O basanos tes aletheias, or, The touch-stone of truth wherein verity by scripture and antiquity is plainly confirmed, and errour confuted / delivered in certain sermons, preached in English by James Le Franc ...
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S. Pauls Reproof, OR A Vindication of the Church of England from the Errours and Superstitions of the Church of Rome. Delivered in a Sermon preached at Great S. Peters Church in Norwich. 1 COR. 11.18. I hear that there be divisions among you.
S. Paul's Reproof, OR A Vindication of the Church of England from the Errors and Superstitions of the Church of Room. Delivered in a Sermon preached At Great S. Peter's Church in Norwich. 1 COR. 11.18. I hear that there be divisions among you.
WHen I did consider the hard usages and tedious alterations of this Nation, where all things were in confusion, the right being perverted, injustice erected,
WHen I did Consider the hard usages and tedious alterations of this nation, where all things were in confusion, the right being perverted, injustice erected,
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you see our gracious Prince set upon his Throne, which his Majesty by the space of many years could not approach, notwithstanding the affection and good will of his faithfull subjects;
you see our gracious Prince Set upon his Throne, which his Majesty by the Molle of many Years could not approach, notwithstanding the affection and good will of his faithful subject's;
and with him peace and quietness for the good of the persecuted Church, that after a silence of persecution where she was not seen by the eyes of her afflicted Children, she may enjoy the silence of prosperity in all godliness.
and with him peace and quietness for the good of the persecuted Church, that After a silence of persecution where she was not seen by the eyes of her afflicted Children, she may enjoy the silence of Prosperity in all godliness.
But that great favour of our God is not regarded by many of this Kingdom, who so envy its happiness, that they seek with their unquiet minde to ruine it;
But that great favour of our God is not regarded by many of this Kingdom, who so envy its happiness, that they seek with their unquiet mind to ruin it;
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they are divided from the rest of their brethren, when as they may be united together to the glory of the great God of heaven, the God of union, the advancing of the Kingdom of Jesus Christ, and salvation of their souls.
they Are divided from the rest of their brothers, when as they may be united together to the glory of the great God of heaven, the God of Union, the advancing of the Kingdom of jesus christ, and salvation of their Souls.
Perhaps there are many present that will be offended at my discourse, but I will have them know, that my intention is not to please some, nor offend any;
Perhaps there Are many present that will be offended At my discourse, but I will have them know, that my intention is not to please Some, nor offend any;
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and above all, if there be any in this Congregation that are contentious, I desire them to hear me without partiality and prejudice, that I with the grace of our blessed Saviour may remove the spirit of contention which our grand Apostle Paul blameth in the Corinthians, for in the 16, ver. speaking to the contentious, he saith (if they would remain in that humour) if any man seem to be contentious, we have no such custome, neither the Churches of God;
and above all, if there be any in this Congregation that Are contentious, I desire them to hear me without partiality and prejudice, that I with the grace of our blessed Saviour may remove the Spirit of contention which our grand Apostle Paul blameth in the Corinthians, for in the 16, ver. speaking to the contentious, he Says (if they would remain in that humour) if any man seem to be contentious, we have no such custom, neither the Churches of God;
for when you come together in the Church (I hear that there be divisions among you) which last words I have chosen to entertain you with, by the special assistance of the blessed Spirit;
for when you come together in the Church (I hear that there be divisions among you) which last words I have chosen to entertain you with, by the special assistance of the blessed Spirit;
but that you may have a clear intelligence of them, I shall divide my Text into two parts, where in the first I shall speak of the divisions, and in the second part I shall shew you the causes and ocasions of them as you may see in my Text, I hear that there be divisions among you,
but that you may have a clear intelligence of them, I shall divide my Text into two parts, where in the First I shall speak of the divisions, and in the second part I shall show you the Causes and occasions of them as you may see in my Text, I hear that there be divisions among you,
and Villages, for by that division Kingdomes are destroyed, men slain, Virgins defloured, women abused, children corrupted, Cities everted, Villages ruined, houses by fire consumed, Palaces demolished,
and Villages, for by that division Kingdoms Are destroyed, men slave, Virgins deflowered, women abused, children corrupted, Cities everted, Villages ruined, houses by fire consumed, Palaces demolished,
and procreates confusion and disorder in families, for in that fatal division the Father is against the Son, the Son against the Father, the mother against the daughter, the daughter against the mother, the husband hates his wife,
and procreates confusion and disorder in families, for in that fatal division the Father is against the Son, the Son against the Father, the mother against the daughter, the daughter against the mother, the husband hates his wife,
But me thinks, I see this monster of division go yet further, and by a damnable presumption endeavour to enter into the Church of God to spoil and defile it;
But me thinks, I see this monster of division go yet further, and by a damnable presumption endeavour to enter into the Church of God to spoil and defile it;
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which the Apostle Paul did well know, for hearing of the Ecclesiastical diuision among the Corinthians, he writes unto them to extinguish it, saying I hear that there be divisions among you:
which the Apostle Paul did well know, for hearing of the Ecclesiastical division among the Corinthians, he writes unto them to extinguish it, saying I hear that there be divisions among you:
I hear saith the Apostle, not by a special revelation (as if God should have revealed him that which the Corinthians would not have him know) but by letters,
I hear Says the Apostle, not by a special Revelation (as if God should have revealed him that which the Corinthians would not have him know) but by letters,
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or rather by some that came from Corinth, who informed S. Paul of the disorders of the Corinthians, and so writing unto them saith, I hear that there be divisions among you, as he had told them in the 2. verse of the first Chapter, concerning their contentions about Paul, Apollo, and Cephas; it hath bean declared unto me that there are contentions among you;
or rather by Some that Come from Corinth, who informed S. Paul of the disorders of the Corinthians, and so writing unto them Says, I hear that there be divisions among you, as he had told them in the 2. verse of the First Chapter, Concerning their contentions about Paul, Apollo, and Cephas; it hath bean declared unto me that there Are contentions among you;
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But for a clear intelligence of the Ecclesiastical division of which the Apostle here speaks, you must observe that it is vel circa doctrinam vel circa disciplinam vel circa ceremonias;
But for a clear intelligence of the Ecclesiastical division of which the Apostle Here speaks, you must observe that it is vel circa Doctrinam vel circa Disciplinam vel circa Ceremonies;
Either about the doctrine, or about the discipline, or about ceremonies where the Ecclesiastical division about the doctrine, is that by which the true principles & fundamental points of Religion are everted, which is such a pernicious division that from thence comes her pestilent daughter heresie;
Either about the Doctrine, or about the discipline, or about ceremonies where the Ecclesiastical division about the Doctrine, is that by which the true principles & fundamental points of Religion Are everted, which is such a pernicious division that from thence comes her pestilent daughter heresy;
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the Ecclesiastical division about Ceremonies, is that by which the rights of the Church observed in the outward service of God, are most irreverently despised and abolished, which is a division from which cometh schisme, which the Apostle speaks of when he saith, I hear that there be divisions among you;
the Ecclesiastical division about Ceremonies, is that by which the rights of the Church observed in the outward service of God, Are most irreverently despised and abolished, which is a division from which comes Schism, which the Apostle speaks of when he Says, I hear that there be divisions among you;
for the word of my Text in the Original is NONLATINALPHABET schismes, which nevertheless may be extended to the division about doctrine and discipline, by which the Church is rent as well as by that of Ceremonies and much more.
for the word of my Text in the Original is schisms, which nevertheless may be extended to the division about Doctrine and discipline, by which the Church is rend as well as by that of Ceremonies and much more.
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Indeed all these divisions were to be found among the Corinthians; for among them some there were who would corrupt the doctrine by their erroneous opinions, some among the Corinthians did condemn the marriage, not as if it were instituted by a wicked God or by the devil (as Simon and Saturninus said) but as a thing somerhing impure which was not fit for a Christian, whose life was to be every way most pure, which obliged the Corinthians to write unto the Apostle Paul to have his judgement about it, which was, that marriage was lawfull for every man,
Indeed all these divisions were to be found among the Corinthians; for among them Some there were who would corrupt the Doctrine by their erroneous opinions, Some among the Corinthians did condemn the marriage, not as if it were instituted by a wicked God or by the Devil (as Simon and Saturninus said) but as a thing somerhing impure which was not fit for a Christian, whose life was to be every Way most pure, which obliged the Corinthians to write unto the Apostle Paul to have his judgement about it, which was, that marriage was lawful for every man,
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as you may see in the 7. Chapter of our Epistle, nay, honourable in all, and the bed undefiled; some among the Corinthians being infected with the Sadduces heresie, denied the resurrection of the bodies,
as you may see in the 7. Chapter of our Epistle, nay, honourable in all, and the Bed undefiled; Some among the Corinthians being infected with the Sadducees heresy, denied the resurrection of the bodies,
some would defile the Christian doctrine with Judaicall Superstitions, which some false Doctours would introduce in the Church as necessary to salvation;
Some would defile the Christian Doctrine with Judaical Superstitions, which Some false Doctors would introduce in the Church as necessary to salvation;
Concerning the Discipline and government of the Church some there were among the Corinthians who would not have any, desiring to live according to their own minds, that they might give themselves to all licentiousness without any reprehension or correction;
Concerning the Discipline and government of the Church Some there were among the Corinthians who would not have any, desiring to live according to their own minds, that they might give themselves to all licentiousness without any reprehension or correction;
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According to the custome of the Corinthians, as well as to that of the Church of England the men were to be uncovered as well during the Sermon as during the prayers,
According to the custom of the Corinthians, as well as to that of the Church of England the men were to be uncovered as well during the Sermon as during the Prayers,
and women as now they are, were to be covered, as you may see by the 4. and 5. verses of our Chapter, where we may very well take praying and prophesying actively and passively;
and women as now they Are, were to be covered, as you may see by the 4. and 5. Verses of our Chapter, where we may very well take praying and prophesying actively and passively;
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Some men covered themselves in the holy Assemblies, and some women were uncovered, which S. Paul hearing of, endeavoureth to instruct them about these things, shewing them the lawfulness of that custome, which the Church had thought fit to be observed by both Sexes in their publick and holy meetings from the 6. ver. to the 16. ver.
some men covered themselves in the holy Assemblies, and Some women were uncovered, which S. Paul hearing of, endeavoureth to instruct them about these things, showing them the lawfulness of that custom, which the Church had Thought fit to be observed by both Sexes in their public and holy meetings from the 6. ver. to the 16. ver.
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For the manner of receiving the holy Sacrament, be it standing or kneeling, the Apostle leaves it to the custome and ordering of the Church, that such things might be established not by the common people, but by the Ecclesiastical Superiours;
For the manner of receiving the holy Sacrament, be it standing or kneeling, the Apostle leaves it to the custom and ordering of the Church, that such things might be established not by the Common people, but by the Ecclesiastical Superiors;
for these injunctions belong onely to them, as being sub potestate ordinis, under the power of order, which is insinuated in the 1 Corinth. 14. at the last verse;
for these injunctions belong only to them, as being sub potestate Order, under the power of order, which is insinuated in the 1 Corinth. 14. At the last verse;
Let all things be done, (that is, by the Ecclesiastical Superiours) decently and in order; but if these injunctions regard the Ecclesiastical Superiours, know ye also that the Ecclesiastical corrections for the prophanation of the Lords Supper belong to their persons,
Let all things be done, (that is, by the Ecclesiastical Superiors) decently and in order; but if these injunctions regard the Ecclesiastical Superiors, know you also that the Ecclesiastical corrections for the profanation of the lords Supper belong to their Persons,
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as it appeareth by our Text, I hear that there be divisions among you, which hath relation to the following verses, where the Apostle condemns the profanation of the Corinthians against the holy Sacrament.
as it appears by our Text, I hear that there be divisions among you, which hath Relation to the following Verses, where the Apostle condemns the profanation of the Corinthians against the holy Sacrament.
And indeed it was very sit for the Apostle to condemn their profanation which was committed in their banquets of charity, which were kept in the Church before the participation of the Sacrament;
And indeed it was very fit for the Apostle to condemn their profanation which was committed in their banquets of charity, which were kept in the Church before the participation of the Sacrament;
27. their prophanation then caused divisions in the Church, and disorder among the Christian Corinthians, which obligeth the Apostle Paul to write and say, I hear that there be divisions among you.
27. their profanation then caused divisions in the Church, and disorder among the Christian Corinthians, which obliges the Apostle Paul to write and say, I hear that there be divisions among you.
But brethren, if all these things which I have mentioned were among the Corinthians, give me leave to tell you without offence, that the same things are to be found among us who have desiled the glorious Church of England, as the Corinthians did the eminent Church of Corinth: it was that Ecclesiastical monster of division that spoiled it when it did appear against doctrine, discipline and Ceremonies;
But brothers, if all these things which I have mentioned were among the Corinthians, give me leave to tell you without offence, that the same things Are to be found among us who have defiled the glorious Church of England, as the Corinthians did the eminent Church of Corinth: it was that Ecclesiastical monster of division that spoiled it when it did appear against Doctrine, discipline and Ceremonies;
and with a damnable considence endeavour to corrupt and desile the Evangelical doctrine, that they may insinuate and scatter their errours and heresies among the poor Christian people;
and with a damnable confidence endeavour to corrupt and desile the Evangelical Doctrine, that they may insinuate and scatter their errors and heresies among the poor Christian people;
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as for Schism it is too well known in this Countrey, and I wish (as my duty with my affection to this Nation obligeth me) that that monster might be hated of all,
as for Schism it is too well known in this Country, and I wish (as my duty with my affection to this nation obliges me) that that monster might be hated of all,
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and to correct their irregularities about the holy Sacrament, I hear that there be divisions among you, which shews the contentious that schism about Ceremonies leads to prophanation about other things,
and to correct their irregularities about the holy Sacrament, I hear that there be divisions among you, which shows the contentious that Schism about Ceremonies leads to profanation about other things,
but behold, there are some monsters that appear unto me black and obscure, coming from the dark prison of the prince of the air, the God of this world,
but behold, there Are Some monsters that appear unto me black and Obscure, coming from the dark prison of the Prince of the air, the God of this world,
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and indeed there is no schismatick, much more an heretick but is ambitious, and so the Shoolmen speak when they say, that a Schismatick is one who retaining the fundamental points of Religion rends impudently the Church by reason of some Rights and Ceremonies which his ambition approves not of;
and indeed there is no schismatic, much more an heretic but is ambitious, and so the Schoolmen speak when they say, that a Schismatic is one who retaining the fundamental points of Religion rends impudently the Church by reason of Some Rights and Ceremonies which his ambition approves not of;
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for envy loves nothing but division, because that vice and immoderate affection of our soul, will never permit us to like what is done by those that we do not like,
for envy loves nothing but division, Because that vice and immoderate affection of our soul, will never permit us to like what is done by those that we do not like,
and by that means we cannot agree, nor receive the circumstantial things which our Superiours impose upon us for the good order of the Christian Church:
and by that means we cannot agree, nor receive the circumstantial things which our Superiors impose upon us for the good order of the Christian Church:
but further give me leave to let another monstrous daughter of hell appear with the others, that we may eschew the fatal effects thereof, in the knowledge of her nature,
but further give me leave to let Another monstrous daughter of hell appear with the Others, that we may eschew the fatal effects thereof, in the knowledge of her nature,
for obstinacy (as every one knows) will always have us to defend that which we once have maintained and blame that which we once have declaimed against although we know not any reason for it,
for obstinacy (as every one knows) will always have us to defend that which we once have maintained and blame that which we once have declaimed against although we know not any reason for it,
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and Obstinacy, were those monsters which would not permit, as now will not yet suffer the fomenters of division to adhere to those things which their Superiours imposed upon them;
and Obstinacy, were those monsters which would not permit, as now will not yet suffer the fomenters of division to adhere to those things which their Superiors imposed upon them;
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for these things which many (who agree in the substance of Religion with their mother the Church) contended about, are harmless and cannot offend moderate and prudent men,
for these things which many (who agree in the substance of Religion with their mother the Church) contended about, Are harmless and cannot offend moderate and prudent men,
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for not any of the authours of the division of this Kingdom, I hope, will blame the moderation of the first Reformers of the Church of England, who seriously examined the Church of Rome in its Doctrine, Discipline,
for not any of the Authors of the division of this Kingdom, I hope, will blame the moderation of the First Reformers of the Church of England, who seriously examined the Church of Room in its Doctrine, Discipline,
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But for all that, some contentious, like those that were in Corinth, of whom the Apostle speaks when he saith, I hear that there be divisions among you, would not be satisfied, they blamed many things that could be easily passed by,
But for all that, Some contentious, like those that were in Corinth, of whom the Apostle speaks when he Says, I hear that there be divisions among you, would not be satisfied, they blamed many things that could be Easily passed by,
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for the white colour of the garments of the Church of England offend their sight, they say that these garments are superstitiously used in the Church of Rome; as if in the Church of Rome the Clergy regular & secular did not use garments of several other colours as well as white;
for the white colour of the garments of the Church of England offend their sighed, they say that these garments Are superstitiously used in the Church of Room; as if in the Church of Room the Clergy regular & secular did not use garments of several other colours as well as white;
but as S. Jerome saith very well against Pelagius what enmity is it against God if the Bishop, Priest and Deacon, do go in white vestments when they are to officiate.
but as S. Jerome Says very well against Pelagius what enmity is it against God if the Bishop, Priest and Deacon, do go in white vestments when they Are to officiate.
Moreover, they will not admit the singing of the Creed nor many pious Songs, when other Protestants beyond the Sea, whom the contentious approve of, sing the Lords Prayer in their temple,
Moreover, they will not admit the singing of the Creed nor many pious Songs, when other Protestants beyond the Sea, whom the contentious approve of, sing the lords Prayer in their temple,
as the Dutch Churches and those of Hesson, or the ten Commandments, with that which we call the Song of Simeon, as our French Reformed Churches and others do;
as the Dutch Churches and those of Hesson, or the ten commandments, with that which we call the Song of Simeon, as our French Reformed Churches and Others do;
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and if they tell me, that the Church of England cannot produce any passage of Scripture for the singing of the Creed, &c. I answer, that it is not necessary for circumstantial things,
and if they tell me, that the Church of England cannot produce any passage of Scripture for the singing of the Creed, etc. I answer, that it is not necessary for circumstantial things,
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and that our Protestants beyond the sea, whom the causers of division in this Kingdom do approve of, cannot bring any passage of Scripture to prove the singing of the Lords Prayer, and the ten Commandments.
and that our Protestants beyond the sea, whom the causers of division in this Kingdom do approve of, cannot bring any passage of Scripture to prove the singing of the lords Prayer, and the ten commandments.
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as you did this day, in the celebration of the Divine Service, for it is nothing else but a sacred conce•t in imitation of that which the sacred Angels make use of in heaven in their praising of the Lord,
as you did this day, in the celebration of the Divine Service, for it is nothing Else but a sacred conce•t in imitation of that which the sacred Angels make use of in heaven in their praising of the Lord,
as you may see in Isa. 6. and the Church of England is not the onely Church amongst the Reformed which makes use of answers in the celebration of the Divine Service,
as you may see in Isaiah 6. and the Church of England is not the only Church among the Reformed which makes use of answers in the celebration of the Divine Service,
Concerning the repetitions of the Church, let me tell you that they are as so many productions of a sacred and vehement affection like unto that of David, Lord, have mercy upon me, Lord, have mercy upon me;
Concerning the repetitions of the Church, let me tell you that they Are as so many productions of a sacred and vehement affection like unto that of David, Lord, have mercy upon me, Lord, have mercy upon me;
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But this is not all which the Authours of our divisions condemn, for the signe of the Cross made upon the forehead of the baptized Infants, passeth for a superstition and a rest of Papism,
But this is not all which the Authors of our divisions condemn, for the Signen of the Cross made upon the forehead of the baptised Infants, passes for a Superstition and a rest of Papism,
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as the commemoration of the principal mysteries of our redemption, observed at certain days of the year, with the Festival days of the Blessed Virgin, the Apostles, and Martyrs;
as the commemoration of the principal Mysteres of our redemption, observed At certain days of the year, with the Festival days of the Blessed Virgae, the Apostles, and Martyrs;
But for the signe of the Cross, those that have perused the antiquity know that it was used in the Christian primitive Church for a signe of the Christian profession,
But for the Signen of the Cross, those that have perused the antiquity know that it was used in the Christian primitive Church for a Signen of the Christian profession,
as it appeareth by Tertullian, Cyprian, and Augustine de verbis Domini the eighth Sermon, and that is granted by our Learned Peter du Moulin in his little Tractate of the Traditions, Chap. 25. and I will not omit our judicious Bucer, who saith, in his first Book De Regno Christi, cap.
as it appears by Tertullian, Cyprian, and Augustine de verbis Domini the eighth Sermon, and that is granted by our Learned Peter du Moulin in his little Tractate of the Traditions, Chap. 25. and I will not omit our judicious Bucer, who Says, in his First Book De Regno Christ, cap.
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12. I think that the signe of the Cross is neither indecent nor unprofitable, non tam quod est in Ecclesia usus antiquissimi, quam quod est admodum simplex & praesentis admonitionis crucis Christi;
12. I think that the Signen of the Cross is neither indecent nor unprofitable, non tam quod est in Ecclesia usus antiquissimi, quam quod est admodum simplex & praesentis admonitionis crucis Christ;
I confess that the signe of the Cross is superstitiously used in the Church of Rome, for they make use of it with their holy water for the expiation of their venial sins, which are not to be found in the Scripture,
I confess that the Signen of the Cross is superstitiously used in the Church of Rome, for they make use of it with their holy water for the expiation of their venial Sins, which Are not to be found in the Scripture,
nay, they make use of the signe of the Cross before and after their meat, some being of that perswasion, that their meat and drink cannot profit them without that signe;
nay, they make use of the Signen of the Cross before and After their meat, Some being of that persuasion, that their meat and drink cannot profit them without that Signen;
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but the Church of England admits none of these Superstitions, for she onely makes use of the signe of the Cross for a mark and token of the Christian profession as it was used in the Primitive Church.
but the Church of England admits none of these Superstitions, for she only makes use of the Signen of the Cross for a mark and token of the Christian profession as it was used in the Primitive Church.
for I will tell you, that now the occasions are as great if not greater, being among those who under the profession of Christ endeavour to ruine his Church;
for I will tell you, that now the occasions Are as great if not greater, being among those who under the profession of christ endeavour to ruin his Church;
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As for the Festival days, or the commemoration of the principal mysteries of our Redemption, and other special favours of God which gloriously shined in the Blessed Virgin, the Apostles,
As for the Festival days, or the commemoration of the principal Mysteres of our Redemption, and other special favours of God which gloriously shined in the Blessed Virgae, the Apostles,
it is well known to such as are but meanly read, that it was the custome of the Christian Church before the Apostatick seat of Rome, as you may see by Jerome in his Commentary upon the Epistle to the Galatians, cha. 4. adding there further, that soon after the Apostles time the Histories of their lives and deaths were read in the Church,
it is well known to such as Are but meanly read, that it was the custom of the Christian Church before the Apostatick seat of Room, as you may see by Jerome in his Commentary upon the Epistle to the Galatians, cham. 4. adding there further, that soon After the Apostles time the Histories of their lives and death's were read in the Church,
yet next unto the Holy Scriptures it is to be reverenced according to that of S. Austin, Epist. 118. tom. 2. post sacras Scriptur as ea nobis sunt observanda quae vel ab Apostolis profecta esse per traditionem, vel ab universalibus consiliis desinita esse judicantur;
yet next unto the Holy Scriptures it is to be reverenced according to that of S. Austin, Epistle 118. tom. 2. post sacras Scripture as ea nobis sunt observanda Quae vel ab Apostles profecta esse per traditionem, vel ab universalibus Concilis desinita esse judicantur;
and holy Apostles, those of the Church of Rome pretend to merit before God in their sinfull devotions before such an Altar and no other, and in such a Chappel;
and holy Apostles, those of the Church of Room pretend to merit before God in their sinful devotions before such an Altar and no other, and in such a Chapel;
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for if they could not endure such an honour upon the earth, Act. 10.14. as being onely proper to God, much less will they suffer it in heaven, being indued with a greater charity toward the God of glory, whom they must reverently adore;
for if they could not endure such an honour upon the earth, Act. 10.14. as being only proper to God, much less will they suffer it in heaven, being endued with a greater charity towards the God of glory, whom they must reverently adore;
for we owe to our blessed Saviour an outward and inward reverence, because Christ hath redeemed not onely our souls but also our bodies from eternal corruption,
for we owe to our blessed Saviour an outward and inward Reverence, Because christ hath redeemed not only our Souls but also our bodies from Eternal corruption,
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for although the Apostle speaks immediately of the glory and authority given our Saviour, yet we must make it known inwardly and outwardly, by an inward and outward reverence:
for although the Apostle speaks immediately of the glory and Authority given our Saviour, yet we must make it known inwardly and outwardly, by an inward and outward Reverence:
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and the famous Zanchius acknowledgeth the lawfullness of the bowing at the Name of Jesus, in that verse of the Epistle to the Philippians, saying, whereas before the Name of Jesus was blasphemed by almost all the Jews,
and the famous Zanchius acknowledgeth the lawfulness of the bowing At the Name of jesus, in that verse of the Epistle to the Philippians, saying, whereas before the Name of jesus was blasphemed by almost all the jews,
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after his death his Divinity being manifested, he is adored of all men, so that even at the mentioning of the Name of Jesus they all how their knees to him:
After his death his Divinity being manifested, he is adored of all men, so that even At the mentioning of the Name of jesus they all how their knees to him:
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atque hinc non dubito quin profecta sit illa antiquissima consuetudo in Ecclesus, ut cum nominatur Jesus omnes aperiant caput in testimonium reverentiae & adorationis:
atque hinc non dubito quin profecta sit illa antiquissima consuetudo in Ecclesiastes, ut cum nominatur jesus omnes aperiant caput in testimonium reverentiae & adorationis:
and I doubt not but that from thence came that ancient custom used in the Churches, that all should uncover their heads at the naming of Jesus, in signe of reverence and adoration,
and I doubt not but that from thence Come that ancient custom used in the Churches, that all should uncover their Heads At the naming of jesus, in Signen of Reverence and adoration,
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but the Church of England admits no such thing, she bows at the Name of Jesus, to express a signe of the reverence which she owes not to the word it self,
but the Church of England admits no such thing, she bows At the Name of jesus, to express a Signen of the Reverence which she owes not to the word it self,
4. cap. 10. sect. 50. saith, many there be who piously kneel and worship at the hearing of these words of the Gospel, [ and the Word was made flesh, ] and yet it must not be said, that these words themselves are worshipped,
4. cap. 10. sect. 50. Says, many there be who piously kneel and worship At the hearing of these words of the Gospel, [ and the Word was made Flesh, ] and yet it must not be said, that these words themselves Are worshipped,
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I could raise many other Objections, which those make who love division, but I will not be tedious, it is enough to tell you, that that which our divided people, enemy of the Episcopal Government,
I could raise many other Objections, which those make who love division, but I will not be tedious, it is enough to tell you, that that which our divided people, enemy of the Episcopal Government,
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and of all the Rights which the Church of England observeth, blames, is approved of by all the Protestants beyond the Seas as good or esteemed as indifferent;
and of all the Rights which the Church of England observeth, blames, is approved of by all the Protestants beyond the Seas as good or esteemed as indifferent;
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and I remember that I heard from a Polander with whom I was sometimes at Paris, that in the Reformed Churches of Bohemia, and those of little Poland, the people kneeling did receive the Sacrament,
and I Remember that I herd from a Polander with whom I was sometime At paris, that in the Reformed Churches of Bohemia, and those of little Poland, the people kneeling did receive the Sacrament,
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and Prayers, which as in the Church of England shew the desire we Christians ought to have for the enjoying of the eternal felicity and glory both in body and soul, with those that are departed this life in the faith of Jesus Christ;
and Prayers, which as in the Church of England show the desire we Christians ought to have for the enjoying of the Eternal felicity and glory both in body and soul, with those that Are departed this life in the faith of jesus christ;
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and have nothing of Popery with them, which is so evident, that some of the most eminent Ministers of the Reformed Churches of France, M. du Moulin, and the Learned Bochart did in the English Churches follow their customes, which they did approve of as good and lawful,
and have nothing of Popery with them, which is so evident, that Some of the most eminent Ministers of the Reformed Churches of France, M. du Moulin, and the Learned Bochart did in the English Churches follow their customs, which they did approve of as good and lawful,
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And if you tell me, why do not then the Churches of France and others beyond the Seas, observe the same Ceremonies, I will answer with the Church of England according to the 34. of her Articles, that it is not necessary, that ceremonies be in all places one and utterly like,
And if you tell me, why do not then the Churches of France and Others beyond the Seas, observe the same Ceremonies, I will answer with the Church of England according to the 34. of her Articles, that it is not necessary, that ceremonies be in all places one and utterly like,
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Indeed brethren, not to submit our selves to the customes of the Churches in things which are not contrary to Scripture, is a signe of a notable frowardness,
Indeed brothers, not to submit our selves to the customs of the Churches in things which Are not contrary to Scripture, is a Signen of a notable frowardness,
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and a token of an humour which abhorreth tranquillity and concord, saith the Learned du Moulin, in his Book concerning traditions, chap. 24. pag. 346. for we ought to conform our selves to such customes and ceremonies of the Church;
and a token of an humour which abhorreth tranquillity and concord, Says the Learned du Moulin, in his Book Concerning traditions, chap. 24. page. 346. for we ought to conform our selves to such customs and ceremonies of the Church;
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as Jerome in his Epistle to Lucinius, teaches us, saying, I think that I must tell you that the Ecclesiasticall Traditions, specially those that are not contrary to faith ought to be observed,
as Jerome in his Epistle to Lucinius, Teaches us, saying, I think that I must tell you that the Ecclesiastical Traditions, specially those that Are not contrary to faith ought to be observed,
nay, is nothing but the Mass in English, celebrated in the same manner the Church of Rome doth, which makes a great impression in the common people. To answer unto that;
nay, is nothing but the Mass in English, celebrated in the same manner the Church of Room does, which makes a great impression in the Common people. To answer unto that;
I say, that (although the Church of England had taken her Liturgy out of the Mass-book, it would not follow that the Liturgy should not be good except they shew me, that all which is in the Mass is false and erroneous, which cannot be:
I say, that (although the Church of England had taken her Liturgy out of the Mass-book, it would not follow that the Liturgy should not be good except they show me, that all which is in the Mass is false and erroneous, which cannot be:
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but let me tell you, that it is a false aspersion and calumny, which the contentious of this Nation, put upon the Liturgy of the Church of England, when they say, that it is drawn from the Mass,
but let me tell you, that it is a false aspersion and calumny, which the contentious of this nation, put upon the Liturgy of the Church of England, when they say, that it is drawn from the Mass,
as it is inserted in the Liturgy of the Church of England; they shall not finde in the Mass the Te Deum, or song of S. Ambrose, the Benedicite, or Song of the three Children, as they are to be found in the English Liturgy;
as it is inserted in the Liturgy of the Church of England; they shall not find in the Mass the Te God, or song of S. Ambrose, the Benedicite, or Song of the three Children, as they Are to be found in the English Liturgy;
but you shall not finde these things in the Liturgy of the Church of England, for the Church of England condemneth all these Superstitions and abominations in 22. and 31. of her Articles.
but you shall not find these things in the Liturgy of the Church of England, for the Church of England Condemneth all these Superstitions and abominations in 22. and 31. of her Articles.
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and one Mass being said, a Priest cometh in the place of the other, that hath finished his Mass to celebrate his, having afore confessed some of his sins to another Priest,
and one Mass being said, a Priest comes in the place of the other, that hath finished his Mass to celebrate his, having afore confessed Some of his Sins to Another Priest,
and then joyning his hands afore his breast, he saith, Introibo ad altare Dei, &c. and after the ending of the Introite, after the Consiteor, to God, to the Virgin Mary, to Michael the Archangel, to John the Baptist, to the Apostles Peter and Paul, and to all the Saints;
and then joining his hands afore his breast, he Says, Introibo ad altar Dei, etc. and After the ending of the Introite, After the Consiteor, to God, to the Virgae Marry, to Michael the Archangel, to John the Baptist, to the Apostles Peter and Paul, and to all the Saints;
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and speaks to the Incense, and blesses it in that manner, saying, be blessed Incense through him, in whose honour thou shalt be burned, and that in Latine,
and speaks to the Incense, and Blesses it in that manner, saying, be blessed Incense through him, in whose honour thou shalt be burned, and that in Latin,
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sometimes the Priest turneth himself, and shews his face to the people to say Orate fratres, Pray ye brethren, or Ite, missa est, go ye, this is the leave or dismission;
sometime the Priest turns himself, and shows his face to the people to say Orate Brothers, Pray you brothers, or Item, missa est, go you, this is the leave or dismission;
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and serves him in a private Mass, or the sub-deacon which serveth the Priest with a Deacon, in a solemn Mass, goes up to the corner of the Altar, where he takes two little bottles, in one of which there is wine, and the other water;
and serves him in a private Mass, or the subdeacon which serves the Priest with a Deacon, in a solemn Mass, Goes up to the corner of the Altar, where he Takes two little bottles, in one of which there is wine, and the other water;
when the young man pours water upon his fingers, Lovabo manus meas inter innocentes, &c. I will wash my hands among the innocents, &c. in the canon of the Mass before the consecration of the Host, the Priest makes many signes of the Cross,
when the young man pours water upon his fingers, Lovabo manus meas inter innocentes, etc. I will wash my hands among the Innocents, etc. in the canon of the Mass before the consecration of the Host, the Priest makes many Signs of the Cross,
a little after he washeth his singers, wipes them, and drinks that washing, and then kissing the Altar he bows and inclines his head towards the Cross,
a little After he washes his singers, wipes them, and drinks that washing, and then kissing the Altar he bows and inclines his head towards the Cross,
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and turning himself to the people, he finisheth the Mass, saying, Benedicat vos, &c. except it be a Mass for the dead where the Priest saith in lieu of it, Requiescant in pace, let them rest in peace.
and turning himself to the people, he finisheth the Mass, saying, Benedicat vos, etc. except it be a Mass for the dead where the Priest Says in lieu of it, Requiescant in pace, let them rest in peace.
As for the Vestments which they use in the Mass, they are also different from those of the Church of England; they make use of no Surplice in the Mass;
As for the Vestments which they use in the Mass, they Are also different from those of the Church of England; they make use of no Surplice in the Mass;
after the Amice the Priest puts the Albe, which is like a white shirt, about the borders whereof there is some light work with green or red silk, upon the Albe the Girdle is put, which is white,
After the Amice the Priest puts the Albe, which is like a white shirt, about the borders whereof there is Some Light work with green or read silk, upon the Albe the Girdle is put, which is white,
the Stole comes after, which is for the most part very glorious, and hangs on the right and on the left hand of the Priest, who after the Stole puts the Maniple in the fashion of a napkin upon the left arm,
the Stole comes After, which is for the most part very glorious, and hangs on the right and on the left hand of the Priest, who After the Stole puts the Maniple in the fashion of a napkin upon the left arm,
and for the last Vestment he takes the Chasuble, which is a most rich Vestment that covers all the others that are upon him except the Amice, which especially is seen when a Friar celebrates the Mass:
and for the last Vestment he Takes the Chasuble, which is a most rich Vestment that covers all the Others that Are upon him except the Amice, which especially is seen when a Friar celebrates the Mass:
besides these Vestments, when a Bishop of the Church of Rome saith a Mass, he hath Sandals, which they call Apostolick shoes, he hath the Episcopal breeches, the Tunique, and the Dalmatique; he hath also the Episcopal Gloves, the Rings and the Cross, &c. which are as many enigmatical ornaments,
beside these Vestments, when a Bishop of the Church of Room Says a Mass, he hath Sandals, which they call Apostolic shoes, he hath the Episcopal breeches, the Tunique, and the Dalmatique; he hath also the Episcopal Gloves, the Rings and the Cross, etc. which Are as many enigmatical Ornament,
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by that you see how the Church of England differeth from the Church of Rome, & the Liturgy from the service of the Mass, in its matter, form and manner of its celebration.
by that you see how the Church of England differeth from the Church of Rome, & the Liturgy from the service of the Mass, in its matter, from and manner of its celebration.
But me thinks, that I hear some of the factious say, whatsoever you say there is something of the Mass in the Liturgy of the Church of England, and much of the Breviary (which is a Book different from that of the Mass;
But me thinks, that I hear Some of the factious say, whatsoever you say there is something of the Mass in the Liturgy of the Church of England, and much of the Breviary (which is a Book different from that of the Mass;
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and read in the Breviary, I say that in is what is good and what was observed in the Christian Primitive Church, leaving what was not good to the Church of Rome and her superstitious inventions.
and read in the Breviary, I say that in is what is good and what was observed in the Christian Primitive Church, leaving what was not good to the Church of Room and her superstitious Inventions.
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for if divisions cause such disorders and confusions in States, Families, and Churches, as you your selves by sad experience know, you will confess with me, that union cannot but bring peace,
for if divisions cause such disorders and confusions in States, Families, and Churches, as you your selves by sad experience know, you will confess with me, that Union cannot but bring peace,
all the sacred Scripture preacheth nothing else but union, and as our Apostle Paul exhorteth unto it the Corinthians, so do I exhort you all unto union,
all the sacred Scripture Preacheth nothing Else but Union, and as our Apostle Paul exhorteth unto it the Corinthians, so do I exhort you all unto Union,
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do not say in your selves, I have so much spoken against these circumstantial things, that I do not know how I shall submit my self again to these orders and injunctions;
do not say in your selves, I have so much spoken against these circumstantial things, that I do not know how I shall submit my self again to these order and injunctions;
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for besides you have the commandment of an August Parliament, which you must submit unto, let me tell you that such considerations proceed from the devil, the god of this world,
for beside you have the Commandment of an August Parliament, which you must submit unto, let me tell you that such considerations proceed from the Devil, the god of this world,
and the Prince of division, who doth what he can to hinder the glorious union which we hope the great God of heaven, will give unto this Nation, to the glory of his great Name,
and the Prince of division, who does what he can to hinder the glorious Union which we hope the great God of heaven, will give unto this nation, to the glory of his great Name,
Consider these things with an impartial eye, and I am sure that you will endeavour to banish out of this Nation that horrible and bloudy monster of division,
Consider these things with an impartial eye, and I am sure that you will endeavour to banish out of this nation that horrible and bloody monster of division,
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but I will not any longer trespass on your patience, for I will finish my discourse at this time, desiring that the peace of God which passeth all understanding, may keep your hearts and minde from schism, licentiousness, and heresie: Amen.
but I will not any longer trespass on your patience, for I will finish my discourse At this time, desiring that the peace of God which passes all understanding, may keep your hearts and mind from Schism, licentiousness, and heresy: Amen.
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The Churches Spiritual Silence: Delivered in a Sermon Preached at the Cathedral in Norwich. REVEL. 8.1. There was silence in heaven about the space of half an hour.
The Churches Spiritual Silence: Delivered in a Sermon Preached At the Cathedral in Norwich. REVEL. 8.1. There was silence in heaven about the Molle of half an hour.
hearing under the altar the souls of them that were slain for the Word of God, crying with a loud voice and saying, How long, O Lord, holy and true, dost thou not judge and avenge our bloud;
hearing under the altar the Souls of them that were slave for the Word of God, crying with a loud voice and saying, How long, Oh Lord, holy and true, dost thou not judge and avenge our blood;
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and implore the assistance not of angels, nor of men, but of our blessed Saviour, who hath prevailed to open the book, and loose the seven seals thereof;
and implore the assistance not of Angels, nor of men, but of our blessed Saviour, who hath prevailed to open the book, and lose the seven Seals thereof;
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for you know, that the Lion of the tribe of Judah is he that can give me leave to speak in this silence, which S. John speaks of, saying, there was silence in heaven about the space of half an hour, which are the words that I have chosen to entertain you with by the special assistance of the blessed Spirit:
for you know, that the lion of the tribe of Judah is he that can give me leave to speak in this silence, which S. John speaks of, saying, there was silence in heaven about the Molle of half an hour, which Are the words that I have chosen to entertain you with by the special assistance of the blessed Spirit:
but for a clear intelligence of them, I shall divide my text into two parts, where in the first part, I shall speak of the silence which was kept in heaven in these words, there was silence in heaven;
but for a clear intelligence of them, I shall divide my text into two parts, where in the First part, I shall speak of the silence which was kept in heaven in these words, there was silence in heaven;
but as that place is something obscure by reason of its several acceptions, we must observe that here by heaven is not understood the air, which the Scripture calls heaven, Gen. 8.2.
but as that place is something Obscure by reason of its several acceptions, we must observe that Here by heaven is not understood the air, which the Scripture calls heaven, Gen. 8.2.
nor is it meant the supream or highest heaven, the place of habitation of the sacred angels and blessed souls, which the Scripture calls the third heaven, 2 Cor. 12.2. as if there should be a suspension of the heavenly actions of the Citizens of that glorious palace;
nor is it meant the supreme or highest heaven, the place of habitation of the sacred Angels and blessed Souls, which the Scripture calls the third heaven, 2 Cor. 12.2. as if there should be a suspension of the heavenly actions of the Citizens of that glorious palace;
which sometimes the Scripture calls heaven, Eph. 1.10. Col. 1.20. as if these glorious natures should cease to render their Hallelujahs and Thanks-givings unto the Almighty God who is set upon his throne of majesty and glory.
which sometime the Scripture calls heaven, Ephesians 1.10. Col. 1.20. as if these glorious nature's should cease to render their Hallelujahs and Thanksgivings unto the Almighty God who is Set upon his throne of majesty and glory.
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For here we must understand by heaven the militant Church upon the earth, as it clearly appears by the preceding Chapter where you hear an angel cry with a loud voice to the four angels, which did represent the four illustrious kingdoms of the earth, with their Monarchs,
For Here we must understand by heaven the militant Church upon the earth, as it clearly appears by the preceding Chapter where you hear an angel cry with a loud voice to the four Angels, which did represent the four illustrious kingdoms of the earth, with their Monarchs,
for it followeth, and when he had opened the seventh seal, there was silence in heaven, and indeed the Scripture calls not seldome the militant Church heaven,
for it follows, and when he had opened the seventh seal, there was silence in heaven, and indeed the Scripture calls not seldom the militant Church heaven,
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as you may see, Dan. 8.10. where it is said, that the little horn which did represent the power of a Potent but wicked King, intra & extra Ecclesiam, within and without the Church, waxed great even to the host of heaven, that is, the militant Church:
as you may see, Dan. 8.10. where it is said, that the little horn which did represent the power of a Potent but wicked King, intra & extra Church, within and without the Church, waxed great even to the host of heaven, that is, the militant Church:
we reade that the great red dragon the devil, with his well affected creatures, by his fraudulent allurements, drew with his tail (the antichrist that follows the devils steps) the third part of the stars of heaven, that is, the great persons of the militant Church, which are eminent in learning, humane wisdom, nobility, and riches;
we read that the great read dragon the Devil, with his well affected creatures, by his fraudulent allurements, drew with his tail (the antichrist that follows the Devils steps) the third part of the Stars of heaven, that is, the great Persons of the militant Church, which Are eminent in learning, humane Wisdom, Nobilt, and riches;
First, because the birth of the militant Church is from heaven, for she is born of God, 1 Joh. 5.1. and so I may say with S. John, I saw the holy city, the militant Church, coming down from God out of heaven.
First, Because the birth of the militant Church is from heaven, for she is born of God, 1 John 5.1. and so I may say with S. John, I saw the holy City, the militant Church, coming down from God out of heaven.
She is so called, because the inheritance thereof is an inheritance of heaven, and therefore it is called the inheritance of the Saints, Col. 1.12. The militant Church is called heaven, because her conversation is in heaven, as the great Apostle tels us; Phil. 3.20.
She is so called, Because the inheritance thereof is an inheritance of heaven, and Therefore it is called the inheritance of the Saints, Col. 1.12. The militant Church is called heaven, Because her Conversation is in heaven, as the great Apostle tells us; Philip 3.20.
and so our blessed Saviour calls often his visible Church the kingdom of heaven, which agrees with our assertion of that word heaven, the militant Church, of which it is spoken,
and so our blessed Saviour calls often his visible Church the Kingdom of heaven, which agrees with our assertion of that word heaven, the militant Church, of which it is spoken,
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Silence (brethren) which the Hebrews call NONLATINALPHABET cheresh, and the Greek NONLATINALPHABET, if we consider it in general, is nothing else but a cessation of the external and visible actions of the sensible, insensible, and reasonable creatures;
Silence (brothers) which the Hebrews call cheresh, and the Greek, if we Consider it in general, is nothing Else but a cessation of the external and visible actions of the sensible, insensible, and reasonable creatures;
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nay, the conjunction of the moon with the most bright sun, where she seems to be ravished in contemplation of so glorious a Planet, is called silence; and the herbs and slowers which cease from growing, are said to be silent,
nay, the conjunction of the moon with the most bright sun, where she seems to be ravished in contemplation of so glorious a Planet, is called silence; and the herbs and slowers which cease from growing, Are said to be silent,
But you must know, that there are several sorts of silence attributed unto them, which I must declare unto you for the better illustration of the silence which S. John speaks of.
But you must know, that there Are several sorts of silence attributed unto them, which I must declare unto you for the better illustration of the silence which S. John speaks of.
The silence of the Church which is of persecution, is the cessation of the publick worship of God by reason of the persecutions, which the Church suffereth for Christ under the enemies of the Gospel,
The silence of the Church which is of persecution, is the cessation of the public worship of God by reason of the persecutions, which the Church suffers for christ under the enemies of the Gospel,
and specially the tenth bloudy and most cruel persecution under the Emperours Dioclesianus, Maximianus, Galienus, Maxentius, Maximinus, and Licinius; and how the militant Church at that time was in a profound silence;
and specially the tenth bloody and most cruel persecution under the emperors Diocletian, Maximianus, Galen, Maxentius, Maximinus, and Licinius; and how the militant Church At that time was in a profound silence;
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she was in her mourning apparel being under the cross, the places of her resuge were the desarts, her palaces the dens of the wilde beasts, her most pleasant dwellings the habitation of serpents and other most venemous creatures; her voice was not heard;
she was in her mourning apparel being under the cross, the places of her Refuge were the deserts, her palaces the dens of the wild beasts, her most pleasant dwellings the habitation of Serpents and other most venomous creatures; her voice was not herd;
Now if we make reflection upon this Nation, we may truly say, that there was silence in heaven, when the Usurpers of this Kingdom did sit upon the Throne of our gracious Monarch Charles the Second; for at that time the Church of England was in a deep silence;
Now if we make reflection upon this nation, we may truly say, that there was silence in heaven, when the Usurpers of this Kingdom did fit upon the Throne of our gracious Monarch Charles the Second; for At that time the Church of England was in a deep silence;
her sumptuous and magnificent buildings, erected to offer to God our publick but spiritual sacrifices, were demolished, the mother and children persecuted,
her sumptuous and magnificent buildings, erected to offer to God our public but spiritual Sacrifices, were demolished, the mother and children persecuted,
I know that some learned men take the silence of the Church, which S. John here speaks of, according to that sense, by an allusion to the Angel who was to perform the sacred function upon the altar of incense,
I know that Some learned men take the silence of the Church, which S. John Here speaks of, according to that sense, by an allusion to the Angel who was to perform the sacred function upon the altar of incense,
for you must know, that when the Levitical Priests killed the beasts which were to be offered in sacrifice, there was a great noise heard in the temple by the roaring of the beasts, which were tied fast to the horns of the altar of the burntofferings, and from thence were called victimae, victims, quia ammalia vincta ad altare immolabantur, because the beasts were tied to the altar at their immolation;
for you must know, that when the Levitical Priests killed the beasts which were to be offered in sacrifice, there was a great noise herd in the temple by the roaring of the beasts, which were tied fast to the horns of the altar of the Burnt offerings, and from thence were called Victimae, victims, quia ammalia vincta ad altar immolabantur, Because the beasts were tied to the altar At their immolation;
but when they burned incense there was silence in the Church, every one did consult in their hearts with the Almighty God of Israel, and as the pious Hannah, moved onely their lips,
but when they burned incense there was silence in the Church, every one did consult in their hearts with the Almighty God of Israel, and as the pious Hannah, moved only their lips,
but did not open their mouths to cause any noise in the temple, as you may observe Luk. 1.10. where you reade, that the whole multitude of the people were praying without at the time of the incense;
but did not open their mouths to cause any noise in the temple, as you may observe Luk. 1.10. where you read, that the Whole multitude of the people were praying without At the time of the incense;
so by an allusion to the offering of the sacred incense where silence was kept, they understand the silence of persecution, wherein the Church is in a profound silence by reason of her persecutours.
so by an allusion to the offering of the sacred incense where silence was kept, they understand the silence of persecution, wherein the Church is in a profound silence by reason of her persecutors.
But leaving that opinion I pass unto the silence of peace and prosperity, to tell you, that it is a cessation in regard of the Church, of her persecutions,
But leaving that opinion I pass unto the silence of peace and Prosperity, to tell you, that it is a cessation in regard of the Church, of her persecutions,
when she publickly resteth from her cruel labours, begins to take breath, and publickly receives a great and exceeding consolation from her dear Saviour and blessed Lord, where in that condition the Church of God remains in a profound silence, considering with her self how God is carefull of those that are in affliction for his sake,
when she publicly rests from her cruel labours, begins to take breath, and publicly receives a great and exceeding consolation from her dear Saviour and blessed Lord, where in that condition the Church of God remains in a profound silence, considering with her self how God is careful of those that Are in affliction for his sake,
But we must go further, and evidently see that it is of the silence of admiration that S. John speaks of when he saith, there was silince in heaven, because this silence tends to the present action, where angels and men are ravished in the contemplation of it;
But we must go further, and evidently see that it is of the silence of admiration that S. John speaks of when he Says, there was silince in heaven, Because this silence tends to the present actium, where Angels and men Are ravished in the contemplation of it;
and therefore you must observe, that here is question of a great and sublime mystery which was to cause unto the Jews and Gentiles a profound silence, in the consideration of it;
and Therefore you must observe, that Here is question of a great and sublime mystery which was to cause unto the jews and Gentiles a profound silence, in the consideration of it;
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do you not see all the court of heaven to be silent, the angels that are sent for the protection of the militant Church, dare not sound their trumpets,
do you not see all the court of heaven to be silent, the Angels that Are sent for the protection of the militant Church, Dare not found their trumpets,
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lest any thing should hinder the great and sublime actings which did appear in the Church, to teach us, that we must keep silence, to contemplate with admiration what is acted in heaven? me thinks I see the Church in a profound silence, she is admiring with amazement that great mystery, the object of her contemplation,
lest any thing should hinder the great and sublime actings which did appear in the Church, to teach us, that we must keep silence, to contemplate with admiration what is acted in heaven? me thinks I see the Church in a profound silence, she is admiring with amazement that great mystery, the Object of her contemplation,
and let me tell you, that it is not without cause, seeing it is the matter of the great mystery of our redemption, which the militant Church upon the earth admireth in every age with a profound silence;
and let me tell you, that it is not without cause, seeing it is the matter of the great mystery of our redemption, which the militant Church upon the earth admireth in every age with a profound silence;
for the angel that came and stood at the altar is our blessed Saviour, as the best of interpreters teach us, God manifested in the flesh, an object which angels and men are not us'd to behold, Christ the angel of the great council, and the messenger of the covenant, as the Prophet Malachy tels us, Mal. 3.1.
for the angel that Come and stood At the altar is our blessed Saviour, as the best of Interpreters teach us, God manifested in the Flesh, an Object which Angels and men Are not used to behold, christ the angel of the great council, and the Messenger of the Covenant, as the Prophet Malachy tells us, Malachi 3.1.
and therefore at his coming into the world to assume our humane nature to satisfie the divine justice for mens sins, he caused a great admiration unto angels,
and Therefore At his coming into the world to assume our humane nature to satisfy the divine Justice for men's Sins, he caused a great admiration unto Angels,
for it is said in that verse, that another angel, Christ our Priest and Mediatour, came, having assumed our humane nature, and stood at the altar, to shew us, that he was offered in sacrifice for our sins;
for it is said in that verse, that Another angel, christ our Priest and Mediator, Come, having assumed our humane nature, and stood At the altar, to show us, that he was offered in sacrifice for our Sins;
as you may see in the first Chapter of the Epistle to the Colossians, 22. ver. and in 1 Pet. 4.1. although the principal vertue of his sacrifice did depend on his divine nature;
as you may see in the First Chapter of the Epistle to the colossians, 22. ver. and in 1 Pet. 4.1. although the principal virtue of his sacrifice did depend on his divine nature;
Moreover it is said, that the angel had a golden censer, to teach us, that Christ gave God the Father a perfect and eternal satisfaction, that we might be delivered from the eternal slavery of the prince of darkness, which our sins had made us subject to;
Moreover it is said, that the angel had a golden censer, to teach us, that christ gave God the Father a perfect and Eternal satisfaction, that we might be Delivered from the Eternal slavery of the Prince of darkness, which our Sins had made us Subject to;
and further it saith, that much incense was given him, to shew us, that the peculiar office of Christ, is to present God the Father the prayers of the righteous,
and further it Says, that much incense was given him, to show us, that the peculiar office of christ, is to present God the Father the Prayers of the righteous,
and make them acceptable unto him through his intercession, which alone without the intercession of the departed Saints, is sufficient for all those that he redeemed by his precious bloud,
and make them acceptable unto him through his Intercession, which alone without the Intercession of the departed Saints, is sufficient for all those that he redeemed by his precious blood,
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as you may see in the 4. verse, where it is said, that the smoak of the incense which came with the prayers of the Saints, ascended up before God out of the angels hand;
as you may see in the 4. verse, where it is said, that the smoke of the incense which Come with the Prayers of the Saints, ascended up before God out of the Angels hand;
all which things could not but cause silence in heaven, the militant Church, and ravish with admiration all the intelligent creatures in the opening of so great a mystery which the angels desire to look into, 1 Pet. 1.12.
all which things could not but cause silence in heaven, the militant Church, and ravish with admiration all the intelligent creatures in the opening of so great a mystery which the Angels desire to look into, 1 Pet. 1.12.
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Moreover, seeing that the angel Christ, took the censer, and filled it with fire of the altar, as we reade in the 5. verse, and cast it into the earth, to prepare by that sacred sire the Ministers of the holy Gospel, to preach one Jesus Christ and him crucified, as he did after his ascension into the glorious palace of his Father, as we reade Act. 2.3.
Moreover, seeing that the angel christ, took the censer, and filled it with fire of the altar, as we read in the 5. verse, and cast it into the earth, to prepare by that sacred sire the Ministers of the holy Gospel, to preach one jesus christ and him Crucified, as he did After his Ascension into the glorious palace of his Father, as we read Act. 2.3.
the Church could not but keep silence, and further hearing voices, thundrings, lightnings, and earthquakes at the opening of the great and sublime mystery of our redemption,
the Church could not but keep silence, and further hearing voices, thunderings, lightnings, and earthquakes At the opening of the great and sublime mystery of our redemption,
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and I hope many in this company cannot but wonder at it, and say, being ravished in admiration with S. John, at the opening of so great a mystery, there was silence in heaven;
and I hope many in this company cannot but wonder At it, and say, being ravished in admiration with S. John, At the opening of so great a mystery, there was silence in heaven;
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but I am afraid of abusing of your patience, seeing that this silence should continue but half an hour, there was silence in heaven about the space of half an hour, which leads me to the second part of my Text.
but I am afraid of abusing of your patience, seeing that this silence should continue but half an hour, there was silence in heaven about the Molle of half an hour, which leads me to the second part of my Text.
The second part. As the intelligent creatures are limited and finite; so is their contemplation which doth not permit them to consider several things at once;
The second part. As the intelligent creatures Are limited and finite; so is their contemplation which does not permit them to Consider several things At once;
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there was silence in heaven for the space of half an hour, because the sacred attendants of the militant Church could not at once in a moment perceive all those wonders which we have told you were seen in heaven during the celestial silence, of which S. John speaks, saying, there was silence in heaven for the space of half an hour.
there was silence in heaven for the Molle of half an hour, Because the sacred attendants of the militant Church could not At once in a moment perceive all those wonders which we have told you were seen in heaven during the celestial silence, of which S. John speaks, saying, there was silence in heaven for the Molle of half an hour.
for some learned men will have it to be the duration of the external peace of the Church of God under Constantine the Great, which seemed to have lasted but about the space of half an hour, for soon after that peace heresies and schisms did spring up in the Church,
for Some learned men will have it to be the duration of the external peace of the Church of God under Constantine the Great, which seemed to have lasted but about the Molle of half an hour, for soon After that peace heresies and schisms did spring up in the Church,
and commanded her not to instruct her children, nor give them any consolation grounded upon the merit of our blessed Saviour, which continued but a little while, about the space of half an hour, for soon after he died in the wars, which he did undertake against the Persians, where this monstrous Apostate vomited out a damnable blasphemy against our blessed Lord, whom he used to call Galilean, for he dying took some of his bloud,
and commanded her not to instruct her children, nor give them any consolation grounded upon the merit of our blessed Saviour, which continued but a little while, about the Molle of half an hour, for soon After he died in the wars, which he did undertake against the Persians, where this monstrous Apostate vomited out a damnable blasphemy against our blessed Lord, whom he used to call Galilean, for he dying took Some of his blood,
Leaving those interpretations with many others give me leave to tell you, that by the space of half an hour is understood all the time of the actings which S. John saw in heaven, the militant Church, at the opening of the seventh seal, from the 2. ver. of our Chapter to the 7. for the things which are represented unto that verse, did seem to Saint John to have continued but a little while about the space of half an hour;
Leaving those interpretations with many Others give me leave to tell you, that by the Molle of half an hour is understood all the time of the actings which S. John saw in heaven, the militant Church, At the opening of the seventh seal, from the 2. ver. of our Chapter to the 7. for the things which Are represented unto that verse, did seem to Saint John to have continued but a little while about the Molle of half an hour;
and indeed if you observe our Chapter, you will easily perceive a perfect silence kept in the militant Church by the sacred members of it unto the 7. verse, where the first angel by the sounding of his trumpet did break that sacred silence;
and indeed if you observe our Chapter, you will Easily perceive a perfect silence kept in the militant Church by the sacred members of it unto the 7. verse, where the First angel by the sounding of his trumpet did break that sacred silence;
for you must observe that those voices, thundrings, lightnings and earthquakes which are mentioned in the 5. verse, and seem to break our sacred silence, do not at all break it;
for you must observe that those voices, thunderings, lightnings and earthquakes which Are mentioned in the 5. verse, and seem to break our sacred silence, do not At all break it;
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and these thundrings, voices, lightnings and earthquakes which follow after the casting of the sire into the earth, signifie and represent to us the effects of the Evangelical doctrine, of which the sacred object is Christ and him crucified.
and these thunderings, voices, lightnings and earthquakes which follow After the casting of the sire into the earth, signify and represent to us the effects of the Evangelical Doctrine, of which the sacred Object is christ and him Crucified.
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For the Evangelical doctrine tels us with a sweet voice, that salvation comes into the house of those that are in Christ Jesus; and with a thunder teacheth us what punishments attend the impenitent,
For the Evangelical Doctrine tells us with a sweet voice, that salvation comes into the house of those that Are in christ jesus; and with a thunder Teaches us what punishments attend the impenitent,
and with a kinde of earthquake the doctrine of the Gospel reacheth unto us, because it makes us tremble when we hear, that we must give an account of all our actions even of our idle words, Mat. 12.36.
and with a kind of earthquake the Doctrine of the Gospel reaches unto us, Because it makes us tremble when we hear, that we must give an account of all our actions even of our idle words, Mathew 12.36.
So then you will easily perceive, that silence was kept in the latter end of the second vision, which appears in the 4. Chapt. (the beginning of the prophetical revelation,
So then you will Easily perceive, that silence was kept in the latter end of the second vision, which appears in the 4. Chapter (the beginning of the prophetical Revelation,
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Moreover, you must observe, that S. John is very judicious, when he represents unto us, our contemplation in this life, on the great mystery of our redemption, with a profound silence under the space of half an hour;
Moreover, you must observe, that S. John is very judicious, when he represents unto us, our contemplation in this life, on the great mystery of our redemption, with a profound silence under the Molle of half an hour;
for soon after our divine meditations, even in our contemplations, the devil, the world, and our flesh cause our attention to be turned from them to look upon some terrestrial, vain and corruptible objects, by the representing of several things which sollicite us to obey that cruel master, run after its ambition and follow the sinful motion of our lust.
for soon After our divine meditations, even in our contemplations, the Devil, the world, and our Flesh cause our attention to be turned from them to look upon Some terrestrial, vain and corruptible objects, by the representing of several things which solicit us to obey that cruel master, run After its ambition and follow the sinful motion of our lust.
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But let us conclude, and being here taught to admire with a profound silence the great mystery of our Redemption, let us learn to look upon Christ the angel of the great counsel of the almighty God, and the messenger of the covenant, Mal. 3.1, 6. our Mediatour who performed that incomparable work;
But let us conclude, and being Here taught to admire with a profound silence the great mystery of our Redemption, let us Learn to look upon christ the angel of the great counsel of the almighty God, and the Messenger of the Covenant, Malachi 3.1, 6. our Mediator who performed that incomparable work;
let us consider that in the performance of our redemption, the just did suffer for the unjust, as S. Peter teacheth us, 1 Pet. 3.18. where God commendeth his love towards us, as S. Paul saith, Rom. 5.8. in that while we were yet sinners, Christ died for us;
let us Consider that in the performance of our redemption, the just did suffer for the unjust, as S. Peter Teaches us, 1 Pet. 3.18. where God commends his love towards us, as S. Paul Says, Rom. 5.8. in that while we were yet Sinners, christ died for us;
Christ a lamb without blemish, and without spot, 1 Pet. 1.19. Christ our High-Priest, holy, harmless, undefiled, separate from sinners, and higher then the heavens, Heb. 7.26.
christ a lamb without blemish, and without spot, 1 Pet. 1.19. christ our High-Priest, holy, harmless, undefiled, separate from Sinners, and higher then the heavens, Hebrew 7.26.
but let us stay here to cast the eyes of our understanding on our blessed Redeemer, that we may seriously consider the holiness and integrity of his life and conversation, to imitate our Saviour,
but let us stay Here to cast the eyes of our understanding on our blessed Redeemer, that we may seriously Consider the holiness and integrity of his life and Conversation, to imitate our Saviour,
Let us consider the punishments which Christ endured upon the Cross to redeem us from our iniquities, which punishments were so great, that they drew from his sacred mouth this complaint, My God, my God,
Let us Consider the punishments which christ endured upon the Cross to Redeem us from our iniquities, which punishments were so great, that they drew from his sacred Mouth this complaint, My God, my God,
Let us look upon them, that we may impose silence to our sins, which speak so loud in our mortal bodies, that the clamour of them ascends up to heaven,
Let us look upon them, that we may impose silence to our Sins, which speak so loud in our Mortal bodies, that the clamour of them ascends up to heaven,
& groweth with them to the grave, where in golden letters, upon a most rich Tomb, you see the rest of our ambition, which should teach us to avoid such a monster;
& grows with them to the grave, where in golden letters, upon a most rich Tomb, you see the rest of our ambition, which should teach us to avoid such a monster;
for you know that the greatest beauty of the world, is but a mortal beauty, the least distemper sometimes will change the fairest face into a monstrous visage, as Cleopatra did well know;
for you know that the greatest beauty of the world, is but a Mortal beauty, the least distemper sometime will change the Fairest face into a monstrous visage, as Cleopatra did well know;
for seeing that beauty decayed, she did think to have found a way to render hers immortal, by causing her self to be engraved upon a most rich diamond,
for seeing that beauty decayed, she did think to have found a Way to render hers immortal, by causing her self to be engraved upon a most rich diamond,
you know the fatal events of these monstrous sins, how sometimes they solicite us to kill our fathers and mothers, sometimes the object of our lascivious pleasures, and sometimes our selves;
you know the fatal events of these monstrous Sins, how sometime they solicit us to kill our Father's and mother's, sometime the Object of our lascivious pleasures, and sometime our selves;
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Silence to our covetousness, because it pulleth down the throne of our God and erecteth another in our hearts, to the prophanation of the God of heaven whom alone we must adore,
Silence to our covetousness, Because it pulls down the throne of our God and erecteth Another in our hearts, to the profanation of the God of heaven whom alone we must adore,
you know brethren, that such silence is required of those that are in the militant Church of our God, where in the consideration of the mystery of our redemption we learn that sacred lesson, that we must abstain from our iniquities:
you know brothers, that such silence is required of those that Are in the militant Church of our God, where in the consideration of the mystery of our redemption we Learn that sacred Lesson, that we must abstain from our iniquities:
when he made his entrance into the noble and famous city of Babylon, where he was seen set upon a chariot richer then the Indies, and brighter then the Sun;
when he made his Entrance into the noble and famous City of Babylon, where he was seen Set upon a chariot Richer then the Indies, and Brighter then the Sun;
that silence of our sins is a triumph which exceeds that of the Grand Caesar, when he caused himself to be drawn by forty Elephants unto the Capitol, (the glorious place of reception of the Roman Conquerours,) after he had obtained the honour of 24. Battels;
that silence of our Sins is a triumph which exceeds that of the Grand Caesar, when he caused himself to be drawn by forty Elephants unto the Capitol, (the glorious place of reception of the Roman Conquerors,) After he had obtained the honour of 24. Battels;
that silence is a triumph which excels that of a famous Queen of Egypt, when she made her entrance into Cecilia, where she was admired in a most glorious ship, which was so rich that no man could judge of the price;
that silence is a triumph which excels that of a famous Queen of Egypt, when she made her Entrance into Cecilia, where she was admired in a most glorious ship, which was so rich that no man could judge of the price;
and charity sit upon their thrones; happy silence then, that filleth men with grace! happy silence, that procures us celestial honours, spiritual pleasures, and incorruptible riches!
and charity fit upon their thrones; happy silence then, that fills men with grace! happy silence, that procures us celestial honours, spiritual pleasures, and incorruptible riches!
let us embrace it, while we are in our mortal bodies, that we may hereafter enjoy the eternal Crown of glory, with the scepter of immortality, which I wish you in Christ Jesus, To whom with the Father,
let us embrace it, while we Are in our Mortal bodies, that we may hereafter enjoy the Eternal Crown of glory, with the sceptre of immortality, which I wish you in christ jesus, To whom with the Father,
Christs Sacramental Presence, AGAINST Transubstantiation and Consubstantiation; Delivered in a Sermon Preached at Great S. Peters in Norwich. S. MAT. 26.26. This is my body.
Christ Sacramental Presence, AGAINST Transubstantiation and Consubstantiation; Delivered in a Sermon Preached At Great S. Peter's in Norwich. S. MATHEW. 26.26. This is my body.
AS we cannot but see the effects of the divine Goodness, if we contemplate this Universe, where God manifesteth himself unto us by the marks of his Divinity and power, which there he engraved as the grand Apostle tels us, Rom. 1.20.
AS we cannot but see the effects of the divine goodness, if we contemplate this Universe, where God manifesteth himself unto us by the marks of his Divinity and power, which there he engraved as the grand Apostle tells us, Rom. 1.20.
so we cannot but admire the great love of the Almighty God towards us, if we consider that he made us the noblest of all his sensible creatures, having printed in man the sacred image of himself, as Moses tels us, Gen. 1.26. and inclosed in him the being of all the created natures;
so we cannot but admire the great love of the Almighty God towards us, if we Consider that he made us the Noblest of all his sensible creatures, having printed in man the sacred image of himself, as Moses tells us, Gen. 1.26. and enclosed in him the being of all the created nature's;
and so if the Philosophers called justly man NONLATINALPHABET a little world, me thinks they had much better said if they had called him the great world; for what is in heaven or earth in comparison of him, for whom they were created;
and so if the Philosophers called justly man a little world, me thinks they had much better said if they had called him the great world; for what is in heaven or earth in comparison of him, for whom they were created;
they shall pass as S. Peter tels us, 2 Pet. 3.10. but man that noble creature shall remain for ever: it is true, that the consideration of the Universe gives us a sublime conception of our Creatour;
they shall pass as S. Peter tells us, 2 Pet. 3.10. but man that noble creature shall remain for ever: it is true, that the consideration of the Universe gives us a sublime conception of our Creator;
for in man his admirable power, goodness, and wisdom did most gloriously appear, as the Royall Prophet tels us in the 8. Psalm, saying, being ravished in admiration, thou hast crowned him with glory and honour.
for in man his admirable power, Goodness, and Wisdom did most gloriously appear, as the Royal Prophet tells us in the 8. Psalm, saying, being ravished in admiration, thou hast crowned him with glory and honour.
and this glorious creature being overcome by that monstrous sollicitation, in his desire to be like unto God, did become the most odious of all the creatures,
and this glorious creature being overcome by that monstrous solicitation, in his desire to be like unto God, did become the most odious of all the creatures,
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so that of himself he could not return into the favour of his God, if God had not sent his blessed Son our onely Redeemer into the world, to appease his anger by the satisfaction he gave to his divine justice for our sins, which is such a favour unto repenting sinners, that they must never be without a sacrifice of thanks-giving.
so that of himself he could not return into the favour of his God, if God had not sent his blessed Son our only Redeemer into the world, to appease his anger by the satisfaction he gave to his divine Justice for our Sins, which is such a favour unto repenting Sinners, that they must never be without a sacrifice of thanksgiving.
Moreover, by another effect of his divine goodness, God presents unto us the great benefit of our redemption, by the continual preaching of the Gospel;
Moreover, by Another Effect of his divine Goodness, God presents unto us the great benefit of our redemption, by the continual preaching of the Gospel;
and confirms and seals it by the administration of the holy Sacraments, and especially that of the Lords Supper, which is a Sacrament of his death and passion,
and confirms and Seals it by the administration of the holy Sacraments, and especially that of the lords Supper, which is a Sacrament of his death and passion,
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which Sacrament is mentioned in our Text, for the Evangelist speaking of its institution, after the celebration of the Passover, saith, as they (the Apostles) were eating, Jesus took bread,
which Sacrament is mentioned in our Text, for the Evangelist speaking of its Institution, After the celebration of the Passover, Says, as they (the Apostles) were eating, jesus took bred,
and for a clear intelligence of them we shall consider three things in our Text. First, the Subject of the proposition, this. Secondly, the Attribute, My body.
and for a clear intelligence of them we shall Consider three things in our Text. First, the Subject of the proposition, this. Secondly, the Attribute, My body.
Thirdly, the copula, is, which joyneth the Subject with the Attribute, This is my body. NONLATINALPHABET, this, which is a demonstrative pronoun, is taken in this place, not adectively but substantively;
Thirdly, the copula, is, which Joineth the Subject with the Attribute, This is my body., this, which is a demonstrative pronoun, is taken in this place, not adectively but substantively;
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neither doth this signifie or demonstrate the predicate, the body of Christ, as if NONLATINALPHABET this, should be the same with it, as Scotus speaks;
neither does this signify or demonstrate the predicate, the body of christ, as if this, should be the same with it, as Scotus speaks;
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for if it were so, the proposition should be identical, & should signifie nothing else, but this body of Christ is the body of Christ, which is absurd;
for if it were so, the proposition should be Identical, & should signify nothing Else, but this body of christ is the body of christ, which is absurd;
nor is NONLATINALPHABET this to be understood of that which had been bread, as if some body, speaking of that which Moses held with his hand, which had been a rod, should say, this is a serpent, or that, which was water at the marriage in Cana, is wine; for if it were so there should have been a sensible conversion of the bread into the body of Christ,
nor is this to be understood of that which had been bred, as if Some body, speaking of that which Moses held with his hand, which had been a rod, should say, this is a serpent, or that, which was water At the marriage in Cana, is wine; for if it were so there should have been a sensible conversion of the bred into the body of christ,
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when the substantive is understood, and not expressed, the adjective must be the neuter gender, by way of a substantive, in those things that are without life;
when the substantive is understood, and not expressed, the adjective must be the neuter gender, by Way of a substantive, in those things that Are without life;
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as those that understand Greek may see in 1 Pet. 2.19. where the Apostle saith, NONLATINALPHABET, for this is grace, NONLATINALPHABET being neuter, & NONLATINALPHABET feminine;
as those that understand Greek may see in 1 Pet. 2.19. where the Apostle Says,, for this is grace, being neuter, & Faemin;
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and gave his disciples, that the grand Apostle S. Paul cals it so, 1 Cor. 10.16. the bread which we break, is it not the communion of the body of Christ? and in cha. 11. after he had told the Corinthians, that he had delivered them that which he had received from the Lord, that is, the manner of the administration of the Sacrament, saith, 26, 27, 28. as often as ye eat this bread and drink this cup, ye do shew the Lords death till he come;
and gave his Disciples, that the grand Apostle S. Paul calls it so, 1 Cor. 10.16. the bred which we break, is it not the communion of the body of christ? and in cham. 11. After he had told the Corinthians, that he had Delivered them that which he had received from the Lord, that is, the manner of the administration of the Sacrament, Says, 26, 27, 28. as often as you eat this bred and drink this cup, you do show the lords death till he come;
and if we call antiquity to witness, Tertullian will tell us in his Book against the Jews, Nos audiamus panem quem fregit Dominus esse corpus Salvatoris;
and if we call antiquity to witness, Tertullian will tell us in his Book against the jews, Nos Let us hear Bread Whom fregit Dominus esse corpus Salvatoris;
The Councils also shew us the verity of our assertion, for the 37. Canon of the Code of the Canons of the Councils of Africa, tels us, that in holy places where Divine Service is celebrated, nothing more is offered but the body and bloud of Christ, hoc est, panis & vinum aquâ mixtum, that is, bread and wine mingled with water,
The Councils also show us the verity of our assertion, for the 37. Canon of the Code of the Canonas of the Councils of Africa, tells us, that in holy places where Divine Service is celebrated, nothing more is offered but the body and blood of christ, hoc est, Paris & vinum aquâ mixtum, that is, bred and wine mingled with water,
so the Council in Trullo at Constantinople, with the Council of Neocaesarea, which forbids certain Priests to give the bread and cup coram Episcopo before a Bishop.
so the Council in Trullo At Constantinople, with the Council of Neocaesarea, which forbids certain Priests to give the bred and cup coram Bishop before a Bishop.
And I wonder to hear those of the Church of Rome cavil so much at that word NONLATINALPHABET this, when they amongst themselves are not agreed upon it;
And I wonder to hear those of the Church of Room cavil so much At that word this, when they among themselves Are not agreed upon it;
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some say with the Greeks as those of the Council of Trent, and other Doctours of the Church of Rome, till these last times of Cardinal Cajetan, that the Consecration was made by the blessing of Christ upon the bread, otherwise saith Christophorus Archbishop of Caesarea, lib. de corr. Theol. Shol.
Some say with the Greeks as those of the Council of Trent, and other Doctors of the Church of Rome, till these last times of Cardinal Cajetan, that the Consecration was made by the blessing of christ upon the bred, otherwise Says Christopher Archbishop of Caesarea, lib. de Corr. Theology Shol.
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that Proposition, This is my body, had not been true, for if in that time the bread had not been changed by the blessing of Christ upon the bread, Christ had commanded his disciples to take and eat bread;
that Proposition, This is my body, had not been true, for if in that time the bred had not been changed by the blessing of christ upon the bred, christ had commanded his Disciples to take and eat bred;
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others with Cardinal Bellarmin. tom. 3. de Euchar. lib. 2. cap. 11. say, that these words, This is my body, were as they are now the words of the Consecration;
Others with Cardinal Bellarmin. tom. 3. de Eucharist lib. 2. cap. 11. say, that these words, This is my body, were as they Are now the words of the Consecration;
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and if we farther press them to tell us in what time the body of Christ is in the Sacrament under the accidents as they speak, they will answer with their angelical Doctor, Aqu. p. 3. qu. 75. ar. 7. ad 1. that it is when the last syllable um, of those words hoc est enim corpus meum, is pronounced, toto tempore praecedenti substantiâ panis existente, being onely before the substance of the bread;
and if we farther press them to tell us in what time the body of christ is in the Sacrament under the accidents as they speak, they will answer with their angelical Doctor, Aqueduct p. 3. queen. 75. Are. 7. and 1. that it is when the last syllable um, of those words hoc est enim corpus meum, is pronounced, toto tempore praecedenti substantiâ Paris existent, being only before the substance of the bred;
for you are not ignorant, that here by the body of Christ you must understand not his mystical body, of which it is spoken, 1 Cor. 12.27. Eph. 1.23.
for you Are not ignorant, that Here by the body of christ you must understand not his mystical body, of which it is spoken, 1 Cor. 12.27. Ephesians 1.23.
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and tongue, and people, and nation, Rev. 5.9. for you reade in S. Luk. 22.19. this is my body which is given for you, and 1 Cor. 11.24. this is my body which is broken for you.
and tongue, and people, and Nation, Rev. 5.9. for you read in S. Luk. 22.19. this is my body which is given for you, and 1 Cor. 11.24. this is my body which is broken for you.
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But for a better illustration of this our assertion, we must consider the copula, which is the verb NONLATINALPHABET, is, which joyneth the subject NONLATINALPHABET with the attribute NONLATINALPHABET,
But for a better illustration of this our assertion, we must Consider the copula, which is the verb, is, which Joineth the Subject with the attribute,
for disparatum de disparato propriè dici non potest sed siguratè, and therefore when there is any proposition made of two divers and disperate things, that proposition must be improper & figurative,
for disparatum de disparato propriè dici non potest sed siguratè, and Therefore when there is any proposition made of two diverse and desperate things, that proposition must be improper & figurative,
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for the bread & body of Christ being two divers and disperate things, that Proposition must be tropical & figurative, where the cause of it is in the verb NONLATINALPHABET, which is taken in this place,
for the bred & body of christ being two diverse and desperate things, that Proposition must be tropical & figurative, where the cause of it is in the verb, which is taken in this place,
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as you may see Gen. 41.26, 27. where it is said, that seven kine are seven years, that is to say, signifie 7. years, and so Rev. 17.12. we reade that ten horns are ten kings, that is to say signifie ten Kings;
as you may see Gen. 41.26, 27. where it is said, that seven kine Are seven Years, that is to say, signify 7. Years, and so Rev. 17.12. we read that ten horns Are ten Kings, that is to say signify ten Kings;
as Justin Martyr relates in his Dialogue, cum Thryp. for he saith, that Esdras speaking to the people, said, NONLATINALPHABET, this Passover is our Saviour, and indeed that was made ready for Christ by appropriation,
as Justin Martyr relates in his Dialogue, cum Thryp. for he Says, that Ezra speaking to the people, said,, this Passover is our Saviour, and indeed that was made ready for christ by appropriation,
for he was the lamb slain from the beginning of the world. Moreover S. Paul 1 Cor. 10.4. tels us, that the rock was Christ, which was not in substance, but in signification, saith the Authour of the quest. on Levit. then, this is my body, is as much as to say, this is the signe of my body, which is confirmed by S. Austin against the Manichee Adimantinus, for (saith he) Christ doubted not to say, this is my body, Cum daret siguram corporis sui when he gave the signe of his body;
for he was the lamb slave from the beginning of the world. Moreover S. Paul 1 Cor. 10.4. tells us, that the rock was christ, which was not in substance, but in signification, Says the Author of the quest. on Levit. then, this is my body, is as much as to say, this is the Signen of my body, which is confirmed by S. Austin against the Manichee Adimantinus, for (Says he) christ doubted not to say, this is my body, Cum dart siguram corporis sui when he gave the Signen of his body;
and saith the substance of the bread is an image of our Saviour, and the gloss of the Roman decree upon the Canon, hoc est, dist. 2. tells us, that the celestial Sacrament which truly represents the flesh of our Saviour is called his body but impropriè, improperly,
and Says the substance of the bred is an image of our Saviour, and the gloss of the Roman Decree upon the Canon, hoc est, Dist. 2. tells us, that the celestial Sacrament which truly represents the Flesh of our Saviour is called his body but impropriè, improperly,
for according to that of S. Austin, Ep. 23. ad Bonifacium, if the Sacraments had not some likeness or resemblance with the things of which they are Sacraments, omnino sacramenta non essent, they should not at all be Sacraments, ex hac autem similitudine plerumque etiam ipsarum rerum nomina accipiunt, and from that resemblance, they assume oftentimes the names of those things which they do represent unto us;
for according to that of S. Austin, Epistle 23. and Boniface, if the Sacraments had not Some likeness or resemblance with the things of which they Are Sacraments, Omnino Sacraments non essent, they should not At all be Sacraments, ex hac autem Similitude plerumque etiam ipsarum rerum nomina accipiunt, and from that resemblance, they assume oftentimes the names of those things which they do represent unto us;
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as our bodies encrease and have strength by the eating of the bread, so have our souls their growing unto a perfect man, unto the measure of the slature of the fulness of Christ, and receive their strength against all temptations, by the spiritual eating of our Saviour, the celestial bread which is the true meat of our souls;
as our bodies increase and have strength by the eating of the bred, so have our Souls their growing unto a perfect man, unto the measure of the slature of the fullness of christ, and receive their strength against all temptations, by the spiritual eating of our Saviour, the celestial bred which is the true meat of our Souls;
where you see, that the Union of the Sacramental signe, with the thing signified, is not local but relative, in regard the signe represents to us the things by it signified.
where you see, that the union of the Sacramental Signen, with the thing signified, is not local but relative, in regard the Signen represents to us the things by it signified.
for they understand by these words this is my body, a proper and not figurative proposition, which shews us a real Transubstantiation of the substance of the bread into the substance of the body of Christ, remaining onely the accidents, that is, what you see of the consecrated bread,
for they understand by these words this is my body, a proper and not figurative proposition, which shows us a real Transubstantiation of the substance of the bred into the substance of the body of christ, remaining only the accidents, that is, what you see of the consecrated bred,
for (say they) this Proposition, this is my body, is the Will and Testament of our blessed Lord, where sigures are not admitted as being something obscure.
for (say they) this Proposition, this is my body, is the Will and Testament of our blessed Lord, where sigures Are not admitted as being something Obscure.
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saith, that whosoever apprehended • Christ in the Manna, cundem quem nos cibum spiritualem comederunt, did eat the same spiritual meat, which we do eat, which saying of Austin made such an impression on the Jesuit Maldonat, that he said,
Says, that whosoever apprehended • christ in the Manna, cundem Whom nos Food spiritualem comederunt, did eat the same spiritual meat, which we do eat, which saying of Austin made such an impression on the Jesuit Maldonatus, that he said,
if S. Austin had lived in his time he had changed his opinion, seeing that the interpretation of the Protestants which he calls Calvinists, is almost the same. Maldonat. on S. Job. 6.50. num. 80, 81.
if S. Austin had lived in his time he had changed his opinion, seeing that the Interpretation of the Protestants which he calls Calvinists, is almost the same. Maldonatus. on S. Job. 6.50. num. 80, 81.
As for what they say, that it is a Testament, we confess it with them, but we say, that the expression of our blessed Saviours Will, is figurative and tropical,
As for what they say, that it is a Testament, we confess it with them, but we say, that the expression of our blessed Saviors Will, is figurative and tropical,
as it doth appear by what we have said, and by S. Luk. 22.20. where you read, after Christ had said, this is my body, this cup is the New Testament in my bloud, which is confirmed by S. Paul, 1 Cor. 11.25. for it is evident, that the cup was not the testament;
as it does appear by what we have said, and by S. Luk. 22.20. where you read, After christ had said, this is my body, this cup is the New Testament in my blood, which is confirmed by S. Paul, 1 Cor. 11.25. for it is evident, that the cup was not the Testament;
and it will not much serve them, to say, that this passage hath two expressions, where the first must be rendred so, this is the cup, the new testament in mybloud, the second, this cup is the new testament in my bloud, because the verb NONLATINALPHABET is, is exprest in 1 Cor. 11. and omitted in S. Luk. 22. for although in the first expression the verb NONLATINALPHABET, is, is taken by them properly,
and it will not much serve them, to say, that this passage hath two expressions, where the First must be rendered so, this is the cup, the new Testament in mybloud, the second, this cup is the new Testament in my blood, Because the verb is, is expressed in 1 Cor. 11. and omitted in S. Luk. 22. for although in the First expression the verb, is, is taken by them properly,
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and that the testament is that by which we have right to the Covenant, but it is certain, that that which they will have distinct, is but the same thing,
and that the Testament is that by which we have right to the Covenant, but it is certain, that that which they will have distinct, is but the same thing,
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Concerning tropical locutions, which are not admitted (as they say) in testaments, as being something obscure, I say, that it is not always so, seeing that they themselves use them for illustration,
Concerning tropical locutions, which Are not admitted (as they say) in Testaments, as being something Obscure, I say, that it is not always so, seeing that they themselves use them for illustration,
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let them consider the testament of Jacob, Gen. 49. that of Moses, Deut. 33. and that of David, 2 Sam. 23. and they shall with us observe them to be allegorical;
let them Consider the Testament of Jacob, Gen. 49. that of Moses, Deuteronomy 33. and that of David, 2 Sam. 23. and they shall with us observe them to be allegorical;
moreover, besides the Civilians observe, that in mens Testaments there are oftentimes sigurative expressions, for which they have some restrictions, which cause them to say, that in Testaments they must not come to a proper or strict signification of words, Cum plerumque abusivè loquuntur testatores, seeing that the Testators oftentimes speak improperly;
moreover, beside the Civilians observe, that in men's Testaments there Are oftentimes sigurative expressions, for which they have Some restrictions, which cause them to say, that in Testaments they must not come to a proper or strict signification of words, Cum plerumque abusivè loquuntur testatores, seeing that the Testators oftentimes speak improperly;
I say if the humane Testaments should be so plain, that there should be no figures, it would not follow, that there should be none in divine and spiritual Testaments;
I say if the humane Testaments should be so plain, that there should be no figures, it would not follow, that there should be none in divine and spiritual Testaments;
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as the Learned men most judiciously observe, there are some things for this life, and some things for the life to come, some things are clearly seen, and some things darkly perceived:
as the Learned men most judiciously observe, there Are Some things for this life, and Some things for the life to come, Some things Are clearly seen, and Some things darkly perceived:
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as you know that he did, and doth truly know it, for Christ after his ascension into the glorious Palace of his Father, sp•ke unto S. Paul, who was the grand Persecutour of his sacred members, Act. 9.4, 5. as now by his holy Spirit, he speaks unto us,
as you know that he did, and does truly know it, for christ After his Ascension into the glorious Palace of his Father, sp•ke unto S. Paul, who was the grand Persecutor of his sacred members, Act. 9.4, 5. as now by his holy Spirit, he speaks unto us,
and indeed if the body of Christ were corporally in the Sacrament under the accidents, it should there be passible, that is, subject to alteration and sufferings;
and indeed if the body of christ were corporally in the Sacrament under the accidents, it should there be passable, that is, Subject to alteration and sufferings;
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for if it were so, he should be there with all his dimensions in order to a certain place (otherwise he could not suffer as they will confess with us) and so the body of Christ could be divided, which they will not grant in the Sacrament, saying, that it is totum in tota hostia, & totum in qualibet parte hostiae;
for if it were so, he should be there with all his dimensions in order to a certain place (otherwise he could not suffer as they will confess with us) and so the body of christ could be divided, which they will not grant in the Sacrament, saying, that it is totum in tota Hostia, & totum in qualibet parte Hostiae;
and although Pope Nicholas forced Berengarius to recant in those words) I Berengarius assirm, that Christs slesh is sensually handled and broken by the Priests hands in the Sacrament,
and although Pope Nicholas forced Berengarius to recant in those words) I Berengarius assirm, that Christ slesh is sensually handled and broken by the Priests hands in the Sacrament,
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insomuch that the gloss on the Canon de Consecr. distinct. 2. cap. Ego Berengarius; affirms it to be a worse heresie then that of Berengarius, unless it be soberly understood,
insomuch that the gloss on the Canon de Consecrate. distinct. 2. cap. Ego Berengarius; affirms it to be a Worse heresy then that of Berengarius, unless it be soberly understood,
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which yet cannot be, for if it were so, his body had been a glorious body before his resurrection (impassibility being one of the chief qualities of a glorious body,
which yet cannot be, for if it were so, his body had been a glorious body before his resurrection (impassibility being one of the chief qualities of a glorious body,
moreover if the body of Christ were impassible under the accidents in the Sacrament I would ask them (the Apostles having consecrated at his death) whether Christs body had been alive or no in the Sacrament;
moreover if the body of christ were impassable under the accidents in the Sacrament I would ask them (the Apostles having consecrated At his death) whither Christ body had been alive or not in the Sacrament;
But give me leave to go yet further and say, that if Christ were corporally in the Sacrament under the accidents, his body had been visible, although it had been glorious;
But give me leave to go yet further and say, that if christ were corporally in the Sacrament under the accidents, his body had been visible, although it had been glorious;
as I have observed when I was in the Church of Rome ) it follows, that the body of Christ is not in the Sacrament under the accidents, passibly nor impassibly;
as I have observed when I was in the Church of Room) it follows, that the body of christ is not in the Sacrament under the accidents, passibly nor impassibly;
moreover, if Christ were in the Sacrament corporally, he had eaten himself, if (as some of the Church of Rome confess,) Christ did communicate with his disciples which is very probable,
moreover, if christ were in the Sacrament corporally, he had eaten himself, if (as Some of the Church of Room confess,) christ did communicate with his Disciples which is very probable,
as you may see by S. Mat. 26.29. where Christ, after the exhibition of the bread and cup, saith, I say unto you, I will not drink henceforth of this fruit of the vine, till that day when I drink it new with you in my Fathers Kingdom.
as you may see by S. Mathew 26.29. where christ, After the exhibition of the bred and cup, Says, I say unto you, I will not drink henceforth of this fruit of the vine, till that day when I drink it new with you in my Father's Kingdom.
Lastly I say, that if Christ is in the Host corporally, his body which according to them remains no longer in their bodies then the substance of the bread (if there it were) should remain ceasing to be under the accidents, is reduced to nothing,
Lastly I say, that if christ is in the Host corporally, his body which according to them remains no longer in their bodies then the substance of the bred (if there it were) should remain ceasing to be under the accidents, is reduced to nothing,
for if it were so Christs body should be corruptible, and could be changed into any sensible and insensible substance, which cannot be said without dishonour to our blessed Saviour;
for if it were so Christ body should be corruptible, and could be changed into any sensible and insensible substance, which cannot be said without dishonour to our blessed Saviour;
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nor will they say, that it goeth to heaven, for the multiplication of so many millions of Christs by the multiplication of their consecrations, cannot be admitted in heaven, without absurdity and contradiction to the holy Scripture, which tels us, that there is but one body, and one Christ in heaven;
nor will they say, that it Goes to heaven, for the multiplication of so many millions of Christ by the multiplication of their consecrations, cannot be admitted in heaven, without absurdity and contradiction to the holy Scripture, which tells us, that there is but one body, and one christ in heaven;
it follows then that the body of Christ is not under the accidents, which obligeth me to say with Erasmus, that the Church of Rome hath too late determined the transubstantiation (the truth being known before,
it follows then that the body of christ is not under the accidents, which obliges me to say with Erasmus, that the Church of Room hath too late determined the transubstantiation (the truth being known before,
for the Lutherans say in defence of their Consubstantiation, that in this bread, under this bread, and with this bread is the body of Christ; for they pretend by their ubiquity, that the humane nature of Christ is every where,
for the Lutherans say in defence of their Consubstantiation, that in this bred, under this bred, and with this bred is the body of christ; for they pretend by their ubiquity, that the humane nature of christ is every where,
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but me thinks they should have better observed the words of our blessed Saviour, who onely saith this is my body, and not in this bread, with this bread, and under this bread is my body;
but me thinks they should have better observed the words of our blessed Saviour, who only Says this is my body, and not in this bred, with this bred, and under this bred is my body;
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moreover, the ascension of Christ into heaven diversly exprest by the Evangelists, teacheth us, that the body of Christ cannot be in two places at once visibly nor invisibly, for S. Mar. 16.19.
moreover, the Ascension of christ into heaven diversely expressed by the Evangelists, Teaches us, that the body of christ cannot be in two places At once visibly nor invisibly, for S. Mar. 16.19.
saith, that Christ after he had spoken unto his Disciples, NONLATINALPHABET was received up, which could not be according to his divine nature, which is every where,
Says, that christ After he had spoken unto his Disciples, was received up, which could not be according to his divine nature, which is every where,
but according to this humane nature, which cannot be in several places at once; S. Luke tells us, 24.51. that Christ parted from them, NONLATINALPHABET and was carried up, that is, according to his humane nature, which onely was capable of local motion, by which we leave one place to go to another, Act. 10.9.
but according to this humane nature, which cannot be in several places At once; S. Lycia tells us, 24.51. that christ parted from them, and was carried up, that is, according to his humane nature, which only was capable of local motion, by which we leave one place to go to Another, Act. 10.9.
and so the Greek Fathers judiciously speak, when they say, that the ascension of our Saviour is NONLATINALPHABET his assumption in slesh: Moreover we reade in the 3. Chapter of the Acts 21. verse, that the heavens must contain him until the rest•tution of all things, NONLATINALPHABET, which evidently shews, that the humane nature of our Saviour cannot be in two places at once,
and so the Greek Father's judiciously speak, when they say, that the Ascension of our Saviour is his Assump in slesh: Moreover we read in the 3. Chapter of the Acts 21. verse, that the heavens must contain him until the rest•tution of all things,, which evidently shows, that the humane nature of our Saviour cannot be in two places At once,
or in his estate of exaltation from the very instant of his resurrection, or that of his session at the right hand of his Father, as some other Lutherans say;
or in his estate of exaltation from the very instant of his resurrection, or that of his session At the right hand of his Father, as Some other Lutherans say;
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nay, more then that, Christ could not have been born of her, for in the very instant of his conception he was in every part of the world, his soul could not have been separated from his body, being every where;
nay, more then that, christ could not have been born of her, for in the very instant of his conception he was in every part of the world, his soul could not have been separated from his body, being every where;
moreover, Christ had been in heaven before his resurrection, according to his humane nature, being every where in the very instant of his conception, which agrees not with the Scripture, which shews us the ascension of Christ into heaven to be after his death;
moreover, christ had been in heaven before his resurrection, according to his humane nature, being every where in the very instant of his conception, which agrees not with the Scripture, which shows us the Ascension of christ into heaven to be After his death;
for if it were so, such an alteration in humane nature could not have been without a wonderfull signe (as being so prodigious) that it cannot be conceived without the destruction of Christs body;
for if it were so, such an alteration in humane nature could not have been without a wonderful Signen (as being so prodigious) that it cannot be conceived without the destruction of Christ body;
but every where in all the places of the superiour and inferiour world, which is the manner of being in a place, that is attributed unto God, privatively to all others,
but every where in all the places of the superior and inferior world, which is the manner of being in a place, that is attributed unto God, privatively to all Others,
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for in all the School-Divinity, in the old Philosophy, and in nature, there are but three natural proper waies of being in a place, circumscriptivè, desinitivè, & repletivè, where you must observe, that all corporal substances are circumscriptively in a place, all the spiritual but finite substances,
for in all the School-Divinity, in the old Philosophy, and in nature, there Are but three natural proper ways of being in a place, circumscriptivè, desinitivè, & repletivè, where you must observe, that all corporal substances Are circumscriptively in a place, all the spiritual but finite substances,
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because God not his creatures, nec loco includitur, nec loco excluditur, nec loco circumscribitur, nec loco definitur, is neither included in a place, nor excluded from any.
Because God not his creatures, nec loco includitur, nec loco Excluditur, nec loco circumscribitur, nec loco definitur, is neither included in a place, nor excluded from any.
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Indeed I cannot imagine how it came to pass, that the body of Christ which was before in order to a certain place circumscriptively, should be now every where,
Indeed I cannot imagine how it Come to pass, that the body of christ which was before in order to a certain place circumscriptively, should be now every where,
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for it was so from the very instant of his conception, which teacheth us, that the body of Christ is not in the bread, with the bread, and under the bread; but if you instance,
for it was so from the very instant of his conception, which Teaches us, that the body of christ is not in the bred, with the bred, and under the bred; but if you instance,
but you must observe, that by the Sacrament I understand the Sacramental action in concreto, comprehending the signe and the thing signified, according to which sense our Learned Doctours use to say, that Christ is not present in the bread,
but you must observe, that by the Sacrament I understand the Sacramental actium in Concrete, comprehending the Signen and the thing signified, according to which sense our Learned Doctors use to say, that christ is not present in the bred,
but in the Sacrament, because in the Sacramental action the thing signified Christ our blessed Saviour is given together with the signe to the beleever;
but in the Sacrament, Because in the Sacramental actium the thing signified christ our blessed Saviour is given together with the Signen to the believer;
but observe that Christ is present in the holy Sacrament, not locally but sacramentally, significativè, spiritualiter & virtualiter, signisicatively, spiritually, and virtually;
but observe that christ is present in the holy Sacrament, not locally but sacramentally, significativè, spiritualiter & virtualiter, signisicatively, spiritually, and virtually;
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where Christ saith unto the Jews, Abraham rejoyced to see my day (whether it was his birth or his death upon the Cross it matters not) he saw it by saith,
where christ Says unto the jews, Abraham rejoiced to see my day (whither it was his birth or his death upon the Cross it matters not) he saw it by Says,
which is consirmed by Christ himself, S. Joh. 6. where you may observe against Bellarmin. and others of the Church of Rome, that Christ speaks de re Sacramenti, of the thing signified in the Sacrament, the slesh and bloud of Christ which we receive by saith;
which is confirmed by christ himself, S. John 6. where you may observe against Bellarmin. and Others of the Church of Rome, that christ speaks de re Sacrament, of the thing signified in the Sacrament, the slesh and blood of christ which we receive by Says;
for Christ with his body and bloud is there present, first symbolically and significatively, for he is represented unto us by the external signes of bread and wine;
for christ with his body and blood is there present, First symbolically and significatively, for he is represented unto us by the external Signs of bred and wine;
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and so we are united unto him, and spiritually nourished with his body and bloud; thirdly, Christ is present in the Sacrament with his body and bloud virtually;
and so we Are united unto him, and spiritually nourished with his body and blood; Thirdly, christ is present in the Sacrament with his body and blood virtually;
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yet the real Sacramental presence remains, for you may know that presentia alicujus rei non opponitur distantiaesed absentiae, the presence of a thing is not opposed to distance but absence,
yet the real Sacramental presence remains, for you may know that presentia alicujus rei non opponitur distantiaesed absentiae, the presence of a thing is not opposed to distance but absence,
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Now let us conclude with Application, and learn from thence the great and exceeding affection of our Lord towards us, who would not expire upon the Cross,
Now let us conclude with Application, and Learn from thence the great and exceeding affection of our Lord towards us, who would not expire upon the Cross,
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and propose by it his sacred counsel to sinners? Was it not enough for our blessed Saviour to be made flesh with the weaknesses and infirmities of a sensitive life, which makes us subject to hunger, thirst, sorrow,
and propose by it his sacred counsel to Sinners? Was it not enough for our blessed Saviour to be made Flesh with the Weaknesses and infirmities of a sensitive life, which makes us Subject to hunger, thirst, sorrow,
and death, to redeem those who by their sins were made a sinfull flesh? was it not enough for our blessed Saviour to accomplish the law for the elected sinners, dye for their sins,
and death, to Redeem those who by their Sins were made a sinful Flesh? was it not enough for our blessed Saviour to accomplish the law for the elected Sinners, die for their Sins,
nor things to come, nor beight, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
nor things to come, nor beight, nor depth, nor any other creature, shall be able to separate us from the love of God which is in christ jesus our Lord.
Nevertheless our blessed Redeemer, knowing that since the fall of Adam, in which we have been all corrupted, our nature is so weak with its faculties, that we cannot well remember those things which concern our salvation;
Nevertheless our blessed Redeemer, knowing that since the fallen of Adam, in which we have been all corrupted, our nature is so weak with its faculties, that we cannot well Remember those things which concern our salvation;
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and specially that of the Lords Supper, to seal unto our souls the great mystery of our redemption, that we might remember what Christ did for us upon the Cross;
and specially that of the lords Supper, to seal unto our Souls the great mystery of our redemption, that we might Remember what christ did for us upon the Cross;
for as Christ himself saith, S. Luk. 23.19. this doin remembrance of me; and S. Paul 1 Cor. 11.26. as often as ye eat this bread and drink this cup, ye do shew the Lords death till he comes;
for as christ himself Says, S. Luk. 23.19. this doin remembrance of me; and S. Paul 1 Cor. 11.26. as often as you eat this bred and drink this cup, you do show the lords death till he comes;
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remember then dear brethren that great and sublime mystery of our redemption, that in the reception of the holy Sacraments your souls may be sealed with the sacred seal of the holy Ghost for your eternal salvation.
Remember then dear brothers that great and sublime mystery of our redemption, that in the reception of the holy Sacraments your Souls may be sealed with the sacred seal of the holy Ghost for your Eternal salvation.
But before you come to the sacred banquet of our Lord (where his body and bloud is served for our celestial meat and spiritual drink) prepare your selves, examine your life,
But before you come to the sacred banquet of our Lord (where his body and blood is served for our celestial meat and spiritual drink) prepare your selves, examine your life,
to abhor the sins and corruptions of them, that coming with a strong resolution, to leave sin and embrace that noble daughter of heaven, vertue, you may worthily participate of the Sacrament of the body and bloud of Jesus Christ,
to abhor the Sins and corruptions of them, that coming with a strong resolution, to leave since and embrace that noble daughter of heaven, virtue, you may worthily participate of the Sacrament of the body and blood of jesus christ,
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for as S Paul saith, 1 Cor. 11.28. Let a man examine himself (not his neighbour as many pretended Saints do) and so let him eat of that bread and drink of that cup.
for as S Paul Says, 1 Cor. 11.28. Let a man examine himself (not his neighbour as many pretended Saints do) and so let him eat of that bred and drink of that cup.
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if he comes unto Zacheus his house, Zacheus must come down first, as you read S. Luk. 19.5. Zacheus make haste and come down, for to day I must abide at thy house; and so S. Jam. 4.6. saith, that God resisteth the proud, and giveth grace unto the humble:
if he comes unto Zacchaeus his house, Zacchaeus must come down First, as you read S. Luk. 19.5. Zacchaeus make haste and come down, for to day I must abide At thy house; and so S. Jam. 4.6. Says, that God Resisteth the proud, and gives grace unto the humble:
as by faith we have a sacred union with our blessed Saviour, let us not be Capernaical but Apostolical, prepare not your teeth, beleeve and thou hast eaten it, saith S. Austin; do you not say how shall I send my hands and arms to heaven? send your faith.
as by faith we have a sacred Union with our blessed Saviour, let us not be Capernaical but Apostolical, prepare not your teeth, believe and thou hast eaten it, Says S. Austin; do you not say how shall I send my hands and arms to heaven? send your faith.
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Moreover, remember that you come with a sincere and not hypocritical repentance, that you may not be like unto Judas who kissed his Master to betray him;
Moreover, Remember that you come with a sincere and not hypocritical Repentance, that you may not be like unto Judas who kissed his Master to betray him;
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but brethren, you must be void of envy, hatred, and malice, lest you should take the holy Sacrament to your own condemnation, you know that it is a Sacrament of our union nor onely with Christ, but also amongst our selves;
but brothers, you must be void of envy, hatred, and malice, lest you should take the holy Sacrament to your own condemnation, you know that it is a Sacrament of our Union nor only with christ, but also among our selves;
But further give me leave to beseech you to look upon the meat and drink of that blessed and sacred banquet, Christ himself, whose body and bloud is precious meat and drink, Christ the heavenly bread from whom we draw the spiritual water of wisdom, righteousness, sanctification and redemption:
But further give me leave to beseech you to look upon the meat and drink of that blessed and sacred banquet, christ himself, whose body and blood is precious meat and drink, christ the heavenly bred from whom we draw the spiritual water of Wisdom, righteousness, sanctification and redemption:
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Consider those that serve at that mystical Table, the holy Angels, they serve but they eat not, the meat of that sacred Table is not for them, it is onely for repenting sinners;
Consider those that serve At that mystical Table, the holy Angels, they serve but they eat not, the meat of that sacred Table is not for them, it is only for repenting Sinners;
which things if you seriously look upon, I am sure that you will endeavour with the grace of our God to prepare your selves for a worthy reception of the Lords Supper, that you may be partakers not onely of the external signes and Sacramental bread,
which things if you seriously look upon, I am sure that you will endeavour with the grace of our God to prepare your selves for a worthy reception of the lords Supper, that you may be partakers not only of the external Signs and Sacramental bred,
Indeed I had not medled with it, if I had not perceived the errour of some of the common people, which follow some blinde leaders, whose ambition is to extoll themselves,
Indeed I had not meddled with it, if I had not perceived the error of Some of the Common people, which follow Some blind leaders, whose ambition is to extol themselves,
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for amongst the Sectaries you see so many of them blinded by their ignorance, that they will rather choose a worldly reign then a Spiritual Kingdom, earth for heaven,
for among the Sectaries you see so many of them blinded by their ignorance, that they will rather choose a worldly Reign then a Spiritual Kingdom, earth for heaven,
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from whence you may consider what will be the condition of the world, when in that time you shall see it embroiled with dissentions, wars and seductions,
from whence you may Consider what will be the condition of the world, when in that time you shall see it embroiled with dissensions, wars and seductions,
But as our Text is under the first part of our Chapter, let me tell you, that S. John in the beginning of it brings in an angel which is Christ, coming down from heaven, having the key of the bottomless pit, with a great chain in his hand to binde with it the dragon, which is the devil & Satan, a thousand years,
But as our Text is under the First part of our Chapter, let me tell you, that S. John in the beginning of it brings in an angel which is christ, coming down from heaven, having the key of the bottomless pit, with a great chain in his hand to bind with it the dragon, which is the Devil & Satan, a thousand Years,
for in the 4. ver. the beloved Disciple of our Saviour S. John saith, that he saw thrones, and they (that is the Martyrs) sate upon them; and I saw the souls of them that were beheaded for the witness of Jesus,
for in the 4. ver. the Beloved Disciple of our Saviour S. John Says, that he saw thrones, and they (that is the Martyrs) sat upon them; and I saw the Souls of them that were beheaded for the witness of jesus,
but for a clear intelligence of them I shall divide my Text into two parts, where in the first I shall speak of the life and reign of the Saints with Christ in these words, and they lived and reigned with Christ;
but for a clear intelligence of them I shall divide my Text into two parts, where in the First I shall speak of the life and Reign of the Saints with christ in these words, and they lived and reigned with christ;
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the other spiritual, which is that royal but celestial authority which he exerciseth over his people, the elect, which is that kingdom in which the Saints or faithfull live and reign with Christ,
the other spiritual, which is that royal but celestial Authority which he Exerciseth over his people, the elect, which is that Kingdom in which the Saints or faithful live and Reign with christ,
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where it is said, that Christ hath made us unto our God kings and priests, that we may reign on the earth, or and we shall reign on the earth, NONLATINALPHABET or NONLATINALPHABET,
where it is said, that christ hath made us unto our God Kings and Priests, that we may Reign on the earth, or and we shall Reign on the earth, or,
and that in a spiritual manner; so in Rom. 5.12. we reade, that if by one mans offence death reigneth by one, much more they which receive abundance of grace shall reign in life by one Jesus Christ;
and that in a spiritual manner; so in Rom. 5.12. we read, that if by one men offence death Reigneth by one, much more they which receive abundance of grace shall Reign in life by one jesus christ;
as in many others, a third Kingdom which they call Monarchical; wherein Christ when he enters upon it, will govern as earthly Monarchs do, universally over the world, in a visible and earthly glory and splendour, which is the personal reign which they give to our blessed Lord,
as in many Others, a third Kingdom which they call Monarchical; wherein christ when he enters upon it, will govern as earthly Monarchs do, universally over the world, in a visible and earthly glory and splendour, which is the personal Reign which they give to our blessed Lord,
For the Jews perswade themselves, that at the possession of that Kingdom, Jerusalem shall be most splendidly reedified with the Temple, which according to them will be the third, Sacrifices offered unto the God of Israel, Marriages amongst themselves most gloriously celebrated,
For the jews persuade themselves, that At the possession of that Kingdom, Jerusalem shall be most splendidly reedified with the Temple, which according to them will be the third, Sacrifices offered unto the God of Israel, Marriages among themselves most gloriously celebrated,
and all prosperity and happiness without any molestation or hindrance of their enemies enjoyed; so that they understand that reign of Jesus Christ both carnal and spiritual.
and all Prosperity and happiness without any molestation or hindrance of their enemies enjoyed; so that they understand that Reign of jesus christ both carnal and spiritual.
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Lactantius ille, Firmianus, Tertullian, against Marcion, lib. 2. and others were of that opinion, that the Monarchical Kingdom of Jesus Christ should be administred in a spiritual manner without any bloudy sacrifice or libation, without marriages or sensual pleasures;
Lactantius Isle, Firmianus, Tertullian, against Marcion, lib. 2. and Others were of that opinion, that the Monarchical Kingdom of jesus christ should be administered in a spiritual manner without any bloody sacrifice or libation, without marriages or sensual pleasures;
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for as Justin Martyr (after his discourse about the day of judgement, which he calls NONLATINALPHABET) saith to Trypho the Jew, at that time we shall immolate true and spiritual sacrifices,
for as Justin Martyr (After his discourse about the day of judgement, which he calls) Says to Trypho the Jew, At that time we shall immolate true and spiritual Sacrifices,
Some hereticks as Cerinthius and Apollinaris understood that Monarchical Kingdom of Jesus Christ in a fleshly manner, saying, that the Saints should reign with Christ upon the earth, in all manner of voluptuous pleasures, gulae & luxuriae, of gluttony and wantonness, which perhaps may be the sense of some of our Sectaries,
some Heretics as Cerinthus and Apollinaris understood that Monarchical Kingdom of jesus christ in a fleshly manner, saying, that the Saints should Reign with christ upon the earth, in all manner of voluptuous pleasures, gulae & Luxuriae, of gluttony and wantonness, which perhaps may be the sense of Some of our Sectaries,
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although they pretend to interpret it of a visible and earthly Monarchy, without any fleshly and sinfull volupty, as one Archer a London-Divine expresseth it.
although they pretend to interpret it of a visible and earthly Monarchy, without any fleshly and sinful volupty, as one Archer a London-Divine Expresses it.
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nor from hence, which manifestly contradicts the Chiliasts or Millenaries opinion, for if Christ (as they say) will govern at that time as earthly Monarchs do in a worldly visible and earthly glory, how is his kingdom not of this world?
nor from hence, which manifestly contradicts the Chiliasts or Millennials opinion, for if christ (as they say) will govern At that time as earthly Monarchs do in a worldly visible and earthly glory, how is his Kingdom not of this world?
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Moreover, if there were such a kingdom given to our Saviour, we should have heard in the Scripture of a third personal coming of Jesus Christ, which we do not;
Moreover, if there were such a Kingdom given to our Saviour, we should have herd in the Scripture of a third personal coming of jesus christ, which we do not;
for the Scripture makes onely mention of two personal comings of our blessed Saviour, where the first is his coming in humane weakness, to make us strong against our powerfull enemies, the devil, the flesh and the world;
for the Scripture makes only mention of two personal comings of our blessed Saviour, where the First is his coming in humane weakness, to make us strong against our powerful enemies, the Devil, the Flesh and the world;
and we confess in our Creed that from thence, that is, heaven, where Christ now is, he shall come to judge the quick and the dead, which is confirmed by the Athanasian and Nicene Creed, to whith we must keep close,
and we confess in our Creed that from thence, that is, heaven, where christ now is, he shall come to judge the quick and the dead, which is confirmed by the Athanasian and Nicene Creed, to vuhith we must keep close,
But further that Monarchical Kingdom of Christ cannot stand without two general corporal resurrections, the one of those Saints which were dead before that personal coming of Christ, at which he shall take the administration of his Monarchical kingdom, the other at the end of the world at his sinal coming to judgement,
But further that Monarchical Kingdom of christ cannot stand without two general corporal resurrections, the one of those Saints which were dead before that personal coming of christ, At which he shall take the administration of his Monarchical Kingdom, the other At the end of the world At his sinal coming to judgement,
yet in my flesh shall I see God; nay Martha as you reade S. Joh. 11.24. confesseth to Christ, that her brother shal rise again in the resurrection of the last day, and not at the day of the administration of Christs Monarchical kingdom;
yet in my Flesh shall I see God; nay Martha as you read S. John 11.24. Confesses to christ, that her brother shall rise again in the resurrection of the last day, and not At the day of the administration of Christ Monarchical Kingdom;
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and so in our Creed we confess the refurrection, and not the resurrections of the flesh; and that will not serve the Millinaries to say, that in our Chapter in the 5. ver. it appears clearly that there are two general resurrections of the flesh,
and so in our Creed we confess the resurrection, and not the resurrections of the Flesh; and that will not serve the Millineries to say, that in our Chapter in the 5. ver. it appears clearly that there Are two general resurrections of the Flesh,
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for that first resurrection which is mentioned there, is the resurrection not of the body but of the soul, from the death of sin to the life of grace,
for that First resurrection which is mentioned there, is the resurrection not of the body but of the soul, from the death of since to the life of grace,
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I know that some take that first resurrection for the glorious happiness of the soul, by which she alone passeth by the death of the body into eternal life,
I know that Some take that First resurrection for the glorious happiness of the soul, by which she alone passes by the death of the body into Eternal life,
and that by the preceding words of the 1. verse, which are, but the rest of the dead, that is, the wicked and reprobate, lived not again, &c. because they experimented in hell the first death and damnation, which is of the soul alone, which obligeth S. John to say in regard of the Saints departed who are opposed to the wicked, this is the first resurrection,
and that by the preceding words of the 1. verse, which Are, but the rest of the dead, that is, the wicked and Reprobate, lived not again, etc. Because they experimented in hell the First death and damnation, which is of the soul alone, which obliges S. John to say in regard of the Saints departed who Are opposed to the wicked, this is the First resurrection,
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for those that live with Christ in heaven in regard of their souls onely, shall live with him eternally, in regard of both bodies and souls in the celestial Jerusalem; but although this explication be true in it self,
for those that live with christ in heaven in regard of their Souls only, shall live with him eternally, in regard of both bodies and Souls in the celestial Jerusalem; but although this explication be true in it self,
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I shall also omit the place which some Millenaries maintain besides heaven and hell, where the souls of them are, who shall rise to reign with Christ a thousand years;
I shall also omit the place which Some Millennials maintain beside heaven and hell, where the Souls of them Are, who shall rise to Reign with christ a thousand Years;
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the one of which saith S. Austin in his hypognost. is according to the Catholick faith, the kingdom of heaven, and the other according to the same faith, saith this Father and Doctour of the Christian Church, is hell; Etenim tertium locum penitus ignoramus;
the one of which Says S. Austin in his Hypognost. is according to the Catholic faith, the Kingdom of heaven, and the other according to the same faith, Says this Father and Doctor of the Christian Church, is hell; Etenim Tertium locum penitus ignoramus;
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I will not trouble you with the several passages of Scripture which they bring to prove that Monarchical kingdom, which they will have with Christ, it is enough to tell you, that they put a meerly literal construction upon the Prophesies and promises of Scripture, which the holy Ghost intended to be spiritually understood;
I will not trouble you with the several passages of Scripture which they bring to prove that Monarchical Kingdom, which they will have with christ, it is enough to tell you, that they put a merely literal construction upon the prophecies and promises of Scripture, which the holy Ghost intended to be spiritually understood;
for if the Prophets speak concerning the kingdom of Christ the re-edifying of the Jewish Cities, the pomp and magnificence of restored Israel, and their large priviledges, they draw those things to a gross corporal,
for if the prophets speak Concerning the Kingdom of christ the re-edifying of the Jewish Cities, the pomp and magnificence of restored Israel, and their large privileges, they draw those things to a gross corporal,
and syllabical sense, which the judgement of the whole Christian Church seconded by the event, hath upon good ground ever construed not of the letter but of the spirit, to shew the comfortable condition & great advantage of the Evangelical Church under Christ, manifested in the flesh;
and syllabical sense, which the judgement of the Whole Christian Church seconded by the event, hath upon good ground ever construed not of the Letter but of the Spirit, to show the comfortable condition & great advantage of the Evangelical Church under christ, manifested in the Flesh;
which evidently teacheth us, as I said before, that Christ had onely two several kingdoms, of which the one is providential, and the other spiritual, in which the Saints live and reign with Christ,
which evidently Teaches us, as I said before, that christ had only two several kingdoms, of which the one is providential, and the other spiritual, in which the Saints live and Reign with christ,
But for a clear illustration of those kingdoms, you must observe, that the providential kingdom of Jesus Christ, is his essential, universal and natural kingdom, which he administreth as God over all his creatures, in Majesty and glory, with his Father,
But for a clear illustration of those kingdoms, you must observe, that the providential Kingdom of jesus christ, is his essential, universal and natural Kingdom, which he administereth as God over all his creatures, in Majesty and glory, with his Father,
and oeconomical kingdom, which the Son of God received from his Father, as you may see in Psa. 2.6, 8. where God having set his Son for our King upon his holy hill of Sion, saith to him, Ask of me, and I shall give thee the Nations for thine inheritance,
and economical Kingdom, which the Son of God received from his Father, as you may see in Psa. 2.6, 8. where God having Set his Son for our King upon his holy hill of Sion, Says to him, Ask of me, and I shall give thee the nations for thine inheritance,
Moreover, you may see the spiritual kingdom of Jesus Christ, Dan. 2.44. where it is written, that in the days of the Kings of the fourth divided Kingdom, which was the Roman Empire, the God of heaven shall set up a kingdom, that is, the spiritual kingdom of Christ, which shall never be destroyed, in which kingdom the Saints living a spiritual and celestial life reign with Christ;
Moreover, you may see the spiritual Kingdom of jesus christ, Dan. 2.44. where it is written, that in the days of the Kings of the fourth divided Kingdom, which was the Roman Empire, the God of heaven shall Set up a Kingdom, that is, the spiritual Kingdom of christ, which shall never be destroyed, in which Kingdom the Saints living a spiritual and celestial life Reign with christ;
But for a clear intelligence you must observe, that the spiritual kingdom of Christ is distinguished into two wise, by reason of its two several administrations;
But for a clear intelligence you must observe, that the spiritual Kingdom of christ is distinguished into two wise, by reason of its two several administrations;
into the kingdom of grace, and the kingdom of glory, where the kingdom of grace is the Soveraignty which Christ exerciseth in this world over the Elect, governing his people by the Scepter of his holy Word,
into the Kingdom of grace, and the Kingdom of glory, where the Kingdom of grace is the Sovereignty which christ Exerciseth in this world over the Elect, governing his people by the Sceptre of his holy Word,
and defending them against their enemies, the devil, the flesh, and the world, by the mighty vertue of his blessed Spirit, which is that kingdom which S. John in chap. 3. ver. 5. speaks of, saying, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God; and Rom. 14.17.
and defending them against their enemies, the Devil, the Flesh, and the world, by the mighty virtue of his blessed Spirit, which is that Kingdom which S. John in chap. 3. ver. 5. speaks of, saying, Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God; and Rom. 14.17.
the kingdom of glory is that Royal Government and Empire, which Christ the King of kings most gloriously exerciseth over the triumphant members of his Church after this life,
the Kingdom of glory is that Royal Government and Empire, which christ the King of Kings most gloriously Exerciseth over the triumphant members of his Church After this life,
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and Jacob in the kingdom of heaven, and S. Mat. 26.29. when he saith, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Fathers kingdom.
and Jacob in the Kingdom of heaven, and S. Mathew 26.29. when he Says, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's Kingdom.
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But leaving the kingdom of glory, give me leave to tell you, that in our Text S. John speaks of the kingdom of grace when he saith, and they lived and reigned with Christ;
But leaving the Kingdom of glory, give me leave to tell you, that in our Text S. John speaks of the Kingdom of grace when he Says, and they lived and reigned with christ;
for you may observe, that here is described the happy condition of the militant Church all the time of the shutting up of Satan, in which the faithfull will reign with Christ, over the devil, the flesh,
for you may observe, that Here is described the happy condition of the militant Church all the time of the shutting up of Satan, in which the faithful will Reign with christ, over the Devil, the Flesh,
and the world, overthrowing their enemies in their very death and most cruel tortures, as you may observe by the words that precede my Text, where S. John speaks of those that suffered for the word of God,
and the world, overthrowing their enemies in their very death and most cruel tortures, as you may observe by the words that precede my Text, where S. John speaks of those that suffered for the word of God,
Moreover, the seditions, battels, and seductions which follow that happy condition of the Church, as you may see in the 8. ver. where it is said, that Satan after the expiration of the thousand years, shall go out to deceive the nations,
Moreover, the seditions, battles, and seductions which follow that happy condition of the Church, as you may see in the 8. ver. where it is said, that Satan After the expiration of the thousand Years, shall go out to deceive the Nations,
which obligeth me to say, and they lived, that is, the life of grace, which is mentioned in Gal. 2.20. where the Apostle S. Paul saith, I live, that is, the life of grace, yet not I, but Christ liveth in me;
which obliges me to say, and they lived, that is, the life of grace, which is mentioned in Gal. 2.20. where the Apostle S. Paul Says, I live, that is, the life of grace, yet not I, but christ lives in me;
And if you regard the Martyrs who died under Domitianus and other cruel Emperours, enemies of the Church of God, we may say, and they with the rest of the Saints lived and reigned with Christ;
And if you regard the Martyrs who died under domitianus and other cruel emperors, enemies of the Church of God, we may say, and they with the rest of the Saints lived and reigned with christ;
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for the bloud of the Martyrs is the seed of the Church, by which many come unto the saving knowledge of Christ to reign with him in his kingdom of grace,
for the blood of the Martyrs is the seed of the Church, by which many come unto the Saving knowledge of christ to Reign with him in his Kingdom of grace,
and in regard of those Saints that are born of them, we reade in the 6. verse, and they in their seed shall reign with Christ, where you may observe, that here there is no mention of the Millenaries Monarchical kingdom,
and in regard of those Saints that Are born of them, we read in the 6. verse, and they in their seed shall Reign with christ, where you may observe, that Here there is no mention of the Millennials Monarchical Kingdom,
as you may see Judg. 15.15. and 1 King. 3.4. indefinitely for a great but not limited number, as you may see Dan. 5.1. where a 1000. lords signifie a great multitude of nobility; and so a great but not limited number is designed by many thousands, Rev. 5.11.
as you may see Judges 15.15. and 1 King. 3.4. indefinitely for a great but not limited number, as you may see Dan. 5.1. where a 1000. Lords signify a great multitude of Nobilt; and so a great but not limited number is designed by many thousands, Rev. 5.11.
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although not without affliction, saith, and they lived and reigned with Christ a thousand years, and that is confirmed by the Royal Prophet, Psa. 90 4. where he saith, that a thousand years are as yesterday in the sight of the Lord, and after him. S. Peter, 2 Pet. 3.8.
although not without affliction, Says, and they lived and reigned with christ a thousand Years, and that is confirmed by the Royal Prophet, Psa. 90 4. where he Says, that a thousand Years Are as yesterday in the sighed of the Lord, and After him. S. Peter, 2 Pet. 3.8.
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for in the eternity of God nothing is passed and nothing is to come, all things are present unto him, which is not to be found in the eternity of angels and souls of men, where there is succession to be found,
for in the eternity of God nothing is passed and nothing is to come, all things Are present unto him, which is not to be found in the eternity of Angels and Souls of men, where there is succession to be found,
Boeth. lib. 5. de consol. Philosoph. saith, that it is possessio totalis & perfect a vitae sine termino, a total and absolute possession of a life without any limit;
Both. lib. 5. de consol. Philosoph. Says, that it is possessio totalis & perfect a vitae sine termino, a total and absolute possession of a life without any limit;
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But for a clear explanation of our Text, we must observe the beginning of these thousand years, for there remains the difficulty, where many Learned men have pleased themselves with their sancies;
But for a clear explanation of our Text, we must observe the beginning of these thousand Years, for there remains the difficulty, where many Learned men have pleased themselves with their sancies;
for (leaving alone Prosper who beginneth them at the beginning of the Seventy weeks which Daniel the Prophet makes mention of in the ninth Chapter of his Prophesie:) Some with Alphonsus a Castro, begin the thousand years of our Text after the day of judgement, saying, that these thousand years are the eternity of the Saints in majesty and glory;
for (leaving alone Prosper who begins them At the beginning of the Seventy weeks which daniel the Prophet makes mention of in the ninth Chapter of his Prophesy:) some with Alphonsus a Castro, begin the thousand Years of our Text After the day of judgement, saying, that these thousand Years Are the eternity of the Saints in majesty and glory;
but the seductions of the world after the loosing out of the devil, as you have seen in the 7. and 8. verses of our Chapter, evidently shews the contrary:
but the seductions of the world After the losing out of the Devil, as you have seen in the 7. and 8. Verses of our Chapter, evidently shows the contrary:
but you may observe, in the 7. and 8. verses, that the devil being loosed, after the expiration of the thousand years, the Antichristian jurisdiction shall prevail,
but you may observe, in the 7. and 8. Verses, that the Devil being loosed, After the expiration of the thousand Years, the Antichristian jurisdiction shall prevail,
as Gregorius and Austin and Pererius; but although it was said, that at that time the prince of this world should be cast out, S. Joh. 12.31. and that in the Cross Christ, having spoiled principalities and powers, made a shew of them openly, triumphing over them in it;
as Gregorius and Austin and Pererius; but although it was said, that At that time the Prince of this world should be cast out, S. John 12.31. and that in the Cross christ, having spoiled principalities and Powers, made a show of them openly, triumphing over them in it;
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yet you must know that it was not the beginning of Satans binding, and therefore I omit for the same reason the opinion of some Learned men that begin the thousand years at the death of Julian the Apostate, in the beginning of the Reign of Constantine the Great.
yet you must know that it was not the beginning of Satan binding, and Therefore I omit for the same reason the opinion of Some Learned men that begin the thousand Years At the death of Julian the Apostate, in the beginning of the Reign of Constantine the Great.
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For if we seriously consider, we shall see, that a thousand years begin at the Nativity of Jesus Christ, at that time Christ beheld Satan as lightning falling from heaven;
For if we seriously Consider, we shall see, that a thousand Years begin At the Nativity of jesus christ, At that time christ beheld Satan as lightning falling from heaven;
for at his Nativity he took that strong man, bound him, and spoiled his house, as Christ himself insinuates, Mat. 12.29. did not the devils know that they were bound when they besought our Saviour saying, if thou cast us out, suffer us to go into the herd of swine? Mat. 8.31.
for At his Nativity he took that strong man, bound him, and spoiled his house, as christ himself insinuates, Mathew 12.29. did not the Devils know that they were bound when they besought our Saviour saying, if thou cast us out, suffer us to go into the heard of Swine? Mathew 8.31.
for Suidas in vita August. recordeth, that Augustus the Emperour, enquiring of the Oracle of Apollo, what man should reign after him, received no answer from the devil,
for Suidas in vita August. recordeth, that Augustus the Emperor, inquiring of the Oracle of Apollo, what man should Reign After him, received no answer from the Devil,
Moreover, some Learned Historians tell us, that the Romans having formerly consulted the Oracles to know how long the Temple of the Goddess Peace should stand,
Moreover, Some Learned Historians tell us, that the Romans having formerly consulted the Oracles to know how long the Temple of the Goddess Peace should stand,
doth report, that in the Reign of Tiberius the Emperour, a strange voice and exceeding horrible clamour, with cries and howlings, was heard by many in the Grecian Sea, lamenting and complaining that their great god Pan, the master devil was now departed, insomuch that all the Sea resounded their dreadfull Ecchoes;
does report, that in the Reign of Tiberius the Emperor, a strange voice and exceeding horrible clamour, with cries and howlings, was herd by many in the Grecian Sea, lamenting and complaining that their great god Pan, the master Devil was now departed, insomuch that all the Sea resounded their dreadful Echoes;
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as S. John himself saith in the 6. chap. of his Gospel, that being conceived by the holy Ghost in the womb of the blessed Virgin, 〈 ◊ 〉 he might be born of her to destroy the works of the devil,
as S. John himself Says in the 6. chap. of his Gospel, that being conceived by the holy Ghost in the womb of the blessed Virgae, 〈 ◊ 〉 he might be born of her to destroy the works of the Devil,
Then you may see that the thousand years of our Text begin at the birth or Nativity of our Saviour, to continue untill the formal manifestation of the Antichristian Jurisdiction at the loosing of Satan,
Then you may see that the thousand Years of our Text begin At the birth or Nativity of our Saviour, to continue until the formal manifestation of the Antichristian Jurisdiction At the losing of Satan,
after the expiration of the thousand years, as you may see in the 8. and 9. verses, the devil shall go to deceive the nations of the earth, Gog and Magog,
After the expiration of the thousand Years, as you may see in the 8. and 9. Verses, the Devil shall go to deceive the Nations of the earth, Gog and Magog,
You know that Gog and Magog are two words which are taken from the 38. of Ezechiel the Prophet, where the Jews by Gog understand the king, and by Magog the people; but you are not ignorant that Magog was one of the Sons of Japheth, as reade in Gen. 10.2. who at the first did inhabit next to the Caspian mountains, and by succession of time extended themselves into all parts of the world;
You know that Gog and Magog Are two words which Are taken from the 38. of Ezechiel the Prophet, where the jews by Gog understand the King, and by Magog the people; but you Are not ignorant that Magog was one of the Sons of Japheth, as read in Gen. 10.2. who At the First did inhabit next to the Caspian Mountains, and by succession of time extended themselves into all parts of the world;
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from thence came the Scythians, Tartarians, and other Barbarians, from thence came the Hunnians, Vandals and Goths, and therefore it is not without reason, that those people are said to be as the sand of the sea in the latter end of the 8. ver. of our chapt.
from thence Come the Scythians, Tartarians, and other Barbarians, from thence Come the Hunnians, Vandals and Gothis, and Therefore it is not without reason, that those people Are said to be as the sand of the sea in the latter end of the 8. ver. of our Chapter.
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for they have supplied the world with almost an infinite number of people, which caused some Learned men to say, that the North was the shop of all Nations, from thence come also Turks, who by violence took away the Saracenical Empire;
for they have supplied the world with almost an infinite number of people, which caused Some Learned men to say, that the North was the shop of all nations, from thence come also Turks, who by violence took away the Saracenical Empire;
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as you see by the 8. ver. of our Chapter, with a part of the 9. ver. which shews us, that those Nations Gog and Magog compassed about the Camp of the Saints to sight them,
as you see by the 8. ver. of our Chapter, with a part of the 9. ver. which shows us, that those nations Gog and Magog compassed about the Camp of the Saints to sighed them,
then we cannot but understand the Turks by Magog, and the Pontificial Tyranny with the cruelty of the Sectaries by Gog; as for Magog from Miggag revealed and discovered it becomes well the Turks, for they are manifest enemies of Jesus Christ,
then we cannot but understand the Turks by Magog, and the Pontificial Tyranny with the cruelty of the Sectaries by Gog; as for Magog from Miggag revealed and discovered it becomes well the Turks, for they Are manifest enemies of jesus christ,
and prefer their Alcoran full of Gentilism, Judaism, and Arianism, compiled by men of impiety, before the sacred Scripture, inspired by the holy Ghost the essential piety;
and prefer their Alcorani full of Gentilism, Judaism, and Arianism, compiled by men of impiety, before the sacred Scripture, inspired by the holy Ghost the essential piety;
for they cover and hide their tyranny and cruelty under the cloak of Religion, professing one Jesus Christ, and him crucified, when they crucifie and hand the true members of our Saviour;
for they cover and hide their tyranny and cruelty under the cloak of Religion, professing one jesus christ, and him Crucified, when they crucify and hand the true members of our Saviour;
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And indeed as Gog did degenerate from his Predecessour Jacob, and his father Joel, who with humility and reverence adored the Almighty God of Israel, and followed his orders,
And indeed as Gog did degenerate from his Predecessor Jacob, and his father Joel, who with humility and Reverence adored the Almighty God of Israel, and followed his order,
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so did the Church of Rome with the Sectaries degenerate from their Ancestours, who acknowledged with all humility and obedience the Church of God and its orders;
so did the Church of Room with the Sectaries degenerate from their Ancestors, who acknowledged with all humility and Obedience the Church of God and its order;
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or if you will, as Gog did imitate Reuben who defiled his fathers bed, so the Church of Rome with the Sectaries imitate Satan, who defileth the Church of God with Schismes and heresies;
or if you will, as Gog did imitate Reuben who defiled his Father's Bed, so the Church of Room with the Sectaries imitate Satan, who Defileth the Church of God with Schisms and heresies;
Perhaps you will tell me, if the thousand years are now sinished, or as you said, expired at the formal manifestation of the Antichristian Jurisdiction,
Perhaps you will tell me, if the thousand Years Are now sinished, or as you said, expired At the formal manifestation of the Antichristian Jurisdiction,
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how can it be said, that Satan is loosed out for a little while or season, as it is spoken in the 3. ver. To that I answer and say, that this may very well be said in regard of Satans eternal binding, which followeth after his loosing out of his prison for a while;
how can it be said, that Satan is loosed out for a little while or season, as it is spoken in the 3. ver. To that I answer and say, that this may very well be said in regard of Satan Eternal binding, which follows After his losing out of his prison for a while;
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but if you look upon Satans eternal binding, his loosing out is but a little season, which makes me wonder at the Millenaries opinion, who expect now a visible and earthly reign,
but if you look upon Satan Eternal binding, his losing out is but a little season, which makes me wonder At the Millennials opinion, who expect now a visible and earthly Reign,
But let us conclude with application, to learn from our Text, that the Saints who are actual members of our Saviour live with him in this world the life of grace, the onely life of Gods children, who are not born of the flesh but of the Spirit, Joh. 3.6. not of corruptible but incorruptible seed, the word of God, which liveth and abideth for ever, 1. Pet. 1.23. not of the prince of darkness, but of the Father of lights;
But let us conclude with application, to Learn from our Text, that the Saints who Are actual members of our Saviour live with him in this world the life of grace, the only life of God's children, who Are not born of the Flesh but of the Spirit, John 3.6. not of corruptible but incorruptible seed, the word of God, which lives and Abideth for ever, 1. Pet. 1.23. not of the Prince of darkness, but of the Father of lights;
and makes us like unto the Sun of righteousness by the gracious brightness which the life of grace procures unto us, which is a life that the Scripture cals the life of Christ; because the life of grace looks on Christ as on its sacred object, and its meritorious cause;
and makes us like unto the Sun of righteousness by the gracious brightness which the life of grace procures unto us, which is a life that the Scripture calls the life of christ; Because the life of grace looks on christ as on its sacred Object, and its meritorious cause;
for the regenerated know that by that life we die to sin, and live to righteousness, always tending towards the mark for the price of the high calling of God.
for the regenerated know that by that life we die to since, and live to righteousness, always tending towards the mark for the price of the high calling of God.
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Moreover, the life of grace is such an advantage to the regenerated Christian, that by it the image of our God, which we by our sins have desiled, is restored in our corrupted nature,
Moreover, the life of grace is such an advantage to the regenerated Christian, that by it the image of our God, which we by our Sins have defiled, is restored in our corrupted nature,
and therefore the Scripture shews us, that the life of grace is nothing else but the new creature and the new man: I wish that I could speak with the tongue of Angels to express in some kinde that celestial and spiritual life which the Saints enjoy in our Saviour,
and Therefore the Scripture shows us, that the life of grace is nothing Else but the new creature and the new man: I wish that I could speak with the tongue of Angels to express in Some kind that celestial and spiritual life which the Saints enjoy in our Saviour,
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yet I desire that you give place to my weakness, excuse my infirmities, and suffer me to exhort you to run after it with all the sincerity of your hearts.
yet I desire that you give place to my weakness, excuse my infirmities, and suffer me to exhort you to run After it with all the sincerity of your hearts.
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but we are blinded by the fatal and irreligious Cupid, which holds us fast with his voluptuous chains, which we must break to turn our faces to the eternal beauty which is unchangeable and full of purity and holiness, that we may enjoy the celestial pleasures with the spiritual life which we have in Christ;
but we Are blinded by the fatal and irreligious Cupid, which holds us fast with his voluptuous chains, which we must break to turn our faces to the Eternal beauty which is unchangeable and full of purity and holiness, that we may enjoy the celestial pleasures with the spiritual life which we have in christ;
you that are ambitious leave your worldly honours, and pull down your pride, and with humility desire of God through Jesus Christ the life of grace, that you may live with our blessed Saviour;
you that Are ambitious leave your worldly honours, and pull down your pride, and with humility desire of God through jesus christ the life of grace, that you may live with our blessed Saviour;
let every sinner pluck his sins out of his own heart, that he may be able to receive the celestial impressions upon it, to die unto sin, and live unto righteousness.
let every sinner pluck his Sins out of his own heart, that he may be able to receive the celestial impressions upon it, to die unto since, and live unto righteousness.
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which obliges the grand Apostle S. Paul Rom. 6.12. to say, let not sin reign therefore in your mortal bodies, that you should obey it in the lusts thereof;
which obliges the grand Apostle S. Paul Rom. 6.12. to say, let not since Reign Therefore in your Mortal bodies, that you should obey it in the Lustiest thereof;
for in all the assaults which the devil presents unto the regenerated Subjects of our Saviour in the kingdom of Christ, they obtain the victory through him who suffered for their sins,
for in all the assaults which the Devil presents unto the regenerated Subject's of our Saviour in the Kingdom of christ, they obtain the victory through him who suffered for their Sins,
all things are yours; but I say a spiritual right to distinguish it from that which we call natural and civil right, which men have to that which they legally possess,
all things Are yours; but I say a spiritual right to distinguish it from that which we call natural and civil right, which men have to that which they legally possess,
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for you know that they defend and hold us fast against our enemies, so that we prevail against them in our afflictions and calamities even in our death;
for you know that they defend and hold us fast against our enemies, so that we prevail against them in our afflictions and calamities even in our death;
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then let us all look now for that kingdom, and keep there all our life time, that having lived and reigned with Christ in grace, we may hereafter live and reign with him in glory. Amen.
then let us all look now for that Kingdom, and keep there all our life time, that having lived and reigned with christ in grace, we may hereafter live and Reign with him in glory. Amen.
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Christs Spiritual Meat: Delivered in a Sermon Preached in English at the French Church in Norwich. S. JOH. 4.34. My meat is to do the will of him that sent me, and to finish his work.
Christ Spiritual Meat: Delivered in a Sermon Preached in English At the French Church in Norwich. S. JOHN. 4.34. My meat is to do the will of him that sent me, and to finish his work.
IT is common amongst men to extoll the persons of merit and reputation, but if any amongst you hath ever esteemed a learned and most prudent wit, that could upon any matter choose considerations fit for the instruction of his auditours,
IT is Common among men to extol the Persons of merit and reputation, but if any among you hath ever esteemed a learned and most prudent wit, that could upon any matter choose considerations fit for the instruction of his Auditors,
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and lift up our understandings to the contemplation of the highest things, let him now reflect upon our Master, the eternal Wisedom of God the Father our great doctour, Christ who is over all God blessed for ever;
and lift up our understandings to the contemplation of the highest things, let him now reflect upon our Master, the Eternal Wisdom of God the Father our great Doctor, christ who is over all God blessed for ever;
for he ever made use of his Celestial Industry to promote his Fathers glory and mens salvation, taking sometimes an occasion from their too great inclination which they had after the things of this world, to draw them into the knowledge and inquisition of spiritual and eternal things of the heavenly Jerusalem; as you may observe in the 6. Chapt. of S. John; where Christ seeing the people carefull to seek after him for onely corruptible and common meat, took occasion to discourse with them about the sacred bread of God,
for he ever made use of his Celestial Industry to promote his Father's glory and men's salvation, taking sometime an occasion from their too great inclination which they had After the things of this world, to draw them into the knowledge and inquisition of spiritual and Eternal things of the heavenly Jerusalem; as you may observe in the 6. Chapter of S. John; where christ seeing the people careful to seek After him for only corruptible and Common meat, took occasion to discourse with them about the sacred bred of God,
Christ discourseth with her about the true and spiritual worship of God, and takes occasion from the water to instruct her about the celestial fountain of living water, which she tasted of with such pleasure, that she, leaving her waterpot, went into the City to call her fellow-Citizens, the Samaritans, and invite them to the participation of that spiritual water which she had received from our blessed Saviour:
christ discourseth with her about the true and spiritual worship of God, and Takes occasion from the water to instruct her about the celestial fountain of living water, which she tasted of with such pleasure, that she, leaving her waterpot, went into the city to call her fellow-Citizens, the Samaritans, and invite them to the participation of that spiritual water which she had received from our blessed Saviour:
but Christ whose hunger was after the souls of men, said unto them, I have meat to eat that ye know not of, which made them beleeve that while they were absent some body had brought him something to eat, saying one to another, hath any man brought him ought to eat? but Christ that he might no longer keep them in suspence, because it was given unto them to know the mysteries of the kingdom of heaven, teaches them, with sew but significant words, a great and sublime mystery, saying, My meat is to do the will of him that sent me,
but christ whose hunger was After the Souls of men, said unto them, I have meat to eat that you know not of, which made them believe that while they were absent Some body had brought him something to eat, saying one to Another, hath any man brought him ought to eat? but christ that he might no longer keep them in suspense, Because it was given unto them to know the Mysteres of the Kingdom of heaven, Teaches them, with sew but significant words, a great and sublime mystery, saying, My meat is to do the will of him that sent me,
but for a clear intelligence of them, I shall divide my Text into two parts, where in the first I shall entertain you with the will and work of him that sent Christ,
but for a clear intelligence of them, I shall divide my Text into two parts, where in the First I shall entertain you with the will and work of him that sent christ,
and in the second part I shall shew you, that that will and work of God is our Saviours meat, My meat is to do the will of him that sent me, and to finish his work.
and in the second part I shall show you, that that will and work of God is our Saviors meat, My meat is to do the will of him that sent me, and to finish his work.
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as Gods Immensity, Independency, and Unchangeableness, for all the creatures of the Universe, even the Angels, are dependent, changeable and limited natures;
as God's Immensity, Independency, and Unchangeableness, for all the creatures of the Universe, even the Angels, Are dependent, changeable and limited nature's;
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for he that sent Christ is God the Father, the Son, and the holy Ghost, according to the old Maxim of Divinity, opera Dei ad extra sunt indivisa, seu toti Trinitati Communia, the outward operations of God are common to the whole Trinity;
for he that sent christ is God the Father, the Son, and the holy Ghost, according to the old Maxim of Divinity, opera Dei ad extra sunt Indivisa, seu Totius Trinitati Communia, the outward operations of God Are Common to the Whole Trinity;
for he was one of those blessed Persons who did consult about mens redemption, nay, more then that, he was that sacred one, who of his own free-will offered himself to be consecrated for the performance of that gracious work,
for he was one of those blessed Persons who did consult about men's redemption, nay, more then that, he was that sacred one, who of his own freewill offered himself to be consecrated for the performance of that gracious work,
as you may see Heb. 10.5, 6, 7. Sacrifice and offering thou wouldest not, but a body hast thou prepared me, in burnt-offerings and sacrifices for sin thou hast had no pleasure,
as you may see Hebrew 10.5, 6, 7. Sacrifice and offering thou Wouldst not, but a body haste thou prepared me, in Burnt offerings and Sacrifices for since thou hast had no pleasure,
and the Person a quo filius agit, from which the Son doth act; the sending of Christ into the world for our salvation, is particularly attributed unto him,
and the Person a quo filius agit, from which the Son does act; the sending of christ into the world for our salvation, is particularly attributed unto him,
as you may see in the 5. Chapter of S. John, 36. ver. the same works that I do, bear witness of me, that the Father hath sent me, which verily is asserted in many other places of that Gospel;
as you may see in the 5. Chapter of S. John, 36. ver. the same works that I do, bear witness of me, that the Father hath sent me, which verily is asserted in many other places of that Gospel;
and so in that sence we must say, my meat is to do the will of him that sent me, for indeed you must observe, that that person amongst these of the blessed Trinity who sends another, is that person from which the person sent proceeds,
and so in that sense we must say, my meat is to do the will of him that sent me, for indeed you must observe, that that person among these of the blessed Trinity who sends Another, is that person from which the person sent proceeds,
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the Son our Mediatour is authour of our salvation by way of merit, because the Son of God alone is the meritorious cause of our salvation, not the Father,
the Son our Mediator is author of our salvation by Way of merit, Because the Son of God alone is the meritorious cause of our salvation, not the Father,
and the Son our Mediatour finisheth the work and executeth his Fathers will, for Christ speaking as Mediatour saith, My meat is to do the will of him that sent me, &c.
and the Son our Mediator finisheth the work and Executeth his Father's will, for christ speaking as Mediator Says, My meat is to do the will of him that sent me, etc.
But let us come to the explication of Gods will, and give me leave to say with some Learned men for our illustration, that there are three sorts of wills attributed unto God, respectu rerum quas Deus vult extra seipsum, in regard of things which God wills out of himself;
But let us come to the explication of God's will, and give me leave to say with Some Learned men for our illustration, that there Are three sorts of wills attributed unto God, respectu rerum quas Deus vult extra seipsum, in regard of things which God wills out of himself;
and that properly is voluntas decreti, the will of Gods Decrees, by which he freely and most certainly from all eternity determined to manifest all things which were to be framed in time, of which will it is spoken in the 1. Chapt. to the Ephesians, the 9. ver. when the Apostle saith, that God hath made known unto us the mystery of his will, that is, the will of Gods decree, which by the Schoolmen is called voluntas beneplaciti, the will of Gods good pleasure,
and that properly is Voluntas Decree, the will of God's Decrees, by which he freely and most Certainly from all eternity determined to manifest all things which were to be framed in time, of which will it is spoken in the 1. Chapter to the Ephesians, the 9. ver. when the Apostle Says, that God hath made known unto us the mystery of his will, that is, the will of God's Decree, which by the Schoolmen is called Voluntas beneplaciti, the will of God's good pleasure,
The second sort of will ascribed unto God, and that improperly, is voluntas signi, Gods will of signe, by which God shews us what is agreeable unto him,
The second sort of will ascribed unto God, and that improperly, is Voluntas Sign, God's will of Signen, by which God shows us what is agreeable unto him,
which is the mark and testimony of Gods decree manifested in his holy word, although not always the signe of that decree which is first conceived by us;
which is the mark and testimony of God's Decree manifested in his holy word, although not always the Signen of that Decree which is First conceived by us;
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which will, indued with several names, as Gods conditional will, Gods revealed will, and Gods consequent will, is declared unto us under the prescription of a commandment or prohibition,
which will, endued with several names, as God's conditional will, God's revealed will, and God's consequent will, is declared unto us under the prescription of a Commandment or prohibition,
I have found David the Son of Jesse a man after mine own heart, which shall fulfill all my will, or as it is expressed in the Original, in regard of several Commandments and Orders, NONLATINALPHABET, all my wills.
I have found David the Son of Jesse a man After mine own heart, which shall fulfil all my will, or as it is expressed in the Original, in regard of several commandments and Order,, all my wills.
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The third and last sort of will attributed unto is voluntas objecti, Gods will of object, which is nothing else but the things that God wills, commands and prescribes unto us;
The third and last sort of will attributed unto is Voluntas Object, God's will of Object, which is nothing Else but the things that God wills, commands and prescribes unto us;
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that is the object of Gods Commandments, as it doth appear, 1 The. 4.3. this is the will of God, even your sanctification, so in the Lords Prayer when we say thy will be done; and in our Text, Christ speaking of that will of object, saith, my meat is to do the will of him that sent me.
that is the Object of God's commandments, as it does appear, 1 The. 4.3. this is the will of God, even your sanctification, so in the lords Prayer when we say thy will be done; and in our Text, christ speaking of that will of Object, Says, my meat is to do the will of him that sent me.
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Now to know what is meant by that will, we cannot have a better Interpreter then Christ himself, who saith in the 6. Chapter of S. John, ver. 39. This is the Fathers will which hath sent me, that of all which he hath given me, I should lose nothing,
Now to know what is meant by that will, we cannot have a better Interpreter then christ himself, who Says in the 6. Chapter of S. John, ver. 39. This is the Father's will which hath sent me, that of all which he hath given me, I should loose nothing,
it was that which his Father told him before his Incarnation Isa. 42.6, 7. I the Lord have called thee in righteousness to open the blinde eyes, to bring out the prisoners from the prison,
it was that which his Father told him before his Incarnation Isaiah 42.6, 7. I the Lord have called thee in righteousness to open the blind eyes, to bring out the Prisoners from the prison,
and you know when Christ prepared himself for the execution of his Fathers will, that he said, Lo, I come to do thy will, Heb. 10.9. by which will, saith the Apostle, ver 10. we are sanctified through the offering of the body of Jesus Christ once for all.
and you know when christ prepared himself for the execution of his Father's will, that he said, Lo, I come to do thy will, Hebrew 10.9. by which will, Says the Apostle, for 10. we Are sanctified through the offering of the body of jesus christ once for all.
for you know that to that end Christ was sent into the world, that whosoever beleeveth in him should not perish but have everlasting life, Joh. 3.16. a truth which manifestly appears, Isa. 49.6. when he saith in the person of the Father, speaking to the Son, I will give thee for a light unto the Gentiles, that thou mayest be my salvation unto the end of the earth;
for you know that to that end christ was sent into the world, that whosoever Believeth in him should not perish but have everlasting life, John 3.16. a truth which manifestly appears, Isaiah 49.6. when he Says in the person of the Father, speaking to the Son, I will give thee for a Light unto the Gentiles, that thou Mayest be my salvation unto the end of the earth;
then you may observe, that this will of God was the manifestation of his Fathers most sacred counsel unto the world, Christ being the sacred Interpreter of his Father,
then you may observe, that this will of God was the manifestation of his Father's most sacred counsel unto the world, christ being the sacred Interpreter of his Father,
and the word by which he informs us of his will, for as Christ saith, S. Mat. 11.27. all things are delivered unto me of my Father, and no man knoweth the Son but the Father;
and the word by which he informs us of his will, for as christ Says, S. Mathew 11.27. all things Are Delivered unto me of my Father, and no man Knoweth the Son but the Father;
neither knoweth any man the Father but the Son, and be to whom the Son will reveal him, this sacred will of God was the sulfilling of the Law for those who should receive him by a most siducial apprehension,
neither Knoweth any man the Father but the Son, and be to whom the Son will reveal him, this sacred will of God was the sulfilling of the Law for those who should receive him by a most fiducial apprehension,
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for as Ambrosius saith, persectionem legis habet qui credit in Christum, he that beleeveth in Christ hath the perfection of the Law, which he had learned from the Apostle S. Paul, Rom 10.4. who says Christ is NONLATINALPHABET the end or perfection of the Law for righteousness to every one that beleeveth;
for as Ambrosius Says, persectionem Legis habet qui credit in Christ, he that Believeth in christ hath the perfection of the Law, which he had learned from the Apostle S. Paul, Rom 10.4. who Says christ is the end or perfection of the Law for righteousness to every one that Believeth;
as you clearly see, Heb. 5.9. where we reade, that Christ being made perfect through sufferings, he became the authour of eternal salvation unto all them that obey him, that they may be conformed to the most bright image of him that saith, My meat is to do the will of him that sent me, but let us adde, and to sinish his work.
as you clearly see, Hebrew 5.9. where we read, that christ being made perfect through sufferings, he became the author of Eternal salvation unto all them that obey him, that they may be conformed to the most bright image of him that Says, My meat is to do the will of him that sent me, but let us add, and to sinish his work.
for as Euthimius saith, the will of the Father who sent Christ, and the work committed unto him, is the Salvation of men, according to that of S. John, 17.4.
for as Euthimius Says, the will of the Father who sent christ, and the work committed unto him, is the Salvation of men, according to that of S. John, 17.4.
where Christ saith, I have sinished the work which thou gavest me to do, and so the will of God which we have expounded unto you, is the work of God which our Saviour had to perform,
where christ Says, I have sinished the work which thou Gavest me to do, and so the will of God which we have expounded unto you, is the work of God which our Saviour had to perform,
and their reconciliation with God is a work by excellency, a work compounded of many works, which nevertheless are under one work, which is our redemption;
and their reconciliation with God is a work by excellency, a work compounded of many works, which nevertheless Are under one work, which is our redemption;
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for he wrought in it when he sought after the lost sheep of the house of Israel, he wrought in that gracious work when he lett the Gentiles, their neighbours, take some crumbs of his sacred bread for the salvation of their souls;
for he wrought in it when he sought After the lost sheep of the house of Israel, he wrought in that gracious work when he let the Gentiles, their neighbours, take Some crumbs of his sacred bred for the salvation of their Souls;
and amongst whom the service of the God of Israel was not pure, he wrought in that sacred work all the time he was upon the earth, till his obedience was accomplished upon the Cross, where he said, It is sinished, S. John 19.30. ver.
and among whom the service of the God of Israel was not pure, he wrought in that sacred work all the time he was upon the earth, till his Obedience was accomplished upon the Cross, where he said, It is sinished, S. John 19.30. ver.
therefore to satisfie the divine justice the death of our dear Saviour was necessary for them, to whom God had said, Gen. 2.17. In the day thou eatest of the tree of the knowledge of good and evil, thou shalt surely die.
Therefore to satisfy the divine Justice the death of our dear Saviour was necessary for them, to whom God had said, Gen. 2.17. In the day thou Eatest of the tree of the knowledge of good and evil, thou shalt surely die.
for besides we know more of the Divinity by the work of our redemption, then we do by the work of the Creation (the mystery of the Trinity being revealed unto us by that work of his grace, which was not not discovered by the works of nature) we see in our Redemption Gods admirable work;
for beside we know more of the Divinity by the work of our redemption, then we do by the work of the Creation (the mystery of the Trinity being revealed unto us by that work of his grace, which was not not discovered by the works of nature) we see in our Redemption God's admirable work;
nay, more then that, in that sacred work, Christ the Physician took Physick for us his Patients, to heal us of our spiritual sicknesses, where in nature the Physician gives Physick to his Patients to cure them of their corporal diseases;
nay, more then that, in that sacred work, christ the physician took Physic for us his Patients, to heal us of our spiritual Sicknesses, where in nature the physician gives Physic to his Patients to cure them of their corporal diseases;
where you must yet observe that this work is the onely work of Christ, for this work is such, that no man nor angel can reach unto it, there is none but the Lion of the Tribe of Judah the Son of God, that can say in regard of this great and mighty work of our Redemption;
where you must yet observe that this work is the only work of christ, for this work is such, that no man nor angel can reach unto it, there is none but the lion of the Tribe of Judah the Son of God, that can say in regard of this great and mighty work of our Redemption;
the other for the souls which is spiritual by resemblance and proportion to the corporal meat, which is the metaphorical signification of that word meat; and indeed as the material meat maintains and keeps our bodies,
the other for the Souls which is spiritual by resemblance and proportion to the corporal meat, which is the metaphorical signification of that word meat; and indeed as the material meat maintains and keeps our bodies,
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so are our souls maintained and kept by the spiritual meat; moreover, as our bodies increase and receive their strength against weakness, from the material meat,
so Are our Souls maintained and kept by the spiritual meat; moreover, as our bodies increase and receive their strength against weakness, from the material meat,
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But if the spiritual meat hath some resemblance with the corporal meat, give me leave to tell you, that there is something in the spiritual meat which is not to be found in the corporal;
But if the spiritual meat hath Some resemblance with the corporal meat, give me leave to tell you, that there is something in the spiritual meat which is not to be found in the corporal;
that after this life, all corporall nourishments shall cease, but never the spiritual nourishment of our souls for the blessed of 〈 ◊ 〉 God the Father, shall ever sit at the table of their master, to eat with him of the sacred bread of God,
that After this life, all corporal nourishments shall cease, but never the spiritual nourishment of our Souls for the blessed of 〈 ◊ 〉 God the Father, shall ever fit At the table of their master, to eat with him of the sacred bred of God,
For the better explication of this meat, let us observe that the spiritual meat hath some properties and effects that presuppose some imperfections in our souls,
For the better explication of this meat, let us observe that the spiritual meat hath Some properties and effects that presuppose Some imperfections in our Souls,
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which cannot agree with our blessed Saviour, nay, more then that, those qualities ought not to be ascribed or adapted unto him, who is all perfect, Christ our Redeemer, who is a lamb without blemish and without spot;
which cannot agree with our blessed Saviour, nay, more then that, those qualities ought not to be ascribed or adapted unto him, who is all perfect, christ our Redeemer, who is a lamb without blemish and without spot;
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delectation and pleasure, for you must know that as the material and corporal meat (when it is present and taken by a man of a good appetite) doth recreate and generate pleasure and delectation;
delectation and pleasure, for you must know that as the material and corporal meat (when it is present and taken by a man of a good appetite) does recreate and generate pleasure and delectation;
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and sweeter then honey, and in many other places of the same book, as Psa. 42.3. Psa. 63.1, 5. the royal Prophet expresseth his most fervent desires for God by hunger and thirst;
and Sweeten then honey, and in many other places of the same book, as Psa. 42.3. Psa. 63.1, 5. the royal Prophet Expresses his most fervent Desires for God by hunger and thirst;
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moreover, Christ speaking unto his Disciples of the sacred pleasures which we shall enjoy in the possession of the spiritual blessings in the Celestial Jerusalem, saith, Luke 22.30. I appoint unto you a kingdom that ye may eat and drink at my table.
moreover, christ speaking unto his Disciples of the sacred pleasures which we shall enjoy in the possession of the spiritual blessings in the Celestial Jerusalem, Says, Lycia 22.30. I appoint unto you a Kingdom that you may eat and drink At my table.
But if sadness makes us forget our meat and drink, much more doth pleasure, on which a proverb is framed, where it is said, he takes there so much pleasure that he loseth his meat and drink;
But if sadness makes us forget our meat and drink, much more does pleasure, on which a proverb is framed, where it is said, he Takes there so much pleasure that he loses his meat and drink;
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or a pleasant exercise will make us forget the time of our refection, as it appears in our blessed Saviour, who saith, My meat is to do the will of him that sent me, and to finish his work;
or a pleasant exercise will make us forget the time of our refection, as it appears in our blessed Saviour, who Says, My meat is to do the will of him that sent me, and to finish his work;
for you know that amongst all the provisions which God gives us for our nourishment, some there are which we taste of with greater pleasure then others,
for you know that among all the provisions which God gives us for our nourishment, Some there Are which we taste of with greater pleasure then Others,
and so every one saith, speaking of the meat which he singularly loves, this is my meat, as Christ in this place speaking of the meat which he loved above all, saith, My meat is to do the will of him that sent me, and to finish his work;
and so every one Says, speaking of the meat which he singularly loves, this is my meat, as christ in this place speaking of the meat which he loved above all, Says, My meat is to do the will of him that sent me, and to finish his work;
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Christ is he alone who hath troden the wine-press, Isa. 63.3. I have troden (saith our Saviour, speaking of that he was certainly to perform) the winepress alone, and of the people there was none with me, Christ is he alone who hath been consecrated by afflictions for our salvation, Heb. 5.9.
christ is he alone who hath trodden the winepress, Isaiah 63.3. I have trodden (Says our Saviour, speaking of that he was Certainly to perform) the winepress alone, and of the people there was none with me, christ is he alone who hath been consecrated by afflictions for our salvation, Hebrew 5.9.
and there is no other name under heaven given amongst men whereby we must be saved but this of Jesus Christ, who saith, My meat is to do the will of him that sent me, and to finish his work.
and there is no other name under heaven given among men whereby we must be saved but this of jesus christ, who Says, My meat is to do the will of him that sent me, and to finish his work.
Now brethren to conclude, let us consider the great work of our Redemption, which our Lord and Saviour performed, from the birth of his sacred person to his death upon the Cross, where he saith, It is finished, that we may abstain from sin, and run after righteousness;
Now brothers to conclude, let us Consider the great work of our Redemption, which our Lord and Saviour performed, from the birth of his sacred person to his death upon the Cross, where he Says, It is finished, that we may abstain from since, and run After righteousness;
nay, more then that, a way where the Physician took Physick for his Patient, to cure him of all his spiritual diseases, that we may never cease to praise the Lord our God whom we adore;
nay, more then that, a Way where the physician took Physic for his Patient, to cure him of all his spiritual diseases, that we may never cease to praise the Lord our God whom we adore;
ler us admire here the tender affection of our dear Saviour, who being offended as well as his Father notwithstanding the reconciliation of men with their God and him through his bloud, that we may exclaim with the Apostle, that neither death, nor life,
ler us admire Here the tender affection of our dear Saviour, who being offended as well as his Father notwithstanding the reconciliation of men with their God and him through his blood, that we may exclaim with the Apostle, that neither death, nor life,
nor angels, nor principalities, nor powers, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Jesus Christ.
nor Angels, nor principalities, nor Powers, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in jesus christ.
and you shall see that the sacred angels descend from heaven to protect, help, and comfort us against our enemies and eminent dangers, which beset us in this corrupted world;
and you shall see that the sacred Angels descend from heaven to Pact, help, and Comfort us against our enemies and eminent dangers, which beset us in this corrupted world;
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being now ministring spirits, for them who shall be heirs of salvation, Heb. 1.14. But to admire yet more the great benefits of the incomparable work of our Redemption;
being now ministering spirits, for them who shall be Heirs of salvation, Hebrew 1.14. But to admire yet more the great benefits of the incomparable work of our Redemption;
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and the children of death and eternal damnation, our condition was (as it is by nature) worse then Lots in Sodom, then Israels in Egypt, then Sampsons among the Philistins, then the Jews in Babylon, and the Prophets and Apostles in the obscure prisons;
and the children of death and Eternal damnation, our condition was (as it is by nature) Worse then Lots in Sodom, then Israel's in Egypt, then Sampsons among the philistines, then the jews in Babylon, and the prophets and Apostles in the Obscure prisons;
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which the great Monarch of England most piously acknowledgeth by the Church, when she saith, that his Majesty is next and immediately under God and his Christ, in his Dominions, supreme Governour.
which the great Monarch of England most piously acknowledgeth by the Church, when she Says, that his Majesty is next and immediately under God and his christ, in his Dominions, supreme Governor.
All the Spiritual Guides and Ecclesiastical Superiours have a work from God to do which must be their meat, they must consider, that all things ought to be done decently and in order in the Church of God;
All the Spiritual Guides and Ecclesiastical Superiors have a work from God to do which must be their meat, they must Consider, that all things ought to be done decently and in order in the Church of God;
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the nurses of piety and learning, ought to apply their understandings for the work that they have to perform, that they may finde some means to advance and promote the saving knowledge of Jesus Christ,
the Nurse's of piety and learning, ought to apply their understandings for the work that they have to perform, that they may find Some means to advance and promote the Saving knowledge of jesus christ,
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all the Ministers have a work from God which they must accomplish, for we are embassadours for Christ, who hath given unto us the ministery of reconciliation, 2 Cor. 5.18.
all the Ministers have a work from God which they must accomplish, for we Are Ambassadors for christ, who hath given unto us the Ministry of reconciliation, 2 Cor. 5.18.
But further you know, that all Christians have a work from God to do, for they are sent from him to seek after the meat of obedience unto the word of God;
But further you know, that all Christians have a work from God to do, for they Are sent from him to seek After the meat of Obedience unto the word of God;
for to all the intelligent but mortal creatures the time is precious and given for a pious exercise, it must not be employed about drunkenness but soberness, not about the profanation of the sacred Name of God, but its holy celebration; nor about idleness but watchfulness:
for to all the intelligent but Mortal creatures the time is precious and given for a pious exercise, it must not be employed about Drunkenness but soberness, not about the profanation of the sacred Name of God, but its holy celebration; nor about idleness but watchfulness:
Let us then, brethren, forsake our covetous desires, let us not run after the impetuons blast of this world, the time which we have employed for our covetousness, pride and vanity, ought to oblige us to redeem it,
Let us then, brothers, forsake our covetous Desires, let us not run After the impetuons blast of this world, the time which we have employed for our covetousness, pride and vanity, ought to oblige us to Redeem it,
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and looking unto Jesus the authour and finisher of our faith, who saith, My meat is to do the will of him that sent me, and to finish his work. Amen. FINIS.
and looking unto jesus the author and finisher of our faith, who Says, My meat is to do the will of him that sent me, and to finish his work. Amen. FINIS.
