you must not plow in wet ground, nor in wet weather:
For, you must not blow in wet ground, nor in wet weather:
p-acp, pn22 vmb xx vvi p-acp j n1, ccx p-acp j n1:
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1083
no more must the spirituall husbandman presse the judgments of God, to a soul that is already overflow'n with the tears of sorrow for sinne.
no more must the spiritual husbandman press the Judgments of God, to a soul that is already overflow'n with the tears of sorrow for sin.
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1084
Besides, he must know how to help the disadvantage of some ground, he workes on.
Beside, he must know how to help the disadvantage of Some ground, he works on.
p-acp, pns31 vmb vvi c-crq pc-acp vvi dt n1 pp-f d n1, pns31 vvz a-acp.
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1085
If one plow upon a hill, he must not plow up and down, but overthwart, slopelong;
If one blow upon a hill, he must not blow up and down, but overthwart, slopelong;
cs crd n1 p-acp dt n1, pns31 vmb xx vvi a-acp cc a-acp, cc-acp a-acp, vvb;
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1086
for, therby the inconvenience of the steepnesse is help'd, and the labour of the husbandman is lightned:
for, thereby the inconvenience of the steepness is helped, and the labour of the husbandman is lightened:
p-acp, av dt n1 pp-f dt n1 vbz vvn, cc dt n1 pp-f dt n1 vbz vvn:
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1087
so if we are to tell great men of their faults, it may be done obliquely; They must be plow'd slopelong;
so if we Are to tell great men of their Faults, it may be done obliquely; They must be plowed slopelong;
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1088
for otherwise you cannot either very profitably, or very easily work upon them.
for otherwise you cannot either very profitably, or very Easily work upon them.
c-acp av pn22 vmbx av-d av av-j, cc av av-j vvi p-acp pno32.
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1089
And as we must thus know how to Doe our work, so must we likewise know how to Examine it, when it is done.
And as we must thus know how to Do our work, so must we likewise know how to Examine it, when it is done.
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Now your skilfull husbandmen, when they would trie whether, or no, they have plow'd well, thrust down a rod into the furrow;
Now your skilful husbandmen, when they would try whither, or no, they have plowed well, thrust down a rod into the furrow;
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which if it peirce alike in every place, it shews that the ground is well plow'd:
which if it pierce alike in every place, it shows that the ground is well plowed:
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1092
so when a man shall be tried, whether or no he will forsake every one of his old pleasing sinnes,
so when a man shall be tried, whither or no he will forsake every one of his old pleasing Sins,
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1093
if he be tender-conscienc'd, and in every point yeilds with a gentle obedience to the will and fear of God,
if he be tender-conscienced, and in every point yields with a gentle Obedience to the will and Fear of God,
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1094
then it is a signe, he was ground well plow'd;
then it is a Signen, he was ground well plowed;
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1095
but if in one point he admits perswasion, and not in another, it is a signe there is need of more labour to be spent on him.
but if in one point he admits persuasion, and not in Another, it is a Signen there is need of more labour to be spent on him.
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And this is the first kind of our labour;
And this is the First kind of our labour;
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1097
the next and chiefe in this husbandrie, is Sowing. Upon the Season of which work, the success and happinesse of it does much depend;
the next and chief in this Husbandry, is Sowing. Upon the Season of which work, the success and happiness of it does much depend;
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1098
It is a common saying, that Soone sowing somtimes deceives, but late sowing ever; a saying, that in the Spirituall tillage is in part too true:
It is a Common saying, that Soon sowing sometimes deceives, but late sowing ever; a saying, that in the Spiritual tillage is in part too true:
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since somtimes he, that in his youth has been well instructed, does notwithstanding prove fruitlesse in his after-life:
since sometimes he, that in his youth has been well instructed, does notwithstanding prove fruitless in his afterlife:
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1100
but lat• sowing, I will not with the Husbandman, say does always-faile;
but lat• sowing, I will not with the Husbandman, say does always-faile;
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but surely though it bee not always desperate, it is always dangerous; And therfore it singularly behooves every man to have a care, that he be instructed betime.
but surely though it be not always desperate, it is always dangerous; And Therefore it singularly behooves every man to have a care, that he be instructed betime.
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1102
And by such seasonable diligence, not only the successe shall be in our wise hope the surer,
And by such seasonable diligence, not only the success shall be in our wise hope the Surer,
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1103
but also the expence of seed and labour shall be the lesse. For if you sow betime, you may sow the thinner;
but also the expense of seed and labour shall be the less. For if you sow betime, you may sow the thinner;
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1104
but if you sow late in the year, you must spend the more seed: so is it in the instruction of Man;
but if you sow late in the year, you must spend the more seed: so is it in the instruction of Man;
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1105
if you instruct him betime, though it should be but thinly, yet it may prove sufficient;
if you instruct him betime, though it should be but thinly, yet it may prove sufficient;
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1106
but if it be late ere he be instructed, then must the recompence be necessarily made by the abundance of the instruction.
but if it be late ere he be instructed, then must the recompense be necessarily made by the abundance of the instruction.
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1107
Yet has there been no husbandman able to give a certain rule, wherby to know justly what quantitie of seed will serve for an acre of all kinds of grounds,
Yet has there been no husbandman able to give a certain Rule, whereby to know justly what quantity of seed will serve for an acre of all Kinds of grounds,
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1108
but it must be left to his particular discretion, to judge what such ground at such a season will require:
but it must be left to his particular discretion, to judge what such ground At such a season will require:
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so is it in the instruction of the Soul;
so is it in the instruction of the Soul;
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1110
the degrees of instruction to every particular Soul, must be left to the wisdome of the Instructer.
the Degrees of instruction to every particular Soul, must be left to the Wisdom of the Instructer.
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1111
But for the frequency of sowing, we have in the husbandry of the Soul a sure rule;
But for the frequency of sowing, we have in the Husbandry of the Soul a sure Rule;
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1112
since the righteous Soul must be like that groūd, which the old Latines call'd, Restibilis, which is renew'd, &c every year Sow'd; (the Greeks call it NONLATINALPHABET) his fruitfullnesse continuing to the next year, yeilding his croppe every year:
since the righteous Soul must be like that ground, which the old Latins called, Restibilis, which is renewed, etc. every year Sowed; (the Greeks call it) his fruitfullness Continuing to the next year, yielding his crop every year:
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1113
so must the righteous Soul be yearly sowed, & yearly fruitfull.
so must the righteous Soul be yearly sowed, & yearly fruitful.
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1114
Nor must there be a care had only of the sowing, but also of the seed; now the best seed is the weightiest,
Nor must there be a care had only of the sowing, but also of the seed; now the best seed is the Weightiest,
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1115
and that lies in the bottome; such is full:
and that lies in the bottom; such is full:
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1116
thus also the weightiest instruction, the full instruction, is that, which will bring forth most fruite in the Soul. The spirituall seed is the word of God;
thus also the Weightiest instruction, the full instruction, is that, which will bring forth most fruit in the Soul. The spiritual seed is the word of God;
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1117
it is seed for the Necessitie and for the vertue: for the necessitie, since without this bee sow'd, there can be no fruite;
it is seed for the Necessity and for the virtue: for the necessity, since without this be sowed, there can be no fruit;
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1118
and for the vertue, since it has the admirable power to produce fruit; so that all the fruit is vertually in the seed.
and for the virtue, since it has the admirable power to produce fruit; so that all the fruit is virtually in the seed.
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1119
And as the seed must be incorporated into the earth, and take root, and be conserv'd and ripen in the earth:
And as the seed must be incorporated into the earth, and take root, and be conserved and ripen in the earth:
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1120
so is the word of God first sow'd in the heart;
so is the word of God First sowed in the heart;
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1121
then must it take root, and be conserv'd, and come to a maturity in the heart;
then must it take root, and be conserved, and come to a maturity in the heart;
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1122
then shall there bee a happy and manifest fruite of both.
then shall there be a happy and manifest fruit of both.
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1123
And the more happy it shall certainly be, if we strictly keep the Order of sowing;
And the more happy it shall Certainly be, if we strictly keep the Order of sowing;
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1124
in which action it is observ'd, that taking it out of the seedlip they must sow with an aequall hand, letting the foot (especially the right foot) and the hand goe together:
in which actium it is observed, that taking it out of the seedlip they must sow with an aequal hand, letting the foot (especially the right foot) and the hand go together:
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1125
so must the spirituall seedsman disperse his instruction; but especially he must be carefull that his hand & his foot goe together;
so must the spiritual seedsman disperse his instruction; but especially he must be careful that his hand & his foot go together;
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1126
that his hand doe not only sow the seed, but also that his foot goe with his hand;
that his hand do not only sow the seed, but also that his foot go with his hand;
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1127
that his doctrine be alwayes attended by his life; then is he a true, a skilfull seedsman.
that his Doctrine be always attended by his life; then is he a true, a skilful seedsman.
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1128
And then that wise proverbe will be true of the seedsman, though it be spoke of the master, that The best soile for the field is the Masters foote.
And then that wise proverb will be true of the seedsman, though it be spoke of the master, that The best soil for the field is the Masters foot.
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1129
Yet are there also some other necessary labors of the husbandman;
Yet Are there also Some other necessary labors of the husbandman;
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1130
since to the dressing of ground is not only required, that it be plow'd and sow'd;
since to the dressing of ground is not only required, that it be plowed and sowed;
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1131
but that also according to the seasons and order of the work, it be harrow'd and rak'd and sometimes rol'd,
but that also according to the seasons and order of the work, it be harrowed and raked and sometime rolled,
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1132
for the breaking of the greater and the stiffer clodds; as also that in perfect husbandry, it be throghly weeded.
for the breaking of the greater and the stiffer clodds; as also that in perfect Husbandry, it be throghly weeded.
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1133
Such likewise is the dressing of the soule;
Such likewise is the dressing of the soul;
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1134
it is not enough that it be fearch'd & turn'd up, but it must usually be broken under the threatnings of of the Law:
it is not enough that it be fearched & turned up, but it must usually be broken under the threatenings of of the Law:
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1135
it must sometimes suffer a more violent affliction; and be both frequently and diligently weeded.
it must sometime suffer a more violent affliction; and be both frequently and diligently weeded.
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1136
But above all it must be provided, that no thornes be suffered to grow where the seed is sow'd;
But above all it must be provided, that no thorns be suffered to grow where the seed is sowed;
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1137
since these unhappily choak the seed:
since these unhappily choke the seed:
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1138
no more must we suffer in the husbandry of the soule, the cares the riches and the pleasures of the world, which,
no more must we suffer in the Husbandry of the soul, the Cares the riches and the pleasures of the world, which,
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1139
as our Saviour has told us, are dangerous thornes, to spring up where the spirituall seed of God's Word is sowed.
as our Saviour has told us, Are dangerous thorns, to spring up where the spiritual seed of God's Word is sowed.
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1140
Thornes choake the seed by drawing away the moisture and fatnesse of the earth from it:
Thornes choke the seed by drawing away the moisture and fatness of the earth from it:
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1141
so likewise those spirituall thornes injure the soule, by drawing away the love of our hearts from God to them.
so likewise those spiritual thorns injure the soul, by drawing away the love of our hearts from God to them.
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1142
Againe, they choake the seed by keeping the Sunne and the showers from it; so that it has neither necessary heat nor seasonable moisture:
Again, they choke the seed by keeping the Sun and the showers from it; so that it has neither necessary heat nor seasonable moisture:
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thus likewise doe the spirituall thornes keep from us the inlivening heat of God's Grace in his word;
thus likewise do the spiritual thorns keep from us the enlivening heat of God's Grace in his word;
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1144
which otherwise would bring forth in us the fruits of the spirit;
which otherwise would bring forth in us the fruits of the Spirit;
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they likewise turne away the seasonable showers of Grace, even as a violent wind dos often drive a showre another way.
they likewise turn away the seasonable showers of Grace, even as a violent wind dos often drive a shower Another Way.
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1146
Besides, thornes doe by intangling hinder the Corne, denying it a liberty of groth; whereas otherwise it would rise higher:
Beside, thorns do by intangling hinder the Corn, denying it a liberty of groth; whereas otherwise it would rise higher:
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1147
thus likewise doe cares and wealth and pleasures keep down the soul, which otherwise might ascend to the cogitations of divine things.
thus likewise do Cares and wealth and pleasures keep down the soul, which otherwise might ascend to the cogitations of divine things.
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1148
O then, whiles we have time, let us seriously intend the husbandry of our own soules:
O then, while we have time, let us seriously intend the Husbandry of our own Souls:
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1149
let us plow up the fallow ground of our own hearts;
let us blow up the fallow ground of our own hearts;
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1150
let us provide our selves of the best, the weighty seed, the immortall seed of Gods Word and Grace;
let us provide our selves of the best, the weighty seed, the immortal seed of God's Word and Grace;
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1151
let us be sure also to prevent the weed and thorne.
let us be sure also to prevent the weed and thorn.
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1152
Or else we shall with those negligent husbandmen fall a sleep, and after the good seed has been sow'd, suffer the envious man to come and sowe tares;
Or Else we shall with those negligent husbandmen fallen a sleep, and After the good seed has been sowed, suffer the envious man to come and sow tares;
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1153
but shall the seed of the word be sow'd in vaine? O let us remember that of the Apostle to the Hebrews (12.15.) Look diligently, lest any man faile of the grace of God;
but shall the seed of the word be sowed in vain? O let us Remember that of the Apostle to the Hebrews (12.15.) Look diligently, lest any man fail of the grace of God;
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1154
lest any root of bitternesse spring up and trouble us. lest any root of bitterness spring up and trouble us.
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1155
But alas how vast a multitude is there, that is profoundly fallen a sleep in this duty of love to their own soules? nay, that only prove themselves to have soules,
But alas how vast a multitude is there, that is profoundly fallen a sleep in this duty of love to their own Souls? nay, that only prove themselves to have Souls,
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because they are a sleep, that is, not dead:
Because they Are a sleep, that is, not dead:
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1157
How many lye so soundly a sleep that they are scarce awake to Ambition, whiles the Divell does very methodically and gradually sow in them the tares of Lust, Ignorance, Pride, Opression and Blasphemous Novelty!
How many lie so soundly a sleep that they Are scarce awake to Ambition, while the devil does very methodically and gradually sow in them the tares of Lust, Ignorance, Pride, Oppression and Blasphemous Novelty!
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but Oh, Let us remember not only the prosperous growth, but also the end of such tares;
but O, Let us Remember not only the prosperous growth, but also the end of such tares;
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which oftentimes are suffered to grow as long as the wheat, even till the harvest!
which oftentimes Are suffered to grow as long as the wheat, even till the harvest!
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when it shall be said, as it was by the Angell to him that sate upon a cloud,
when it shall be said, as it was by the Angel to him that sat upon a cloud,
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like unto the Sonne of man, (Apoc. 14.15.) Thrust in thy sicle and reape,
like unto the Son of man, (Apocalypse 14.15.) Thrust in thy sickle and reap,
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for the time is come for thee to reape; for the harvest of the earth is ripe. for the time is come for thee to reap; for the harvest of the earth is ripe.
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1163
O let us take care that we may, be gathered as the wheat into the Barne;
Oh let us take care that we may, be gathered as the wheat into the Bairn;
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and not as the tares to be made into bundles, and cast into the fire! The wicked, saies S. Austin, shall be gathered into bundles:
and not as the tares to be made into bundles, and cast into the fire! The wicked, Says S. Austin, shall be gathered into bundles:
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1165
the Usurer, saies he, shall with his Wife and Children, whom he nourished by usury, be bound into one bundle.
the Usurer, Says he, shall with his Wife and Children, whom he nourished by Usury, be bound into one bundle.
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1166
The corrupt Judge with his Notary, Advocate, and false witnesse, shall be bound in an other bundle.
The corrupt Judge with his Notary, Advocate, and false witness, shall be bound in an other bundle.
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1167
The Harlot and her Lovers and her servantes, with the contrivers of their Lust shall be bound in a third bundle!
The Harlot and her Lovers and her Servants, with the contrivers of their Lust shall be bound in a third bundle!
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1168
And thus shall they all, all those tares be cast into everlasting fire!
And thus shall they all, all those tares be cast into everlasting fire!
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1169
Now though it pleases God to use mercifull delay to put in execution such judgement, we must not use unmercifull delay to put in execution our diligence.
Now though it Pleases God to use merciful Delay to put in execution such judgement, we must not use unmerciful Delay to put in execution our diligence.
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True it is indeed, as S. Chrysostome well observed, that men are long in building but quickly destroy;
True it is indeed, as S. Chrysostom well observed, that men Are long in building but quickly destroy;
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but that God on the contrary, does quickly build but is long ere he destroys.
but that God on the contrary, does quickly built but is long ere he Destroys.
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So in the blessing of good ground God uses speed, but in the cursing of bad ground he uses delay.
So in the blessing of good ground God uses speed, but in the cursing of bad ground he uses Delay.
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The Apostle expresses as much ( Heb. 6.7.) The earth which drinketh in the raine, that cometh oft upon it,
The Apostle Expresses as much (Hebrew 6.7.) The earth which Drinketh in the rain, that comes oft upon it,
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and bringeth forth herbs meet for them, by whom it is dressed, receives blessing from God; and brings forth herbs meet for them, by whom it is dressed, receives blessing from God;
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There you see, is a present blessing of the good ground.
There you see, is a present blessing of the good ground.
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1176
But that which beares thornes and briars (as it followes in the next verse) terra reprobata est (so the Latine Interpreter has it) it is reprobate earth, and is nigh unto cursing.But that which bears thorns and briers (as it follows in the next verse) terra reprobata est (so the Latin Interpreter has it) it is Reprobate earth, and is High unto cursing.
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It is not presently cursed, but it shall be Cursed; there's Gods mercifull delay of his judgement.
It is not presently cursed, but it shall be Cursed; there's God's merciful Delay of his judgement.
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But this increase of his Mercy, must increase in us a diligence in our husbandry;
But this increase of his Mercy, must increase in us a diligence in our Husbandry;
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and since that no crop can be without seed, we must especially endeavour to be provided of good seed;
and since that no crop can be without seed, we must especially endeavour to be provided of good seed;
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which as it is an absolute part of our providence;
which as it is an absolute part of our providence;
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so must it likewise be of our Thankfullnesse, since this seed is both a necessary gift & a meer gift.
so must it likewise be of our Thankfulness, since this seed is both a necessary gift & a mere gift.
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That it is Necessary, we may proportionally learne from the Earth;
That it is Necessary, we may proportionally Learn from the Earth;
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which though it brings forth wheat, yet it cannot unlesse there be seed bestowed upon it:
which though it brings forth wheat, yet it cannot unless there be seed bestowed upon it:
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no more can the heart though it hath a possibility, bring forth any fruit if the word of God be not bestowed upon it.
no more can the heart though it hath a possibility, bring forth any fruit if the word of God be not bestowed upon it.
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And in like manner that it is a meer guift, we may as easily understand, Good ground in the Parable ( Luk. 8.) being not good by nature but by grace;
And in like manner that it is a mere gift, we may as Easily understand, Good ground in the Parable (Luk. 8.) being not good by nature but by grace;
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good, but not till grace be bestowed upon it: so grace both makes it good, and brings forth also good fruit.
good, but not till grace be bestowed upon it: so grace both makes it good, and brings forth also good fruit.
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It is not good according to any precedent qualitie, but good according to God's favour; so truly good ground is the Elect;
It is not good according to any precedent quality, but good according to God's favour; so truly good ground is the Elect;
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not good before Grace, but by grace.
not good before Grace, but by grace.
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And as seed though cast into the Earth, sends not forth the corne, if it be not watred with the seasonable showers of Heaven;
And as seed though cast into the Earth, sends not forth the corn, if it be not watered with the seasonable showers of Heaven;
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so if the word received be not nourished by grace, we may rightly say, it was never rightly received.
so if the word received be not nourished by grace, we may rightly say, it was never rightly received.
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1191
And since this spirituall seed is sow'd in the heart by the ministers of God,
And since this spiritual seed is sowed in the heart by the Ministers of God,
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1192
and afterwards watered by the showers of Grace frequently descending with their laboures, you must strive alwaies to be a part of that ground which receives the blessing.
and afterwards watered by the showers of Grace frequently descending with their labours, you must strive always to be a part of that ground which receives the blessing.
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And if you truely receive it, you will returne thanks 〈 ◊ 〉 is the first blessing of that blessing,
And if you truly receive it, you will return thanks 〈 ◊ 〉 is the First blessing of that blessing,
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and the 〈 ◊ 〉 fruits of good ground. We must bring our fir•• fruits unto God;
and the 〈 ◊ 〉 fruits of good ground. We must bring our fir•• fruits unto God;
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and then the whole harvest will be blest. We must bring them betime, whiles they are yet even green:
and then the Whole harvest will be blessed. We must bring them betime, while they Are yet even green:
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which was expressed in the name of the month, in which they were offered;
which was expressed in the name of the Monn, in which they were offered;
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it being called the month of Abib, that is, of the green eare of corne. ( Exod. 13.4) The Grecians called the same month of the first fruits: NONLATINALPHABET, from NONLATINALPHABET and NONLATINALPHABET;
it being called the Monn of Abib, that is, of the green ear of corn. (Exod 13.4) The Greeks called the same Monn of the First fruits:, from and;
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because then, in the spring, the earth beganne to grow warme:
Because then, in the spring, the earth began to grow warm:
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And so must every Christian even in the spring of his conversion when he growes warme with the heat of Grace, make that the season of offering his first fruits.
And so must every Christian even in the spring of his conversion when he grows warm with the heat of Grace, make that the season of offering his First fruits.
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Yet afterwards as he growes in age, he must grow in fruitfullnesse:
Yet afterwards as he grows in age, he must grow in fruitfullness:
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for as some say of wheat, that the longer it stands it will yield the more;
for as Some say of wheat, that the longer it Stands it will yield the more;
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so doubtlesse it may be said of a Godly man, the longer he lives, he will bring forth the more fruit.
so doubtless it may be said of a Godly man, the longer he lives, he will bring forth the more fruit.
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And as we must increase in store, so we must also increase in true excellency; we must look that we bring the best we can:
And as we must increase in store, so we must also increase in true excellency; we must look that we bring the best we can:
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as much was implyed in that name, by which first fruits are called in another place, namely, Lev. 2.14. where they are called, NONLATINALPHABET our Translation renders it, green eares;
as much was employed in that name, by which First fruits Are called in Another place, namely, Lev. 2.14. where they Are called, our translation renders it, green ears;
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but it may be rendered eares of Carmel, that is, such fresh and goodly eares of Corne,
but it may be rendered ears of Mount carmel, that is, such fresh and goodly ears of Corn,
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as grew upon plentifull and flourishing Carmel, they must be like the offerings that Jacob bid his sonnes carry down into Aegypt ( Gen. 43.11.) they must be the best fruits, the word is NONLATINALPHABET which being drawn from NONLATINALPHABET to sing with singular art and delight, signifies such guifts,
as grew upon plentiful and flourishing Mount carmel, they must be like the offerings that Jacob bid his Sons carry down into Egypt (Gen. 43.11.) they must be the best fruits, the word is which being drawn from to sing with singular art and delight, signifies such Gifts,
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as might seem fit to be praised by the most eloquent mouth and the most artificiall song.
as might seem fit to be praised by the most eloquent Mouth and the most artificial song.
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Such must be the offering from our labour;
Such must be the offering from our labour;
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and then as the husbandman amongst the Israelites did for six yeares together Till the earth,
and then as the husbandman among the Israelites did for six Years together Till the earth,
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but the sev̄eth yeare rested, eating that which grew of its own accord:
but the seveth year rested, eating that which grew of its own accord:
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so whiles we are in this life, we must be diligently imployed in our spirituall husbandry;
so while we Are in this life, we must be diligently employed in our spiritual Husbandry;
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and when the seventh yeare the Sabbath yeare of Eternity shall come, then shall we cease from our hard labour;
and when the seventh year the Sabbath year of Eternity shall come, then shall we cease from our hard labour;
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and be fed with such food, as God will provide for us without our Labour.
and be fed with such food, as God will provide for us without our Labour.
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O then let us labour so in our life of grace, that here-after we may be at rest for ever in the life of Glory.
O then let us labour so in our life of grace, that hereafter we may be At rest for ever in the life of Glory.
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Which grant unto us, O most mercifull Father, thou that art the Great and True Husbandman,
Which grant unto us, Oh most merciful Father, thou that art the Great and True Husbandman,
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for thy Sonne our Lord Iesus Christ his sake;
for thy Son our Lord Iesus christ his sake;
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to whom with thy blessed Spirit, three Persons and one God, bee ascrib'd the Glory of Love and Providence in the conversion of thy Elect, now and for evermore. FINIS.
to whom with thy blessed Spirit, three Persons and one God, be ascribed the Glory of Love and Providence in the conversion of thy Elect, now and for evermore. FINIS.
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2 Cor. 7.1. Let us cleanse our selves from all filthinesse of the flesh and Spirit.2 Cor. 7.1. Let us cleanse our selves from all filthiness of the Flesh and Spirit.
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THe works of God, being the similitude of his Nature, were in their Creation like his nature, truly good:
THe works of God, being the similitude of his Nature, were in their Creation like his nature, truly good:
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and so truly good, that it was impossible for thē in their creatiō to be bad.
and so truly good, that it was impossible for them in their creation to be bad.
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Thus, as God is pure, so likewise for his proportion, Man was pure; and then was man the work only of God:
Thus, as God is pure, so likewise for his proportion, Man was pure; and then was man the work only of God:
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but having since fallen from that puritie, though he be still the workmanship of God, yet we may say, he is also his owne work;
but having since fallen from that purity, though he be still the workmanship of God, yet we may say, he is also his own work;
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since he is become unhappily, what God made him not, unclean. In which estate, though he still retains such workmanship, as expresses the power of God,
since he is become unhappily, what God made him not, unclean. In which estate, though he still retains such workmanship, as Expresses the power of God,
c-acp pns31 vbz vvn av-j, r-crq np1 vvd pno31 xx, j. p-acp r-crq n1, cs pns31 av vvz d n1, c-acp vvz dt n1 pp-f np1,
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yet does it fail to expresse God's Holinesse.
yet does it fail to express God's Holiness.
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But God, whose love is more constant, than man's vanitie is changeable, willing to restore man unto a puritie, graciously remembers man, that man may remember himself;
But God, whose love is more constant, than Man's vanity is changeable, willing to restore man unto a purity, graciously remembers man, that man may Remember himself;
p-acp np1, rg-crq n1 vbz av-dc j, cs ng1 n1 vbz j, j pc-acp vvi n1 p-acp dt n1, av-j vvz n1, cst n1 vmb vvi px31;
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as here by his Apostle he remembers the Corinthians. It was the voice of God, Be ye holy, for I am holy.
as Here by his Apostle he remembers the Corinthians. It was the voice of God, Be you holy, for I am holy.
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For the execution of which command, the Apostle heer teaches the Corinthians, an easy, yet a happy way to perfect righteousnesse, by cleansing themselves from Filthinesse.
For the execution of which command, the Apostle her Teaches the Corinthians, an easy, yet a happy Way to perfect righteousness, by cleansing themselves from Filthiness.
p-acp dt n1 pp-f r-crq n1, dt n1 av vvz dt np1, dt j, av dt j n1 p-acp j n1, p-acp vvg px32 p-acp n1.
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Which that they may doe seriously, he shews them how they may doe it skilfully:
Which that they may do seriously, he shows them how they may do it skilfully:
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and that you likewise may be prompted to the Imitation, you may be prompted to the knowledge.
and that you likewise may be prompted to the Imitation, you may be prompted to the knowledge.
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First then you may see what is to bee remov'd, Filthinesse, All filthinesse;
First then you may see what is to be removed, Filthiness, All filthiness;
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the kinds wherof are according to the parts of man, the filthinesse of the Flesh and of the Spirit:
the Kinds whereof Are according to the parts of man, the filthiness of the Flesh and of the Spirit:
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not, but that every sinne defiles the whole man;
not, but that every sin defiles the Whole man;
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but, that the unclenesse of some sinnes more appeares in one part, than in the other.
but, that the unclenesse of Some Sins more appears in one part, than in the other.
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Some more notoriously defile the Flesh, the Body; as Intemperance and Incontinence; the one being a preparative to the other;
some more notoriously defile the Flesh, the Body; as Intemperance and Incontinence; the one being a preparative to the other;
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the blind miserably leading the blind into the pit. And these were the sinnes of the old Heathen:
the blind miserably leading the blind into the pit. And these were the Sins of the old Heathen:
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amongst whom, for their lesse knowledge, though they were more excusable, yet we may doubt, they were scarce more frequent.
among whom, for their less knowledge, though they were more excusable, yet we may doubt, they were scarce more frequent.
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Some sinnes again more notoriously defile the Soul, the Spirit, either in a false worship of the false image of God; and such is Idolatry;
some Sins again more notoriously defile the Soul, the Spirit, either in a false worship of the false image of God; and such is Idolatry;
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or in a malicious worshippe of the Enemie of God, and such is witchcraft, and the like impudencies of Satan:
or in a malicious worship of the Enemy of God, and such is witchcraft, and the like impudencies of Satan:
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the one pretending an imitation of God, the other hating an Imitation of him. These likewise were the frequent though the great defilements of the Heathen:
the one pretending an imitation of God, the other hating an Imitation of him. These likewise were the frequent though the great defilements of the Heathen:
dt pi vvg dt n1 pp-f np1, dt n-jn vvg dt n1 pp-f pno31. np1 av vbdr dt j c-acp dt j n2 pp-f dt j-jn:
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and are they not a worse filthinesse, whiles as frequent, amongst the Christians? And though some of these crimes seem very different,
and Are they not a Worse filthiness, while as frequent, among the Christians? And though Some of these crimes seem very different,
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yet Satan's art often linkes them into a chain; though single they are large enough and powerfull enough to detain man captive:
yet Satan's art often links them into a chain; though single they Are large enough and powerful enough to detain man captive:
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the strength of whose reason being maisterd by the strength and subtilty of the wine, leaves him to the sigh of the wise,
the strength of whose reason being maisterd by the strength and subtlety of the wine, leaves him to the sighs of the wise,
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and the scoffe of the bad.
and the scoff of the bad.
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And since the filthinesse of vice, ugly and usefull, may by the wisdome of comparison, move us to vertue:
And since the filthiness of vice, ugly and useful, may by the Wisdom of comparison, move us to virtue:
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we may cast an eie on such a concret sinner, a drunkard in his drunkennesse;
we may cast an eye on such a concrete sinner, a drunkard in his Drunkenness;
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which he does best, if we might so speak, expresse, when he does worst expresse it, that is, most truly, when most shamfully.
which he does best, if we might so speak, express, when he does worst express it, that is, most truly, when most shamefully.
r-crq pns31 vdz av-j, cs pns12 vmd av vvi, vvb, c-crq pns31 vdz js vvi pn31, cst vbz, av-ds av-j, c-crq av-ds av-j.
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And indeed he does it usually with such broad folly, that of all kind of sinners he especially saves his enemies the ready and easy labour, to call him fool:
And indeed he does it usually with such broad folly, that of all kind of Sinners he especially saves his enemies the ready and easy labour, to call him fool:
cc av pns31 vdz pn31 av-j p-acp d j n1, cst pp-f d n1 pp-f n2 pns31 av-j vvz po31 n2 dt j cc j n1, pc-acp vvi pno31 n1:
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and it were some degree of happinesse, if shame though without grace, could keep him from this sinne.
and it were Some degree of happiness, if shame though without grace, could keep him from this sin.
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But this sinne that makes him sottish, makes him impudent; and by the bold art of hell heartens him to deride all that deride him!
But this sin that makes him sottish, makes him impudent; and by the bold art of hell heartens him to deride all that deride him!
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wherin he fares as does a madman:
wherein he fares as does a madman:
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to whom, when the physitian offers the cure of his madnesse, he is ready to object madnesse to the physitian.
to whom, when the Physician offers the cure of his madness, he is ready to Object madness to the Physician.
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But as the right physitian is as wise, as skilfull, to be more busied about the cause and degrees,
But as the right Physician is as wise, as skilful, to be more busied about the cause and Degrees,
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then about these effects of his patient's maladie, that so he may apply necessarie physique:
then about these effects of his patient's malady, that so he may apply necessary physique:
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so does the true physitian of the Soul, not regard the perversnesse of the drunkard, that resists cure,
so does the true Physician of the Soul, not regard the perverseness of the drunkard, that resists cure,
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but the necessitie of the cure;
but the necessity of the cure;
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and in despite of despite goes on in his mercifull duty, cryingout with the royall Prophet Isaiah (5.11.) Woe unto them, that rise up early in the morning, that they may follow strong drink, that continue untill night, till the wine in-flame them (till the wine pursue them) but regard not the word of the Lord ( v. 12.) Shall wee wish, that They would heare this, that will not intend to hear God? they that prophane his Sabbaths, but first themselves!
and in despite of despite Goes on in his merciful duty, cryingout with the royal Prophet Isaiah (5.11.) Woe unto them, that rise up early in the morning, that they may follow strong drink, that continue until night, till the wine inflame them (till the wine pursue them) but regard not the word of the Lord (v. 12.) Shall we wish, that They would hear this, that will not intend to hear God? they that profane his Sabbaths, but First themselves!
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preferring the ridiculous lispings of their overmoistned associates, before the articulate wisdome of God's word! well may the Prophet crie woe unto them:
preferring the ridiculous lispings of their overmoistned associates, before the articulate Wisdom of God's word! well may the Prophet cry woe unto them:
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but they themselves shall hereafter crie woe unto themselves! yet here also there is a woe to their estats; povertie shall be their lot;
but they themselves shall hereafter cry woe unto themselves! yet Here also there is a woe to their estates; poverty shall be their lot;
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and, which is the misery of their misery, not by oppression, but by folly! a labouring man that is given to drunkennesse shall not be rich;
and, which is the misery of their misery, not by oppression, but by folly! a labouring man that is given to Drunkenness shall not be rich;
cc, r-crq vbz dt n1 pp-f po32 n1, xx p-acp n1, cc-acp p-acp n1! dt j-vvg n1 cst vbz vvn p-acp n1 vmb xx vbi j;
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the wise man could say ( Eccles. 19.1.) If the labouring drunkard shall bee poor,
the wise man could say (Eccles. 19.1.) If the labouring drunkard shall be poor,
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surely the lazie drunkard shall be a begger. A woe there is here to their body also, which they thinke they love;
surely the lazy drunkard shall be a beggar. A woe there is Here to their body also, which they think they love;
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a woe to their mind, which they may know they abuse.
a woe to their mind, which they may know they abuse.
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Who has woe, sayes Salomon (Prov. 23.29.) Who has sorrow? who has contentions? who has babbling? who has wounds without cause? who has rednesse of eies? They that tarry long at the wine, they that goe to seek mixt-wine; Who has woe, Says Solomon (Curae 23.29.) Who has sorrow? who has contentions? who has babbling? who has wounds without cause? who has redness of eyes? They that tarry long At the wine, they that go to seek mixt-wine;
r-crq vhz n1, vvz np1 (np1 crd.) r-crq vhz n1? q-crq vhz n2? q-crq vhz j-vvg? q-crq vhz n2 p-acp n1? q-crq vhz n1 pp-f n2? pns32 cst vvb av-j p-acp dt n1, pns32 cst vvb pc-acp vvi n1;
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which at the last, as Solomon sayes, bites like a Serpent, ( v. 32.) Now the Serpent,
which At the last, as Solomon Says, bites like a Serpent, (v. 32.) Now the Serpent,
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as Jacob describes him ( Gen. 49.17.) has one condition, to bite the horse heeles, so that his rider shall fall backward:
as Jacob describes him (Gen. 49.17.) has one condition, to bite the horse heals, so that his rider shall fallen backward:
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and does not wine bite and overturn the drunkard at the last? you may see the filthinesse of this sinne in the base estate of Soul, into which it casts one;
and does not wine bite and overturn the drunkard At the last? you may see the filthiness of this sin in the base estate of Soul, into which it Cast one;
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the drunkard, as S. Chrysostome says, being worse then a dog, or an asse (though one be filthy, the other silly;) since neither companie nor custome can make them drink beyond the temperance of naturall thirst.
the drunkard, as S. Chrysostom Says, being Worse then a dog, or an Ass (though one be filthy, the other silly;) since neither company nor custom can make them drink beyond the temperance of natural thirst.
dt n1, c-acp np1 np1 vvz, vbg jc cs dt n1, cc dt n1 (c-acp pi vbb j, dt j-jn j;) p-acp dx n1 ccx n1 vmb vvi pno32 vvi p-acp dt n1 pp-f j n1.
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You may see the filthinesse of this sinne in S. Austins judgment, who terms the drunkard a lake, that brings forth nothing but frogges and filth.
You may see the filthiness of this sin in S. Austins judgement, who terms the drunkard a lake, that brings forth nothing but frogs and filth.
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Indeed even the creatures bred in such filth, wee may esteem but a living filth: nor are the actions of a drunkard worth the name of life.
Indeed even the creatures bred in such filth, we may esteem but a living filth: nor Are the actions of a drunkard worth the name of life.
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And therfore did S. Ierome commend an Oratour, for saying of a drunkard rais'd from sleep, Nec dormire excitatus, nec vigilare ebrius poterat;
And Therefore did S. Jerome commend an Orator, for saying of a drunkard raised from sleep, Nec dormire excitatus, nec Vigilare ebrius poterat;
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that he could neither sleep being wak'd, nor a wake being drunk; therby, as he say's reckoning him neither among the living, nor the dead.
that he could neither sleep being waked, nor a wake being drunk; thereby, as he say's reckoning him neither among the living, nor the dead.
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S. Basil compares him to the Gentiles Idols, which, as David sayes, have eies and see not.
S. Basil compares him to the Gentiles Idols, which, as David Says, have eyes and see not.
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The wine, we may grant, they see, but they will not see either the strength of That, or the weaknesse of themselves.
The wine, we may grant, they see, but they will not see either the strength of That, or the weakness of themselves.
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You may see the filthinesse of this sinne in the expression of Seneca, whose wise Rhetorique calls it madnesse: and he wittily proves it;
You may see the filthiness of this sin in the expression of Senecca, whose wise Rhetoric calls it madness: and he wittily Proves it;
pn22 vmb vvi dt n1 pp-f d n1 p-acp dt n1 pp-f np1, rg-crq j n1 vvz pn31 n1: cc pns31 av-j vvz pn31;
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since drunkennesse, as he says, Intends all sinne and discovers it! Even righteous Noah by this was discover'd:
since Drunkenness, as he Says, Intends all sin and discovers it! Even righteous Noah by this was discovered:
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though happy he was because but once discover'd; and more happy, because he could be but once discover'd.
though happy he was Because but once discovered; and more happy, Because he could be but once discovered.
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An Act of frailty we find: a habit of it we find not. Lot, whom Sodom could not overcome:
an Act of frailty we find: a habit of it we find not. Lot, whom Sodom could not overcome:
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wine overcame, even to a repeated Incest:
wine overcame, even to a repeated Incest:
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nor had he any covering for his fault, but his Ignorance, an unhappy mantle, wherwith his daughters cover'd him & sham'd him!
nor had he any covering for his fault, but his Ignorance, an unhappy mantle, wherewith his daughters covered him & shamed him!
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Holofernes never drank so much at one time in all his life, as in that night, in which he lost his head;Holofernes never drank so much At one time in all his life, as in that night, in which he lost his head;
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but in which also he first lost his wit.
but in which also he First lost his wit.
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Iob's children were at a feast, and too unhappily at the wine, when the house fell on them:Iob's children were At a feast, and too unhappily At the wine, when the house fell on them:
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Job did feare they might fall by sinne; they did not fear, that the house would fall by their sinne.Job did Fear they might fallen by sin; they did not Fear, that the house would fallen by their sin.
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It was at his birth-day-feast, a time of wine and headinesse, that Herod promis'd to the dauncing damsell even halfe his kingdome:
It was At his birth-day-feast, a time of wine and headiness, that Herod promised to the dancing damsel even half his Kingdom:
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but in an unlawfull performance of an unlawfull promise, he gave her the head of the holy Baptist. Had he been at a cooler council than his cuppes, he might happily have thought of an innocent aequivocation, he promis'd her half his Kingdome; she demands All;
but in an unlawful performance of an unlawful promise, he gave her the head of the holy Baptist. Had he been At a cooler council than his cups, he might happily have Thought of an innocent equivocation, he promised her half his Kingdom; she demands All;
cc-acp p-acp dt j n1 pp-f dt j n1, pns31 vvd pno31 dt n1 pp-f dt j np1. vhd pns31 vbn p-acp dt jc n1 cs po31 n2, pns31 vmd av-j vhi vvn pp-f dt j-jn n1, pns31 vvd po31 j-jn po31 n1; pns31 vvz d;
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and he gives her a value more than all, the Blood of a Prophet!
and he gives her a valve more than all, the Blood of a Prophet!
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But if wee looke upon lesse offenders, yet great offenders, may we not find some, whom excesse in the wine does not satisfie, without an excessive society in the excesse? as if at the great reck'ning-day it were not enough to have no bodies sinnes to answer for, but their own!
But if we look upon less offenders, yet great offenders, may we not find Some, whom excess in the wine does not satisfy, without an excessive society in the excess? as if At the great reck'ning-day it were not enough to have no bodies Sins to answer for, but their own!
p-acp cs pns12 vvb p-acp dc n2, av j n2, vmb pns12 xx vvi d, ro-crq n1 p-acp dt n1 vdz xx vvi, p-acp dt j n1 p-acp dt n1? c-acp cs p-acp dt j n1 pn31 vbdr xx av-d pc-acp vhi dx n2 n2 pc-acp vvi p-acp, cc-acp po32 d!
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But such companions shall at last want neither wine nor company: nay, they shall be made drunk, in the Prophets phrase, by God himself;
But such Sodales shall At last want neither wine nor company: nay, they shall be made drunk, in the prophets phrase, by God himself;
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he shall make them drunk with (the wine of) wormewood. ( Lament. 3.15.) and as the royall Prophet speakes; with the wine of aslonishment.
he shall make them drunk with (the wine of) wormwood. (Lament. 3.15.) and as the royal Prophet speaks; with the wine of aslonishment.
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( Psal. 60.3.) the wine of his wrath! yea, he shall make them suck-up the dregs of it, the dregs of wine;
(Psalm 60.3.) the wine of his wrath! yea, he shall make them suck-up the dregs of it, the dregs of wine;
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a plague more irksome even to the drunkard, than the want of wine, nay than sobriety!
a plague more irksome even to the drunkard, than the want of wine, nay than sobriety!
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where shall then be his riotings and false healths, by which he destroy'd the true health of his bodie,
where shall then be his riotings and false healths, by which he destroyed the true health of his body,
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and made hast to the destruction of his Soul? shall the strength of the wine be of strength to defend his sinne? shall the health of his great Lord, to whom his deep draught is devoted, secure the health of his body or mind? shall that be an acceptable quaffe to a Prince, that is abominable unto God? O the folly of men sayes the wisedome of S. Ambrose, speaking of those that drank healths to the Emperours; the folly of men!
and made haste to the destruction of his Soul? shall the strength of the wine be of strength to defend his sin? shall the health of his great Lord, to whom his deep draught is devoted, secure the health of his body or mind? shall that be an acceptable quaff to a Prince, that is abominable unto God? O the folly of men Says the Wisdom of S. Ambrose, speaking of those that drank healths to the emperors; the folly of men!
cc vvd n1 p-acp dt n1 pp-f po31 n1? vmb dt n1 pp-f dt n1 vbb pp-f n1 pc-acp vvi po31 n1? vmb dt n1 pp-f po31 j n1, p-acp ro-crq po31 j-jn n1 vbz vvn, vvb dt n1 pp-f po31 n1 cc n1? vmb d vbi dt j vvi p-acp dt n1, cst vbz j p-acp np1? sy dt n1 pp-f n2 vvz dt n1 pp-f n1 np1, vvg pp-f d cst vvd n2 p-acp dt n2; dt n1 pp-f n2!
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that can think drunkennesse to be the sacrifice of Loyalty!
that can think Drunkenness to be the sacrifice of Loyalty!
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we may adde that there was indeed a Drink offering under the time of the Law;
we may add that there was indeed a Drink offering under the time of the Law;
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but it was not the draught of the Sacrifice, but the Present.
but it was not the draught of the Sacrifice, but the Present.
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Even the Creator of the Vine stinted his own sacrifice from the Wine at a pint and a halfe (a quarter of a Him, Levit. 23.13.) So little did the most wise God choose from his own plenty!
Even the Creator of the Vine stinted his own sacrifice from the Wine At a pint and a half (a quarter of a Him, Levit. 23.13.) So little did the most wise God choose from his own plenty!
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when as the outragious thirst of man, is too often not satissied, till oppress'd! Soberly and truely spake S. Austin, concerning the drinking of Healths;
when as the outrageous thirst of man, is too often not satissied, till oppressed! Soberly and truly spoke S. Austin, Concerning the drinking of Healths;
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if one should be threatned with death for not pledging, better it were the body should dye sober, than the soule be drunk:
if one should be threatened with death for not pledging, better it were the body should die Sobrium, than the soul be drunk:
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nay that even he that in his intemperance should disgrace thy sobriety, after his intemperance would admire it;
nay that even he that in his intemperance should disgrace thy sobriety, After his intemperance would admire it;
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and such disgrace that holy Father accounts Martyrdome.
and such disgrace that holy Father accounts Martyrdom.
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Memorable was the example, being as well a glory as a patterne, of S. Ambrose, and S. Austin, whose conscientious rigor shunn'd a feast as the danger of intemperance.
Memorable was the Exampl, being as well a glory as a pattern, of S. Ambrose, and S. Austin, whose conscientious rigor shunned a feast as the danger of intemperance.
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He mistakes wine, that takes it not as Physique: no more should we take than we must needs take.
He mistakes wine, that Takes it not as Physique: no more should we take than we must needs take.
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But alas, though men begin to eat and drink for Health, they Commonly end in pleasure, if not in riot;
But alas, though men begin to eat and drink for Health, they Commonly end in pleasure, if not in riot;
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shadowing the basenesse of pleasure with the pretence of Health; till with delight they excuse themselves to death.
shadowing the baseness of pleasure with the pretence of Health; till with delight they excuse themselves to death.
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A holy age it was, when the Family and the Cattell drank of the same sobriety:
A holy age it was, when the Family and the Cattle drank of the same sobriety:
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yet thus did Jacob & his children, & his cattell drink of the same well. ( Iohn 4.12.) But so absurd now sinne is become, that who need it least, drink most;
yet thus did Jacob & his children, & his cattle drink of the same well. (John 4.12.) But so absurd now sin is become, that who need it lest, drink most;
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young men, strong men, adding as S. Ierome sayes, oile to fire.
young men, strong men, adding as S. Jerome Says, oil to fire.
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Indeed can they by art more contrive an outrage? surely of more temperance have some heathen been, els had not the Roman forbidden the use of wine, to all that were not thirty years of age;
Indeed can they by art more contrive an outrage? surely of more temperance have Some heathen been, Else had not the Roman forbidden the use of wine, to all that were not thirty Years of age;
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if Aelian be not a Poet.
if Aelian be not a Poet.
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But greater examples have we of greater temperance, in the true worshippers of the true God.
But greater Examples have we of greater temperance, in the true worshippers of the true God.
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Famous were the Rechabites, to whom their Father seem'd to give a ' leaventh commandement, in a perpetuall abstinence from wine:
Famous were the Rechabites, to whom their Father seemed to give a ' leaventh Commandment, in a perpetual abstinence from wine:
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which with such joy they did observe, that their Obedience was the wine.
which with such joy they did observe, that their obedience was the wine.
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Famous was Daniel in feare and temperance, preferring water before Babylonian wine: this was holy water, which gave him complexion more cheirefull, than the wine.
Famous was daniel in Fear and temperance, preferring water before Babylonian wine: this was holy water, which gave him complexion more cheirefull, than the wine.
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Famous was the Babtist; who was not filled with the joy of the grape, but of the Holy Ghost.
Famous was the Baptist; who was not filled with the joy of the grape, but of the Holy Ghost.
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Aske of the Fathers of the Christian Church, and S. Ierome will tell us that the contemplative men of Palestina would not,
Ask of the Father's of the Christian Church, and S. Jerome will tell us that the contemplative men of Palestine would not,
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though ill, receive comfort from it: we may think they thought it not Physique, but Disease.
though ill, receive Comfort from it: we may think they Thought it not Physique, but Disease.
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Aske S. Austin, and he will tell us, that the Clergie generally abstained from wine; as if they had accounted it a Lay comfort.
Ask S. Austin, and he will tell us, that the Clergy generally abstained from wine; as if they had accounted it a Lay Comfort.
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Aske Eusebius, & he will tell us, that S. Marke diswaded all the Alexandrian Christians from the use of it.
Ask Eusebius, & he will tell us, that S. Mark dissuaded all the Alexandrian Christians from the use of it.
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He taught them not to condemne, yet to avoid a Creature, which in the use was so neer abuse.
He taught them not to condemn, yet to avoid a Creature, which in the use was so near abuse.
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He did not deny the blessing of the grape, though his Gospell was the story of a greater joy;
He did not deny the blessing of the grape, though his Gospel was the story of a greater joy;
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yea he taught the joy of it in our Saviour's last supper; in which it was both used and Sanctifyed.
yea he taught the joy of it in our Saviour's last supper; in which it was both used and Sanctified.
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Indeed the Severian Heretiques, as Epiphanius relates, thought wine was begotten of the Earth by the Devill himselfe:
Indeed the Severian Heretics, as Epiphanius relates, Thought wine was begotten of the Earth by the devil himself:
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perchance they might think so, because it makes men outragious like the Devill himself. But these were men that were mad without wine;
perchance they might think so, Because it makes men outrageous like the devil himself. But these were men that were mad without wine;
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but in the wisedome of Christianity we must acknowledge it to be both God's creature and his blessing;
but in the Wisdom of Christianity we must acknowledge it to be both God's creature and his blessing;
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which may be abused by disestimation, as by excesse.
which may be abused by disestimation, as by excess.
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Water indeed in the Southerne Countries, as more purifyed by heate, approaches neerer to health and dyet:
Water indeed in the Southern Countries, as more purified by heat, Approaches nearer to health and diet:
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but in colder climates being cold and earthy, a temperance in wine defends Age from Disease and Excuse;
but in colder climates being cold and earthy, a temperance in wine defends Age from Disease and Excuse;
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nor can it, being temperance, be an Advocate for infirmity to Excesse.
nor can it, being temperance, be an Advocate for infirmity to Excess.
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Into which he that is fallen, he that is sunke deep, may cry out with David, as S. Austin applies it, Deliver me out of the mire — neither let the deep swallow me up. (Psal. 69.14, 15.) And if one cannot get out at once, let him,
Into which he that is fallen, he that is sunk deep, may cry out with David, as S. Austin Applies it, Deliver me out of the mire — neither let the deep swallow me up. (Psalm 69.14, 15.) And if one cannot get out At once, let him,
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as one that is drawn out with lesse speed and more trouble, get out by degrees:
as one that is drawn out with less speed and more trouble, get out by Degrees:
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els shall he quickly sinke one degree lower; from Drunkennesse to Lust; this being the next degree and filthinesse of the Body.
Else shall he quickly sink one degree lower; from drunkenness to Lust; this being the next degree and filthiness of the Body.
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Our Adversary, that was once an Angell of light and is now unnaturally become the Prince of darknes, is now an enemy also to the light, especially to such light as may preserve us from workes of Darkenes.
Our Adversary, that was once an Angel of Light and is now unnaturally become the Prince of darkness, is now an enemy also to the Light, especially to such Light as may preserve us from works of Darkness.
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The first thing therefore that he endeavours against Man, is, to put out the light of Mans judgment;
The First thing Therefore that he endeavours against Man, is, to put out the Light of men judgement;
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which by the Apostle, (1 Cor. 4.3.) is in the Original aptly called NONLATINALPHABET, man's day, which the Divel frequently first effects by Drunkenes.
which by the Apostle, (1 Cor. 4.3.) is in the Original aptly called, Man's day, which the devil frequently First effects by drunkenness.
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By which when the day of reason is shut in, soon comes the night of lust,
By which when the day of reason is shut in, soon comes the night of lust,
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and consequently the workes of darknesse; which does increase, whiles conceale, Filthinesse.
and consequently the works of darkness; which does increase, while conceal, Filthiness.
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Which filthinesse Clemens the Alexandrian well expresses, when he compares a Lustfull man unto a Centaure, which according to the Heathens instructive fiction, was but halfe man,
Which filthiness Clemens the Alexandrian well Expresses, when he compares a Lustful man unto a Centaur, which according to the heathens instructive fiction, was but half man,
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and halfe beast, But S. Peter counts such men all beasts, naturally bruite beasts made to be taken,
and half beast, But S. Peter counts such men all beasts, naturally bruit beasts made to be taken,
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and destroyed. (2 Pet. 2.12.) The Prophet Jeremie more particularly shewes why they are beasts,
and destroyed. (2 Pet. 2.12.) The Prophet Jeremiah more particularly shows why they Are beasts,
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whiles he compares them to neighing horses (c. 13.17.) as David, before him did liken them to the horse & mule, that have no understanding (2 Psal. 32.9.) You see how they are corrupted in their Intellectualls and Moralls;
while he compares them to neighing Horses (c. 13.17.) as David, before him did liken them to the horse & mule, that have no understanding (2 Psalm 32.9.) You see how they Are corrupted in their Intellectuals and Morals;
cs pns31 vvz pno32 p-acp vvg n2 (sy. crd.) c-acp np1, p-acp pno31 vdd vvi pno32 p-acp dt n1 cc n1, cst vhb dx vvg (crd np1 crd.) pn22 vvb c-crq pns32 vbr vvn p-acp po32 n2-j cc n2;
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and are therefore defil'd into beasts.
and Are Therefore defiled into beasts.
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Nor are they only beasts, but very loathsome ones, S. Peter likening them to the Dog delighting in his vomit;
Nor Are they only beasts, but very loathsome ones, S. Peter likening them to the Dog delighting in his vomit;
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a filthy beast indeed, that casts away filthinesse and resumes it; nay to such a beast he likens them, as counts uncleanesse a delight;
a filthy beast indeed, that Cast away filthiness and resumes it; nay to such a beast he likens them, as counts uncleanness a delight;
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such is the Saw wallowing in the mire. (2 Pet. 2.22.) a beast not only filthy,
such is the Saw wallowing in the mire. (2 Pet. 2.22.) a beast not only filthy,
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but (as S. Chrysostome saies,) such a one as fills other places where shee comes, with filth and stench;
but (as S. Chrysostom Says,) such a one as fills other places where she comes, with filth and stench;
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nor is only filthy without, but also within, whiles shee feeds on filth. Yet the lustfull person is a worse beast, because a more dangerous beast;
nor is only filthy without, but also within, while she feeds on filth. Yet the lustful person is a Worse beast, Because a more dangerous beast;
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a very Serpent, as S. Ambrose calls him; A serpent for his pace; he creeps upon his belly;
a very Serpent, as S. Ambrose calls him; A serpent for his pace; he creeps upon his belly;
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a serpent for his dyet, dust is his food; and earthy desires are the food of his lust;
a serpent for his diet, dust is his food; and earthy Desires Are the food of his lust;
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a Serpent for his shifts, rowling himselfe into many foulds; finding out diversities of wayes in his slides;
a Serpent for his shifts, rolling himself into many folds; finding out diversities of ways in his slides;
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a serpent for his venome, from which Nature bids men flye, and Grace more.
a serpent for his venom, from which Nature bids men fly, and Grace more.
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Yet is he a Serpent but in similitude? or is he but thus nere unto a Serpent?,
Yet is he a Serpent but in similitude? or is he but thus never unto a Serpent?,
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though the most cursed beast? Surely a verier Serpent is not only neer him, but in him, even the Old Serpent the Divell.
though the most cursed beast? Surely a verier Serpent is not only near him, but in him, even the Old Serpent the devil.
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Nay, a lustfull man, as S. Chrys. saies, is worse than a man possessed with the Divell;
Nay, a lustful man, as S. Chrys. Says, is Worse than a man possessed with the devil;
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for such a one is pittied by all men: but a lustfull man is detested; since this man is posses'd with the Devill with his own consent.
for such a one is pitied by all men: but a lustful man is detested; since this man is possessed with the devil with his own consent.
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S. Peter expresses the manner of such possession, foule and fearefull!
S. Peter Expresses the manner of such possession, foul and fearful!
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They have their eyes, saies he, full of adultry and cannot cease from sinne (2 Pet. 2.14.) A sad society, sinne and Perseverance in sinne!They have their eyes, Says he, full of adultery and cannot cease from sin (2 Pet. 2.14.) A sad society, sin and Perseverance in sin!
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you may see how they are possessed, They have their eyes full of adultry:
you may see how they Are possessed, They have their eyes full of adultery:
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S. Peter saies, NONLATINALPHABET, full of an adultresse; as if the face of the harlot were still in his eie!
S. Peter Says,, full of an Adulteress; as if the face of the harlot were still in his eye!
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and possessed his eie with more delight, as the more cunning Devill! This is the filthinesse, this the possession of lust!
and possessed his eye with more delight, as the more cunning devil! This is the filthiness, this the possession of lust!
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a vice so odious even to cleaner nature, that Heathens, some purer Heathens have abhorr'd it.
a vice so odious even to cleaner nature, that heathens, Some Purer heathens have abhorred it.
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Of these was Cicero, who having excellently declam'd against lust, is as excellently presented to us by S. Austin saying, All this is said by one, who knew not the innocency of our first parents,
Of these was Cicero, who having excellently declaimed against lust, is as excellently presented to us by S. Austin saying, All this is said by one, who knew not the innocency of our First Parents,
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nor the happinesse of Paradice, nor the resurrection of the body! nor the happiness of Paradise, nor the resurrection of the body!
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Sure then at the last day even such Heathens shall rise up in judgement against many Christians!
Sure then At the last day even such heathens shall rise up in judgement against many Christians!
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And by their cleaner obedience to nature, condemn some Christians foule disobedience unto Grace! Need therefore, great need have such to cleanse thēselves from such filthines;
And by their cleaner Obedience to nature, condemn Some Christians foul disobedience unto Grace! Need Therefore, great need have such to cleanse themselves from such filthiness;
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since so Dangerous it is for them not to cleanse themselves, and so hard to cleanse themselves!
since so Dangerous it is for them not to cleanse themselves, and so hard to cleanse themselves!
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you may see the danger in the Judgements which God has inflicted for lust; revenging it with fire on the Cities of the plaine;
you may see the danger in the Judgments which God has inflicted for lust; revenging it with fire on the Cities of the plain;
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revenging it with the sword on the Tribe of Benjamin; revenging it with the permission of Incest & Rebellion, upon David in his children;
revenging it with the sword on the Tribe of Benjamin; revenging it with the permission of Incest & Rebellion, upon David in his children;
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revenging it with the losse of sight & life, on weake Sampson; revenging it with the spirituall blindnesse of Idolatry, on weaker Solomon! But such as persevere in such sins, shall hereafter know, that as they would not here partake by cleanesse in the life of Christ,
revenging it with the loss of sighed & life, on weak Sampson; revenging it with the spiritual blindness of Idolatry, on Weaker Solomon! But such as persevere in such Sins, shall hereafter know, that as they would not Here partake by cleanesse in the life of christ,
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so neither shall they hereafter pertake by happinesse in the merits of Christ:
so neither shall they hereafter partake by happiness in the merits of christ:
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to the knowledge of whom if as yet they are not come, they are then as yet without the comfort, from hope of mercy, by ignorance:
to the knowledge of whom if as yet they Are not come, they Are then as yet without the Comfort, from hope of mercy, by ignorance:
p-acp dt n1 pp-f r-crq cs c-acp av pns32 vbr xx vvn, pns32 vbr av a-acp av p-acp dt n1, p-acp n1 pp-f n1, p-acp n1:
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and if they have the knowledge of him, then loose they the comfort from hope of mercy, by contempt.
and if they have the knowledge of him, then lose they the Comfort from hope of mercy, by contempt.
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You may see the difficulty of removing filthinesse, in S. Jerom's expression, who sayes, so hard it is, in carne non carnaliter vivere!
You may see the difficulty of removing filthiness, in S. Jerom's expression, who Says, so hard it is, in Carnem non carnaliter vivere!
pn22 vmb vvi dt n1 pp-f vvg n1, p-acp n1 npg1 n1, r-crq vvz, av av-j pn31 vbz, p-acp j fw-la fw-la fw-la!
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to live as without the body, whiles we are in the body!
to live as without the body, while we Are in the body!
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And he professes of himself, that in himself he felt flames of desire, though by fastings, his flesh was dead,
And he Professes of himself, that in himself he felt flames of desire, though by Fastings, his Flesh was dead,
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as he speaks, before he was dead. You may see the difficultie in S. Austin's complaint;
as he speaks, before he was dead. You may see the difficulty in S. Austin's complaint;
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who confesses, that the servitude of lust turns into custome, and that custome defends it self by the name of necessitie.
who Confesses, that the servitude of lust turns into custom, and that custom defends it self by the name of necessity.
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Hard then it is to cleanse from filthinesse, yea so hard, that a greater miracle it is for Christ by grace to renew a lustfull man to purity of life,
Hard then it is to cleanse from filthiness, yea so hard, that a greater miracle it is for christ by grace to renew a lustful man to purity of life,
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than it was for him to raise Lazarus from death after four dayes buriall. In this change, indeed, of the body, a dead creature was made a living creature:
than it was for him to raise Lazarus from death After four days burial. In this change, indeed, of the body, a dead creature was made a living creature:
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but in the change of the Soul, a dead creature is made like the everliving creator:
but in the change of the Soul, a dead creature is made like the everliving creator:
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that was a temporary effect, chiefly of power; this an everlasting effect of infinite Mercy! S. Cyprian's wisdome gives the reason of the difficulty to escape lust:
that was a temporary Effect, chiefly of power; this an everlasting Effect of infinite Mercy! S. Cyprian's Wisdom gives the reason of the difficulty to escape lust:
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others sinnes, sayes he, seem harsh unto us; but pleasure kils us, whiles it flatters us.
Others Sins, Says he, seem harsh unto us; but pleasure kills us, while it flatters us.
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Wherefore that we may Cleanse our selves from this filthinesse, we must resist the first motion to it:
Wherefore that we may Cleanse our selves from this filthiness, we must resist the First motion to it:
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it being like a Serpent, as S. Ierom sayes; If the head enters, the whole body follows.
it being like a Serpent, as S. Jerom Says; If the head enters, the Whole body follows.
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We must resist the first motion;
We must resist the First motion;
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Blessed is he that takes thy children, O Babylon, that is, the first temptations of lust,
Blessed is he that Takes thy children, Oh Babylon, that is, the First temptations of lust,
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and dashes them against the stone, that is, Christ, as the same father's judgment expounds it.
and Dashes them against the stone, that is, christ, as the same Father's judgement expounds it.
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We must, if a foul thought offers to defile us, crie unto God, to God our Saviour, Iesu, thou sonne of David have mercy on us.
We must, if a foul Thought offers to defile us, cry unto God, to God our Saviour, Iesu, thou son of David have mercy on us.
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Wee must crie-out to our own Soul, in the words of the Prophet (Psal. 42.11.) Why art thou cast down, O my Soul,
we must crie-out to our own Soul, in the words of the Prophet (Psalm 42.11.) Why art thou cast down, Oh my Soul,
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and why art thou disquieted within mee? hope thou in God, for I shall yet prayse him, who is the health of my countenance, and my God. and why art thou disquieted within me? hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God.
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And at last, then we shall with the same Prophet, ( Psal. 116. 7.) say also, Return unto thy rest, O my Soul:
And At last, then we shall with the same Prophet, (Psalm 116. 7.) say also, Return unto thy rest, Oh my Soul:
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for the Lord has dealt bountifully with thee. for the Lord has dealt bountifully with thee.
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(vers. 8.) For thou hast deliver'd my Soul from death, mine eies from tears, and my feet from falling.
(vers. 8.) For thou hast Delivered my Soul from death, mine eyes from tears, and my feet from falling.
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(vers. 9.) I will walke before the Lord in the land of the living.
(vers. 9.) I will walk before the Lord in the land of the living.
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Thus must we resist this dangerous temptation:
Thus must we resist this dangerous temptation:
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although indeed it is so dangerous, that we are not so properly said to resist it, as to flie from it;
although indeed it is so dangerous, that we Are not so properly said to resist it, as to fly from it;
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which flight is not cowardlinesse but victory. So Ioseph fled; and though his garment was caught, his mind was not.
which flight is not cowardliness but victory. So Ioseph fled; and though his garment was caught, his mind was not.
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But if it comes to passe, that we cannot flie, then must we resist;
But if it comes to pass, that we cannot fly, then must we resist;
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and by resisting, though with danger, yet because with danger, we shall with glory put the temptation and the tempter to flight.
and by resisting, though with danger, yet Because with danger, we shall with glory put the temptation and the tempter to flight.
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But in a lesse terrible way, let us fly; let us fly ill thoughts. S. Ierome master'd them by study & devotion.
But in a less terrible Way, let us fly; let us fly ill thoughts. S. Jerome mastered them by study & devotion.
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He master'd the softnesse of lust, by the rugged study of the Hebrew language, as unpleasing to a Roman, as the wildernesse, in which he learn'd it.
He mastered the softness of lust, by the rugged study of the Hebrew language, as unpleasing to a Roman, as the Wilderness, in which he learned it.
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He maister'd it chiefly by the Hebrew Scripture: which imploy'd him in a high intention of wit and holinesse.
He mastered it chiefly by the Hebrew Scripture: which employed him in a high intention of wit and holiness.
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1403
Thus study teaches temperance, temperance chastitie; chastitie, which is an advanc'd, a royall, an unconquer'd, an unwearied excellency!
Thus study Teaches temperance, temperance chastity; chastity, which is an advanced, a royal, an unconquered, an unwearied excellency!
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1404
It helpes us to admire it and enjoy it; whiles also it teaches us, that lust is a base, servile, cowardly, guilty Infamie.
It helps us to admire it and enjoy it; while also it Teaches us, that lust is a base, servile, cowardly, guilty Infamy.
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1405
You shall find chastitie in the Temple, in the Field, on the wals of the city:
You shall find chastity in the Temple, in the Field, on the walls of the City:
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1406
you shall find it praying, labouring, Combating: you shall find it harden'd, dusty, swarthy:
you shall find it praying, labouring, Combating: you shall find it hardened, dusty, swarthy:
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1407
but lust you shall find on a lazy bed in some fulsome house, that is afraid of an officer.
but lust you shall find on a lazy Bed in Some fulsome house, that is afraid of an officer.
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1408
Chastitie, says devout Ephrem, is a Rose, that with delight perfumes the household;
Chastity, Says devout Ephrem, is a Rose, that with delight perfumes the household;
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1409
the chastitie of parents, being, as Ierome sayes, the comfort also and honour of the children.
the chastity of Parents, being, as Jerome Says, the Comfort also and honour of the children.
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1410
Conjugall chastitie has a double prerogative: it was in paradise and in the state of Innocency.
Conjugal chastity has a double prerogative: it was in paradise and in the state of Innocency.
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1411
A chaste man and an Angel, sayes S. Bernard, differ in happinesse, rather than in vertue:
A chaste man and an Angel, Says S. Bernard, differ in happiness, rather than in virtue:
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1412
and though the chastitie of an Angel be happier, yet the chastitie of Man is greater;
and though the chastity of an Angel be Happier, yet the chastity of Man is greater;
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1413
and Angel being, as without a body, so without temptation; and therfore without pretence to the glory of such victory.
and Angel being, as without a body, so without temptation; and Therefore without pretence to the glory of such victory.
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1414
And surely great examples have some Times and Countries setforth;
And surely great Examples have Some Times and Countries setforth;
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1415
even of Kings, that have been monasticall without a monastery, deserting the libertie of their marriage, and making continence their delight.
even of Kings, that have been monastical without a monastery, deserting the liberty of their marriage, and making continence their delight.
av pp-f n2, cst vhb vbn j p-acp dt n1, vvg dt n1 pp-f po32 n1, cc vvg n1 po32 n1.
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1416
Thus has our own storie fam'd our great confessor, Edward: thus Casiile the Second Alphonsus: thus Polonia, Bodeslaus: and thus Germanie an Emperour, the first Henry. Our Religion may make our faith assent to the storie;
Thus has our own story famed our great confessor, Edward: thus Casiile the Second Alphonsus: thus Polonia, Bodeslaus: and thus Germany an Emperor, the First Henry. Our Religion may make our faith assent to the story;
av vhz po12 d n1 vvn po12 j n1, np1: av np1 dt ord np1: av np1, np1: cc av np1 dt n1, dt ord np1. po12 n1 vmb vvi po12 n1 vvi p-acp dt n1;
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1417
supposing first an unfeined continency & consent in their royall consorts. No doubt they remember'd, and our charity may believe they understood that of the Apostle;
supposing First an unfeigned continency & consent in their royal consorts. No doubt they remembered, and our charity may believe they understood that of the Apostle;
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1418
Let them that have wives, be as if they had none. It was in a time of distres;Let them that have wives, be as if they had none. It was in a time of distres;
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1419
and also may imply a temperance as well as abstinence; and not an abstinence without mutuall consent;
and also may imply a temperance as well as abstinence; and not an abstinence without mutual consent;
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1420
and no consent, without an experimentall guift of Continence.
and no consent, without an experimental gift of Continence.
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1421
And therefore we can but touch the Apostle's councell, remember our Saviours also, Let him that can entertaine it, entertaine it.
And Therefore we can but touch the Apostle's council, Remember our Saviors also, Let him that can entertain it, entertain it.
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1422
And let no man in a mistaking appetite of holy fame, loose what he seekes, and his safety too.
And let no man in a mistaking appetite of holy fame, lose what he seeks, and his safety too.
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1423
But now shall petty sinners betraie easy women by povertie to lust, and lye in confederacies of uncleannesse not fearing the Almighty;
But now shall Petty Sinners betray easy women by poverty to lust, and lie in confederacies of uncleanness not fearing the Almighty;
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1424
when as such mighty Princes as much feared his Majesty, as they desired to imitate his purity? shall Job make a covenant with his eies, not to looke upon a maide;
when as such mighty Princes as much feared his Majesty, as they desired to imitate his purity? shall Job make a Covenant with his eyes, not to look upon a maid;
c-crq p-acp d j n2 c-acp d vvd po31 n1, c-acp pns32 vvd pc-acp vvi po31 n1? vmb n1 vvb dt n1 p-acp po31 n2, xx pc-acp vvi p-acp dt n1;
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1425
and shall these make a Covenant with Hell, scarse to imploy their eies in other objects? shall we by such beauties attaine to the beauty of Holinesse? Often it is the judgement of God, to punish bodily whoredome, by spirituall whoredome, letting the uncleane fall from Whoredome to Idolatry; which is a filthinesse of spirit, no lesse dangerous than infamous.
and shall these make a Covenant with Hell, scarce to employ their eyes in other objects? shall we by such beauty's attain to the beauty of Holiness? Often it is the judgement of God, to Punish bodily whoredom, by spiritual whoredom, letting the unclean fallen from Whoredom to Idolatry; which is a filthiness of Spirit, no less dangerous than infamous.
cc vmb d vvi dt n1 p-acp n1, av-j pc-acp vvi po32 n2 p-acp j-jn n2? vmb pns12 p-acp d n2 vvi p-acp dt n1 pp-f n1? av pn31 vbz dt n1 pp-f np1, pc-acp vvi j n1, p-acp j n1, vvg dt j n1 p-acp n1 p-acp n1; r-crq vbz dt n1 pp-f n1, av-dx av-dc j cs j.
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1426
Idolatry and Witchcraft were the great sinnes of the Gentiles:
Idolatry and Witchcraft were the great Sins of the Gentiles:
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1427
for which the wise Iew in the book of Wisedome, tells us (cap. 12.3, 4.) that the first inhabitants of the Holy Land were by God cast out.
for which the wise Iew in the book of Wisdom, tells us (cap. 12.3, 4.) that the First inhabitants of the Holy Land were by God cast out.
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1428
They thought to cast out Him, and cast out themselves; their sinne cast them out off that second Paradise;
They Thought to cast out Him, and cast out themselves; their sin cast them out off that second Paradise;
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1429
whence they were driven, not by a fiery sword, yet by fire and sword. Ioshua was an Angell, a messenger, though not from Heaven, yet from God;
whence they were driven, not by a fiery sword, yet by fire and sword. Ioshua was an Angel, a Messenger, though not from Heaven, yet from God;
c-crq pns32 vbdr vvn, xx p-acp dt j n1, av p-acp n1 cc n1. np1 vbds dt n1, dt n1, cs xx p-acp n1, av p-acp np1;
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1430
and at that time zealously cleansed the land as well from the sins, as from the sinners, the Idolater and the Sorcerer;
and At that time zealously cleansed the land as well from the Sins, as from the Sinners, the Idolater and the Sorcerer;
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1431
The Idolater that worshippes his own creature, and his Enemy an Idol; the sorcerer that worships God's creature, but God's Enemy, the Devill.
The Idolater that worships his own creature, and his Enemy an Idol; the sorcerer that worships God's creature, but God's Enemy, the devil.
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1432
Idolatry came in by the vaine glory of men, if we take the report ( Wisd. 14.14, 15.) for when a Father afflicted had lost his Sonne untimely, he made an Image for him,
Idolatry Come in by the vain glory of men, if we take the report (Wisdom 14.14, 15.) for when a Father afflicted had lost his Son untimely, he made an Image for him,
n1 vvd p-acp p-acp dt j n1 pp-f n2, cs pns12 vvb dt n1 (np1 crd, crd) c-acp c-crq dt n1 vvn vhd vvn po31 n1 j, pns31 vvd dt n1 p-acp pno31,
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1433
and honoured him as a God, which was then a dead man, and delivered to those that were under him, ceremonies and Sacrifices.
and honoured him as a God, which was then a dead man, and Delivered to those that were under him, ceremonies and Sacrifices.
cc vvd pno31 p-acp dt np1, r-crq vbds av dt j n1, cc vvn p-acp d cst vbdr p-acp pno31, n2 cc n2.
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1434
Thus custome grew to a Law. (v. 18.) then, when any would honour those that were absent, to flatter them, they made images of them (v. 17.) And the dilligence of the Artificer, did helpe to set forward the ignorant to more superstition. (v. 18.) And the workman himselfe was glad to flatter one in Authority,
Thus custom grew to a Law. (v. 18.) then, when any would honour those that were absent, to flatter them, they made Images of them (v. 17.) And the diligence of the Artificer, did help to Set forward the ignorant to more Superstition. (v. 18.) And the workman himself was glad to flatter one in authority,
av n1 vvd p-acp dt n1. (n1 crd) av, c-crq d vmd vvi d cst vbdr j, pc-acp vvi pno32, pns32 vvd n2 pp-f pno32 (n1 crd) cc dt n1 pp-f dt n1, vdd vvi pc-acp vvi av-j dt j p-acp dc n1. (n1 crd) cc dt n1 px31 vbds j pc-acp vvi pi p-acp n1,
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1435
and therefore made the more excellent worke, by the grace of which he allured the multitude. (v. 19.) Thus it arose from the pride and tyranny of great men,
and Therefore made the more excellent work, by the grace of which he allured the multitude. (v. 19.) Thus it arose from the pride and tyranny of great men,
cc av vvd dt av-dc j n1, p-acp dt n1 pp-f r-crq pns31 vvd dt n1. (n1 crd) av pn31 vvd p-acp dt n1 cc n1 pp-f j n2,
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1436
and from the necessity and flattery of the meaner sort;
and from the necessity and flattery of the meaner sort;
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1437
as the wisdome intituled to Solomon, excellently expresses it, (v. 21.) and happy had the true Solomon been,
as the Wisdom entitled to Solomon, excellently Expresses it, (v. 21.) and happy had the true Solomon been,
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1438
if the image of this Doctrine had been still before his eye: this image would have saved him from indolatry.
if the image of this Doctrine had been still before his eye: this image would have saved him from Idolatry.
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1439
Consonant to this doctrine does also Diophanes a Lacedemonian (in his Antiquities ) relate that the first that practised this art (of Idolatry) was a rich Aegyptian for the losse of his sonne:
Consonant to this Doctrine does also Diophanes a Lacedaemonian (in his Antiquities) relate that the First that practised this art (of Idolatry) was a rich Egyptian for the loss of his son:
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1440
whose Image for the love and remembrance of him, he placed in his house;
whose Image for the love and remembrance of him, he placed in his house;
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1441
and addes, that if his servants had at any time offended they ranne to the Image,
and adds, that if his Servants had At any time offended they ran to the Image,
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1442
and crown'd it with flowers, and thus appeased the wrath of their Lord. A strange effect of Idolatry, to find pardon by sinne!
and crowned it with flowers, and thus appeased the wrath of their Lord. A strange Effect of Idolatry, to find pardon by sin!
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1443
But we need not assert this Aegyptian Original of Idols;
But we need not assert this Egyptian Original of Idols;
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1444
nor with Isidore ascribe it to Ishmael; nor with the Gentiles to Prometheus, nor more particularly with the Grecians, to Cecrops; nor with some to Ninus; nor with S. Cyrill (against Julian ) to Belus: the first Idol was the Serpent in Paradise, whom our first Parents idoliz'd by an obedience against God;
nor with Isidore ascribe it to Ishmael; nor with the Gentiles to Prometheus, nor more particularly with the Greeks, to Cecrops; nor with Some to Ninus; nor with S. Cyril (against Julian) to Belus: the First Idol was the Serpent in Paradise, whom our First Parents idolized by an Obedience against God;
ccx p-acp np1 vvb pn31 p-acp np1; ccx p-acp dt n2-j p-acp np1, ccx av-dc av-j p-acp dt njp2, p-acp np1; ccx p-acp d p-acp crd; ccx p-acp n1 np1 (p-acp np1) pc-acp np1: dt ord n1 vbds dt n1 p-acp n1, ro-crq po12 ord n2 vvn p-acp dt n1 p-acp np1;
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1445
or rather the Devil himself was the first in Heaven, where, by diverting his angelicall intuition frō admiring God's excellency to his own, he became the first Idol and the first Idolater.
or rather the devil himself was the First in Heaven, where, by diverting his angelical intuition from admiring God's excellency to his own, he became the First Idol and the First Idolater.
cc av-c dt n1 px31 vbds dt ord p-acp n1, c-crq, p-acp vvg po31 j n1 p-acp vvg npg1 n1 p-acp po31 d, pns31 vvd dt ord n1 cc dt ord n1.
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1446
And what shall we now account an Idol? and image of God? he is incorporeall;
And what shall we now account an Idol? and image of God? he is incorporeal;
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1447
& therefore not subject to our eye: He is incomprehensible; and therefore not subject to our understanding:
& Therefore not Subject to our eye: He is incomprehensible; and Therefore not Subject to our understanding:
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1448
He is infinite, & therefore not subject to the dimentions of a statue. Besides, if he were visible;
He is infinite, & Therefore not Subject to the dimensions of a statue. Beside, if he were visible;
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1449
he has not reveal'd himselfe as visible; and if he had reveal'd himselfe so, yet has he forbidden us to reveale Him.
he has not revealed himself as visible; and if he had revealed himself so, yet has he forbidden us to reveal Him.
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1450
And whatsoever images we make of the Deity, they are a lye; and so the true occasion of sinne and punishment.
And whatsoever Images we make of the Deity, they Are a lie; and so the true occasion of sin and punishment.
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1451
Pictures therefore in Christian times were forbidden to be placed in the Spanish Churches;
Pictures Therefore in Christian times were forbidden to be placed in the Spanish Churches;
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1452
as appeares by the Elibertine Council, Canon. 36. in the time of Constantius, and Gallerius, as Baroniust places it;
as appears by the Libertine Council, Canon. 36. in the time of Constantius, and Gallerius, as Baroniust places it;
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1453
and so before the Nicene Council.
and so before the Nicene Council.
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1454
Which may shew the early and necessary providence of the Church, for the preserving the purity of Divine Worship.
Which may show the early and necessary providence of the Church, for the preserving the purity of Divine Worship.
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1455
And though some of eminent learning, as Bellarmine, Suarez and the accurate Loaisas, would weaken the force of this Decree by a subtil interpretation, telling us, it was to prevent the abuse of such pictures by the Pagans,
And though Some of eminent learning, as Bellarmine, Suarez and the accurate Loaisas, would weaken the force of this decree by a subtle Interpretation, telling us, it was to prevent the abuse of such pictures by the Pagans,
cc cs d pp-f j n1, c-acp np1, np1 cc dt j np1, vmd vvi dt n1 pp-f d n1 p-acp dt j n1, vvg pno12, pn31 vbds pc-acp vvi dt n1 pp-f d n2 p-acp dt n2-jn,
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1456
because, if so placed, the Christians when persecuted, could not in their occasionall flight carry them away:
Because, if so placed, the Christians when persecuted, could not in their occasional flight carry them away:
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1457
or, to prevent the defacing of them by time, if made upon the plaistering of the walls, as they expresse it;
or, to prevent the defacing of them by time, if made upon the plastering of the walls, as they express it;
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1458
we need not such plaistering interpretations.
we need not such plastering interpretations.
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1459
Let the Council speake for it selfe, which thus speakes, Placuit Picturas in Ecclesia esse non debere:
Let the Council speak for it self, which thus speaks, Placuit Picturas in Ecclesia esse non Debere:
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1460
ne quod colitur & adoratur, in parietitibus depingatur: ne quod colitur & adoratur, in parietitibus depingatur:
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1461
the reason we see was, that God should not be painted, who was to be worshipped.
the reason we see was, that God should not be painted, who was to be worshipped.
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1462
And therefore the learned Albaspina, a late Bishop of Orteano, writing on this Councill, (though he says, the Canon intends not statues,
And Therefore the learned Albaspina, a late Bishop of Orteano, writing on this Council, (though he Says, the Canon intends not statues,
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1463
or the pictures of Saints and Martyrs, yet) ingenuously confesses, the pictures of God and the Trinity, to be by this Council forbidden to be placed in Churches.
or the pictures of Saints and Martyrs, yet) ingenuously Confesses, the pictures of God and the Trinity, to be by this Council forbidden to be placed in Churches.
cc dt n2 pp-f n2 cc n2, av) av-j vvz, dt n2 pp-f np1 cc dt np1, pc-acp vbi p-acp d n1 vvn pc-acp vbi vvn p-acp n2.
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1464
And not to omit the piety, and so the value of this Council, it may be observed, that the aged and renown'd prelate Hosius of Corduba, was present at it,
And not to omit the piety, and so the valve of this Council, it may be observed, that the aged and renowned prelate Hosius of Cordova, was present At it,
cc xx pc-acp vvi dt n1, cc av dt n1 pp-f d n1, pn31 vmb vbi vvn, cst dt j-vvn cc j-vvn n1 np1 pp-f np1, vbds j p-acp pn31,
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1465
as the Subscriptions of the Council witnesse. But some tell us, that Images were among God's own people, the Israelites:
as the Subscriptions of the Council witness. But Some tell us, that Images were among God's own people, the Israelites:
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1466
yet as true it is that when they made them Images of God, they sinned, and for that sinne were punished.
yet as true it is that when they made them Images of God, they sinned, and for that sin were punished.
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1467
And whereas some terme them helpes in the worshippe of God;
And whereas Some term them helps in the worship of God;
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1468
can that be a help in God's worship, which is forbidden by God? Better helpes they might have made in those times,
can that be a help in God's worship, which is forbidden by God? Better helps they might have made in those times,
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1469
if they had made the Images of such Israelites, as were then plagued by God for making Images.
if they had made the Images of such Israelites, as were then plagued by God for making Images.
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1470
But by making, as some think, the Image of God, they doe not represent Him, but abuse Him;
But by making, as Some think, the Image of God, they do not represent Him, but abuse Him;
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1471
and by having Him so, they have Him not at all. We may not worship the likenesse of any thing in Heaven:
and by having Him so, they have Him not At all. We may not worship the likeness of any thing in Heaven:
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1472
we may not then worship the picture of our Saviour, unlesse we will deny the truth of his Ascension,
we may not then worship the picture of our Saviour, unless we will deny the truth of his Ascension,
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1473
or the Morality and so the Property of the commandement. Let us then worship our Saviour with a purer love:
or the Morality and so the Property of the Commandment. Let us then worship our Saviour with a Purer love:
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1474
Let us not vainly seek Him in his Picture, but in his Precept: There is the true likenesse of Christ.
Let us not vainly seek Him in his Picture, but in his Precept: There is the true likeness of christ.
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1475
Let us by holinesse make our selves the true picture of Christ; rather then make to ourselves the false picturs of Christ.
Let us by holiness make our selves the true picture of christ; rather then make to ourselves the false picturs of christ.
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1476
And as for the more solid, but as vain ware, Idols, let us with severity heare Jeremi's derision of them (chap. 10.15.) They were upright as the Palme tree, but spake not:
And as for the more solid, but as vain ware, Idols, let us with severity hear Jeremi's derision of them (chap. 10.15.) They were upright as the Palm tree, but spoke not:
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1477
they must needs be borne because they cannot goe:
they must needs be born Because they cannot go:
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1478
be not afraid of them, for they cannot doe evil, neither also is it in them to doe good. be not afraid of them, for they cannot do evil, neither also is it in them to do good.
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1479
Let us heare how aptly the Wiseman (in the Wisdome of Solomon. ch. 13.18.) derides the Idolater falling down before his Idol;
Let us hear how aptly the Wiseman (in the Wisdom of Solomon. changed. 13.18.) derides the Idolater falling down before his Idol;
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1480
For health, he calls upon one that is weake: for life prayes to one which is dead: For health, he calls upon one that is weak: for life prays to one which is dead:
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1481
for aid humbly beseeches that which hath least meanes to helpe: and for a good journey, he askes of that which cannot set a foot forward. for aid humbly Beseeches that which hath least means to help: and for a good journey, he asks of that which cannot Set a foot forward.
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1482
Heare also how terribly the Prophet Habakkuk (2.19.) deales with such a one. Woe unto him, that saies to the wood, Awake; to the dumbe stone, Arise; it shall teach:
Hear also how terribly the Prophet Habakkuk (2.19.) deals with such a one. Woe unto him, that Says to the wood, Awake; to the dumb stone, Arise; it shall teach:
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1483
behold, it is laid over with gold and silver, and there is no breath at all in the midst of it. behold, it is laid over with gold and silver, and there is no breath At all in the midst of it.
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1484
Great yet is the subtilty and Industry of Vasquez & other Thomists, in the defence of Images, (for they cannot defend thē-selves:) but Rachel taught the safe use of them when she hid them:
Great yet is the subtlety and Industry of Vasquez & other Thomists, in the defence of Images, (for they cannot defend themselves:) but Rachel taught the safe use of them when she hid them:
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1485
and some Schoolemen of a timerous and wary devotion, as Durand, Helcot, Biel, and others, dare not in all points defend the Thomists defence of Images.
and Some Schoolmen of a timorous and wary devotion, as Durand, Helcot, Biel, and Others, Dare not in all points defend the Thomists defence of Images.
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1486
To say, that not the Image is worshipped, but God in it, or by it, is but the answer that the witty but unhappy Julian made in the defence of the Heathen Idols;
To say, that not the Image is worshipped, but God in it, or by it, is but the answer that the witty but unhappy Julian made in the defence of the Heathen Idols;
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1487
which (alas) Needs a defence and finds none.
which (alas) Needs a defence and finds none.
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1488
The only Image that may be ador'd, is not the Picture of our Saviour, but our Saviour;
The only Image that may be adored, is not the Picture of our Saviour, but our Saviour;
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1489
and all use of Pictures beyond Commemoration, is abuse.
and all use of Pictures beyond Commemoration, is abuse.
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1490
But the practice of the first Church, may, or should, preserve us from such inticing Impurity:
But the practice of the First Church, may, or should, preserve us from such enticing Impurity:
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1491
as the horrible uncleanesse by commerce with filthy Spirits, may hopefully preserve us from such Filthinesse of the Spirit.
as the horrible uncleanness by commerce with filthy Spirits, may hopefully preserve us from such Filthiness of the Spirit.
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1492
Yet were there diverse kinds of such uncleanesse, and so of such persons. The prohibition of them is the story of them;
Yet were there diverse Kinds of such uncleanness, and so of such Persons. The prohibition of them is the story of them;
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1493
and it is written Deut. 18.10, 11. where they are Numbred and Distinguished, whiles it is said, there shall not be among the People of God any that uses Divination or an Observer of Times,
and it is written Deuteronomy 18.10, 11. where they Are Numbered and Distinguished, while it is said, there shall not be among the People of God any that uses Divination or an Observer of Times,
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1494
or Inchanter, or a Witch, or a Charmer, or a Consulter with familiar Spirits, or a Wizard, or a Necromancer.
or Enchanter, or a Witch, or a Charmer, or a Consulter with familiar Spirits, or a Vizard, or a Necromancer.
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1495
For all that doe these things are an Abomination to the Lord. The subtilty of man has made a Discovery of Humane fallacies:For all that do these things Are an Abomination to the Lord. The subtlety of man has made a Discovery of Humane fallacies:
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1496
but God's Wisedome makes a discovery of Develish fallacies: but both present rather the Danger, than the Art;
but God's Wisdom makes a discovery of Devilish fallacies: but both present rather the Danger, than the Art;
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1497
and so, though both rather the avoiding of them, than the learning of them; & the Learning necessarily, but for the Avoiding.
and so, though both rather the avoiding of them, than the learning of them; & the Learning necessarily, but for the Avoiding.
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1498
A Diviner there must not be. He that foretels, pretends he foreknowes:
A Diviner there must not be. He that foretells, pretends he foreknows:
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1499
which in man in respect of humane affaires is not a worke of Art, but of Inspiration.
which in man in respect of humane affairs is not a work of Art, but of Inspiration.
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1500
To foreknow Mans purpose or lot, is God's prerogative. The Heavenly Lights cannot impart this knowledge;
To foreknow men purpose or lot, is God's prerogative. The Heavenly Lights cannot impart this knowledge;
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1501
though this knowledge has been sometime imparted by a more Heavenly light. Yet with pretended Prophets did the Heathen consult;
though this knowledge has been sometime imparted by a more Heavenly Light. Yet with pretended prophets did the Heathen consult;
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1502
seeking by a greater evill to be delivered from a lesse.
seeking by a greater evil to be Delivered from a less.
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1503
The ceremonie of the Lye, which was the Art of the Art, was sometimes varied in the posture,
The ceremony of the Lie, which was the Art of the Art, was sometime varied in the posture,
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1504
as by lying on the ground; as if Humilitie or rather Hell, should give them instruction:
as by lying on the ground; as if Humility or rather Hell, should give them instruction:
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1505
sometimes in the Instrument, as in performing it with Sand, with Stones, with Iron, with a staffe, which the Deceiver carried in his hand, and leaned on.
sometime in the Instrument, as in performing it with Sand, with Stones, with Iron, with a staff, which the Deceiver carried in his hand, and leaned on.
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1506
My people, saies the Lord ( Hos. 4.12.) aske councell at their stockes, and their staffe declares unto them. My people, Says the Lord (Hos. 4.12.) ask council At their stocks, and their staff declares unto them.
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1507
The staffe was at hand, but not the Helpe: that was without sense; They without Reason, that prostituted their reason, not to sense, but below it.
The staff was At hand, but not the Help: that was without sense; They without Reason, that prostituted their reason, not to sense, but below it.
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1508
An Observer of Times there must not be.
an Observer of Times there must not be.
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1509
The Diviner was carryed, as the Pride of his thought carry'd him to believe, by inward motion;
The Diviner was carried, as the Pride of his Thought carried him to believe, by inward motion;
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1510
moving as he phansied he was moved, by the first Mover. But the Soothsaier, as a lower Artist proceeded by observation of the Creature.
moving as he fancied he was moved, by the First Mover. But the Soothsayer, as a lower Artist proceeded by observation of the Creature.
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1511
This was a slanderer of Heaven, by counting some daies Luckie, some Unluckie;
This was a slanderer of Heaven, by counting Some days Lucky, Some Unlucky;
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1512
by an opinion which he confuted by his own birthday, in which his own distinction was confounded:
by an opinion which he confuted by his own birthday, in which his own distinction was confounded:
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1513
being unluckie to himselfe, that was borne to be such a foole, as to embrace such folly;
being unlucky to himself, that was born to be such a fool, as to embrace such folly;
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1514
but luckie to others that by his folly escape folly. An Inchanter there must not be;
but lucky to Others that by his folly escape folly. an Enchanter there must not be;
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1515
an Observer of Fortunes, as some say, by Luckie or Unluckie signes;
an Observer of Fortune's, as Some say, by Lucky or Unlucky Signs;
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1516
as the falling of the salt, almost as sure a signe that it selfe was spoiled,
as the falling of the salt, almost as sure a Signen that it self was spoiled,
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1517
as that the Fortune-tellers wit was spoiled. Such also was a Hare crossing one in his way;
as that the Fortune-tellers wit was spoiled. Such also was a Hare crossing one in his Way;
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1518
ill lucke undoubtedly that he was not then, rather a hunting than a travailing: yet good lucke enough, if he lost not his patience, as well as the Game.
ill luck undoubtedly that he was not then, rather a hunting than a travailing: yet good luck enough, if he lost not his patience, as well as the Game.
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1519
A Witch there must not be; and so neither a Jugler, say the Hebrew Masters: this was to be beaten, the other ston'd: the one abused God; the other Men:
A Witch there must not be; and so neither a Juggler, say the Hebrew Masters: this was to be beaten, the other stoned: the one abused God; the other Men:
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1520
but no Art could make them invisible enough, to scape the stones or the scourge. A Charmer there must not be;
but no Art could make them invisible enough, to escape the stones or the scourge. A Charmer there must not be;
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1521
one that uses strange words over a Serpent, that it may not hurt a man; whiles the foole by his strange words, becomes a worse Serpent to himselfe:
one that uses strange words over a Serpent, that it may not hurt a man; while the fool by his strange words, becomes a Worse Serpent to himself:
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1522
nor one, that whispers over a wound, as if he would by silence hide his pretence:
nor one, that whispers over a wound, as if he would by silence hide his pretence:
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1523
nor one that reads a verse out of the Bible, or layes the Bible upon a Child, that it may sleep.
nor one that reads a verse out of the bible, or lays the bible upon a Child, that it may sleep.
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1524
Surely God's Word should rather awake men, than cast them into a sleep; and being intended to produce faith, must needs affect the Hearing.
Surely God's Word should rather awake men, than cast them into a sleep; and being intended to produce faith, must needs affect the Hearing.
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1525
Besides, Gods Word is not Physique for the Body; unlesse remotely, by instructing to Temperance: But indeed Life it is, as Solomon saies ( Prov. 3.) unto the Soule.
Beside, God's Word is not Physique for the Body; unless remotely, by instructing to Temperance: But indeed Life it is, as Solomon Says (Curae 3.) unto the Soul.
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And shall man intend to doe more or otherwise, with God's Word, than God intends? or, by abuse of God's Word, make God's Word, Mans Word? A Consulter with familiar spirits there must not be:
And shall man intend to do more or otherwise, with God's Word, than God intends? or, by abuse of God's Word, make God's Word, men Word? A Consulter with familiar spirits there must not be:
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1527
such Spirits were by divine permission and judgement, so familiar, that they possess'd the Consulter, and spake out of his Belly, as from a bottle, with a Jow voice;
such Spirits were by divine permission and judgement, so familiar, that they possessed the Consulter, and spoke out of his Belly, as from a Bottle, with a Jow voice;
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1528
he whisper'd as out of the dust, as God speakes by Isaiah (chap. 29.4.) A horrible possession,
he whispered as out of the dust, as God speaks by Isaiah (chap. 29.4.) A horrible possession,
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1529
when as the Consulter became a Hell! and yet though he was one, he could not scape another.
when as the Consulter became a Hell! and yet though he was one, he could not escape Another.
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1530
Such a confident Artist wav'd a Mirtle rod in his hand; til he heard one answer him with a low voice. The Ceremony was the Deceit;
Such a confident Artist waved a Myrtle rod in his hand; till he herd one answer him with a low voice. The Ceremony was the Deceit;
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1531
The Myrtle is of admirable use for the cure of the body, particularly for the clearing of the sight:
The Myrtle is of admirable use for the cure of the body, particularly for the clearing of the sighed:
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1532
yet such was here the impudence of Sathan, that by this pretence he would blind the spirituall sight;
yet such was Here the impudence of Sathan, that by this pretence he would blind the spiritual sighed;
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1533
so blind it that it should not be serviceable to preserve either Soule or Body.
so blind it that it should not be serviceable to preserve either Soul or Body.
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1534
This was Saul's sinne, for which God kill'd him. (I Chron. 10.13.) and for which God has threatned to cut off all such as inquire of such:
This was Saul's sin, for which God killed him. (I Chronicles 10.13.) and for which God has threatened to Cut off all such as inquire of such:
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1535
and happy is he that by being threatned, is but threatned. A Wizard there must not be;
and happy is he that by being threatened, is but threatened. A Vizard there must not be;
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1536
or Cunning man; such did use senselesse and impious Ceremonies, as to put the bone of a certaine bird, in their mouth;
or Cunning man; such did use senseless and impious Ceremonies, as to put the bone of a certain bird, in their Mouth;
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1537
and burning incense, fell down, and pretended to foretell, what should come to passe:
and burning incense, fell down, and pretended to foretell, what should come to pass:
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1538
as if either a bird, that wanted reason, or a bone that wanted life, could doe more than man, that had Life and Reason,
as if either a bird, that wanted reason, or a bone that wanted life, could do more than man, that had Life and Reason,
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1539
and instruct the mouth to tel as much as God only can tell, and to foretell more than God will tell? What Incense can sweeten such stench of Impiety? What falling down can save them from falling into the bottomelesse Pit? These undertake to foresee things to come;
and instruct the Mouth to tell as much as God only can tell, and to foretell more than God will tell? What Incense can sweeten such stench of Impiety? What falling down can save them from falling into the bottomless Pit? These undertake to foresee things to come;
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1540
and yet foresee not their own destruction. This is the cunning of a Cunning Man; but for whom the Devill is too cunning.
and yet foresee not their own destruction. This is the cunning of a Cunning Man; but for whom the devil is too cunning.
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1541
A Necromancer there must not be;
A Necromancer there must not be;
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1542
such slept by a Grave, that in their dreame, the Dead might teach them what they demanded of him.
such slept by a Grave, that in their dream, the Dead might teach them what they demanded of him.
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1543
Better it had been, they had slept in their graves; but, though alive, they slept worse in sinne.
Better it had been, they had slept in their graves; but, though alive, they slept Worse in sin.
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1544
Their hope of instruction, was but of instruction in a dreame; and that instruction, but from the Dead. Knowledge implies Reason: which in sleep is Disabled; by Death, Destroyed!
Their hope of instruction, was but of instruction in a dream; and that instruction, but from the Dead. Knowledge Implies Reason: which in sleep is Disabled; by Death, Destroyed!
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1545
The Grave might have been a better instructer, than the Dead.
The Grave might have been a better instructer, than the Dead.
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1546
Yet even such sinnes the old world had, and by such sinnes the new world is still old;
Yet even such Sins the old world had, and by such Sins the new world is still old;
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1547
God's people were then bid to turne from those, that would turne them from God:
God's people were then bid to turn from those, that would turn them from God:
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1548
they were bid to turne and hearken to the Prophet, whom God then promised to send. ( Deut. 18.15.) even our Saviour Christ;
they were bid to turn and harken to the Prophet, whom God then promised to send. (Deuteronomy 18.15.) even our Saviour christ;
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1549
and a woe is threatned to them that shall not harken to him. Christ is life; Christ is wisedome; the Wisedome of the Father.
and a woe is threatened to them that shall not harken to him. christ is life; christ is Wisdom; the Wisdom of the Father.
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1550
O let us not then so mistake our selves, as to mistake wisedome: so mistake our selves, as to mistake our Father, our Heavenly Father.
O let us not then so mistake our selves, as to mistake Wisdom: so mistake our selves, as to mistake our Father, our Heavenly Father.
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1551
Would drunkennesse then defile us? Let the shame of it save us from the shame of it.
Would Drunkenness then defile us? Let the shame of it save us from the shame of it.
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1552
Would lust defile us? Let the body by the danger of that Corruption be the Guardian,
Would lust defile us? Let the body by the danger of that Corruption be the Guardian,
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1553
and so the safety of the Body and Soule. Would Idolatry defile us? Let Reason tell us, we cannot make a God;
and so the safety of the Body and Soul. Would Idolatry defile us? Let Reason tell us, we cannot make a God;
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1554
as Religion tells us, we must worship God.
as Religion tells us, we must worship God.
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1555
Would Witchcraft defile us? Let the madnesse of our sinne preserve us in our Wits and Innocence:
Would Witchcraft defile us? Let the madness of our sin preserve us in our Wits and Innocence:
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1556
preserve us from such a sinne, as is both the Guilt and the Punishment; a sinne and a Hell.
preserve us from such a sin, as is both the Gilded and the Punishment; a sin and a Hell.
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1557
And let the sight of Heaven, into which nothing that is uncleane shall enter, preserve us by Hope and Indeavour from Uncleanesse:
And let the sighed of Heaven, into which nothing that is unclean shall enter, preserve us by Hope and Endeavour from Uncleanness:
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1558
that at the last being wash'd from all uncleanesse by the blood of our Saviour, who ascended into Heaven;
that At the last being washed from all uncleanness by the blood of our Saviour, who ascended into Heaven;
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1559
we as a part of his Church purified by his blessed Spirit, may be preserved holy and undefiled unto God the Father.
we as a part of his Church purified by his blessed Spirit, may be preserved holy and undefiled unto God the Father.
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1560
To which three Persons and One God, be ascribed Holinesse and Glory for evermore. FINIS.
To which three Persons and One God, be ascribed Holiness and Glory for evermore. FINIS.
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1561
Mat. 5.22. Mathew 5.22.
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1562
But I say unto you, whosoever is angry with his brother, without a cause, shall be in danger of Judgement:
But I say unto you, whosoever is angry with his brother, without a cause, shall be in danger of Judgement:
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1563
and whosoever shall say to his brother, Racha, shall be in danger of the Councel: but whosoever shall say Thou foole, shall be in danger of Hell fire.
and whosoever shall say to his brother, Racha, shall be in danger of the Council: but whosoever shall say Thou fool, shall be in danger of Hell fire.
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1564
WHAT is more naturall, than to please our selves? what more unnaturall, than to please others? Every man by corruption is his own God:
WHAT is more natural, than to please our selves? what more unnatural, than to please Others? Every man by corruption is his own God:
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1565
and to please others, counts it the worst Idolatry. He worshipps not an Idol, but to please Himselfe:
and to please Others, counts it the worst Idolatry. He worships not an Idol, but to please Himself:
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1566
and whatsoever worshipps not him is the object of his Anger. He knowes nothing, but the Deity of himselfe;
and whatsoever worships not him is the Object of his Anger. He knows nothing, but the Deity of himself;
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1567
and the enemy of his Deity. Hence he counts all offence against Himselfe, impiety; and a contempt of his Judgement, or at least of his Will:
and the enemy of his Deity. Hence he counts all offence against Himself, impiety; and a contempt of his Judgement, or At least of his Will:
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1568
and therefore to be angry with what displeases him, is to him not Wrath, but Justice;
and Therefore to be angry with what displeases him, is to him not Wrath, but justice;
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1569
and so is not an Act of Passion, but Religion. Thus thinks he that is of no Religion;
and so is not an Act of Passion, but Religion. Thus thinks he that is of no Religion;
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1570
or whose Religion is but Nature, even Corrupt Nature. Nature indeed whiles not corrupted, was Good;
or whose Religion is but Nature, even Corrupt Nature. Nature indeed while not corrupted, was Good;
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1571
and so Passion, and so Anger, was Good: it knew Then no Wrath, but for God;
and so Passion, and so Anger, was Good: it knew Then no Wrath, but for God;
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1572
no Wrath alone for our selves, but for God and our selves. Our Zeale sought then no honour, but God's honour;
no Wrath alone for our selves, but for God and our selves. Our Zeal sought then no honour, but God's honour;
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1573
as now by nature we seek no honour but our own. What is not our selfe is slighted, What is our selfe is Ador'd.
as now by nature we seek no honour but our own. What is not our self is slighted, What is our self is Adored.
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1574
God then the great enemy of Idols, would Un-Idol man; and by making him despise himselfe, make him worthy not to be despised.
God then the great enemy of Idols, would Un-Idol man; and by making him despise himself, make him worthy not to be despised.
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1575
The pleasure of Anger he will leave unto him; but also the justice; he will leave him Nature; but Temper it with Grace.
The pleasure of Anger he will leave unto him; but also the Justice; he will leave him Nature; but Temper it with Grace.
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1576
He will shew him the Nature of Just Anger. He will shew him the Degrees of Unjust Anger: the Degrees he will shew; but also the Danger:
He will show him the Nature of Just Anger. He will show him the Degrees of Unjust Anger: the Degrees he will show; but also the Danger:
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1577
and mercifully also he will shew the Degrees of the Danger. The Instruction needs not to Invite Obedience:
and mercifully also he will show the Degrees of the Danger. The Instruction needs not to Invite obedience:
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1578
the Authoritie of the Instructer commands Attention; the Truth of the Instructer Commands beliefe. The Example of Patience is here the Rule of Patience; our meek Saviour:
the authority of the Instructer commands Attention; the Truth of the Instructer Commands belief. The Exampl of Patience is Here the Rule of Patience; our meek Saviour:
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1579
The Law lop'd off the Bough; the Gospell strikes at the Root. That forbid Murder; This forbids wrath;
The Law loped off the Bough; the Gospel strikes At the Root. That forbid Murder; This forbids wrath;
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1580
since by wrath we may at last proceed to Murder; as Chromatius saies.
since by wrath we may At last proceed to Murder; as Chromatius Says.
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1581
Here is presented to us a threefold sin expressed by, Anger, Racha; and Thou Foole: here is represented to us a threefold Danger;
Here is presented to us a threefold since expressed by, Anger, Racha; and Thou Fool: Here is represented to us a threefold Danger;
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1582
the Judgement, the Councel, and Hell fire. The Danger is a Quicke Rhetorique; the sinne a Slow one.
the Judgement, the Council, and Hell fire. The Danger is a Quick Rhetoric; the sin a Slow one.
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1583
The sinne thinks it selfe Doubtfull, or Invisible: The Danger does Discover it, and Condemne it.
The sin thinks it self Doubtful, or Invisible: The Danger does Discover it, and Condemn it.
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1584
And yet there is a wrath not to be condemned; a wrath implanted in Innocent nature, and therefore once innocent;
And yet there is a wrath not to be condemned; a wrath implanted in Innocent nature, and Therefore once innocent;
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1585
and by a repaire of Grace, there is an Anger still innocent. Indeed the Stoique counted all Anger bad:
and by a repair of Grace, there is an Anger still innocent. Indeed the Stoic counted all Anger bad:
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1586
and by an oversight was so vehement against it without distinction that he was Angry, whiles he condemned anger;
and by an oversight was so vehement against it without distinction that he was Angry, while he condemned anger;
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1587
unreasonably depriving Reason of the Attendance of the Passions; which nature intended as subsevient helpes in the performance of Reason's Commands.
unreasonably depriving Reason of the Attendance of the Passion; which nature intended as subsevient helps in the performance of Reason's Commands.
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The Peripatetique therefore was more considerate, who did not look only on the Abuse of Passion,
The Peripatetic Therefore was more considerate, who did not look only on the Abuse of Passion,
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1589
but also and chiefely on the use of it. From which difference of Judgements it was, that Aristotle praised Anger;
but also and chiefly on the use of it. From which difference of Judgments it was, that Aristotle praised Anger;
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1590
and therefore the Stoique dispraised Aristotle. Hence was it that Cicero and Seneca condemned him as a Flatterer;
and Therefore the Stoic dispraised Aristotle. Hence was it that Cicero and Senecca condemned him as a Flatterer;
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1591
the Flatterer of his Scholar and Master, the Great Alexander; Great, yet lesse then his Own Anger;
the Flatterer of his Scholar and Master, the Great Alexander; Great, yet less then his Own Anger;
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1592
but worse blinded they were with a mistake, than they could have been with a moderate Anger.
but Worse blinded they were with a mistake, than they could have been with a moderate Anger.
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1593
And if we will consult Reason and Religion, They will give us a cleare view of the difference of Anger:
And if we will consult Reason and Religion, They will give us a clear view of the difference of Anger:
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1594
and not only Teach, but perswade us to believe, that there is an indifferent, and a Good, and a Bad Anger.
and not only Teach, but persuade us to believe, that there is an indifferent, and a Good, and a Bad Anger.
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1595
Yet is the Indifferent Naturally Good, though Morally Indifferent; which is not a Faculty, as if alwaies in man;
Yet is the Indifferent Naturally Good, though Morally Indifferent; which is not a Faculty, as if always in man;
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1596
nor yet a Habit proceeding from generall acts; but a Passion by Nature bestowed upon the soule;
nor yet a Habit proceeding from general acts; but a Passion by Nature bestowed upon the soul;
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1597
whereby it dilates it selfe toward what is Good, for the defence of it selfe, and the Removall of what would Hinder such Defence.
whereby it dilates it self towards what is Good, for the defence of it self, and the Removal of what would Hinder such Defence.
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1598
This is that naturally wise NONLATINALPHABET of the Grecians; that vidicative appetite in Naturall Man, raised from an unjust Contempt of Us, and Ours.
This is that naturally wise of the Greeks; that vidicative appetite in Natural Man, raised from an unjust Contempt of Us, and Ours.
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1599
And this Passion which is neither Irrationall, nor Destructive, is not only a distinct Passion from others,
And this Passion which is neither Irrational, nor Destructive, is not only a distinct Passion from Others,
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1600
but also singular, whiles not like a single Passion but a Compound; Indeed, it is not without others:
but also singular, while not like a single Passion but a Compound; Indeed, it is not without Others:
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1601
it is not without Sorrow, for wrong receiv'd: It is not without Desire, to expel such sorrow:
it is not without Sorrow, for wrong received: It is not without Desire, to expel such sorrow:
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1602
it is not without Hope; by which we desire just vindication. This Passion aimes at Trouble, to him that provoks it;
it is not without Hope; by which we desire just vindication. This Passion aims At Trouble, to him that provokes it;
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1603
it only aimes at it, as a Punishment due to the provocation. This Passion ascends above other Passions, whiles it comes nearer to Reason:
it only aims At it, as a Punishment due to the provocation. This Passion ascends above other Passion, while it comes nearer to Reason:
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1604
and so justifies it selfe by wrong receiv'd;
and so Justifies it self by wrong received;
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1605
that Reason is almost as Ready to Mistake it selfe for a Passion, as this Passion not to take it selfe for Reason.
that Reason is almost as Ready to Mistake it self for a Passion, as this Passion not to take it self for Reason.
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1606
And for this cause as it is nearer to Reason, so more Naturall to Man. An inferiour Desire belongs to the Beasts, being also preserv'd by Food, and Propagation: above which Passion Anger is;
And for this cause as it is nearer to Reason, so more Natural to Man. an inferior Desire belongs to the Beasts, being also preserved by Food, and Propagation: above which Passion Anger is;
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1607
and yet is more Impetuous, than Concupisence; whiles it followes the Motion of Choller: which is more Quick than Fire, being a living fire.
and yet is more Impetuous, than Concupiscence; while it follows the Motion of Choler: which is more Quick than Fire, being a living fire.
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1608
Yet though this Passion be Fierce, it is not Hatefull; not so hatefull, as Hatred. Anger desires trouble; yet as it is Just;
Yet though this Passion be Fierce, it is not Hateful; not so hateful, as Hatred. Anger Desires trouble; yet as it is Just;
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1609
but Hatred aimes at it as it is Evill. Anger is diminished by Time; Hatred is Increased. Anger is Ingenuous;
but Hatred aims At it as it is Evil. Anger is diminished by Time; Hatred is Increased. Anger is Ingenuous;
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1610
it would have its revenge known: Hatred is Base; it would have its mischife Concealed. Anger sets only upon the Living; Hatred pursues also the Dead;
it would have its revenge known: Hatred is Base; it would have its mischief Concealed. Anger sets only upon the Living; Hatred pursues also the Dead;
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1611
nay Death, for snatching from it the pleasure of Revenge. But a more Noble Anger yet there is, an Anger that is Good; Spiritually Good;
nay Death, for snatching from it the pleasure of Revenge. But a more Noble Anger yet there is, an Anger that is Good; Spiritually Good;
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1612
an •anger not without a cause, (a lawfull cause) which addition, S. Jerome thinks to be but an addition,
an •anger not without a cause, (a lawful cause) which addition, S. Jerome thinks to be but an addition,
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1613
as only found in some copies:
as only found in Some copies:
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1614
we may more safely say, though not found in some copies, yet not such an addition.
we may more safely say, though not found in Some copies, yet not such an addition.
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1615
The Doctrine being warantable is to be admitted; the exception then is not to be admitted.
The Doctrine being warrantable is to be admitted; the exception then is not to be admitted.
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1616
Which just anger is sometimes termed Zeale; though Zeale sometimes be not so just; and such just anger was call'd NONLATINALPHABET;
Which just anger is sometime termed Zeal; though Zeal sometime be not so just; and such just anger was called;
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1617
and so not only acknowledged, but acknowledged Good.
and so not only acknowledged, but acknowledged Good.
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1618
Such was the Anger of mild Moses, when he stood in the Gate of the Campe,
Such was the Anger of mild Moses, when he stood in the Gate of the Camp,
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1619
and said, Who is on the Lords side? let him come unto me; and caused to be slaine about three thousand men, for making the golden Calfe.
and said, Who is on the lords side? let him come unto me; and caused to be slain about three thousand men, for making the golden Calf.
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1620
He made the Sacrificers a Sacrifice to their unreasonable God.
He made the Sacrificers a Sacrifice to their unreasonable God.
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1621
Such was the Anger of Elijah, when he caused Baal's Prophets, even four hundred and fifty, to be slaine.
Such was the Anger of Elijah, when he caused Baal's prophets, even four hundred and fifty, to be slain.
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1622
They had wretchedly destroyed other Soules, and now justly destroyed for the destruction. Their God could neither give life, nor save life.
They had wretchedly destroyed other Souls, and now justly destroyed for the destruction. Their God could neither give life, nor save life.
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1623
Such was the Anger of our Blessed Saviour; He looked round about on them with Anger;
Such was the Anger of our Blessed Saviour; He looked round about on them with Anger;
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1624
being grieved for the hardnesse of their hearts. (Mark. being grieved for the hardness of their hearts. (Mark.
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1625
3.5.) and though they were not moved with Miracle, He was moved with Compassion, healing the man that had a withered hand;
3.5.) and though they were not moved with Miracle, He was moved with Compassion, healing the man that had a withered hand;
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1626
and shewing that a worke of mercy is a Sabbath days work, that aimes not at mans gain, but God's Glory.
and showing that a work of mercy is a Sabbath days work, that aims not At men gain, but God's Glory.
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1627
He was angry, that they having reason, would not use it;
He was angry, that they having reason, would not use it;
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1628
and having deseases, had neither the Mercy to cure them, nor the Wisedome to seek cure.
and having diseases, had neither the Mercy to cure them, nor the Wisdom to seek cure.
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1629
Such was the Anger of S. Paul calling the Galatians fooles; whom yet he called Brethren.
Such was the Anger of S. Paul calling the Galatians Fools; whom yet he called Brothers.
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1630
Brethren they had been in the Profession of the Gospell: Fooles they were in deserting the Profession of the Gospel.
Brothers they had been in the Profession of the Gospel: Fools they were in deserting the Profession of the Gospel.
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1631
He told them they were bewitch'd:
He told them they were bewitched:
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1632
and were they not bewitch'd? when being not able to beare the burthen of the Law, they would not accept of the kindnesse of our Saviour, who would beare it for them? Angry then he was; yet not without cause;
and were they not bewitched? when being not able to bear the burden of the Law, they would not accept of the kindness of our Saviour, who would bear it for them? Angry then he was; yet not without cause;
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1633
and therefore is his Anger defended by S. Austin. Indeed such anger is the defence of Anger.
and Therefore is his Anger defended by S. Austin. Indeed such anger is the defence of Anger.
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1634
Such anger was again the anger of S. Paul, against Elymas the Sorcerer, whom the Apostle call'd the Child of the Devill:
Such anger was again the anger of S. Paul, against Elymas the Sorcerer, whom the Apostle called the Child of the devil:
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1635
and was it not justly, when as he refused to be borne of God? and as he would not injoy the light of Grace;
and was it not justly, when as he refused to be born of God? and as he would not enjoy the Light of Grace;
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1636
so Miracle and Justice would not let him injoy the Light of the Sunne.
so Miracle and justice would not let him enjoy the Light of the Sun.
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1637
For blind he was strucke, and sought for some to lead him, that would have hindred others from being lead, by them they sought not for. ( Act. 13.12.) Such once more was the Anger of S. Paul, against Ananias the high Priest, whom he called a whited wall:
For blind he was struck, and sought for Some to led him, that would have hindered Others from being led, by them they sought not for. (Act. 13.12.) Such once more was the Anger of S. Paul, against Ananias the high Priest, whom he called a whited wall:
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1638
his outside was his fairest side; and so not Wrath, but Truth and Inspiration utter'd it.
his outside was his Fairest side; and so not Wrath, but Truth and Inspiration uttered it.
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1639
S. Paul defended himselfe, and the high Priest commanded that he should be struck on the mouth;
S. Paul defended himself, and the high Priest commanded that he should be struck on the Mouth;
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1640
but the mouth of Paul, nay, of God, struck the Hypocrite. A Judge and Justice should be Relative:
but the Mouth of Paul, nay, of God, struck the Hypocrite. A Judge and justice should be Relative:
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1641
but this man had the seate of Justice, but not the Conscience.
but this man had the seat of justice, but not the Conscience.
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1642
Not Rashnesse then, but Zeale, saies Theophylact, mov'd the Apostle, adding this Rule, that we are then rashly angry,
Not Rashness then, but Zeal, Says Theophylact, moved the Apostle, adding this Rule, that we Are then rashly angry,
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1643
when it is for Profit, or Glory. S. Chrysostome likewise saies, that just Anger is the mother of Discipline;
when it is for Profit, or Glory. S. Chrysostom likewise Says, that just Anger is the mother of Discipline;
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1644
and that anger with just cause is not Anger, but Judgement.
and that anger with just cause is not Anger, but Judgement.
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1645
S. Paul sayd the same before ( R•m. 4.) calling the Magistrate, the avenger, to execute wrath upon him that does evill.
S. Paul said the same before (R•m. 4.) calling the Magistrate, the avenger, to execute wrath upon him that does evil.
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1646
And though the Guilty suffers evill, for his evill, this is not to be angry with the Person,
And though the Guilty suffers evil, for his evil, this is not to be angry with the Person,
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1647
but the Fault, whiles with the person but for the fault. But an anger there is, which is neither Good nor Indifferent, but Bad:
but the Fault, while with the person but for the fault. But an anger there is, which is neither Good nor Indifferent, but bade:
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1648
which if the Latine Critiques should helpe us to understand, as well as the Philosophers, we might with some think Ira to come from Ʋro, it seems such burning choler as Tracundia from Incendo, as if it were an Inflaming Choler, it being estemed the Habit of a Vice, whence arise wrathfull Acts, flames of a wrath, that seeks revenge beyond, and so against, Reason.
which if the Latin Critiques should help us to understand, as well as the Philosophers, we might with Some think Ira to come from Ʋro, it seems such burning choler as Tracundia from Incendo, as if it were an inflaming Choler, it being esteemed the Habit of a Vice, whence arise wrathful Acts, flames of a wrath, that seeks revenge beyond, and so against, Reason.
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1649
Which has mov'd some with Phansie, if noe Truth, to think it may come from Ire; when we see how it makes a man runne out of Himselfe, whiles out of his Reason.
Which has moved Some with Fancy, if no Truth, to think it may come from Ire; when we see how it makes a man run out of Himself, while out of his Reason.
r-crq vhz vvn d p-acp n1, cs dx n1, pc-acp vvi pn31 vmb vvi p-acp n1; c-crq pns12 vvb c-crq pn31 vvz dt n1 vvb av pp-f px31, cs av pp-f po31 n1.
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1650
This makes a men sometimes runne without provocation; sometimes beyond it: Sometimes without the Order, that Law prescribes;
This makes a men sometime run without provocation; sometime beyond it: Sometime without the Order, that Law prescribes;
np1 vvz dt n2 av vvn p-acp n1; av p-acp pn31: av p-acp dt n1, cst n1 vvz;
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1651
sometimes without that End, the Law prescribes.
sometime without that End, the Law prescribes.
av p-acp d vvb, dt n1 vvz.
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1652
This is the vice of which Solomon thus complains ( Pro. 27.4.) Wrath is Cruel, and Anger is Outragious;
This is the vice of which Solomon thus complains (Pro 27.4.) Wrath is Cruel, and Anger is Outrageous;
d vbz dt n1 pp-f r-crq np1 av vvz (np1 crd.) n1 vbz j, cc n1 vbz j;
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1653
and so it becomes not only Odious, but Monstrous; as if it would exceed both for the Kind and the Degree.
and so it becomes not only Odious, but Monstrous; as if it would exceed both for the Kind and the Degree.
cc av pn31 vvz xx av-j j, cc-acp j; c-acp cs pn31 vmd vvi d p-acp dt j cc dt n1.
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1654
This is Wrath, this is that Wrath upon which the Sunne must not goe down:
This is Wrath, this is that Wrath upon which the Sun must not go down:
d vbz n1, d vbz d n1 p-acp r-crq dt n1 vmb xx vvi a-acp:
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1655
but why? saies S. Austin; Non enim erubescit in tenebris, cum super eam Sol occiderit.
but why? Says S. Austin; Non enim erubescit in tenebris, cum super eam Sol occiderit.
cc-acp q-crq? vvz np1 np1; fw-fr fw-la fw-la p-acp fw-la, fw-la fw-la fw-la fw-la fw-la.
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1656
When the Sunne is departed, the blush too commonly is departed;
When the Sun is departed, the blush too commonly is departed;
c-crq dt n1 vbz vvn, dt n1 av av-j vbz vvn;
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1657
as if Night added impudence unto Wrath. But it may as truely imply, That the End of the Day should be the end of the Guilt:
as if Night added impudence unto Wrath. But it may as truly imply, That the End of the Day should be the end of the Gilded:
c-acp cs n1 vvd n1 p-acp np1 p-acp pn31 vmb a-acp av-j vvi, cst dt vvb pp-f dt n1 vmd vbi dt n1 pp-f dt j-vvn:
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1658
that though it may unhappily last a day, it may happily last but a day:
that though it may unhappily last a day, it may happily last but a day:
cst cs pn31 vmb av-j vvi dt n1, pn31 vmb av-j vvi p-acp dt n1:
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1659
that, though by the light it could not see its own unseemlinesse, it may by the Meditation of the Night, by which yet too frequently it is, if not Abated, Increased.
that, though by the Light it could not see its own unseemliness, it may by the Meditation of the Night, by which yet too frequently it is, if not Abated, Increased.
cst, cs p-acp dt n1 pn31 vmd xx vvi po31 d n1, pn31 vmb p-acp dt n1 pp-f dt n1, p-acp r-crq av av av-j pn31 vbz, cs xx vvn, vvn.
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1660
This vice then must not breake forth against a Pagan: even He is a brother by Creation:
This vice then must not break forth against a Pagan: even He is a brother by Creation:
d n1 av vmb xx vvi av p-acp dt j-jn: av pns31 vbz dt n1 p-acp n1:
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1661
and though he does not as yet own his right Master; he may own him, & honour him.
and though he does not as yet own his right Master; he may own him, & honour him.
cc cs pns31 vdz xx p-acp av d po31 j-jn n1; pns31 vmb vvi pno31, cc vvi pno31.
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1662
It must not breake forth against a Jew: God he acknowledges, though not the Sonne of God:
It must not break forth against a Jew: God he acknowledges, though not the Son of God:
pn31 vmb xx vvi av p-acp dt np1: np1 pns31 vvz, cs xx dt n1 pp-f np1:
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1663
he confesses God to be his Judge; and by mercy may in time confesse him to be his Saviour.
he Confesses God to be his Judge; and by mercy may in time confess him to be his Saviour.
pns31 vvz np1 pc-acp vbi po31 n1; cc p-acp n1 vmb p-acp n1 vvi pno31 pc-acp vbi po31 n1.
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1664
This must not breake forth against a Turke: who though he acknowledges not Christ a God, acknowledges him a Prophet;
This must not break forth against a Turk: who though he acknowledges not christ a God, acknowledges him a Prophet;
d vmb xx vvi av p-acp dt np1: r-crq c-acp pns31 vvz xx np1 dt np1, vvz pno31 dt n1;
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1665
and by a possible Unitie in the Faith, may by the Charitie of Hope, be mantled-over with the title of Brother;
and by a possible Unity in the Faith, may by the Charity of Hope, be mantled-over with the title of Brother;
cc p-acp dt j n1 p-acp dt n1, vmb p-acp dt n1 pp-f n1, vbb j p-acp dt n1 pp-f n1;
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1666
a brother sometimes lesse guilty than a Cain, or an Esau; and whiles more naturall than those Brothers, become at last Supernaturall.
a brother sometime less guilty than a Cain, or an Esau; and while more natural than those Brother's, become At last Supernatural.
dt n1 av av-dc j cs dt np1, cc dt np1; cc n2 av-dc j cs d n2, vvn p-acp ord j.
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1667
Thus wrath without a cause must not breake out; no, nor be within us, to break out;
Thus wrath without a cause must not break out; no, nor be within us, to break out;
av n1 p-acp dt n1 vmb xx vvi av; uh-dx, ccx vbi p-acp pno12, pc-acp vvi av;
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1668
Not in the Mind since if it be in the mind it will soon be in the Body; & so in the Tongue. This will Languagne wrath quickly;
Not in the Mind since if it be in the mind it will soon be in the Body; & so in the Tongue. This will Languagne wrath quickly;
xx p-acp dt n1 c-acp cs pn31 vbb p-acp dt n1 pn31 vmb av vbi p-acp dt n1; cc av p-acp dt n1. d vmb vvi n1 av-j;
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1669
but must not helpe it, or rather mischief it, to crie Racha. Our Saviour as the most wise Master, spake what was understood by his Hearers:
but must not help it, or rather mischief it, to cry Racha. Our Saviour as the most wise Master, spoke what was understood by his Hearers:
cc-acp vmb xx vvi pn31, cc av-c n1 pn31, pc-acp vvi np1. po12 n1 p-acp dt av-ds j n1, vvd r-crq vbds vvn p-acp po31 n2:
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1670
and therefore teaches us, that they teach us not rightly, who would draw the word from the Greek, NONLATINALPHABET, a tattered garment,
and Therefore Teaches us, that they teach us not rightly, who would draw the word from the Greek,, a tattered garment,
cc av vvz pno12, cst pns32 vvb pno12 xx av-jn, r-crq vmd vvi dt n1 p-acp dt jp,, dt j-vvn n1,
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1671
and so sometimes, a patch or ragge; as if we call'd one a ragged fellow: which, though it may be partly true in the sense;
and so sometime, a patch or rag; as if we called one a ragged fellow: which, though it may be partly true in the sense;
cc av av, dt n1 cc n1; c-acp cs pns12 vvd pi dt j n1: r-crq, cs pn31 vmb vbi av j p-acp dt n1;
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1672
yet is not so in the derivation; as if the Elder Language should borrow it of the Younger;
yet is not so in the derivation; as if the Elder Language should borrow it of the Younger;
av vbz xx av p-acp dt n1; c-acp cs dt jc-jn n1 vmd vvi pn31 pp-f dt jc;
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1673
or, as if we should think that our Saviour spake Greek among the Jewes. This teaches us to suspect that Jew, that told S. Austin, the word was only an Interjection;
or, as if we should think that our Saviour spoke Greek among the Jews. This Teaches us to suspect that Jew, that told S. Austin, the word was only an Interjection;
cc, c-acp cs pns12 vmd vvi cst po12 n1 vvd np1 p-acp dt np2. d vvz pno12 pc-acp vvi cst np1, cst vvd n1 np1, dt n1 vbds av-j dt n1;
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1674
not signifying any certaine thing, more than the indignation of the minde: but this is denyed by the many & certain significations which it hath.
not signifying any certain thing, more than the Indignation of the mind: but this is denied by the many & certain significations which it hath.
xx vvg d j n1, av-dc cs dt n1 pp-f dt n1: cc-acp d vbz vvn p-acp dt d cc j n2 r-crq pn31 vhz.
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1675
This will not admit Theophilact 's exposition: who tells us, it is as much as Thou; implying a Contempt;
This will not admit Theophilact is exposition: who tells us, it is as much as Thou; implying a Contempt;
d vmb xx vvi vvd vbz n1: r-crq vvz pno12, pn31 vbz p-acp d c-acp pns21; vvg dt n1;
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1676
but this is an Interpretation as unwarrantable for its proportion, as the contempt. This teaches us to doubt S. Chr. opinion:
but this is an Interpretation as unwarrantable for its proportion, as the contempt. This Teaches us to doubt S. Christ opinion:
cc-acp d vbz dt n1 c-acp j c-acp po31 n1, c-acp dt n1. np1 vvz pno12 pc-acp vvi n1 np1 n1:
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1677
who counting it a cōmon word among the Jews; says yet, that it proceeds not frō Anger or Hate,
who counting it a Common word among the jews; Says yet, that it proceeds not from Anger or Hate,
r-crq vvg pn31 dt j n1 p-acp dt np2; vvz av, cst pn31 vvz xx p-acp n1 cc n1,
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1678
but rather from familiarity, yet from some cōtempt; but our Saviour makes it the second degree of anger.
but rather from familiarity, yet from Some contempt; but our Saviour makes it the second degree of anger.
cc-acp av-c p-acp n1, av p-acp d n1; cc-acp po12 n1 vvz pn31 dt ord n1 pp-f n1.
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1679
Nor need we draw this word from their conceite, who would have it come from NONLATINALPHABET, spittle;
Nor need we draw this word from their conceit, who would have it come from, spittle;
ccx vvb pns12 vvb d n1 p-acp po32 n1, r-crq vmd vhi pn31 vvn p-acp, n1;
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1680
and so imply an unworthy person;
and so imply an unworthy person;
cc av vvb dt j n1;
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1681
sit for a contempt, which our Saviour suffered from the impious Jewes: but this is rather Imagination, than Judgement.
fit for a contempt, which our Saviour suffered from the impious Jews: but this is rather Imagination, than Judgement.
vvb p-acp dt n1, r-crq po12 n1 vvn p-acp dt j np2: p-acp d vbz av n1, cs n1.
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1682
Nor need we heare some, that more subtilly tell us, that Racha in the Chaldie, which was the tongue which the Iewes learned in their Captivitie, signifies a milstone, as in the Hebrew NONLATINALPHABET milstones.
Nor need we hear Some, that more subtly tell us, that Racha in the Chaldea, which was the tongue which the Iewes learned in their Captivity, signifies a millstone, as in the Hebrew millstones.
ccx vvb pns12 vvb d, cst dc av-j vvi pno12, cst np1 p-acp dt np1, r-crq vbds dt n1 r-crq dt npg1 vvn p-acp po32 n1, vvz dt n1, c-acp p-acp dt njp n2.
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1683
This though admitted would not prevaile for the admission of their exposition of this doubt.
This though admitted would not prevail for the admission of their exposition of this doubt.
d c-acp vvn vmd xx vvi p-acp dt n1 pp-f po32 n1 pp-f d n1.
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1684
This was indeed one of the Israelites taskes among the Aegyptians, as of the slaves among the Romans, to grind in their mills.
This was indeed one of the Israelites tasks among the egyptians, as of the slaves among the Roman, to grind in their mills.
d vbds av crd pp-f dt np2 n2 p-acp dt njp2, c-acp pp-f dt n2 p-acp dt njp2, pc-acp vvi p-acp po32 n2.
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1685
According to which sense some would have it import the upbrading of slavery one to another,
According to which sense Some would have it import the upbrading of slavery one to Another,
vvg p-acp r-crq n1 d vmd vhi pn31 vvi dt n-vvg pp-f n1 crd p-acp n-jn,
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1686
as if they should say, To the Mill, you slave. Yet this conceite seemes more Accute, than True:
as if they should say, To the Mill, you slave. Yet this conceit seems more Acute, than True:
c-acp cs pns32 vmd vvi, p-acp dt n1, pn22 n1. av d n1 vvz av-dc j, cs j:
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1687
for though this might have been a Reproach to a Iew, yet most unseemely it had been from a Iew. We may then with S. Ierome more happily make it in value, the same with NONLATINALPHABET, which with the Greeks signifies vaine, or empty: which may be warranted by the Hebrew, in which NONLATINALPHABET is to attenuate or make thinne:
for though this might have been a Reproach to a Iew, yet most unseemly it had been from a Iew. We may then with S. Jerome more happily make it in valve, the same with, which with the Greeks signifies vain, or empty: which may be warranted by the Hebrew, in which is to attenuate or make thin:
c-acp cs d vmd vhi vbn dt n1 p-acp dt np1, av av-ds j pn31 vhd vbn p-acp dt np1. pns12 vmb av p-acp n1 np1 av-dc av-j vvi pn31 p-acp n1, dt d p-acp, r-crq p-acp dt np1 vvz j, cc j: r-crq vmb vbi vvn p-acp dt njp, p-acp r-crq vbz pc-acp vvi cc vvi j:
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1688
as NONLATINALPHABET also signifies the thinnesse of the Temples of the Head; as spittle also for the thinnesse is called NONLATINALPHABET.
as also signifies the thinness of the Temples of the Head; as spittle also for the thinness is called.
c-acp av vvz dt n1 pp-f dt n2 pp-f dt n1; c-acp n1 av p-acp dt n1 vbz vvn.
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1689
But more nearely NONLATINALPHABET in the Hebrew, is vaine, or empty; whence NONLATINALPHABET is judg'd to come: and such are they call'd Judg. 11.3. which were gathered to Iephthah, when he fled out of his Country; the word is NONLATINALPHABET vaine men;
But more nearly in the Hebrew, is vain, or empty; whence is judged to come: and such Are they called Judges 11.3. which were gathered to Jephthah, when he fled out of his Country; the word is vain men;
cc-acp av-dc av-j p-acp dt njp, vbz j, cc j; q-crq vbz vvn pc-acp vvi: cc d vbr pns32 vvn np1 crd. q-crq vbdr vvn p-acp np1, c-crq pns31 vvd av pp-f po31 n1; dt n1 vbz j n2;
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1690
For with NONLATINALPHABET it is written, not with NONLATINALPHABET, as appeares in the word Racha; which in the Hebrew translation of S. Mathew's Gospell published by Munster, is likewise written with NONLATINALPHABET which serves to weaken the witty phansie of those that would have it signifie Milstones, NONLATINALPHABET being written not with NONLATINALPHABET but NONLATINALPHABET.
For with it is written, not with, as appears in the word Racha; which in the Hebrew Translation of S. Matthew's Gospel published by Munster, is likewise written with which serves to weaken the witty fancy of those that would have it signify Millstones, being written not with but.
c-acp p-acp pn31 vbz vvn, xx p-acp, c-acp vvz p-acp dt n1 np1; r-crq p-acp dt njp n1 pp-f n1 ng1 n1 vvn p-acp np1, vbz av vvn p-acp r-crq vvz pc-acp vvi dt j n1 pp-f d cst vmd vhi pn31 vvi n2, vbg vvn xx p-acp p-acp.
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1691
The Emptinesse then, or Vanity implyed in this word, is the reproach of a defect in Nature, as a weakenesse in Judgement;
The Emptiness then, or Vanity employed in this word, is the reproach of a defect in Nature, as a weakness in Judgement;
dt n1 av, cc n1 vvn p-acp d n1, vbz dt n1 pp-f dt n1 p-acp n1, c-acp dt n1 p-acp n1;
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1692
or in ones Estate, as in a slender Condition;
or in ones Estate, as in a slender Condition;
cc p-acp pi2 n1, c-acp p-acp dt j n1;
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1693
either of which being at the divine disposall, may not without a comparative degree of Anger, be objected;
either of which being At the divine disposal, may not without a comparative degree of Anger, be objected;
d pp-f r-crq vbg p-acp dt j-jn n1, vmb xx p-acp dt j n1 pp-f n1, vbb vvn;
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1694
and therefore may justly feare God's Anger for the Objecting.
and Therefore may justly Fear God's Anger for the Objecting.
cc av vmb av-j vvi npg1 n1 p-acp dt vvg.
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1695
For, shall we call him Emptie, that is fill'd with the spirit of Love, as Chromatius speakes? Or shall we not honour the Judgement of our Saviour (the Wisedome of the Father;) who thus judges of such rash judgement, such unadvised Anger, NONLATINALPHABET, without a cause, such anger to which the angry man too inconsiderately yields? for from NONLATINALPHABET (cedo) it comes, implying the angry man's Iudulgence unto his Passion.
For, shall we call him Empty, that is filled with the Spirit of Love, as Chromatius speaks? Or shall we not honour the Judgement of our Saviour (the Wisdom of the Father;) who thus judges of such rash judgement, such unadvised Anger,, without a cause, such anger to which the angry man too inconsiderately yields? for from (Cedo) it comes, implying the angry Man's Iudulgence unto his Passion.
p-acp, vmb pns12 vvi pno31 j, cst vbz vvn p-acp dt n1 pp-f n1, c-acp np1 vvz? cc vmb pns12 xx vvi dt n1 pp-f po12 n1 (dt n1 pp-f dt n1;) r-crq av n2 pp-f d j n1, d j n1,, p-acp dt n1, d n1 p-acp r-crq dt j n1 av av-j vvz? p-acp p-acp (fw-la) pn31 vvz, vvg dt j ng1 n1 p-acp po31 n1.
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1696
Much lesse then, must we dare to say, Thou foole. And seems not this offence included in the former? To object the weaknesse of Judgement, is it not to say Racha? The weaknesse of some judgement, judges thus of this most wise judgement:
Much less then, must we Dare to say, Thou fool. And seems not this offence included in the former? To Object the weakness of Judgement, is it not to say Racha? The weakness of Some judgement, judges thus of this most wise judgement:
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1697
which yet, when rightly understood, will teach us to judge rightly of this judgement. To understand then Folly here, requires Wisedome;
which yet, when rightly understood, will teach us to judge rightly of this judgement. To understand then Folly Here, requires Wisdom;
r-crq av, c-crq av-jn vvd, vmb vvi pno12 pc-acp vvi av-jn pp-f d n1. p-acp vvi av n1 av, vvz n1;
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1698
even the wisedome of God's Word:
even the Wisdom of God's Word:
av dt n1 pp-f npg1 n1:
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1699
which teaches us to know, that the Foole in God's account, is not one, that is defective in his Wit,
which Teaches us to know, that the Fool in God's account, is not one, that is defective in his Wit,
r-crq vvz pno12 pc-acp vvi, cst dt n1 p-acp npg1 n1, vbz xx pi, cst vbz j p-acp po31 n1,
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1700
but in his Will: he that orders not his Life according to the Rule of Life, God's Law;
but in his Will: he that order not his Life according to the Rule of Life, God's Law;
cc-acp p-acp po31 vmb: pns31 cst n2 xx po31 n1 vvg p-acp dt n1 pp-f n1, npg1 n1;
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1701
whose offence is not Sillinesse, but Sinfullnesse.
whose offence is not Silliness, but Sinfullnesse.
rg-crq n1 vbz xx n1, cc-acp n1.
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1702
And shall we without cause thus censure another man? If some seem contemptible, shall their Christianity also seem contemptible? Let us remember S. Chrysostom's remembrance;
And shall we without cause thus censure Another man? If Some seem contemptible, shall their Christianity also seem contemptible? Let us Remember S. Chrysostom's remembrance;
cc vmb pns12 p-acp n1 av n1 j-jn n1? cs d vvb j, vmb po32 n1 av vvi j? vvb pno12 vvi n1 npg1 n1;
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1703
was not Belshazzar, sayes he, deprived of his Crown and Life, for prophaning the vessells of God's Temple? And shall not we then feare by such rash judgement, the losse of the beetter Crown,
was not Belshazzar, Says he, deprived of his Crown and Life, for profaning the vessels of God's Temple? And shall not we then Fear by such rash judgement, the loss of the beetter Crown,
vbds xx np1, vvz pns31, vvn pp-f po31 n1 cc n1, p-acp vvg dt n2 pp-f npg1 n1? cc vmb xx pns12 av vvb p-acp d j n1, dt n1 pp-f dt jc n1,
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1704
and Life, if we prophane the better Vessels of the Holy Ghost, the persons of Christians? shall we then with some so view these degrees of sinne,
and Life, if we profane the better Vessels of the Holy Ghost, the Persons of Christians? shall we then with Some so view these Degrees of sin,
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1705
as also to Compare them with some, that make the first only an anger in the mind? the second an Anger expressed in words? the last an Anger in words,
as also to Compare them with Some, that make the First only an anger in the mind? the second an Anger expressed in words? the last an Anger in words,
c-acp av p-acp vvb pno32 p-acp d, cst vvb dt ord j dt n1 p-acp dt n1? dt ord dt n1 vvn p-acp n2? dt ord dt n1 p-acp n2,
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1706
and more especially disgracefull words? An anger only in the minde though it deserves the Judgement, does not yet feare an Outward Judgement;
and more especially disgraceful words? an anger only in the mind though it deserves the Judgement, does not yet Fear an Outward Judgement;
cc av-dc av-j j n2? dt n1 av-j p-acp dt n1 cs pn31 vvz dt n1, vdz xx av vvi dt j n1;
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1707
whiles it is yet not an outward guilt. A Guilt were; there an accuser, besides Conscience, there were not.
while it is yet not an outward guilt. A Gilded were; there an accuser, beside Conscience, there were not.
cs pn31 vbz av xx dt j n1. dt j-vvn vbdr; a-acp dt n1, p-acp n1, pc-acp vbdr xx.
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1708
Judge then we may more strictly, the first to be anger in the mind, in some degree according to the nature of Anger, expressing it selfe in some parts of the Body also;
Judge then we may more strictly, the First to be anger in the mind, in Some degree according to the nature of Anger, expressing it self in Some parts of the Body also;
n1 cs pns12 vmb av-dc av-j, dt ord pc-acp vbi n1 p-acp dt n1, p-acp d n1 vvg p-acp dt n1 pp-f n1, vvg pn31 n1 p-acp d n2 pp-f dt n1 av;
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1709
as by the frown of the brow; the cast of the Eie; the threatning of the Hand;
as by the frown of the brow; the cast of the Eye; the threatening of the Hand;
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1710
or the spurn of the Foot: as if the Body were the Picture of the Mind;
or the spurn of the Foot: as if the Body were the Picture of the Mind;
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1711
or rather, as if the Body were the Passion.
or rather, as if the Body were the Passion.
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1712
The second we may judge to be such an Anger, as upbraides another, with a Slendernesse of Wit, or Wealth; as when we call one shallow pate,
The second we may judge to be such an Anger, as upbraids Another, with a Slenderness of Wit, or Wealth; as when we call one shallow pate,
dt ord pns12 vmb vvi pc-acp vbi d dt n1, c-acp vvz j-jn, p-acp dt n1 pp-f n1, cc n1; p-acp c-crq pns12 vvb crd j n1,
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1713
or Beggar. The third is to call one Foole, not in the mistake of the people;
or Beggar. The third is to call one Fool, not in the mistake of the people;
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1714
but in a severer acception, according to which it signisies a Wicked Person: which Accusasion, if without cause, is the suparlative Anger here intended.
but in a severer acception, according to which it signifies a Wicked Person: which Accusation, if without cause, is the suparlative Anger Here intended.
cc-acp p-acp dt jc n1, vvg p-acp r-crq pn31 vvz dt j n1: r-crq n1, cs p-acp n1, vbz dt j n1 av vvd.
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1715
Thus does the wisedome and Mercy of our Saviour present unto us the degrees of Anger:
Thus does the Wisdom and Mercy of our Saviour present unto us the Degrees of Anger:
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1716
next he sets forth the degrees of punishment; the Iudgement, the Councell, and Hell fire: which terrours let us see;
next he sets forth the Degrees of punishment; the Judgement, the Council, and Hell fire: which terrors let us see;
ord pns31 vvz av dt n2 pp-f n1; dt n1, dt n1, cc n1 n1: r-crq n2 vvb pno12 vvi;
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1717
so see by contemplation, that we may but see them by Contemplation. Some here by the Judgement understand the Judgement of Conscience:
so see by contemplation, that we may but see them by Contemplation. some Here by the Judgement understand the Judgement of Conscience:
av vvb p-acp n1, cst pns12 vmb cc-acp vvi pno32 p-acp n1. d av p-acp dt n1 vvb dt n1 pp-f n1:
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1718
but this judgement, is common to all degrees of anger: but what is here intended belongs only to the First.
but this judgement, is Common to all Degrees of anger: but what is Here intended belongs only to the First.
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1719
Besides, our Saviour speakes of Outward danger, such as was subject to the sense; and so more easily subject to the people's understanding.
Beside, our Saviour speaks of Outward danger, such as was Subject to the sense; and so more Easily Subject to the people's understanding.
p-acp, po12 n1 vvz pp-f j n1, d c-acp vbds j-jn p-acp dt n1; cc av av-dc av-j j-jn p-acp dt ng1 n1.
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1720
Some Court of Judicature is here intended: of which there were diverse sorts. In one of which were three Judges, to whom belong'd the lesser causes;
some Court of Judicature is Here intended: of which there were diverse sorts. In one of which were three Judges, to whom belonged the lesser Causes;
d n1 pp-f n1 vbz av vvn: pp-f r-crq a-acp vbdr j n2. p-acp crd pp-f r-crq vbdr crd n2, p-acp ro-crq vvd dt jc n2;
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1721
as private wronges, pecuniary matters, and the like:
as private wrongs, pecuniary matters, and the like:
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1722
but the judgement of this Court is below the Judgement here due to the lowest unjust anger;
but the judgement of this Court is below the Judgement Here due to the lowest unjust anger;
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1723
and so here rather supposed, than intended. In a second Court were Twenty and Three Judges;
and so Here rather supposed, than intended. In a second Court were Twenty and Three Judges;
cc av av av vvn, cs vvn. p-acp dt ord n1 vbdr crd cc crd n2;
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1724
this was the Lesse Synedrium; wherein Causes of Life and Death were tryed:
this was the Less Synedrium; wherein Causes of Life and Death were tried:
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1725
and this was answerable to our Assises: and one of these Courts was in every City (as appeares Det. 16.18.) according to the number of the Inhabitants;
and this was answerable to our Assizes: and one of these Courts was in every city (as appears Det. 16.18.) according to the number of the Inhabitants;
cc d vbds j p-acp po12 n2: cc crd pp-f d n2 vbds p-acp d n1 (c-acp vvz np1 crd.) vvg p-acp dt n1 pp-f dt n2;
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1726
the Lesse Court in the least City;
the Less Court in the least city;
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1727
the greater in the rest, and so in lerusalem. The last was the Great Synedrium, wherein were seventy Judges, besides the President, in imitation of Moses (Num. 11.24.) and here were heard the most weighty and difficult Causes of all;
the greater in the rest, and so in lerusalem. The last was the Great Synedrium, wherein were seventy Judges, beside the President, in imitation of Moses (Num. 11.24.) and Here were herd the most weighty and difficult Causes of all;
dt jc p-acp dt n1, cc av p-acp fw-la. dt ord vbds dt j np1, c-crq vbdr crd n2, p-acp dt n1, p-acp n1 pp-f np1 (np1 crd.) cc av vbdr vvn dt av-ds j cc j n2 pp-f d;
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1728
it being the highest and Nationall Court;
it being the highest and National Court;
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1729
which was held only at Ierusalem. But the last punishment due to the last degree of anger that is here expressed is Hell fire; or according to the Originall, the fire of Gehenna; which once was a pleasant Vally adorn'd with a Grove on the East side of Mount Moria, neare Ierusalem, and watred with the brook Cedron. It was called Gehinnam, or the vally of Hinnom, who was a Iebusite, whose sonne,
which was held only At Ierusalem. But the last punishment due to the last degree of anger that is Here expressed is Hell fire; or according to the Original, the fire of Gehenna; which once was a pleasant Valley adorned with a Grove on the East side of Mount Moria, near Ierusalem, and watered with the brook Cedron. It was called Gehinnam, or the valley of Hinnom, who was a Iebusite, whose son,
r-crq vbds vvn av-j p-acp np1. p-acp dt ord n1 j-jn p-acp dt ord n1 pp-f n1 cst vbz av vvn vbz n1 n1; cc vvg p-acp dt j-jn, dt n1 pp-f np1; r-crq a-acp vbds dt j n1 vvn p-acp dt n1 p-acp dt n1 n1 pp-f n1 np1, av-j np1, cc vvd p-acp dt n1 np1. pn31 vbds vvn n1, cc dt n1 pp-f np1, r-crq vbds dt np1, rg-crq n1,
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1730
as some think was the owner of the place; as seems to be implyed Ioshua 15.8.
as Some think was the owner of the place; as seems to be employed Ioshua 15.8.
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1731
For with some to derive it from NONLATINALPHABET vallis, and NONLATINALPHABET rugibus, were more wit than truth; since the Name of the place was more ancient than the Abuse.
For with Some to derive it from Valleys, and rugibus, were more wit than truth; since the Name of the place was more ancient than the Abuse.
p-acp p-acp d pc-acp vvi pn31 p-acp n1, cc fw-la, vbdr av-dc n1 cs n1; c-acp dt n1 pp-f dt n1 vbds av-dc j cs dt vvi.
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1732
In which place was Molech, the Idol of the Ammonites; of stature High; for Substance of Brasse; for Contrivance Hollow;
In which place was Molech, the Idol of the Ammonites; of stature High; for Substance of Brass; for Contrivance Hollow;
p-acp r-crq n1 vbds np1, dt n1 pp-f dt np2; pp-f n1 j; p-acp n1 pp-f n1; p-acp n1 j-jn;
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1733
and by some held to be the same with Saturne. It was of a stately size;
and by Some held to be the same with Saturn. It was of a stately size;
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1734
the Head whereof was like the Head of a Calfe; but the Body like the body of a Man;
the Head whereof was like the Head of a Calf; but the Body like the body of a Man;
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1735
whose armes were spread open, as ready to receive the children that were offered in Sacrifice to him;
whose arms were spread open, as ready to receive the children that were offered in Sacrifice to him;
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1736
fire being for that purpose put into the hollow of the Idol; unto which the children being compell'd to goe, fell into a fire.
fire being for that purpose put into the hollow of the Idol; unto which the children being compelled to go, fell into a fire.
n1 vbg p-acp d n1 vvd p-acp dt j-jn pp-f dt n1; p-acp r-crq dt n2 vbg vvn pc-acp vvi, vvd p-acp dt n1.
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1737
To this Idol belong'd seven roomes for the severall kinds of Offerings that were brought unto him;
To this Idol belonged seven rooms for the several Kinds of Offerings that were brought unto him;
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1738
the seventh whereof was for the Children:
the seventh whereof was for the Children:
dt ord c-crq vbds p-acp dt n2:
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1739
which as some think, only passed between two fires, by way of ceremonie, to testifie their conservation,
which as Some think, only passed between two fires, by Way of ceremony, to testify their conservation,
r-crq p-acp d vvb, av-j vvn p-acp crd n2, p-acp n1 pp-f n1, pc-acp vvi po32 n1,
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1740
and so there future service unto Molech. But others take the Phrase, to passe between two fires, to signifie they were burn'd.
and so there future service unto Molech. But Others take the Phrase, to pass between two fires, to signify they were burned.
cc av a-acp j-jn n1 p-acp np1. p-acp n2-jn vvb dt n1, pc-acp vvi p-acp crd n2, pc-acp vvi pns32 vbdr vvn.
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1741
Indeed for what purpose els had a certaine place in the vally been called Tophet, (mentioned in Isaiah ch. 30.33.) from NONLATINALPHABET a drum;
Indeed for what purpose Else had a certain place in the valley been called Tophet, (mentioned in Isaiah changed. 30.33.) from a drum;
np1 p-acp r-crq n1 av vhd dt j n1 p-acp dt n1 vbn vvn np1, (vvn p-acp np1 vvn. crd.) p-acp dt n1;
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1742
but because as it is related, they beat drummes to out-noise the cryings of the Children whiles sacrificed, that so the Parents might not be terrifyed.
but Because as it is related, they beatrice drums to outnoise the cryings of the Children while sacrificed, that so the Parents might not be terrified.
cc-acp c-acp c-acp pn31 vbz vvn, pns32 vvd n2 p-acp n1 dt n2 pp-f dt n2 cs vvn, cst av dt n2 vmd xx vbi vvn.
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1743
For this was a free Sacrifice, and therefore, as they believed, not to be disgraced with unwillingnesse.
For this was a free Sacrifice, and Therefore, as they believed, not to be disgraced with unwillingness.
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1744
And as for the custome of passing between two fires, it may yet be admitted as a ceremony without the burning, in use also among the Heathen;
And as for the custom of passing between two fires, it may yet be admitted as a ceremony without the burning, in use also among the Heathen;
cc c-acp p-acp dt n1 pp-f vvg p-acp crd n2, pn31 vmb av vbi vvn p-acp dt n1 p-acp dt j-vvg, p-acp n1 av p-acp dt j-jn;
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1745
so that both are taken for truth; but the Burning is here intended.
so that both Are taken for truth; but the Burning is Here intended.
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1746
With this impiety, though thus cruell, were yet even Ahaz and Manasses Kings of God's People defiled;
With this impiety, though thus cruel, were yet even Ahaz and Manasses Kings of God's People defiled;
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1747
deserving to feele a worse Gehenna, that made others feele This, Devillish was his worship,
deserving to feel a Worse Gehenna, that made Others feel This, Devilish was his worship,
vvg pc-acp vvi dt jc np1, cst vvd n2-jn vvb d, j vbds po31 n1,
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1748
yet conceiv'd to have been the (wretched) Imitation of holy worshippers even Abraham and Isaac: Sathan's Art and Malice making Cruelty be esteemed Devotion:
yet conceived to have been the (wretched) Imitation of holy worshippers even Abraham and Isaac: Sathan's Art and Malice making Cruelty be esteemed Devotion:
av vvd pc-acp vhi vbn dt (j) n1 pp-f j n2 av np1 cc np1: npg1 n1 cc n1 vvg n1 vbb vvn n1:
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1749
the Heathen neighbours of Israel (as appeares Numb. 14.14.) being unacquainted with the affaires of Israel. But as Molech signifies a Prince,
the Heathen neighbours of Israel (as appears Numb. 14.14.) being unacquainted with the affairs of Israel. But as Molech signifies a Prince,
dt j-jn n2 pp-f np1 (c-acp vvz j. crd.) vbg j p-acp dt n2 pp-f np1. cc-acp p-acp np1 vvz dt n1,
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1750
and the Devil is by permission Prince of the Aire, so is he but for a time permitted. Bad Kings there were;
and the devil is by permission Prince of the Air, so is he but for a time permitted. Bad Kings there were;
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1751
and a good King there was, even good Iosias, who destroyed the graven Image of the Grove, which Manasses had placed in the house of the Lord (2 Kings 21.7.) and burn'd it,
and a good King there was, even good Iosias, who destroyed the graved Image of the Grove, which Manasses had placed in the house of the Lord (2 Kings 21.7.) and burned it,
cc dt j n1 a-acp vbds, av j np1, r-crq vvd dt j-vvn n1 pp-f dt n1, r-crq np1 vhd vvn p-acp dt n1 pp-f dt n1 (crd n2 crd.) cc vvd pn31,
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1752
and stamp'd it to powder. ( ch. 33.6.) and brake in pieces the Images,
and stamped it to powder. (changed. 33.6.) and brake in Pieces the Images,
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1753
and cut down the Groves, and filled their places with the bones of men ( v. 14.) And in this Vallie of Hinnom, as it is in Ieremie. chap. 7. did that Prophet break the earthen Vessell, telling the Iewes, that God would for their iniquity,
and Cut down the Groves, and filled their places with the bones of men (v. 14.) And in this Valley of Hinnom, as it is in Ieremie. chap. 7. did that Prophet break the earthen Vessel, telling the Iewes, that God would for their iniquity,
cc vvd a-acp dt n2, cc vvd po32 n2 p-acp dt n2 pp-f n2 (n1 crd) cc p-acp d n1 pp-f np1, c-acp pn31 vbz p-acp np1. n1 crd vdd cst n1 vvi dt j n1, vvg dt np2, cst np1 vmd p-acp po32 n1,
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1754
so breake that City, and make it as Tophet ( Iere. 19.11, 12.) This was Gehenna, the Gehenna of Fire: whence S. Ierom would inferre, that there is also a Gehenna of Cold. But,
so break that city, and make it as Tophet (Jeremiah 19.11, 12.) This was Gehenna, the Gehenna of Fire: whence S. Jerom would infer, that there is also a Gehenna of Cold. But,
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1755
though it be true, that in Hell there shall be gnashing of teeth, which we may conceive may be from the extremity of Cold:
though it be true, that in Hell there shall be gnashing of teeth, which we may conceive may be from the extremity of Cold:
cs pn31 vbb j, cst p-acp n1 a-acp vmb vbi vvg pp-f n2, r-crq pns12 vmb vvi vmb vbi p-acp dt n1 pp-f n-jn:
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1756
yet since in the first Gehenna there was no extremity of Cold, it were an impropriety to expresse that torment,
yet since in the First Gehenna there was no extremity of Cold, it were an impropriety to express that torment,
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1757
though in Hell, by the condition of Gehenna. A Gehenna of fire then, Hell is called;
though in Hell, by the condition of Gehenna. A Gehenna of fire then, Hell is called;
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1758
not to implie a Distinction, but a more powerfull expression.
not to imply a Distinction, but a more powerful expression.
xx pc-acp vvi dt n1, cc-acp dt av-dc j n1.
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1759
Which expression S. Iames also uses ( ch. 3.6.) when he sayes, that the Tongue is set on fire of Hell: in the Originall it is NONLATINALPHABET;
Which expression S. James also uses (changed. 3.6.) when he Says, that the Tongue is Set on fire of Hell: in the Original it is;
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1760
is set on fire by Gehenna, the same thing expressing both the sinne of the tongue and the punishment.
is Set on fire by Gehenna, the same thing expressing both the sin of the tongue and the punishment.
vbz vvn p-acp n1 p-acp np1, dt d n1 vvg d dt n1 pp-f dt n1 cc dt n1.
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1761
S. Iohn calls Hell a Lake of fire burning with brimstone ( Apoc. 19.20.) But most aptly does our Saviour here call it the fire of Gehenna, for the threefold representation, of the filthinesse, the Burning,
S. John calls Hell a Lake of fire burning with brimstone (Apocalypse 19.20.) But most aptly does our Saviour Here call it the fire of Gehenna, for the threefold representation, of the filthiness, the Burning,
np1 np1 vvz n1 dt n1 pp-f n1 vvg p-acp n1 (np1 crd.) p-acp ds av-j vdz po12 n1 av vvi pn31 dt n1 pp-f np1, p-acp dt j n1, pp-f dt n1, dt j-vvg,
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1762
and the outcry of the place.
and the outcry of the place.
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1763
Will ye see the difference now in the punishment of Anger? In the Judgement it is by some observed, that the Condemnation was uncertaine;
Will you see the difference now in the punishment of Anger? In the Judgement it is by Some observed, that the Condemnation was uncertain;
n1 pn22 vvi dt n1 av p-acp dt n1 pp-f n1? p-acp dt n1 pn31 vbz p-acp d vvn, cst dt n1 vbds j;
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1764
that in the Councell it was certain, though the Punishment uncertaine: but, that in Gehenna, both were certaine.
that in the Council it was certain, though the Punishment uncertain: but, that in Gehenna, both were certain.
cst p-acp dt n1 pn31 vbds j, cs dt n1 j: cc-acp, cst p-acp np1, d vbdr j.
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1765
Will you next compare the sinnes and the Punnishments? There may we with feare and wisedome observe, that our Saviour tries Anger,
Will you next compare the Sins and the Punishments? There may we with Fear and Wisdom observe, that our Saviour tries Anger,
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1766
though expressed but by signes, in no lesse Court, than that of Three and Twenty Judges,
though expressed but by Signs, in no less Court, than that of Three and Twenty Judges,
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1767
as if we should say, at the Publique Assizes; and so tries even the first degree of Anger without a cause, in the same Court, wherein the Iewes tried Murder.
as if we should say, At the Public Assizes; and so tries even the First degree of Anger without a cause, in the same Court, wherein the Iewes tried Murder.
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1768
Next we may observe, that the Reproach express'd by Racha, he judg'd worthy of a Nationall Judgement, in the Councell:
Next we may observe, that the Reproach expressed by Racha, he judged worthy of a National Judgement, in the Council:
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1769
but wrongfully to object to any, a wicked Life, he judg'd worthy to be punish'd Like a wicked Life, with the fire of Hell.
but wrongfully to Object to any, a wicked Life, he judged worthy to be punished Like a wicked Life, with the fire of Hell.
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1770
Now all these things the Iewes understood: they were more known unto them than their sinnes.
Now all these things the Iewes understood: they were more known unto them than their Sins.
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1771
And shall not then the Danger of anger be as well known unto us? a danger to the soule, more visible than the Soule:
And shall not then the Danger of anger be as well known unto us? a danger to the soul, more visible than the Soul:
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1772
a danger to the body, no lesse sure, than Death!
a danger to the body, no less sure, than Death!
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1773
Wrath kills the foolish man, saies Eliphaz the Temanite ( Iob. 5.2.) yet if any should hope, That may be long in doing, the wise man ( Eccl. 30.24.) will put us out of that mistaking hope, telling us that wrath shortens the Life. Nay before death it presents the distortions of Death;Wrath kills the foolish man, Says Eliphaz the Temanite (Job 5.2.) yet if any should hope, That may be long in doing, the wise man (Ecclesiastes 30.24.) will put us out of that mistaking hope, telling us that wrath shortens the Life. Nay before death it presents the distortions of Death;
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1774
making man as unseemely as his passion: in which condition the Looking-glasse may be an unfained witnesse and instruction.
making man as unseemly as his passion: in which condition the Looking glass may be an unfeigned witness and instruction.
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1775
O how it exulcerates the Mind, says S. Ambrose; how it dulls the sense? changes the speech; darkens the Eie; and disturbs the whole Body!
O how it exulcerates the Mind, Says S. Ambrose; how it dulls the sense? changes the speech; darkens the Eye; and disturbs the Whole Body!
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1776
Many, says S. Chrysostome, I have known that by Anger have got diseases, many that have lost their sight.
Many, Says S. Chrysostom, I have known that by Anger have god diseases, many that have lost their sighed.
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1777
Anger then must be a great disease, that is the cause of diseases; and must be a great grief, that deprives man of the pleasure of the eie.
Anger then must be a great disease, that is the cause of diseases; and must be a great grief, that deprives man of the pleasure of the eye.
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1778
By frequent anger, saies S. Austin to Nebridius, the Gall increases; and reciprocally by the increase of the Gall, Anger againe increases.
By frequent anger, Says S. Austin to Nebridius, the Gall increases; and reciprocally by the increase of the Gall, Anger again increases.
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1779
Does man then Love himselfe, he should then hate his passion, this passion: and by a lesse evill he may thus be cured of a greater;
Does man then Love himself, he should then hate his passion, this passion: and by a less evil he may thus be cured of a greater;
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1780
and by the pollicy of Morality make a lesse enemy helpe him against a greater.
and by the policy of Morality make a less enemy help him against a greater.
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1781
But if we will not be so kind to our selves, we must be so just to another.
But if we will not be so kind to our selves, we must be so just to Another.
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1782
Can any consider how David us'd Saul, yet rather imitate Saul than David? shall good example make us bad? shall we not rather by kindnesse make a brother,
Can any Consider how David used Saul, yet rather imitate Saul than David? shall good Exampl make us bad? shall we not rather by kindness make a brother,
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1783
than by anger loose him? Can any consider how Moses used the people, and be no better than the people compared with Moses? Did not they Murmure? Did not he pray? Were not they angry? Was he angry? Should they have been angry? should not he have been angry? Their anger was his honour; his patience was their shame.
than by anger lose him? Can any Consider how Moses used the people, and be no better than the people compared with Moses? Did not they Murmur? Did not he pray? Were not they angry? Was he angry? Should they have been angry? should not he have been angry? Their anger was his honour; his patience was their shame.
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1784
Though then we cannot be like Moses, let us not be like the people.
Though then we cannot be like Moses, let us not be like the people.
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1785
Let us not be so bad, as the people to Moses: let us not be worse,
Let us not be so bad, as the people to Moses: let us not be Worse,
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1786
then the People to one another.
then the People to one Another.
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1787
Can any consider, how Ioseph used his brethren, and use his brother worse, who is not worse than Ioseph 's brethren? Can any consider how our blessed Saviour was used, that is, abused,
Can any Consider, how Ioseph used his brothers, and use his brother Worse, who is not Worse than Ioseph is brothers? Can any Consider how our blessed Saviour was used, that is, abused,
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1788
how revil'd, struck on the face, spit upon, derided, crucifyed by sinners, though for sinners, and be angry with his brother, happily a lesse sinner? happily a lesse sinner,
how reviled, struck on the face, spit upon, derided, Crucified by Sinners, though for Sinners, and be angry with his brother, happily a less sinner? happily a less sinner,
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1789
if more happily but because a lesse angry sinner? Will any man then as Tertullian speaks, come unto Prayer, a Peace with God, without peace? will he hope for a remission of his sinnes,
if more happily but Because a less angry sinner? Will any man then as Tertullian speaks, come unto Prayer, a Peace with God, without peace? will he hope for a remission of his Sins,
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1790
yet without a remission of others sinnes? how shall he pacifie God his Father,
yet without a remission of Others Sins? how shall he pacify God his Father,
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1791
if he be not pacified towards man, his brother? Will any man then dare to hate his brother,
if he be not pacified towards man, his brother? Will any man then Dare to hate his brother,
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1792
when as God connot love two enemies? for, if God loves the one, he loves him perfectly,
when as God connote love two enemies? for, if God loves the one, he loves him perfectly,
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1793
and therefore he must perfectly hate the other as his enemy.
and Therefore he must perfectly hate the other as his enemy.
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1794
Will any man then be so angry with himself, as to be angry with his brother? will any man so hate himselfe as not to love his brother,
Will any man then be so angry with himself, as to be angry with his brother? will any man so hate himself as not to love his brother,
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1795
when as love covers both our brother's sinnes, and our own? shall we loose Our brother and our selves,
when as love covers both our Brother's Sins, and our own? shall we lose Our brother and our selves,
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1796
nay, and our Saviour too, for a reviling word? Oh, let us rather pray with good S. Ierome; Lord deliver me from deceitfull lips and a lying tongue.
nay, and our Saviour too, for a reviling word? O, let us rather pray with good S. Jerome; Lord deliver me from deceitful lips and a lying tongue.
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1797
Not from anothers tongue, saies he, but from mine own. Another's tongue hurts me not: 'tis mine own is my enemy;
Not from another's tongue, Says he, but from mine own. Another's tongue hurts me not: it's mine own is my enemy;
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1798
that is the sword that kills my soule. I think to hurt mine enemy; and never take notice that I kill my selfe.
that is the sword that kills my soul. I think to hurt mine enemy; and never take notice that I kill my self.
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1799
Wherefore, O Holy Spirit of Love, unite us as much by Love, as thou hast done by Faith;
Wherefore, Oh Holy Spirit of Love, unite us as much by Love, as thou hast done by Faith;
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1800
and touch our tongues with a Coale from thy Altar, that they never be imploy'd by us to the reviling of one another,
and touch our tongues with a Coal from thy Altar, that they never be employed by us to the reviling of one Another,
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1801
but to the praising of thy holy name, O Father, Sonne, and Holy Spirit, to whom be ascribed all Praise for ever more. FINIS.
but to the praising of thy holy name, Oh Father, Son, and Holy Spirit, to whom be ascribed all Praise for ever more. FINIS.
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1802
Mat. 10.16. Be yee therefore wise as Serpents, and harmelesse as Doves.Mathew 10.16. Be ye Therefore wise as Serpents, and harmless as Dove.
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1803
THE Beames of Light flow not so naturally from the Sunne, as the Exhortations to Wisedome flow from the God of Wisedome;
THE Beams of Light flow not so naturally from the Sun, as the Exhortations to Wisdom flow from the God of Wisdom;
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1804
And such is here this exhortation of our Saviour to his Disciples.
And such is Here this exhortation of our Saviour to his Disciples.
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1805
Yet unto such a wisedome here he prompts them, as seemes to respect as much their safety, as their Duty;
Yet unto such a Wisdom Here he prompts them, as seems to respect as much their safety, as their Duty;
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1806
and Wisedome that consists not in Contemplation, but in Action; and though it lookes upon God, yet also upon man.
and Wisdom that consists not in Contemplation, but in Actium; and though it looks upon God, yet also upon man.
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1807
Which diversity of Wisedome was anciently observed by Heathens and Christians: That was their NONLATINALPHABET, wisedome; This their NONLATINALPHABET, prudence.
Which diversity of Wisdom was anciently observed by heathens and Christians: That was their, Wisdom; This their, prudence.
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1808
Thus could Plato and Cicero, teach; thus could the Alexandrian Clement and S. Ierome Learne. Which last, our prudence towards men, is that which here our Saviour intends;
Thus could Plato and Cicero, teach; thus could the Alexandrian Clement and S. Jerome Learn. Which last, our prudence towards men, is that which Here our Saviour intends;
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1809
it being in the Originall, not NONLATINALPHABET, but NONLATINALPHABET; be ye prudent; or with lesse ambiguity and more safety, as it is rendred, Be yee wise.
it being in the Original, not, but; be you prudent; or with less ambiguity and more safety, as it is rendered, Be ye wise.
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1810
And that this is intended, is manifest from our Saviours purpose:
And that this is intended, is manifest from our Saviors purpose:
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1811
who sending his Disciples to worke Miracles and Teach, teaches them first, how they should behave themselves:
who sending his Disciples to work Miracles and Teach, Teaches them First, how they should behave themselves:
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1812
clearely implying, that more than man's wisedom is needfull for Man in his conversation with man:
clearly implying, that more than Man's Wisdom is needful for Man in his Conversation with man:
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1813
and that we need more than a Gardian Angel, even God's assistance by his Grace. He tels them that he sends them as Sheep among Wolves;
and that we need more than a Guardian Angel, even God's assistance by his Grace. He tells them that he sends them as Sheep among Wolves;
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1814
a thin Clergy to a numerous Layty! that sometimes teares the fleece, and devoures the flesh.
a thin Clergy to a numerous Layty! that sometime tears the fleece, and devours the Flesh.
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1815
He bids them beware of men: these are the Wolves; these are the worst Wolves, because Wolves and Men;
He bids them beware of men: these Are the Wolves; these Are the worst Wolves, Because Wolves and Men;
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1816
they have the wit of the man, and the Cruelty of the Wolfe.
they have the wit of the man, and the Cruelty of the Wolf.
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1817
He foretels them, they shall be delivered up to the Councells, now, where there is the greatest Judg, there is the greatest cause,
He foretells them, they shall be Delivered up to the Counsels, now, where there is the greatest Judge, there is the greatest cause,
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1818
& where the greatest cause, the greatest Danger.
& where the greatest cause, the greatest Danger.
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1819
Nor only shall they be brought where many are to Judge, and so where the variety may afford some hope of Mercy,
Nor only shall they be brought where many Are to Judge, and so where the variety may afford Some hope of Mercy,
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1820
but also occasionally before Governours & Kings;
but also occasionally before Governors & Kings;
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1821
and so where if the single judge be cruel of Proud, he is sometimes a sentence without Appeal.
and so where if the single judge be cruel of Proud, he is sometime a sentence without Appeal.
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1822
And that they may be prepar'd for such sufferings in Pody, and Mind, he does foretell them of being scourged in the Synagogues;
And that they may be prepared for such sufferings in Body, and Mind, he does foretell them of being scourged in the Synagogues;
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1823
he does foretell them of stripes and shame: and therefore exhorts them to such wisedome, as may be requisite in such Distresse.
he does foretell them of stripes and shame: and Therefore exhorts them to such Wisdom, as may be requisite in such Distress.
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1824
And surely such wisedome must be excellent, which must imploy the memory to advantage us, by what we have learn'd;
And surely such Wisdom must be excellent, which must employ the memory to advantage us, by what we have learned;
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1825
and make our Experience our Own Schoole; which must imploy the Understanding to apprehend the present particulars in every action;
and make our Experience our Own School; which must employ the Understanding to apprehend the present particulars in every actium;
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1826
making it the Eie and the Glasse, for an exact view: which must imploy our Providence, in the Foresight and use of what things may happen.
making it the Eye and the Glass, for an exact view: which must employ our Providence, in the Foresight and use of what things may happen.
vvg pn31 dt n1 cc dt n1, p-acp dt j n1: r-crq vmb vvi po12 n1, p-acp dt n1 cc n1 pp-f r-crq n2 vmb vvi.
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1827
If you will behold the traine of this wisedome, you shall find it attended with Docility;
If you will behold the train of this Wisdom, you shall find it attended with Docility;
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1828
being apt to learne by the Eie and Eare. You shall find it attended with subtility, whereby it will guesse with speed & happinesse.
being apt to Learn by the Eye and Ear You shall find it attended with subtility, whereby it will guess with speed & happiness.
vbg j pc-acp vvi p-acp dt n1 cc n1 pn22 vmb vvi pn31 vvn p-acp n1, c-crq pn31 vmb vvi p-acp n1 cc n1.
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1829
You shall find it attended with Judgment, which will so argue out a third truth.
You shall find it attended with Judgement, which will so argue out a third truth.
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1830
You shall see it attended with Warinesse, which will prevent such Hindrances, as would prevent our End. Lastly, you shall see it attended with circūspection, which wil accurately consider every circūstance.
You shall see it attended with Wariness, which will prevent such Hindrances, as would prevent our End. Lastly, you shall see it attended with circumspection, which will accurately Consider every circumstance.
pn22 vmb vvi pn31 vvd p-acp n1, r-crq vmb vvi d n2, c-acp vmd vvi po12 n1 ord, pn22 vmb vvi pn31 vvd p-acp n1, r-crq vmb av-j vvi d n1.
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1831
See that ye walk circūspectly, not as fools but as wise ( Eph. 5.15.) If you will behold the Actions of it, you shall see it admirable for Counsaile, both in the Choise of worhy purposes,See that you walk circumspectly, not as Fools but as wise (Ephesians 5.15.) If you will behold the Actions of it, you shall see it admirable for Counsel, both in the Choice of worhy Purposes,
vvb cst pn22 vvb av-j, xx p-acp n2 p-acp a-acp j (np1 crd.) cs pn22 vmb vvi dt n2 pp-f pn31, pn22 vmb vvi pn31 j p-acp n1, av-d p-acp dt n1 pp-f j n2,
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1832
& in moving the understanding to find meanes for the attaining of them.
& in moving the understanding to find means for the attaining of them.
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1833
You shall see it admirable for Judgement in the distinction & choise of means & oportunity.
You shall see it admirable for Judgement in the distinction & choice of means & opportunity.
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1834
You shall find it admirable for cōmand: whereby the Reason sets on worke the will, for the speedy execution of the designe.
You shall find it admirable for command: whereby the Reason sets on work the will, for the speedy execution of the Design.
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1835
These are the excellencies of wisedome;
These Are the excellencies of Wisdom;
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1836
the price whereof is more than of Gold and fine Rubies; ( Prov. 3.14, 15.) yet the one is admirably solid, the other admirably transparent.
the price whereof is more than of Gold and fine Rubies; (Curae 3.14, 15.) yet the one is admirably solid, the other admirably transparent.
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1837
The subtilty whereof is such, that it is able to discerne the Diversity of Spirits. (1 Cor. 12.10.) and so does not only exceed the abilities of the Body,
The subtlety whereof is such, that it is able to discern the Diversity of Spirits. (1 Cor. 12.10.) and so does not only exceed the abilities of the Body,
dt n1 c-crq vbz d, cst pn31 vbz j pc-acp vvi dt n1 pp-f n2. (crd np1 crd.) cc av vdz xx av-j vvi dt n2 pp-f dt n1,
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1838
but also the naturall abilities of the soule. The swetnesse whereof is such, that 'tis as sweet as life;
but also the natural abilities of the soul. The sweetness whereof is such, that it's as sweet as life;
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1839
nay as Peace, the Life of Life.
nay as Peace, the Life of Life.
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1840
NONLATINALPHABET, the minding of the Spirit, or the wisedome of the Spirit, is Life and peace ( Rom. 8, 6.) Forsake not wisedome and shee shall preserve thee, ( Prov. 4.6.) see a preservation rewarded with a Preservation:
, the minding of the Spirit, or the Wisdom of the Spirit, is Life and peace (Rom. 8, 6.) Forsake not Wisdom and she shall preserve thee, (Curae 4.6.) see a preservation rewarded with a Preservation:
, dt vvg pp-f dt n1, cc dt n1 pp-f dt n1, vbz n1 cc n1 (np1 crd, crd) vvb xx n1 cc pns31 vmb vvi pno21, (np1 crd.) vvb dt n1 vvn p-acp dt n1:
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1841
see a labour, that is its own reward.
see a labour, that is its own reward.
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1842
This is that vertue, without which all vertue is vice, as S. Bernard says, this being the guide of all other Vertues, Affections, Manners.
This is that virtue, without which all virtue is vice, as S. Bernard Says, this being the guide of all other Virtues, Affections, Manners.
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1843
This is that vertue without which, as S. Basil says, a man is like a Ship without a Master, driven uncertainly with every wind;
This is that virtue without which, as S. Basil Says, a man is like a Ship without a Master, driven uncertainly with every wind;
d vbz d n1 p-acp r-crq, c-acp np1 np1 vvz, dt n1 vbz av-j dt n1 p-acp dt n1, vvn av-j p-acp d n1;
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1844
unlesse we shall say, he is rather the wind, than the Shippe; Passion, that is, Man, being so impetuous without wisedome.
unless we shall say, he is rather the wind, than the Ship; Passion, that is, Man, being so impetuous without Wisdom.
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1845
This is that vertue, with which they that are indued think nothing Evill, as Prosper says,
This is that virtue, with which they that Are endued think nothing Evil, as Prosper Says,
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1846
but that which makes man evill; so that they can smile at the Mistake, that miscalls Afllictions Evills.
but that which makes man evil; so that they can smile At the Mistake, that miscalls Afllictions Evils.
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1847
This is the Vertue of which the Heathen, who speaks of many Gods, could say, Nullum Numen abest, si sit prudentia;
This is the Virtue of which the Heathen, who speaks of many God's, could say, Nullum Numen abest, si sit Prudence;
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1848
that he had all the God's on his side, that had wisedome;
that he had all the God's on his side, that had Wisdom;
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1849
he might have perfected his speech, had he but said, Ipsum Numen adest; Even God is on his side, that has wisedome.
he might have perfected his speech, had he but said, Ipsum Numen adest; Even God is on his side, that has Wisdom.
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1850
The Light of the Body is the Eie; and the truest light of the Eie is wisdome.
The Light of the Body is the Eye; and the Truest Light of the Eye is Wisdom.
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1851
But because precept is more abstracted from the sense, our Saviour gives his Disciples a patterne; the example of the Serpent;
But Because precept is more abstracted from the sense, our Saviour gives his Disciples a pattern; the Exampl of the Serpent;
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1852
Be ye wise as Serpents. Now of Serpents there are many kinds:
Be you wise as Serpents. Now of Serpents there Are many Kinds:
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1853
but in all there is a naturall wisedome a subtilty, and almost in all parts of them.
but in all there is a natural Wisdom a subtlety, and almost in all parts of them.
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1854
You may see a subtilty in their Eye; an old Serpent being called a Dragon from NONLATINALPHABET;
You may see a subtlety in their Eye; an old Serpent being called a Dragon from;
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1855
implying the singular sharpnesse of his sight; which moved Ancient Poets in their fictions, usually to make Dragons the Guardians of Treasure.
implying the singular sharpness of his sighed; which moved Ancient Poets in their fictions, usually to make Dragons the Guardians of Treasure.
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1856
Hence also among the Grecians NONLATINALPHABET, A Serpents Eie was a Proverbiall Title for a man of a cleare understanding:
Hence also among the Greeks, A Serpents Eye was a Proverbial Title for a man of a clear understanding:
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1857
which some think to be the reason, why Serpents were sacred to Aesculapius; he being admirable for his Insight and Discoveries in Physique.
which Some think to be the reason, why Serpents were sacred to Aesculapius; he being admirable for his Insight and Discoveries in Physique.
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1858
You may see a subtilty in their Eare; in the Obstinate Deafenesse of the Addar; a race of the Serpent too:
You may see a subtlety in their Ear; in the Obstinate Deafness of the Addar; a raze of the Serpent too:
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1859
a Serpent that will not be cousen'd;
a Serpent that will not be cozened;
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1860
but stops the eare and will not hearken to the voice of Charmers, Charming never so wisely ( Ps. 58.4, 5.) a motive to the Hebrewes to call this Serpent by an antiphrasis, NONLATINALPHABET from NONLATINALPHABET as some would have it, to perswade,
but stops the ear and will not harken to the voice of Charmers, Charming never so wisely (Ps. 58.4, 5.) a motive to the Hebrews to call this Serpent by an antiphrasis, from as Some would have it, to persuade,
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1861
because this Serpent will not be perswaded. You may see a subtilty in their Teeth;
Because this Serpent will not be persuaded. You may see a subtlety in their Teeth;
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1862
Dan shall be a Serpent by the way, an Adder in the Path, that bites the horse heeles, Dan shall be a Serpent by the Way, an Adder in the Path, that bites the horse heals,
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1863
so that his rider shall fall backeward.
so that his rider shall fallen backward.
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1864
Jacob ( Gen. 49.17.) God had said long before, that he should bruise the heele of the seed of the woman ( Gen. 3.15.) And therefore aptly there Iacob call the Serpent NONLATINALPHABET from his biting. You may see a subtilty in their Hornes:Jacob (Gen. 49.17.) God had said long before, that he should bruise the heel of the seed of the woman (Gen. 3.15.) And Therefore aptly there Iacob call the Serpent from his biting. You may see a subtlety in their Horns:
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1865
for with small hornes Nature has formed one kind of them;
for with small horns Nature has formed one kind of them;
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1866
as Pliny observes ( lib. 9. cap. 23.) which thence is called NONLATINALPHABET whose deceit is to hide his body and wag his hornes, to allure the birds to come and peck at them:
as pliny observes (lib. 9. cap. 23.) which thence is called whose deceit is to hide his body and wag his horns, to allure the Birds to come and peck At them:
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1867
which comming for their prey, become his prey. Both which qualities are fitly expressed in another name which Jacob uses for a Serpent;
which coming for their prey, become his prey. Both which qualities Are fitly expressed in Another name which Jacob uses for a Serpent;
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1868
which is NONLATINALPHABET which signifies both to Lurke and Tempt;
which is which signifies both to Lurk and Tempt;
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1869
the word is also used in the Originall ( Isa. 27.1.) You may see a subtilty in their wings:
the word is also used in the Original (Isaiah 27.1.) You may see a subtlety in their wings:
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1870
for some Naturalists report, such are found in Aethiopia: and likely it is, such were the fiery Serpents, which bit the Israelites ( Numb. 21.6.) and a prediction we find of a flying Serpent, Isa. 14.29. which though some think to be spoken but by a figure, not of wings, but of speed;
for Some Naturalists report, such Are found in Ethiopia: and likely it is, such were the fiery Serpents, which bit the Israelites (Numb. 21.6.) and a prediction we find of a flying Serpent, Isaiah 14.29. which though Some think to be spoken but by a figure, not of wings, but of speed;
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1871
yet well does it expresse his subtilty, in his intentive prosecution of his prey.
yet well does it express his subtlety, in his intentive prosecution of his prey.
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1872
You may see a subtilty in their Skine which they yearly cast, to renew their strength;
You may see a subtlety in their Spine which they yearly cast, to renew their strength;
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1873
a fit emblem of the old Serpent the Devill, who can change himselfe into an Angell of Light:
a fit emblem of the old Serpent the devil, who can change himself into an Angel of Light:
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1874
and some Serpents to have the best names of the best Angells; the fiery Serpents mentioned, Num. 21.6. being there called Seraphin; which is the name of the most different reasons.
and Some Serpents to have the best names of the best Angels; the fiery Serpents mentioned, Num. 21.6. being there called Seraphin; which is the name of the most different Reasons.
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1875
The word signifies fiery; to expresse in the Angells, their Glory, their Light of understanding, and especially their heate of Love to their Creator:
The word signifies fiery; to express in the Angels, their Glory, their Light of understanding, and especially their heat of Love to their Creator:
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1876
but in the Serpent it intends the extremity of his venome, which sets on fire with torment, the person, whom he bites.
but in the Serpent it intends the extremity of his venom, which sets on fire with torment, the person, whom he bites.
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1877
You may see a subtilty in their Appetite:
You may see a subtlety in their Appetite:
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1878
it being noted of the Stellio, a kind of Serpent too, that he has no sooner cast his skinne, but he eats it up;
it being noted of the Stellio, a kind of Serpent too, that he has no sooner cast his skin, but he eats it up;
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1879
as if he understood the virtue of it;
as if he understood the virtue of it;
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1880
and as some censure it, did envie man, whom he takes for his enemie so great a benefit;
and as Some censure it, did envy man, whom he Takes for his enemy so great a benefit;
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1881
it being a speciall remedy, as some have taught, against the falling sicknesse. You may see a subtilty in their Hissing;
it being a special remedy, as Some have taught, against the falling sickness. You may see a subtlety in their Hissing;
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1882
the Basiliske being of that nature, that if other Serpents come neare him, he ceases not to hisse out threats, till they be gone;
the Basilisk being of that nature, that if other Serpents come near him, he ceases not to hiss out Treats, till they be gone;
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1883
that he may pride himselfe alone.
that he may pride himself alone.
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1884
From which domineering humour, as also from a white marke in forme of a diadem, upon his head, he has the name of Basiliske,
From which domineering humour, as also from a white mark in Form of a diadem, upon his head, he has the name of Basilisk,
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1885
and Regulus, or the Kingly Serpent.
and Regulus, or the Kingly Serpent.
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1886
And would not the old Serpent have gotten such a Royalty in Heaven? would he not there have been a Basiliske? nay,
And would not the old Serpent have got such a Royalty in Heaven? would he not there have been a Basilisk? nay,
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1887
when as thence he was cast out, would he not have gotten the Dominion in Paradice over our first Parents? You may see a subtilty, in their voice;
when as thence he was cast out, would he not have got the Dominion in Paradise over our First Parents? You may see a subtlety, in their voice;
c-crq c-acp av pns31 vbds vvn av, vmd pns31 xx vhi vvn dt n1 p-acp n1 p-acp po12 ord n2? pn22 vmb vvi dt n1, p-acp po32 n1;
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1888
at least you may find such subtilty in the Paradice-Serpent; in whom you may see these speciall subtilties.
At lest you may find such subtlety in the Paradice-Serpent; in whom you may see these special subtleties.
p-acp cs pn22 vmb vvi d n1 p-acp dt n1; p-acp ro-crq pn22 vmb vvi d j n2.
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1889
He tempted not our Parents, whiles God seem'd present with them: that he judg'd, might have spoild his plot. He tempted them not together;
He tempted not our Parents, while God seemed present with them: that he judged, might have spoiled his plot. He tempted them not together;
pns31 vvd xx po12 n2, cs np1 vvd j p-acp pno32: cst pns31 vvn, vmd vhi vvn po31 n1. pns31 vvd pno32 xx av;
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1890
that he perceiv'd had been two to one. He tempted not first the Man: be saw his Excellency;
that he perceived had been two to one. He tempted not First the Man: be saw his Excellency;
cst pns31 vvn vhd vbn crd p-acp crd. pns31 vvd xx ord dt n1: vbb vvn po31 n1;
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1891
and knew not if, though alone, he might prove too hard for him. Yet tempted he the Woman:
and knew not if, though alone, he might prove too hard for him. Yet tempted he the Woman:
cc vvd xx cs, cs av-j, pns31 vmd vvi av av-j p-acp pno31. av vvd pns31 dt n1:
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1892
shee was by nature of a more moist, and so of a more gentle temper; yeilding him the Hope, whiles the possibility, of some change in her;
she was by nature of a more moist, and so of a more gentle temper; yielding him the Hope, while the possibility, of Some change in her;
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1893
and if she could be overcome, He & the Woman, would assault the Man. This was the way to conquer man by halves.
and if she could be overcome, He & the Woman, would assault the Man. This was the Way to conquer man by halves.
cc cs pns31 vmd vbi vvn, pns31 cc dt n1, vmd vvi dt n1 d vbds dt n1 pc-acp vvi n1 p-acp n2-jn.
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1894
Indeed he conquered halfe Adam, when he conquered Eve. And you may consider how he conquered her.
Indeed he conquered half Adam, when he conquered Eve. And you may Consider how he conquered her.
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1895
He knew that God had commanded them not to eate of the fruit of the tree in the midst of the Garden;
He knew that God had commanded them not to eat of the fruit of the tree in the midst of the Garden;
pns31 vvd cst np1 vhd vvn pno32 xx pc-acp vvi pp-f dt n1 pp-f dt n1 p-acp dt n1 pp-f dt n1;
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1896
and as yet he saw their Obedience. He knew God had told them, that if they eat of it, they should die;
and as yet he saw their obedience. He knew God had told them, that if they eat of it, they should die;
cc c-acp av pns31 vvd po32 n1. pns31 vvd np1 vhd vvn pno32, cst cs pns32 vvb pp-f pn31, pns32 vmd vvi;
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1897
and he perceiv'd their beliefe in the word of God. Lastly, he understood her Feare of God, least shee did offend;
and he perceived their belief in the word of God. Lastly, he understood her fear of God, lest she did offend;
cc pns31 vvd po32 n1 p-acp dt n1 pp-f np1. ord, pns31 vvd po31 n1 pp-f np1, cs pns31 vdd vvi;
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1898
and her feare of Death, if she did offend. He saw then that there were three things, which he must overcome in her;
and her Fear of Death, if she did offend. He saw then that there were three things, which he must overcome in her;
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1899
her Obedience, her Faith, and her Feare. He sets himselfe then to consider what order he should use in his assault;
her obedience, her Faith, and her fear. He sets himself then to Consider what order he should use in his assault;
po31 n1, po31 n1, cc po31 n1. pns31 vvz px31 av pc-acp vvi r-crq n1 pns31 vmd vvi p-acp po31 n1;
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1900
that is, how he might prove himselfe a Devill. To overcome her Obedience whiles he Faith was strong, he saw it was impossible;
that is, how he might prove himself a devil. To overcome her obedience while he Faith was strong, he saw it was impossible;
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1901
and to overcome her Faith, whiles shee had the Feare of God and Death in her, he judg'd as impossible. Thus then he concludes:
and to overcome her Faith, while she had the fear of God and Death in her, he judged as impossible. Thus then he concludes:
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1902
If he could overcome her Faith, her Obedience would fall it selfe:
If he could overcome her Faith, her obedience would fallen it self:
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1903
and if he could overcome her Feare, her Faith would likewise grow weake of it selfe.
and if he could overcome her fear, her Faith would likewise grow weak of it self.
cc cs pns31 vmd vvi po31 n1, po31 n1 vmd av vvi j pp-f pn31 n1.
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1904
Her feare then is that, which he must first overthrow; yet so, that he will also give a blow to her Faith.
Her Fear then is that, which he must First overthrow; yet so, that he will also give a blow to her Faith.
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1905
He comes then unto her, and cunningly askes, yea, has God said;
He comes then unto her, and cunningly asks, yea, has God said;
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1906
ye shall not eate of every tree in the garden? See his subtilty in these respects;you shall not eat of every tree in the garden? See his subtlety in these respects;
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1907
He pretends an Ignorance, so to assume a Libertie to aske a question.
He pretends an Ignorance, so to assume a Liberty to ask a question.
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1908
Next as he durst not at first tell a flat untruth, by saying, God had not forbidden them;
Next as he durst not At First tell a flat untruth, by saying, God had not forbidden them;
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1909
boldly and craftily he calls it into question, as if he would make a doubt of it;
boldly and craftily he calls it into question, as if he would make a doubt of it;
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1910
yea, has God said, ye shall not eat of every tree In the Garden? To which when shee had answered, that they might eate of all save one;
yea, has God said, you shall not eat of every tree In the Garden? To which when she had answered, that they might eat of all save one;
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1911
but not of that one, least they dye;
but not of that one, lest they die;
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1912
he denies not the first part of her answer, which concern'd God's prohibition of one Tree;
he Denies not the First part of her answer, which concerned God's prohibition of one Tree;
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1913
knowing that shee knew the contrary, as well as himselfe; he replyes therefore only to the last part of her answer;
knowing that she knew the contrary, as well as himself; he replies Therefore only to the last part of her answer;
vvg cst pns31 vvd dt n-jn, c-acp av c-acp px31; pns31 n2 av av-j p-acp dt ord n1 pp-f po31 n1;
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1914
which was a matter of Faith, that they should not dye at all. But because this his reply was an untruth;
which was a matter of Faith, that they should not die At all. But Because this his reply was an untruth;
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1915
Least she should, as was most likely, examine with her selfe, he gives her not the respite to collect herselfe;
lest she should, as was most likely, examine with her self, he gives her not the respite to collect herself;
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1916
but to make her forget That, presently addes, that in the day they eat thereof, they should be as Gods knowing Good and Evill; which was too true;
but to make her forget That, presently adds, that in the day they eat thereof, they should be as God's knowing Good and Evil; which was too true;
cc-acp pc-acp vvi pno31 vvi cst, av-j vvz, cst p-acp dt n1 pns32 vvb av, pns32 vmd vbi c-acp n2 vvg j cc n-jn; r-crq vbds av j;
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1917
and God testifies the same, Gen. 3.22. Observe then ye may the method of his cunning:
and God Testifies the same, Gen. 3.22. Observe then you may the method of his cunning:
cc np1 vvz dt d, np1 crd. vvb av pn22 vmb dt n1 pp-f po31 j-jn:
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1918
first he brings but an imperfect Truth; then an Absolute untruth; and lastly an absolute Truth;
First he brings but an imperfect Truth; then an Absolute untruth; and lastly an absolute Truth;
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1919
thus wrapping up the poison of a Lie, like a sugar'd pill, in the pleasantnesse of Truth.
thus wrapping up the poison of a Lie, like a sugared pill, in the pleasantness of Truth.
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1920
Farther observe, that he overcame her Faith, by overcoming her Feare; and overcame her Feare, by the contrary passion, Hope.
Farther observe, that he overcame her Faith, by overcoming her fear; and overcame her fear, by the contrary passion, Hope.
np1 vvb, cst pns31 vvd po31 n1, p-acp vvg po31 n1; cc vvd po31 n1, p-acp dt j-jn n1, n1.
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1921
For such was the Issue of the Temptation:
For such was the Issue of the Temptation:
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1922
when he had made her forget Feare by Hope, and seeing the tree to be good for food, and pleasant to the eie;
when he had made her forget fear by Hope, and seeing the tree to be good for food, and pleasant to the eye;
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1923
nay, such a tree, as could make one wise; shee takes of the fruite and eates, and makes her husband eate also;
nay, such a tree, as could make one wise; she Takes of the fruit and eats, and makes her husband eat also;
uh-x, d dt n1, c-acp vmd vvi crd j; pns31 vvz pp-f dt n1 cc vvz, cc vvz po31 n1 vvi av;
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1924
such is the society in evill; the unhappinesse of unhappinesse.
such is the society in evil; the unhappiness of unhappiness.
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1925
In which last action we may see, that though in their fall they got a knowledge of good and evill,
In which last actium we may see, that though in their fallen they god a knowledge of good and evil,
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1926
or rather only of evill (since better knowledge they had of good, before) yet the wisedome they now got, came farre short of that wisedome by which they were overcome.
or rather only of evil (since better knowledge they had of good, before) yet the Wisdom they now god, Come Far short of that Wisdom by which they were overcome.
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1927
Nay, you may see, that the Devill knew they should by their fall obtaine but a wretched wisedome,
Nay, you may see, that the devil knew they should by their fallen obtain but a wretched Wisdom,
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1928
and such a one, as upon even termes he should be able at any time to overcome.
and such a one, as upon even terms he should be able At any time to overcome.
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1929
This was the wisedome of the Serpent; a a wisedome almost in every part. Yet may you see subtilty also in his whole body;
This was the Wisdom of the Serpent; a a Wisdom almost in every part. Yet may you see subtlety also in his Whole body;
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1930
which like a Circle upon occasion, he wrappes as a defence about his head; his Head in which his subtilty is principally resident.
which like a Circle upon occasion, he wrappes as a defence about his head; his Head in which his subtlety is principally resident.
r-crq av-j dt n1 p-acp n1, pns31 vvz p-acp dt n1 p-acp po31 n1; po31 n1 p-acp r-crq po31 n1 vbz av-j j-jn.
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1931
Lastly you may see a subtilty in his honour:
Lastly you may see a subtlety in his honour:
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1932
which doubtlesse for his wisedome has in all ages of the Heathen world, been given unto him.
which doubtless for his Wisdom has in all ages of the Heathen world, been given unto him.
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1933
He has been honoured by the most wealthy Nations:
He has been honoured by the most wealthy nations:
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1934
did not the Babylonians worship Bel and the Dragon? he has been worshipped by the most powerfull Nations:
did not the Babylonians worship Bel and the Dragon? he has been worshipped by the most powerful nations:
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1935
did not the Romans worship the Epidaurian Serpent? He has been worshipped by the Fiercest Nations:
did not the Romans worship the Epidaurian Serpent? He has been worshipped by the Fiercest nations:
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1936
was he not worshipped by the Thessalians and the Epirotes? He has been honoured by the Rudest Nations:
was he not worshipped by the Thessalians and the Epirotes? He has been honoured by the Rudest nations:
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1937
was he not worshipped by the Easterne Indians? For ancient times let Maximus the Tyrian witnesse;
was he not worshipped by the Eastern Indians? For ancient times let Maximus the Tyrian witness;
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1938
for latter times let a travailor, Ludovicus Barthana witnesse.
for latter times let a Traveler, Louis Barthana witness.
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1939
Was he not worshipped by those that inhabite the darknesse under the Northern Pole? and within these three hundred yeares, by the Lithuanians, in the view of Christendome? Did they not nourish Vipers for their House-Gods? Did they not Sacrifice unto them Milke and Cockes? Let Cromer witnesse.
Was he not worshipped by those that inhabit the darkness under the Northern Pole? and within these three hundred Years, by the Lithuanians, in the view of Christendom? Did they not nourish Vipers for their House-Gods? Did they not Sacrifice unto them Milk and Cocks? Let Cromer witness.
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1940
Briefely, he has been honoured by the most witty Nations:
Briefly, he has been honoured by the most witty nations:
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1941
did not the Athenians, the Masters of Wisedome, worship a live Serpent? make it the keeper of their Tower? and offer monthly Sacrifices to it,
did not the Athenians, the Masters of Wisdom, worship a live Serpent? make it the keeper of their Tower? and offer monthly Sacrifices to it,
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1942
as to a God? All which varieties of Idolatries, must we not Judge to be the reliques of that subjection to sinne and the old Serpent;
as to a God? All which varieties of Idolatries, must we not Judge to be the Relics of that subjection to sin and the old Serpent;
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1943
into which mankind fell in the fall of our first Parents? But still you see the winning subtilty of the Serpent:
into which mankind fell in the fallen of our First Parents? But still you see the winning subtlety of the Serpent:
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1944
and therefore easily now may you understand the supreame wisedome of our Saviour's precept, Be yee wise as Serpents.
and Therefore Easily now may you understand the supreme Wisdom of our Saviour's precept, Be ye wise as Serpents.
cc av av-j av vmb pn22 vvi dt j n1 pp-f po12 ng1 n1, vbb pn22 j p-acp n2.
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1945
Unto which wisedome whiles he exhorts us, behold him as a true instructer, beginning the Practice.
Unto which Wisdom while he exhorts us, behold him as a true instructer, beginning the Practice.
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1946
A principall point of wisedome it is, to learne wisedome of our Enemy:
A principal point of Wisdom it is, to Learn Wisdom of our Enemy:
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1947
and therefore a singular instruction is this, to teach us to overcome the Serpent by imitating the Serpent;
and Therefore a singular instruction is this, to teach us to overcome the Serpent by imitating the Serpent;
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1948
to overthrow his cunning, by his own cunning. This is like the remedy found in the Serpent against his own poison;
to overthrow his cunning, by his own cunning. This is like the remedy found in the Serpent against his own poison;
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1949
some Physitians esteeming it as a speciall cure against the biting of a Serpent, to put the intrailes of a Serpent into the wound.
Some Physicians esteeming it as a special cure against the biting of a Serpent, to put the entrails of a Serpent into the wound.
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1950
The poison likewise of the Viper, as some tell us, is helped by the liver of a viper.
The poison likewise of the Viper, as Some tell us, is helped by the liver of a viper.
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1951
So the venome of the Scorpion in hot Countries, where they are troublesome, is speedily cured by the oile of the Scorpion.
So the venom of the Scorpion in hight Countries, where they Are troublesome, is speedily cured by the oil of the Scorpion.
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1952
Now this precept of our Saviour is such, as most will be ready to put in practice:
Now this precept of our Saviour is such, as most will be ready to put in practice:
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1953
in which that they may not erre, they must remember to take also the other part of the precept with them;
in which that they may not err, they must Remember to take also the other part of the precept with them;
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1954
least otherwise, whiles they think to become wise, they become guilty; like our first Parents in eating the forbidden fruite.
lest otherwise, while they think to become wise, they become guilty; like our First Parents in eating the forbidden fruit.
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1955
It is observ'd of he diversits of Physique, that Galen 's is the safer, but slower in Operation:
It is observed of he diversits of Physique, that Galen is is the safer, but slower in Operation:
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1956
but that of Paracelsus, which deals much in Mineralls, is much more powerfull, but more dangerous;
but that of Paracelsus, which deals much in Minerals, is much more powerful, but more dangerous;
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1957
so that the skill in the Paracelsian is, to know how exactly to allay his Physique, by a judicious preparation & due chastizing the virulency of the Ingredients.
so that the skill in the Paracelsian is, to know how exactly to allay his Physique, by a judicious preparation & endue chastising the virulency of the Ingredients.
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1958
Now this precept of our Saviour is such Paracelsian Physique; the wisedome of the Serpent is a subtile Ingredient:
Now this precept of our Saviour is such Paracelsian Physique; the Wisdom of the Serpent is a subtle Ingredient:
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1959
and therefore our Saviour as a true Artist does most wisely moderate it with the innocency of the Dove.
and Therefore our Saviour as a true Artist does most wisely moderate it with the innocency of the Dove.
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1960
Before therefore we see, how by example we should be as wise as Serpents, we will,
Before Therefore we see, how by Exampl we should be as wise as Serpents, we will,
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1961
as our Saviour does, joine also the other part of the precept; and first remember you, that you must also be Harmelesse, as Doves. And harmeles;
as our Saviour does, join also the other part of the precept; and First Remember you, that you must also be Harmless, as Dove. And harmless;
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1962
NONLATINALPHABET, Innocent, simple it is worth the observing, that the Roman Church, when it intends to Canonize any one for a Saint, cōmands that there be especiall inquiry made,
, Innocent, simple it is worth the observing, that the Roman Church, when it intends to Canonise any one for a Saint, commands that there be especial inquiry made,
, j-jn, j pn31 vbz j dt vvg, cst dt njp n1, c-crq pn31 vvz p-acp vvb d pi p-acp dt n1, vvz cst pc-acp vbi j n1 vvd,
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1963
whether the person to be canoniz'd were famous for Simplicity of Life;
whither the person to be canonized were famous for Simplicity of Life;
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1964
as Sylvester Prierus notes out of Innocentius, Hostiensis, & other Canonists, which Inquiry whether or no, it be made with as true Innocency,
as Sylvester Prierus notes out of Innocentius, hostiensis, & other Canonists, which Inquiry whither or not, it be made with as true Innocency,
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1965
as the command pretends to seek, I need not Judge: but sure it is that the Inquiry is an eminent subtilty.
as the command pretends to seek, I need not Judge: but sure it is that the Inquiry is an eminent subtlety.
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1966
Indeed simplicity is a vertue which so moderates the Actions of man, and so refines the affections of the soule;
Indeed simplicity is a virtue which so moderates the Actions of man, and so refines the affections of the soul;
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1967
that S. Ambrose, not without a Sobriety of mind, aptly called it the sobriety of the mind.
that S. Ambrose, not without a Sobriety of mind, aptly called it the sobriety of the mind.
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1968
Nay, it so sublimes man and purifies him from wordly wisedeme, that the wise men of the world,
Nay, it so sublimes man and Purifies him from wordly wisedeme, that the wise men of the world,
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1969
as S. Cregory complaines, count this simplicity Folly;
as S. Cregory complains, count this simplicity Folly;
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1970
and by a licence of speech, commonly call one of small understanding, or, as they phrase it, a Foole, an Innocent.
and by a licence of speech, commonly call one of small understanding, or, as they phrase it, a Fool, an Innocent.
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1971
But this vertue is most intimately expressed by devout Climacus; who calls it a habit of the mind without variety.
But this virtue is most intimately expressed by devout Climacus; who calls it a habit of the mind without variety.
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1972
Without variety? what's that? Why when Beauty tempts the innocent man, it workes no variety in him; he remaines still Innocent.
Without variety? what's that? Why when Beauty tempts the innocent man, it works no variety in him; he remains still Innocent.
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1973
When envie tempts him to back-bite his brother, it workes no variety in him; he remaines still Innocent.
When envy tempts him to backbite his brother, it works no variety in him; he remains still Innocent.
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1974
When sloath tempts him to forsake the industry of his Devotion, it workes no variety in him: he remaines still Innocent.
When sloth tempts him to forsake the industry of his Devotion, it works no variety in him: he remains still Innocent.
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1975
When injury tempts him to revenge, it works no variety in him; he remaines still innocent.
When injury tempts him to revenge, it works no variety in him; he remains still innocent.
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1976
Innocency was that which God commended in Job: that which our Saviour commended in Nathaniel: that which he commended to his Apostles:
Innocency was that which God commended in Job: that which our Saviour commended in Nathaniel: that which he commended to his Apostles:
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1977
that which his Apostles commended to others. This our Saviviour expressed in his own example; and him we should follow;
that which his Apostles commended to Others. This our Saviour expressed in his own Exampl; and him we should follow;
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1978
Who did no sinne, neither was guile found in his mouth: who when he was reviled, reviled not againe: when he suffered, threatned not: Who did no sin, neither was guile found in his Mouth: who when he was reviled, reviled not again: when he suffered, threatened not:
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1979
but committed himselfe to him that judges righteously (1 Pet. 2.22, 23.) Lastly, this our Saviour set forth unto us, in the perpetuall and visible example of the Dove. And surely the Dove is so harmelesse, that he may be tamed to the hand;but committed himself to him that judges righteously (1 Pet. 2.22, 23.) Lastly, this our Saviour Set forth unto us, in the perpetual and visible Exampl of the Dove. And surely the Dove is so harmless, that he may be tamed to the hand;
cc-acp vvd px31 p-acp pno31 cst vvz av-j (crd np1 crd, crd) ord, d po12 n1 vvn av p-acp pno12, p-acp dt j cc j n1 pp-f dt n1. cc av-j dt n1 vbz av j, cst pns31 vmb vbi vvn p-acp dt n1;
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1980
and he will innocently trust himselfe to man, lesse innocent.
and he will innocently trust himself to man, less innocent.
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1981
Nay the wildest of them are so harmelesse, that they keep themselves, only at a defensive guard,
Nay the Wildest of them Are so harmless, that they keep themselves, only At a defensive guard,
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1982
and that not by resistance, but by flight. Away they flye, yet only to be out of the way, the way of danger.
and that not by resistance, but by flight. Away they fly, yet only to be out of the Way, the Way of danger.
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1983
So harmelesse they are, that they are still ready to receive harme:
So harmless they Are, that they Are still ready to receive harm:
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1984
whence the Hebrewes call to them NONLATINALPHABET from NONLATINALPHABET to oppresse, so easily they are made a prey, that make none.
whence the Hebrews call to them from to oppress, so Easily they Are made a prey, that make none.
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1985
So Innocent they are, that they love the light; the top of the house is the witnesse of their Life.
So Innocent they Are, that they love the Light; the top of the house is the witness of their Life.
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1986
Thence, as Varro tells us, they were by the Latines called Columbae; from Culmina: being thus like Truth;
Thence, as Varro tells us, they were by the Latins called Columbae; from Culmina: being thus like Truth;
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1987
which, as Tertullian says, is ashamed of nothing, but to be hidden. So Innocent they are, that they have no Gall;
which, as Tertullian Says, is ashamed of nothing, but to be hidden. So Innocent they Are, that they have no Gall;
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1988
by a happy defect so exceeding Nature.
by a happy defect so exceeding Nature.
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1989
So Innocent they are, that in the Leviticall Law, they were an acceptable Sacrisice at the purification of women ( Levit. 12.6, 8.) and so the blessed Virgins offering at her Purification. ( Luk, 2.24.) So Innocent they are, that they Beauty of the Church, is compared to the eies of the Dove.
So Innocent they Are, that in the Levitical Law, they were an acceptable Sacrifice At the purification of women (Levit. 12.6, 8.) and so the blessed Virgins offering At her Purification. (Luk, 2.24.) So Innocent they Are, that they Beauty of the Church, is compared to the eyes of the Dove.
np1 av-jn pns32 vbr, cst p-acp dt j n1, pns32 vbdr dt j n1 p-acp dt n1 pp-f n2 (np1 crd, crd) cc av dt j-vvn n2 vvg p-acp po31 n1. (np1, crd.) np1 av-jn pns32 vbr, cst pns32 n1 pp-f dt n1, vbz vvn p-acp dt n2 pp-f dt n1.
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1990
Behold, thou art faire my Love, behold thou art faire; Behold, thou art fair my Love, behold thou art fair;
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1991
thou hast Doves eies ( Cant. 1.15.) So Innocent they are, that they expresse the innocency not only of the Church, but of God himselfe;thou hast Dove eyes (Cant 1.15.) So Innocent they Are, that they express the innocency not only of the Church, but of God himself;
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1992
the Holy Ghost assuming the shape of the Dove, when the divine, nature vouchsafed to descend into similitude.
the Holy Ghost assuming the shape of the Dove, when the divine, nature vouchsafed to descend into similitude.
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1993
Lastly, so innocent they are, that their purity may be ghuessed at in the story of the Flood.
Lastly, so innocent they Are, that their purity may be ghuessed At in the story of the Flood.
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1994
The Raven it is said, being sent forth did not returne; but the Dove return'd. Why the Dove, and not the Raven? Wise direction has supposed the cause:
The Raven it is said, being sent forth did not return; but the Dove returned. Why the Dove, and not the Raven? Wise direction has supposed the cause:
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1995
the Raven, it is judg'd, sate upon some Carcasse, which he found floating: which the Dove does naturally abhorre.
the Raven, it is judged, sat upon Some Carcase, which he found floating: which the Dove does naturally abhor.
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1996
Thus may you clearely and quickly see the innocency of the Dove: but the wisedome of the Serpent, was not easily discovered.
Thus may you clearly and quickly see the innocency of the Dove: but the Wisdom of the Serpent, was not Easily discovered.
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1997
He is a subtile beast, and a labour it was to bring him from his lurking holes.
He is a subtle beast, and a labour it was to bring him from his lurking holes.
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1998
But you must remember not only the Serpent, nor only the Dove; but the Ʋnion of their qualities. The Necessity whereof, you may see: it is a precept;
But you must Remember not only the Serpent, nor only the Dove; but the Ʋnion of their qualities. The Necessity whereof, you may see: it is a precept;
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1999
and therefore a defect, not to have both;
and Therefore a defect, not to have both;
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2000
whence that is of S. Jerome; Non multum distat a vitio, vel decipere posse, vel decipi Christianum;
whence that is of S. Jerome; Non multum distat a vitio, vel decipere posse, vel decipi Christian;
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2001
To be able to deceive or be deceived was neare a frailty:
To be able to deceive or be deceived was near a frailty:
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2002
and so S. Austin ventured to say, that these two, the Serpents wisedom and the Dove's Innocency, must be so united, ut unum sine aliero, aut parum aut nihil omnino proficiat;
and so S. Austin ventured to say, that these two, the Serpents Wisdom and the Dove's Innocency, must be so united, ut Unum sine aliero, Or Parum Or nihil Omnino proficiat;
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2003
That the one excellency without the other, was of little excellency.
That the one excellency without the other, was of little excellency.
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2004
Besides, we improve not the guift of Nature, if we imply not the sagacity which Nature often gives us.
Beside, we improve not the gift of Nature, if we imply not the sagacity which Nature often gives us.
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2005
And therefore, said S. Ambrose, Because Simplicity without Wisedome seems to most men rather an Infirmity,
And Therefore, said S. Ambrose, Because Simplicity without Wisdom seems to most men rather an Infirmity,
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2006
then a Vertue, thou art here admonished, ut exequaris munus naturae; to imploy Natures Guift.
then a Virtue, thou art Here admonished, ut exequaris munus naturae; to employ Nature's Gift.
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2007
Wisedome and Simplicity must be united, saies Prosper; that by our simplicity, we may not be able to circumvent others;
Wisdom and Simplicity must be united, Says Prosper; that by our simplicity, we may not be able to circumvent Others;
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2008
and by our wisedome, others may not be able to circumvent us. Let the Wisedome of the Serpent, say's S. Gregory, sharpen the simplicity of the Dove;
and by our Wisdom, Others may not be able to circumvent us. Let the Wisdom of the Serpent, say's S. Gregory, sharpen the simplicity of the Dove;
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2009
and the simplicity of the Dove, temper the Wisedome of the Serpent: we must have Simplicity with our Wisedome, or els our wisedome is but deceite:
and the simplicity of the Dove, temper the Wisdom of the Serpent: we must have Simplicity with our Wisdom, or Else our Wisdom is but deceit:
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2010
and we must have wisedome with our simplicity; or els our simplicity will be but a dangerous ignorance:
and we must have Wisdom with our simplicity; or Else our simplicity will be but a dangerous ignorance:
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2011
since without that, we shall not be able to judge of of the equity of our own Actions, as S. Ambrose say's.
since without that, we shall not be able to judge of of the equity of our own Actions, as S. Ambrose say's.
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2012
Lastly, by this union we shall perfectly distinguish ourselves from the wise men of this world:
Lastly, by this Union we shall perfectly distinguish ourselves from the wise men of this world:
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2013
who (as Tertullian says) count us simple and not wise, because we are wise and simple;
who (as Tertullian Says) count us simple and not wise, Because we Are wise and simple;
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2014
quasi statim deficere cogatur a simplicitate sapientia; as if, saies he, wisedome and simpiicity were inconsistent.quasi Immediately deficere cogatur a Simplicity sapientia; as if, Says he, Wisdom and simpiicity were inconsistent.
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2015
Thus by our Union of these, we shall contradict the Rule of these wise Masters; and in some measure performe the Rule of our Master and Saviour.
Thus by our union of these, we shall contradict the Rule of these wise Masters; and in Some measure perform the Rule of our Master and Saviour.
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2016
Difficult indeed it is, as S. Shrysostome implies, discoursing, upon that question of our Saviour, ( Mat. 24.45.) Who is a faithfull and wise servant? He proposes here, saies that Father, a rare matter, to find a man Faithfull and Wise.
Difficult indeed it is, as S. Shrysostome Implies, discoursing, upon that question of our Saviour, (Mathew 24.45.) Who is a faithful and wise servant? He proposes Here, Says that Father, a rare matter, to find a man Faithful and Wise.
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2017
If saies he one would seek for a Faithfull Man, doubtlesse he might find many: if one would seek for a wise man, he might find many;
If Says he one would seek for a Faithful Man, doubtless he might find many: if one would seek for a wise man, he might find many;
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2018
but if he would seek for a man both Wise and Faithfull, such a one no doubt he could not easily find. Difficult then this Union is; yet possible it is;
but if he would seek for a man both Wise and Faithful, such a one no doubt he could not Easily find. Difficult then this union is; yet possible it is;
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2019
Behold Moses saies S. Basil, Moses instructed in all the wisedome of the Aegyptians, Moses honoured with the Discourse with God;
Behold Moses Says S. Basil, Moses instructed in all the Wisdom of the egyptians, Moses honoured with the Discourse with God;
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2020
this Innocent Moses was yet so wise, as to take the Counsaile of Jethro, to make inferiour Rulers over the people.
this Innocent Moses was yet so wise, as to take the Counsel of Jethro, to make inferior Rulers over the people.
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2021
Thus indeed was his wisedome the More, whiles his care the Lesse. S. Chrysostome yet exactly advances the Meditation:
Thus indeed was his Wisdom the More, while his care the Less. S. Chrysostom yet exactly advances the Meditation:
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2022
We admire not, saies he so much the wisedome of Jethro, that would advise Moses, as the innocent wisedome of Moses; who though he was so admirable for counsaile;
We admire not, Says he so much the Wisdom of Jethro, that would Advice Moses, as the innocent Wisdom of Moses; who though he was so admirable for counsel;
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2023
though he was the Prince of the People; though he was the friend of God;
though he was the Prince of the People; though he was the friend of God;
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2024
yet humbly despised not to be advised by rude Jethro. But if you would see an absolute example,
yet humbly despised not to be advised by rude Jethro. But if you would see an absolute Exampl,
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and nearer to the sense of this exhortation; which is an innocent wisedome in scaping the danger of men wicked and subtile;
and nearer to the sense of this exhortation; which is an innocent Wisdom in escaping the danger of men wicked and subtle;
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behold our Saviour's carryage among Scribes and Pharisees: behold his Escapes, his Questions, his Answers, full of Divine wisedome:
behold our Saviour's carriage among Scribes and Pharisees: behold his Escapes, his Questions, his Answers, full of Divine Wisdom:
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2027
with which, though his Enemies would not be satisfied, they could not choose but be amazed.
with which, though his Enemies would not be satisfied, they could not choose but be amazed.
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2028
Yet if this degree of wisedome be above imitation, and seem as well to check, as to promote indeavour:
Yet if this degree of Wisdom be above imitation, and seem as well to check, as to promote endeavour:
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propose to your selves the wisedome of S. Paul; it is a high, and yet a lower wisedome.
propose to your selves the Wisdom of S. Paul; it is a high, and yet a lower Wisdom.
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See his wisedome ( Act. 16.) in the circumcision of Timothy; who was the Sonne of a converted Jewesse,
See his Wisdom (Act. 16.) in the circumcision of Timothy; who was the Son of a converted Jewess,
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but his Father was a Grecian.
but his Father was a Grecian.
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Certaine Pharisies, but converted at Lystra; where the businesse was insisting upon the necessity of Circumcision unto Salvation, raised such a trouble in those quarters, in the beginning of the Church, that Paul being willing to have Timothy with him in his travailes, upon a worthy report of him in the Church, did Circumcise him;
Certain Pharisees, but converted At Lystra; where the business was insisting upon the necessity of Circumcision unto Salvation, raised such a trouble in those quarters, in the beginning of the Church, that Paul being willing to have Timothy with him in his travails, upon a worthy report of him in the Church, did Circumcise him;
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least the Jews should disdaine him as a prophane person.
lest the jews should disdain him as a profane person.
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Now if we consider the Action, Circumcision being a Sacrament of the Law, it was a• the death of our Saviour, abolish'd, as S. Paul well knew:
Now if we Consider the Actium, Circumcision being a Sacrament of the Law, it was a• the death of our Saviour, abolished, as S. Paul well knew:
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yet here it was us'd unto Timothy. U•'d indeed it was for once, in such danger of the peace of the Church:
yet Here it was used unto Timothy. U•ed indeed it was for once, in such danger of the peace of the Church:
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there was the wisedome of the Serpent;
there was the Wisdom of the Serpent;
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and afterwards (as appears Act. 21.) an other Legall rite was for a time permitted;
and afterwards (as appears Act. 21.) an other Legal rite was for a time permitted;
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and S. Paul himselfe was purified, with others to avoide the great danger in giving a scandall to the Iews; yet that himself might not be a scandall to the Church, he took occasion, writing to the Galatians (ch. 5.2.) to teach the necessity of Abolishing Circumcision;
and S. Paul himself was purified, with Others to avoid the great danger in giving a scandal to the Iews; yet that himself might not be a scandal to the Church, he took occasion, writing to the Galatians (changed. 5.2.) to teach the necessity of Abolishing Circumcision;
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since otherwise Christ should profit them nothing. Here was the Innocency of the Dove.
since otherwise christ should profit them nothing. Here was the Innocency of the Dove.
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He saw indeed, that the Iewes, if Timothy were not circumcised, would suspect him as an adversary to circumcision,
He saw indeed, that the Iewes, if Timothy were not circumcised, would suspect him as an adversary to circumcision,
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and so they might recede from the Christian Profession;
and so they might recede from the Christian Profession;
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unto the Iewes therefore he became a Iew, that he might winne the Iewes. But though he circumcised Timothy in this exigency, he Circumcised not Titus, whose Parents were both Gentiles;
unto the Iewes Therefore he became a Iew, that he might win the Iewes. But though he circumcised Timothy in this exigency, he Circumcised not Titus, whose Parents were both Gentiles;
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least from him the Gentiles might take up the Practice of Circumcision. Some Legall rites were also permitted to the Iewes till the Destruction of the Temple;
lest from him the Gentiles might take up the Practice of Circumcision. some Legal Rites were also permitted to the Iewes till the Destruction of the Temple;
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that so by degrees the Synagogue might be buryed with honour; not like the Heathen worship, which was presently to be destroyed;
that so by Degrees the Synagogue might be buried with honour; not like the Heathen worship, which was presently to be destroyed;
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but as a worship once of God's Institution for his own People the Iews for a time.
but as a worship once of God's Institution for his own People the Iews for a time.
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This was again the wisedome of the Serpent, & the innocency of the Dove. See the same S. Paul ( Act. 23.) pleading for himselfe before the Councell:
This was again the Wisdom of the Serpent, & the innocency of the Dove. See the same S. Paul (Act. 23.) pleading for himself before the Council:
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where finding the multitude divided in Opinions, he divides them farther in their Affections. The Saducie was an enemie to the Resurrection;
where finding the multitude divided in Opinions, he divides them farther in their Affections. The Sadducee was an enemy to the Resurrection;
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the Pharisie a friends to it: immediately he makes the Pharisie his friend by his Profession of his beliefe;
the Pharisee a Friends to it: immediately he makes the Pharisee his friend by his Profession of his belief;
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and so an Enimy to his Enimy the Saducie. By this wisedome he scap'd halfe the danger;
and so an Enemy to his Enemy the Sadducee. By this Wisdom he scaped half the danger;
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and by the tumult of his enemies and the Souldier an enemie to all tumults of the Iews, he did at that time scape all the danger.
and by the tumult of his enemies and the Soldier an enemy to all tumults of the Iews, he did At that time escape all the danger.
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Here was the Wisedome of the Serpent, and the Innocency of the Dove.
Here was the Wisdom of the Serpent, and the Innocency of the Dove.
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See the same S. Paul pleading at Caesarea before Festus ( Act. 25.) where the Jewes failing to prove their accusations,
See the same S. Paul pleading At Caesarea before Festus (Act. 25.) where the Jews failing to prove their accusations,
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and Festus yet asking him, if he would be tryed at Ierusalem; he declin'd the tryall, in which most probably Number and Malice might overcome him;
and Festus yet asking him, if he would be tried At Ierusalem; he declined the trial, in which most probably Number and Malice might overcome him;
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and thus at least delaid danger, whiles Appealing to Caesar, for the present he preserved both Life and Hope.
and thus At least delayed danger, while Appealing to Caesar, for the present he preserved both Life and Hope.
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Here was the wisedome of the Serpent, and the innocency of the Dove.
Here was the Wisdom of the Serpent, and the innocency of the Dove.
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When also the next day King Agrippa and Festus heard him, he call'd Agrippa by his title of Majestie:
When also the next day King Agrippa and Festus herd him, he called Agrippa by his title of Majesty:
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professed his own happinesse to have such a Judge;
professed his own happiness to have such a Judge;
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chiefely one so skillfull in all Customes and Questions among the Iewes. He omitted nothing that might advantage his Cause:
chiefly one so skilful in all Customs and Questions among the Iewes. He omitted nothing that might advantage his Cause:
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worne the King by praysing him: praised him for a good natur'd man; for a Learned Judge; for an upright Judge;
worn the King by praising him: praised him for a good natured man; for a Learned Judge; for an upright Judge;
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by an Applause able to please Appetite, and Overcome Prejudice: and this was the wisedome of the Serpent.
by an Applause able to please Appetite, and Overcome Prejudice: and this was the Wisdom of the Serpent.
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But some will ask here for the Innocency of the Dove:
But Some will ask Here for the Innocency of the Dove:
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for seems not this a little smother than truth? Let Iosephus a Iew, a Priest, a Leaned Historian instruct us;
for seems not this a little smother than truth? Let Iosephus a Iew, a Priest, a Leaned Historian instruct us;
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& he will preserve us from Suspicion and Errour: and he will tell us so much in the praise of this man.
& he will preserve us from Suspicion and Error: and he will tell us so much in the praise of this man.
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Agrippa, the great grand-child of Herod the great, that S. Paul may rather seem the Historian; and the Historian a Poet:Agrippa, the great grandchild of Herod the great, that S. Paul may rather seem the Historian; and the Historian a Poet:
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and thus ye see the Innocency of the Dove.
and thus you see the Innocency of the Dove.
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If you observe likewise S. Paul 's answer to Festus, who at the same time told him, that much Learning had made him madde;
If you observe likewise S. Paul is answer to Festus, who At the same time told him, that much Learning had made him mad;
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you shall find his Answer to be his defence:
you shall find his Answer to be his defence:
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I am not madde, saies he, O noble Festus, but speak forth the words of Truth & Soberness; and here was his wisedome.
I am not mad, Says he, Oh noble Festus, but speak forth the words of Truth & Soberness; and Here was his Wisdom.
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Being also revil'd, he revil'd not again; but denyed the accusation of madnesse; and prov'd his denyall by the sobriety of his deniall.
Being also reviled, he reviled not again; but denied the accusation of madness; and proved his denial by the sobriety of his denial.
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Nor was it only Sober, but also Modest; calling him Noble, that call'd him Madman: and whiles he gave him but his due title, you see his Innocency.
Nor was it only Sobrium, but also Modest; calling him Noble, that called him Madman: and while he gave him but his due title, you see his Innocency.
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So once more yet this great Apostle, writing to the Hebrews, an Epistle, which some have too boldly denyed to be God's Word;
So once more yet this great Apostle, writing to the Hebrews, an Epistle, which Some have too boldly denied to be God's Word;
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which others have too hastily deny'd to be S. Paul 's worke; being unlike the rest of his works in stile & title:
which Others have too hastily denied to be S. Paul is work; being unlike the rest of his works in style & title:
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Yet if we consult with the great Critique of the Primitive times, S. Ierom; he will tel us the Apostle writ in Hebrew as to the Hebrewes, omitting his name, being looked upon by by the Iews, as an Adversary to the Mosaicall Rites.
Yet if we consult with the great Critique of the Primitive times, S. Jerom; he will tell us the Apostle writ in Hebrew as to the Hebrews, omitting his name, being looked upon by by the Iews, as an Adversary to the Mosaical Rites.
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But the more ancient and greatest Antiquary of the first Christian times, Eusebius, will farther informe us, that S. Paul having written it in Hebrew, S. Luke render'd it in Greek, as the stile in this and S. Luke 's writings may perswade.
But the more ancient and greatest Antiquary of the First Christian times, Eusebius, will farther inform us, that S. Paul having written it in Hebrew, S. Luke rendered it in Greek, as the style in this and S. Lycia is writings may persuade.
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I need not mention an Hebrew copie of this Epistle, publish'd by Munster, having not authority to advance it above a translation;
I need not mention an Hebrew copy of this Epistle, published by Munster, having not Authority to advance it above a Translation;
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the Greek being our Canon. And as for the omission of his Title, which here might have been expected, Paul an Apostle to the Hebrews; it is judg'd not only by Eusebius, but before him,
the Greek being our Canon. And as for the omission of his Title, which Here might have been expected, Paul an Apostle to the Hebrews; it is judged not only by Eusebius, but before him,
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as he acknowledges, by the learned Clemens the Alexandrian, to have been, not only to decline the prejudice of the Iews, but also not to seem to intrude into an office which he seems not to claim;
as he acknowledges, by the learned Clemens the Alexandrian, to have been, not only to decline the prejudice of the Iews, but also not to seem to intrude into an office which he seems not to claim;
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he being indeed the Apostle of the Gentiles; but even Christ himself being the Apostle to the Hebrews, and expressly call'd the Apostle and High Priest of our profession Christ Iesus, ( Hebr. 3.1.) And surely,
he being indeed the Apostle of the Gentiles; but even christ himself being the Apostle to the Hebrews, and expressly called the Apostle and High Priest of our profession christ Iesus, (Hebrew 3.1.) And surely,
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though the Benefit of his Office concerned all Nations, his Imployment in it was only among the Hebrews. In all which you may see in this great Polititian S. Paul, both the Wisedome of the Serpent, in concealing his Name;
though the Benefit of his Office concerned all nations, his Employment in it was only among the Hebrews. In all which you may see in this great Politician S. Paul, both the Wisdom of the Serpent, in concealing his Name;
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and the Innocency of the Dove, in his Love, by Instruction, unto all men.
and the Innocency of the Dove, in his Love, by Instruction, unto all men.
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What need we then seek dangerours matters, such as a Florentine Discourser? Who writ he but as a Satyrist,
What need we then seek dangerours matters, such as a Florentine Discourser? Who writ he but as a Satirist,
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and rather what some too neare him, did; then what others should doe; has yet so much of the Serpent, that he has scarce any of the Dove.
and rather what Some too near him, did; then what Others should do; has yet so much of the Serpent, that he has scarce any of the Dove.
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A Boccaline, that with the Wisedome of the serpent would subvert Oecumenicall Ambition, is a better serpent,
A Boccaline, that with the Wisdom of the serpent would subvert Ecumenical Ambition, is a better serpent,
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than a Campanella, that would promote it. Shall the serpent then have so subtil an Eie;
than a Campanella, that would promote it. Shall the serpent then have so subtle an Eye;
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and shall we mistake every Phansie for a Truth? If a Posa would corrupt Religion;
and shall we mistake every Fancy for a Truth? If a Posa would corrupt Religion;
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shall there want a Vargas, to discover him? shall the serpent have so subtil an Eare;
shall there want a Vargas, to discover him? shall the serpent have so subtle an Ear;
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and shall we fondly listen to every new Charmer? shall the serpent have such subtill teeth;
and shall we fondly listen to every new Charmer? shall the serpent have such subtle teeth;
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and shall ours be set on edge only to our own overthrow? shall his Hornes,
and shall ours be Set on edge only to our own overthrow? shall his Horns,
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as some kind of serpent has, be so subtill, to get a prey;
as Some kind of serpent has, be so subtle, to get a prey;
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and shall our strength want subtilty to save us from being made a prey? shall his wings (for some kind of serpent does not only creep) be more speedy to doe mischiefe,
and shall our strength want subtlety to save us from being made a prey? shall his wings (for Some kind of serpent does not only creep) be more speedy to do mischief,
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than our wisedome, in saving us from it? shall he change his skinne and renew strength;
than our Wisdom, in Saving us from it? shall he change his skin and renew strength;
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and shall not we renew our Lives, by changing them? shall his Appetite take all advantage from his Enemie;
and shall not we renew our Lives, by changing them? shall his Appetite take all advantage from his Enemy;
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and shall ours increase our spirituall Enemies, against our selves? shall he drive away other serpents from him;
and shall ours increase our spiritual Enemies, against our selves? shall he drive away other Serpents from him;
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and shall we intertaine them in the Bosome? imbracing Heresie and Vice to our own Destruction? shall his Voice be able to master Man, that had Righteousnesse by Creation;
and shall we entertain them in the Bosom? embracing Heresy and Vice to our own Destruction? shall his Voice be able to master Man, that had Righteousness by Creation;
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and shall not we be able to master the serpent, that have a double Righteousnesse, of Sanctification by Christ's Grace;
and shall not we be able to master the serpent, that have a double Righteousness, of Sanctification by Christ's Grace;
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and of Justification by his Merits? Briefely, skall his whole Body be so subtile, as to defend his Head;
and of Justification by his Merits? Briefly, skall his Whole Body be so subtle, as to defend his Head;
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& shall not we with all our power, defend the Godhead of our Saviour against the execrable Socinian•, & our holy Faith in Christ our Head? And shall not the Innocency also of the Dove advantage our Innocency? He loves the Light;
& shall not we with all our power, defend the Godhead of our Saviour against the execrable Socinian•, & our holy Faith in christ our Head? And shall not the Innocency also of the Dove advantage our Innocency? He loves the Light;
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and shall we love the workes of Darknesse? shall he be ready to be Oppressed;
and shall we love the works of Darkness? shall he be ready to be Oppressed;
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and shall we be too ready to Oppresse? shall he be without Gall; and shall we be full of Malice? Were they a sacrifice to God;
and shall we be too ready to Oppress? shall he be without Gall; and shall we be full of Malice? Were they a sacrifice to God;
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and shall we be lesse acceptable? Were they a Resemblance of the Church; nay, of God;
and shall we be less acceptable? Were they a Resemblance of the Church; nay, of God;
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and shall we have neither the likenesse of either of them, nor the blessing? O let us strive then to imitate the Innocency of the Dove, and Exceed it.
and shall we have neither the likeness of either of them, nor the blessing? O let us strive then to imitate the Innocency of the Dove, and Exceed it.
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Would we be Heirs of the Kingdome of God? we must become as little Children:
Would we be Heirs of the Kingdom of God? we must become as little Children:
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they crie not for the want of Wealth, nor for the losse of it: they doate not on Beauty; no, not on their own:
they cry not for the want of Wealth, nor for the loss of it: they dote not on Beauty; no, not on their own:
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subject they are to sicknesse, yet not to malice; as if they were more free from sinne, then from Disease:
Subject they Are to sickness, yet not to malice; as if they were more free from sin, then from Disease:
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they raise not themselves to Ambition; it is above the reach of the Mother's Breast.
they raise not themselves to Ambition; it is above the reach of the Mother's Breast.
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Such things then let us doe by the simplicity of Grace, as they doe by simplicity of Nature.
Such things then let us do by the simplicity of Grace, as they do by simplicity of Nature.
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Let us call to mind the first Christians; how the unity of their Faith produced even a Community of their Goods:
Let us call to mind the First Christians; how the unity of their Faith produced even a Community of their Goods:
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a rare victory of Grace upon Nature! By the blessing of Love they were above the blessing of Propriety;
a rare victory of Grace upon Nature! By the blessing of Love they were above the blessing of Propriety;
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shewing the Bounty of the Gospell to excell the Thrift of Law-Let us call to mind,
showing the Bounty of the Gospel to excel the Thrift of Law-Let us call to mind,
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how they improved their Enemies into friends; making them by forgivenesse, their Helps to Heaven. Let us call to mind, that their sufferings were their Conquests;
how they improved their Enemies into Friends; making them by forgiveness, their Helps to Heaven. Let us call to mind, that their sufferings were their Conquests;
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and Death the beginning of Life Eternall. O grant us then wisedome, sweet Iesu, thou that art the Wisedome of the Father:
and Death the beginning of Life Eternal. O grant us then Wisdom, sweet Iesu, thou that art the Wisdom of the Father:
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and grant us Innocency, O blessed Spirit, that did'st vouchsafe to appeare like a Dove, that we becomeing like the Dove, may become like Thee:
and grant us Innocency, Oh blessed Spirit, that didst vouchsafe to appear like a Dove, that we becoming like the Dove, may become like Thee:
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that by descending to us Here, we may Hereafter by the wings of the true Dove, Innocency and Miracle, Ascend to Thee;
that by descending to us Here, we may Hereafter by the wings of the true Dove, Innocency and Miracle, Ascend to Thee;
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the Father, Son, and Holy Ghost, to whom be ascribed Mercy and Wisedome and Holinesse, for evermore. FINIS.
the Father, Son, and Holy Ghost, to whom be ascribed Mercy and Wisdom and Holiness, for evermore. FINIS.
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Galat. 3.27. As many of you as have been baptised into Christ, have put on Christ.Galatians 3.27. As many of you as have been baptised into christ, have put on christ.
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THAT Likenesse which we may see produced by Inferiour Causes in their Effects, is but an Imitation of the supreame Cause, God Himselfe:
THAT Likeness which we may see produced by Inferior Causes in their Effects, is but an Imitation of the supreme Cause, God Himself:
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who is so naturally good, that whatsoever he maks must needs beare some Image of that Goodnesse.
who is so naturally good, that whatsoever he makes must needs bear Some Image of that goodness.
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Thus when he made man, he bestow'd upon him among many other, two chiefe Perfections; a Holinesse of Soule, and a kind of Absolutensse of Body;
Thus when he made man, he bestowed upon him among many other, two chief Perfections; a Holiness of Soul, and a kind of Absolutensse of Body;
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whiles a body that needed not a reference to Apparell.
while a body that needed not a Referente to Apparel.
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But when man fell, he fell from this double perfection, and at once became sinfull and Naked.
But when man fell, he fell from this double perfection, and At once became sinful and Naked.
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So that we may say, he was not, as now, unhappily naked, when first he had no Cloaths,
So that we may say, he was not, as now, unhappily naked, when First he had no Clothes,
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but when first he wanted them:
but when First he wanted them:
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and he stood not in need of a Covering for his Body, till he stood in need of a Covering for his sinne.
and he stood not in need of a Covering for his Body, till he stood in need of a Covering for his sin.
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Which when God, naturally good, beheld, and saw the new dissimilitude between Himselfe and his Creature;
Which when God, naturally good, beheld, and saw the new dissimilitude between Himself and his Creature;
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moov'd by his own goodnesse he intends a reparation of his Creature.
moved by his own Goodness he intends a reparation of his Creature.
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And since this dissimilitude, to speake in part figuratively, consisted in a Nakednesse of Soule and Body, it pleased him to provide for both, a Covering.
And since this dissimilitude, to speak in part figuratively, consisted in a Nakedness of Soul and Body, it pleased him to provide for both, a Covering.
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And this he did with such wisedome of Mercy, that he made the Covering of his Body, a figure of the Covering of his Soule:
And this he did with such Wisdom of Mercy, that he made the Covering of his Body, a figure of the Covering of his Soul:
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and to teach our Understanding by our Sense, sometimes he calls our Righteousnesse a Robe:
and to teach our Understanding by our Sense, sometime he calls our Righteousness a Robe:
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which as the Apostle here tells us, every true Receiver puts on in the Sacrament of Baptisme;
which as the Apostle Here tells us, every true Receiver puts on in the Sacrament of Baptism;
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As many of you as have been baptized into Christ, have put on Christ. As many of you as have been baptised into christ, have put on christ.
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Which words duely considered, may instruct us in the Nature of this Sacrament, and the Extent of it.
Which words duly considered, may instruct us in the Nature of this Sacrament, and the Extent of it.
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As man is Gods workmanship, and so should be his Image; so, as God is pure, should man be pure;
As man is God's workmanship, and so should be his Image; so, as God is pure, should man be pure;
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and therefore being defil'd by sinne, he should be now purified.
and Therefore being defiled by sin, he should be now purified.
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Thus though with the Leviticall Leper, he may crie uncleane, uncleane; yet should he also crie with the great and happy sinner, wash me and I shall be whiter than Snow.
Thus though with the Levitical Leper, he may cry unclean, unclean; yet should he also cry with the great and happy sinner, wash me and I shall be Whiter than Snow.
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That indeed has a right cleanesse; the purity of Snow being not only purity, but also Coolenesse;
That indeed has a right cleanesse; the purity of Snow being not only purity, but also Coolness;
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a figure of the pure Coolenesse of the impure heates of Lust. Which purity was shadowed out unto the Iew, in his frequent washings:
a figure of the pure Coolness of the impure heats of Lust. Which purity was shadowed out unto the Iew, in his frequent washings:
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whence the greatest pretenders of Sanctity among the Jews, were the greatest Washers.
whence the greatest pretenders of Sanctity among the jews, were the greatest Washers.
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The Pharisie was a man of a cleare Hand and Cuppe, and therefore thought himselfe also of a pure lippe;
The Pharisee was a man of a clear Hand and Cup, and Therefore Thought himself also of a pure lip;
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in which opinion, though he mistook his Outside for his Inside, yet he acknowledged a washing necessary.
in which opinion, though he mistook his Outside for his Inside, yet he acknowledged a washing necessary.
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Even Pilate, that had his hand in blood, would yet also have his hand in water;
Even Pilate, that had his hand in blood, would yet also have his hand in water;
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and though that Blood be counted a cleanser, thought Innocent blood the greatest staine; and that water would at least pretend his Innocency, if not procure it.
and though that Blood be counted a cleanser, Thought Innocent blood the greatest stain; and that water would At least pretend his Innocency, if not procure it.
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But alas had he understood the right Baptisme, he would with S. Peters resolution, have desired not only the washing of the Hand,
But alas had he understood the right Baptism, he would with S. Peter's resolution, have desired not only the washing of the Hand,
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but also of the Head & the whole body.
but also of the Head & the Whole body.
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Now under this figure, as the Iew had been taught, so was the Christian to be taught.
Now under this figure, as the Iew had been taught, so was the Christian to be taught.
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To the devoutest Iew, Washing was but a Figure:
To the devoutest Iew, Washing was but a Figure:
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to the Devoutest Christian it is not only a shadow of Grace, but also the companion of it:
to the Devoutest Christian it is not only a shadow of Grace, but also the Companion of it:
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and therefore it was not Ceremonie but Charitie in S. Peter ( Act. 2.) to exhort his Converts to be Baptized.
and Therefore it was not Ceremony but Charity in S. Peter (Act. 2.) to exhort his Converts to be Baptised.
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To understand the Name, and so the better the nature of Baptisme, it is from NONLATINALPHABET, properly to Dippe, consequently to wash.
To understand the Name, and so the better the nature of Baptism, it is from, properly to Dip, consequently to wash.
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Hence were the Pharisies, by Iustin Martyr, called NONLATINALPHABET, baptists, because of their frequent washings;
Hence were the Pharisees, by Justin Martyr, called, baptists, Because of their frequent washings;
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which S. Marke also mentioned (c. 7.4.) calling their washings of their cups, NONLATINALPHABET So the Latin Interpreter frequently renders it;
which S. Mark also mentioned (c. 7.4.) calling their washings of their cups, So the Latin Interpreter frequently renders it;
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as in S. Marke, (c. 7.) — & a foro nisi baptizentur, non comedunt;
as in S. Mark, (c. 7.) — & a foro nisi baptizentur, non comedunt;
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as likewise in S. Luke (ch. 11.38.) the Pharisie began to say, Quare non baptizatus esset ante prandium:
as likewise in S. Luke (changed. 11.38.) the Pharisee began to say, Quare non Baptized esset ante prandium:
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the use being then to wash their hands and vessels, before they did eate;
the use being then to wash their hands and vessels, before they did eat;
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which appeares ( Luk. 2.) to have been the Cause in Providing the many water pots at the Mariage of Cana, according to the manner of the purifying of the Iews. The word was afterward receiv'd into a Sacred use.
which appears (Luk. 2.) to have been the Cause in Providing the many water pots At the Marriage of Cana, according to the manner of the purifying of the Iews. The word was afterwards received into a Sacred use.
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In which sense also there are diversities of baptisme; a baptisme there is of water, but it is of Teares, the baptisme of Repentance;
In which sense also there Are diversities of Baptism; a Baptism there is of water, but it is of Tears, the Baptism of Repentance;
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with which that woman, as some think, was baptized, that with her teares wash'd our Saviour's feet.
with which that woman, as Some think, was baptised, that with her tears washed our Saviour's feet.
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There is a baptisme of Affliction, the baptisme of Martyrdome; the baptisme of blood, as the Ancients call'd it:
There is a Baptism of Affliction, the Baptism of Martyrdom; the Baptism of blood, as the Ancients called it:
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of which our Saviour speaks, ( Mat. 20.22.) can you be baptised with the baptisme, that I am baptised? There is a baptisme of Fire; that is, of the Spirit;
of which our Saviour speaks, (Mathew 20.22.) can you be baptised with the Baptism, that I am baptised? There is a Baptism of Fire; that is, of the Spirit;
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a powring out of the guifts of the Holy Ghost: which sometimes is given before the baptisme of Water;
a Pouring out of the Gifts of the Holy Ghost: which sometime is given before the Baptism of Water;
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as appeares in the story of Cornelius; where the hearers of the Word receiv'd the Holy Ghost, Act. 10.44. and afterwards were baptised. v. 48. There is a Baptisme also of the Flood, as it is term'd; a baptisme of water; the Ordinary Sacrament;
as appears in the story of Cornelius; where the hearers of the Word received the Holy Ghost, Act. 10.44. and afterwards were baptised. v. 48. There is a Baptism also of the Flood, as it is termed; a Baptism of water; the Ordinary Sacrament;
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which may be called also the baptisme of Blood;
which may be called also the Baptism of Blood;
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since the power of it depends upon Christ's blood (1 Ioh. 1.7.) The blood of Christ washes us from all sinne.
since the power of it depends upon Christ's blood (1 John 1.7.) The blood of christ washes us from all sin.
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It may be call'd also the baptisme of Fire; since Christ's blood is apply'd to us through Faith, by the Holy Ghost.
It may be called also the Baptism of Fire; since Christ's blood is applied to us through Faith, by the Holy Ghost.
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Thus the inward baptisme is of the Spirit, as the outward is of the Water. Which last of Water & the Spirit, was before hand pointed out by many Types;
Thus the inward Baptism is of the Spirit, as the outward is of the Water. Which last of Water & the Spirit, was before hand pointed out by many Types;
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Foreshew'd it was in the Flood, that drown'd the World, & preserv'd Noah. 1 Pet. 3.21.
Foreshowed it was in the Flood, that drowned the World, & preserved Noah. 1 Pet. 3.21.
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Foreshew'd it was in the passage through the Red Sea, in which Pharoah was drown'd,
Foreshowed it was in the passage through the Read Sea, in which Pharaoh was drowned,
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and the Israelites Saved: (1 Cor. 10.6.) thus in this Baptisme is sinne drow'd, and the soule preserved.
and the Israelites Saved: (1 Cor. 10.6.) thus in this Baptism is sin drowed, and the soul preserved.
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Foreshew'd it was in the Iraelites dwelling under the Cloud (1 Cor. 10.2.) such protection there is to the true Receiver from the water of Baptisme.
Foreshowed it was in the Israelites Dwelling under the Cloud (1 Cor. 10.2.) such protection there is to the true Receiver from the water of Baptism.
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Foreshew'd it was in the Leviticall Washings; as the Apostle observes Heb. 9.10. By all which types, besides the expresse Institution of our Saviour, we may see the Element in which this Sacrament is to be performed, is Water.
Foreshowed it was in the Levitical Washings; as the Apostle observes Hebrew 9.10. By all which types, beside the express Institution of our Saviour, we may see the Element in which this Sacrament is to be performed, is Water.
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Perversely then did those, which S. Austin speakes of, baptize in Fire;
Perversely then did those, which S. Austin speaks of, baptise in Fire;
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literally taking, and so mistaking, that, ( Mat. 3.11.) He shall baptize you with the Holy Ghost and with Fire.
literally taking, and so mistaking, that, (Mathew 3.11.) He shall baptise you with the Holy Ghost and with Fire.
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More subtilly also than soundly, doe some Schoolemen question, If the Element of Water, as in case of necessity, may not be had,
More subtly also than soundly, do Some Schoolmen question, If the Element of Water, as in case of necessity, may not be had,
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whether or no it may not be supplyed, by Wine or Vinegar or Sand;
whither or no it may not be supplied, by Wine or Vinegar or Sand;
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so vaine are man's Imaginations without God? when in Divine matters Phansie shall be presciption!
so vain Are Man's Imaginations without God? when in Divine matters Fancy shall be prescription!
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where the Element is deny'd, the Sacrament is deny'd; though not alwaies the blessing of the Sacrament.
where the Element is denied, the Sacrament is denied; though not always the blessing of the Sacrament.
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Presumptuously likewise do the Aethiopians first baptize with Water, then with Fire. It is an unreasonable practice;
Presumptuously likewise do the Ethiopians First baptise with Water, then with Fire. It is an unreasonable practice;
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yet were it lesse fond, if it were senselesse too: but they deliver this Sacrament of the Gospell, as the Law was delivered with fire:
yet were it less found, if it were senseless too: but they deliver this Sacrament of the Gospel, as the Law was Delivered with fire:
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when as the practice in this Sacrament should be continued, as it begunne, in water, only in water.
when as the practice in this Sacrament should be continued, as it begun, in water, only in water.
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What wisedome is it then to put Salt into the mouth of the Infant;
What Wisdom is it then to put Salt into the Mouth of the Infant;
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though to figure out the salt of wisedome, by which he must be cleansed from the putrifaction of sinne? what wisedome to touch with spittle the Eare,
though to figure out the salt of Wisdom, by which he must be cleansed from the putrefaction of sin? what Wisdom to touch with spittle the Ear,
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though to instruct us, that they must be open to instruction? what wisedome to use Milke and Hony,
though to instruct us, that they must be open to instruction? what Wisdom to use Milk and Honey,
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though they shaddow-out his claime to the Substance and Possession of the truest Canaan, which so excells the first, that excell'd with these blessings? what wisedome to adde Oile for the annointing of the Brow, the Brest, the Shoulders;
though they shaddow-out his claim to the Substance and Possession of the Truest Canaan, which so excels the First, that excelled with these blessings? what Wisdom to add Oil for the anointing of the Brow, the Breast, the Shoulders;
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though to implye the baptised must be thence forth a Champion of Christ? what wisedome to bring a burning Tapor, to helpe the Baptized to see, that he is translated from the Kingdome of Darknesse to Light? what wisedome to use Exsufflation, a puffing into the face of the Child,
though to imply the baptised must be thence forth a Champion of christ? what Wisdom to bring a burning Tapor, to help the Baptised to see, that he is translated from the Kingdom of Darkness to Light? what Wisdom to use Exsufflation, a puffing into the face of the Child,
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though used sometime in ancient time;
though used sometime in ancient time;
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yet not by the Priest, but the person to be baptised, to shew how he defied Satan & his works, as Tertullian tells us.
yet not by the Priest, but the person to be baptised, to show how he defied Satan & his works, as Tertullian tells us.
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What wisedome then shall we say this is? surely this is humane wisedome, and at best but Ceremoniall wisedome.
What Wisdom then shall we say this is? surely this is humane Wisdom, and At best but Ceremonial Wisdom.
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None of these things, 'tis true, are in themselves evill; and some we grant were anciently in use; and all significant.
None of these things, it's true, Are in themselves evil; and Some we grant were anciently in use; and all significant.
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Yet lookes not such a traine of Ceremonies more like the Pompe, we should renounce,
Yet looks not such a train of Ceremonies more like the Pomp, we should renounce,
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than professe? We must remember what God injoynes us to remember ( Deut. 12.32.) What thing soever I command you, observe to doe it;
than profess? We must Remember what God enjoins us to Remember (Deuteronomy 12.32.) What thing soever I command you, observe to do it;
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thou shalt not adde thereto, nor diminish from it. Wisedome it is and Modesty, not to strive to be wiser then our Saviour.thou shalt not add thereto, nor diminish from it. Wisdom it is and Modesty, not to strive to be Wiser then our Saviour.
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Divine institution needs not Humane Addition; Tradition quickly corrupting into Superstition.
Divine Institution needs not Humane Addition; Tradition quickly corrupting into Superstition.
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Ezekiah brake the brasen Serpent, though made my Moses, when once the people began to worship it:Hezekiah brake the brazen Serpent, though made my Moses, when once the people began to worship it:
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when the brasen Serpent began to doe more hurt, than in Moses his time the fiery Serpents did;
when the brazen Serpent began to do more hurt, than in Moses his time the fiery Serpents did;
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though this were raised as a remedy against them. They indeed kill'd but the body: but this the Soule;
though this were raised as a remedy against them. They indeed killed but the body: but this the Soul;
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nay, this did now kill the Soule, which at the first heal'd the Body. There is only one signe, the memoriall of our Saviours Death, which has longest lasted:
nay, this did now kill the Soul, which At the First healed the Body. There is only one Signen, the memorial of our Saviors Death, which has longest lasted:
uh-x, d vdd av vvi dt n1, r-crq p-acp dt ord vvn dt n1. pc-acp vbz av-j crd n1, dt n-jn pp-f po12 ng1 n1, r-crq vhz av-js vvn:
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not as essentiall to this Sacrament, much lesse for Adoration, but for Commemoration; the signe of an extended body, from which it first receiv'd its forme;
not as essential to this Sacrament, much less for Adoration, but for Commemoration; the Signen of an extended body, from which it First received its Form;
xx p-acp j p-acp d n1, av-d av-dc p-acp n1, cc-acp p-acp n1; dt n1 pp-f dt vvn n1, p-acp r-crq pn31 ord vvd po31 n1;
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worne once in the Banner of the Great Constantine, attended with a great victory over the Enemies of Christ:
worn once in the Banner of the Great Constantine, attended with a great victory over the Enemies of christ:
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yet this also according to the late and diverse Judgements of divers Churches, has been esteemed, or Disus'd.
yet this also according to the late and diverse Judgments of diverse Churches, has been esteemed, or Disused.
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But the Element in this Sacrament is only water: an Element out of which some ancient Philosophers held all things were made:
But the Element in this Sacrament is only water: an Element out of which Some ancient Philosophers held all things were made:
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but surely by Water and the Spirit man is new made. From which new life in water to the true receiver, Tertullian call'd Christians, Pisciculos; Fishes;
but surely by Water and the Spirit man is new made. From which new life in water to the true receiver, Tertullian called Christians, Pisciculos; Fish;
cc-acp av-j p-acp n1 cc dt n1 n1 vbz j vvn. p-acp r-crq j n1 p-acp n1 p-acp dt j n1, np1 vvn np1, fw-la; n2;
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agreeable also to the Sibyls verses;
agreeable also to the Sibyls Verses;
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wherein the Initiall letters of this title of our Saviour, NONLATINALPHABET, (Jesus Christ, Gods Sonne the Saviour) make in the Greek NONLATINALPHABET, a Fish;
wherein the Initial letters of this title of our Saviour,, (jesus christ, God's Son the Saviour) make in the Greek, a Fish;
c-crq dt j n2 pp-f d n1 pp-f po12 n1,, (np1 np1, npg1 n1 dt n1) vvb p-acp dt jp, dt n1;
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as S. Austin, Prosper, and before them, Optatus have it. water also Cleanses, makes Fruitfull, allays the Thrist:
as S. Austin, Prosper, and before them, Optatus have it. water also Cleanses, makes Fruitful, allays the Thrist:
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thus does God's spirit allay our immoderate thirst after earthly affaires.
thus does God's Spirit allay our immoderate thirst After earthly affairs.
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And as we thus see the Element, so may we see the use of it in the manner of the Action.
And as we thus see the Element, so may we see the use of it in the manner of the Actium.
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Anciently the Baptized had his whole body covered in the water: this was Demersion; for the conveniency whereof they were usually baptized in Rivers, or Fountaines;
Anciently the Baptised had his Whole body covered in the water: this was Demersion; for the conveniency whereof they were usually baptised in rivers, or Fountains;
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as afterwards in every Church a large vessell was provided, called NONLATINALPHABET, from the Amplitude of it;
as afterwards in every Church a large vessel was provided, called, from the Amplitude of it;
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the word signifying ( Ioh. 5.2.) a poole; from NONLATINALPHABET, to swimme. In after times the custome was only to Dippe the person lightly in the water.
the word signifying (John 5.2.) a pool; from, to swim. In After times the custom was only to Dip the person lightly in the water.
dt n1 vvg (np1 crd.) dt n1; p-acp, pc-acp vvi. p-acp p-acp n2 dt n1 vbds av-j p-acp vvb dt n1 av-j p-acp dt n1.
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According to which Rite, when in S. Matthew 28.19.
According to which Rite, when in S. Matthew 28.19.
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it is said Teach all nations baptising them in the name of the Father, and of the Sonne, and of the Holy Ghost; the word being there NONLATINALPHABET;
it is said Teach all Nations Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; the word being there;
pn31 vbz vvn vvb d n2 vvg pno32 p-acp dt n1 pp-f dt n1, cc pp-f dt n1, cc pp-f dt j n1; dt n1 vbg a-acp;
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S. Cyprian, in an Epistle to Celsus, renders it by Tingentes, Dipping them; Tertullian also before him, using the same word.
S. Cyprian, in an Epistle to Celsus, renders it by Tingentes, Dipping them; Tertullian also before him, using the same word.
n1 jp, p-acp dt n1 p-acp np1, vvz pn31 p-acp n2, vvg pno32; np1 av p-acp pno31, vvg dt d n1.
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In which dipping, the delay under the water signified the Mortification of sinne: as the comming out of the water expressed a reviving to newnesse of life.
In which dipping, the Delay under the water signified the Mortification of sin: as the coming out of the water expressed a reviving to newness of life.
p-acp r-crq vvg, dt n1 p-acp dt n1 vvd dt n1 pp-f n1: c-acp dt n-vvg av pp-f dt n1 vvd dt vvg p-acp n1 pp-f n1.
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Besides in this manner of baptizing, the Infant was sometimes dipt but once; to signifie one God, and one Death of Christ:
Beside in this manner of baptizing, the Infant was sometime dipped but once; to signify one God, and one Death of christ:
p-acp p-acp d n1 pp-f vvg, dt n1 vbds av vvn p-acp a-acp; pc-acp vvi crd np1, cc crd n1 pp-f np1:
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sometimes thrise, to expresse the Trinity of the Persons, into which he was baptised, and the three days that our Saviour was dead.
sometime thrice, to express the Trinity of the Persons, into which he was baptised, and the three days that our Saviour was dead.
av av, pc-acp vvi dt np1 pp-f dt n2, p-acp r-crq pns31 vbds j-vvn, cc dt crd n2 cst po12 n1 vbds j.
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At last in the westerne Church, about the times of S. Gregory the Greate, a thousand yeares since, came in the frequent use of Aspersion, or Sprinkling; upon the consideration, that the vertue of Baptisme consisted not in the plenty of the Water.
At last in the western Church, about the times of S. Gregory the Great, a thousand Years since, Come in the frequent use of Aspersion, or Sprinkling; upon the consideration, that the virtue of Baptism consisted not in the plenty of the Water.
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Which Rite was also, though not frequently, in the time of the Apostles; as is conjectured from Act. 2.41. where mention is made of the Baptisme of about three thousand in a day:
Which Rite was also, though not frequently, in the time of the Apostles; as is conjectured from Act. 2.41. where mention is made of the Baptism of about three thousand in a day:
r-crq n1 vbds av, cs xx av-j, p-acp dt n1 pp-f dt n2; a-acp vbz vvn p-acp n1 crd. q-crq n1 vbz vvn pp-f dt n1 pp-f p-acp crd crd p-acp dt n1:
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which may seem to have been thus performed for expedition.
which may seem to have been thus performed for expedition.
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Which manner of baptizing was also defended by S. Ciprian, about foure hundred yeares, before it came into common practice.
Which manner of baptizing was also defended by S. Cyprian, about foure hundred Years, before it Come into Common practice.
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Indeed, it aptly agrees with the word in S. Peter (1 Ep. 1.2.) NONLATINALPHABET, the Sprinkling of the blood of Christ;
Indeed, it aptly agrees with the word in S. Peter (1 Epistle 1.2.), the Sprinkling of the blood of christ;
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which was shadow'd out in the Law, ( Hebr. 9.13.) Which figure of Sprinkling with our Saviour's blood, may helpe us the better to understand the Nature of Baptisme;
which was shadowed out in the Law, (Hebrew 9.13.) Which figure of Sprinkling with our Saviour's blood, may help us the better to understand the Nature of Baptism;
r-crq vbds vvn av p-acp dt n1, (np1 crd.) r-crq n1 pp-f vvg p-acp po12 ng1 n1, vmb vvi pno12 dt jc pc-acp vvi dt n1 pp-f n1;
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which is here said to be into Christ. And surely then we may see the Nature of it in the Necessity of it;
which is Here said to be into christ. And surely then we may see the Nature of it in the Necessity of it;
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as the necessity in the Command ( Act. 2.38.) Be baptized every one of you.
as the necessity in the Command (Act. 2.38.) Be baptised every one of you.
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This is indeed the Apostles Washing of Regeneration ( Tit. 3.5.) the true Receiver being in this Sacrament as truely washed in soule as in body;
This is indeed the Apostles Washing of Regeneration (Tit. 3.5.) the true Receiver being in this Sacrament as truly washed in soul as in body;
d vbz av dt n2 vvg pp-f n1 (np1 crd.) dt j n1 vbg p-acp d n1 c-acp av-j vvn p-acp n1 c-acp p-acp n1;
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not that Regeneration is a washing, but as a washing. Baptisme to the right Receiver, is the powerfull instrument of Salvation;
not that Regeneration is a washing, but as a washing. Baptism to the right Receiver, is the powerful Instrument of Salvation;
xx cst n1 vbz dt n-vvg, cc-acp c-acp dt n-vvg. n1 p-acp dt j-jn n1, vbz dt j n1 pp-f n1;
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the Morall instrument, not the Naturall; since what is meerly Naturall cannot produce what is Supernaturall.
the Moral Instrument, not the Natural; since what is merely Natural cannot produce what is Supernatural.
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It is to all a signe of outward communion; it is to the best of all a signe of Inward also:
It is to all a Signen of outward communion; it is to the best of all a Signen of Inward also:
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to those it is an entrance into the visible Church; to these into the Invisible also.
to those it is an Entrance into the visible Church; to these into the Invisible also.
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No man can enter into the Kingdome of Heaven unlesse he be borne againe of water and the Spirit, ( Ioh. 3.5.) Necessarily of the Spirit, lesse necessarily of the Water also:
No man can enter into the Kingdom of Heaven unless he be born again of water and the Spirit, (John 3.5.) Necessarily of the Spirit, less necessarily of the Water also:
dx n1 vmb vvi p-acp dt n1 pp-f n1 cs pns31 vbb vvn av pp-f n1 cc dt n1, (np1 crd.) av-j pp-f dt n1, av-dc av-j pp-f dt n1 av:
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the spirit not depending upon the water; the water necessarily depending upon the Spirit. The want of Baptisine Excludes not from Heaven: the contempt excludes:
the Spirit not depending upon the water; the water necessarily depending upon the Spirit. The want of Baptize Excludes not from Heaven: the contempt excludes:
dt n1 xx vvg p-acp dt n1; dt n1 av-j vvg p-acp dt n1. dt n1 pp-f np1 vvz xx p-acp n1: dt n1 vvz:
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the want of Circumcision in the wildernesse, did not exclude the Infant-Israelite from the Israel of God;
the want of Circumcision in the Wilderness, did not exclude the Infant-Israelite from the Israel of God;
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but being the Child of Godly parents, he was reputed the Child of God. Nor yet does this make void the value of Baptisme:
but being the Child of Godly Parents, he was reputed the Child of God. Nor yet does this make void the valve of Baptism:
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It is the Instrument of Salvation, though not the only, not the absolute instrument: it is the Ordinary Instrument.
It is the Instrument of Salvation, though not the only, not the absolute Instrument: it is the Ordinary Instrument.
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Preaching of the Gospell is the power of God unto Salvation ( Rom. 1.16.) though the dying Infant of righteous Parents, is admitted to Salvation without this Instrument of Salvation;
Preaching of the Gospel is the power of God unto Salvation (Rom. 1.16.) though the dying Infant of righteous Parents, is admitted to Salvation without this Instrument of Salvation;
vvg pp-f dt n1 vbz dt n1 pp-f np1 p-acp n1 (np1 crd.) cs dt j-vvg n1 pp-f j n2, vbz vvn p-acp n1 p-acp d n1 pp-f n1;
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God shewing the difference of his power, in the difference of age. Some receive water and Grace; those are right receivers: some water and not Grace; these are wrong receivers:
God showing the difference of his power, in the difference of age. some receive water and Grace; those Are right Receivers: Some water and not Grace; these Are wrong Receivers:
np1 vvg dt n1 pp-f po31 n1, p-acp dt n1 pp-f n1. d vvb n1 cc n1; d vbr j-jn n2: d n1 cc xx n1; d vbr j-jn n2:
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some receive Grace and not water; these though not receivers, are as happy, as receivers. To the right receiver Baptisme is not only a signe of cleansing, but a cleansing:
Some receive Grace and not water; these though not Receivers, Are as happy, as Receivers. To the right receiver Baptism is not only a Signen of cleansing, but a cleansing:
d vvb n1 cc xx n1; d cs xx n2, vbr p-acp j, c-acp n2. p-acp dt j-jn n1 n1 vbz xx av-j dt n1 pp-f vvg, cc-acp dt vvg:
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but the wrong receiver is but a Blackmore, whom Baptisme doth rather wash, than whiten. It is the saying of S. Austin, Sacramenta in solis electis efficiunt, quod figurant.
but the wrong receiver is but a Blackmore, whom Baptism does rather wash, than whiten. It is the saying of S. Austin, Sacraments in solis electis efficiunt, quod figurant.
cc-acp dt j-jn n1 vbz p-acp dt np1, ro-crq n1 vdz av-c vvi, cs vvn. pn31 vbz dt n-vvg pp-f n1 np1, np1 p-acp fw-la fw-la fw-la, fw-la fw-mi.
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To these, the Elect, it is both a signe and a Seale of Remission of sinnes.
To these, the Elect, it is both a Signen and a Seal of Remission of Sins.
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To these Grace is given sometimes before Baptisme, sometimes in it. To these, Grace is augmented either in Baptisme or after it.
To these Grace is given sometime before Baptism, sometime in it. To these, Grace is augmented either in Baptism or After it.
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To these it is the key that gives possession of the House, their Heavenly Mansion.
To these it is the key that gives possession of the House, their Heavenly Mansion.
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To these it is the turfe that gives possession of the Land, the land of Inheritance, the true Canaan. To these it is the pure water, the figur'd, the blood of Christ ( Heb. 10.23.) Yea it is rather vertually this blood, than that water;
To these it is the turf that gives possession of the Land, the land of Inheritance, the true Canaan. To these it is the pure water, the figured, the blood of christ (Hebrew 10.23.) Yea it is rather virtually this blood, than that water;
p-acp d pn31 vbz dt n1 cst vvz n1 pp-f dt n1, dt n1 pp-f n1, dt j np1. p-acp d pn31 vbz dt j n1, dt vvn, dt n1 pp-f np1 (np1 crd.) uh pn31 vbz av av-j d n1, cs d n1;
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a blood, that purifies all but those that are guilty of it. Thus all that are inwardly baptized, are baptized into Christ;
a blood, that Purifies all but those that Are guilty of it. Thus all that Are inwardly baptised, Are baptised into christ;
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though never any were baptized by Him;
though never any were baptised by Him;
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as S. John testifies (ch. 4.2.) so that for a table, not a story we may take that in Nicephorus (lib. 2. c. 3.) when he cites Evodius, Bishop of Antiochia, affirming, that our Saviour baptized S. Peter. The worke is ancient enough:
as S. John Testifies (changed. 4.2.) so that for a table, not a story we may take that in Nicephorus (lib. 2. c. 3.) when he cites Evodius, Bishop of Antiochia, affirming, that our Saviour baptised S. Peter. The work is ancient enough:
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but the corruption is like the publishing of the work, New enough and lookes more like the Art of a Correcter,
but the corruption is like the publishing of the work, New enough and looks more like the Art of a Correct,
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then the integrity of an Author;
then the integrity of an Author;
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since, when our was reported to the Pharisies, it is also added, that it was by his Disciples; Ioh. 4.12. but their baptisme was into Christ.
since, when our was reported to the Pharisees, it is also added, that it was by his Disciples; John 4.12. but their Baptism was into christ.
c-acp, c-crq po12 vbds vvn p-acp dt np2, pn31 vbz av vvn, cst pn31 vbds p-acp po31 n2; np1 crd. cc-acp po32 n1 vbds p-acp np1.
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But Into Christ? what is that? NONLATINALPHABET.
But Into christ? what is that?.
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He that receives a Prophet, says our Saviour, ( Mat. 10.41.) in the name of a Phrophet. Shall it here sound so? He that has been baptised in the Name of Christ;He that receives a Prophet, Says our Saviour, (Mathew 10.41.) in the name of a Prophet. Shall it Here found so? He that has been baptised in the Name of christ;
pns31 cst vvz dt n1, vvz po12 n1, (np1 crd.) p-acp dt n1 pp-f dt n1. vmb pn31 av av-j av? pns31 cst vhz vbn j-vvn p-acp dt vvb pp-f np1;
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that is, with Invocation of his name? and of the other persons in the Trinity? Indeed that is commanded in Baptisme ( Mat. 28.19.) But every one that is so baptized, puts not on Christ.
that is, with Invocation of his name? and of the other Persons in the Trinity? Indeed that is commanded in Baptism (Mathew 28.19.) But every one that is so baptised, puts not on christ.
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Into Christ? Is it into the Profession of Christ? but many that professe him, put him not on; they but professe him.
Into christ? Is it into the Profession of christ? but many that profess him, put him not on; they but profess him.
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Into Christ? It is into the Doctrine of Christ? but many, too many, that have been Baptised into Christ's doctrine, have not conformity to such Doctrine.
Into christ? It is into the Doctrine of christ? but many, too many, that have been Baptised into Christ's Doctrine, have not conformity to such Doctrine.
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Yet is it into the Doctrine of Christ? S. Paul finding at Ephesus certain Disciples, (new converts) ask'd them,
Yet is it into the Doctrine of christ? S. Paul finding At Ephesus certain Disciples, (new converts) asked them,
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if they had receiv'd the Holy Ghost:
if they had received the Holy Ghost:
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and they answering that they had not heard of a Holy Ghost, he asked them then,
and they answering that they had not herd of a Holy Ghost, he asked them then,
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unto what they had been baptized: and they replyed, unto John 's baptisme NONLATINALPHABET, Into Iohn 's baptisme;
unto what they had been baptised: and they replied, unto John is Baptism, Into John is Baptism;
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that is, into the Doctrine, which he preach'd, and seal'd with baptisme. Into Iohn 's Baptisme; not into Iohn, but By him;
that is, into the Doctrine, which he preached, and sealed with Baptism. Into John is Baptism; not into John, but By him;
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he being the first that effectually baptized, as afterwards other ministers, into Christ.
he being the First that effectually baptised, as afterwards other Ministers, into christ.
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Yet was Iohn 's baptisme into Christ, where it was attended with due forme, and then necessarily with due knowledge and Sanctity? it was into Christ.
Yet was John is Baptism into christ, where it was attended with due Form, and then necessarily with due knowledge and Sanctity? it was into christ.
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But may it not seem to have been always without the Holy Ghost? is it not his own testimony, Mat. 3.11. I baptize you with water but he that comes after me shall baptize you with the Holy Ghost? Truth it is:
But may it not seem to have been always without the Holy Ghost? is it not his own testimony, Mathew 3.11. I baptise you with water but he that comes After me shall baptise you with the Holy Ghost? Truth it is:
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yet not that none of them, which were baptised by him, were baptised also by the Holy Ghost;
yet not that none of them, which were baptised by him, were baptised also by the Holy Ghost;
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but such baptising was not properly by Iohn, but by the power of Christ working with him.
but such Baptizing was not properly by John, but by the power of christ working with him.
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The outward ministry of Iohn could apply the outward element; but it was the inward ministry of Christ, that applyed the Holy, Ghost.
The outward Ministry of John could apply the outward element; but it was the inward Ministry of christ, that applied the Holy, Ghost.
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Besides, Iohn did new baptize them with water: but that time should come, when the Comforter should come.
Beside, John did new baptise them with water: but that time should come, when the Comforter should come.
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And it specially alludes to the wonder at Pentecost, when our Saviour baptised them Not with water;
And it specially alludes to the wonder At Pentecost, when our Saviour baptised them Not with water;
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but only with the Holy Ghost and with fire, the fiery tongues.
but only with the Holy Ghost and with fire, the fiery tongues.
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But why then did S. Paul. (Act. 19.4, 5.) baptize those disciples, that were said to have been baptized into Iohn 's Baptisme? Many are the Answers: S. Ambrose his may satisfie.
But why then did S. Paul. (Act. 19.4, 5.) baptise those Disciples, that were said to have been baptised into John is Baptism? Many Are the Answers: S. Ambrose his may satisfy.
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Those converts thought they had been rightly baptised: but so it was not: they had not heard of the Holy Ghost.
Those converts Thought they had been rightly baptised: but so it was not: they had not herd of the Holy Ghost.
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Besides, it is said that they were Now baptized in the name of Iesus; implying that they were not so before:
Beside, it is said that they were Now baptised in the name of Iesus; implying that they were not so before:
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so that in truth and effect, they were not baptized before.
so that in truth and Effect, they were not baptised before.
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To be baptized then Into Christ, what is it? Is it not a Profession of his Doctrine,
To be baptised then Into christ, what is it? Is it not a Profession of his Doctrine,
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and a promise of an Imitation of his Holinesse? It is, but more than a promise it is;
and a promise of an Imitation of his Holiness? It is, but more than a promise it is;
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it is an Imitation of his Holinesse, in a Conformity of Life with Christ.
it is an Imitation of his Holiness, in a Conformity of Life with christ.
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It is to be baptized into the Death of Christ; as S. Paul speakes ( Rom. 6. 3, 4.) that as our Saviour was raised to a new life,
It is to be baptised into the Death of christ; as S. Paul speaks (Rom. 6. 3, 4.) that as our Saviour was raised to a new life,
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so we to a newnesse of life. We are by his death made partakers of the merits of his death.
so we to a newness of life. We Are by his death made partakers of the merits of his death.
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To be baptised then into Christ, is to be Sanctified;
To be baptised then into christ, is to be Sanctified;
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to put on Christ, so by an inward baptisme, whiles we are covered with his Garment, we shall also become a part of his Mystical Body.
to put on christ, so by an inward Baptism, while we Are covered with his Garment, we shall also become a part of his Mystical Body.
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Which sanctified estate some thinking to be attained, only by baptisme, even outward baptisme, would bring in an Absolute and Indispensable necessity of it unto Salvation.
Which sanctified estate Some thinking to be attained, only by Baptism, even outward Baptism, would bring in an Absolute and Indispensable necessity of it unto Salvation.
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This perswasion occationed that custome with some even in the primitive times, to baptize men after they were dead, if they dyed without baptisme;
This persuasion occationed that custom with Some even in the primitive times, to baptise men After they were dead, if they died without Baptism;
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as appeares by the third Council of Carthage (Can. 6.) by which it was forbidden.
as appears by the third Council of Carthage (Can. 6.) by which it was forbidden.
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This occasioned also almost a like custome among the Marcionites:
This occasioned also almost a like custom among the Marcionites:
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who as Tertullian relates it, in case that one dyed without baptisme, some alive was baptized for him.
who as Tertullian relates it, in case that one died without Baptism, Some alive was baptised for him.
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The like some tell us of the Iewes; that if one of them dyed without expiation according to the Law, Numb. 19.12. Some of his kindred were purged for him.
The like Some tell us of the Iewes; that if one of them died without expiation according to the Law, Numb. 19.12. some of his kindred were purged for him.
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But know we may, and to our comfort, that baptisme, though so excellent and necessary in respect of God's command, if it may be had;
But know we may, and to our Comfort, that Baptism, though so excellent and necessary in respect of God's command, if it may be had;
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is not absolutely necessary in respect of Salvation; since this may be obtain'd though not ordinarily, without baptisme.
is not absolutely necessary in respect of Salvation; since this may be obtained though not ordinarily, without Baptism.
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Els should we be injurious to God himselfe; and bind his mercy absolutely to outward means.
Else should we be injurious to God himself; and bind his mercy absolutely to outward means.
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We should as some, of more Opinion than Wisedome, presumptuously and unmercifully esteem all Infants damned, that die unbaptized.
We should as Some, of more Opinion than Wisdom, presumptuously and unmercifully esteem all Infants damned, that die unbaptized.
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We should pronounce the like also of all such Infants as dyed before Circumcision.
We should pronounce the like also of all such Infants as died before Circumcision.
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Which is so odious, that the great Master of Theologicall Determinations, Peter Lombard, would in part help it by an over free conjecture, thinking that in case of necessity, they anciently circumcised the Child before the eighth day.
Which is so odious, that the great Master of Theological Determinations, Peter Lombard, would in part help it by an over free conjecture, thinking that in case of necessity, they anciently circumcised the Child before the eighth day.
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But this defence will not defend it selfe;
But this defence will not defend it self;
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the Masters of Jewish rites telling us, that it might not be performed before that day.
the Masters of Jewish Rites telling us, that it might not be performed before that day.
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Besides, what should we say then to all those, that for forty yeares dyed in the wildernesse without Circumcision? or all those Infants in the primitive times that died before baptisme:
Beside, what should we say then to all those, that for forty Years died in the Wilderness without Circumcision? or all those Infants in the primitive times that died before Baptism:
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which as Tertullian tells us, for his time, was usually celebrated but at Easter and Whitsontide? And though we may grant exceptions in those first times in case of Necessity;
which as Tertullian tells us, for his time, was usually celebrated but At Easter and Whitsuntide? And though we may grant exceptions in those First times in case of Necessity;
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yet many doubtlesse dyed without baptisme.
yet many doubtless died without Baptism.
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And yet this custome continued in the Church eight hundred yeares, even to the time of Charles the Great;
And yet this custom continued in the Church eight hundred Years, even to the time of Charles the Great;
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as appeares by Lawes made at that time about this Rite.
as appears by Laws made At that time about this Rite.
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Which has been long continued since in some degree in Rome itselfe, as the pascall Ceremonies of that place imply, there being in the Laterane Church Constantines Font,
Which has been long continued since in Some degree in Room itself, as the Pascal Ceremonies of that place imply, there being in the Lateran Church Constantines Font,
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as they call it, preserv'd for the yearly baptizing at those seasons such Jews, or other Unbelievers,
as they call it, preserved for the yearly baptizing At those seasons such jews, or other Unbelievers,
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as are converted to the Christian Faith.
as Are converted to the Christian Faith.
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In such cases then as before mentioned, more charitably it is determined, as among others eminently by Aquinas, that Infants then have baptismum flaminis, etsi non fluminis;
In such cases then as before mentioned, more charitably it is determined, as among Others eminently by Aquinas, that Infants then have Baptism Flaminis, Though non fluminis;
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the baptisme of the Spirit, though not of water. Not the want, but Contempt or Neglect of the Holy ordinance, hurts.
the Baptism of the Spirit, though not of water. Not the want, but Contempt or Neglect of the Holy Ordinance, hurts.
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He that is not Circumcised shall be cut off from the people of God. Gen. 17.14. It is understood of those chiefely, that were of age;
He that is not Circumcised shall be Cut off from the people of God. Gen. 17.14. It is understood of those chiefly, that were of age;
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and so, in effect, it was, he that Will not be Circumcised.
and so, in Effect, it was, he that Will not be Circumcised.
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Thus, he that is not borne of water & the holy Spirit, shall not enter into the Kingdome of God;
Thus, he that is not born of water & the holy Spirit, shall not enter into the Kingdom of God;
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that is, if he may have the water of Baptisme, and will not. The Thiefe upon the Crosse was not baptiz'd, and yet he was Saved.
that is, if he may have the water of Baptism, and will not. The Thief upon the Cross was not baptized, and yet he was Saved.
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Nay, we have no expresse testimonie, that the Baptist was baptiz'd:
Nay, we have no express testimony, that the Baptist was baptized:
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though he sayes indeed unto our Saviour, that he had need to be baptised of our Saviour:
though he Says indeed unto our Saviour, that he had need to be baptised of our Saviour:
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and yet we know the Baptist was sanctifyed in the wombe; though some think that he baptiz'd himselfe;
and yet we know the Baptist was sanctified in the womb; though Some think that he baptized himself;
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for so we know that Abraham Circumcised himselfe; and the Minister in the Holy Communion administers bread and wine unto Himselfe.
for so we know that Abraham Circumcised himself; and the Minister in the Holy Communion administers bred and wine unto Himself.
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Yet as some may be sanctifyed, which were never baptised, so on the contrary, not all that are baptized, are sanctifyed.
Yet as Some may be sanctified, which were never baptised, so on the contrary, not all that Are baptised, Are sanctified.
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Grace is not necessarily annexed to outward Baptisme; Simon Magus had baptisme Act. 8.13. yet without Grace v. 21. Els we should make Simon, and Judas the Iscariot Saints;
Grace is not necessarily annexed to outward Baptism; Simon Magus had Baptism Act. 8.13. yet without Grace v. 21. Else we should make Simon, and Judas the Iscariot Saints;
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since Grace is an Immortall seed; by which they that have it shall live for ever;
since Grace is an Immortal seed; by which they that have it shall live for ever;
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and as that which, was once a member of a Naturall body shall at last rise againe a member of the body:
and as that which, was once a member of a Natural body shall At last rise again a member of the body:
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so who by Grace is once a member of the Mysticall body, where of Christ is the Head, shall at last arise a true member of the Mysticall body.
so who by Grace is once a member of the Mystical body, where of christ is the Head, shall At last arise a true member of the Mystical body.
av q-crq p-acp n1 vbz a-acp dt n1 pp-f dt j n1, c-crq pp-f np1 vbz dt n1, vmb p-acp ord vvi dt j n1 pp-f dt j n1.
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Grace then is not Physically annexed to baptisme; the element it selfe being not capable of it, that so it might impart it.
Grace then is not Physically annexed to Baptism; the element it self being not capable of it, that so it might impart it.
n1 av vbz xx av-j vvn p-acp n1; dt n1 pn31 n1 vbg xx j pp-f pn31, cst av pn31 vmd vvi pn31.
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God only with the water at the libertie of his favour gives Grace.
God only with the water At the liberty of his favour gives Grace.
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S. Austin is cleare in the approbation of this high truth ( Lib. 6. contra Donatistas. cap. 24.) some says he put on Christ usque ad vitae sanctificationem, some only usque ad Sacramenti preceptionem: this says he, is common to the good and evill;
S. Austin is clear in the approbation of this high truth (Lib. 6. contra Donatistas. cap. 24.) Some Says he put on christ usque ad vitae sanctificationem, Some only usque ad Sacrament preceptionem: this Says he, is Common to the good and evil;
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that is proper only to the Good.
that is proper only to the Good.
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Some then according to his judgement put on Christ to Sanctification (which only indeed is worthy of the bhrase, to put on Christ.) Some only Sacramentally, by an outward Profession:
some then according to his judgement put on christ to Sanctification (which only indeed is worthy of the bhrase, to put on christ.) some only Sacramentally, by an outward Profession:
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which passage of S. Austin the master of the sentences, not only alleadges, but approves.
which passage of S. Austin the master of the sentences, not only alleges, but approves.
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And surely S. Paul himselfe teaches us this distinction ( Rom. 2.29.) saying that there is a Circumcision in the Letter,
And surely S. Paul himself Teaches us this distinction (Rom. 2.29.) saying that there is a Circumcision in the letter,
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and in the Spirit? And with a like Reason may we not say, there is a baptisme in the Letter,
and in the Spirit? And with a like Reason may we not say, there is a Baptism in the letter,
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and in the Spirit? As certainly then, as we are to Reverence the Sacraments, as God's Institution, so not to Adore them.
and in the Spirit? As Certainly then, as we Are to reverence the Sacraments, as God's Institution, so not to Adore them.
cc p-acp dt n1? p-acp av-j av, c-acp pns12 vbr pc-acp vvi dt n2, c-acp npg1 n1, av xx pc-acp vvi pno32.
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No lesse offence then it were for us to adore the water in the one Sacrament;
No less offence then it were for us to adore the water in the one Sacrament;
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than it is for others to adore the bread in the other Sacrament.
than it is for Others to adore the bred in the other Sacrament.
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But here some may aske, why the Apostle compares our Baptisme into Christ, to the putting on of a garment;
But Here Some may ask, why the Apostle compares our Baptism into christ, to the putting on of a garment;
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in answer to which demand may appeare his wisedome, in drawing his expression from a custome in those times in baptisme.
in answer to which demand may appear his Wisdom, in drawing his expression from a custom in those times in Baptism.
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For when the person baptized came out of the water, he was cloathed with a white raiment; to which the Apostle alludes. And as Col. 3.9. he speakes of putting off the old man, thereby signifying the Mortification of sinne:
For when the person baptised Come out of the water, he was clothed with a white raiment; to which the Apostle alludes. And as Col. 3.9. he speaks of putting off the old man, thereby signifying the Mortification of sin:
p-acp c-crq dt n1 vvn vvd av pp-f dt n1, pns31 vbds vvn p-acp dt j-jn n1; p-acp r-crq dt n1 vvz. cc p-acp np1 crd. pns31 vvz pp-f vvg a-acp dt j n1, av vvg dt n1 pp-f n1:
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so by putting on the new man and the white garment, he intends our reviving unto holinesse.
so by putting on the new man and the white garment, he intends our reviving unto holiness.
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Nor is the comparison only true, but fit; garments serving not only for necessity, but also ornament;
Nor is the comparison only true, but fit; garments serving not only for necessity, but also ornament;
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as a sanctifyed life implies not only a heate of Grace; but also a covering of the unseemlinesse of sinne.
as a sanctified life Implies not only a heat of Grace; but also a covering of the unseemliness of sin.
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And as reason prompts us to keep the Garment: so does Grace to to keep our Conversation undefiled.
And as reason prompts us to keep the Garment: so does Grace to to keep our Conversation undefiled.
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The garment that Adam made for himselfe was but of fig-leaves; but that of skinnes, which sufficiently covered his nakednesse was provided by God:
The garment that Adam made for himself was but of Fig leaves; but that of skins, which sufficiently covered his nakedness was provided by God:
dt n1 cst np1 vvn p-acp px31 vbds cc-acp pp-f j; cc-acp d pp-f n2, r-crq av-j vvd po31 n1 vbds vvn p-acp np1:
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thus the best covering that we our selves can provide for our sinnes, is but the fig-leaves of excuse;
thus the best covering that we our selves can provide for our Sins, is but the Fig leaves of excuse;
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but that sufficient covering, which God provides for us, is the precious roabe of Christian righteousnesse.
but that sufficient covering, which God provides for us, is the precious robe of Christian righteousness.
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Which though it be sometimes like that, wherewith Herod cloathed and derided our Saviour, exposing the Christian to the floute of a Herod; yet is it indeed,
Which though it be sometime like that, wherewith Herod clothed and derided our Saviour, exposing the Christian to the flout of a Herod; yet is it indeed,
r-crq cs pn31 vbb av av-j cst, c-crq np1 vvn cc vvn po12 n1, vvg dt njp p-acp dt vvb pp-f dt np1; av vbz pn31 av,
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like the glorious apparell of the Kings daughter ( Psal. 45.13.) whose cloathing was of wrought Gold;
like the glorious apparel of the Kings daughter (Psalm 45.13.) whose clothing was of wrought Gold;
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so glorious is the righteous man in the eyes of God, and of Righteous men. But most like it is to Christ's own garment, a seamelesse coate;
so glorious is the righteous man in the eyes of God, and of Righteous men. But most like it is to Christ's own garment, a Seamless coat;
av j vbz dt j n1 p-acp dt n2 pp-f np1, cc pp-f j n2. p-acp ds j pn31 vbz p-acp npg1 d n1, dt j n1;
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so without division are the truely righteous; those that have unfeignedly put on Christ. This is the Nature of inward baptisme:
so without division Are the truly righteous; those that have unfeignedly put on christ. This is the Nature of inward Baptism:
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see the Extent; As many of you as have been baptized into Christ, have put on Christ. Mercy is Gods propertie: Charity must be the Christian's;
see the Extent; As many of you as have been baptised into christ, have put on christ. Mercy is God's property: Charity must be the Christian's;
vvb dt n1; c-acp d pp-f pn22 c-acp vhb vbn vvn p-acp np1, vhb vvn p-acp np1. n1 vbz npg1 n1: n1 vmb vbi dt njp|vbz;
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by this we must judge the Children of Christians, Christians they may be within the Covenant;
by this we must judge the Children of Christians, Christians they may be within the Covenant;
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and may they not then be within the signe of the Covenant? Before the Gospell children were partakers of Circumcision; when they understood not Circumcision:
and may they not then be within the Signen of the Covenant? Before the Gospel children were partakers of Circumcision; when they understood not Circumcision:
cc vmb pns32 xx av vbi p-acp dt n1 pp-f dt n1? p-acp dt n1 n2 vbdr n2 pp-f n1; c-crq pns32 vvd xx n1:
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and may they not under the Gospell be partakers of baptisme, though they understand not baptisme? Were not all the Israelites baptized in the Red Sea? (1 Cor. 10.12.) and were not the Infants a part of Israel? Did not S. Paul baptize whole housholds? ( Act. 16.15. and 18.8.) and were not the Infants part of the Houshold? And has not the practice of the Church been such from the first times of the Church? and testifyed to be such, by the Monuments of the Church? which to aleadge were of more trouble than necessity, especially to them that esteem not authority;
and may they not under the Gospel be partakers of Baptism, though they understand not Baptism? Were not all the Israelites baptised in the Read Sea? (1 Cor. 10.12.) and were not the Infants a part of Israel? Did not S. Paul baptise Whole Households? (Act. 16.15. and 18.8.) and were not the Infants part of the Household? And has not the practice of the Church been such from the First times of the Church? and testified to be such, by the Monuments of the Church? which to allege were of more trouble than necessity, especially to them that esteem not Authority;
cc vmb pns32 xx p-acp dt n1 vbb n2 pp-f n1, cs pns32 vvb xx n1? vbdr xx d dt np2 vvn p-acp dt j-jn n1? (crd np1 crd.) cc vbdr xx dt n2 dt n1 pp-f np1? vdd xx n1 np1 vvi j-jn n2? (n1 crd. cc crd.) cc vbdr xx dt ng1 n1 pp-f dt n1? np1 vhz xx dt n1 pp-f dt n1 vbn d p-acp dt ord n2 pp-f dt n1? cc vvd pc-acp vbi d, p-acp dt n2 pp-f dt n1? q-crq pc-acp vvi vbdr pp-f dc n1 cs n1, av-j p-acp pno32 cst vvb xx n1;
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yet may we take notice of one instead of all;
yet may we take notice of one instead of all;
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and it is S. Austin's: who writing against the Pelagians ( De Peccatorum Meritis & Remissione.
and it is S. Austin's: who writing against the Pelagians (De Peccatorum Meritis & Remission.
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l. 1. c. 26.) says, That they must not deny the baptisme of Children, they clearely seeing that to be, to oppose the Universall Church.
l. 1. c. 26.) Says, That they must not deny the Baptism of Children, they clearly seeing that to be, to oppose the Universal Church.
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Yet some would exclude all children from this Sacrament;
Yet Some would exclude all children from this Sacrament;
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when as some of them are Elect, and of such certainly is the Kingdome of God,
when as Some of them Are Elect, and of such Certainly is the Kingdom of God,
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& shall such by scruple be excluded from the Sacrament, that signes unto such the Hope of that Kingdome? But why, say some, should they not then be as well admitted to the Supper of the Lord? But such may consider, that the Lord's Supper is strong meat;
& shall such by scruple be excluded from the Sacrament, that Signs unto such the Hope of that Kingdom? But why, say Some, should they not then be as well admitted to the Supper of the Lord? But such may Consider, that the Lord's Supper is strong meat;
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Spirituall food, that requires an able wisdome in the preparation & digestion, & so fit for Men;
Spiritual food, that requires an able Wisdom in the preparation & digestion, & so fit for Men;
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& so accordingly ministred as for Men, in Bread and Wine; not as for Children, in Milk:
& so accordingly ministered as for Men, in Bred and Wine; not as for Children, in Milk:
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though in this it might have serv'd both for Men and Children; if this had been our Saviour's will.
though in this it might have served both for Men and Children; if this had been our Saviour's will.
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But Baptisme is not Food, but to the right receiver a new Birth, and so properly belongs to Children;
But Baptism is not Food, but to the right receiver a new Birth, and so properly belongs to Children;
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or, though to others of riper years, yet but new converts, and so but babes in. Christ.
or, though to Others of riper Years, yet but new converts, and so but babes in. christ.
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But some would have none to have thus much hope of Heaven, till all most halfe man's age were spent:
But Some would have none to have thus much hope of Heaven, till all most half Man's age were spent:
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so that no Man should have a hope of Everlasting life, if he had not here an indifferent long life.
so that no Man should have a hope of Everlasting life, if he had not Here an indifferent long life.
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But, say some, an Infant is but Naturall;
But, say Some, an Infant is but Natural;
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and so, without faith, unfit for a Sacrament, which has made some beleeve, that an Infant can actually beleeve; instancing in the Baptist;
and so, without faith, unfit for a Sacrament, which has made Some believe, that an Infant can actually believe; instancing in the Baptist;
cc av, p-acp n1, j p-acp dt n1, r-crq vhz vvn d vvb, cst dt n1 vmb av-j vvi; vvg p-acp dt n1;
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who at the news of our Saviour sprung in the Wombe; and so affirme him, then to have had a knowledge of our Saviour;
who At the news of our Saviour sprung in the Womb; and so affirm him, then to have had a knowledge of our Saviour;
r-crq p-acp dt n1 pp-f po12 n1 vvn p-acp dt n1; cc av vvb pno31, cs pc-acp vhi vhn dt n1 pp-f po12 n1;
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but this Assertion is rather beleife, than knowledge.
but this Assertion is rather belief, than knowledge.
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That exultation in the wombe was in the Infant an Act of Gods power, not of his grace; which is allways with knowledge:
That exultation in the womb was in the Infant an Act of God's power, not of his grace; which is always with knowledge:
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which in a body by nature not fitted, is to suppose grace to work not only above nature, which it allways does;
which in a body by nature not fitted, is to suppose grace to work not only above nature, which it always does;
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but also without nature, which it does not, being allways imploy'd in nature; and so no act of knowledge can bee perform'd without nature.
but also without nature, which it does not, being always employed in nature; and so no act of knowledge can be performed without nature.
cc-acp av p-acp n1, r-crq pn31 vdz xx, vbg av vvn p-acp n1; cc av dx n1 pp-f n1 vmb vbi vvn p-acp n1.
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But how farre forth an Infant may be Spirituall, wee may in some degree understand, by understanding how farre forth he may be Naturall:
But how Far forth an Infant may be Spiritual, we may in Some degree understand, by understanding how Far forth he may be Natural:
p-acp q-crq av-j av dt n1 vmb vbi j, pns12 vmb p-acp d n1 vvi, p-acp vvg c-crq av-j av pns31 vmb vbi j:
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for unto all acts of naturall knowledge he is not fit.
for unto all acts of natural knowledge he is not fit.
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The nature of faith then in an Infant, supposed to be Sanctified, may bee understood by the nature of reason in him.
The nature of faith then in an Infant, supposed to be Sanctified, may be understood by the nature of reason in him.
dt n1 pp-f n1 av p-acp dt n1, vvd pc-acp vbi vvn, vmb vbi vvn p-acp dt n1 pp-f n1 p-acp pno31.
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Now in an Infant there is a Power (or faculty) of reasoning: in riper age the Act of Reasoning;
Now in an Infant there is a Power (or faculty) of reasoning: in riper age the Act of Reasoning;
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as lastly by many acts an acquir'd Habit of Reasoning: where we may farther acknowledge the Act to be in Man only when awake;
as lastly by many acts an acquired Habit of Reasoning: where we may farther acknowledge the Act to be in Man only when awake;
c-acp ord p-acp d n2 dt vvn n1 pp-f vvg: c-crq pns12 vmb av-jc vvi dt n1 pc-acp vbi p-acp n1 av-j c-crq j;
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but the habit to bee in him, though he sleeps. Since Sanctification then can not bee without Faith, nor Faith without Reason;
but the habit to be in him, though he sleeps. Since Sanctification then can not be without Faith, nor Faith without Reason;
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and that the Act of Reason is not in an Infant; the Act of Faith is not in him.
and that the Act of Reason is not in an Infant; the Act of Faith is not in him.
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Yet since he may be Sanctified, and so have Faith, the Power and Habit of Faith (infused abilities) he may have:
Yet since he may be Sanctified, and so have Faith, the Power and Habit of Faith (infused abilities) he may have:
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which declares not it selfe in Spirituall Acts, till Nature, till Reason, which is subservient to it, declares it selfe in naturall Acts. Since then an Infant may be thus Spirituall, shall any Man looke on him,
which declares not it self in Spiritual Acts, till Nature, till Reason, which is subservient to it, declares it self in natural Acts. Since then an Infant may be thus Spiritual, shall any Man look on him,
r-crq vvz xx pn31 n1 p-acp j n2, c-acp n1, c-acp n1, r-crq vbz fw-fr pc-acp pn31, vvz pn31 n1 p-acp j n2 c-acp cs dt n1 vmb vbi av j, vmb d n1 vvb p-acp pno31,
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as on that which is meerly naturall;
as on that which is merely natural;
c-acp p-acp d r-crq vbz av-j j;
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when as the Judgment of his charitie should look upon it with Hope? shall he look upon an object of charitie, without charitie? Besides, to exclude Infants from Baptisme, what is it but to leave the Children of Christians, without the Holy signe of Distinction from the Children of Infidels? Our Saviour taught a sweeter intertainment of them,
when as the Judgement of his charity should look upon it with Hope? shall he look upon an Object of charity, without charity? Beside, to exclude Infants from Baptism, what is it but to leave the Children of Christians, without the Holy Signen of Distinction from the Children of Infidels? Our Saviour taught a Sweeten entertainment of them,
c-crq c-acp dt n1 pp-f po31 n1 vmd vvi p-acp pn31 p-acp n1? vmb pns31 vvi p-acp dt n1 pp-f n1, p-acp n1? p-acp, pc-acp vvi n2 p-acp n1, r-crq vbz pn31 p-acp pc-acp vvi dt n2 pp-f np1, p-acp dt j n1 pp-f n1 p-acp dt n2 pp-f n2? po12 n1 vvd dt jc n1 pp-f pno32,
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when he tooke them into his armes, armes certainly of Mercy, whiles of the God of Mercy:
when he took them into his arms, arms Certainly of Mercy, while of the God of Mercy:
c-crq pns31 vvd pno32 p-acp po31 n2, n2 av-j pp-f n1, n1 pp-f dt n1 pp-f n1:
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and was offended with such as were offended at Children.
and was offended with such as were offended At Children.
cc vbds vvn p-acp d c-acp vbdr vvn p-acp n2.
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Indeed can they be innocent that are offended with Innocents? He shewed likewise in the Practice of his first Church, the Solemnitie of this Sacrament, in respect of such, as were of Age;
Indeed can they be innocent that Are offended with Innocents? He showed likewise in the Practice of his First Church, the Solemnity of this Sacrament, in respect of such, as were of Age;
np1 vmb pns32 vbb j-jn cst vbr vvn p-acp n2-jn? pns31 vvd av p-acp dt n1 pp-f po31 ord n1, dt n1 pp-f d n1, p-acp n1 pp-f d, c-acp vbdr pp-f n1;
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anciently such converts being against the seasons of Baptizing, carefully instructed;
anciently such converts being against the seasons of Baptizing, carefully instructed;
av-j d vvz vbg p-acp dt n2 pp-f vvg, av-j vvn;
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whence they were called Catechumeni; as also Audientes the Hearers, and frequently by S. Ambrose and S. Austin, Competentes, though somewhat differently from the usuall acception of the word;
whence they were called Catechumen; as also Audientes the Hearers, and frequently by S. Ambrose and S. Austin, Competentes, though somewhat differently from the usual acception of the word;
c-crq pns32 vbdr vvn np1; c-acp av np1 dt n2, cc av-j p-acp np1 np1 cc np1 np1, fw-la, c-acp av av-j p-acp dt j n1 pp-f dt n1;
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it signifying here not an opposition, but a fellowship in their suite.
it signifying Here not an opposition, but a fellowship in their suit.
pn31 vvg av xx dt n1, cc-acp dt n1 p-acp po32 n1.
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From the event whereof, those that had successe, are by S. Gregory called, Electi; they being chosen unto Baptisme by Scrutinie. And there were made before baptisme, sixe such scrutinies in the time of Lent; and a seaventh on Easter-eve; thus to discerne,
From the event whereof, those that had success, Are by S. Gregory called, Elect; they being chosen unto Baptism by Scrutiny. And there were made before Baptism, sixe such Scrutinies in the time of Lent; and a Seventh on Easter-eve; thus to discern,
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if the persons to be Baptized, would, after the renouncing of Sathan, seriously continue in their dedication to God.
if the Persons to be Baptised, would, After the renouncing of Sathan, seriously continue in their dedication to God.
cs dt n2 pc-acp vbi j-vvn, vmd, p-acp dt vvg pp-f np1, av-j vvi p-acp po32 n1 p-acp np1.
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The Persons to be Baptized did use also to bring their names, the men standing on the right hand; the women on the Left.
The Persons to be Baptised did use also to bring their names, the men standing on the right hand; the women on the Left.
dt n2 pc-acp vbi j-vvn vdd vvi av pc-acp vvi po32 n2, dt n2 vvg p-acp dt j-jn n1; dt n2 p-acp dt j.
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In the time of the Elibertine Council (as appeares. Can. 48.) the feet of the persons to be baptized, were wash'd;
In the time of the Libertine Council (as appears. Can. 48.) the feet of the Persons to be baptised, were washed;
p-acp dt n1 pp-f dt n1 n1 (c-acp vvz. vmb. crd) dt n2 pp-f dt n2 pc-acp vbi vvn, vbdr vvn;
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and for Infants that were to be baptized;
and for Infants that were to be baptised;
cc p-acp n2 cst vbdr pc-acp vbi vvn;
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it was a custome in the Spanish Churches, to bring them all before the day of baptisme, and wash their Heads;
it was a custom in the Spanish Churches, to bring them all before the day of Baptism, and wash their Heads;
pn31 vbds dt n1 p-acp dt jp n2, pc-acp vvi pno32 d p-acp dt n1 pp-f n1, cc vvi po32 n2;
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which day, for that cause was called, Capiti-lavium, or, the Day of the Head-washing; and the usuall day for it was Palme-Sunday; as Isidore tells us.
which day, for that cause was called, Capiti-lavium, or, the Day of the Head-washing; and the usual day for it was Palm sunday; as Isidore tells us.
r-crq n1, c-acp cst n1 vbds vvn, j, cc, dt n1 pp-f dt j; cc dt j n1 p-acp pn31 vbds np1; p-acp np1 vvz pno12.
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Such like rites does S. Cyrill of Ierusalem also relate in his preface to his Catechisme, all which were used as expressions of the Solemnity of this Sacrament.
Such like Rites does S. Cyril of Ierusalem also relate in his preface to his Catechism, all which were used as expressions of the Solemnity of this Sacrament.
d j n2 vdz n1 np1 pp-f np1 av vvi p-acp po31 n1 p-acp po31 n1, d r-crq vbdr vvn p-acp n2 pp-f dt n1 pp-f d n1.
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Which was performed unto some over the tombes of the Dead: to which that of the Apostle seems to allude 1 Cor. 15.29. What shall they doe that are baptized for the dead, if the dead arise not at all? it is in the originall, NONLATINALPHABET;
Which was performed unto Some over the tombs of the Dead: to which that of the Apostle seems to allude 1 Cor. 15.29. What shall they do that Are baptised for the dead, if the dead arise not At all? it is in the original,;
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over the dead (to omit other expositions) a custome, used by some as it is thought, to expresse, that they should by baptisme effectually received be dead to sin;
over the dead (to omit other expositions) a custom, used by Some as it is Thought, to express, that they should by Baptism effectually received be dead to sin;
p-acp dt j (pc-acp vvi j-jn n2) dt n1, vvn p-acp d c-acp pn31 vbz vvn, pc-acp vvi, cst pns32 vmd p-acp n1 av-j vvn vbb j pc-acp vvi;
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& with the dead over which they were baptized, enjoy a happy resurrection. We may farther see the excellency of this Sacrament, in that it never is repeated;
& with the dead over which they were baptised, enjoy a happy resurrection. We may farther see the excellency of this Sacrament, in that it never is repeated;
cc p-acp dt j p-acp r-crq pns32 vbdr vvn, vvb dt j n1. pns12 vmb av-jc vvi dt n1 pp-f d n1, p-acp cst pn31 av vbz vvn;
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There is but one Baptisme says the Apostle ( Eph. 4.) because there is but one death of Christ; but one Resurrection;
There is but one Baptism Says the Apostle (Ephesians 4.) Because there is but one death of christ; but one Resurrection;
pc-acp vbz cc-acp crd n1 vvz dt n1 (np1 crd) c-acp a-acp vbz cc-acp crd n1 pp-f np1; cc-acp crd n1;
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but one Originall sinne to be in effect washed away, whiles not imputed, by the blessing of the Inward Baptisme.
but one Original sin to be in Effect washed away, while not imputed, by the blessing of the Inward Baptism.
cc-acp pi j-jn n1 pc-acp vbi p-acp n1 vvn av, cs xx vvn, p-acp dt n1 pp-f dt j n1.
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There is no returne to the Wombe, nor to Baptisme; says S. Austin: there is but one Birth, and but one new birth.
There is no return to the Womb, nor to Baptism; Says S. Austin: there is but one Birth, and but one new birth.
pc-acp vbz dx n1 p-acp dt n1, ccx p-acp n1; vvz n1 np1: a-acp vbz cc-acp crd n1, cc p-acp crd j n1.
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And as it is of such a nature in it selfe, so did God by miracle sometimes honour it;
And as it is of such a nature in it self, so did God by miracle sometime honour it;
cc c-acp pn31 vbz pp-f d dt n1 p-acp pn31 n1, av vdd np1 p-acp n1 av n1 pn31;
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many bodily diseases being cured by baptisme, as S. Austin relates;
many bodily diseases being cured by Baptism, as S. Austin relates;
d j n2 vbg vvn p-acp n1, c-acp np1 np1 vvz;
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and thus as the stories of the Church tell us, the great Constantine was cured of Leprosie.
and thus as the stories of the Church tell us, the great Constantine was cured of Leprosy.
cc av c-acp dt n2 pp-f dt n1 vvb pno12, dt j np1 vbds vvn pp-f n1.
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Which wonders mistaken, were the occasion of preparing Holy water. Some thinking by the consecration of water to obtaine the like successe.
Which wonders mistaken, were the occasion of preparing Holy water. some thinking by the consecration of water to obtain the like success.
r-crq vvz vvn, vbdr dt n1 pp-f vvg j n1. d vvg p-acp dt n1 pp-f n1 pc-acp vvi dt j n1.
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But such cures were extraordinary, and immediately wrought by God himselfe, and but seldome, for the honour of God's own Institution in this Sacrament.
But such cures were extraordinary, and immediately wrought by God himself, and but seldom, for the honour of God's own Institution in this Sacrament.
p-acp d n2 vbdr j, cc av-j vvn p-acp np1 px31, cc p-acp av, p-acp dt n1 pp-f npg1 d n1 p-acp d n1.
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Such cures then being without promise, we cannot build our faith upon such examples; & therefore not raise our expectations to such effects.
Such cures then being without promise, we cannot built our faith upon such Examples; & Therefore not raise our Expectations to such effects.
d vvz av vbg p-acp n1, pns12 vmbx vvi po12 n1 p-acp d n2; cc av xx vvi po12 n2 p-acp d n2.
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Yet such was the unwarantable devotion of some in those times, that they receiv'd the water which had been consecrated for baptisme, in vessells;
Yet such was the unwarrantable devotion of Some in those times, that they received the water which had been consecrated for Baptism, in vessels;
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sprinkling therewith their houses and grounds:
sprinkling therewith their houses and grounds:
vvg av po32 n2 cc n2:
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as if though they had not with Moses the sight of a fiery bush, they would yet enjoy holy ground.
as if though they had not with Moses the sighed of a fiery bush, they would yet enjoy holy ground.
c-acp cs cs pns32 vhd xx p-acp np1 dt n1 pp-f dt j n1, pns32 vmd av vvi j n1.
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A mistaking also of this Sacrament occcasioned some to be baptized every day;
A mistaking also of this Sacrament occcasioned Some to be baptised every day;
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whence they were called Hemerobaptists (or, the Daily Baptizers) mentioned by Epiphanius; thus while they thought by a wrong zeale to make themselves cleane, they did by their Heresie become more uncleane.
whence they were called Hemerobaptists (or, the Daily Baptizers) mentioned by Epiphanius; thus while they Thought by a wrong zeal to make themselves clean, they did by their Heresy become more unclean.
c-crq pns32 vbdr vvn np1 (cc, dt j n2) vvd p-acp np1; av cs pns32 vvd p-acp dt n-jn n1 pc-acp vvi px32 av-j, pns32 vdd p-acp po32 n1 vvi av-dc j.
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By the outward washing sinne is not taken away;
By the outward washing sin is not taken away;
p-acp dt j j-vvg n1 vbz xx vvn av;
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by the inward washing sinne is not taken away, the Dominion of it is taken away: sinne Remaines; sinne Reignes not.
by the inward washing sin is not taken away, the Dominion of it is taken away: sin Remains; sin Reigns not.
p-acp dt j j-vvg n1 vbz xx vvn av, dt n1 pp-f pn31 vbz vvn av: n1 vvz; n1 vvz xx.
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To this happy effect the Elect are baptized;
To this happy Effect the Elect Are baptised;
p-acp d j n1 dt j vbr vvn;
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those of riper age in ancient times, not commonly changing their Names, Ambrose and Austin being the Names of those Holy men, both before baptisme tisme and after:
those of riper age in ancient times, not commonly changing their Names, Ambrose and Austin being the Names of those Holy men, both before Baptism tisme and After:
d pp-f jc n1 p-acp j n2, xx av-j vvg po32 n2, np1 cc np1 vbg dt n2 pp-f d j n2, av-d p-acp n1 n1 cc a-acp:
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but Infants usually taking the names of Saints, to prompt them, (yet without affectation) to a holy imitation.
but Infants usually taking the names of Saints, to prompt them, (yet without affectation) to a holy imitation.
cc-acp n2 av-j vvg dt n2 pp-f n2, pc-acp vvi pno32, (av p-acp n1) p-acp dt j n1.
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Nay, in an Arabique translation of the Nicene Council, one Canon forbids the imposing of a Heathen Name.
Nay, in an Arabic Translation of the Nicene Council, one Canon forbids the imposing of a Heathen Name.
uh-x, p-acp dt jp n1 pp-f dt np1 n1, crd n1 vvz dt vvg pp-f dt j-jn n1.
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And as the Church was thus carefull of the Names of Infants, so much more of their Education, anciently and mercifully providing fit persons for the Infants sound instruction in Doctrine and Life, in case of the possible Heresie or Death of the Naturall parents;
And as the Church was thus careful of the Names of Infants, so much more of their Education, anciently and mercifully providing fit Persons for the Infants found instruction in Doctrine and Life, in case of the possible Heresy or Death of the Natural Parents;
cc c-acp dt n1 vbds av j pp-f dt n2 pp-f n2, av av-d av-dc pp-f po32 n1, av-jn cc av-j vvg j n2 p-acp dt ng1 j n1 p-acp n1 cc n1, p-acp n1 pp-f dt j n1 cc n1 pp-f dt j n2;
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a Charity too unhappily corrupted by Ignorance or Neglect; being in it selfe, if duely observed, a speciall wisedome in the Church of God.
a Charity too unhappily corrupted by Ignorance or Neglect; being in it self, if duly observed, a special Wisdom in the Church of God.
dt n1 av av-j vvn p-acp n1 cc vvb; vbg p-acp pn31 n1, cs av-jn vvn, dt j n1 p-acp dt n1 pp-f np1.
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Alike care was used by the most Judicious, to have this Sacrament celebrated by one of the Clergy:
Alike care was used by the most Judicious, to have this Sacrament celebrated by one of the Clergy:
av-j n1 vbds vvn p-acp dt av-ds j, pc-acp vhi d n1 vvn p-acp crd pp-f dt n1:
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which distinct title from the Layty, needs not be proved, since it is approved, whiles acknowledged by a late Act against great offenders, as Adulterers;
which distinct title from the Layty, needs not be proved, since it is approved, while acknowledged by a late Act against great offenders, as Adulterers;
r-crq j n1 p-acp dt np1, vvz xx vbi vvn, c-acp pn31 vbz vvn, cs vvn p-acp dt j n1 p-acp j n2, c-acp n2;
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which expresses their offence to be felonie without benefit of Clergie. Yet we will grant, that this Sacrament was sometimes anciently administred by the Layty;
which Expresses their offence to be felony without benefit of Clergy. Yet we will grant, that this Sacrament was sometime anciently administered by the Layty;
r-crq vvz po32 n1 pc-acp vbi n1 p-acp n1 pp-f n1. av pns12 vmb vvi, cst d n1 vbds av av-jn vvn p-acp dt np1;
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nay sometimes by women, but ancient practices must be as duely understood as imitated. Tertullian (de Baptismo cap.
nay sometime by women, but ancient practices must be as duly understood as imitated. Tertullian (the Baptismo cap.
uh-x av p-acp n2, cc-acp j n2 vmb vbi a-acp av-jn vvn c-acp vvn. np1 (dt n1 n1.
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17.) admits Lay-men to baptise in case of necessity, saying; Tunc enim constantia succurrentis excipitur, cum urget circumstantia periclitantis; in effect;
17.) admits Laymen to baptise in case of necessity, saying; Tunc enim constantia succurrentis excipitur, cum urget Circumstance periclitantis; in Effect;
crd) vvz n2 p-acp vvb p-acp n1 pp-f n1, vvg; fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la; p-acp n1;
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Then must an extraordinary helpe be admitted, when an extraordinary danger makes the exception. We may see then that this permission was but extraordinary;
Then must an extraordinary help be admitted, when an extraordinary danger makes the exception. We may see then that this permission was but extraordinary;
av vmb dt j n1 vbi vvn, c-crq dt j n1 vvz dt n1. pns12 vmb vvi av cst d n1 vbds p-acp j;
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and grounded but upon a falsely supposed Absolute Necessity of Baptisme; as then the Reason was erroneous, so likewise the permission.
and grounded but upon a falsely supposed Absolute Necessity of Baptism; as then the Reason was erroneous, so likewise the permission.
cc vvn p-acp p-acp dt av-j j-vvn j n1 pp-f n1; c-acp av dt n1 vbds j, av av dt n1.
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Baptizing by women may seem to have had a double cause; the former in respect of Infants in a supposed danger;
Baptizing by women may seem to have had a double cause; the former in respect of Infants in a supposed danger;
vvg p-acp n2 vmb vvi pc-acp vhi vhn dt j-jn n1; dt j p-acp n1 pp-f n2 p-acp dt j-vvn n1;
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and so with more mistake than charity; whiles not with a right charity: the other in respect of women of riper age that were converted;
and so with more mistake than charity; while not with a right charity: the other in respect of women of riper age that were converted;
cc av p-acp dc n1 cs n1; cs xx p-acp dt j-jn n1: dt j-jn p-acp n1 pp-f n2 pp-f jc n1 cst vbdr vvn;
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and this was in a modestie;
and this was in a modesty;
cc d vbds p-acp dt n1;
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a part of the celebration being ordered by those that in the first times were called Diaconissae; a principall part of whose office was, to prepare the women that were to be baptized:
a part of the celebration being ordered by those that in the First times were called Deaconesses; a principal part of whose office was, to prepare the women that were to be baptised:
dt n1 pp-f dt n1 vbg vvn p-acp d cst p-acp dt ord n2 vbdr vvn np1; dt j-jn n1 pp-f rg-crq n1 vbds, pc-acp vvi dt n2 cst vbdr pc-acp vbi vvn:
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partly by annointing their bodies, if we admit the testimonie of the Constitutions attributed to Clemens; and partly by dressing them with that civilitie, that only the Brow of the Female was permitted to the eie of the Priest:
partly by anointing their bodies, if we admit the testimony of the Constitutions attributed to Clemens; and partly by dressing them with that civility, that only the Brow of the Female was permitted to the eye of the Priest:
av p-acp vvg po32 n2, cs pns12 vvb dt n1 pp-f dt n2 vvn p-acp np1; cc av p-acp vvg pno32 p-acp d n1, cst av-j dt n1 pp-f dt j-jn vbds vvn p-acp dt n1 pp-f dt n1:
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who was indeed the usuall baptizer. Besides, women were separated, and so baptized, a part from the men;
who was indeed the usual baptizer. Beside, women were separated, and so baptised, a part from the men;
r-crq vbds av dt j n1. p-acp, n2 vbdr vvn, cc av vvn, dt n1 p-acp dt n2;
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as S. Ciril of Ierusalem teaches us in his Preface to his Catechismes. But since that truth must be the Judge of all Custome, we may remember that it was the judgement of a most learned and Royall judge, that though the Minister be not of the Essènce of the Sacrament,
as S. Cyril of Ierusalem Teaches us in his Preface to his Catechisms. But since that truth must be the Judge of all Custom, we may Remember that it was the judgement of a most learned and Royal judge, that though the Minister be not of the Essènce of the Sacrament,
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yet he is of the Essence of the right and lawfull Ministry of the Sacrament, taking for his Ground, the Commission of Christ to his Disciples, Mat. 28.20. Goe Preach and Baptize. It was only their office to whom it was Committed:yet he is of the Essence of the right and lawful Ministry of the Sacrament, taking for his Ground, the Commission of christ to his Disciples, Mathew 28.20. Go Preach and Baptise. It was only their office to whom it was Committed:
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and surely the Office was not ordinary, when as the memoriall of the performance of it was Extraordinary;
and surely the Office was not ordinary, when as the memorial of the performance of it was Extraordinary;
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the Day of every one's baptizing being anciently his Festivall. So Naziannan tells us:
the Day of every one's baptizing being anciently his Festival. So Naziannan tells us:
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and therefore devout are the Exhortations both of S. Chrysostome, and S. Ambrose, to move every Christian to an annuall celebration of that day by Holy meditations of this promise of God;
and Therefore devout Are the Exhortations both of S. Chrysostom, and S. Ambrose, to move every Christian to an annual celebration of that day by Holy meditations of this promise of God;
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by fervent prayers to God, and Charity towards men: which moved the late great Cardinall Borromaeus, a man eminent in his way of Devotion, (in the last Council at Millane ) to injoyn all his Clergie in that province, of which he was Arch-Bishop, to move the people under their charge to the holy celebration of the day of their Baptizing.
by fervent Prayers to God, and Charity towards men: which moved the late great Cardinal Borromaeus, a man eminent in his Way of Devotion, (in the last Council At Milan) to enjoin all his Clergy in that province, of which he was Arch-Bishop, to move the people under their charge to the holy celebration of the day of their Baptizing.
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But if a love of God will not move us; let the feare of God move us;
But if a love of God will not move us; let the Fear of God move us;
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the Originall of this Institution presenting unto us our own unworthinesse, baptisme being not a new thing before the time of our Saviour,
the Original of this Institution presenting unto us our own unworthiness, Baptism being not a new thing before the time of our Saviour,
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though by him amplifyed and advanced by a new Institution.
though by him amplified and advanced by a new Institution.
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It was a custome before his comming, among the Jews, when any of the Gentiles were converted to the Jewish worship, to baptize them,
It was a custom before his coming, among the jews, when any of the Gentiles were converted to the Jewish worship, to baptise them,
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so to expresse a purifying of them from Idolatry; as their great Master Ben-Maimon teaches. But when the holy Baptist came, he called to the like purifying the Iews themselves;
so to express a purifying of them from Idolatry; as their great Master Ben-Maimon Teaches. But when the holy Baptist Come, he called to the like purifying the Iews themselves;
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implying them to be as foule in God's sight, as the very Gentiles; and therefore to have need of a like, yet a better purifying.
implying them to be as foul in God's sighed, as the very Gentiles; and Therefore to have need of a like, yet a better purifying.
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Such is the happy receivers baptisme into Christ; whereby though he finds not Miracle, he shall find Wounder:
Such is the happy Receivers Baptism into christ; whereby though he finds not Miracle, he shall find Wonder:
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it being to such, an Illumination, NONLATINALPHABET, as the Greek Fathers call it. And speakes not the Apostle so; Heb. 10.32. remember the former days in which after you were Illuminated, ye indured a great fight of Afflictions!
it being to such, an Illumination,, as the Greek Father's call it. And speaks not the Apostle so; Hebrew 10.32. Remember the former days in which After you were Illuminated, you endured a great fight of Afflictions!
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whence S. Cyrill of Jerusalem calls his Instructions of Baptisme, Catechismes of Illumination. And as it is to such a purifying of the understanding;
whence S. Cyril of Jerusalem calls his Instructions of Baptism, Catechisms of Illumination. And as it is to such a purifying of the understanding;
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so is it also a purifying of the Affections, it is a cleansing, without the mockery of a Pilate, or the Hypocrisie of a Pharisie.
so is it also a purifying of the Affections, it is a cleansing, without the mockery of a Pilate, or the Hypocrisy of a Pharisee.
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To such it is a Grace, that bestows upon the soule a supernaturall being, which is the beginning of spiritual operations:
To such it is a Grace, that bestows upon the soul a supernatural being, which is the beginning of spiritual operations:
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and in its time truely powerfull. To such it is Seale, which he that sets upon the soule will own:
and in its time truly powerful. To such it is Seal, which he that sets upon the soul will own:
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it is a Mystery which the soule more injoys, than understands. To such the calling unto Baptisme is a high calling; a Spirituall Glory;
it is a Mystery which the soul more enjoys, than understands. To such the calling unto Baptism is a high calling; a Spiritual Glory;
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it is like the face of Moses, when God had shined on him; a brightnesse from a brightnesse.
it is like the face of Moses, when God had shined on him; a brightness from a brightness.
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To such it is also spirituall fruitfullnesse, figur'd out at the Creation, when the Spirit of God sate upon the waters, to make them fruitfull. NONLATINALPHABET is the word;
To such it is also spiritual fruitfullness, figured out At the Creation, when the Spirit of God sat upon the waters, to make them fruitful. is the word;
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he sate as the Henne upon the egge, which she does warme with a lively heate.
he sat as the Hen upon the egg, which she does warm with a lively heat.
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This was the type of baptisme; God's Spirit bestowing a warmth of Grace; a regeneration of water and the Spirit.
This was the type of Baptism; God's Spirit bestowing a warmth of Grace; a regeneration of water and the Spirit.
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And since that such doe put on Christ, grant O Lord, that blessing to thine own Ordinance, that we may never defile our Christian Roabe;
And since that such do put on christ, grant Oh Lord, that blessing to thine own Ordinance, that we may never defile our Christian Robe;
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but at last through thy Mercy, through thy bounty we may be cloath'd with those white robes of Glory and Immortality, which thou hast prepared in Heaven,
but At last through thy Mercy, through thy bounty we may be clothed with those white robes of Glory and Immortality, which thou hast prepared in Heaven,
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for such as shall keep their covenant with Thee here on Earth.
for such as shall keep their Covenant with Thee Here on Earth.
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To which our God that has bestowed Baptisme upon us, the Father, the Son, and the Holy Ghost in whose name it was bestow'd, be ascribed all Holinesse, & Thanks, for evermore. FINIS.
To which our God that has bestowed Baptism upon us, the Father, the Son, and the Holy Ghost in whose name it was bestowed, be ascribed all Holiness, & Thanks, for evermore. FINIS.
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Iohn 6.34. Lord, evermore give us this Bread. THE Lord, as he is al-sufficient; so is it He only, that is al-sufficient;John 6.34. Lord, evermore give us this Bred. THE Lord, as he is All-sufficient; so is it He only, that is All-sufficient;
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yet has he made each creature, and consequently man with a sufficiency, but joyn'd with want:
yet has he made each creature, and consequently man with a sufficiency, but joined with want:
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the one being an act of his Bounty in the nature of the creature; the other an act of his wisedome in the preservation of that nature.
the one being an act of his Bounty in the nature of the creature; the other an act of his Wisdom in the preservation of that nature.
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For such want in man declares his perpetuall dependance upon God: and such dependance makes him have perpetuall recourse to God.
For such want in man declares his perpetual dependence upon God: and such dependence makes him have perpetual recourse to God.
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For man then to aske of God is Naturall: as it is most naturall to aske those things, which most preserve nature.
For man then to ask of God is Natural: as it is most natural to ask those things, which most preserve nature.
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Since then, that God has given man Life, Yet not without a conditionall necessity of Food;
Since then, that God has given man Life, Yet not without a conditional necessity of Food;
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it is as naturall to desire Food; as to desire Life.
it is as natural to desire Food; as to desire Life.
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And since the desire of life is naturally perpetuall, Man naturally would have both perpetuall life and perpetuall food.
And since the desire of life is naturally perpetual, Man naturally would have both perpetual life and perpetual food.
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Which food though it be always in the desire of Nature, is never in the power of it:
Which food though it be always in the desire of Nature, is never in the power of it:
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all food of the Body, which. Nature knowes, being as mortall as the Body. Philosophy therefore never distinguished Men from Beasts by the appetite and nature of Food;
all food of the Body, which. Nature knows, being as Mortal as the Body. Philosophy Therefore never distinguished Men from Beasts by the appetite and nature of Food;
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it being to the Philosopher beyond all Paradox, to hold, that a man may become immortall by Eating;
it being to the Philosopher beyond all Paradox, to hold, that a man may become immortal by Eating;
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nay that he should be made more immortall by Food, than by Fame.
nay that he should be made more immortal by Food, than by Fame.
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No marvaile then is it here, if the People, as naturall men, marvaile at our Saviour.
No marvel then is it Here, if the People, as natural men, marvel At our Saviour.
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They could have said that Adam by Eating dyed: but he only could say that man by Eating might Live for ever.
They could have said that Adam by Eating died: but he only could say that man by Eating might Live for ever.
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Yet this is the wonder which he tells them;
Yet this is the wonder which he tells them;
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whiles he tells them of a Bread more wonderfull than the Manna, which their fathers did eate.
while he tells them of a Bred more wonderful than the Manna, which their Father's did eat.
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That bread was the worke of God; This bread was God: This bread made that bread:
That bred was the work of God; This bred was God: This bred made that bred:
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He that eate that bread Dyed: he that eates This, is made as immortall as the Author & the Wonder!
He that eat that bred Died: he that eats This, is made as immortal as the Author & the Wonder!
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At which news they call him Lord; nor are asham'd to become beggars. They saw it impossible that this bread should be sold:
At which news they call him Lord; nor Are ashamed to become beggars. They saw it impossible that this bred should be sold:
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since none that could provide it, could have need to sell it: nor, if it could be bought, could any be Equall to the price. In this Marvaile; we may see there marveiles; the Giver, the Lord:
since none that could provide it, could have need to fell it: nor, if it could be bought, could any be Equal to the price. In this Marvel; we may see there marveiles; the Giver, the Lord:
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the Guift, in the Substance and the Excellency, This Bread: the Desire and the extent of the Desire, Give us evermore:
the Gift, in the Substance and the Excellency, This Bred: the Desire and the extent of the Desire, Give us evermore:
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of which the patron si the preface; Lord. A strange request it may seem, to beg a man of himselfe;
of which the patron si the preface; Lord. A strange request it may seem, to beg a man of himself;
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to make a patrone his own guift.
to make a patron his own gift.
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This implies, that since our nature has been corrupted, our naturall love of our selves is an unreasonable love of our selves;
This Implies, that since our nature has been corrupted, our natural love of our selves is an unreasonable love of our selves;
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when as for our own benefit we can be content, that another, we may say, should be lost for us!
when as for our own benefit we can be content, that Another, we may say, should be lost for us!
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Our Saviour had said he was the bread of Life; and yet of him they beg this bread, that is, Himselfe.
Our Saviour had said he was the bred of Life; and yet of him they beg this bred, that is, Himself.
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It was a bold request and yet a wise one. They perceiv'd a wounder in it:
It was a bold request and yet a wise one. They perceived a wonder in it:
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and they venter therefore to beg of Him that was able, as they believe, to performe a wonder.
and they venture Therefore to beg of Him that was able, as they believe, to perform a wonder.
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He had indeed a little before performed a wonder; a wonder in bread, feeding five thousand with five loaves. Manna was a wonderfull bread:
He had indeed a little before performed a wonder; a wonder in bred, feeding five thousand with five loaves. Manna was a wonderful bred:
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but every person had an Omer full: when as here was but a loafe unto a thousand.
but every person had an Omer full: when as Here was but a loaf unto a thousand.
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Then the miracle was prepared to their hands; but now the miracle was performed in their hands; nay in their mouthes:
Then the miracle was prepared to their hands; but now the miracle was performed in their hands; nay in their mouths:
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then they were fed after the performance of a miracle; but now they were fed with it.
then they were fed After the performance of a miracle; but now they were fed with it.
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They had before seen Corne grow; but not till now beheld Bread grow; This imbolden'd them to aske This bread of the Lord.
They had before seen Corn grow; but not till now beheld Bred grow; This emboldened them to ask This bred of the Lord.
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And well might they orie, Lord, give us this bread; for whom might they aske, whatsoever was possible to be given;
And well might they orie, Lord, give us this bred; for whom might they ask, whatsoever was possible to be given;
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but of Him, that was able to give whatsoever was possible. He had by his power the dominion of his Creatures;
but of Him, that was able to give whatsoever was possible. He had by his power the dominion of his Creatures;
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and by his will, the dominion of Himselfe. And well might they call him Lord; Dominion implying as well Goodnesse, as Power.
and by his will, the dominion of Himself. And well might they call him Lord; Dominion implying as well goodness, as Power.
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So among the Hebrwes, NONLATINALPHABET and NONLATINALPHABET are as neere in sense as in Derivation; the first fignifying a Lord; the Last the Base, that sustaines any thing:
So among the Hebrews, and Are as near in sense as in Derivation; the First signifying a Lord; the Last the Base, that sustains any thing:
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which is agreeable to the wisedome of our Ancestours, the Saxons, with whom the name Lord signifyed a Sustainer, as by Noble hospitality,
which is agreeable to the Wisdom of our Ancestors, the Saxons, with whom the name Lord signified a Sustainer, as by Noble hospitality,
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but strictly a Loafe-giver, anciently Hlaford; or founder of bread.
but strictly a Loafe-giver, anciently Hlaford; or founder of bred.
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And does not the Lord sustaine us with the staffe of bread? as the Prophet calls it, Psalme 105.16. making bread our principall sustenance!
And does not the Lord sustain us with the staff of bred? as the Prophet calls it, Psalm 105.16. making bred our principal sustenance!
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So did the old Latines proverbially call the choise food wherwith old Age should be svstained, Maxillae baculus, the staffe of the Jaw.
So did the old Latins proverbially call the choice food wherewith old Age should be svstained, Maxillae Baculus, the staff of the Jaw.
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Wifely then might the people here ascribe Dominion to our Saviour;
Wifely then might the people Here ascribe Dominion to our Saviour;
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for, thus acknowledging his power, they might hope to enjoy it, and yeilding themselves servants to such a Lord, might invite if not ingage him, to provide for them;
for, thus acknowledging his power, they might hope to enjoy it, and yielding themselves Servants to such a Lord, might invite if not engage him, to provide for them;
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nay, to make such provision, as would argue the power and Love of such a Lord.
nay, to make such provision, as would argue the power and Love of such a Lord.
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And since his Dominion must indure for ever; so likewise must his service, and therefore his servants;
And since his Dominion must endure for ever; so likewise must his service, and Therefore his Servants;
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which service if happily they could attaine, attaine they should also immortallity.
which service if happily they could attain, attain they should also immortality.
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Since likewise this Love exceeded all other love, possibly it may seem to beg Him of himselfe.
Since likewise this Love exceeded all other love, possibly it may seem to beg Him of himself.
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By Naturall Love indeed, Every man is his own Favorite: but our Saviours love being above nature, they hope he will give them even Himselfe:
By Natural Love indeed, Every man is his own Favourite: but our Saviors love being above nature, they hope he will give them even Himself:
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which was the bread, that he had told them off, and the End or substance of their Desire, Bread; This bread. Which by way of excellency signifies all food;
which was the bred, that he had told them off, and the End or substance of their Desire, Bred; This bred. Which by Way of excellency signifies all food;
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being the chiefe of all, as that which strengthens the Heart of Man. What therefore by one Evangelist is called Bread ( Mark. 6.36.) is by another called victualls ( Mat. 14.15.) More particularly sometimes Bread signifies Flesh:
being the chief of all, as that which strengthens the Heart of Man. What Therefore by one Evangelist is called Bred (Mark. 6.36.) is by Another called victuals (Mathew 14.15.) More particularly sometime Bred signifies Flesh:
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so the flesh that was burnt on the Alar to the Lord, is ( Levit. 3.11.) called NONLATINALPHABET which though our last Translators render thereby the food of the Offering made by fire; yet Levit. 21.22.
so the Flesh that was burned on the Alar to the Lord, is (Levit. 3.11.) called which though our last Translators render thereby the food of the Offering made by fire; yet Levit. 21.22.
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they interpret the same word by bread. We might almost say that bread not only signifies Flesh,
they interpret the same word by bred. We might almost say that bred not only signifies Flesh,
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but also Bones; the Israelites bread in the Wildernesse, their Manna being though not so hard as bone, yet harder than Flesh:
but also Bones; the Israelites bred in the Wilderness, their Manna being though not so hard as bone, yet harder than Flesh:
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and though it melted with the heate of the Sun;
and though it melted with the heat of the Sun;
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yet was so hard that they ground it in mills, or pounded it, before they could make it into cakes.
yet was so hard that they ground it in mills, or pounded it, before they could make it into cakes.
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And surely the blessed bread which our Saviour here speakes of, which is himselfe apprehended by Faith, especially in his blessed Sacrament, is so like their Manna, and is such mysticall flesh and bone;
And surely the blessed bred which our Saviour Here speaks of, which is himself apprehended by Faith, especially in his blessed Sacrament, is so like their Manna, and is such mystical Flesh and bone;
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that we may say of it with admiration, as the Israelites of their bread NONLATINALPHABET What is this? The apprehension of which excellency has so transported some, that they have changed their Reverence into Errour;
that we may say of it with admiration, as the Israelites of their bred What is this? The apprehension of which excellency has so transported Some, that they have changed their reverence into Error;
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mistaking and inverting our Saviour's words. He said indeed, He was the bread of life:
mistaking and inverting our Saviour's words. He said indeed, He was the bred of life:
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They say, This bread of life in the Sacrament is so verily Christ, that it is not bread:
They say, This bred of life in the Sacrament is so verily christ, that it is not bred:
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thus whiles they feare that they be not Devout; they doe not feare to be Idolatrous.
thus while they Fear that they be not Devout; they do not Fear to be Idolatrous.
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Which seems not to agree with the old preface to this Sacrament; Sursum Corda; Lift up your hearts;
Which seems not to agree with the old preface to this Sacrament; Sursum Corda; Lift up your hearts;
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which rather excites to a Spirituall food, by Faith; than to a corporall food by sense.
which rather excites to a Spiritual food, by Faith; than to a corporal food by sense.
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Bellarmine indeed would hence conclude a corporall feeding in this Sacrament; when as he might rather have concluded the Contrary;Bellarmine indeed would hence conclude a corporal feeding in this Sacrament; when as he might rather have concluded the Contrary;
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it being done in Remembrance of our Saviour, and so of our Saviour corporally absent.
it being done in Remembrance of our Saviour, and so of our Saviour corporally absent.
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And though some reformed Divines fearing disadvantage, have thought this passage not meant of the Eucharist, yet partly Calvin (in respect of Spirituall feeding) and more clearely the judicious Peter Martyr, think it conveniently understod in this place:
And though Some reformed Divines fearing disadvantage, have Thought this passage not meant of the Eucharist, yet partly calvin (in respect of Spiritual feeding) and more clearly the judicious Peter Martyr, think it conveniently understood in this place:
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indeed to eate Sacramentally, Mystically, and Spiritually, are termes not opposite, but most consistent and congruous.
indeed to eat Sacramentally, Mystically, and Spiritually, Are terms not opposite, but most consistent and congruous.
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And though our Saviour says here, he he is the bread of Life, and speakes this along, time before he instruted his blessed Supper,
And though our Saviour Says Here, he he is the bred of Life, and speaks this along, time before he instruted his blessed Supper,
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yet is it apparently but a prediction of that spirituall blessing, which before his passion he bestowed upon his Church.
yet is it apparently but a prediction of that spiritual blessing, which before his passion he bestowed upon his Church.
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Notwithstanding even in ancient time some curious Ceremonies crept-in; the Receivers in a Reverence of the bread, being first to wash their hand; as Maximus tells us;
Notwithstanding even in ancient time Some curious Ceremonies crept-in; the Receivers in a reverence of the bred, being First to wash their hand; as Maximus tells us;
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S. Cyrill (of Jerusalem ) bids them come not with open palmes but with their singers closed together, their left hand being placed upon the right;
S. Cyril (of Jerusalem) bids them come not with open palms but with their singers closed together, their left hand being placed upon the right;
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so in the hollow of their hand, as in a throne, to intertaine so glorions a King:
so in the hollow of their hand, as in a throne, to entertain so glorious a King:
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which custome continued in the East a long time.
which custom continued in the East a long time.
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Damascen more wisely bids them lay their hands in forme of a Crosse, to remember the manner of our Saviours death.Damascene more wisely bids them lay their hands in Form of a Cross, to Remember the manner of our Saviors death.
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Yet, were only the Men permitted to receive it in their bare hand;
Yet, were only the Men permitted to receive it in their bore hand;
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the women receiving it on a clean hand-karcher, which they call'd Dominicale, as receiving the bread mystically Christ's body.
the women receiving it on a clean hand-karcher, which they called Dominicale, as receiving the bred mystically Christ's body.
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And for the Laytie in generall, they were not permitted to drink the wine out of the Chalice;
And for the Laytie in general, they were not permitted to drink the wine out of the Chalice;
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but to sucke it up through a reed, or cane; which forme of Instruments they afterwards made of silver;
but to suck it up through a reed, or cane; which Form of Instruments they afterwards made of silver;
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as in latter times, as some tell us, when the Ador'd Bishop himselfe (the Roman ) has celebrated this Sacrament, he has receiv'd the wine through such an instrument of Gold.
as in latter times, as Some tell us, when the Adored Bishop himself (the Roman) has celebrated this Sacrament, he has received the wine through such an Instrument of Gold.
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But such nicenesse, as it was at first corrption; so from superstition it grew into Sacriledge:
But such niceness, as it was At First corrption; so from Superstition it grew into Sacrilege:
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not only the bread being taken from the hand of the Layty, and by the priests hand,
not only the bred being taken from the hand of the Layty, and by the Priests hand,
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as some describe it, put into their mouths; but the wine is quite taken from their mouths.
as Some describe it, put into their mouths; but the wine is quite taken from their mouths.
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Nay, in ancient times corruption so grew in the Church, that they used to consecrate their bread, and not receive it;
Nay, in ancient times corruption so grew in the Church, that they used to consecrate their bred, and not receive it;
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but kept it upon the Altar inclosed in a silver Dove; a boxe made of that matter and figure.
but kept it upon the Altar enclosed in a silver Dove; a box made of that matter and figure.
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Sometimes also the receivers carryed it home, as S. Cyprian mentions, there vainely and vilely keeping it and worshipping it, as Nazianzene relates:
Sometime also the Receivers carried it home, as S. Cyprian mentions, there vainly and vilely keeping it and worshipping it, as Nazianzene relates:
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and some of them every morning eat a part of it next their hearts. Sometimes they were permitted to travell with it, as S. Ambrose shewes:
and Some of them every morning eat a part of it next their hearts. Sometime they were permitted to travel with it, as S. Ambrose shows:
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nay, with prophane vanitie, they put it into the mouths of the dead;
nay, with profane vanity, they put it into the mouths of the dead;
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as appeares by prohibition of that Custome, in the third Council of Carthage, Can. 6. But we may better see the excellency of this bread, in the Sacred figures, which foreshew'd it.
as appears by prohibition of that Custom, in the third Council of Carthage, Can. 6. But we may better see the excellency of this bred, in the Sacred figures, which foreshowed it.
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It was prefigur'd in the Bread and Wine, which Melchisedec brought to Abraham. Melchisedec was king of Salem, which signifies peace;
It was prefigured in the Bred and Wine, which Melchizedek brought to Abraham. Melchizedek was King of Salem, which signifies peace;
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and he was also the Priest of God. Christ is the Prince of peace, and our high Priest to God.
and he was also the Priest of God. christ is the Prince of peace, and our high Priest to God.
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Melchisedec brought it to Abraham; and so in him typically to all the seed of Abraham by faith:Melchizedek brought it to Abraham; and so in him typically to all the seed of Abraham by faith:
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and he brought it to refresh him: so does Christ by this bread much more refresh us.
and he brought it to refresh him: so does christ by this bred much more refresh us.
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It was presigured in the Mosaicall Law, in the Offering which they called NONLATINALPHABET Levit. 2.1. an Offring of fine flower, on which they pour'd Oile and Frankincense:
It was presigured in the Mosaical Law, in the Offering which they called Levit. 2.1. an Offering of fine flower, on which they poured Oil and Frankincense:
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and is not in this Offring Christ mystically the bread, his Grace the Oile, and the Thansgiving the Incense? It was presigur'd in Eliah's miraculous food, in the strength whereof he travailed fortie daies (1 Kings 19.8.) untill he came to Horeb the the Mount of God.
and is not in this Offering christ mystically the bred, his Grace the Oil, and the Thanksgiving the Incense? It was presigured in Elijah's miraculous food, in the strength whereof he travailed fortie days (1 Kings 19.8.) until he Come to Horeb the the Mount of God.
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It was prefigured more famously in the Pascall Lambe, with the blood whereof the Israelites doores were spinkled and protected.
It was prefigured more famously in the Pascal Lamb, with the blood whereof the Israelites doors were spinkled and protected.
pn31 vbds vvd av-dc av-j p-acp dt n1 n1, p-acp dt n1 c-crq dt np2 n2 vbdr vvn cc vvn.
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It was prefigured in the blood of the Covenant, which Moses sprinkled upon the people ( Exod. 24.8.) The Chaldie Paraphrast saies, it was sprinkled upon the Altar, but for the people:
It was prefigured in the blood of the Covenant, which Moses sprinkled upon the people (Exod 24.8.) The Chaldea Paraphrast Says, it was sprinkled upon the Altar, but for the people:
pn31 vbds vvd p-acp dt n1 pp-f dt n1, r-crq np1 vvn p-acp dt n1 (np1 crd.) dt np1 vvd vvz, pn31 vbds vvn p-acp dt n1, cc-acp p-acp dt n1:
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so was Christ's blood upon the Crosse, but for us.
so was Christ's blood upon the Cross, but for us.
av vbds npg1 n1 p-acp dt n1, cc-acp p-acp pno12.
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Lastly it was prefigur'd in Manna; which falling upon the ground, was cover'd with a Dew: this dew is God's Grace; the Manna this bread;
Lastly it was prefigured in Manna; which falling upon the ground, was covered with a Due: this due is God's Grace; the Manna this bred;
ord pn31 vbds vvd p-acp n1; r-crq vvg p-acp dt n1, vbds vvn p-acp dt n1: d n1 vbz npg1 n1; dt n1 d n1;
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which is as it were wonderfully covered with grace & mystery:
which is as it were wonderfully covered with grace & mystery:
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whence among other reasons, some have thought it to be called hidden Manna ( Rev. 2.17.) And as they were to gather the Manna in the morning,
whence among other Reasons, Some have Thought it to be called hidden Manna (Rev. 2.17.) And as they were to gather the Manna in the morning,
c-crq p-acp j-jn n2, d vhb vvn pn31 pc-acp vbi vvn vvn n1 (n1 crd.) cc c-acp pns32 vbdr pc-acp vvi dt n1 p-acp dt n1,
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before it melted by the heate of the Sun:
before it melted by the heat of the Sun:
c-acp pn31 vvd p-acp dt n1 pp-f dt n1:
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so must we be carefull to provide this spirituall food, whiles we have time and meanes.
so must we be careful to provide this spiritual food, while we have time and means.
av vmb pns12 vbi j pc-acp vvi d j n1, cs pns12 vhb n1 cc n2.
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For as there is no Manna to be found on the Sabboth day; so can we have none of this Bread and Grace after this Life.
For as there is no Manna to be found on the Sabbath day; so can we have none of this Bred and Grace After this Life.
p-acp a-acp pc-acp vbz dx n1 pc-acp vbi vvn p-acp dt n1 n1; av vmb pns12 vhi pix pp-f d n1 cc n1 p-acp d n1.
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Manna is by David ( Palm. 98.25) called Angell's food, not properly but figuratively by way of excellency;Manna is by David (Palm. 98.25) called Angel's food, not properly but figuratively by Way of excellency;
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as if we should say, if the Angels could eate, such food would they eate; as likewise it is said the tongue of Angells for the most excellent tongue.
as if we should say, if the Angels could eat, such food would they eat; as likewise it is said the tongue of Angels for the most excellent tongue.
c-acp cs pns12 vmd vvi, cs dt n2 vmd vvi, d n1 vmd pns32 vvi; c-acp av pn31 vbz vvn dt n1 pp-f n2 p-acp dt av-ds j n1.
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But the tongue of Angells, the most excellent tongue, is not able to expresse the excellency of this bread:
But the tongue of Angels, the most excellent tongue, is not able to express the excellency of this bred:
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which we may truely call, though not the bread of Angells, yet the bread of Saints;
which we may truly call, though not the bred of Angels, yet the bred of Saints;
r-crq pns12 vmb av-j vvi, cs xx dt n1 pp-f n2, av dt n1 pp-f n2;
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the food of the Righteous in this Life; who are the Saints of the Church Militant.
the food of the Righteous in this Life; who Are the Saints of the Church Militant.
dt n1 pp-f dt j p-acp d n1; r-crq vbr dt n2 pp-f dt n1 j.
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This is a liberall feeding, yet without hurt;
This is a liberal feeding, yet without hurt;
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we being fed here as Tertullian expresses it, in a barbarous and excellent word, Opinitate Domini Corporis; with the plentifullnesse, with the wealthinesse of the Lord's Body, which here in a mysticall and admirable manner is presented.
we being fed Here as Tertullian Expresses it, in a barbarous and excellent word, Opinitate Domini Corporis; with the plentifullnesse, with the wealthiness of the Lord's Body, which Here in a mystical and admirable manner is presented.
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And may we not take up the words of the Israelites, not like Them in Distrust, but in Admiration;
And may we not take up the words of the Israelites, not like Them in Distrust, but in Admiration;
cc vmb pns12 xx vvi a-acp dt n2 pp-f dt np2, xx av-j pno32 p-acp n1, cc-acp p-acp n1;
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Can God furnish a table in the Wildernesse? Can he give Bread also? Can he provide flesh for his people? ( Ps. 76.19, 20.) Loe here he has done it, with more Mystery and Wonder!
Can God furnish a table in the Wilderness? Can he give Bred also? Can he provide Flesh for his people? (Ps. 76.19, 20.) Loe Here he has done it, with more Mystery and Wonder!
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In this our food, if we eate it by Faith, in this Wildernesse of the world,
In this our food, if we eat it by Faith, in this Wilderness of the world,
p-acp d po12 n1, cs pns12 vvb pn31 p-acp n1, p-acp d n1 pp-f dt n1,
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and this Pilgrimage of our Life! Yet though this bread be mystically Christ, it is Naturally Bread:
and this Pilgrimage of our Life! Yet though this bred be mystically christ, it is Naturally Bred:
cc d n1 pp-f po12 n1! av cs d n1 vbi av-j np1, pn31 vbz av-j n1:
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and there is as truely the substance of bread, as there are truely the qualities of bread;
and there is as truly the substance of bred, as there Are truly the qualities of bred;
cc pc-acp vbz p-acp av-j dt n1 pp-f n1, c-acp pc-acp vbr av-j dt n2 pp-f n1;
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the couler and tast of bread; and as there are the dimensions of bread.
the colour and taste of bred; and as there Are the dimensions of bred.
dt n1 cc n1 pp-f n1; cc c-acp a-acp vbr dt n2 pp-f n1.
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The lesse hardie Romanists, though they believe a change of the substance, yet they defended their opinion with Devotion and pretence of miracle:
The less hardy Romanists, though they believe a change of the substance, yet they defended their opinion with Devotion and pretence of miracle:
dt av-dc j np1, c-acp pns32 vvb dt n1 pp-f dt n1, av pns32 vvd po32 n1 p-acp n1 cc n1 pp-f n1:
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but a finer race of newer Artists project a possible defence, as well by nature, as by Miracle;
but a finer raze of newer Artists project a possible defence, as well by nature, as by Miracle;
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whiles they maintain, that an Accident may be sustained without a subject; making an aptitude to inhere, a sufficient foundation;
while they maintain, that an Accident may be sustained without a Subject; making an aptitude to inhere, a sufficient Foundation;
cs pns32 vvb, cst dt n1 vmb vbi vvn p-acp dt n-jn; vvg dt n1 p-acp n1, dt j n1;
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by a devise as new, and cunning as the devisers.
by a devise as new, and cunning as the devisers.
p-acp dt n1 c-acp j, cc j-jn c-acp dt n2.
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Were not this to make miracle to confound nature, rather then exceed it? to make an Accident a Substance!
Were not this to make miracle to confound nature, rather then exceed it? to make an Accident a Substance!
vbdr xx d pc-acp vvi n1 pc-acp vvi n1, av-c cs vvi pn31? pc-acp vvi dt n1 dt n1!
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so violating in their beliefe, the distinctions of the Creatures, which the God of Nature has made Inviolable? This bread then as it is naturally bread,
so violating in their belief, the Distinctions of the Creatures, which the God of Nature has made Inviolable? This bred then as it is naturally bred,
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so it is not Christs naturall body.
so it is not Christ natural body.
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When our Saviour drank this fruite of the Vine, and so eate this bread, with his disciples, shall we say, he eate his own body and dranke his own blood? and shall we say he delivered twelve Christ's to his Apostles? And that they eate a Mortall body;
When our Saviour drank this fruit of the Vine, and so eat this bred, with his Disciples, shall we say, he eat his own body and drank his own blood? and shall we say he Delivered twelve Christ's to his Apostles? And that they eat a Mortal body;
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but others, since his Resurrection, a body Glorifyed? And shall we say they eat him alive,
but Others, since his Resurrection, a body Glorified? And shall we say they eat him alive,
cc-acp n2-jn, c-acp po31 n1, dt n1 vvn? cc vmb pns12 vvi pns32 vvb pno31 j,
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and dank his blood before it was shed on the Crosse? Besides, was not he like to us in all things sinne only excepted? and could then his humane nature,
and dank his blood before it was shed on the Cross? Beside, was not he like to us in all things sin only excepted? and could then his humane nature,
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as our nature, be in more than one place at one time? Our Saviour said,
as our nature, be in more than one place At one time? Our Saviour said,
c-acp po12 n1, vbb p-acp dc cs crd n1 p-acp crd n1? po12 n1 vvd,
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when he was to depart, that he would send a Comforter to us:
when he was to depart, that he would send a Comforter to us:
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so that now insteed of Christ's presence, we have the presence of the Holy Ghost by Grace.
so that now instead of Christ's presence, we have the presence of the Holy Ghost by Grace.
av cst av av pp-f npg1 n1, pns12 vhb dt n1 pp-f dt j n1 p-acp n1.
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Christ's presence after he was glorified, was to be tryed by the eie, and by the touch; in our Saviour's Owne Judgement. Luk. 24.29.
Christ's presence After he was glorified, was to be tried by the eye, and by the touch; in our Saviour's Own Judgement. Luk. 24.29.
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But from such tryall of his presence in the Sacrament, though since his glorification, the new Artists will be as farre,
But from such trial of his presence in the Sacrament, though since his glorification, the new Artists will be as Far,
p-acp p-acp d n1 pp-f po31 n1 p-acp dt n1, cs p-acp po31 n1, dt j n2 vmb vbi a-acp av-j,
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as they are from the Truth.
as they Are from the Truth.
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But we should remember, that when S. Paul, 1 Cor. 11. had plainly expressed the Consecration of the bread and wine, v. 24. and 25. he does notwithstanding in the next words ( v. 26.) after the Consecration, as verily call them, the bread and the cup. Thus is this blessed bread true bread,
But we should Remember, that when S. Paul, 1 Cor. 11. had plainly expressed the Consecration of the bred and wine, v. 24. and 25. he does notwithstanding in the next words (v. 26.) After the Consecration, as verily call them, the bred and the cup. Thus is this blessed bred true bred,
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and mystically the wine is his blood,: he is indeed the true Vine; mystically then also the wine is his blood, and a part of this great Sacrament.
and mystically the wine is his blood,: he is indeed the true Vine; mystically then also the wine is his blood, and a part of this great Sacrament.
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Our Saviour did Institute it in Bread and Wine; and of the Wine particularly said, Drink ye all of this:
Our Saviour did Institute it in Bred and Wine; and of the Wine particularly said, Drink you all of this:
po12 n1 vdd vvi pn31 p-acp n1 cc n1; cc pp-f dt n1 av-j vvd, vvb pn22 d pp-f d:
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which if it be restrained only to his Disciples, and so only to the Clergie, then may the bread also by the like reason be restrained only to Them;
which if it be restrained only to his Disciples, and so only to the Clergy, then may the bred also by the like reason be restrained only to Them;
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and so the Layty shall be deprived of all the Sacrament.
and so the Layty shall be deprived of all the Sacrament.
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Or if it be said, that the Layty have also the wine vertually in the bread,
Or if it be said, that the Layty have also the wine virtually in the bred,
cc cs pn31 vbb vvn, cst dt np1 vhb av dt n1 av-j p-acp dt n1,
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then should the priest have it only in the bread.
then should the priest have it only in the bred.
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What is then the practice of the Roman partie, but with an audacious Sacriledge to alter the Institution of the Sonne of God, the wisedome of the Father? as if he had not foreseen,
What is then the practice of the Roman party, but with an audacious Sacrilege to altar the Institution of the Son of God, the Wisdom of the Father? as if he had not foreseen,
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or had not prevented all inconveniences, in the celebration of this Sacrament. Let no man then leave out a part, least he loose the benefit of all:
or had not prevented all inconveniences, in the celebration of this Sacrament. Let no man then leave out a part, lest he lose the benefit of all:
cc vhd xx vvn d n2, p-acp dt n1 pp-f d n1. vvb dx n1 av vvi av dt n1, cs pns31 vvb dt n1 pp-f d:
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and let that precept be here also remembred, since here also it is of use; whom God has joyn'd, let no man put a sunder:
and let that precept be Here also remembered, since Here also it is of use; whom God has joined, let no man put a sunder:
cc vvb d n1 vbb av av vvn, c-acp av av pn31 vbz pp-f n1; ro-crq np1 vhz vvn, vvb dx n1 vvi dt av:
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nor by a jugle call confusion a Union. The Bread and Wine were consecrated successively; not Wine In Bread, this is mixture, rather than union.
nor by a juggle call confusion a union. The Bred and Wine were consecrated successively; not Wine In Bred, this is mixture, rather than Union.
ccx p-acp dt vvb vvi n1 dt n1. dt n1 cc n1 vbdr vvn av-j; xx n1 p-acp n1, d vbz n1, av-c cs n1.
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The Sacrament was a memoriall and Representation of our Saviours death: in which his blood was separated from his body:
The Sacrament was a memorial and Representation of our Saviors death: in which his blood was separated from his body:
dt n1 vbds dt n1 cc n1 pp-f po12 ng1 n1: p-acp r-crq po31 n1 vbds vvn p-acp po31 n1:
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not then the Wine in the Bread represents it; but the Bread, and then the Wine in respect of the order, and Consecration:
not then the Wine in the Bred represents it; but the Bred, and then the Wine in respect of the order, and Consecration:
xx av dt n1 p-acp dt n1 vvz pn31; cc-acp dt n1, cc av dt n1 p-acp n1 pp-f dt n1, cc n1:
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this is the Union which our Saviour appointed.
this is the union which our Saviour appointed.
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But if you would more comfortably see this Bread, this excellent bread, behold insteed of the Mystery of it, which you cannot well behold, the ample benefit of it, which you may more easily behold.
But if you would more comfortably see this Bred, this excellent bred, behold instead of the Mystery of it, which you cannot well behold, the ample benefit of it, which you may more Easily behold.
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And you may see the benefit even in the name of the Paschal Lambe: which was not call'd so from the Greek NONLATINALPHABET, though the Lambe sufferd death:
And you may see the benefit even in the name of the Paschal Lamb: which was not called so from the Greek, though the Lamb suffered death:
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but from the Hebrew, NONLATINALPHABET a passing over; or, to expresse the swiftnes, a Leaping over; yet not from the Israelites passing through the Wildernes to the Land of promise:
but from the Hebrew, a passing over; or, to express the swiftness, a Leaping over; yet not from the Israelites passing through the Wilderness to the Land of promise:
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nor from their passing through the Red Sea: but from the Angells passing over their Dores in Mercy, their dores sprinkled with blood;nor from their passing through the Read Sea: but from the Angels passing over their Doors in Mercy, their doors sprinkled with blood;
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when he destroyed the Aegyptians. And so will God's vengeance passe over those, whom he shall find sprinkled with the mysticall blood of our Saviour, imparted to us in this mercifull Sacrament.
when he destroyed the egyptians. And so will God's vengeance pass over those, whom he shall find sprinkled with the mystical blood of our Saviour, imparted to us in this merciful Sacrament.
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Unto which come all you, that would be delivered from all your sinnes past;
Unto which come all you, that would be Delivered from all your Sins past;
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you that are at the Gates of Death, and this bread of Life shall give you Life everlasting;
you that Are At the Gates of Death, and this bred of Life shall give you Life everlasting;
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and this Wine of life shall make your hearts cheerfull with an eternall joy. Come all you, that would be delivered from sins to come:
and this Wine of life shall make your hearts cheerful with an Eternal joy. Come all you, that would be Delivered from Sins to come:
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this shall not only take away the delight in smaler sinnes; but also a consent to greater.
this shall not only take away the delight in smaller Sins; but also a consent to greater.
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Not to come at all to this heavenly food, is certaine death:
Not to come At all to this heavenly food, is certain death:
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to come but seldome, or with a small appetite, is a manifest sicknesse in the soule.
to come but seldom, or with a small appetite, is a manifest sickness in the soul.
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O then come frequently to this Sacrament and in time you shall say, He hath fill'd the hungry with good things! But come with hunger;
O then come frequently to this Sacrament and in time you shall say, He hath filled the hungry with good things! But come with hunger;
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and then you may truely say, you keep a good dyet;
and then you may truly say, you keep a good diet;
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and as truly say, you have got that by Grace, which the Physitian denyes in nature, a perfect Health.
and as truly say, you have god that by Grace, which the physician Denies in nature, a perfect Health.
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Come all you that would conquer all Affections, and all Temptations, that would lead you to such affections.
Come all you that would conquer all Affections, and all Temptations, that would led you to such affections.
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Come hither, and you shall have peace in all your affections; you shall have peace in all your Temptations.
Come hither, and you shall have peace in all your affections; you shall have peace in all your Temptations.
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You shall have that peace which the world cannot give; that peace which the world cannot understand!
You shall have that peace which the world cannot give; that peace which the world cannot understand!
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Come all you that would be one body with Christ; a possibility, but a miracle: Christ shall not be corrupted into you; that indeed is an Impossibility:
Come all you that would be one body with christ; a possibility, but a miracle: christ shall not be corrupted into you; that indeed is an Impossibility:
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but you by grace shall be perfected into Christ; and that is, though not properly a miracle, which is an outward act of power; yet the happiest miracle.
but you by grace shall be perfected into christ; and that is, though not properly a miracle, which is an outward act of power; yet the Happiest miracle.
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which is an Act of Spirituall power. Come all you that would by Grace be one spirit with Christ:
which is an Act of Spiritual power. Come all you that would by Grace be one Spirit with christ:
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come, and you shall dwell with him, and he in you; his Grace in you! Eate Christ, and thus become Christs;
come, and you shall dwell with him, and he in you; his Grace in you! Eat christ, and thus become Christ;
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ye shall be the Adopted Sonnes of God, & Heires of Eternity.
you shall be the Adopted Sons of God, & Heirs of Eternity.
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And that you may the rather come and raise a desire in your selves unto this bread;
And that you may the rather come and raise a desire in your selves unto this bred;
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observe the desire which was in the people, their Desire of this bread, Give us. Indeed now you have seen the benefit, you may easily think, the people might well crie out unto our Saviour, Give us this bread;
observe the desire which was in the people, their Desire of this bred, Give us. Indeed now you have seen the benefit, you may Easily think, the people might well cry out unto our Saviour, Give us this bred;
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you will acknowledge their desire and excuse it; nay, rather commend it by imitation.
you will acknowledge their desire and excuse it; nay, rather commend it by imitation.
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Yet when againe you think upon the wounder of it may you not think that our Saviour might have justly answered them,
Yet when again you think upon the wonder of it may you not think that our Saviour might have justly answered them,
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as he did the mother of Zebedeus children, ye know not what you ask? Surely, they had but a little knowledge of it.
as he did the mother of Zebedee children, you know not what you ask? Surely, they had but a little knowledge of it.
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Yet the wounder of the benefit may warrant their desire; and condemne us, if we have not the like;
Yet the wonder of the benefit may warrant their desire; and condemn us, if we have not the like;
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yea, a greater Desire of this heavenly food, since a greater knowledge we have of this Heavenly food;
yea, a greater Desire of this heavenly food, since a greater knowledge we have of this Heavenly food;
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which we should indeed hunt after. When the Prophet David says Ps. 78.25. Man did eate Angels food;
which we should indeed hunt After. When the Prophet David Says Ps. 78.25. Man did eat Angels food;
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he sent them meat to the full; the word for meate is there NONLATINALPHABET properly venson; and so a meate caught with hunting:he sent them meat to the full; the word for meat is there properly venison; and so a meat caught with hunting:
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and surely with more earnestnesse should we pursue after this food, with a holy appetite.
and surely with more earnestness should we pursue After this food, with a holy appetite.
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No marvaile then, we may say, if they crie out, as if already they had learned the substance of prayer, Evermore give us of this Bread;
No marvel then, we may say, if they cry out, as if already they had learned the substance of prayer, Evermore give us of this Bred;
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which must be broken before it be given;
which must be broken before it be given;
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and therefore the distribution of the bread in the Sacrament, is called the breaking of bread. Act. 2.42.
and Therefore the distribution of the bred in the Sacrament, is called the breaking of bred. Act. 2.42.
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Yet is was the custome of the Hebrews to say, they brake bread not only when they brake it with the hand,
Yet is was the custom of the Hebrews to say, they brake bred not only when they brake it with the hand,
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but also when they cut it, & sōetimes when they did neither, but only gave it.
but also when they Cut it, & sometime when they did neither, but only gave it.
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Yet some think this phrase arose from the fashion of the Jewish Loaves, which they say, were usually made in the forme of Cakes, broad and thinne,
Yet Some think this phrase arose from the fashion of the Jewish Loaves, which they say, were usually made in the Form of Cakes, broad and thin,
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and that so it was their custome to breake their bread. Which though it might be true, is yet uncertaine:
and that so it was their custom to break their bred. Which though it might be true, is yet uncertain:
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for some of their loaves, as the Shewbread, which was set upon the table of the Lord, were seaven fingers thick;
for Some of their loaves, as the Shewbread, which was Set upon the table of the Lord, were seaven fingers thick;
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as the Hebrew writers teach us.
as the Hebrew writers teach us.
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But in what manner soever the Jewes brake bread, or in what manner soever they gave bread, we know how they used the bread of life, our Saviour.
But in what manner soever the Jews brake bred, or in what manner soever they gave bred, we know how they used the bred of life, our Saviour.
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Indeed they could not breake a bone of him: and as they did not breake him, so neither did they give him:
Indeed they could not break a bone of him: and as they did not break him, so neither did they give him:
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but we may say with the Prophet Isaiah (c. 53.5.) they bruised him; but he gave himselfe, he gave himself to be bread of life for us.
but we may say with the Prophet Isaiah (c. 53.5.) they Bruised him; but he gave himself, he gave himself to be bred of life for us.
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And thus you see this bread is a guift, & therefore justly requires Thanks. For which cause it is call'd the Eucharist, or the Thanks-giving;
And thus you see this bred is a gift, & Therefore justly requires Thanks. For which cause it is called the Eucharist, or the Thanksgiving;
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not only to expresse, our Saviour administred it with giving of thanks, but also to expresse our duty of thanks, which ought most justly to waite upon this Sacrament.
not only to express, our Saviour administered it with giving of thanks, but also to express our duty of thanks, which ought most justly to wait upon this Sacrament.
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The bread, saies Origen, is call'd Thansgiving.
The bred, Says Origen, is called Thanksgiving.
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S. Paul calls the cup NONLATINALPHABET, the cup of blessing (1 Cor. 10.16.) he addes, NONLATINALPHABET, which we blesse,
S. Paul calls the cup, the cup of blessing (1 Cor. 10.16.) he adds,, which we bless,
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or which with blessing we consecrate; NONLATINALPHABET with with the Jews, is both to Blesse and to be Thankfull; they being commonly performed together.
or which with blessing we consecrate; with with the jews, is both to Bless and to be Thankful; they being commonly performed together.
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And so Justin the Martyr, calls the Eucharist, NONLATINALPHABET, the food consecrated, or bless'd with thanksgiving.
And so Justin the Martyr, calls the Eucharist,, the food consecrated, or blessed with thanksgiving.
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And well may they be thankfull, that are the receivers of it, if they but consider themselves, They that would here have been receivers, were Jews; and may we not say, that to have given this bread to Them, had been to cast the Childrens bread unto dogges? yet though they were bad, they seem to have some desire to be good;
And well may they be thankful, that Are the Receivers of it, if they but Consider themselves, They that would Here have been Receivers, were jews; and may we not say, that to have given this bred to Them, had been to cast the Children's bred unto Dogs? yet though they were bad, they seem to have Some desire to be good;
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& may seem somewhat good already, whiles they wish'd good to one another; every one wishing this bread not only for himselfe;
& may seem somewhat good already, while they wished good to one Another; every one wishing this bred not only for himself;
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but all of them ask'd it for all collectively; Give us this bread;
but all of them asked it for all collectively; Give us this bred;
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A desire that might have beseem'd them, though they had understood the nature of a Communion.
A desire that might have beseemed them, though they had understood the nature of a Communion.
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This is indeed a Communion not only by our Union with Christ, but also with one another.
This is indeed a Communion not only by our union with christ, but also with one Another.
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We are all members of the same body;
We Are all members of the same body;
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as was aptly presigur'd in Manna, which is said to have been like Coriander; which the Hebrews call NONLATINALPHABET as some think, from NONLATINALPHABET to gather & order an armie;
as was aptly presigured in Manna, which is said to have been like Coriander; which the Hebrews call as Some think, from to gather & order an army;
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the seeds growing in great number, and order'd as aptly as an armie of men.
the seeds growing in great number, and ordered as aptly as an army of men.
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And is not this our Christian Manna, or Coriander, this wonderfull seed collected and ordered alwayes in a Christian armie of Communicants in the Church Militant? It is a Communion also of the rich and poore;
And is not this our Christian Manna, or Coriander, this wonderful seed collected and ordered always in a Christian army of Communicants in the Church Militant? It is a Communion also of the rich and poor;
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and therefore in some places is usually celebrated with almes;
and Therefore in Some places is usually celebrated with alms;
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in a good Imitation of the Primitive Christians, who had their NONLATINALPHABET, their feast of Love, at which they did use to feed the poore;
in a good Imitation of the Primitive Christians, who had their, their feast of Love, At which they did use to feed the poor;
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and had a table in the Church to that purpose;
and had a table in the Church to that purpose;
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which also for the Charity at it, as Pontius Pautinus says, was call'd the Lords Table.
which also for the Charity At it, as Pontius Pautinus Says, was called the lords Table.
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And in the time of Monica S. Austin's mother, there was a custome upon festivall days, to stay in the Church four and twenty houres together;
And in the time of Monica S. Austin's mother, there was a custom upon festival days, to stay in the Church four and twenty hours together;
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and every man having brought thither his meat, they gave after the feast, what remain'd, unto the poore.
and every man having brought thither his meat, they gave After the feast, what remained, unto the poor.
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Which custome, when Monica would have used in the Diocesse of Milan, S. Ambrose would not permit it, it being not with them the custome to doe so.
Which custom, when Monica would have used in the Diocese of Milan, S. Ambrose would not permit it, it being not with them the custom to do so.
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Nor doth this Communion make us love only the poore, but also our enemies; the Pascall Lambe was to be eaten with unleaven'd bread;
Nor does this Communion make us love only the poor, but also our enemies; the Pascal Lambe was to be eaten with unleavened bred;
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& this bread must not be eaten with the leaven of malice, as the Apostle shews 1 Cor. 5.8. The Heathen, though they reached not to the high precept of the Gospell, to love their enemies, (charity being a thing unknown unto thē) yet understood and practised a morall reconciliation of enemies.
& this bred must not be eaten with the leaven of malice, as the Apostle shows 1 Cor. 5.8. The Heathen, though they reached not to the high precept of the Gospel, to love their enemies, (charity being a thing unknown unto them) yet understood and practised a moral reconciliation of enemies.
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For which purpose they had their feast Charistia, as Valerius Max. tels us: which principally was for the reconciling of Kinsfolk fallen out.
For which purpose they had their feast Charistia, as Valerius Max. tells us: which principally was for the reconciling of Kinsfolk fallen out.
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Theirs was Charistia; but ours an Eucharistia a happy love, or acknowledgement of Love.
Theirs was Charistia; but ours an Eucharistia a happy love, or acknowledgement of Love.
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Besides, it is a Communion for the great and Mysticall Union, or collection of so many unexpressible graces as are united in it, & imparted by it.
Beside, it is a Communion for the great and Mystical union, or collection of so many unexpressible graces as Are united in it, & imparted by it.
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If therefore it were but for our own sakes, we should be perswaded easily, to frequent it;
If Therefore it were but for our own sakes, we should be persuaded Easily, to frequent it;
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and well might they here then extend their crie and their desire, Give us this bread evermore. S. Luke relates Act. 2.42. That in the Apostles time they did continue stedfast in prayer and Breaking bread, that is, in receiving the Sacrament.
and well might they Here then extend their cry and their desire, Give us this bred evermore. S. Lycia relates Act. 2.42. That in the Apostles time they did continue steadfast in prayer and Breaking bred, that is, in receiving the Sacrament.
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For by this, as Ignatius tells the Ephesians, the power of Satan grows lesse, and retires back, being more powerfully resisted by the united devotion of so many Communicants.
For by this, as Ignatius tells the Ephesians, the power of Satan grows less, and retires back, being more powerfully resisted by the united devotion of so many Communicants.
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And as S. Luke expresses the constancy of the Church in receiving the Sacrament;
And as S. Lycia Expresses the constancy of the Church in receiving the Sacrament;
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so Iustin the Martyr (2. Apol. ) expresses the frequency, saying, that all in Townes and Villages met and received it every Sabbath. S. Basil (ad Caesariam) says, it was the custome to receive it four times in a Weeke. S. Jerom ( epist. 28.) testifies of the Roman and Spanish Churches, that they receiv'd it every day: and S. Cyprian ( de Orat. Dom. Serm. 6.) witnesses as much for the African Church.
so Justin the Martyr (2. Apollinarian) Expresses the frequency, saying, that all in Towns and Villages met and received it every Sabbath. S. Basil (and Caesarea) Says, it was the custom to receive it four times in a Week. S. Jerome (Epistle. 28.) Testifies of the Roman and Spanish Churches, that they received it every day: and S. Cyprian (de Orat Dom. Sermon 6.) Witnesses as much for the African Church.
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And Tertullian (de Oratione) understands this Sacramentall bread, by our Daily bread in the Lords prayer:
And Tertullian (the Oration) understands this Sacramental bred, by our Daily bred in the lords prayer:
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so likewise does S. Ambrose ( lib. 5. de Sacram. cap. 4.) And if this, says he, be Daily bread,
so likewise does S. Ambrose (lib. 5. de Sacrament cap. 4.) And if this, Says he, be Daily bred,
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why doest thou take it but once a yeare? as some in the East (or Greek Church) did use to doe.
why dost thou take it but once a year? as Some in the East (or Greek Church) did use to do.
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Receive that daily, says he, which may daily profit thee: and so live every day, that every day thou mayst be fit to receive it.
Receive that daily, Says he, which may daily profit thee: and so live every day, that every day thou Mayest be fit to receive it.
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He that is not fit to receive it every day, will be lesse fit to receive it once in a yeare.
He that is not fit to receive it every day, will be less fit to receive it once in a year.
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He will be most fit for the Sacrament, who will most frequent it; the Sacrament being also a Preparative to it self.
He will be most fit for the Sacrament, who will most frequent it; the Sacrament being also a Preparative to it self.
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He that has not a clean conscience, is not fit to receive it once a yeare says S. Chrys. (in Ep. ad Hebr. hom.
He that has not a clean conscience, is not fit to receive it once a year Says S. Chrys. (in Epistle ad Hebrew hom.
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27.) & he that receives it but once a yeare, shall never likely have a clean Conscience,
27.) & he that receives it but once a year, shall never likely have a clean Conscience,
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& so shall never likely receive it once a yeare. Some think a man may sometimes abstain in reverence:
& so shall never likely receive it once a year. some think a man may sometime abstain in Reverence:
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yet such may know, a man may frequent it with reverence.
yet such may know, a man may frequent it with Reverence.
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True it is that the Centurion cried out unto our Saviour, Lord I am not worthy, that thou shouldest come my roofe. ( Mat. 8.8.) And yet againe we know, that Zachaeus receiv'd him joyfully. ( Luk. 19.6.) He that would abstaine from the Sacrament, for Reverence;
True it is that the Centurion cried out unto our Saviour, Lord I am not worthy, that thou Shouldst come my roof. (Mathew 8.8.) And yet again we know, that Zacchaeus received him joyfully. (Luk. 19.6.) He that would abstain from the Sacrament, for reverence;
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is, by his reverence fit to receive it. He that ceases to sinne, says S. Hilary, must not cease to Communicate:
is, by his Reverence fit to receive it. He that ceases to sin, Says S. Hilary, must not cease to Communicate:
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nay, therefore he must not cease to Communicate, because he ceases from sinne.
nay, Therefore he must not cease to Communicate, Because he ceases from sin.
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But he that finds himselfe not disposed to receive, must know that he is spiritually sicke:
But he that finds himself not disposed to receive, must know that he is spiritually sick:
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and therefore he must strive to dispose himselfe by repentance, that he may eate of this food, and recover his health.
and Therefore he must strive to dispose himself by Repentance, that he may eat of this food, and recover his health.
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He must remember, that to frequent the Sacrament, is frequently to remember the death of Christ;
He must Remember, that to frequent the Sacrament, is frequently to Remember the death of christ;
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and such remembrance ought to be as perpetuall, as it is gratefull. The Godly man must be like God, as he is described. Revel. 4.3.
and such remembrance ought to be as perpetual, as it is grateful. The Godly man must be like God, as he is described. Revel. 4.3.
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where he is said to be like a Iaspar and a Sardine stone, and to be incompassed with a Rainebow like an Emerald. This mystically implys the nature of God, the nature particularly of Christ,
where he is said to be like a Jasper and a Sardine stone, and to be encompassed with a Rainbow like an Emerald. This mystically Implies the nature of God, the nature particularly of christ,
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and the nature of a Christian. The Iaspar is a green stone, and signifies flourishing perpetuity.
and the nature of a Christian. The Jasper is a green stone, and signifies flourishing perpetuity.
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The Sardine is a stone like to blood and flesh; and aptly fignifies the precious wounds in our Saviour's body.
The Sardine is a stone like to blood and Flesh; and aptly signifies the precious wounds in our Saviour's body.
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And the union of these two, shews, that those wounds must be still fresh in our memory:
And the Union of these two, shows, that those wounds must be still fresh in our memory:
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they must be as perpetually remembred, as they are perpetually beneficiall. The Raine-bow is a signe of God's covenant of Protection:
they must be as perpetually remembered, as they Are perpetually beneficial. The Rainbow is a Signen of God's Covenant of Protection:
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and the Emerald a glorious and green stone much of the nature of Iaspar, signifies likewise the perpetuity and Glory of that protection.
and the Emerald a glorious and green stone much of the nature of Jasper, signifies likewise the perpetuity and Glory of that protection.
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So that he who pepetually remembers in this Sacrament the bloody Passion of our Saviour, shall be both gloriously and perpetually incompassed with divine protection.
So that he who pepetually remembers in this Sacrament the bloody Passion of our Saviour, shall be both gloriously and perpetually encompassed with divine protection.
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Yet for the frequency of receiving, we need not descend to private prescriptions, but use that moderate devotion of religious Congregations, which constantly communicate once a month;
Yet for the frequency of receiving, we need not descend to private prescriptions, but use that moderate devotion of religious Congregations, which constantly communicate once a Monn;
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which practice, where it may be, may be the hope and endeavour of every good Christian:
which practice, where it may be, may be the hope and endeavour of every good Christian:
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a practise, that may with a holy discretion, preserve both a Frequency and a Reverence of this great Mystery;
a practice, that may with a holy discretion, preserve both a Frequency and a reverence of this great Mystery;
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which to receive is not left to our carelesse libertie, but is the Commandement of our blessed Saviour, Doe this in remembrance of me.
which to receive is not left to our careless liberty, but is the Commandment of our blessed Saviour, Do this in remembrance of me.
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And as the Commandement is to all, so also the Duty; and therefore none to be excluded, but notorious sinners;
And as the Commandment is to all, so also the Duty; and Therefore none to be excluded, but notorious Sinners;
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they must be great sinners, and known to be great sinners.
they must be great Sinners, and known to be great Sinners.
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Iudas was admitted to it by our Saviour, as the Christian Fathers generally believ'd (though S. Hilary indeed differed from that perswasion:) and their collection from thence is very charitable;Iudas was admitted to it by our Saviour, as the Christian Father's generally believed (though S. Hilary indeed differed from that persuasion:) and their collection from thence is very charitable;
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they conceiving it to shew unto us, that whiles a sinner is conceal'd, (as it was in Iudas his case) so long the Church must be so charitable, as to admit him;
they conceiving it to show unto us, that while a sinner is concealed, (as it was in Iudas his case) so long the Church must be so charitable, as to admit him;
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a judgement that detests the rigour of private suspicion. Let us not then whiles we would be over righteous, be unrighteous;
a judgement that detests the rigour of private suspicion. Let us not then while we would be over righteous, be unrighteous;
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and by thinking to exclude sinners, increase their number & their Guilt.
and by thinking to exclude Sinners, increase their number & their Gilded.
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In what age, in some unhappy places, was there ever, as of late years, such sad neglect of this blessed Sacrament, this Remedie against sinne? And in what age, in the mid'st of Zeale, was there ever such various corruptions in religion? Is not the Cause,
In what age, in Some unhappy places, was there ever, as of late Years, such sad neglect of this blessed Sacrament, this Remedy against sin? And in what age, in the midst of Zeal, was there ever such various corruptions in Religion? Is not the Cause,
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as well as well as the Effect, Evident? Let not such, as, in charity I hope detest the Socinian, become by a mistaking zeale partakers with him, in a contempt of the Sacrament.
as well as well as the Effect, Evident? Let not such, as, in charity I hope detest the Socinian, become by a mistaking zeal partakers with him, in a contempt of the Sacrament.
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To which, that we may come with Reverence, we must come with Faith; whereby we shall discerne the Lord's body;
To which, that we may come with reverence, we must come with Faith; whereby we shall discern the Lord's body;
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and worke the true, the mysticall transubstantiation of ourselves by Grace, into Christ: so shall we be one with him, and he with us.
and work the true, the mystical transubstantiation of ourselves by Grace, into christ: so shall we be one with him, and he with us.
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We must come with an Examined Conscience; sometimes, that is occasionally, examined by the Minister, as in a Conscience very Ignorant;
We must come with an Examined Conscience; sometime, that is occasionally, examined by the Minister, as in a Conscience very Ignorant;
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and usually rather for Instruction, than Censure; but alwaies examined by it selfe.
and usually rather for Instruction, than Censure; but always examined by it self.
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Let every man examine Himselfe, says the Apostle. The examination by the Minister is more Charity, than command:
Let every man examine Himself, Says the Apostle. The examination by the Minister is more Charity, than command:
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and therefore we must beware, that we Lord it not over the Lord's people. They are his people more than Ours:
and Therefore we must beware, that we Lord it not over the Lord's people. They Are his people more than Ours:
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nor at all Ours, but because His. Let us then chiefely examine Ourselves; and come with a Consceince,
nor At all Ours, but Because His. Let us then chiefly examine Ourselves; and come with a Consceince,
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as resolute to Leave sinne, as to acknowledge it. Let us come with sorrow, answerable to that Joy, which we tooke formerly in sinne;
as resolute to Leave sin, as to acknowledge it. Let us come with sorrow, answerable to that Joy, which we took formerly in sin;
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The Paschall Lambe was to be eaten with bitter herbes, NONLATINALPHABET the Septuagint render it, NONLATINALPHABET now NONLATINALPHABET;
The Paschal Lamb was to be eaten with bitter herbs, the septuagint render it, now;
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as Theodorus Gaza, expounds it, interpreting the ninth book of Aristotle, De natura Animalium, signifies Wild Lettice, (lactuca agrestis:) which as Dioscorides tells us (lib. 2. cap. 130.) was a very bitter herbe.
as Theodorus Gaza, expounds it, interpreting the ninth book of Aristotle, De Nature Animals, signifies Wild Lettice, (lactuca agrestic:) which as Dioscorides tells us (lib. 2. cap. 130.) was a very bitter herb.
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And likely it is, God did not leave the choise of the herbe to the libertie of the Iewes; to whom in all other things he had so particularly prescribed;
And likely it is, God did not leave the choice of the herb to the liberty of the Iewes; to whom in all other things he had so particularly prescribed;
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and so S. Jerome every where renders it, lactuca egrestis. And since this was a figure of the bitternesse,
and so S. Jerome every where renders it, lactuca egrestis. And since this was a figure of the bitterness,
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or sorrow of the soule for sinne, which every one ought to bring unto the Secrament:
or sorrow of the soul for sin, which every one ought to bring unto the Secrament:
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it will be necessary to know, what sort of the wild-lettice they did use.
it will be necessary to know, what sort of the wild-lettice they did use.
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That which is Old and Grown is not only bitter, but also full of prickles upon the back,
That which is Old and Grown is not only bitter, but also full of prickles upon the back,
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or out side of the leafe; so that it cannot be eaten: but the more yong and tender sort was used in medicine;
or out side of the leaf; so that it cannot be eaten: but the more young and tender sort was used in medicine;
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& though it was bitter, yet it had a milkie moisture in it (whence it is call'd Lactuca ) & this being boild they eate with the Paschal Lambe.
& though it was bitter, yet it had a milky moisture in it (whence it is called Lactuca) & this being boiled they eat with the Paschal Lamb.
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Thus is there an Old and Grown sorrow for sinne; a sorrow that goares the soule;
Thus is there an Old and Grown sorrow for sin; a sorrow that goares the soul;
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a sorrow, which we rather call despaire: but this is not that, which comes to the Sacrament:
a sorrow, which we rather call despair: but this is not that, which comes to the Sacrament:
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but we must bring the more gentle and tender grief, which has the milkie moisture, a supple Comfort with the bitternesse.
but we must bring the more gentle and tender grief, which has the milky moisture, a supple Comfort with the bitterness.
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We must have sorrow, but we must have Hope: nay, we must have sorrow, and we must have Joy.
We must have sorrow, but we must have Hope: nay, we must have sorrow, and we must have Joy.
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Yet must we come with Feare; remembring, that the surfet of bread, is of all surfets held the most dangerous;
Yet must we come with fear; remembering, that the surfeit of bred, is of all Surfeits held the most dangerous;
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especially then the surfet of this bread, which they shall take, that unworthily take this bread.
especially then the surfeit of this bred, which they shall take, that unworthily take this bred.
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He that receives unworthily, insteed of bread receives a stone, or a Scorpion: usually 'tis undigestable death.
He that receives unworthily, instead of bred receives a stone, or a Scorpion: usually it's undigestable death.
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The Apostle indeed told the Corinthians (1 Ep. 11.30.) that for unworthy receiving, many of them are weake and sickly, and some slept;
The Apostle indeed told the Corinthians (1 Epistle 11.30.) that for unworthy receiving, many of them Are weak and sickly, and Some slept;
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that is, God did strike some of them with infirmities of body, some with grievous diseases,
that is, God did strike Some of them with infirmities of body, Some with grievous diseases,
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and some of them with the last sleep of nature, death it selfe. We must come likewise with Humilitie:
and Some of them with the last sleep of nature, death it self. We must come likewise with Humility:
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and then by the Humility of our Saviour, we shall obtaine pardon for our pride.
and then by the Humility of our Saviour, we shall obtain pardon for our pride.
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He wash'd the feet of his Disciples, nay, of Iudas, whom yet he pronounced to be a Devil.
He washed the feet of his Disciples, nay, of Iudas, whom yet he pronounced to be a devil.
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Can any man think, he has an enemy worse than Iudas, can any man think he can be so injur'd,
Can any man think, he has an enemy Worse than Iudas, can any man think he can be so injured,
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as our Saviour? O, what humility then ought we to shew towards the Lord of Glory, who shewed such humility towards a servant, towards his own servant and a traitour? And that we may be sure we come not unworthily, we must come with a Desire,
as our Saviour? O, what humility then ought we to show towards the Lord of Glory, who showed such humility towards a servant, towards his own servant and a traitor? And that we may be sure we come not unworthily, we must come with a Desire,
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an earnest desire, the true signe of a true receiver: we must not like prophane Livers, be glad to scape a Communion;
an earnest desire, the true Signen of a true receiver: we must not like profane Livers, be glad to escape a Communion;
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but we must long for it, we must seek for it. David professes such a search, and such a desire, in a like kind;
but we must long for it, we must seek for it. David Professes such a search, and such a desire, in a like kind;
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when he cries out ( Psalm. 132.6.) We heard of it in Ephratah: we found it in the fields of the Wood.
when he cries out (Psalm. 132.6.) We herd of it in Ephratah: we found it in the fields of the Wood.
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He speaks (as it appeares v. 8, 10.) of the Arke of God; which was a visible signe of God's gracious presence;
He speaks (as it appears v. 8, 10.) of the Ark of God; which was a visible Signen of God's gracious presence;
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and in which, as the Apostle says ( Heb. 9.4.) was the golden pot of Manna. Now David had heard, he knew, that the Arke had at the first been placed by Ioshua at Shiloh, a City in Ephratah, the Country of Ephraim, Iud. 18.1.
and in which, as the Apostle Says (Hebrew 9.4.) was the golden pot of Manna. Now David had herd, he knew, that the Ark had At the First been placed by Ioshua At Shiloh, a city in Ephratah, the Country of Ephraim, Iud. 18.1.
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but he found it in the fields of the Wood, that is, at Kireath-jearim, or the City of the Woods, where it had continued for the space of twenty years after it had been brought home from the Philistines (1 Sam. 7.2.) Now you know with what paines & joy he went to fetch it,
but he found it in the fields of the Wood, that is, At Kireath-jearim, or the city of the Woods, where it had continued for the Molle of twenty Years After it had been brought home from the philistines (1 Sam. 7.2.) Now you know with what pains & joy he went to fetch it,
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& when he had it how he triumphed in the Musique and in the Dance.
& when he had it how he triumphed in the Music and in the Dance.
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The like Desire and Labour and Joy we must come with, unto this admirable signe of God's presence,
The like Desire and Labour and Joy we must come with, unto this admirable Signen of God's presence,
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unto this more admirable Manna. The Infant, sayes S. Chrysostome, does with alacritie snatch the teat, fasten the lip upon it,
unto this more admirable Manna. The Infant, Says S. Chrysostom, does with alacrity snatch the teat, fasten the lip upon it,
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and suck with a most fixt impression:
and suck with a most fixed impression:
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so must we, saies he, like innocent babes, suck the grace of Christ, and like the babe, crie when we want this spirituall nourishment.
so must we, Says he, like innocent babes, suck the grace of christ, and like the babe, cry when we want this spiritual nourishment.
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The Iewes made great hast to be guilty of the blood of our Saviour:
The Iewes made great haste to be guilty of the blood of our Saviour:
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and shall not we make more hast, to purge our selves by his blood, from our Guilt? And if we truly purifie our selves with his blood, we shall be as carefull of our behaviour after our receiving, as we were before.
and shall not we make more haste, to purge our selves by his blood, from our Gilded? And if we truly purify our selves with his blood, we shall be as careful of our behaviour After our receiving, as we were before.
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Otherwise we shall be but like the Iews; who brought our Saviour into Ierusalem with shoutes of joy, crying Hosanna, and afterwards cryed as fast, Crucifie him, Crucifie him.
Otherwise we shall be but like the Iews; who brought our Saviour into Ierusalem with shouts of joy, crying Hosanna, and afterwards cried as fast, Crucify him, Crucify him.
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We must not in the Morning drinke the Lord's wine, and continue at wine all the day after;
We must not in the Morning drink the Lord's wine, and continue At wine all the day After;
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nor must we expell the Joy of our soule, with the Mirth and Riot of our Body.
nor must we expel the Joy of our soul, with the Mirth and Riot of our Body.
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But we shall be certainely carefull after the receiving of it, if we be truly carefull before.
But we shall be Certainly careful After the receiving of it, if we be truly careful before.
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And if we be thus truely carefull to receive, we shall truly receive;
And if we be thus truly careful to receive, we shall truly receive;
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we shall truely feast with Christ, both in this Kingdome of his Grace & in the Kingdome of his Glory;
we shall truly feast with christ, both in this Kingdom of his Grace & in the Kingdom of his Glory;
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wherein this mstically feast shall be fullfilled, as it is said. Luke 22.16. by being changed into that heavenly and eternall feast;
wherein this mstically feast shall be Fulfilled, as it is said. Lycia 22.16. by being changed into that heavenly and Eternal feast;
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in which, as our Saviour speakes Luk. 22.30. we shall eate and drinke at his table in his Kingdome.
in which, as our Saviour speaks Luk. 22.30. we shall eat and drink At his table in his Kingdom.
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Then shall we be like Lazarus in Abraham's bosome; not in a Limbus Patrum, or the Confines of a Purgatory;
Then shall we be like Lazarus in Abraham's bosom; not in a Limbus Patrum, or the Confines of a Purgatory;
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but without a mistake of the speech, in an honourable place, with a loving intertainment at a feast.
but without a mistake of the speech, in an honourable place, with a loving entertainment At a feast.
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The speech is drawn from the custome of the Ancients, to eate lying in Couches, inclining sōewhat on the left side,
The speech is drawn from the custom of the Ancients, to eat lying in Couches, inclining sonewhat on the left side,
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& somewhat resting on the left elbow, the head of the second; lying in the bosōe of the first;
& somewhat resting on the left elbow, the head of the second; lying in the bosone of the First;
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as of the third in the bosome of the second, the right hand being at liberty;
as of the third in the bosom of the second, the right hand being At liberty;
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& whiles they eate being somwhat more erect, the table being placed before the couch.
& while they eat being somewhat more erect, the table being placed before the couch.
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Now for a Lazarus, a poore Iew, to sit at the table, as we phrase it strictly to lye on the same Couch,
Now for a Lazarus, a poor Iew, to fit At the table, as we phrase it strictly to lie on the same Couch,
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and in the bosome even of Abraham, the famous patriarch of the Iews; or for an Eleazar Abraham's servant (in Hebrew the same with the Greek name Lazarus ) to feast even in the bosome of his great Lord Abraham, were such a union of the King and the Begger,
and in the bosom even of Abraham, the famous patriarch of the Iews; or for an Eleazar Abraham's servant (in Hebrew the same with the Greek name Lazarus) to feast even in the bosom of his great Lord Abraham, were such a Union of the King and the Beggar,
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or such a union of the Lord and Servant, as were no lesse a wonder than a Feast!
or such a Union of the Lord and Servant, as were no less a wonder than a Feast!
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yet such shall be the entertainment of our Saviour's Ghuests, as it is said, Mat. 8.11. Many shall come from the East and West, and shall sit down with Abraham and Isaac, and Jacob, in the Kingdome of Heaven;
yet such shall be the entertainment of our Saviour's Guests, as it is said, Mathew 8.11. Many shall come from the East and West, and shall fit down with Abraham and Isaac, and Jacob, in the Kingdom of Heaven;
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the Originall is more exact, NONLATINALPHABET, recumbent, they shall lie downe, or feast on the same couch with Abraham. In like manner it is said ( Ioh. 13.23. the Disciple lean'd on Iesus bosome:
the Original is more exact,, recumbent, they shall lie down, or feast on the same couch with Abraham. In like manner it is said (John 13.23. the Disciple leaned on Iesus bosom:
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they were not then risen from the table, as may be observed in the story of that chapter;
they were not then risen from the table, as may be observed in the story of that chapter;
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and v. 25. he is said, to lie on Iesus breast.
and v. 25. he is said, to lie on Iesus breast.
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And thus shall we be, not in the bosome of an Abraham, but indeed, of Christ himsefe:
And thus shall we be, not in the bosom of an Abraham, but indeed, of christ himself:
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and he will prepare a table for us;
and he will prepare a table for us;
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and we shall be abundantly satisfyed with the fatnesse of his house, and he shall make us drink of the Rivers of his pleasures Psal. 36.8. He will feed us with the fat of wheat, as the Prophet David speaks, Psal. 81.16. and 147.14. according to the Originall.
and we shall be abundantly satisfied with the fatness of his house, and he shall make us drink of the rivers of his pleasures Psalm 36.8. He will feed us with the fat of wheat, as the Prophet David speaks, Psalm 81.16. and 147.14. according to the Original.
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He will feed us with the fat of kidnies of wheat, as as Moses speakes, or rather sings, Deut. 32.14. in a phrase almost as strange as the blessing.
He will feed us with the fat of kidneys of wheat, as as Moses speaks, or rather sings, Deuteronomy 32.14. in a phrase almost as strange as the blessing.
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All which blessings are Promised to us in this bread; all which are sealed unto us in this bread;
All which blessings Are Promised to us in this bred; all which Are sealed unto us in this bred;
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this being by faith the bread of Life: which evermore give unto us, O thou that art both the bread and the Lord;
this being by faith the bred of Life: which evermore give unto us, Oh thou that art both the bred and the Lord;
d vbg p-acp n1 dt n1 pp-f n1: r-crq av vvb p-acp pno12, uh pns21 cst vb2r d dt n1 cc dt n1;
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that we being fed with this bread, of Life in this life, may be strengthned to eternall Life, and to eternall thanks;
that we being fed with this bred, of Life in this life, may be strengthened to Eternal Life, and to Eternal thanks;
cst pns12 vbg vvn p-acp d n1, pp-f n1 p-acp d n1, vmb vbi vvn p-acp j n1, cc p-acp j n2;
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which, for thy bounty and thy Mercy in this bread, be render'd unto thee O Lord, with the Father and thy Blessed Spirit, for evermore. FINIS.
which, for thy bounty and thy Mercy in this bred, be rendered unto thee Oh Lord, with the Father and thy Blessed Spirit, for evermore. FINIS.
r-crq, p-acp po21 n1 cc po21 n1 p-acp d n1, vbb vvn p-acp pno21 uh n1, p-acp dt n1 cc po21 j-vvn n1, c-acp av. fw-la.
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1 Cor. 16.22. If any man Love not the Lord Jesus Christ, let him be Anathema Maranatha.1 Cor. 16.22. If any man Love not the Lord jesus christ, let him be Anathema Maranatha.
vvn np1 crd. cs d n1 vvb xx dt n1 np1 np1, vvb pno31 vbi n1 np1.
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TO shew the beginning of Love, were to shew the beginning of God; the first Love that was, being God Himselfe:
TO show the beginning of Love, were to show the beginning of God; the First Love that was, being God Himself:
p-acp vvi dt n-vvg pp-f n1, vbdr pc-acp vvi dt n-vvg pp-f np1; dt ord n1 cst vbds, vbg np1 px31:
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so that He, which first Loved, and he who was first Loved, was the same; the First love then consisted in Identitie.
so that He, which First Loved, and he who was First Loved, was the same; the First love then consisted in Identity.
av cst pns31, r-crq ord vvd, cc pns31 r-crq vbds ord vvn, vbds dt d; dt ord n1 av vvn p-acp n1.
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Thus whiles there was nothing but God, not only God was love, but all Love was God.
Thus while there was nothing but God, not only God was love, but all Love was God.
av cs a-acp vbds pix cc-acp np1, xx av-j np1 vbds n1, cc-acp d n1 vbds np1.
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But when God made something, and that there was an Intelligent Nature that was not God;
But when God made something, and that there was an Intelligent Nature that was not God;
p-acp c-crq np1 vvd pi, cc cst a-acp vbds dt j n1 cst vbds xx np1;
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then did there beginne a love which consisted in similitude; and shews it selfe to be but a deriv'd Love.
then did there begin a love which consisted in similitude; and shows it self to be but a derived Love.
av vdd a-acp vvi dt n1 r-crq vvd p-acp n1; cc vvz pn31 n1 pc-acp vbi p-acp dt vvn n1.
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Which resemblance of the Creator in the Creature, is in things meerely Naturall call'd similitude; as in Creatures indued with a reasonable Will, it is call'd Love;
Which resemblance of the Creator in the Creature, is in things merely Natural called similitude; as in Creatures endued with a reasonable Will, it is called Love;
r-crq n1 pp-f dt n1 p-acp dt n1, vbz p-acp n2 av-j j vvn n1; c-acp p-acp n2 vvn p-acp dt j n1, pn31 vbz vvn n1;
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which we may terme a voluntary reflexion of Goodnesse in the Reasonable Creature towards the Creator.
which we may term a voluntary reflection of goodness in the Reasonable Creature towards the Creator.
r-crq pns12 vmb vvi dt j-jn n1 pp-f n1 p-acp dt j n1 p-acp dt n1.
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So that for the Creature to Love God is as truely naturall, as to be a Creature:
So that for the Creature to Love God is as truly natural, as to be a Creature:
av cst p-acp dt n1 pc-acp vvi np1 vbz a-acp av-j j, c-acp pc-acp vbi dt n1:
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and to fall from the Love of God, is to fall from the similitude of God;
and to fallen from the Love of God, is to fallen from the similitude of God;
cc pc-acp vvi p-acp dt n1 pp-f np1, vbz pc-acp vvi p-acp dt n1 pp-f np1;
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and so to fall from the nature of a Creature. Yet man thus fell:
and so to fallen from the nature of a Creature. Yet man thus fell:
cc av pc-acp vvi p-acp dt n1 pp-f dt n1. av n1 av vvd:
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when God to shew his love and his Nature to be the same, and to be as unchangeable as Infinite, renew'd man;
when God to show his love and his Nature to be the same, and to be as unchangeable as Infinite, renewed man;
c-crq np1 pc-acp vvi po31 n1 cc po31 n1 pc-acp vbi dt d, cc pc-acp vbi a-acp j-u p-acp j, vvn n1;
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not by a new making of man, but by a making of himselfe man; by an unexpected wonder of Mercy, making Man in part become his own Saviour.
not by a new making of man, but by a making of himself man; by an unexpected wonder of Mercy, making Man in part become his own Saviour.
xx p-acp dt j n-vvg pp-f n1, cc-acp p-acp dt n-vvg pp-f px31 n1; p-acp dt j n1 pp-f n1, vvg n1 p-acp n1 vvi po31 d n1.
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There ought then to be in renewed Man a new Similitude, a new Love, the Love of Jesus, of this Saviour.
There ought then to be in renewed Man a new Similitude, a new Love, the Love of jesus, of this Saviour.
pc-acp vmd av pc-acp vbi p-acp j-vvn n1 dt j n1, dt j n1, dt n1 pp-f np1, pp-f d n1.
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And since the Essence, the Nature of a Christian, consists in this Love, he that has not in him this Love, has not in him the nature of a Christian.
And since the Essence, the Nature of a Christian, consists in this Love, he that has not in him this Love, has not in him the nature of a Christian.
cc c-acp dt n1, dt n1 pp-f dt njp, vvz p-acp d n1, pns31 cst vhz xx p-acp pno31 d n1, vhz xx p-acp pno31 dt n1 pp-f dt njp.
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And having not the nature of a Christian, he cannot have the blessing of a Christian,
And having not the nature of a Christian, he cannot have the blessing of a Christian,
cc vhg xx dt n1 pp-f dt njp, pns31 vmbx vhi dt n1 pp-f dt njp,
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and therefore he is as necessarily an Anathema, or Accurs'd, as he is voluntarily not a Christian.
and Therefore he is as necessarily an Anathema, or Accursed, as he is voluntarily not a Christian.
cc av pns31 vbz a-acp av-j dt n1, cc vvn, c-acp pns31 vbz av-jn xx dt njp.
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So that a man is made an Anathema by his unbelief; as he is to be declared an Anathema for his unbelief.
So that a man is made an Anathema by his unbelief; as he is to be declared an Anathema for his unbelief.
av cst dt n1 vbz vvn dt n1 p-acp po31 n1; c-acp pns31 vbz pc-acp vbi vvn dt n1 p-acp po31 n1.
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Which curse our Apostle seeing to be due to some, and foreseeing the danger, which might be easily due to many, he uses in this place Indignation and Mercy;
Which curse our Apostle seeing to be due to Some, and Foreseeing the danger, which might be Easily due to many, he uses in this place Indignation and Mercy;
r-crq n1 po12 n1 vvg pc-acp vbi j-jn p-acp d, cc vvg dt n1, r-crq vmd vbi av-j j-jn p-acp d, pns31 vvz p-acp d n1 n1 cc n1;
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2802
making the same speech, which is a condemnation unto some, to be only a Threatning unto others.
making the same speech, which is a condemnation unto Some, to be only a Threatening unto Others.
vvg dt d n1, r-crq vbz dt n1 p-acp d, pc-acp vbi av-j dt vvg p-acp n2-jn.
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Those that were guilty might feele it, and those that were Innocent might Feare it, and by Fearing it not Feele it.
Those that were guilty might feel it, and those that were Innocent might fear it, and by Fearing it not Feel it.
d cst vbdr j vmd vvi pn31, cc d cst vbdr j-jn n1 n1 pn31, cc p-acp vvg pn31 xx vvb pn31.
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That therefore we may learne this Feare, we must learne to know this Curse:
That Therefore we may Learn this fear, we must Learn to know this Curse:
cst av pns12 vmb vvi d n1, pns12 vmb vvi pc-acp vvi d n1:
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and that we may know the justice of the punishment, we must know the justice of the Duty,
and that we may know the Justice of the punishment, we must know the Justice of the Duty,
cc cst pns12 vmb vvi dt n1 pp-f dt n1, pns12 vmb vvi dt n1 pp-f dt n1,
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for the breach whereof, the punishment is due;
for the breach whereof, the punishment is due;
p-acp dt n1 c-crq, dt n1 vbz j-jn;
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all which being expressed by the Apostle, we may see the Cause of the Duty; why we ought to love the Lord Iesus Christ: we may see the Punishment for the Violation of the Duty, expressed in the words, Anathema Maranatha: we may see also the Nature of the duty; wherein it consists:
all which being expressed by the Apostle, we may see the Cause of the Duty; why we ought to love the Lord Iesus christ: we may see the Punishment for the Violation of the Duty, expressed in the words, Anathema Maranatha: we may see also the Nature of the duty; wherein it consists:
d r-crq vbg vvn p-acp dt n1, pns12 vmb vvi dt vvb pp-f dt n1; c-crq pns12 vmd pc-acp vvi dt n1 np1 np1: pns12 vmb vvi dt n1 p-acp dt n1 pp-f dt n1, vvn p-acp dt n2, n1 np1: pns12 vmb vvi av dt n1 pp-f dt n1; c-crq pn31 vvz:
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that so knowing what it is to Love the Lord Iesus Christ, we may understand our Innocency or Guilt.
that so knowing what it is to Love the Lord Iesus christ, we may understand our Innocency or Gilded.
cst av vvg r-crq pn31 vbz pc-acp vvi dt n1 np1 np1, pns12 vmb vvi po12 n1 cc j-vvn.
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The Cause of the duty, the duty of Love to our blessed Saviour, is implyed in the names of our blessed Saviour;
The Cause of the duty, the duty of Love to our blessed Saviour, is employed in the names of our blessed Saviour;
dt vvb pp-f dt n1, dt n1 pp-f n1 p-acp po12 j-vvn n1, vbz vvn p-acp dt n2 pp-f po12 j-vvn n1;
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names alwaies used Devoutly by our Apostle; but here Eminently as including the principall Reasons of the Love;
names always used Devoutly by our Apostle; but Here Eminently as including the principal Reasons of the Love;
n2 av vvn av-j p-acp po12 n1; cc-acp av av-j c-acp vvg dt j-jn n2 pp-f dt n1;
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a love due to our Saviour for his Dominion over us, he is the Lord: a Love due to him for his Love towards us; he is Iesus, our Saviour:
a love due to our Saviour for his Dominion over us, he is the Lord: a Love due to him for his Love towards us; he is Iesus, our Saviour:
dt n1 j-jn p-acp po12 n1 p-acp po31 n1 p-acp pno12, pns31 vbz dt n1: dt n1 j-jn p-acp pno31 p-acp po31 vvb p-acp pno12; pns31 vbz np1, po12 n1:
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a love due to him for God's Love toward Him; Christ he is the Annointed of God.
a love due to him for God's Love towards Him; christ he is the Anointed of God.
dt n1 j-jn p-acp pno31 p-acp npg1 n1 p-acp pno31; np1 pns31 vbz dt j-vvn pp-f np1.
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He is a Lord in the Highest sense, being the Ruler of his People; he is a Lord in the nearest sense, being the Husband of his Church.
He is a Lord in the Highest sense, being the Ruler of his People; he is a Lord in the nearest sense, being the Husband of his Church.
pns31 vbz dt n1 p-acp dt js n1, vbg dt n1 pp-f po31 n1; pns31 vbz dt n1 p-acp dt js n1, vbg dt n1 pp-f po31 n1.
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Indeed God says unto the People, Hos. 2.16.
Indeed God Says unto the People, Hos. 2.16.
np1 np1 vvz p-acp dt n1, np1 crd.
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they shall call me Ishi, (my Husband) and no more, Baali (my Lord:) not that he was not as well their Lord,
they shall call me Ishi, (my Husband) and not more, Baal (my Lord:) not that he was not as well their Lord,
pns32 vmb vvi pno11 np1, (po11 n1) cc xx av-dc, np1 (po11 n1:) xx d pns31 vbds xx c-acp av po32 n1,
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as their Husband, but, as S. Jerome observes, they should not call him their Lord, by the name Baali, it being the usuall name of their Idol-god.
as their Husband, but, as S. Jerome observes, they should not call him their Lord, by the name Baal, it being the usual name of their Idol-god.
c-acp po32 n1, cc-acp, c-acp np1 np1 vvz, pns32 vmd xx vvi pno31 po32 n1, p-acp dt n1 np1, pn31 vbg dt j n1 pp-f po32 n1.
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Being then the Lord and Husband of his Church; his Church must have power on her head (1 Cor. 11.10.) NONLATINALPHABET, dominion;
Being then the Lord and Husband of his Church; his Church must have power on her head (1 Cor. 11.10.), dominion;
vbg av dt n1 cc n1 pp-f po31 n1; po31 n1 vmb vhi n1 p-acp po31 n1 (vvd np1 crd.), n1;
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indeed, in a figurative speech, a veile, the signe of his dominion.
indeed, in a figurative speech, a veil, the Signen of his dominion.
av, p-acp dt j n1, dt n1, dt n1 pp-f po31 n1.
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Which right was implyed by Abimilech rebuking, Sara; he is, saies he, of Abraham, a Covering of the eies unto thee, that is a veile, the signe of the Husband's power;
Which right was employed by Abimelech rebuking, Sarah; he is, Says he, of Abraham, a Covering of the eyes unto thee, that is a veil, the Signen of the Husband's power;
r-crq av-jn vbds vvn p-acp np1 vvg, np1; pns31 vbz, vvz pns31, pp-f np1, dt vvg pp-f dt n2 p-acp pno21, cst vbz dt vvb, dt n1 pp-f dt n1|vbz n1;
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and therefore by the Hebrews is the veile called NONLATINALPHABET as some think, from NONLATINALPHABET to have dominion;
and Therefore by the Hebrews is the veil called as Some think, from to have dominion;
cc av p-acp dt np1 vbz dt n1 vvd p-acp d vvb, p-acp pc-acp vhi n1;
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strictly to spread; NONLATINALPHABET being to have dominion.
strictly to spread; being to have dominion.
av-j p-acp vvn; vbg p-acp vhi n1.
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Thus should the Gracious behaviour of every true Christian be as a testimonie of subjection to Christ our Lord;
Thus should the Gracious behaviour of every true Christian be as a testimony of subjection to christ our Lord;
av vmd dt j n1 pp-f d j np1 vbb p-acp dt n1 pp-f n1 p-acp np1 po12 n1;
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who extends to us his Love, his Providence, his Protection.
who extends to us his Love, his Providence, his Protection.
r-crq vvz p-acp pno12 po31 n1, po31 n1, po31 n1.
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And most eminently is the title due to our Saviour, since in accurate use of the word Dominus, it seem'd to implie a divine excellency;
And most eminently is the title due to our Saviour, since in accurate use of the word Dominus, it seemed to imply a divine excellency;
cc av-ds av-j vbz dt n1 j-jn p-acp po12 n1, c-acp p-acp j n1 pp-f dt n1 fw-la, pn31 vvd pc-acp vvi dt j-jn n1;
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as is noted of the frantique ambition of Domitian, the Roman Emperour;
as is noted of the frantic ambition of Domitian, the Roman Emperor;
a-acp vbz vvn pp-f dt j n1 pp-f np1, dt njp n1;
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who when he would be counted a God, caused himselfe to be call'd Dominus (Lord.) But as the Name is due to our saviour; so much more the power;
who when he would be counted a God, caused himself to be called Dominus (Lord.) But as the Name is due to our Saviour; so much more the power;
r-crq c-crq pns31 vmd vbi vvn dt n1, vvd px31 pc-acp vbi vvn fw-la (n1.) cc-acp c-acp dt n1 vbz j-jn p-acp po12 n1; av av-d av-dc dt n1;
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and as the power, so our acknowledgement of his power.
and as the power, so our acknowledgement of his power.
cc c-acp dt n1, av po12 n1 pp-f po31 n1.
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And if Sozomen's Ecclesiasticall story be in no part Legend, we may heare him relate, that when Ioseph and the Blessed Virgin, who fled into Aegypt with our Infant Saviour, were ready to enter the gate of Hermopolis (or Thebais ) a tree of singular size and beauty sudainly bended it self to the ground,
And if Sozomen's Ecclesiastical story be in no part Legend, we may hear him relate, that when Ioseph and the Blessed Virgae, who fled into Egypt with our Infant Saviour, were ready to enter the gate of Hermopolis (or Thebaid) a tree of singular size and beauty suddenly bent it self to the ground,
cc cs ng2 j n1 vbb p-acp dx n1 n1, pns12 vmb vvi pno31 vvi, cst c-crq np1 cc dt j-vvn n1, r-crq vvd p-acp np1 p-acp po12 n1 n1, vbdr j pc-acp vvi dt n1 pp-f np1 (cc np1) dt n1 pp-f j n1 cc n1 av-j vvd pn31 n1 p-acp dt n1,
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as in Adoration at the presence of the true Lord.
as in Adoration At the presence of the true Lord.
c-acp p-acp n1 p-acp dt n1 pp-f dt j n1.
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This tree was before worshipped by the Heathen Aegyptians; the name of which kind of tree was Persis, as the historian says;
This tree was before worshipped by the Heathen egyptians; the name of which kind of tree was Persis, as the historian Says;
d n1 vbds a-acp vvn p-acp dt j-jn njp2; dt n1 pp-f r-crq n1 pp-f n1 vbds np1, p-acp dt n1 vvz;
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adding that this was the constant report of the Christian Inhabitants in his time;
adding that this was the constant report of the Christian Inhabitants in his time;
vvg cst d vbds dt j n1 pp-f dt njp n2 p-acp po31 n1;
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as also, that the fruit, or Leaf or any part of the Bark of it heal'd the sick.
as also, that the fruit, or Leaf or any part of the Bark of it healed the sick.
c-acp av, cst dt n1, cc n1 cc d n1 pp-f dt n1 pp-f pn31 vvn dt j.
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We may farther take notice, that Plutarch long before said, that this kind of tree was consecrated unto Isis; that also the fruite of it was like a Heart,
We may farther take notice, that Plutarch long before said, that this kind of tree was consecrated unto Isis; that also the fruit of it was like a Heart,
pns12 vmb av-jc vvi n1, cst ng1 av-j a-acp vvd, cst d n1 pp-f n1 vbds vvn p-acp np1; cst av dt n1 pp-f pn31 vbds av-j dt n1,
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and the Leaf like a Tongue;
and the Leaf like a Tongue;
cc dt n1 av-j dt n1;
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which may to us Christians by a devout Embleme Aptly, though not Articulately, expresse, that the Lord our Saviour should be worshipped and Acknowledged with heart and Tongue.
which may to us Christians by a devout Emblem Aptly, though not Articulately, express, that the Lord our Saviour should be worshipped and Acknowledged with heart and Tongue.
r-crq vmb p-acp pno12 njpg2 p-acp dt j n1 av-j, cs xx av-j, vvb, cst dt n1 po12 n1 vmd vbi vvn cc vvn p-acp n1 cc n1.
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But with a certainty of Truth and Wounder, declared he was to be the Lord, by miracle and prophecie;
But with a certainty of Truth and Wonder, declared he was to be the Lord, by miracle and prophecy;
p-acp p-acp dt n1 pp-f n1 cc n1, vvd pns31 vbds pc-acp vbi dt n1, p-acp n1 cc n1;
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the prophet Micha saying ( ch. 5.2.) that he was to be Ruler in Israel;
the Prophet Micah saying (changed. 5.2.) that he was to be Ruler in Israel;
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the word is NONLATINALPHABET implying Dominion & a Proverbe; this having then Dominion in speech. Sometimes also it signifies a By-word; as Ps. 44.14.
the word is implying Dominion & a Proverb; this having then Dominion in speech. Sometime also it signifies a Byword; as Ps. 44.14.
dt n1 vbz vvg n1 cc dt n1; d vhg av n1 p-acp n1. av av pn31 vvz dt n1; c-acp np1 crd.
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And thus also was our Blessed-Saviour a Lord and a Proverbe; yea he was for a signe, that should be spoken against. Luke 2.34.
And thus also was our Blessed-Saviour a Lord and a Proverb; yea he was for a Signen, that should be spoken against. Lycia 2.34.
cc av av vbds po12 n1 dt n1 cc dt n1; uh pns31 vbds p-acp dt n1, cst vmd vbi vvn p-acp. av crd.
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Yet still he was the Lord. Our Saviour before his Incarnation was called God; says Anastasius sometimes Bishop of Antiochia; but since his Incarnation he is call'd Lord:
Yet still he was the Lord. Our Saviour before his Incarnation was called God; Says Anastasius sometime Bishop of Antiochia; but since his Incarnation he is called Lord:
av av pns31 vbds dt n1. po12 n1 p-acp po31 n1 vbds vvn np1; vvz np1 av n1 pp-f np1; p-acp c-acp po31 n1 pns31 vbz vvn n1:
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He is call'd Lord, says he, since he has come in the flesh; wounded our enemies; overcome death by death;
He is called Lord, Says he, since he has come in the Flesh; wounded our enemies; overcome death by death;
pns31 vbz vvn n1, vvz pns31, c-acp pns31 vhz vvn p-acp dt n1; vvn po12 n2; vvb n1 p-acp n1;
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freed us from the power of the Devil; taught the ungodly to acknowledge God; receiv'd of his Father the Gentiles for an Inheritance;
freed us from the power of the devil; taught the ungodly to acknowledge God; received of his Father the Gentiles for an Inheritance;
vvn pno12 p-acp dt n1 pp-f dt n1; vvd dt j pc-acp vvi np1; vvn pp-f po31 n1 dt n2-j p-acp dt n1;
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possessed the utmost ends of the earth, reigning from Sea to Sea, and from the rivers to the bounds of the earth!
possessed the utmost ends of the earth, reigning from Sea to Sea, and from the Rivers to the bounds of the earth!
vvn dt j n2 pp-f dt n1, vvg p-acp n1 p-acp n1, cc p-acp dt n2 p-acp dt n2 pp-f dt n1!
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Since these victorys we may with truth and triumph call him the Lord, Indeed he prov'd himselfe the Lord by Power and Mercy;
Since these victories we may with truth and triumph call him the Lord, Indeed he proved himself the Lord by Power and Mercy;
p-acp d n2 pns12 vmb p-acp n1 cc n1 vvb pno31 dt n1, av pns31 vvd px31 dt n1 p-acp n1 cc n1;
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by destroying Sinne, Death and Hell, which were our enemies; and by saving us, who were his enemies!
by destroying Sin, Death and Hell, which were our enemies; and by Saving us, who were his enemies!
p-acp vvg n1, n1 cc n1, r-crq vbdr po12 n2; cc p-acp vvg pno12, r-crq vbdr po31 n2!
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and therefore he is not only the Lord, but also Iesus: this is his new name. Apoc. 3.12. as Iehovah was his old name;
and Therefore he is not only the Lord, but also Iesus: this is his new name. Apocalypse 3.12. as Jehovah was his old name;
cc av pns31 vbz xx av-j dt n1, cc-acp av np1: d vbz po31 j n1. np1 crd. c-acp np1 vbds po31 j n1;
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a name not known to Abraham, Isaac, and Iacob, as God tells Moses, Exod. 6.3. though it was know unto them, as appeares, Gen. 15.7.
a name not known to Abraham, Isaac, and Iacob, as God tells Moses, Exod 6.3. though it was know unto them, as appears, Gen. 15.7.
dt n1 xx vvn p-acp np1, np1, cc np1, p-acp np1 vvz np1, np1 crd. cs pn31 vbds vvn p-acp pno32, c-acp vvz, np1 crd.
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and in diverse other places (as Gen. 26. 24, 25.28.13.) the meaning therefore was not, that they knew it not at all,
and in diverse other places (as Gen. 26. 24, 25.28.13.) the meaning Therefore was not, that they knew it not At all,
cc p-acp j j-jn n2 (c-acp np1 crd crd, crd.) dt n1 av vbds xx, cst pns32 vvd pn31 xx p-acp d,
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but that they knew it not in the same respect; that Moses knew it. Iehovah expresses God's essence, which is truth it selfe;
but that they knew it not in the same respect; that Moses knew it. Jehovah Expresses God's essence, which is truth it self;
cc-acp cst pns32 vvd pn31 xx p-acp dt d n1; cst np1 vvd pn31. np1 vvz npg1 n1, r-crq vbz n1 pn31 n1;
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and therefore his truth in the fulfilling of his promises:
and Therefore his truth in the fulfilling of his promises:
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which were truth in Hope, to the Patriarchs, but truth in possession unto Moses. Thus may we say, that his new name Iesus was not known unto them of old;
which were truth in Hope, to the Patriarchs, but truth in possession unto Moses. Thus may we say, that his new name Iesus was not known unto them of old;
r-crq vbdr n1 p-acp n1, p-acp dt n2, cc-acp n1 p-acp n1 p-acp np1. av vmb pns12 vvi, cst po31 j n1 np1 vbds xx vvn p-acp pno32 pp-f j;
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not that they were ignorant either of the Name or the Promise:
not that they were ignorant either of the Name or the Promise:
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but whereas They look'd Foreward to the Promise, we doe look Back to the Joy and wounder of the performance.
but whereas They looked Forward to the Promise, we do look Back to the Joy and wonder of the performance.
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That which was Faith in them, is succeeded by sense in us; and we may say in the words of Simeon, Mine eys have seen thy Salvation! Luk. 2.30. the Salvation of our Iesus, the true Joshua. Yet the first Ioshua was a type of Jesus in Name and Actions, says S. Jerome. Ioshua succeeded Moses; our Saviour succeeded the Law:
That which was Faith in them, is succeeded by sense in us; and we may say in the words of Simeon, Mine eyes have seen thy Salvation! Luk. 2.30. the Salvation of our Iesus, the true joshua. Yet the First Ioshua was a type of jesus in Name and Actions, Says S. Jerome. Ioshua succeeded Moses; our Saviour succeeded the Law:
d r-crq vbds n1 p-acp pno32, vbz vvn p-acp n1 p-acp pno12; cc pns12 vmb vvi p-acp dt n2 pp-f np1, po11 n2 vhb vvn po21 n1! np1 crd. dt n1 pp-f po12 np1, dt j np1. av dt ord np1 vbds dt n1 pp-f np1 p-acp n1 cc n2, vvz n1 np1. np1 vvd np1; po12 n1 vvd dt n1:
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Ioshua defended the Gibeonites; our Saviour the weake in Temptations: Ioshua brought the Israelites from the Wildernesse through Iordan, into the Land of Promise;Ioshua defended the Gibeonites; our Saviour the weak in Temptations: Ioshua brought the Israelites from the Wilderness through Iordan, into the Land of Promise;
np1 vvd dt np1; po12 n1 dt j p-acp n2: np1 vvd dt np1 p-acp dt n1 p-acp np1, p-acp dt n1 pp-f n1;
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our Joshua the elect Gentiles from Ignorance and Idolatrie, through Baptisme, into the Heavenly Canaan. Lastly, their Ioshua expell'd the Canaanites into the utmost parts of the West, even to the Pillars of Hercules, as they are call'd:
our joshua the elect Gentiles from Ignorance and Idolatry, through Baptism, into the Heavenly Canaan. Lastly, their Ioshua expelled the Canaanites into the utmost parts of the West, even to the Pillars of Hercules, as they Are called:
po12 np1 dt j-vvn n2-j p-acp n1 cc n1, p-acp n1, p-acp dt j np1. ord, po32 np1 vvd dt np2 p-acp dt j n2 pp-f dt n1, av p-acp dt n2 pp-f np1, c-acp pns32 vbr vvn:
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where they set up in their Phoenitian charracters an Inscription expressing this sense;
where they Set up in their Phoenitian characters an Inscription expressing this sense;
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we are they who fled before the Robber Joshua, the sonne of Nun; as Procopius, and before him Epiphanius relate.
we Are they who fled before the Robber joshua, the son of Nun; as Procopius, and before him Epiphanius relate.
pns12 vbr pns32 r-crq vvd p-acp dt n1 np1, dt n1 pp-f n1; p-acp np1, cc p-acp pno31 np1 vvb.
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But our Ioshua in victorious Mercy has not expelled the Gentiles, but Gentilisme: and we are this day the Inscription and Confession of his bountifull Triumph;
But our Ioshua in victorious Mercy has not expelled the Gentiles, but Gentilism: and we Are this day the Inscription and Confessi of his bountiful Triumph;
p-acp po12 np1 p-acp j n1 vhz xx vvd dt n2-j, p-acp n1: cc pns12 vbr d n1 dt n1 cc n1 pp-f po31 j n1;
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and to discover the Extent of his Mercy he has discovered a new West; from whence, no doubt, many shall come, that shall feast with Abraham in the Kingdome of Heaven, An other Jesus also there was of good renown (the Son Josedech ) the first High Priest after the captivity:
and to discover the Extent of his Mercy he has discovered a new West; from whence, no doubt, many shall come, that shall feast with Abraham in the Kingdom of Heaven, an other jesus also there was of good renown (the Son Josedech) the First High Priest After the captivity:
cc pc-acp vvi dt n1 pp-f po31 n1 pns31 vhz vvn dt j n1; p-acp c-crq, dx n1, d vmb vvi, cst vmb vvi p-acp np1 p-acp dt n1 pp-f n1, dt j-jn np1 av a-acp vbds pp-f j n1 (dt n1 np1) dt ord j n1 p-acp dt n1:
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but our Iesus was much more our high priest, after our greater Captivitie in sinne! The name Iesus signifies a Saviour;
but our Iesus was much more our high priest, After our greater Captivity in sin! The name Iesus signifies a Saviour;
cc-acp po12 np1 vbds av-d av-dc po12 j n1, p-acp po12 jc n1 p-acp n1! dt n1 np1 vvz dt n1;
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the shaddow of which sense was in others; but in our Iesus, the truth.
the shadow of which sense was in Others; but in our Iesus, the truth.
dt n1 pp-f r-crq n1 vbds p-acp n2-jn; cc-acp p-acp po12 np1, dt n1.
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Yet the obstinate Iews, formerly malicious against the person of our Saviour, are now as malicious against his Name:
Yet the obstinate Iews, formerly malicious against the person of our Saviour, Are now as malicious against his Name:
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in the writing whereof they would leave out the letter NONLATINALPHABET without which it cannot signifie a Saviour;
in the writing whereof they would leave out the Letter without which it cannot signify a Saviour;
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when as for this cause it was given him by the Angel Mat. 1.21. So that it is neither NONLATINALPHABET as some would have it;
when as for this cause it was given him by the Angel Mathew 1.21. So that it is neither as Some would have it;
c-crq c-acp p-acp d n1 pn31 vbds vvn pno31 p-acp dt n1 np1 crd. av cst pn31 vbz dx c-acp d vmd vhi pn31;
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nor as the later Iewes would have it;
nor as the later Iewes would have it;
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NONLATINALPHABET but NONLATINALPHABET (as it is in the Hebrew Gospell of S. Mathew cap. 1.) from NONLATINALPHABET as it is written, Isa. 45. 8. which our English Interpreters render Salvation; but the Latin has Salvatorem; by the Person insteed of the Thing;
but (as it is in the Hebrew Gospel of S. Matthew cap. 1.) from as it is written, Isaiah 45. 8. which our English Interpreters render Salvation; but the Latin has Salvatorem; by the Person instead of the Thing;
p-acp (c-acp pn31 vbz p-acp dt njp n1 pp-f n1 np1 n1. crd) p-acp c-acp pn31 vbz vvn, np1 crd crd r-crq po12 jp n2 vvb n1; p-acp dt njp vhz fw-la; p-acp dt n1 av pp-f dt n1;
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as also Genes. 49, 18. where the Latin has Salutare following the Greeks who have it NONLATINALPHABET;
as also Genesis. 49, 18. where the Latin has Salutare following the Greeks who have it;
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that so, as it was in the concrete, they may understand our Saviour;
that so, as it was in the concrete, they may understand our Saviour;
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which word is used also by S. Luke, (2.30.) in the song of Simeon. Yet we may observe, that the name of our Saviour is sometimes written NONLATINALPHABET as in the Hebrew Ep. of S. Paul to the Hebrews, ch. 1. (which was the name of Ioshua the sonne of Nun) ho being added by an epenthesis, as Munster notes on the first of S. Mathew; and thus our Saviour's right name imports a Saviour.
which word is used also by S. Lycia, (2.30.) in the song of Simeon. Yet we may observe, that the name of our Saviour is sometime written as in the Hebrew Epistle of S. Paul to the Hebrews, changed. 1. (which was the name of Ioshua the son of Nun) ho being added by an epenthesis, as Munster notes on the First of S. Matthew; and thus our Saviour's right name imports a Saviour.
r-crq n1 vbz vvn av p-acp n1 av, (crd.) p-acp dt n1 pp-f np1. av pns12 vmb vvi, cst dt n1 pp-f po12 n1 vbz av vvn c-acp p-acp dt njp np1 pp-f np1 np1 p-acp dt np2, n1. crd (r-crq vbds dt n1 pp-f np1 dt n1 pp-f n1) zz vbg vvn p-acp dt n1, p-acp np1 n2 p-acp dt ord pp-f n1 np1; cc av po12 ng1 n-jn n1 vvz dt n1.
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But the Iews themselves acknowledged him a Saviour, even on the Crosse; when they cryed out he that saves others, let him save himselfe.
But the Iews themselves acknowledged him a Saviour, even on the Cross; when they cried out he that saves Others, let him save himself.
p-acp dt np2 px32 vvd pno31 dt n1, av p-acp dt n1; c-crq pns32 vvd av pns31 cst vvz n2-jn, vvb pno31 vvi px31.
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It was the fittest time to acknowledge him a Saviour, he being then performing the great work, his great work of our Salvation.
It was the Fittest time to acknowledge him a Saviour, he being then performing the great work, his great work of our Salvation.
pn31 vbds dt js n1 pc-acp vvi pno31 dt n1, pns31 vbg av vvg dt j n1, po31 j n1 pp-f po12 n1.
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The benefit of which worke, the worke of Iesus, is most accurately expressed in those words of the Lord, Exod. 34.7. He keeps mercy for thousands, forgiving Iniquity, and Transgression, and Sinne.
The benefit of which work, the work of Iesus, is most accurately expressed in those words of the Lord, Exod 34.7. He keeps mercy for thousands, forgiving Iniquity, and Transgression, and Sin.
dt n1 pp-f r-crq n1, dt n1 pp-f np1, vbz av-ds av-j vvn p-acp d n2 pp-f dt n1, np1 crd. pns31 vvz n1 p-acp crd, j-vvg n1, cc n1, cc n1.
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God spake then of Himselfe, and so, aptly of our Blessed Saviour. Nor are the words emptie or confus'd:
God spoke then of Himself, and so, aptly of our Blessed Saviour. Nor Are the words empty or confused:
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but each has his just distinction & weight, He forgives Iniquitie, NONLATINALPHABET the sinne of man against his Neighbour; his unjust dealing.
but each has his just distinction & weight, He forgives Iniquity, the sin of man against his Neighbour; his unjust dealing.
cc-acp d vhz po31 j n1 cc n1, pns31 vvz n1, dt n1 pp-f n1 p-acp po31 n1; po31 j n-vvg.
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He forgives Transgression, NONLATINALPHABET Man's Rebellion against God; his receding from the power of the Lord, that layd a command upon him;
He forgives Transgression, Man's Rebellion against God; his receding from the power of the Lord, that laid a command upon him;
pns31 vvz n1, ng1 n1 p-acp np1; po31 vvg p-acp dt n1 pp-f dt n1, cst vvd dt n1 p-acp pno31;
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and so aptly expresses the old offenee of our first parents, their Disobedience, as the Apostle calls it,
and so aptly Expresses the old offenee of our First Parents, their Disobedience, as the Apostle calls it,
cc av av-j vvz dt j n1 pp-f po12 ord n2, po32 n1, c-acp dt n1 vvz pn31,
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and our own offences against the Lord. He forgives, Sinne, NONLATINALPHABET, as the Sepiuagint renders it:
and our own offences against the Lord. He forgives, Sin,, as the Sepivagint renders it:
cc po12 d n2 p-acp dt n1. pns31 vvz, n1,, c-acp dt vvb vvz pn31:
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which though it be of a large signification, yet here by way of difference, may fitly be taken for that sin of sinnes, which is too nerely against Our selves; that sinne, whence others flow;
which though it be of a large signification, yet Here by Way of difference, may fitly be taken for that since of Sins, which is too nearly against Our selves; that sin, whence Others flow;
r-crq cs pn31 vbb pp-f dt j n1, av av p-acp n1 pp-f n1, vmb av-j vbi vvn p-acp d n1 pp-f n2, r-crq vbz av av-j p-acp po12 n2; cst n1, c-crq n2-jn vvb;
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that law in our members, as the Apostle speakes, Rom. 7.23. the sinne that dwells in us v. 17. originall sinne.
that law in our members, as the Apostle speaks, Rom. 7.23. the sin that dwells in us v. 17. original sin.
cst n1 p-acp po12 n2, c-acp dt n1 vvz, np1 crd. dt n1 cst vvz p-acp pno12 n1 crd j-jn n1.
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And thus does the Lord Iesus deliver his people at the last from all kind of sinne, Iniquitie against our Neighbour; Transgression against God; Sinne against our selves. And as the Lord did visibly shew himselfe, passing by before Moses: so did the Lord Iesus, who was represented in that vision, exhibite himselfe in the flesh visibly to the world,
And thus does the Lord Iesus deliver his people At the last from all kind of sin, Iniquity against our Neighbour; Transgression against God; Sin against our selves. And as the Lord did visibly show himself, passing by before Moses: so did the Lord Iesus, who was represented in that vision, exhibit himself in the Flesh visibly to the world,
cc av vdz dt n1 np1 vvi po31 n1 p-acp dt ord p-acp d n1 pp-f n1, n1 p-acp po12 n1; n1 p-acp np1; n1 p-acp po12 n2. cc p-acp dt n1 vdd av-j vvi px31, vvg p-acp p-acp np1: av vdd dt n1 np1, r-crq vbds vvn p-acp d n1, vvi px31 p-acp dt n1 av-j p-acp dt n1,
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as it were a passing by the World.
as it were a passing by the World.
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At which wonderfull sight, yea at the remembrance of it, may not we likewise take up with a little change, those words of almighty God, The Lord, the Lord God;
At which wonderful sighed, yea At the remembrance of it, may not we likewise take up with a little change, those words of almighty God, The Lord, the Lord God;
p-acp r-crq j n1, uh p-acp dt n1 pp-f pn31, vmb xx pns12 av vvb a-acp p-acp dt j n1, d n2 pp-f j-jn np1, dt n1, dt n1 np1;
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the Lord, the Lord Iesus; Mercifull and Gracious, long suffering and Abundant in Goodnesse and Truth, keeping mercy for thousands, forgiving Iniquity and Transgression, and Sinne!
the Lord, the Lord Iesus; Merciful and Gracious, long suffering and Abundant in goodness and Truth, keeping mercy for thousands, forgiving Iniquity and Transgression, and Sin!
dt n1, dt n1 np1; j cc j, av-j vvg cc j p-acp n1 cc n1, vvg n1 p-acp crd, j-vvg n1 cc n1, cc n1!
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Now as this work of our Saviour was the Restoring of the world, so was it also the ordering of it;
Now as this work of our Saviour was the Restoring of the world, so was it also the ordering of it;
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and accordingly the Greek Fathers frequently call it, NONLATINALPHABET the ordering of a house hould, as Iustin and Nazianzene expresse it:
and accordingly the Greek Father's frequently call it, the ordering of a house hold, as Justin and Nazianzene express it:
cc av-vvg av jp n2 av-j vvb pn31, dt n-vvg pp-f dt n1 n1, c-acp np1 cc np1 vvi pn31:
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God in his mercy, having by this provided for the world, as for his familie. Which word they might borrow from the Apostle Ep. 1.10. where he says, God did worke, NONLATINALPHABET, in the dispensation of the fullnesse of times;
God in his mercy, having by this provided for the world, as for his family. Which word they might borrow from the Apostle Epistle 1.10. where he Says, God did work,, in the Dispensation of the fullness of times;
np1 p-acp po31 n1, vhg p-acp d vvn p-acp dt n1, c-acp p-acp po31 n1. r-crq n1 pns32 vmd vvi p-acp dt n1 np1 crd. c-crq pns31 vvz, np1 vdd vvi,, p-acp dt n1 pp-f dt n1 pp-f n2;
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which might have been rendred in his house-hold-goverment, or in the governing of his family, the world, in the fullnesse of times.
which might have been rendered in his house-hold-goverment, or in the governing of his family, the world, in the fullness of times.
r-crq vmd vhi vbn vvn p-acp po31 n1, cc p-acp dt n-vvg pp-f po31 n1, dt n1, p-acp dt n1 pp-f n2.
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Nor has he only order'd the world, but also Honoured it; whiles Man in Iesus is united unto God.
Nor has he only ordered the world, but also Honoured it; while Man in Iesus is united unto God.
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Here did God gather together in one, all things in Christ. Eph. 1.10. all things, that is, Man, as Irenaeus and S. Gregory expound it.
Here did God gather together in one, all things in christ. Ephesians 1.10. all things, that is, Man, as Irnaeus and S. Gregory expound it.
av vdd np1 vvb av p-acp crd, d n2 p-acp np1. np1 crd. d n2, cst vbz, n1, p-acp np1 cc np1 np1 vvb pn31.
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He did it, that he might gather all things together; NONLATINALPHABET, that he might Recapitulate, or bring to a Head all things in Christ. Indeed, we are but the Members, he is the Head, the Annointed head:
He did it, that he might gather all things together;, that he might Recapitulate, or bring to a Head all things in christ. Indeed, we Are but the Members, he is the Head, the Anointed head:
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he is God's Christ; or his Annointed.
he is God's christ; or his Anointed.
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The eminency of Annointing, you may see in the excellency of the persons anciently annointed among the Iews; the Priest, the Prophet, and the King. Of which last Lactantius observ'd, that Annointing was the signe of Royalty among the Iews, as the purple roabe was among the Romans. All which respects concurr'd in the Annointing of our Saviour:
The eminency of Anointing, you may see in the excellency of the Persons anciently anointed among the Iews; the Priest, the Prophet, and the King. Of which last Lactantius observed, that Anointing was the Signen of Royalty among the Iews, as the purple robe was among the Romans. All which respects concurred in the Anointing of our Saviour:
dt n1 pp-f vvg, pn22 vmb vvi p-acp dt n1 pp-f dt n2 av-jn vvn p-acp dt np2; dt n1, dt n1, cc dt n1. pp-f r-crq n1 np1 vvn, cst vvg vbds dt n1 pp-f n1 p-acp dt np2, p-acp dt j-jn n1 vbds p-acp dt np1. d r-crq vvz vvn p-acp dt vvg pp-f po12 n1:
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he being a Priest, that offer'd Sacrifice for the sinnes of the World;
he being a Priest, that offered Sacrifice for the Sins of the World;
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he being a Prophet, that declared the secret Counsaile of his Father, concerning the redemption of mankind;
he being a Prophet, that declared the secret Counsel of his Father, Concerning the redemption of mankind;
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he being a King, in delivering Laws and affording protection, to his Church.
he being a King, in delivering Laws and affording protection, to his Church.
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And being thus mystically annointed with the Holy Ghost, he may more truely than Zerubbabel and Ioshua the high Priest after the Captivity, in the phrase of the prophet Zacharie (4.14.) be call'd the Sonne of oile.
And being thus mystically anointed with the Holy Ghost, he may more truly than Zerubbabel and Ioshua the high Priest After the Captivity, in the phrase of the Prophet Zacharias (4.14.) be called the Son of oil.
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Nor was it without an embleme, that he ascended into Heaven from the Mount of Olives, which then was also the mount of the Annointed. Oile is by the Hebrews called NONLATINALPHABET from the purity and shining of it.
Nor was it without an emblem, that he ascended into Heaven from the Mount of Olive, which then was also the mount of the Anointed. Oil is by the Hebrews called from the purity and shining of it.
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When therefore it is said, Psal. 104.15. that God gives man Oile to make his face shine;
When Therefore it is said, Psalm 104.15. that God gives man Oil to make his face shine;
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the originall imports to make his face shine more than oile; as the English Interpreters observe.
the original imports to make his face shine more than oil; as the English Interpreters observe.
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Indeed NONLATINALPHABET a word drawn from the same originall with the former, signifies the Light at noon day, or, the most full light:
Indeed a word drawn from the same original with the former, signifies the Light At noon day, or, the most full Light:
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and thus is our Saviour Christ brighter than oile, and the Meridian Light, that inlightens the world.
and thus is our Saviour christ Brighter than oil, and the Meridian Light, that inlightens the world.
cc av vbz po12 n1 np1 jc cs n1, cc dt n1 n1, cst vvz dt n1.
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No marvaile then, if the Gentiles whiles they were out of the Govenant of Grace, so much envied at the glory of Christ, the annointed;
No marvel then, if the Gentiles while they were out of the Covenant of Grace, so much envied At the glory of christ, the anointed;
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so much, that they indeavoured to burne all bookes, that had the name of Christ in them, especially the Sacred writings;
so much, that they endeavoured to burn all books, that had the name of christ in them, especially the Sacred writings;
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compelling all that in the Dioclesian persecution had such bookes, to deliver them up:
compelling all that in the Diocletian persecution had such books, to deliver them up:
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whence such faint Christians as delivered them, were call'd Traditores; as S. Austin in part implies against the Donatists; and as appeares by the first Councill of Arles, Can. 13. and by Arnobius, with others.
whence such faint Christians as Delivered them, were called Traditores; as S. Austin in part Implies against the Donatists; and as appears by the First Council of Arles, Can. 13. and by Arnobius, with Others.
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But as those Gentiles were not able to blot out the Sacred and Glorious name of Christ, so neither was Domitian with all the power of his Malice and Crueltie before that, able to disgrace the name of Christian; though because it was in honour of our Saviour,
But as those Gentiles were not able to blot out the Sacred and Glorious name of christ, so neither was Domitian with all the power of his Malice and Cruelty before that, able to disgrace the name of Christian; though Because it was in honour of our Saviour,
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and so signified a servant of Christ, (the Annointed ) he imposed that scorne and intended torment upon the blessed Evangelist S. Iohn, by causing him to be cast into a vessell of scalding oile;
and so signified a servant of christ, (the Anointed) he imposed that scorn and intended torment upon the blessed Evangelist S. John, by causing him to be cast into a vessel of scalding oil;
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Domitian 's oile having no more power agaist the Christian, than against Christ. And that we may know how to be true Christians, we may partly learne it from the names, by which at the beginning of their profession they call'd themselves;Domitian is oil having no more power aghast the Christian, than against christ. And that we may know how to be true Christians, we may partly Learn it from the names, by which At the beginning of their profession they called themselves;
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their usuall name being Disciples; implying an obedience and willingnesse to learne Truth: and so was an Instruction, as well as a Title.
their usual name being Disciples; implying an Obedience and willingness to Learn Truth: and so was an Instruction, as well as a Title.
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They were called the Beleivers; not that they did disclaime holy workes, which are all good mens Duty;
They were called the Believers; not that they did disclaim holy works, which Are all good men's Duty;
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but that comparatively they disesteemed them; nothing being meritorious but Christ, and by Christ, the Foundation of their Faith.
but that comparatively they disesteemed them; nothing being meritorious but christ, and by christ, the Foundation of their Faith.
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They were called Breathren; they were call'd Saints; intimating their Unity, and Holinesse, not in Pretence but Practice.
They were called Brethren; they were called Saints; intimating their Unity, and Holiness, not in Pretence but Practice.
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But the most usuall name of Humilitie and Zeale, was Disciples: which yet was chang'd at Antiochia, by the consent of the Apostles, into the name of Christians: upon occasion,
But the most usual name of Humility and Zeal, was Disciples: which yet was changed At Antiochia, by the consent of the Apostles, into the name of Christians: upon occasion,
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as Athanasius shews, of the divisions of those, that pretended to be Disciples.
as Athanasius shows, of the divisions of those, that pretended to be Disciples.
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Thus did their name declare and Remember them to be the worshippers of the Lord's Annointed. The Heathens in disgrace, fequently called them the Sibylists, as Origen tells us;
Thus did their name declare and remember them to be the worshippers of the Lord's Anointed. The heathens in disgrace, fequently called them the Sibylists, as Origen tells us;
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the Christians so frequently alleadging against the Gentiles, the Sibylls verses.
the Christians so frequently alleging against the Gentiles, the Sibyl's Verses.
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So Clemens the Alexandrian mentions S. Paul alleadging a Sibyl: which memorialls, it seems, were in those times known among the Christians: which is the name by Apostolicall institution;
So Clemens the Alexandrian mentions S. Paul alleging a Sibyl: which memorials, it seems, were in those times known among the Christians: which is the name by Apostolical Institution;
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and never was the name of any Sectaries:
and never was the name of any Sectaries:
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but among the Christians, the Apostoliques was the name of a Sect of Heretiques: And by as easy reason might the Catholiques have been so too.
but among the Christians, the Apostolic was the name of a Sect of Heretics: And by as easy reason might the Catholics have been so too.
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A Christian then being glorious in his Title, should remember, that as the Ancient wrestlers among the Heathen, were annointed with oile, to make them the more Active:
A Christian then being glorious in his Title, should Remember, that as the Ancient wrestlers among the Heathen, were anointed with oil, to make them the more Active:
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so should we, to a better expedition, be annointed with a spirituall Oile, which is Gods Grace.
so should we, to a better expedition, be anointed with a spiritual Oil, which is God's Grace.
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The Romanists annoint •he Christian when he comes into the visible Church by Baptisme; and when by death he is ready to goe out of it;
The Romanists anoint •he Christian when he comes into the visible Church by Baptism; and when by death he is ready to go out of it;
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at which time they use their extreame Unction: though the first be without warrant;
At which time they use their extreme Unction: though the First be without warrant;
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as the last beyond the date of the warrant, that only for a time, was once given:
as the last beyond the date of the warrant, that only for a time, was once given:
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and now accordingly of no effect.
and now accordingly of no Effect.
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But insteed of this unprofitable Annointing, we may see the benefits of our Saviours Annointing, expressed unto us in the Olive-Tree and in the Oile. The Olive-Tree is green even in the Winter,
But instead of this unprofitable Anointing, we may see the benefits of our Saviors Anointing, expressed unto us in the Olive-Tree and in the Oil. The Olive-Tree is green even in the Winter,
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and was not thus our Saviour Christ, and is not also thus the Christian, of a constant flourish,
and was not thus our Saviour christ, and is not also thus the Christian, of a constant flourish,
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even in Calamities? The Root is Bitter: is not such the Biginning of the true Christian Life? The Barke is Hard:
even in Calamities? The Root is Bitter: is not such the Beginning of the true Christian Life? The Bark is Hard:
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Is not the life of the Christian fitly prepared against all violencies? The Wood of it is firme and solid.
Is not the life of the Christian fitly prepared against all violences? The Wood of it is firm and solid.
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Is not such the Doctrine and Life of the Christian? The Flower, is singularly pleasant;
Is not such the Doctrine and Life of the Christian? The Flower, is singularly pleasant;
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the Fruite, sweet and full of Iuice: are not such the works of Fruitfull Christians? The Branch of the Olive, in a C•vell use was a signe of Peace, and carryed sometime by Embassadours,
the Fruit, sweet and full of Juice: Are not such the works of Fruitful Christians? The Branch of the Olive, in a C•vell use was a Signen of Peace, and carried sometime by ambassadors,
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when they Desired or Offered Peace, and God himselfe made it a signe of reconciliation, unto Noah: when he made the dove returne to him with an Olive-Branch.
when they Desired or Offered Peace, and God himself made it a Signen of reconciliation, unto Noah: when he made the dove return to him with an Olive-Branch.
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If likewise we consider the Naturall use of the Oile, we know that it refreshes man's Body. making him cheirfull:
If likewise we Consider the Natural use of the Oil, we know that it Refreshes Man's Body. making him cheirfull:
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it nourishes the Lampe, to give us Light: it keepes pure from rust the weapons of our Safety.
it Nourishes the Lamp, to give us Light: it keeps pure from rust the weapons of our Safety.
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And does not Grace thus refresh the Christian soule! does it not increase & continue the Light of understanding;
And does not Grace thus refresh the Christian soul! does it not increase & continue the Light of understanding;
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preserving our spirituall weapons, Fasting, Prayer, Almes, from the unhappy rust of sloth and Hipocrisie? If troublesomely a dore turnes upon his hinges, with an ungratefull noise;
preserving our spiritual weapons, Fasting, Prayer, Alms, from the unhappy rust of sloth and Hypocrisy? If troublesomely a door turns upon his hinges, with an ungrateful noise;
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does not the oile give it a speedy willingnesse? And sometimes when we are averse from devotion, does not Grace give expedition and cheirfullnesse of performance? Does it not make us without murmuring to turne unto Christ? Does it not make us as acceptable as it self unto Christ? Christ sayes to his Church ( Cant. 4.10.) The Savour of thy Ointments is better than all spices, yet much were the Ingredients of the holy Annointing Oile Ex. 30.23. and with such sometimes were women purified ( Esth. 2.12.) and the Dead embalm'd (2 Chron. 16.14.) such were also a present for a King (2 Chron. 9.9.) nay for a Solomon: there was no such spice as the Queen of Sheba gave King Solomon! And surely no such acceptable present to Christ our Solomon, as his own Grace in the Christian! By which the Christian is made a Christ: by Grace not by Essence.
does not the oil give it a speedy willingness? And sometime when we Are averse from devotion, does not Grace give expedition and cheirfullnesse of performance? Does it not make us without murmuring to turn unto christ? Does it not make us as acceptable as it self unto christ? christ Says to his Church (Cant 4.10.) The Savour of thy Ointments is better than all spices, yet much were the Ingredients of the holy Anointing Oil Ex. 30.23. and with such sometime were women purified (Esth. 2.12.) and the Dead embalmed (2 Chronicles 16.14.) such were also a present for a King (2 Chronicles 9.9.) nay for a Solomon: there was no such spice as the Queen of Sheba gave King Solomon! And surely not such acceptable present to christ our Solomon, as his own Grace in the Christian! By which the Christian is made a christ: by Grace not by Essence.
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Christ does annoint him as S. Paul speakes, 2 Cor. 1.21. nor are we only annointed by him but also with him:
christ does anoint him as S. Paul speaks, 2 Cor. 1.21. nor Are we only anointed by him but also with him:
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he being figuratively the oile it selfe, as the Prophet Isaiah calls him. (c. 10. 27.) our translation has it, the annointing; but the word is NONLATINALPHABET literally, the Oile. Whosoever then will not love the blessing of this Oile, which is not only the Signe,
he being figuratively the oil it self, as the Prophet Isaiah calls him. (c. 10. 27.) our Translation has it, the anointing; but the word is literally, the Oil. Whosoever then will not love the blessing of this Oil, which is not only the Signen,
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but also the Cause of Joy:
but also the Cause of Joy:
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nor only of Joy, but also of Honour, (only especiall persons being eminently annointed) let him fall under the sorrow & shame of this curse, which here our Apostle pronounces against him:
nor only of Joy, but also of Honour, (only especial Persons being eminently anointed) let him fallen under the sorrow & shame of this curse, which Here our Apostle pronounces against him:
ccx j pp-f n1, cc-acp av pp-f n1, (av-j j n2 vbg av-j vvn) vvb pno31 vvi p-acp dt n1 cc n1 pp-f d n1, r-crq av po12 n1 vvz p-acp pno31:
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let him be Anathema Maranatha. To understand Gods word, necessary it is to understand Words:
let him be Anathema Maranatha. To understand God's word, necessary it is to understand Words:
vvb pno31 vbi n1 np1. pc-acp vvi npg1 n1, j pn31 vbz pc-acp vvi n2:
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the Interpretation of which, we are to expect, not from Revelation but from Industry, the way of the divine providence in humane affaires.
the Interpretation of which, we Are to expect, not from Revelation but from Industry, the Way of the divine providence in humane affairs.
dt n1 pp-f r-crq, pns12 vbr pc-acp vvi, xx p-acp n1 cc-acp p-acp n1, dt n1 pp-f dt j-jn n1 p-acp j n2.
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2945
By which we may know, that from NONLATINALPHABET, to Separate, comes NONLATINALPHABET written with NONLATINALPHABET, a Guift separated to God:
By which we may know, that from, to Separate, comes written with, a Gift separated to God:
p-acp r-crq pns12 vmb vvi, cst p-acp, p-acp j, vvz vvn p-acp, dt n1 vvn p-acp np1:
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and thus is the word NONLATINALPHABET written and used Luk. 21.5.
and thus is the word written and used Luk. 21.5.
cc av vbz dt n1 vvn cc vvn np1 crd.
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2947
in which sense some wittily think NONLATINALPHABET, to be used for NONLATINALPHABET, above, the guifts separated to holy use being usually hâng'd up, (as shields, crownes,
in which sense Some wittily think, to be used for, above, the Gifts separated to holy use being usually hânged up, (as shields, crowns,
p-acp r-crq n1 d av-j vvb, pc-acp vbi vvn p-acp, a-acp, dt n2 vvn p-acp j n1 vbg av-j vvn a-acp, (c-acp n2, n2,
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2948
and the like, from an enemie) on walls and pillars, in thankfullnesse and honour.
and the like, from an enemy) on walls and pillars, in thankfulness and honour.
cc dt j, p-acp dt n1) p-acp n2 cc n2, p-acp n1 cc n1.
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2949
And such a guift, for the separation of it, is by Suidas call'd NONLATINALPHABET, a Taking-away; that is, from the use of man, to the use of God:
And such a gift, for the separation of it, is by Suidas called, a Taking-away; that is, from the use of man, to the use of God:
cc d dt n1, p-acp dt n1 pp-f pn31, vbz p-acp np1 vvn, dt j; cst vbz, p-acp dt n1 pp-f n1, p-acp dt n1 pp-f np1:
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2950
as for the Elevation, some Offring is call'd NONLATINALPHABET Exod. 30.13. from NONLATINALPHABET advancing: as the Wave-offring is NONLATINALPHABET Exod. 29.24. from NONLATINALPHABET to Elevate. There is also NONLATINALPHABET, written with NONLATINALPHABET:
as for the Elevation, Some Offering is called Exod 30.13. from advancing: as the Wave-offering is Exod 29.24. from to Elevate. There is also, written with:
c-acp p-acp dt n1, d vvg vbz vvn np1 crd. p-acp vvg: p-acp dt j vbz np1 crd. p-acp p-acp vvb. pc-acp vbz av, vvn p-acp:
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which being referr'd to NONLATINALPHABET, to Curse, signifies that which is accursed, and so an execrable person:
which being referred to, to Curse, signifies that which is accursed, and so an execrable person:
r-crq vbg vvn p-acp, p-acp vvb, vvz cst r-crq vbz vvn, cc av dt j n1:
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2952
according to which writing and sense, it is here used.
according to which writing and sense, it is Here used.
vvg p-acp r-crq n1 cc n1, pn31 vbz av vvn.
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2953
The Gentiles indeed had a custome, when signes from Heaven, or Judgments terrified them, to indeavour the appeasing of their Gods, by leading some person out of the City,
The Gentiles indeed had a custom, when Signs from Heaven, or Judgments terrified them, to endeavour the appeasing of their God's, by leading Some person out of the city,
dt n2-j av vhd dt n1, c-crq n2 p-acp n1, cc n2 vvd pno32, pc-acp vvi dt n-vvg pp-f po32 n2, p-acp vvg d n1 av pp-f dt n1,
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and killing him, as a Sacrifice for the rest:
and killing him, as a Sacrifice for the rest:
cc vvg pno31, c-acp dt n1 p-acp dt n1:
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2955
and such a One the old Grecians call'd NONLATINALPHABET, whence it is, that Hesychius makes this word of the same sense with NONLATINALPHABET, one that is separated from the Communion of men.
and such a One the old Greeks called, whence it is, that Hesychius makes this word of the same sense with, one that is separated from the Communion of men.
cc d dt pi dt j njp2 vvd, c-crq pn31 vbz, cst np1 vvz d n1 pp-f dt d n1 p-acp, pi cst vbz vvn p-acp dt n1 pp-f n2.
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2956
S. Paul implyed such a sense and Custome. 1 Cor. 4.13. when he saies, he was the Offscouring of all things, the word is there NONLATINALPHABET, alluding to the former Custome of the Gentiles:
S. Paul employed such a sense and Custom. 1 Cor. 4.13. when he Says, he was the Offscouring of all things, the word is there, alluding to the former Custom of the Gentiles:
np1 np1 vvd d dt n1 cc n1. crd np1 crd. c-crq pns31 vvz, pns31 vbds dt n1 pp-f d n2, dt n1 vbz pc-acp, vvg p-acp dt j n1 pp-f dt n2-j:
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2957
who when upon occasion they offered to the Sea-God Neptune, such a wretched person, used in the casting of him from some Cliffe into the Sea, to crie, NONLATINALPHABET, Be thou our Off-Scouring: as Suidas teaches us.
who when upon occasion they offered to the Sea-God Neptune, such a wretched person, used in the casting of him from Some Cliff into the Sea, to cry,, Be thou our Offscouring: as Suidas Teaches us.
r-crq c-crq p-acp n1 pns32 vvd p-acp dt n1 np1, d dt j n1, vvn p-acp dt n-vvg pp-f pno31 p-acp d n1 p-acp dt n1, pc-acp vvi,, vbb pns21 po12 j: p-acp np1 vvz pno12.
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And this may the rather appeare to be the purpose of the Apostle, from the ninth verse of that chapter:
And this may the rather appear to be the purpose of the Apostle, from the ninth verse of that chapter:
cc d vmb dt av-c vvi pc-acp vbi dt n1 pp-f dt n1, p-acp dt ord n1 pp-f d n1:
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where he saies, I think that God has set forth us the Apostles last, as it were apointed to death, meaning that they should be used like accursed persons.
where he Says, I think that God has Set forth us the Apostles last, as it were appointed to death, meaning that they should be used like accursed Persons.
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The Hebrews call'd such things, NONLATINALPHABET destruction or devoting, from NONLATINALPHABET to destroy without pitty:
The Hebrews called such things, destruction or devoting, from to destroy without pity:
dt np1 vvd d n2, n1 cc vvg, p-acp p-acp vvb p-acp n1:
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2961
the word seeming as some observe contrary to NONLATINALPHABET to love, or have compassion; both words consisting of the same letters, but inverted:
the word seeming as Some observe contrary to to love, or have compassion; both words consisting of the same letters, but inverted:
dt n1 vvg p-acp d vvb n-jn p-acp p-acp vvb, cc vhb n1; d n2 vvg pp-f dt d n2, cc-acp vvn:
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as if the inversion of the letters were a figure of the inversion of the sense.
as if the inversion of the letters were a figure of the inversion of the sense.
c-acp cs dt n1 pp-f dt n2 vbdr dt n1 pp-f dt n1 pp-f dt n1.
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2963
Yet in Devoting there were some degrees; sometimes all things being to be destroyed, Man, Beast, and Goods:
Yet in Devoting there were Some Degrees; sometime all things being to be destroyed, Man, Beast, and Goods:
av p-acp vvg a-acp vbdr d n2; av d n2 vbg pc-acp vbi vvn, n1, n1, cc n2-j:
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for thus they dealt with Idolatrous Cities. Deut. 13. Sometimes they were to kill Man and Beast;
for thus they dealt with Idolatrous Cities. Deuteronomy 13. Sometime they were to kill Man and Beast;
p-acp av pns32 vvd p-acp j n2. np1 crd av pns32 vbdr pc-acp vvi n1 cc n1;
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but spare the Goods, Gold, Silver, and Brasse; as in Iericho's destruction.
but spare the Goods, Gold, Silver, and Brass; as in Iericho's destruction.
cc-acp vvb dt n2-j, n1, n1, cc n1; c-acp p-acp npg1 n1.
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2966
Sometimes they were to destroy only the people, as in Hai's destruction, Iosh. 8. But at last among the Grecians, this word NONLATINALPHABET came to an Ecclesiasticall acception, signifying a person Excommunicated from the Church;
Sometime they were to destroy only the people, as in Hai's destruction, Joshua 8. But At last among the Greeks, this word Come to an Ecclesiastical acception, signifying a person Excommunicated from the Church;
av pns32 vbdr pc-acp vvi av-j dt n1, c-acp p-acp vvz n1, np1 crd p-acp p-acp ord p-acp dt njp2, d n1 vvd p-acp dt j n1, vvg dt n1 vvn p-acp dt n1;
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2967
it being judg'd a fit word to expresse the Separation, and in that the Curse of such persons.
it being judged a fit word to express the Separation, and in that the Curse of such Persons.
pn31 vbg vvn dt j n1 pc-acp vvi dt n1, cc p-acp d dt n1 pp-f d n2.
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2968
The Jews had also their Excommunication, which was the casting of one out of their Synagogues, their places throughout their Countrie,
The jews had also their Excommunication, which was the casting of one out of their Synagogues, their places throughout their Country,
dt np2 vhd av po32 n1, r-crq vbds dt vvg pp-f pi av pp-f po32 n2, po32 n2 p-acp po32 n1,
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2969
for Prayer, and the Exposition of the Law upon their Sabbaths.
for Prayer, and the Exposition of the Law upon their Sabbaths.
p-acp n1, cc dt n1 pp-f dt n1 p-acp po32 n2.
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2970
Which punishment was such a shame that in our Saviour's time, it kept some from the Co•fession of the Faith, though not from the Faith.
Which punishment was such a shame that in our Saviour's time, it kept Some from the Co•fession of the Faith, though not from the Faith.
r-crq n1 vbds d dt n1 cst p-acp po12 ng1 n1, pn31 vvd d p-acp dt n1 pp-f dt n1, cs xx p-acp dt n1.
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2971
In the primitive times there were degrees of such, as were separated frō the Church; of which were some of the Audientes; Hearers of the word preached:
In the primitive times there were Degrees of such, as were separated from the Church; of which were Some of the Audientes; Hearers of the word preached:
p-acp dt j n2 a-acp vbdr n2 pp-f d, c-acp vbdr vvn p-acp dt n1; pp-f r-crq vbdr d pp-f dt n2; n2 pp-f dt n1 vvd:
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2972
among whō were some indeed, that were not yet admitted to the farthar blessings of the Church:
among whom were Some indeed, that were not yet admitted to the farthar blessings of the Church:
p-acp ro-crq vbdr d av, cst vbdr xx av vvn p-acp dt n1 n2 pp-f dt n1:
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2973
those were by punishment, but Hearers; these had been but Hearers. A second sort were Procumbentes; such as in prostrate manner ask'd pardon of the Church,
those were by punishment, but Hearers; these had been but Hearers. A second sort were Procumbentes; such as in prostrate manner asked pardon of the Church,
d vbdr p-acp n1, cc-acp n2; d vhd vbn p-acp n2. dt ord n1 vbdr np1; d c-acp p-acp j n1 vvd n1 pp-f dt n1,
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2974
for some publique scandall given by them to the Church.
for Some public scandal given by them to the Church.
p-acp d j n1 vvn p-acp pno32 p-acp dt n1.
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2975
A third were the Orantes, call'd also as S. Cyprian say's, Abstenti; persons after some offence, admitted only to the Prayers of the Church.
A third were the Orantes, called also as S. Cyprian say's, Abstenti; Persons After Some offence, admitted only to the Prayers of the Church.
dt ord vbdr dt npg1, vvd av p-acp n1 jp vvz, fw-la; n2 p-acp d n1, vvn av-j p-acp dt n2 pp-f dt n1.
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2976
A last sort were such, as were once Communicants, persons admitted to the Lord's Supper; but for great sinnes depriv'd of so great a blessing.
A last sort were such, as were once Communicants, Persons admitted to the Lord's Supper; but for great Sins deprived of so great a blessing.
dt ord n1 vbdr d, c-acp vbdr a-acp n2, n2 vvn p-acp dt ng1 n1; cc-acp p-acp j n2 vvn pp-f av j dt n1.
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To be remov'd from the Lord's Table, was a great punishment; yet greater it was to be remov'd also from the prayers of the Church:
To be removed from the Lord's Table, was a great punishment; yet greater it was to be removed also from the Prayers of the Church:
pc-acp vbi vvn p-acp dt ng1 n1, vbds dt j n1; av jc pn31 vbds pc-acp vbi vvn av p-acp dt n2 pp-f dt n1:
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but how great was it then, not to be admitted to aske pardon? The Libellatici were soonest Restored;
but how great was it then, not to be admitted to ask pardon? The Libellatici were soonest Restored;
cc-acp c-crq j vbds pn31 av, xx pc-acp vbi vvn pc-acp vvi n1? dt np1 vbdr av-s vvn;
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2979
the Church looking upon their frailty, as well as on their Fault;
the Church looking upon their frailty, as well as on their Fault;
dt n1 vvg p-acp po32 n1, c-acp av c-acp p-acp po32 n1;
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2980
they being such as for feare of punishment had their names registred in the Magistrates Booke (from whence they are call'd Libellatici ) aknowledging their consent to offer Incense to the Gentiles Gods;
they being such as for Fear of punishment had their names registered in the Magistrates Book (from whence they Are called Libellatici) acknowledging their consent to offer Incense to the Gentiles God's;
pns32 vbg d c-acp p-acp n1 pp-f n1 vhd po32 n2 vvn p-acp dt ng1 n1 (p-acp c-crq pns32 vbr vvn np1) vvg po32 n1 pc-acp vvi n1 p-acp dt n2-j n2;
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2981
but meeting with a dealing Judge, redeem'd themselves from trouble and the performance, by the perswasion of a Bribe.
but meeting with a dealing Judge, redeemed themselves from trouble and the performance, by the persuasion of a Bribe.
cc-acp vvg p-acp dt n-vvg n1, vvn px32 p-acp n1 cc dt n1, p-acp dt n1 pp-f dt n1.
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2982
Their unwillingnesse to offend, wonne the Church to a willingnesse to Restore them:
Their unwillingness to offend, won the Church to a willingness to Restore them:
po32 n1 pc-acp vvi, vvn dt n1 p-acp dt n1 pc-acp vvi pno32:
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Adulterers indeed, as too too foule, were left for many yeares to be wash'd with their own tears, in hope to be throughly wash'd in the blood of Christ.
Adulterers indeed, as too too foul, were left for many Years to be washed with their own tears, in hope to be thoroughly washed in the blood of christ.
n2 av, c-acp av av j, vbdr vvn p-acp d n2 pc-acp vbi vvn p-acp po32 d n2, p-acp n1 pc-acp vbi av-j vvn p-acp dt n1 pp-f np1.
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But such as relapsed into Idolatrie, were not readmitted till the houer of death, when as much they were to leave the Church, as to re-enter it:
But such as relapsed into Idolatry, were not readmitted till the hover of death, when as much they were to leave the Church, as to re-enter it:
p-acp d c-acp vvn p-acp n1, vbdr xx vvn p-acp dt vvi pp-f n1, c-crq p-acp d pns32 vbdr pc-acp vvi dt n1, c-acp pc-acp vvi pn31:
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2985
and rather in a new hope of the Church Triumphant, than a new possession of the Church Militant.
and rather in a new hope of the Church Triumphant, than a new possession of the Church Militant.
cc av-c p-acp dt j n1 pp-f dt n1 j, cs dt j n1 pp-f dt n1 j.
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2986
This manner of Excommunication was grievous indeed, and often attended with grievous consequences;
This manner of Excommunication was grievous indeed, and often attended with grievous consequences;
d n1 pp-f n1 vbds j av, cc av vvn p-acp j n2;
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2987
God permitting the Devill in primitive times, upon the pronouncing of the sentence, to enter into the persons and torment them;
God permitting the devil in primitive times, upon the pronouncing of the sentence, to enter into the Persons and torment them;
np1 vvg dt n1 p-acp j n2, p-acp dt vvg pp-f dt n1, pc-acp vvi p-acp dt n2 cc vvi pno32;
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as we read of Stilico 's secretary excommunicated by S. Ambrose. We may remember it is call'd a delivering unto Satan 1 Cor. 4.5. Hymeneus and Alexander (1 Tim. 1.20.) were thus delivered up by S. Paul. And this Excommunication the Fathers call a resemblance of damnation;
as we read of Stilico is secretary excommunicated by S. Ambrose. We may Remember it is called a delivering unto Satan 1 Cor. 4.5. Hymenaeus and Alexander (1 Tim. 1.20.) were thus Delivered up by S. Paul. And this Excommunication the Father's call a resemblance of damnation;
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2989
S. Jerome termes it, a judging before the day of Judgement; and S. Cyprian calls it, the death of the Soule.
S. Jerome terms it, a judging before the day of Judgement; and S. Cyprian calls it, the death of the Soul.
n1 np1 vvz pn31, dt vvg p-acp dt n1 pp-f n1; cc np1 jp vvz pn31, dt n1 pp-f dt n1.
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So grievous it is, that S. Chrysostome thinks it to grievous too be exercised: since not against the living, saies he, because we must not prevent God's judgement.
So grievous it is, that S. Chrysostom thinks it to grievous too be exercised: since not against the living, Says he, Because we must not prevent God's judgement.
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: nor against the Dead, because they have their judgement already. Yet in this point his Mercy was more than his Judgement;
: nor against the Dead, Because they have their judgement already. Yet in this point his Mercy was more than his Judgement;
: ccx p-acp dt j, c-acp pns32 vhb po32 n1 av. av p-acp d n1 po31 n1 vbds av-dc cs po31 n1;
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2992
we having not only the permission, but the Command in God's Word, and the practice of the Ancient Church:
we having not only the permission, but the Command in God's Word, and the practice of the Ancient Church:
pns12 vhg xx av-j dt n1, cc-acp dt n1 p-acp npg1 n1, cc dt n1 pp-f dt j n1:
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the greatest Heretiques having been struck with this sentence, by the greatest Councils. And thus though it were very grievous, it was very necessary:
the greatest Heretics having been struck with this sentence, by the greatest Councils. And thus though it were very grievous, it was very necessary:
dt js n2 vhg vbn vvn p-acp d n1, p-acp dt js n2. cc av cs pn31 vbdr av j, pn31 vbds av j:
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2994
and if more weight may be given unto it, some think it added in the Word that is added, Mara-natha; Let him be Anathema Mara-natha. Between which words some copies have no point:
and if more weight may be given unto it, Some think it added in the Word that is added, Maranatha; Let him be Anathema Maranatha. Between which words Some copies have no point:
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2995
and such it seems Oecolampadius liked;
and such it seems Oecolampadius liked;
cc d pn31 vvz np1 vvd;
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but insteed of Maranatha he thinks it should be Matha, and so expounds it by, Anathema Mortis; which may be interpreted, One accursed to death.
but instead of Maranatha he thinks it should be Matha, and so expounds it by, Anathema Mortis; which may be interpreted, One accursed to death.
cc-acp av pp-f np1 pns31 vvz pn31 vmd vbi np1, cc av vvz pn31 p-acp, n1 fw-la; r-crq vmb vbi vvn, pi vvn p-acp n1.
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But Guesse being too bold an attendant upon the holy text; we must according to the Originall read, NONLATINALPHABET;
But Guess being too bold an attendant upon the holy text; we must according to the Original read,;
cc-acp vvb vbg av j dt n-jn p-acp dt j n1; pns12 vmb p-acp p-acp dt j-jn vvn,;
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or as the very ancient printed copie of Prevotius, with small difference NONLATINALPHABET, which as S. Jerome says, is as much as Dominus noster venit, Our Lord is come.
or as the very ancient printed copy of Prevotius, with small difference, which as S. Jerome Says, is as much as Dominus Noster venit, Our Lord is come.
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The compound word is acknowledg'd to be rather Syriaque, than Hebrew; NONLATINALPHABET signifying then our Lord, NONLATINALPHABET is come;
The compound word is acknowledged to be rather Syriaque, than Hebrew; signifying then our Lord, is come;
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or by the libertie of the Hebrew, (which often uses the time past for time to come) shall come,
or by the liberty of the Hebrew, (which often uses the time passed for time to come) shall come,
cc p-acp dt n1 pp-f dt njp, (r-crq av vvz dt n1 vvn p-acp n1 pc-acp vvi) vmb vvi,
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yet some understand it of the time past, which had been apt, if the Apostle had here spoken of the Iews, who denyed he was come:
yet Some understand it of the time past, which had been apt, if the Apostle had Here spoken of the Iews, who denied he was come:
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but speaking here to the Corinthians, he seems not to speake to such as denyed our Saviour,
but speaking Here to the Corinthians, he seems not to speak to such as denied our Saviour,
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but to such as lov'd him not.
but to such as loved him not.
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According to which acception some make the sense to be, Let such a one be accursed 'till the Lord shall come;
According to which acception Some make the sense to be, Let such a one be accursed till the Lord shall come;
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Others, Let suh a one be accursed, when the Lord shall come, or, be separated from the comming of the Lord, that is, from the benefit of his comming, which is the deliverance of the Just.
Others, Let suh a one be accursed, when the Lord shall come, or, be separated from the coming of the Lord, that is, from the benefit of his coming, which is the deliverance of the Just.
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This expression then of the Apostle, is an allusion to to the severest curse among the Jewes, in their Excommunication, to be inflicted at the comming of their Messias; a forme of speech not unknown,
This expression then of the Apostle, is an allusion to to the Severest curse among the Jews, in their Excommunication, to be inflicted At the coming of their Messias; a Form of speech not unknown,
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as appeares, to S. Pauls converted Corinthians. Briesely then and clearely, we may take the first words for the pronoucing of the Curse;
as appears, to S. Paul's converted Corinthians. Briesely then and clearly, we may take the First words for the pronouncing of the Curse;
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the last for a confirmation of the curse; the first being as the writing; the last as the Seale.
the last for a confirmation of the curse; the First being as the writing; the last as the Seal.
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The sentence is, whosoever loves not the Lord Jesus Christ, let him be Accursed:
The sentence is, whosoever loves not the Lord jesus christ, let him be Accursed:
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the Confirmation is, Nay, the Lord shall come, and at his comming prove this Curse a Truth.
the Confirmation is, Nay, the Lord shall come, and At his coming prove this Curse a Truth.
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Thus speakes the Apostle by an Aposiopesis, a figure attending upon Indignation, which is the passion in which the Apostles Zeale here speakes.
Thus speaks the Apostle by an Aposiopesis, a figure attending upon Indignation, which is the passion in which the Apostles Zeal Here speaks.
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Let him be Anathema: doe only 1 Paul say so? Yea Maranatha; the Lord, shall come and say so!
Let him be Anathema: do only 1 Paul say so? Yea Maranatha; the Lord, shall come and say so!
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The Lord whom he loves not, shall come and say so!
The Lord whom he loves not, shall come and say so!
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Since then there is so great, so certaine a Curse, for all that doe not Love the Lord, needfull it will be to know who are such:
Since then there is so great, so certain a Curse, for all that do not Love the Lord, needful it will be to know who Are such:
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which we may know by knowing the nature of the Duty, or, what it is to Love the Lord Jesus Christ. If we should aske most men,
which we may know by knowing the nature of the Duty, or, what it is to Love the Lord jesus christ. If we should ask most men,
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whether they love the Lord our Saviour, they would presently venture not to love him, by their Indignation at the question.
whither they love the Lord our Saviour, they would presently venture not to love him, by their Indignation At the question.
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Yet notwithstanding such Disdaine, one might peradventure as easily pose them, as anger them.
Yet notwithstanding such Disdain, one might Peradventure as Easily pose them, as anger them.
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But not to tempt them to the hazard of the Passion, and at once to save their Patience and Credit, they may without being catechiz'd, positively know, that the nature of true Love consists in similitude;
But not to tempt them to the hazard of the Passion, and At once to save their Patience and Credit, they may without being Catechized, positively know, that the nature of true Love consists in similitude;
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so that he which truely loves the Lord, is, to his endeavour, like the Lord.
so that he which truly loves the Lord, is, to his endeavour, like the Lord.
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And since our blessed Saviour who is the Sonne of God, is like the Father by his Nature, we likewise who are by Adoption the Sonnes of the same Heavenly Father, must strive to be like unto him in Holinesse, He is holy, therefore we must be Holy.
And since our blessed Saviour who is the Son of God, is like the Father by his Nature, we likewise who Are by Adoption the Sons of the same Heavenly Father, must strive to be like unto him in Holiness, He is holy, Therefore we must be Holy.
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In this consists our proportionall similitude unto God! And that we may the more fitly resemble him, we must fit our will unto his will;
In this consists our proportional similitude unto God! And that we may the more fitly resemble him, we must fit our will unto his will;
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which being reveal'd in his commandement, if we love Him, we must love his Commandement; and then we unfeinedly love it, when we keep it.
which being revealed in his Commandment, if we love Him, we must love his Commandment; and then we unfeignedly love it, when we keep it.
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No other signe or Truth is there of our Love:
No other Signen or Truth is there of our Love:
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if we observe not what Christ Commands, we as yet love not Christ, that Commands it;
if we observe not what christ Commands, we as yet love not christ, that Commands it;
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And therefore Clemens ( Epist. 2.) dares to say, he that keeps not the Lord's Commands, Let him be accursed till the Lord comes.
And Therefore Clemens (Epistle 2.) dares to say, he that keeps not the Lord's Commands, Let him be accursed till the Lord comes.
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He is the Lord our Lord, we are his Servants, whose actions being vertually in reference to him;
He is the Lord our Lord, we Are his Servants, whose actions being virtually in Referente to him;
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the nature of our love to him as to our Lord, consists in a conformity of our actions unto His. How sadly then doe they draw this curse upon themselves, that abuse God's Word by Prophanesse,
the nature of our love to him as to our Lord, consists in a conformity of our actions unto His. How sadly then do they draw this curse upon themselves, that abuse God's Word by Profaneness,
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or Heresie? Who abuse his command by obstinacy or security? who abuse his Servants by oppression or contempt? indeavouring rather to prove his Servants hypocrites, than to become his servants.
or Heresy? Who abuse his command by obstinacy or security? who abuse his Servants by oppression or contempt? endeavouring rather to prove his Servants Hypocrites, than to become his Servants.
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Again, he is our Iesus (our Saviour) whose Love towards us being Infinite, we must in a sort imitate the Infinitie of his love, by a perpetuall increase of our Love.
Again, he is our Iesus (our Saviour) whose Love towards us being Infinite, we must in a sort imitate the Infinity of his love, by a perpetual increase of our Love.
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Which is surely increased by a remembrance of his Passion;
Which is surely increased by a remembrance of his Passion;
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which is perform'd according to his own desire in a frequent Communicating at his holy table.
which is performed according to his own desire in a frequent Communicating At his holy table.
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Our Saviour has left that, as the sure mark of his friends: they are those that frequently come and suppe with him.
Our Saviour has left that, as the sure mark of his Friends: they Are those that frequently come and sup with him.
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How sadly then doe they draw this curse upon themselves, who by contempt or neglect of that blessed provision, insteed of partaking with his friends in the merit of his Passion, partake with the Jews in their guilt of his passion.
How sadly then do they draw this curse upon themselves, who by contempt or neglect of that blessed provision, instead of partaking with his Friends in the merit of his Passion, partake with the jews in their guilt of his passion.
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In what condition also are they, who to the merit of his Blood, dare adde the merit either of their workes,
In what condition also Are they, who to the merit of his Blood, Dare add the merit either of their works,
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or will? Lastly he is Christ, the Lord's Annointed; He is annointed as a King;
or will? Lastly he is christ, the Lord's Anointed; He is anointed as a King;
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and is the Defender of his faithfull Subjects:
and is the Defender of his faithful Subject's:
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who then can be safe from his Curse and Justice, that contemnes his Majestie in his command? He is annointed as a Prophet:
who then can be safe from his Curse and justice, that contemnes his Majesty in his command? He is anointed as a Prophet:
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and who shall escape a curse, that resists God's will, in resisting his prophet that declares his will? He is annointed as a Priest:
and who shall escape a curse, that resists God's will, in resisting his Prophet that declares his will? He is anointed as a Priest:
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who then shall escape that curse, from which only our High Priest, the Sonne of God, can deliver him? And as it is Duty to Love our Saviour, so is it Wisedome:
who then shall escape that curse, from which only our High Priest, the Son of God, can deliver him? And as it is Duty to Love our Saviour, so is it Wisdom:
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which we must imploy in the manner of our Love. Of which one degree it is to be called after his Name:
which we must employ in the manner of our Love. Of which one degree it is to be called After his Name:
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but a farther degree it is, a degree of wisedome, to be call'd by a fit name.
but a farther degree it is, a degree of Wisdom, to be called by a fit name.
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Some indeed, as some Easterne Christians, have from his name of Lord NONLATINALPHABET the title of Marani: some from his name Jesus;
some indeed, as Some Eastern Christians, have from his name of Lord the title of Marani: Some from his name jesus;
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as the Iesuites, by the choise of their Ignatius: but the Apostles chose to be called from his name Christ, Christians. In the two first whereof we may see the weakenesse of men:
as the Iesuites, by the choice of their Ignatius: but the Apostles chosen to be called from his name christ, Christians. In the two First whereof we may see the weakness of men:
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In the last we may see the wisedome of God, and the Godly. All the names of our Saviour implie excellencies;
In the last we may see the Wisdom of God, and the Godly. All the names of our Saviour imply excellencies;
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the first, his Dominion over his Church; the second, his nature of a Mediatour, whereby he saves us:
the First, his Dominion over his Church; the second, his nature of a Mediator, whereby he saves us:
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These are prerogatives as well as Excellencies;
These Are prerogatives as well as Excellencies;
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and therefore it is Humilitie and safety, for men rather to decline, than assume such Appellations.
and Therefore it is Humility and safety, for men rather to decline, than assume such Appellations.
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Or if the name Iesuite may be admitted, for the Pretence or Intent of an Indeavour to save soules;
Or if the name Iesuite may be admitted, for the Pretence or Intent of an Endeavour to save Souls;
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too extreame an Arrogancy it is, for a Sect of men to assume a title as peculiar to themselves, which is as claimeable by all the Ministers of the Gospell.
too extreme an Arrogance it is, for a Sect of men to assume a title as peculiar to themselves, which is as claimeable by all the Ministers of the Gospel.
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This covetuous zeale is not allowable! But the name Christ, implying our Saviours spirituall annointing; may for our proportion descend to us;
This covetous zeal is not allowable! But the name christ, implying our Saviors spiritual anointing; may for our proportion descend to us;
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may as a Holy oile descend from the Head to the Skirts of the Garment:
may as a Holy oil descend from the Head to the Skirts of the Garment:
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and so from Christ, we may happily and fitly be called Christians. True it is, God has annointed him above his fellows:
and so from christ, we may happily and fitly be called Christians. True it is, God has anointed him above his Fellows:
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yet a truth it is also, that his fellows are annointed: nay, they were not his fellows if they were not annointed.
yet a truth it is also, that his Fellows Are anointed: nay, they were not his Fellows if they were not anointed.
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And as he has annointed them with Him; so has he annointed them by Him, and for his sake.
And as he has anointed them with Him; so has he anointed them by Him, and for his sake.
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Wherfore though the name Christ and also Christian, may signifie annointed; yet as the one name is derived from the other;
Wherefore though the name christ and also Christian, may signify anointed; yet as the one name is derived from the other;
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3056
so is our Annointing deriv'd from His. And since this annointing includes all blessings, and all these blessings come by our blessed Saviour, let him be accursed that loves not our Lord Jesus Christ. The word here for Love, is not NONLATINALPHABET, but NONLATINALPHABET;
so is our Anointing derived from His. And since this anointing includes all blessings, and all these blessings come by our blessed Saviour, let him be accursed that loves not our Lord jesus christ. The word Here for Love, is not, but;
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which signifies a lesse degree of love than the former:
which signifies a less degree of love than the former:
r-crq vvz dt av-dc n1 pp-f n1 cs dt j:
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and therefore he that beares not so small affection to our Saviour, justly deserves to be an Anathema.
and Therefore he that bears not so small affection to our Saviour, justly deserves to be an Anathema.
cc av pns31 cst vvz xx av j n1 p-acp po12 n1, av-j vvz pc-acp vbi dt n1.
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3059
Yet the greatest part of such as professe Christ, are rather content to receive his blessings, his outward blessings, than his Commands:
Yet the greatest part of such as profess christ, Are rather content to receive his blessings, his outward blessings, than his Commands:
av dt js n1 pp-f d c-acp vvi np1, vbr av-c j pc-acp vvi po31 n2, po31 j n2, cs po31 vvz:
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3060
or if they receive them 'tis so unwillingly, that we may feare they rather Indure him, than Love him.
or if they receive them it's so unwillingly, that we may Fear they rather Endure him, than Love him.
cc cs pns32 vvb pno32 pn31|vbz av av-j, cst pns12 vmb vvi pns32 av-c vvb pno31, cs vvb pno31.
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3061
But our Apostle curses all them that doe not love him: among whom the Greek Interpreters generally understand, all that offend God by grievous sinnes;
But our Apostle curses all them that do not love him: among whom the Greek Interpreters generally understand, all that offend God by grievous Sins;
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3062
such as Schismatiques, Fornicatours, Eaters of meat offered to Idols, unworthy Communicants, Denyers of the Resurrection, and the like.
such as Schismatics, Fornicators, Eaters of meat offered to Idols, unworthy Communicants, Denyers of the Resurrection, and the like.
d c-acp n1, n2, n2 pp-f n1 vvn p-acp n2, j n2, np1 pp-f dt n1, cc dt j.
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3063
Need then we have to learne the nature of love;
Need then we have to Learn the nature of love;
n1 cs pns12 vhb pc-acp vvi dt n1 pp-f n1;
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3064
and learne it we may from the Body, from that part of the body, the Liver, which is by nature appointed as the Instrument and seat of Love.
and Learn it we may from the Body, from that part of the body, the Liver, which is by nature appointed as the Instrument and seat of Love.
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3065
It is the seate of Love, as Salomon implies Prov. 7.23. whiles he saies, the adulterer goes on, till a dart strike through his liver.
It is the seat of Love, as Solomon Implies Curae 7.23. while he Says, the adulterer Goes on, till a dart strike through his liver.
pn31 vbz dt n1 pp-f n1, c-acp np1 vvz np1 crd. cs pns31 vvz, dt n1 vvz a-acp, c-acp dt n1 vvb p-acp po31 n1.
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3066
The liver is the fountaine of the veines, and the first instrument of blood; the lappes or extremities of it compassing and comforting the stomach:
The liver is the fountain of the Veins, and the First Instrument of blood; the laps or extremities of it compassing and comforting the stomach:
dt n1 vbz dt n1 pp-f dt n2, cc dt ord n1 pp-f n1; dt n2 cc n2 pp-f pn31 vvg cc vvg dt n1:
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3067
thus sacred Love compasses and strengthens our spirituall appetite, and is as the fountaine of all devout affections!
thus sacred Love compasses and strengthens our spiritual appetite, and is as the fountain of all devout affections!
av j n1 n2 cc vvz po12 j n1, cc vbz p-acp dt n1 pp-f d j n2!
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3068
The Liver is made of blood, and it makes blood, so is our spirituall love begotten by God's love of us;
The Liver is made of blood, and it makes blood, so is our spiritual love begotten by God's love of us;
dt n1 vbz vvn pp-f n1, cc pn31 vvz n1, av vbz po12 j n1 vvn p-acp npg1 n1 pp-f pno12;
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and then increases into greater and new love of God: imitating in this the figure of the liver:
and then increases into greater and new love of God: imitating in this the figure of the liver:
cc av vvz p-acp jc cc j n1 pp-f np1: vvg p-acp d dt n1 pp-f dt n1:
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which is shaped like a crescent or the Moone in her increase!
which is shaped like a crescent or the Moon in her increase!
r-crq vbz vvn av-j dt n1 cc dt n1 p-acp po31 n1!
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3071
The liver makes blood out of the purest and most aëry part of the matter it workes upon:
The liver makes blood out of the Purest and most aery part of the matter it works upon:
dt n1 vvz n1 av pp-f dt js cc av-ds j n1 pp-f dt n1 pn31 vvz p-acp:
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3072
and thus does spirituall love arise from the purer parts and contemplation of those things it considers.
and thus does spiritual love arise from the Purer parts and contemplation of those things it considers.
cc av vdz j n1 vvb p-acp dt jc n2 cc n1 pp-f d n2 pn31 vvz.
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3073
The Liver is the chiefe seate of the nutritive facultie, and by the veines conveighs blood to all parts of the body,
The Liver is the chief seat of the nutritive faculty, and by the Veins conveys blood to all parts of the body,
dt n1 vbz dt j-jn n1 pp-f dt j n1, cc p-acp dt n2 vvz n1 p-acp d n2 pp-f dt n1,
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3074
so is love the chiefe instrument of spirituall nourishment, dispensing a chierfull heate and alacrity to all actions of a Christian!
so is love the chief Instrument of spiritual nourishment, dispensing a chierfull heat and alacrity to all actions of a Christian!
av vbz n1 dt j-jn n1 pp-f j n1, vvg dt j n1 cc n1 p-acp d n2 pp-f dt njp!
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3075
The temper of the liver consists in heate and moisture, qualities which singularly prolong life:
The temper of the liver consists in heat and moisture, qualities which singularly prolong life:
dt n1 pp-f dt n1 vvz p-acp n1 cc n1, n2 r-crq av-j vvi n1:
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so the sacred heate and living moisture of spirituall love shall maintaine us into an eternity of life!
so the sacred heat and living moisture of spiritual love shall maintain us into an eternity of life!
av dt j n1 cc j-vvg n1 pp-f j n1 vmb vvi pno12 p-acp dt n1 pp-f n1!
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3077
And as in the Liver is made that NONLATINALPHABET, or separation of the profitable humours from the bad:
And as in the Liver is made that, or separation of the profitable humours from the bad:
cc c-acp p-acp dt n1 vbz vvn cst, cc n1 pp-f dt j n2 p-acp dt j:
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so an intimate power and degree of spirituall love, separates our thoughts from the corruptions and vaine humours of the World!
so an intimate power and degree of spiritual love, separates our thoughts from the corruptions and vain humours of the World!
av dt j n1 cc n1 pp-f j n1, vvz po12 n2 p-acp dt n2 cc j n2 pp-f dt n1!
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The Hebrews call the Liver NONLATINALPHABET Exod. 29.13. for the weightinesse of it through the abundance of blood, which abundance is the materiall occasion of the abundance of spirits;
The Hebrews call the Liver Exod 29.13. for the weightiness of it through the abundance of blood, which abundance is the material occasion of the abundance of spirits;
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thus likewise holy love, which is the true spirituall blood, is fill'd with the abundance of purer spirits, which are the quick extasies and raptures of the soule!
thus likewise holy love, which is the true spiritual blood, is filled with the abundance of Purer spirits, which Are the quick ecstasies and raptures of the soul!
av av j n1, r-crq vbz dt j j n1, vbz vvn p-acp dt n1 pp-f jc n2, r-crq vbr dt j n2 cc n2 pp-f dt n1!
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3081
In the Judaicall Sacrifices the caule of the Liver was to be burnt unto the Lord;
In the Judaical Sacrifices the caul of the Liver was to be burned unto the Lord;
p-acp dt jp n2 dt vvi pp-f dt n1 vbds pc-acp vbi vvn p-acp dt n1;
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not only to expresse, that we ought to be purged from our naturall Lust, but also that we should be purisyed into a supernaturall Love.
not only to express, that we ought to be purged from our natural Lust, but also that we should be purisyed into a supernatural Love.
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3083
O then let us love the Lord, who is as unwilling to curse us, as he is able to doe it:
O then let us love the Lord, who is as unwilling to curse us, as he is able to do it:
sy av vvb pno12 vvi dt n1, r-crq vbz a-acp j pc-acp vvi pno12, c-acp pns31 vbz j pc-acp vdi pn31:
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who cannot loose his true Dominion, though we would loose our seeming obedience: who will judge all men with a Judgement, that shall be Just, and yet Extreame:
who cannot lose his true Dominion, though we would lose our seeming Obedience: who will judge all men with a Judgement, that shall be Just, and yet Extreme:
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since all shall receive from him, an everlasting reward. Let us Love our Jesus, our mercifull Saviour:
since all shall receive from him, an everlasting reward. Let us Love our jesus, our merciful Saviour:
c-acp d vmb vvi p-acp pno31, dt j n1. vvb pno12 vvi po12 np1, po12 j n1:
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who descended from Heaven, that we might ascend to it: who descended to Us, that we might not descend to Hell:
who descended from Heaven, that we might ascend to it: who descended to Us, that we might not descend to Hell:
r-crq vvd p-acp n1, cst pns12 vmd vvi p-acp pn31: r-crq vvd p-acp pno32, cst pns12 vmd xx vvi p-acp n1:
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who descended to the Infamie of the Crosse, that we might ascend to the honour of the Love of Iesus: Let us then bow the Knee to him that bowed the Head for us and gave up the Ghost.
who descended to the Infamy of the Cross, that we might ascend to the honour of the Love of Iesus: Let us then bow the Knee to him that bowed the Head for us and gave up the Ghost.
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And let us Love the Christ of God, the Annointed;
And let us Love the christ of God, the Anointed;
cc vvb pno12 vvi dt np1 pp-f np1, dt j-vvn;
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let us returne unto him the holy Savour of his own oile, wherewith he has annointed us:
let us return unto him the holy Savour of his own oil, wherewith he has anointed us:
vvb pno12 vvi p-acp pno31 dt j n1 pp-f po31 d n1, c-crq pns31 vhz vvn pno12:
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let us thank him for his Grace, with his own Grace; let us at least make so cheap a recompence;
let us thank him for his Grace, with his own Grace; let us At least make so cheap a recompense;
vvb pno12 vvi pno31 p-acp po31 n1, p-acp po31 d n1; vvb pno12 p-acp ds vvi av j dt n1;
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3091
this being the acceptable art of Grace;
this being the acceptable art of Grace;
d vbg dt j n1 pp-f n1;
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whereby we shall not need to feare this our Apostle's Anathema; but with Truth and Comfort crie Maranatha, The Lord shall come, he shall come for our Deliverance.
whereby we shall not need to Fear this our Apostle's Anathema; but with Truth and Comfort cry Maranatha, The Lord shall come, he shall come for our Deliverance.
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Which grant unto us most mercifull Father;
Which grant unto us most merciful Father;
r-crq vvb p-acp pno12 av-ds j n1;
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that when thy Sonne, thy Christ, our Lord Iesus shall appeare, we may have confidence and not be ashamed before him, at his Comming!
that when thy Son, thy christ, our Lord Iesus shall appear, we may have confidence and not be ashamed before him, At his Coming!
cst c-crq po21 n1, po21 np1, po12 n1 np1 vmb vvi, pns12 vmb vhi n1 cc xx vbi j p-acp pno31, p-acp po31 vvg!
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To whom with thee, O Father, and thy blessed Spirit be all Praise and Glory now and for ever. FINIS.
To whom with thee, Oh Father, and thy blessed Spirit be all Praise and Glory now and for ever. FINIS.
p-acp ro-crq p-acp pno21, uh n1, cc po21 j-vvn n1 vbb d n1 cc n1 av cc p-acp av. fw-la.
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