S. MATTHEW 6. 9. Thus therefore pray ye, Our Father, &c. IT was well hoped, after the question about the lawfulness and fitness of a set forme of Prayer had been so long debated in our Church, that the sect of those who opposed it, had been ere this well-nigh extinguished;
S. MATTHEW 6. 9. Thus Therefore pray you, Our Father, etc. IT was well hoped, After the question about the lawfulness and fitness of a Set Form of Prayer had been so long debated in our Church, that the sect of those who opposed it, had been ere this well-nigh extinguished;
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In which regard, my discourse, at this time, will not be unseasonable, if, taking my rise from these words of our Saviour, I acquaint you, upon what grounds and example this practise of the Christian Church hath been established,
In which regard, my discourse, At this time, will not be unseasonable, if, taking my rise from these words of our Saviour, I acquaint you, upon what grounds and Exampl this practice of the Christian Church hath been established,
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Is not this a set form of prayer? and did not our Saviour deliver it to be used by his Disciples? They tell us, No. For Thus, say they, in this place is not thus to be understood,
Is not this a Set from of prayer? and did not our Saviour deliver it to be used by his Disciples? They tell us, No. For Thus, say they, in this place is not thus to be understood,
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and I prove it out of the eleventh Chapter of S. Luke, where the same prayer is again delivered in these words, NONLATINALPHABET, Whē you pray, say, Our Father which art in heaven — that is, doe it in haec Verba. For what other phrase is there to express such a meaning,
and I prove it out of the eleventh Chapter of S. Lycia, where the same prayer is again Delivered in these words,, When you pray, say, Our Father which art in heaven — that is, do it in haec Verba. For what other phrase is there to express such a meaning,
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From whence it may not improbably be gathered, that this was the custome of the Doctors of Israel, to deliver some certain form of Prayer unto their Disciples, to use,
From whence it may not improbably be gathered, that this was the custom of the Doctors of Israel, to deliver Some certain from of Prayer unto their Disciples, to use,
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and that is, That this delivery of the Lords prayer in S. Luke, is not the same with that related by S. Matthew, but another, at another time, and upon another occasion:
and that is, That this delivery of the lords prayer in S. Lycia, is not the same with that related by S. Matthew, but Another, At Another time, and upon Another occasion:
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wherefore our Saviour this second time utters himselfe more expresly, NONLATINALPHABET, When ye pray, say, Our Father which art in heaven — Thus their inadvertency becomes our confirmation;
Wherefore our Saviour this second time utters himself more expressly,, When you pray, say, Our Father which art in heaven — Thus their inadvertency becomes our confirmation;
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The delivery of this prayer was doubled unto the Disciples, that they and we might thereby know the more certainly, that our Saviour intended and commended it for a set form of prayer unto his Church.
The delivery of this prayer was doubled unto the Disciples, that they and we might thereby know the more Certainly, that our Saviour intended and commended it for a Set from of prayer unto his Church.
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But because her practice is called in question, as not warranted by Scripture, let us see what was the practice of the Church of the old Testament, then whose example and use, wee can have no better rule to follow in the New.
But Because her practice is called in question, as not warranted by Scripture, let us see what was the practice of the Church of the old Testament, then whose Exampl and use, we can have no better Rule to follow in the New.
First therefore, wee find two set forms of prayer or invocation, appointed by God himself in the Law of Moses: One, the form wherewith the Priests were to blesse the people;
First Therefore, we find two Set forms of prayer or invocation, appointed by God himself in the Law of Moses: One, the from wherewith the Priests were to bless the people;
The second, is the forme of profession and prayer to be used by him, who had paid his Tithes every third yeare, Deut. 26. 13. O Lord God, I have brought away the hallowed things out of mine house,
The second, is the Form of profession and prayer to be used by him, who had paid his Tithes every third year, Deuteronomy 26. 13. O Lord God, I have brought away the hallowed things out of mine house,
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and also have given them unto the Levite, and unto the stranger, to the Fatherlesse and unto the widow, according to all thy commandements, which thou hast commanded me:
and also have given them unto the Levite, and unto the stranger, to the Fatherless and unto the widow, according to all thy Commandments, which thou hast commanded me:
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This is evident by the Titles of the Psalms themselves, which shew them to have beene commended to the severall Quires in the same, to Asaph, to the sonnes of Korah, to Ieduthun, and almost forty of them to the Magister Symphoniae in generall.
This is evident by the Titles of the Psalms themselves, which show them to have been commended to the several Quires in the same, to Asaph, to the Sons of Korah, to Ieduthun, and almost forty of them to the Magister Symphoniae in general.
especially, when 〈 ◊ ◊ 〉 solve•, and all the reformed Churches, use to sing the same Psalmes not onely as set formes, but set in Meeter, that is after a humane composure.
especially, when 〈 ◊ ◊ 〉 solve•, and all the reformed Churches, use to sing the same Psalms not only as Set forms, but Set in Meeter, that is After a humane composure.
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But, if either wee doe, ought, or may sing the Psalmes in the Church, with the same end and purpose that the Church of the old Testament did, (and it were absurd to say wee might not) this exception will not subsist:
But, if either we do, ought, or may sing the Psalms in the Church, with the same end and purpose that the Church of the old Testament did, (and it were absurd to say we might not) this exception will not subsist:
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for what is more certaine, then that the Church of Israel used the Psalmes for Formes of praising and invocating God? What mean else those formes, Cantemus Domino, Psallite Domino, and the like so frequent in them? But there are more direct and expresse testimonies:
for what is more certain, then that the Church of Israel used the Psalms for Forms of praising and invocating God? What mean Else those forms, Cantemus Domino, Psallite Domino, and the like so frequent in them? But there Are more Direct and express testimonies:
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In the 1 Chron. 25. it is expresly said of Ieduthu• and his so••es, that their office was, to prophesie with a Harpe, to give thanks and to praise the Lord.
In the 1 Chronicles 25. it is expressly said of Ieduthu• and his so••es, that their office was, to prophesy with a Harp, to give thanks and to praise the Lord.
For this reason, the foure and twenty Courses or Quires, into which the singers of the Temple were divided by King David to serve in their turnes, consisted each of them of twelve, according to the number of the tribes of Israel;
For this reason, the foure and twenty Courses or Quires, into which the singers of the Temple were divided by King David to serve in their turns, consisted each of them of twelve, according to the number of the tribes of Israel;
when the Congregation is not first made acquainted, and privy to what he is to render unto God in their names? which in a voluntary and extemporary Prayer they are not, nor well can be.
when the Congregation is not First made acquainted, and privy to what he is to render unto God in their names? which in a voluntary and extemporary Prayer they Are not, nor well can be.
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First, that there is not, in this point, the same reason for Prayer, and for Preaching; for in prayer (I meane Publique) the Minister is the mouth of the Church unto God,
First, that there is not, in this point, the same reason for Prayer, and for Preaching; for in prayer (I mean Public) the Minister is the Mouth of the Church unto God,
as well by the Spirit of the Church, as the Church or some part thereof by the Spirit of a member? But how can the Church edifie her members by her gift of prayer, otherwise then by a set form agreed upon by her consent? Fourthly, Ostentation of gifts is one thing, but edification by them another.
as well by the Spirit of the Church, as the Church or Some part thereof by the Spirit of a member? But how can the Church edify her members by her gift of prayer, otherwise then by a Set from agreed upon by her consent? Fourthly, Ostentation of Gifts is one thing, but edification by them Another.
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Lastly, I answer, That the Church is to be edified by the gift of her Ministers in voluntary prayer, loco & tempore, in fit place and upon fit occasions, not in all places, and upon all occasions.
Lastly, I answer, That the Church is to be edified by the gift of her Ministers in voluntary prayer, loco & tempore, in fit place and upon fit occasions, not in all places, and upon all occasions.
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that the Spirit ought to be free and unlimited, and that therefore a Book or set forme of prayer, which limits the spirit in praying, is not to be tolerated or used. To this I answer:
that the Spirit ought to be free and unlimited, and that Therefore a Book or Set Form of prayer, which Limits the Spirit in praying, is not to be tolerated or used. To this I answer:
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For doth not the Apostle tell us, 1 Cor. 14. that even that extraordinary spirit of Prophecy, usuall in his time, might be limited by the spirit of another Prophet? Let the Prophets, saith he, speak two or three, and let the other judg:
For does not the Apostle tell us, 1 Cor. 14. that even that extraordinary Spirit of Prophecy, usual in his time, might be limited by the Spirit of Another Prophet? Let the prophets, Says he, speak two or three, and let the other judge:
as well as the spirit of a whole Congregation, by the spirit of a particular Minister? For every particular Minister, is as much subordinate to the spirit of the Church representative,
as well as the Spirit of a Whole Congregation, by the Spirit of a particular Minister? For every particular Minister, is as much subordinate to the Spirit of the Church representative,
Who will forbid them to supply in such a case, that by a voluntary and arbitrary forme, which the Church could not provide for in a set forme? And this is what I intended to say of this argument.
Who will forbid them to supply in such a case, that by a voluntary and arbitrary Form, which the Church could not provide for in a Set Form? And this is what I intended to say of this argument.
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ALthough I make no question, but that which we so often repeat unto Almighty God in our daily prayers, is for the generall meaning thereof, by the most of us, in some competent measure understood:
ALthough I make no question, but that which we so often repeat unto Almighty God in our daily Prayers, is for the general meaning thereof, by the most of us, in Some competent measure understood:
The words are few, and therefore shall need no other Analyse, then what their very number presents unto us, viz. Gods Name, and the sanctifying thereof; Sanctificetur Nomen tuum.
The words Are few, and Therefore shall need no other Analyse, then what their very number presents unto us, viz. God's Name, and the sanctifying thereof; Sanctificetur Nome tuum.
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〈 ◊ 〉. Dei NONLATINALPHABET, The Divine Majesty; as we are wont for the King, to say His Majesty, or the Kings Majesty, and of other persons of honour and eminency, Their Highnesse, Their Honour, His Excellency, and the like;
〈 ◊ 〉. Dei, The Divine Majesty; as we Are wont for the King, to say His Majesty, or the Kings Majesty, and of other Persons of honour and eminency, Their Highness, Their Honour, His Excellency, and the like;
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So of God His Name, and sometimes with the selfsame meaning, His Glory, as Ier. 2. 11. Hath any Nation changed their Gods, which yet are no Gods? but my people have changed their Glory (i. their God) for that which is good for nought.
So of God His Name, and sometime with the selfsame meaning, His Glory, as Jeremiah 2. 11. Hath any nation changed their God's, which yet Are no God's? but my people have changed their Glory (i. their God) for that which is good for nought.
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And S. Paul, Rom. 1. 23. They changed the Glory (i. the Majesty) of the incorruptible God into an Image made like to corruptible man, &c. Such is the notion;
And S. Paul, Rom. 1. 23. They changed the Glory (i. the Majesty) of the incorruptible God into an Image made like to corruptible man, etc. Such is the notion;
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but much more frequent, of Gods Name. In a word, Nomen Del, in this kinde of use, is nothing else but Divinum Numen. Whence it is, that in Scripture, To call upon the Name of God, To blaspheme the Name of God, To love his Name, To sweare by his Name, To build a Temple to his Name,
but much more frequent, of God's Name. In a word, Nome Del, in this kind of use, is nothing Else but Divinum Numen. Whence it is, that in Scripture, To call upon the Name of God, To Blaspheme the Name of God, To love his Name, To swear by his Name, To built a Temple to his Name,
these I say, and the like expressions, have no other meaning, then to doe these things to the Divine Majesty, to the Lord Jesus, whose is that Name above every Name, where at every knee must bow.
these I say, and the like expressions, have no other meaning, then to do these things to the Divine Majesty, to the Lord jesus, whose is that Name above every Name, where At every knee must bow.
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Secondly, under the Name of God here to be sanctified or hallowed, understand, besides the Majesty of his Godhead, that also super quod invocatum est Nomen ejus, whereupon his Name is called;
Secondly, under the Name of God Here to be sanctified or hallowed, understand, beside the Majesty of his Godhead, that also super quod invocatum est Nome His, whereupon his Name is called;
or which was called by his Name, that is, of Gods House, (1 Kings 8. 43. Ier. 7. 10. &c.) Of a City upon which the Name of God was called or named, to wit, the Holy City, Jerusalem the City of the great King, the Lord of hosts, (Ier. 25. 29. Dan. 9. 18.) Of an Ark upon which the Name of God the Lord was called (1 Chro. 13. 6. 2 Sam. 6. 2.) that is, the Lords Ark,
or which was called by his Name, that is, of God's House, (1 Kings 8. 43. Jeremiah 7. 10. etc.) Of a city upon which the Name of God was called or nam, to wit, the Holy city, Jerusalem the city of the great King, the Lord of hosts, (Jeremiah 25. 29. Dan. 9. 18.) Of an Ark upon which the Name of God the Lord was called (1 Chro 13. 6. 2 Sam. 6. 2.) that is, the lords Ark,
Of a people upon which the Name of the Lord was called, or which were called by his Name (Deut. 28. 10. Dan. 9. 19. and elsewhere) that is, were his peculiar and holy people;
Of a people upon which the Name of the Lord was called, or which were called by his Name (Deuteronomy 28. 10. Dan. 9. 19. and elsewhere) that is, were his peculiar and holy people;
or a thing to be called by his Name, that it is all one as to say it to be His, (besides the evidence of the matter wherabout it is used) appeares by the same phrase used in two other places, of the like relation of men to that which is theirs,
or a thing to be called by his Name, that it is all one as to say it to be His, (beside the evidence of the matter whereabout it is used) appears by the same phrase used in two other places, of the like Relation of men to that which is theirs,
& dicit, Non ponere• titulos meos, nisi res mea esset? Whether this phrase of Scripture, of Gods Name to be called or named upon a thing, hath reference unto any such custome, I cannot affirme,
& dicit, Non ponere• titulos meos, nisi Rest mea esset? Whither this phrase of Scripture, of God's Name to be called or nam upon a thing, hath Referente unto any such custom, I cannot affirm,
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Having learned what Nomen Dei importeth, and so cleared the object of what we pray for, let us next enquire, What that is, which the word Sanctifie, or To be sanctified, implieth, being that which our vote witnesseth, ought to be done thereunto.
Having learned what Nome Dei imports, and so cleared the Object of what we pray for, let us next inquire, What that is, which the word Sanctify, or To be sanctified, Implies, being that which our vote Witnesseth, ought to be done thereunto.
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namely, what is the ratio formalis, the formall state, or nature of that which the Scripture entitleth in the generall, NONLATINALPHABET or NONLATINALPHABET, that is, Holy; not regarding what notion the Greeks or Latines had respect to in their Languages;
namely, what is the ratio Formalis, the formal state, or nature of that which the Scripture entitleth in the general, or, that is, Holy; not regarding what notion the Greeks or Latins had respect to in their Languages;
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For because to be Sanctified can have but these two senses, either To be made holy, or To be used and done unto according to, or as becometh its Holinesse; and that the Majesty of God, which is the prime object of this Act, is not capable of the first sense (viz. to be made holy,) but of the second onely:
For Because to be Sanctified can have but these two Senses, either To be made holy, or To be used and done unto according to, or as Becometh its Holiness; and that the Majesty of God, which is the prime Object of this Act, is not capable of the First sense (viz. to be made holy,) but of the second only:
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if we therefore once rightly understand what is the condition and property of Sanctity, according to the notion of Scripture, we shall not be long ignorant, what it is either for the Name or Majesty of God,
if we Therefore once rightly understand what is the condition and property of Sanctity, according to the notion of Scripture, we shall not be long ignorant, what it is either for the Name or Majesty of God,
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Now R. David Kimchi upon the 56 of Esay, ver. 2 [ Blessed is the man that keepeth the Sabbath from polluting it ] hath these words, The sanctification of the Sabbath (saith he) NONLATINALPHABET to separate or distinguish it from other dayes:
Now R. David Kimchi upon the 56 of Isaiah, ver. 2 [ Blessed is the man that Keepeth the Sabbath from polluting it ] hath these words, The sanctification of the Sabbath (Says he) to separate or distinguish it from other days:
because every word of Sanctity NONLATINALPHABET imports a thing separated or divided from other things, by way of preeminence or excellency. Thus the Rabbi.
Because every word of Sanctity imports a thing separated or divided from other things, by Way of preeminence or excellency. Thus the Rabbi.
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And that this which he saith is true, namely, that sanctity consists in discretion and distinction from other things, by way of exaltation and preeminence, may appeare by these instances and examples, which I shall now produce out of Scripture.
And that this which he Says is true, namely, that sanctity consists in discretion and distinction from other things, by Way of exaltation and preeminence, may appear by these instances and Examples, which I shall now produce out of Scripture.
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that is, As this Oyle is Holy and discrete from other Oyles, so shall it accordingly by you be used with difference and discrimination: For the Text goes on;
that is, As this Oil is Holy and discrete from other Oils, so shall it accordingly by you be used with difference and discrimination: For the Text Goes on;
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Whosoever compoundeth any like it, or putteth any of it upon a stranger, (that is, upon any besides those it was appropriated to) shall be cut off from his people.
Whosoever compoundeth any like it, or putteth any of it upon a stranger, (that is, upon any beside those it was appropriated to) shall be Cut off from his people.
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What else means all this, but that this Oyle should be a singular or peculiar Oyle, set apart and distinguished from all other Oyles, both in its composition and use,
What Else means all this, but that this Oil should be a singular or peculiar Oil, Set apart and distinguished from all other Oils, both in its composition and use,
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after the art of the Apothecary, tempered together, pure and Holy. verse 37. You shall not make to your selves (i. not for your own use) according to the composition thereof.
After the art of the Apothecary, tempered together, pure and Holy. verse 37. You shall not make to your selves (i. not for your own use) according to the composition thereof.
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But above all others this notion of sanctity or holinesse is most expressely intimated and taught us in those divine periphrases or circumlocutions, which the Lord himself more then once makes of an Holy People, as Lev. 20. 24. speaking on this manner;
But above all Others this notion of sanctity or holiness is most expressly intimated and taught us in those divine periphrases or circumlocutions, which the Lord himself more then once makes of an Holy People, as Lev. 20. 24. speaking on this manner;
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Again, Deut. 26. 18, 19. The Lord hath avouched thee (to wit, Israel) this day to be his peculiar (or appropriate) people, as he hath promised thee.
Again, Deuteronomy 26. 18, 19. The Lord hath avouched thee (to wit, Israel) this day to be his peculiar (or Appropriate) people, as he hath promised thee.
What is this but Rabbi Kimchi's definition almost verbatim? That to bee sacred or Holy is to be separated or set apart from other things by way of excellence;
What is this but Rabbi Kimchi's definition almost verbatim? That to be sacred or Holy is to be separated or Set apart from other things by Way of excellence;
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or which is all one, To be set in some state of singularity, or appropriatednesse, whereby it is advanced above the common condition of things of the same order.
or which is all one, To be Set in Some state of singularity, or appropriatednesse, whereby it is advanced above the Common condition of things of the same order.
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It may be yet further confirmed by comparing Deut. 19. 2, 7. with Ioshuah 20. 7. For whereas in the former of these places it is said, concerning the Cities of refuge:
It may be yet further confirmed by comparing Deuteronomy 19. 2, 7. with Joshua 20. 7. For whereas in the former of these places it is said, Concerning the Cities of refuge:
In Ioshuah, where this commandement is put in execution, we read in stead of separated, NONLATINALPHABET, they sanctified three Cities, Kedesh, Shechem, and Hebron.
In Joshua, where this Commandment is put in execution, we read in stead of separated,, they sanctified three Cities, Kedesh, Shechem, and Hebron.
Where that the one is equivalent to the other, the Septuagint so well understood, that even in this place of Ioshuah, for NONLATINALPHABET, which is, Sanctificarunt, they rendred NONLATINALPHABET, separarunt, or discreverunt.
Where that the one is equivalent to the other, the septuagint so well understood, that even in this place of Joshua, for, which is, Sanctificarunt, they rendered, separarunt, or discreverunt.
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The same notion of Holinesse may be gathered also from the Antithesis, or opposite thereunto, to wit, unholy, or unclean, which the Scripture is wont to expresse by the name of Common. So S. Peter in his Vision, Acts 10. Lord, saith he, I have never eaten any thing that is common or unclean, NONLATINALPHABET.
The same notion of Holiness may be gathered also from the Antithesis, or opposite thereunto, to wit, unholy, or unclean, which the Scripture is wont to express by the name of Common. So S. Peter in his Vision, Acts 10. Lord, Says he, I have never eaten any thing that is Common or unclean,.
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The like Antithesis of holy and common is to bee found Heb. 10. 29. where the Apostle saith of a Beleever or Christian that lives an ungodly and wicked life;
The like Antithesis of holy and Common is to be found Hebrew 10. 29. where the Apostle Says of a Believer or Christian that lives an ungodly and wicked life;
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He hath trodden under foot the Son of God, and counted the bloud of the Covenant wherewith he was sanctified, NONLATINALPHABET, as a common thing; that is, he hath profaned it.
He hath trodden under foot the Son of God, and counted the blood of the Covenant wherewith he was sanctified,, as a Common thing; that is, he hath profaned it.
Lastly, it is to be observed, that whereas in the Law given Numbers 6. concerning the Vow of Nazarisme (which signifies separation, of Nazar, to separate) the words, To separate, and separation come very often in the Text;
Lastly, it is to be observed, that whereas in the Law given Numbers 6. Concerning the Voelli of Nazarisme (which signifies separation, of Nazar, to separate) the words, To separate, and separation come very often in the Text;
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The nature of Holinesse, wherein it consisteth, according to the idiome of Scripture being thus found out and cleared, that which was aimed at in this inquisition, to wit, what the same meaneth by To sanctifie, and to be sanctified, will be no hard matter to resolve.
The nature of Holiness, wherein it Consisteth, according to the idiom of Scripture being thus found out and cleared, that which was aimed At in this inquisition, to wit, what the same means by To sanctify, and to be sanctified, will be no hard matter to resolve.
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then To sanctifie must either be to put a thing into that state, which we call, To consecrate; or if it be such already, To use, and doe unto it, as becomes the sanctity thereof;
then To sanctify must either be to put a thing into that state, which we call, To consecrate; or if it be such already, To use, and do unto it, as becomes the sanctity thereof;
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Thus was Israel, Gods holy people, to sanctifie themselves by a discriminative manner of living, or usance, because the Lord their God had discriminated or separated them from other people.
Thus was Israel, God's holy people, to sanctify themselves by a discriminative manner of living, or usance, Because the Lord their God had discriminated or separated them from other people.
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and ye shall not make your souls abominable by beast or by fowl, or by any manner of living thing that creepeth on the ground, which I have separated from you as unclean.
and you shall not make your Souls abominable by beast or by fowl, or by any manner of living thing that creeps on the ground, which I have separated from you as unclean.
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yea none of the like composition to the one or the other, to be made for any prophane or common use, upon pain of his being cut off from his people, who should dare to doe it.
yea none of the like composition to the one or the other, to be made for any profane or Common use, upon pain of his being Cut off from his people, who should Dare to do it.
And to this notion it is not altogether improbable, but the Apostle may allude, 1 Cor. 11. 29. when he expresseth the prophanation of the Holy Supper in comming to it,
And to this notion it is not altogether improbable, but the Apostle may allude, 1 Cor. 11. 29. when he Expresses the profanation of the Holy Supper in coming to it,
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and using it as a common banquet, by NONLATINALPHABET, by not differencing the Lords body; i. not sanctifying it, or using it, as became so holy a thing.
and using it as a Common banquet, by, by not differencing the lords body; i. not sanctifying it, or using it, as became so holy a thing.
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the other derived or relative in the things which are His, properly (according to the use of the Latine) called Sacr•, Sacred things. Both these have their severall and distinct Sanctifications belonging unto them:
the other derived or relative in the things which Are His, properly (according to the use of the Latin) called Sacr•, Sacred things. Both these have their several and distinct Sanctifications belonging unto them:
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Habak. 1. 12. Art not thou from everlasting, O LORD my God, mine HOLY ONE? Agreeably whereunto the Lord is said also now and then, To swear by his HOLINESS, that is, by himself:
Habak. 1. 12. Art not thou from everlasting, Oh LORD my God, mine HOLY ONE? Agreeably whereunto the Lord is said also now and then, To swear by his HOLINESS, that is, by himself:
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as in the Psalm before alledged v. 35. Once have I sworn by my HOLINESS, that I will not lie unto David, &c. Amos 4. 2. The Lord God hath sworn by his HOLINESS, that lo, the days shall come upon you that he will take you away with •ooks, &c. According to this sense I suppose also that of Amos 8. 7. is to be understood:
as in the Psalm before alleged v. 35. Once have I sworn by my HOLINESS, that I will not lie unto David, etc. Amos 4. 2. The Lord God hath sworn by his HOLINESS, that lo, the days shall come upon you that he will take you away with •ooks, etc. According to this sense I suppose also that of Amos 8. 7. is to be understood:
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or by Iacobs HOLY ONE) Surely I will never forget any of their works, &c. For indeed the Gods of the Nations were not properly and truly Holy, because but partially and respectively onely;
or by Iacobs HOLY ONE) Surely I will never forget any of their works, etc. For indeed the God's of the nations were not properly and truly Holy, Because but partially and respectively only;
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That sole, absolute, and onely incommunicable One, or NONLATINALPHABET (as the Author of the Book of Wisdome cals him chap. 14. v. 21.) that God exalted above all,
That sole, absolute, and only incommunicable One, or (as the Author of the Book of Wisdom calls him chap. 14. v. 21.) that God exalted above all,
There is none Holy as the Lord (saith Hannah) for there is none besides thee, [ The Septuagint, none Holy besides thee ] neither is there any ROC• like our God. Wherefore it is to be observed, that although the Scripture every where vouchsafes the Gentiles Daemons the name of Gods, yet it never, I think, cals them Holy Ones, as indeed they were not.
There is none Holy as the Lord (Says Hannah) for there is none beside thee, [ The septuagint, none Holy beside thee ] neither is there any ROC• like our God. Wherefore it is to be observed, that although the Scripture every where vouchsafes the Gentiles Daemons the name of God's, yet it never, I think, calls them Holy Ones, as indeed they were not.
Thus you see that as Holinesse in generall imports a state of eminency and separation, so this of God, as I have described it, disagrees not from that generall notion,
Thus you see that as Holiness in general imports a state of eminency and separation, so this of God, as I have described it, disagrees not from that general notion,
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Now then to Sanctifie this peerlesse Name or Majesty of his, must be by doing unto him according to that which his Holinesse challengeth in respect of the double importance thereof:
Now then to Sanctify this peerless Name or Majesty of his, must be by doing unto him according to that which his Holiness Challengeth in respect of the double importance thereof:
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and therefore said to prophane his Holy Name: See Ezek. 20. 39. 43. 7, 8. In a word, all that whole immediate Duty and service, which we owe unto God,
and Therefore said to profane his Holy Name: See Ezekiel 20. 39. 43. 7, 8. In a word, all that Whole immediate Duty and service, which we owe unto God,
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and work this peerlesse preheminence of his power, of his wisdome, of his goodnesse and other attributes, that is, His Holinesse; by ascribing and giving unto him that which we give and ascribe to none besides him, that is, To sanctifie his most Holy Name:
and work this peerless pre-eminence of his power, of his Wisdom, of his Goodness and other attributes, that is, His Holiness; by ascribing and giving unto him that which we give and ascribe to none beside him, that is, To sanctify his most Holy Name:
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This is that the Holy Ghost would teach us, when describing how the Seraphims worship and glorifie God, •sa. 6. he brings them in crying one unto another Holy, Holy, Holy is the Lord God of hosts, the whole earth is full of his glory; that is, Sanctifying him.
This is that the Holy Ghost would teach us, when describing how the Seraphims worship and Glorify God, •sa. 6. he brings them in crying one unto Another Holy, Holy, Holy is the Lord God of hosts, the Whole earth is full of his glory; that is, Sanctifying him.
the same Spirit therefore in the Apocalypse expresseth the worship of God in the new Testament with the same form of hallowing or holying his Name which the heavenly Hoste useth.
the same Spirit Therefore in the Apocalypse Expresses the worship of God in the new Testament with the same from of hallowing or holying his Name which the heavenly Host uses.
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For so the 4. Animalia representing the Catholique Church of Christ in the four quarters of the world, are said when they give glory, honour and thanks to him that sitteth upon the throne and liveth for ever and ever, to doe it by singing day and night this Trisagium; Holy, Holy, Holy, Lord God Almighty, which was,
For so the 4. Animalia representing the Catholic Church of christ in the four quarters of the world, Are said when they give glory, honour and thanks to him that Sitteth upon the throne and lives for ever and ever, to do it by singing day and night this Trisagium; Holy, Holy, Holy, Lord God Almighty, which was,
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and therefore the Elogies or blazons mentioned therein to be taken, according to the style of Holinesse, in an exclusive sense, of such prerogatives as are peculiar to God alone.
and Therefore the Eulogies or blazons mentioned therein to be taken, according to the style of Holiness, in an exclusive sense, of such prerogatives as Are peculiar to God alone.
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And according to this notion of sanctifying Gods name which I contend for, would the Lord have his Name Sanctified Esa. 8. 13. when he saith; Fear ye not their Fear;
And according to this notion of sanctifying God's name which I contend for, would the Lord have his Name Sanctified Isaiah 8. 13. when he Says; fear you not their fear;
The like we have in the first Epist. of S. Peter ch. 3. v. 15. NONLATINALPHABET OBON NONLATINALPHABET (i. Gentilium) NONLATINALPHABET, &c. Fear ye not their Fear, nor be in dread thereof, that is, Fear not nor dread ye the gods of the Gentiles which persecute you) but sanctifie the Lord God in your hearts, that is, Fear and worship him with your whole hearts.
The like we have in the First Epistle of S. Peter changed. 3. v. 15. OBON (i. Gentilium), etc. fear you not their fear, nor be in dread thereof, that is, fear not nor dread you the God's of the Gentiles which persecute you) but sanctify the Lord God in your hearts, that is, fear and worship him with your Whole hearts.
that namely, to worship God with that which wee call holy and divine worship, is all one with to agnize his holiness, or to sanctifie his Name. Those speeches I mean, wherein we are exhorted to worship the Lord, because he is Holy.
that namely, to worship God with that which we call holy and divine worship, is all one with to agnize his holiness, or to sanctify his Name. Those Speeches I mean, wherein we Are exhorted to worship the Lord, Because he is Holy.
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The same meaning is yet more emphatically expressed by those that sing the song of victory over the Beast, Apoc. 15. Great (say they) and marvellous are thy works, Lord God Almighty, just and true are thy ways, thou King of Nations.
The same meaning is yet more emphatically expressed by those that sing the song of victory over the Beast, Apocalypse 15. Great (say they) and marvellous Are thy works, Lord God Almighty, just and true Are thy ways, thou King of nations.
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Who shall not fear thee, O Lord, and glorifie thy Name? NONLATINALPHABET NONLATINALPHABET, (for that I beleeve is the true reading, not NONLATINALPHABET) for thou onely art Holy;
Who shall not Fear thee, Oh Lord, and Glorify thy Name?, (for that I believe is the true reading, not) for thou only art Holy;
therefore all the Nations shall come and worship before thee: i. they shall relinquish their Idols and plurality of Gods, and worship thee as God onely.
Therefore all the nations shall come and worship before thee: i. they shall relinquish their Idols and plurality of God's, and worship thee as God only.
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For although men may be also said to glorifie, or purchase honour unto themselves, when by their noble acts they make their abilities and worth known unto the world:
For although men may be also said to Glorify, or purchase honour unto themselves, when by their noble acts they make their abilities and worth known unto the world:
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But there are some things his, not as other things are, and so as they are no longer ours, such as according to the style of Scripture (as I have already noted) are said, to be called by his Name, or to have his Name called upon them.
But there Are Some things his, not as other things Are, and so as they Are no longer ours, such as according to the style of Scripture (as I have already noted) Are said, to be called by his Name, or to have his Name called upon them.
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the other derived, or relative in that which is set apart to be in a peculiar and appropriate manner His. For whatsoever belongeth unto him in this manner, is divided from other things with preeminence,
the other derived, or relative in that which is Set apart to be in a peculiar and Appropriate manner His. For whatsoever belongeth unto him in this manner, is divided from other things with preeminence,
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Now as the Divine Majesty it self is separate and holy, so know, it is a part of that honour we owe unto his most Sacred Name, that the things whereby,
Now as the Divine Majesty it self is separate and holy, so know, it is a part of that honour we owe unto his most Sacred Name, that the things whereby,
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as to ride upon him was to be made King, 1 Kings 1. 33, 34. In the Book of Esther, Chap. 6. v. 8. of the Horse that King Ahasuerus used to ride upon, put in the same rank with the Crown and royall apparell, which none but the King might weare.
as to ride upon him was to be made King, 1 Kings 1. 33, 34. In the Book of Esther, Chap. 6. v. 8. of the Horse that King Ahasuerus used to ride upon, put in the same rank with the Crown and royal apparel, which none but the King might wear.
and not the Utensils of the Altar onely, but even the instruments of musick, which David ordained to praise the Lord with in the Temple, were not common,
and not the Utensils of the Altar only, but even the Instruments of music, which David ordained to praise the Lord with in the Temple, were not Common,
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but consecrated unto God for that end, whence they are called, 1 Chron. 16. 42. NONLATINALPHABET Instrumenta musica Dei, The musicall instruments of God; that is, sacred ones:
but consecrated unto God for that end, whence they Are called, 1 Chronicles 16. 42. Instrumenta musica Dei, The musical Instruments of God; that is, sacred ones:
Agreeably whereunto those who sung the fore-alledged song of victory over the Beast, are said to have had in their hands, NONLATINALPHABET, The harps of God, that is, not prophane or common,
Agreeably whereunto those who sung the fore-alleged song of victory over the Beast, Are said to have had in their hands,, The harps of God, that is, not profane or Common,
Nay, our blessed Saviour, Mark 11. would not suffer a profane or common vessell to be so much as carried through his Fathers House, accounting it as great a profanation,
Nay, our blessed Saviour, Mark 11. would not suffer a profane or Common vessel to be so much as carried through his Father's House, accounting it as great a profanation,
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Lastly, there was never any age of the Christian Church (till of late) wherein it was not commonly beleeved, that God was to bee honoured by such appropriation or consecration as we speak of;
Lastly, there was never any age of the Christian Church (till of late) wherein it was not commonly believed, that God was to be honoured by such appropriation or consecration as we speak of;
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But are there any (will you say) now that deny it? Yes, there are some in our age so far carried away into a contrary extreme to that they flie from, that they hold that no oblation or consecration of things unto God, by the devotion of men, in the New Testament,
But Are there any (will you say) now that deny it? Yes, there Are Some in our age so Far carried away into a contrary extreme to that they fly from, that they hold that no oblation or consecration of things unto God, by the devotion of men, in the New Testament,
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but that all distinction between sacred and prophane in externall things, by vertue of such consecration (excepting only the Sacraments) is flat superstition:
but that all distinction between sacred and profane in external things, by virtue of such consecration (excepting only the Sacraments) is flat Superstition:
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Yet to him that seriously considers it, it cannot chuse, me thinks, but seem strange and absurd to affirm, (as this assertion doth) that men now in the time of the Gospel, are exempted and freed from agnizing God to be Lord of the creature, by giving some part thereof unto him;
Yet to him that seriously considers it, it cannot choose, me thinks, but seem strange and absurd to affirm, (as this assertion does) that men now in the time of the Gospel, Are exempted and freed from agnizing God to be Lord of the creature, by giving Some part thereof unto him;
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Yea, in the state of Paradise, among all the trees in the Garden, which God gave man freely to enjoy, one tree was Noli me tangere, and reserved to God as holy, in token he was Lord of the Garden.
Yea, in the state of Paradise, among all the trees in the Garden, which God gave man freely to enjoy, one tree was Noli me tangere, and reserved to God as holy, in token he was Lord of the Garden.
I answer, What though there be no particular pr•cept in the New Testament for this, no more then for divers other duties, which a Christian is bound to;
I answer, What though there be no particular pr•cept in the New Testament for this, no more then for diverse other duties, which a Christian is bound to;
Think not (saith he) that I am come to dissolve the Law and the Prophets [ that is, to take away the obligation of that rule of the duty of man to God and his neighbour, given first by Moses in the Law,
Think not (Says he) that I am come to dissolve the Law and the prophets [ that is, to take away the obligation of that Rule of the duty of man to God and his neighbour, given First by Moses in the Law,
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But the Law, that is, the Doctrine and Rule of life given by God contradistinct from those ordinances, which were onely appendages of that Covenant, (though these were also in some sense perfected by bringing the truth and substance, in stead of the figure and shadow thereof) is not disannulled,
But the Law, that is, the Doctrine and Rule of life given by God contradistinct from those ordinances, which were only appendages of that Covenant, (though these were also in Some sense perfected by bringing the truth and substance, in stead of the figure and shadow thereof) is not Disannulled,
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For that this confirmation is not to bee restrained to the Decalogue onely, is manifest; because our Savior in the following words, insists upon other precepts besides it.
For that this confirmation is not to be restrained to the Decalogue only, is manifest; Because our Saviour in the following words, insists upon other Precepts beside it.
unlesse he means to be one of them of whom our Saviour speaks immediately, saying, Whosoever therefore shall break one of the least of these Commandements,
unless he means to be one of them of whom our Saviour speaks immediately, saying, Whosoever Therefore shall break one of the least of these commandments,
Nay how dare we disbind or loose our selves from the tie of that way of agnizing and honouring God, which the Christian Church from her first beginnings durst not doe? Irenaeus, witnesse of that age which next succeeded the Apostles, is plain.
Nay how Dare we disbind or lose our selves from the tie of that Way of agnizing and honouring God, which the Christian Church from her First beginnings durst not do? Irnaeus, witness of that age which next succeeded the Apostles, is plain.
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sacrificia in populo, sacrificia & in Ecclesia: sed species immutata est tantum; quippe cum jam non à servis, sed à liberis offeratur. Vnus enim & idem Dominus;
Sacrifice in populo, Sacrifice & in Ecclesia: said species immutata est Tantum; quip cum jam non à servis, sed à Liberis offeratur. Vnus enim & idem Dominus;
& placebant Deo) non dissolvit, sed extendit, sed & implevit, ex sermonibus ejus ostenditur. i. That our Lord dissolved not, but enlarged and perfected the naturall precepts of the Law, whereby a man is just, which also before the Law was given they observed, who were justified by faith and pleased God, is evident by his words.
& placebant God) non dissolvit, sed extendit, sed & implevit, ex sermonibus His Ostenditur. i. That our Lord dissolved not, but enlarged and perfected the natural Precepts of the Law, whereby a man is just, which also before the Law was given they observed, who were justified by faith and pleased God, is evident by his words.
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& pro eo quod est Decimare, omnia quae sunt pauperibus dividere. i. It was needful, that those bonds of servitude, which man had before been inured to, should be taken off, that so he might without Gives follow God:
& Pro eo quod est Decimare, omnia Quae sunt pauperibus dividere. i. It was needful, that those bonds of servitude, which man had before been inured to, should be taken off, that so he might without Gives follow God:
Besides, those who are acquainted with Antiquity can tell, that the Primitive Christians understood the holy Eucharist, to be, A commemoration of the sacrifice of Christs death upon the crosse, in an oblation of bread and wine.
Beside, those who Are acquainted with Antiquity can tell, that the Primitive Christians understood the holy Eucharist, to be, A commemoration of the sacrifice of Christ death upon the cross, in an oblation of bred and wine.
And was not Davids Benediction and thanksgiving at the preparation for the Temple an Offertory? Where note well that as he, upon that occasion, blessed the Lord, saying:
And was not Davids Benediction and thanksgiving At the preparation for the Temple an Offertory? Where note well that as he, upon that occasion, blessed the Lord, saying:
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Thine, O LORD, is the greatnesse, the power and the glory — all that is in heaven and earth is thine, thine is the Kingdome — Both riches and honour come of thee — Ergo,
Thine, Oh LORD, is the greatness, the power and the glory — all that is in heaven and earth is thine, thine is the Kingdom — Both riches and honour come of thee — Ergo,
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Yea, the 24. Elders, which are the Christian Presbytery, expressing (ch. 4. ult.) the very argument and summe of that Hymnology which the Primitive Church used at the offering of bread and wine for the Eucharist, worship God, saying:
Yea, the 24. Elders, which Are the Christian Presbytery, expressing (changed. 4. ult.) the very argument and sum of that Hymnology which the Primitive Church used At the offering of bred and wine for the Eucharist, worship God, saying:
that among those duties of the Sanctification of Gods Name, wherewith his Divine Majesty is immediately and personally glorified (of which I have before spoken) this is one, and a principall one;
that among those duties of the Sanctification of God's Name, wherewith his Divine Majesty is immediately and personally glorified (of which I have before spoken) this is one, and a principal one;
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to agnize and confesse his peerlesse Soveraignty and dominion over the creature, by yeelding him some part thereof toward his worship and service, of which we renounce the propriety our selves;
to agnize and confess his peerless Sovereignty and dominion over the creature, by yielding him Some part thereof towards his worship and service, of which we renounce the propriety our selves;
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and that accordingly there are both things and persons now in the Gospel (as well as were before the Law was given) in this manner lawfully and acceptably set apart and separated, by the devotion of men,
and that accordingly there Are both things and Persons now in the Gospel (as well as were before the Law was given) in this manner lawfully and acceptably Set apart and separated, by the devotion of men,
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unto the Divine Majesty, and consequently relatively Holy (which is nothing else, but to be Gods by a peculiar right:) I say, that these are likewise to be done unto according to their degree of sanctity, in honour of him, whose they are:
unto the Divine Majesty, and consequently relatively Holy (which is nothing Else, but to be God's by a peculiar right:) I say, that these Are likewise to be done unto according to their degree of sanctity, in honour of him, whose they Are:
Not to be worshipped with divine worship, or the worship which we give unto God, communicated to them, (farre be it from us, to deferre to any creature the honour due unto the Divine Majesty, either together with him,
Not to be worshipped with divine worship, or the worship which we give unto God, communicated to them, (Far be it from us, to defer to any creature the honour due unto the Divine Majesty, either together with him,
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They are the words of Maymonides the Jew, but such as will not misbecome a Christian to make use of, concerning that Law, Levit. V. 15. If a soule commit a trespasse;
They Are the words of Maimonides the Jew, but such as will not misbecome a Christian to make use of, Concerning that Law, Levit. V. 15. If a soul commit a trespass;
then he shall bring unto the Lord for his trespasse, a Ram, &c. Behold, saith hee, how great weight there is in the Law, touching sacrilegious transgression And what though they be wood,
then he shall bring unto the Lord for his trespass, a Ram, etc. Behold, Says he, how great weight there is in the Law, touching sacrilegious Transgression And what though they be wood,
and stone, and dust and ashes? when the Name of the Lord of all the world is called upon things, they are sanctified (i. made holy.) And who so useth them to common use, he transgresseth therein;
and stone, and dust and Ashes? when the Name of the Lord of all the world is called upon things, they Are sanctified (i. made holy.) And who so uses them to Common use, he Transgresseth therein;
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and most dreadfully vindicated sin of Korah, Dathan, Abiram, and their company, in offering incense unto the Lord being not called thereunto, did not discharge their Censers of this discriminative respect due unto things Sacred.
and most dreadfully vindicated since of Korah, Dathan, Abiram, and their company, in offering incense unto the Lord being not called thereunto, did not discharge their Censers of this discriminative respect due unto things Sacred.
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Now that by this discriminative usance or sanctification of things sacred, the Name of God is honoured and sanctified, according to the tenour of our petition;
Now that by this discriminative usance or sanctification of things sacred, the Name of God is honoured and sanctified, according to the tenor of our petition;
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Hear himself, Lev. XXII. 2. Speak unto Aaron, (saith he) and his Sons; that they separate themselves from the Holy things of the children of Israel, and that they prophane not my Holy Name in the things which they hallow unto me.
Hear himself, Lev. XXII. 2. Speak unto Aaron, (Says he) and his Sons; that they separate themselves from the Holy things of the children of Israel, and that they profane not my Holy Name in the things which they hallow unto me.
I (saith the Lord) am prophaned amongst them. Likewise Chap. XLIII. ver. 7. together with other abominations there mentioned, the Lord saith, that his Holy Name had been polluted, or prophaned, by the carkasses of their Kings, that is, of Manasse and Amon buried in the Kings Garden hard by the walls of the Temple:
I (Says the Lord) am Profaned among them. Likewise Chap. XLIII. ver. 7. together with other abominations there mentioned, the Lord Says, that his Holy Name had been polluted, or Profaned, by the carcases of their Kings, that is, of Manasseh and Amon buried in the Kings Garden hard by the walls of the Temple:
for so by the Hebrews, and others that place is understood. See 2 Kings XXI. ver. 18, 26. by the pollution of the Temple, the Lord esteemed his own Name prophaned.
for so by the Hebrews, and Others that place is understood. See 2 Kings XXI. ver. 18, 26. by the pollution of the Temple, the Lord esteemed his own Name Profaned.
or Altar by offering thereon for sacrifice, the lame, the blinde, and sick, which the Law had made unclean and polluted, that they had prophaned his Holy Name. But if the Name of God be prophaned by the disesteem and misusage of the things it is called upon,
or Altar by offering thereon for sacrifice, the lame, the blind, and sick, which the Law had made unclean and polluted, that they had Profaned his Holy Name. But if the Name of God be Profaned by the disesteem and misusage of the things it is called upon,
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yet lest something contained under some of them might not be taken notice of, by so generall an intimation, it will not be amisse a little more fully and particularly to explicate them, then I have yet done.
yet lest something contained under Some of them might not be taken notice of, by so general an intimation, it will not be amiss a little more Fully and particularly to explicate them, then I have yet done.
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or Portion, which the Church dedicateth unto him out of her self, (namely, as the Levites were an offering of the Children of Israel, which they offered unto him out of their Tribes,) or because their inheritance and livelihood is the Lords portion. I preferre the first;
or Portion, which the Church Dedicateth unto him out of her self, (namely, as the Levites were an offering of the Children of Israel, which they offered unto him out of their Tribes,) or Because their inheritance and livelihood is the lords portion. I prefer the First;
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that is, from those, for whom their Lord and Master prayed unto his Father, saying, Father, NONLATINALPHABET, [ NONLATINALPHABET for NONLATINALPHABET ] Sanctifie them unto, or for thy Truth: thy Word is Truth;
that is, from those, for whom their Lord and Master prayed unto his Father, saying, Father,, [ for ] Sanctify them unto, or for thy Truth: thy Word is Truth;
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It follows, As thou hast sent me into the world, so have I also sent them into the world, (this is the key which unlocks the meaning of that before and after.) And for their sakes I sanctifie my self, that they might be sanctified for thy Truth;
It follows, As thou hast sent me into the world, so have I also sent them into the world, (this is the key which unlocks the meaning of that before and After.) And for their sakes I sanctify my self, that they might be sanctified for thy Truth;
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therefore for their consecration to this holy function of ministration of the new Covenant, I offer my self a Sacrifice unto thee for them, in lieu of those legall and typicall ones, wherewith Aaron and his sons first,
Therefore for their consecration to this holy function of ministration of the new Covenant, I offer my self a Sacrifice unto thee for them, in lieu of those Legal and typical ones, wherewith Aaron and his Sons First,
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Now that the Christian Church (for of the Jewish I shall need say nothing) hath always taken it for granted, that those of her Clergy ought, according to the separation and sanctity of their Order, to be distinguished,
Now that the Christian Church (for of the Jewish I shall need say nothing) hath always taken it for granted, that those of her Clergy ought, according to the separation and sanctity of their Order, to be distinguished,
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Yea, so deeply hath it been rooted in the minds of men, that the Order of Church-men binds them to some differing kinde of conversation and form of life from the Laity;
Yea, so deeply hath it been rooted in the minds of men, that the Order of Churchmen binds them to Some differing kind of Conversation and from of life from the Laity;
that even those who are not willing to admit of the like discrimination due in other things, have still in their opinions some relique thereof remaining in this,
that even those who Are not willing to admit of the like discrimination due in other things, have still in their opinions Some relic thereof remaining in this,
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though perhaps not altogether to be acquited of that imputation, which Tert•llian charged upon some in his time, to wit, Quod quum excellimur & inflamur adversus Clerum, tunc unum omnes sumus, tunc omnes Sacerdotes;
though perhaps not altogether to be acquitted of that imputation, which Tert•llian charged upon Some in his time, to wit, Quod Whom excellimur & inflamur Adversus Clerum, tunc Unum omnes sumus, tunc omnes Sacerdotes;
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Another sort of things sacred, which I named, was Sacred PLACES, to wit, Churches, and Oratori•s, as the Christian name NONLATINALPHABET, implieth them to be, that is, The Lords. A third, Sacred - Times. i. dedicated and appointed for the solemne celebration of the worship of God, and Divine duties:
another sort of things sacred, which I nam, was Sacred PLACES, to wit, Churches, and Oratori•s, as the Christian name, Implies them to be, that is, The lords. A third, Sacred - Times. i. dedicated and appointed for the solemn celebration of the worship of God, and Divine duties:
Of the manner of the discrimination from common, or sanctifying both the one and the other, by actions some commanded, others interdicted to be done in them, the Canons and Constitutions of our Church will both inform, and direct us.
Of the manner of the discrimination from Common, or sanctifying both the one and the other, by actions Some commanded, Others interdicted to be done in them, the Canonas and Constitutions of our Church will both inform, and Direct us.
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For holy Times and holy Places are Twins (Time and Place being, as I may so speak, pair-circumstances of action) and therefore Lev. XIX. 30. And again XXVI. 2. they are joyned together, tanquam ejusdem ration•s:
For holy Times and holy Places Are Twins (Time and Place being, as I may so speak, pair-circumstances of actium) and Therefore Lev. XIX. 30. And again XXVI. 2. they Are joined together, tanquam ejusdem ration•s:
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but Things in a speciall sense, by way of distinction from them. And this sort containeth under it many particulars, which may be specified after this manner.
but Things in a special sense, by Way of distinction from them. And this sort Containeth under it many particulars, which may be specified After this manner.
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For that Primitive Christian Antiquity so esteemed them, appears by their calling them NONLATINALPHABET, as they did their Place of Worship NONLATINALPHABET, and their Holy day NONLATINALPHABET;
For that Primitive Christian Antiquity so esteemed them, appears by their calling them, as they did their Place of Worship, and their Holy day;
all of the Lord, as it were, Christening the old notion of Sacred, by a new name. So Can. Ap•stol. XL. Manifestae sint Episcopi res propriae (si quidem res habet proprias) & manifesta sint NONLATINALPHABET, i. res Dominicae — Author Constitut. Apost.
all of the Lord, as it were, Christening the old notion of Sacred, by a new name. So Can. Ap•stol. XL. Manifestae sint Bishops Rest propriae (si quidem Rest habet proprias) & Manifesta sint, i. Rest Dominicae — Author Constitut Apost.
Which that the Church, even in her better times, respected with an holy and discriminative usance, may be learned from the Story of that calumnious crimination, devised by the Arrian Faction against Athanasius, as a charge of no small impiety;
Which that the Church, even in her better times, respected with an holy and discriminative usance, may be learned from the Story of that calumnious crimination, devised by the Arrian Faction against Athanasius, as a charge of no small impiety;
or instinct, had entered into a Church of the Miletian Schismatiques, and there broken the Chalice, or Communion Cup, thrown down the Table, and burnt some of the Holy Books. All which argues, that in the generall opinion of Christians of that time, such acts were esteemed prophane and impious;
or instinct, had entered into a Church of the Miletian Schismatics, and there broken the Chalice, or Communion Cup, thrown down the Table, and burned Some of the Holy Books. All which argues, that in the general opinion of Christians of that time, such acts were esteemed profane and impious;
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Touching the Books of God, or holy Scripture, (which I referred to this title) especially those which are for the publique service of God in the Church, I adde this further;
Touching the Books of God, or holy Scripture, (which I referred to this title) especially those which Are for the public service of God in the Church, I add this further;
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Thirdly, under this fourth head of things Sacred I comprehend Sacred Acts; such as are the Acts of Gods holy worship and administration of his Sacraments.
Thirdly, under this fourth head of things Sacred I comprehend Sacred Acts; such as Are the Acts of God's holy worship and administration of his Sacraments.
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of which, although it be most true, that the unfained devotion of the heart (as before him who alone knoweth the hearts of the children of men) be the main and principall requisite;
of which, although it be most true, that the unfeigned devotion of the heart (as before him who alone Knoweth the hearts of the children of men) be the main and principal requisite;
yet unlesse even in the outward performance, they be, for the manner and circumstances, discriminated from common acts, by a select accommodation befitting their holinesse, their sanctification is defective,
yet unless even in the outward performance, they be, for the manner and Circumstances, discriminated from Common acts, by a select accommodation befitting their holiness, their sanctification is defective,
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How much more, when our carriage therein commeth short even of that wonted reverence, wherewith we come before an earthly Potentate? May not God here justly use the same expostulation with us, that he did with those in the Prophet Malachi, who presented themselves before him with such an offering,
How much more, when our carriage therein comes short even of that wonted Reverence, wherewith we come before an earthly Potentate? May not God Here justly use the same expostulation with us, that he did with those in the Prophet Malachi, who presented themselves before him with such an offering,
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and therefore to be accounted rather an affront then an act of honour and worship? Yee have, saith he, despised and prophaned my Name — Offer it now unto thy Governour:
and Therefore to be accounted rather an affront then an act of honour and worship? Ye have, Says he, despised and Profaned my Name — Offer it now unto thy Governor:
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That to come before the Divine Majesty, with lesse reverent and regardfull deportment, then we doe before earthly Kings and potentates, is to despise and prophane his holy Name.
That to come before the Divine Majesty, with less reverend and regardful deportment, then we do before earthly Kings and potentates, is to despise and profane his holy Name.
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namely, That the acts of Gods externall worship ought to be wholly conform to the use of the semblable actions performed unto men, and not differ from them:
namely, That the acts of God's external worship ought to be wholly conform to the use of the semblable actions performed unto men, and not differ from them:
and praising God with responsals, singing by turns, and speaking many together. For this principle is directly repugnant to the nature of Sanctification, which consists in discrimination and difference.
and praising God with responsals, singing by turns, and speaking many together. For this principle is directly repugnant to the nature of Sanctification, which consists in discrimination and difference.
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Gods Name being called upon, which therefore 1 Sam. 20. 8. are styled Covenants of the Lord: For that the observance due touching both is a sanctifying of them,
God's Name being called upon, which Therefore 1 Sam. 20. 8. Are styled Covenants of the Lord: For that the observance due touching both is a sanctifying of them,
Thus together with my explication of these severall sorts of sacred things, I have briefly and in generall pointed at that also wherein the proper sanctification of each consisteth, which though far short of such a tractation as the matter requireth:
Thus together with my explication of these several sorts of sacred things, I have briefly and in general pointed At that also wherein the proper sanctification of each Consisteth, which though Far short of such a tractation as the matter requires:
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yet if it may serve but to give occasion onely to others who are better able, to bend their thoughts upon this argument (which perhaps the times call for) I shall fully attain the end I aimed at.
yet if it may serve but to give occasion only to Others who Are better able, to bend their thoughts upon this argument (which perhaps the times call for) I shall Fully attain the end I aimed At.
NOW out of this discourse, which I have hitherto made, you may see and take notice, That (contrary to the vulgar opinion) the Prohibition of Idolatry and the discriminative observance of things sacred;
NOW out of this discourse, which I have hitherto made, you may see and take notice, That (contrary to the Vulgar opinion) the Prohibition of Idolatry and the discriminative observance of things sacred;
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Gods Incommunicablenesse, which derives a shadow and resemblance upon the things which have his Name called upon them, to wit, a state of appropriatnesse and singularity.
God's Incommunicableness, which derives a shadow and resemblance upon the things which have his Name called upon them, to wit, a state of appropriatnesse and singularity.
By this it appears how much they are mistaken, who under pretence of avoyding Idolatry and superstition, cannot endure that any distinction should be made between things sacred and common.
By this it appears how much they Are mistaken, who under pretence of avoiding Idolatry and Superstition, cannot endure that any distinction should be made between things sacred and Common.
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Is not this to unhallow Gods Name one way, that so we might not prophane it another? Far be it from me to be a patron of idolatry or superstition in the least degree:
Is not this to unhallow God's Name one Way, that so we might not profane it Another? far be it from me to be a patron of idolatry or Superstition in the least degree:
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and taken away (some of us) all difference in a manner between Sacred and prophane; and by this our transgression in doing Gods work, made our selves liable to that upbraid of the Apostle;
and taken away (Some of us) all difference in a manner between Sacred and profane; and by this our Transgression in doing God's work, made our selves liable to that upbraid of the Apostle;
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sacrarum ••rum profanationem) admittis? Thou that abhorrest Idols, doest thou commit sacriledge? that is, prophanest thou Gods Name by violating that which is sacred?
sacrarum ••rum profanationem) admittis? Thou that Abhorrest Idols, dost thou commit sacrilege? that is, profanest thou God's Name by violating that which is sacred?
Why then should we think it unlikely, or rather not think it very likely, that we also may have miscarried in the same manner? unlesse we will arrogate unto our selves that priviledge of infallibility,
Why then should we think it unlikely, or rather not think it very likely, that we also may have miscarried in the same manner? unless we will arrogate unto our selves that privilege of infallibility,
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That the measure of truth and falshood, best and worst, is not the greater or lesser distance from Popery, (forasmuch as Popery also containeth much of Christianity) nor that which is most destructive of the man of sin, alwayes most warrantable and safe to be embraced.
That the measure of truth and falsehood, best and worst, is not the greater or lesser distance from Popery, (forasmuch as Popery also Containeth much of Christianity) nor that which is most destructive of the man of since, always most warrantable and safe to be embraced.
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If it were, there be some in the world, (whose religion we would be loth to admit of) that would be found more orthodox and better reformed Christians then any of us all.
If it were, there be Some in the world, (whose Religion we would be loath to admit of) that would be found more orthodox and better reformed Christians then any of us all.
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Nay, give me leave, without offence, for the better awakening of some out of their deafnesse to whatsoever else may be said to this purpose, to propound such a Demand as this:
Nay, give me leave, without offence, for the better awakening of Some out of their deafness to whatsoever Else may be said to this purpose, to propound such a Demand as this:
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Who knoweth, whether this transgression I speak of, be not a main and principall ingredient of that guilt, which the Divine Majesty admonisheth us to take notice of, in this his so long and so severe visitatioh of our neighbours and brethren? whether he doth not visibly,
Who Knoweth, whither this Transgression I speak of, be not a main and principal ingredient of that guilt, which the Divine Majesty Admonisheth us to take notice of, in this his so long and so severe visitatioh of our neighbours and brothers? whither he does not visibly,
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Thou that hatest Idols doest thou commit Sacriledge? I know right well, that rashly to assigne the particular causes of Gods judgements, without rule or precedent of Scripture, is a sin of presumption,
Thou that Hatest Idols dost thou commit Sacrilege? I know right well, that rashly to assign the particular Causes of God's Judgments, without Rule or precedent of Scripture, is a since of presumption,
First, for what other sins, it is remembred in Scripture, that God gave his people, during that his first Covenant (especially after they came to dwell in their own Land) under the sword of an externall enemy,
First, for what other Sins, it is remembered in Scripture, that God gave his people, during that his First Covenant (especially After they Come to dwell in their own Land) under the sword of an external enemy,
besides these two, Idolatry, and Prophanation of that which was holy, or Sacriledg•? Examples of the first who knows not? of the second, see the Story of Achan, Iosh. the vii. of Elies sons, 1 Sam. Chap. II. the punishment of the Sacriledge of the seventh,
beside these two, Idolatry, and Profanation of that which was holy, or Sacriledg•? Examples of the First who knows not? of the second, see the Story of achan, Joshua the vii. of Ely's Sons, 1 Sam. Chap. II the punishment of the Sacrilege of the seventh,
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but all servants and debts were holy unto the Lord, and therefore to be released, Levit. 25. 2, 4. Deut. 15. Exodus 21. Secondly, What was that Transgression,
but all Servants and debts were holy unto the Lord, and Therefore to be released, Levit. 25. 2, 4. Deuteronomy 15. Exodus 21. Secondly, What was that Transgression,
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after the return from Babylon, mentioned in that Prophesie of Antiochus Epiphanes, Dan. 8. 12. for which it is there foretold, that An host should be given him against the daily Sacrifice,
After the return from Babylon, mentioned in that Prophesy of Antiochus Epiphanes, Dan. 8. 12. for which it is there foretold, that an host should be given him against the daily Sacrifice,
and that it should cast down the truth unto the ground, and practise and prosper? Perhaps the Story in the 2, 3, & 4. Chap. of the second Book of Maccabees will tell us.
and that it should cast down the truth unto the ground, and practise and prosper? Perhaps the Story in the 2, 3, & 4. Chap. of the second Book of Maccabees will tell us.
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as we contend for, opens a way for Idolatry: I answer, No otherwise, then the eschewing of Idolatry, may also, through the perversenesse of men, be made a bridge to prophaneness, that is, by accident, not from it own towardnesse, but our distemper.
as we contend for, Opens a Way for Idolatry: I answer, No otherwise, then the Eschewing of Idolatry, may also, through the perverseness of men, be made a bridge to profaneness, that is, by accident, not from it own towardness, but our distemper.
Otherwise this Discrimination or distinction, if we would understand or heed the ground thereof, prompts the clean contrary; for we should reason thus:
Otherwise this Discrimination or distinction, if we would understand or heed the ground thereof, prompts the clean contrary; for we should reason thus:
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for as much as it seemeth not to be comprehended under this notion of discretion and separation, wherein I place the nature of Holinesse, and that is Sanctif•cation, or Holinesse of life. To which i answer, That all notions of Sanctity and Sanctification in Scripture are derived from discretion and separation,
for as much as it seems not to be comprehended under this notion of discretion and separation, wherein I place the nature of Holiness, and that is Sanctif•cation, or Holiness of life. To which i answer, That all notions of Sanctity and Sanctification in Scripture Are derived from discretion and separation,
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yet in a larger sense, and, as it were, by way of resemblance, the whole body of the People of God are a Royall P•i•sthood, and Holy Nation, which the Almighty hath selected unto himself, out of the rest of the world,
yet in a larger sense, and, as it were, by Way of resemblance, the Whole body of the People of God Are a Royal P•i•sthood, and Holy nation, which the Almighty hath selected unto himself, out of the rest of the world,
and set apart from the world unto himself, in Scripture carries the name of Holinesse, or Sanctity, (especially in the New Testament) that is, such as becommeth those that are Holy unto God;
and Set apart from the world unto himself, in Scripture carries the name of Holiness, or Sanctity, (especially in the New Testament) that is, such as becomes those that Are Holy unto God;
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and that there associated themselves to them a great multitude NONLATINALPHABET, of the worshipping Greeks. Of these NONLATINALPHABET, there is elsewhere mention in the Acts of the Apostles more then once;
and that there associated themselves to them a great multitude, of the worshipping Greeks. Of these, there is elsewhere mention in the Acts of the Apostles more then once;
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The e•plication whereof will give some light not to this passage onely, but to the whole Story of the Primitive Conversion of the Gentiles to the Faith, recorded in that Book.
The e•plication whereof will give Some Light not to this passage only, but to the Whole Story of the Primitive Conversion of the Gentiles to the Faith, recorded in that Book.
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One of such as were circumcised, and took upon them the observation of the whole Law of Moses. These were accounted as Jews, (to wit, facti, non nati) bound to the like observances with them, conversed with,
One of such as were circumcised, and took upon them the observation of the Whole Law of Moses. These were accounted as jews, (to wit, facti, non Nati) bound to the like observances with them, conversed with,
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This kinde the Jewish Doctors call NONLATINALPHABET, Proselyti ••stiti•, or NONLATINALPHABET, Proselyti f•d•ris, namely, because they took upon them the signe thereof, Circumcision. In the New Testament they are called simply, Proselytes, without addition.
This kind the Jewish Doctors call, Proselytes ••stiti•, or, Proselytes f•d•ris, namely, Because they took upon them the Signen thereof, Circumcision. In the New Testament they Are called simply, Proselytes, without addition.
First, the precept NONLATINALPHABET, to renounce Idols, and all Idolatrous worship. Secondly, NONLATINALPHABET, to worship the true God, the Creator of Heaven and Earth. Thirdly, NONLATINALPHABET, Bloodshed;
First, the precept, to renounce Idols, and all Idolatrous worship. Secondly,, to worship the true God, the Creator of Heaven and Earth. Thirdly,, Bloodshed;
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to wit, to commit no murder. Fourthly, NONLATINALPHABET, detectio nuditatum, not to be defiled with fornication, incest, or other unlawfull conjunction.
to wit, to commit no murder. Fourthly,, detectio nuditatum, not to be defiled with fornication, Incest, or other unlawful conjunction.
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The seventh, NONLATINALPHABET, Membrum de vivo, so they call the Precept, of not eating the flesh with the blood in it, given to Noah, when he came out of the Ark;
The seventh,, Limb de vivo, so they call the Precept, of not eating the Flesh with the blood in it, given to Noah, when he Come out of the Ark;
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or great Court, whereinto the Israelites came, being divided there-from by a low wall of stone made battlement-wise, not above three Cubits high, called (saith Iosephus, from whom I have it) in the Hebrew Dialect NONLATINALPHABET, in the Greek NONLATINALPHABET, that is, Lorica, close by which stood certain little pillars, whereon was written in Latin and Greek Letters, NONLATINALPHABET.
or great Court, whereinto the Israelites Come, being divided therefrom by a low wall of stone made battlement-wise, not above three Cubits high, called (Says Iosephus, from whom I have it) in the Hebrew Dialect, in the Greek, that is, Lorica, close by which stood certain little pillars, whereon was written in Latin and Greek Letters,.
when he saith, That Christ had broken down the NONLATINALPHABET, the partitionwall, (namely, that Lorica, which separated the Court of the Gentiles from that of the Circumcision) and so laying both Courts into one, hath made the Jews and Gentiles Intercommoners;
when he Says, That christ had broken down the, the partitionwall, (namely, that Lorica, which separated the Court of the Gentiles from that of the Circumcision) and so laying both Courts into one, hath made the jews and Gentiles Intercommoners;
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This second kinde of Proselytes, the Talmudists call NONLATINALPHABET, Proselyti portae, or NONLATINALPHABET, Proselyti inquilini; because they were under the same condition, with those Gentile strangers which lived as inquilini in the land of Israel.
This second kind of Proselytes, the Talmudists call, Proselytes portae, or, Proselytes inquilini; Because they were under the same condition, with those Gentile Strangers which lived as inquilini in the land of Israel.
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but not to be circumcised, unlesse they would, nor farther bound to keep the Law of Moses, then was contained in those precepts of the sons of Noah. These are those mentioned (as often elsewhere in the Law,
but not to be circumcised, unless they would, nor farther bound to keep the Law of Moses, then was contained in those Precepts of the Sons of Noah. These Are those mentioned (as often elsewhere in the Law,
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so) in the fourth Commandment by the name of the Stranger within thy gates; whereby it might seem probable, that the observation of the Sabbath day (so far as concerneth one day in seven) was included in some one or other of those precepts of the sons of Noah; namely, in that, of worshipping for their God, the Creator of heaven and earth, and no other;
so) in the fourth Commandment by the name of the Stranger within thy gates; whereby it might seem probable, that the observation of the Sabbath day (so Far as concerns one day in seven) was included in Some one or other of those Precepts of the Sons of Noah; namely, in that, of worshipping for their God, the Creator of heaven and earth, and no other;
vide Exod. 31. 16, 17. Ezek. 20. 20. From the example of these inquilini, all other Gentiles, wheresoever living, admitted to the worship of the God of Israel upon the same terms, were called NONLATINALPHABET,
vide Exod 31. 16, 17. Ezekiel 20. 20. From the Exampl of these inquilini, all other Gentiles, wheresoever living, admitted to the worship of the God of Israel upon the same terms, were called,
or NONLATINALPHABET, Proselyti Portae, or Proselyti inquilini; of which sort there were many in all Cities and places of the Gentiles, where the Jews had Synagogues;
or, Proselytes Portae, or Proselytes inquilini; of which sort there were many in all Cities and places of the Gentiles, where the jews had Synagogues;
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For first, these are those meant in that of the Acts 17. 4. alleadged at my entrance into this discourse, where it is said that NONLATINALPHABET, a great number of the worshipping Greeks beleeved,
For First, these Are those meant in that of the Acts 17. 4. alleged At my Entrance into this discourse, where it is said that, a great number of the worshipping Greeks believed,
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which the Vulgar rightly translateth, de colentibus Gentilibus multitudo magna, taking the name of Greeks, here, as elsewhere in the New Testament, to be put for Gentiles in generall. And this place will admit of no evasion:
which the vulgar rightly Translate, de colentibus Gentiles multitudo Magna, taking the name of Greeks, Here, as elsewhere in the New Testament, to be put for Gentiles in general. And this place will admit of no evasion:
For that they were Gentiles, the name of NONLATINALPHABET betokeneth expresly, being given them by way of distinction from the Jews, then and there present also.
For that they were Gentiles, the name of Betokeneth expressly, being given them by Way of distinction from the jews, then and there present also.
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That they were worshippers of the true God, the God of Israel, their coming into the Synagogue, their name NONLATINALPHABET, their capablenesse of S. Pauls discourse, (which was to prove out of the Scriptures, that Messiah was to suffer death,
That they were worshippers of the true God, the God of Israel, their coming into the Synagogue, their name, their capableness of S. Paul's discourse, (which was to prove out of the Scriptures, that Messiah was to suffer death,
and beleeved the reward of the life to come? This place therefore, may serve as a key to all the rest of the places in this Book, where these NONLATINALPHABET are mentioned.
and believed the reward of the life to come? This place Therefore, may serve as a key to all the rest of the places in this Book, where these Are mentioned.
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To that in the same Chapter, ver. 17. where it is said, that Saint Paul in the Synagogue at Athens, NONLATINALPHABET, disputed with the Iews and the worshippers.
To that in the same Chapter, ver. 17. where it is said, that Saint Paul in the Synagogue At Athens,, disputed with the Iews and the worshippers.
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To that Acts 16. 14. where Saint Paul preaching the Gospel in the Jews Proseucha, or Oratory at Philippi, a woman named Lydia, a seller of purple, of the City Thyatira, NONLATINALPHABET, A proselyte worshipper, was converted unto the faith,
To that Acts 16. 14. where Saint Paul preaching the Gospel in the jews Proseucha, or Oratory At Philippi, a woman nam Lydia, a seller of purple, of the city Thyatira,, A proselyte worshipper, was converted unto the faith,
and to have perswaded the Jews and the Greeks: For these Greeks were NONLATINALPHABET, what did they in the Synagogues else so regularly every Sabbath day? True, the name of NONLATINALPHABET is here wanting;
and to have persuaded the jews and the Greeks: For these Greeks were, what did they in the Synagogues Else so regularly every Sabbath day? True, the name of is Here wanting;
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And he departed thence, saith the text, and entred into the house of one Iustus, NONLATINALPHABET, a Gentile-worshipper, whose house joyned hard to the Synagogue.
And he departed thence, Says the text, and entered into the house of one Justus,, a Gentile-worshipper, whose house joined hard to the Synagogue.
There ver. 43. it is said, that Saint Paul having preached the Gospel in the Jews Synagogue at Antioch of Pisidia, there followed him NONLATINALPHABET, many of the Jews and worshipping Proselytes;
There ver. 43. it is said, that Saint Paul having preached the Gospel in the jews Synagogue At Antioch of Pisidia, there followed him, many of the jews and worshipping Proselytes;
and vers. 42. That when the Jews were gone out of the Synagogue, the Gentiles, that is, the NONLATINALPHABET, besought the Apostles, that the same things might be preached unto them the next Sabbath;
and vers. 42. That when the jews were gone out of the Synagogue, the Gentiles, that is, the, besought the Apostles, that the same things might be preached unto them the next Sabbath;
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which being accordingly done, and many of the other Gentiles (who were not NONLATINALPHABET) upon the same of such a new Doctrine, unwontedly assembling with them, it is said, that the Iews when they saw the multitude, were filled with envy, contradicted and blasphemed.
which being accordingly done, and many of the other Gentiles (who were not) upon the same of such a new Doctrine, unwontedly assembling with them, it is said, that the Iews when they saw the multitude, were filled with envy, contradicted and blasphemed.
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and glorified the word of God, NONLATINALPHABET that is, the NONLATINALPHABET, who were already in procinctu, and in the posture to eternal life. The Jews blasphemed;
and glorified the word of God, that is, the, who were already in procinctu, and in the posture to Eternal life. The jews blasphemed;
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And it follows, that the Jews found out some NONLATINALPHABET, worshipping women, such as were of fashion (who yet perhaps had not been at the Apostles Sermon) by whose means they stirred up the chief men in the City,
And it follows, that the jews found out Some, worshipping women, such as were of fashion (who yet perhaps had not been At the Apostles Sermon) by whose means they stirred up the chief men in the city,
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and raised persecution against Paul and Barnabas. This I take to be the true and genuine meaning of this passage, upon which no charge of Pelagianism can be fastened;
and raised persecution against Paul and Barnabas. This I take to be the true and genuine meaning of this passage, upon which no charge of Pelagianism can be fastened;
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The use of the word NONLATINALPHABET, de acie & collocatione Militum, de ascriptione in ordinem vel classem, (in which signification the passive is most frequent) is well enough known:
The use of the word, the acie & collocation Militum, de ascription in ordinem vel classem, (in which signification the passive is most frequent) is well enough known:
NONLATINALPHABET, Xenophon: In cam classem me ascribo. Plutarch, in Solone; NONLATINALPHABET, In pauperum ordinem se redigit, inter pauperes se numerat:
, Xenophon: In cam classem me ascribo. Plutarch, in Solon;, In Pauperum ordinem se redigit, inter Paupers se numerat:
NONLATINALPHABET, dicuntur milites, unde & NONLATINALPHABET appellantur: NONLATINALPHABET, est in numerum virorum ascribi. Compare the 1 Cor. 16. 15. NONLATINALPHABET. According to which sense and notion, the words might be rendred, Crediderunt, quotquot nomina suae dederant vitae aeternae, or, [ per Ellipsin Participii ] Qui de agmine & classe fuerant sperantium, vel contendentium ad vitam aeternam:
, dicuntur Militias, unde & appellantur:, est in Numerum virorum ascribi. Compare the 1 Cor. 16. 15.. According to which sense and notion, the words might be rendered, Crediderunt, quotquot nomina suae dederant vitae aeternae, or, [ per Ellipsin Participii ] Qui de agmine & class fuerant sperantium, vel contendentium ad vitam aeternam:
Besides, it will not be impertinent, as a Mantissa to these quotations for NONLATINALPHABET, to note that the same persons are otherwise (namely, twice) characterised by the title of NONLATINALPHABET As first of Cornelius, concerning whom there is no question but he was a Gentile worshipper: The Text saith, There was a man in Caesarea, called Cornelius, a Centurion of the Italian Band, NONLATINALPHABET, (i.) NONLATINALPHABET.
Beside, it will not be impertinent, as a Mantissa to these quotations for, to note that the same Persons Are otherwise (namely, twice) Characterized by the title of As First of Cornelius, Concerning whom there is no question but he was a Gentile worshipper: The Text Says, There was a man in Caesarea, called Cornelius, a Centurion of the Italian Band,, (i.).
Again in that 13. of the Acts (whereon we have dwelt so long) S. Paul speaking at first to that mixt multitude assembled in the Synagogue, consisting partly of Jews,
Again in that 13. of the Acts (whereon we have dwelled so long) S. Paul speaking At First to that mixed multitude assembled in the Synagogue, consisting partly of jews,
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Of this kinde of Converts (as I have in part already intimated) were in our Saviour and his Apostles time, very many in every Nation and City, where the Jews lived and had their Synagogues;
Of this kind of Converts (as I have in part already intimated) were in our Saviour and his Apostles time, very many in every nation and city, where the jews lived and had their Synagogues;
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and the reward of the life to come, were powerfull inducements to draw many to the worship of that God, who onely among the Gods at that time, promised this reward to such as worshipped and served him,
and the reward of the life to come, were powerful inducements to draw many to the worship of that God, who only among the God's At that time, promised this reward to such as worshipped and served him,
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as may be gathered both from Cornelius, who is said to have given much alms to the people, (namely of the Jews;) And the Story of that Centurion, Luke 7. whom the Jews besought our Saviour so instantly for, alledging that he loved their Nation, and had built them a Synagogue, and therefore deserved that favour they sued for, on his behalf.
as may be gathered both from Cornelius, who is said to have given much alms to the people, (namely of the jews;) And the Story of that Centurion, Lycia 7. whom the jews besought our Saviour so instantly for, alleging that he loved their nation, and had built them a Synagogue, and Therefore deserved that favour they sued for, on his behalf.
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For we are to take notice, that the foundation of the Church among the Gentiles, was laid of these NONLATINALPHABET, who had already embraced the worship of the true God, had knowledge of his promises, beleeved and hoped for the life to come.
For we Are to take notice, that the Foundation of the Church among the Gentiles, was laid of these, who had already embraced the worship of the true God, had knowledge of his promises, believed and hoped for the life to come.
For was not S. Peter (to whom the instructions for this Embassage were first given) sent first to Cornelius a Centurion, a Gentile, the first of this order? wherefore? but that this might be for a pattern for them, with what kinde of men they were first to deal in this great work;
For was not S. Peter (to whom the instructions for this Embassy were First given) sent First to Cornelius a Centurion, a Gentile, the First of this order? Wherefore? but that this might be for a pattern for them, with what kind of men they were First to deal in this great work;
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whereas all such as embraced the worship of the God of Israel, conformed to one of these two kindes of Proselytes) to whether of them the Gentiles, which had or should receive the Gospel of Christ, were to conform themselves,
whereas all such as embraced the worship of the God of Israel, conformed to one of these two Kinds of Proselytes) to whither of them the Gentiles, which had or should receive the Gospel of christ, were to conform themselves,
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whether to the Proselytes of the Covenant, or to the NONLATINALPHABET, and Proselytes of the Gate. Saint Peter standing up in the Councell, demonstrates it to be the will of God, that they should conform to the latter, and not to the first; and that upon this ground;
whither to the Proselytes of the Covenant, or to the, and Proselytes of the Gate. Saint Peter standing up in the Council, demonstrates it to be the will of God, that they should conform to the latter, and not to the First; and that upon this ground;
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because that Cornelius, the first Christened Gentile, unto whom himself was sent by Divine Commission, was no circumcised Proselyte, but a Proselyte of the Gate, or a NONLATINALPHABET onely;
Because that Cornelius, the First Christened Gentile, unto whom himself was sent by Divine Commission, was no circumcised Proselyte, but a Proselyte of the Gate, or a only;
whereby it appeared, that God would have the rest of the Gentiles, which embraced the faith, to be after the pattern of Cornelius; and to have no more imposed upon them, then He had.
whereby it appeared, that God would have the rest of the Gentiles, which embraced the faith, to be After the pattern of Cornelius; and to have no more imposed upon them, then He had.
And accordingly the Councel defines, That no other burden should be laid upon them, but onely to abstain from pollution of Idols, from blood, from things strangled, and from fornication:
And accordingly the Council defines, That no other burden should be laid upon them, but only to abstain from pollution of Idols, from blood, from things strangled, and from fornication:
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To which of S. Peter, answers that of S. Iude, (as almost that whole Epistle doth to this) verse 6. And the Angels which kept not their first estate, [ or principality ] but left their own habitation, he hath reserved in everlasting chains under darknesse unto the Iudgement of the great Day.
To which of S. Peter, answers that of S. Iude, (as almost that Whole Epistle does to this) verse 6. And the Angels which kept not their First estate, [ or principality ] but left their own habitation, he hath reserved in everlasting chains under darkness unto the Judgement of the great Day.
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and experience, which shews us that the Evill spirits are not yet bound with eternall chains, having so much liberty of gadding about) supplies in the Text vinciendos, as if there were an Ellipsis, reading it thus, Iudicio magni illius Diei vinculis aeternis (vinciendo) reservâsse.
and experience, which shows us that the Evil spirits Are not yet bound with Eternal chains, having so much liberty of gadding about) supplies in the Text vinciendos, as if there were an Ellipsis, reading it thus, Judicio magni Illius Die vinculis Eternal (vinciendo) reservâsse.
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but as Dativus acquisitionis, for chains of darknesse; and construes it with NONLATINALPHABET, as if it were, He delivered them for chains of darknesse;
but as Dative acquisitionis, for chains of darkness; and construes it with, as if it were, He Delivered them for chains of darkness;
But for my part I take both NONLATINALPHABET in S. Peter, and NONLATINALPHABET in S. Iude, to be neither of them Dativus instrumenti, but both Acquisitionis, or Finis, and governed the one of NONLATINALPHABET,
But for my part I take both in S. Peter, and in S. Iude, to be neither of them Dative Instrument, but both Acquisitionis, or Finis, and governed the one of,
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and the other of NONLATINALPHABET that is, NONLATINALPHABET to be put for NONLATINALPHABET, and NONLATINALPHABET for NONLATINALPHABET — As in the Hebrew, the preposition NONLATINALPHABET, serves for the proposition NONLATINALPHABET,
and the other of that is, to be put for, and for — As in the Hebrew, the preposition, serves for the proposition,
Nay, among the Greek Grammarians we finde observed, that the Dative Case is sometimes put for the Accusative with the proposition NONLATINALPHABET As in this example, NONLATINALPHABET, that is, NONLATINALPHABET much more in the sacred Greek, which so frequently imitates the Hebrew Construction.
Nay, among the Greek Grammarians we find observed, that the Dative Case is sometime put for the Accusative with the proposition As in this Exampl,, that is, much more in the sacred Greek, which so frequently imitates the Hebrew Construction.
Next for the word NONLATINALPHABET in S. Peter, it is NONLATINALPHABET, and so not bound by any use or example to the signification we here give it, to wit, throwing down to hell. I would therefore render it, ad poenas tartareas damnavit, to wit,
Next for the word in S. Peter, it is, and so not bound by any use or Exampl to the signification we Here give it, to wit, throwing down to hell. I would Therefore render it, and poenas tartareas Damnavit, to wit,
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So the meaning in both places will be, That the wicked Angels were cast down from heaven, to this lower orb, there to be reserved for chains of darknesse at the Day of Judgement:
So the meaning in both places will be, That the wicked Angels were cast down from heaven, to this lower orb, there to be reserved for chains of darkness At the Day of Judgement:
Moreover verse 17. where the same hellish darknesse is spoken of, it is said, to be reserved for the wicked, NONLATINALPHABET, to whom that hideous darknesse is reserved for ever;
Moreover verse 17. where the same hellish darkness is spoken of, it is said, to be reserved for the wicked,, to whom that hideous darkness is reserved for ever;
whence it is probable, that S. Peter in the foregoing passage of Angels, referred also those chains of darknesse, to reserving, and not to delivering; that is, not that the evill Angels were now already delivered to chains of darknesse,
whence it is probable, that S. Peter in the foregoing passage of Angels, referred also those chains of darkness, to reserving, and not to delivering; that is, not that the evil Angels were now already Delivered to chains of darkness,
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now what hath been anciently the current opinion of this point? And first, for the Jews, it is apparent to have been a tradition of theirs, that all the space between the earth and the firmament, is full of troops of Evill spirits,
now what hath been anciently the current opinion of this point? And First, for the jews, it is apparent to have been a tradition of theirs, that all the Molle between the earth and the firmament, is full of troops of Evil spirits,
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Drusius quotes two Authors, one the Book called NONLATINALPHABET, Munus novum; another, one of the Commentators upon Pirke Aboth, who speak in this manner, Debet homo scire & intelligere, à terra usque ad firmamentum omnia plena esse turmis,
Drusius quotes two Authors, one the Book called, Munus novum; Another, one of the Commentators upon Pirke Abbot, who speak in this manner, Debet homo Scire & intelligere, à terra usque ad firmamentum omnia plena esse turmis,
& praefectis, & infra plurimas esse Creaturas laedentes & accusantes, omnesque stare & volare in aere, neque à terra usque ad firmamentum locum esse vacuum:
& Praefects, & infra plurimas esse Creaturas laedentes & accusantes, Omnesque stare & Volare in Air, neque à terra usque ad firmamentum locum esse vacuum:
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And that the Fathers of the first 300 or 400 years, nor did, nor could, hold the evill Angels to have been cast into Hell upon their sin, is evident by a singular Tenet of theirs.
And that the Father's of the First 300 or 400 Years, nor did, nor could, hold the evil Angels to have been cast into Hell upon their since, is evident by a singular Tenet of theirs.
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Post adventum autem Domini, ex sermonibus Christi & Apostolorum ejus, discens manifestè quoniam ignis aeternus ei praeparatus sit, — per hujusmodi homines (he means those Heretiques who blasphemed the God of the Law) blasphemat eum Deum, qui judicium importat.
Post adventum autem Domini, ex sermonibus Christ & Apostolorum His, discens manifestè quoniam ignis Eternal ei praeparatus sit, — per hujusmodi homines (he means those Heretics who blasphemed the God of the Law) blasphemat Eum God, qui judicium Importat.
So doth Oecumenius upon the last Chap. of the first of S. Peter. Epiphanius against Heresie 39. gives the same as his own assertion, almost in the same words with Iustin and Irenaeus, though not naming them;
So does Oecumenius upon the last Chap. of the First of S. Peter. Epiphanius against Heresy 39. gives the same as his own assertion, almost in the same words with Justin and Irnaeus, though not naming them;
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I will not enquire how true this Tenet of theirs is, but onely gather this, that they could not think the Devils were cast into Hell, before the comming of Christ.
I will not inquire how true this Tenet of theirs is, but only gather this, that they could not think the Devils were cast into Hell, before the coming of christ.
Saint Augustine, as may seem, intending to reconcile these places of Peter and Iude with the rest of Scripture, is alledged to affirm, that the Devils suffering some hell-like torment in their aiery Mansion;
Saint Augustine, as may seem, intending to reconcile these places of Peter and Iude with the rest of Scripture, is alleged to affirm, that the Devils suffering Some hell-like torment in their airy Mansion;
Lib. 8. Cap. 22. The other where he expounds that of the Devils Mat. 8. Art thou come to torment us before the time, (that is, saith he) ante tempus Iudicii, quo aeternâ damnatione puniendi sunt, cum omnibus etiam hominibus qui eorum societate detinentur.
Lib. 8. Cap. 22. The other where he expounds that of the Devils Mathew 8. Art thou come to torment us before the time, (that is, Says he) ante Tempus Judges, quo aeternâ damnation puniendi sunt, cum omnibus etiam hominibus qui Their Societate detinentur.
holding some Devils to be in the Air, (as Saint Paul and the History of Scripture tels us,) some to be already in Hell, (as they thought, Saint Peter and S. Iude affirm'd:) which opinion seems to be occasioned by a Quaere of Saint Hieroms, upon the sixth of the Ephesians; though he speaks but obscurely, and defines nothing.
holding Some Devils to be in the Air, (as Saint Paul and the History of Scripture tells us,) Some to be already in Hell, (as they Thought, Saint Peter and S. Iude affirmed:) which opinion seems to be occasioned by a Quaere of Saint Hieroms, upon the sixth of the Ephesians; though he speaks but obscurely, and defines nothing.
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But what ground of Scripture, or reason can be given, why all the Devils, which sinned, should not be in the same condition? especially Satan, the worst and chief of them, should not be in the worst estate,
But what ground of Scripture, or reason can be given, why all the Devils, which sinned, should not be in the same condition? especially Satan, the worst and chief of them, should not be in the worst estate,
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but enjoy the greatest liberty? It follows therefore that these places of Saint Peter and Saint Iude, are to be construed according to the sense I have given of them;
but enjoy the greatest liberty? It follows Therefore that these places of Saint Peter and Saint Iude, Are to be construed according to the sense I have given of them;
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namely, that the evill Spirits, which sinned, being adjudged to hellish torments, were cast out of Heaven into this lower Region, there to be reserved,
namely, that the evil Spirits, which sinned, being adjudged to hellish torments, were cast out of Heaven into this lower Region, there to be reserved,
A Man would think at first sight, that this Scripture did exceedingly warrant our use of the word Minister, in stead of that of Priest, and leave no plea for them who had rather speak otherwise.
A Man would think At First sighed, that this Scripture did exceedingly warrant our use of the word Minister, in stead of that of Priest, and leave no plea for them who had rather speak otherwise.
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My discourse therefore shall be of the use of the words Priest and Minister, wherein shall appear how truly we are all Ministers in the Apostles sense,
My discourse Therefore shall be of the use of the words Priest and Minister, wherein shall appear how truly we Are all Ministers in the Apostles sense,
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All Ecclesiasticall persons or Clergy men may be considered in a threefold relation. First, To God. Secondly, To the People. Thirdly, One toward another.
All Ecclesiastical Persons or Clergy men may be considered in a threefold Relation. First, To God. Secondly, To the People. Thirdly, One towards Another.
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In respect of God, all are Ministers of what degree soever they be; because they do what they do by commission from him, either more or lesse immediate:
In respect of God, all Are Ministers of what degree soever they be; Because they do what they do by commission from him, either more or less immediate:
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for a Minister is he, qui operam suam alicui, ut superlori, aut domino praebet. In respect of the People, all are Bishops, that is, Inspectores, or Overseers;
for a Minister is he, qui Operam suam alicui, ut superlori, Or domino praebet. In respect of the People, all Are Bishops, that is, Inspectores, or Overseers;
Ministri Presbyterorum & Episcoporum, and in that respect have their name NONLATINALPHABET Bishops are a degree of Presbyters of divine ordinance, to be as Heads, Chiefs, and Presidents of their Brethren:
Ministri Presbyterorum & Bishops, and in that respect have their name Bishops Are a degree of Presbyters of divine Ordinance, to be as Heads, Chiefs, and Presidents of their Brothers:
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These grounds being forelaid and understood, I affirm, first, that Presbyters are by us unnaturally and improperly called Ministers, either of the Church,
These grounds being forelaid and understood, I affirm, First, that Presbyters Are by us unnaturally and improperly called Ministers, either of the Church,
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Indeed we are called Ministers, but never their Ministers, but as you see here, Gods Ministers, Christs Ministers, who imployeth us to dispense his Mysteries unto his Church.
Indeed we Are called Ministers, but never their Ministers, but as you see Here, God's Ministers, Christ Ministers, who employeth us to dispense his Mysteres unto his Church.
but not one of them is given to the Apostles, in the whole Scripture, with relation to the Church or People; you shall never finde them called NONLATINALPHABET,
but not one of them is given to the Apostles, in the Whole Scripture, with Relation to the Church or People; you shall never find them called,
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as Ministers of the New Testament, 2 Cor. 3. 6. Ministers of the Gospel, Eph. 3. 7. Col. 1. 23. but not Ministers of them to whose behoof they minister:
as Ministers of the New Testament, 2 Cor. 3. 6. Ministers of the Gospel, Ephesians 3. 7. Col. 1. 23. but not Ministers of them to whose behoof they minister:
It is an erroneous opinion, that some maintain, That the power of Sacred Order, and of the Keyes, is given by God immediately to the body of the Congregation;
It is an erroneous opinion, that Some maintain, That the power of Sacred Order, and of the Keys, is given by God immediately to the body of the Congregation;
That power is conferred by God immediately to those, who are Bishops and Pastors, and, by and through them, belongs to the whole body, and no otherwise:
That power is conferred by God immediately to those, who Are Bishops and Pastors, and, by and through them, belongs to the Whole body, and no otherwise:
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Yet he confesses the Corinthians began to vilifie him for this condescent, 2 Cor. 11. 7. Have I committed an offence in abasing my self, that you might be exalted,
Yet he Confesses the Corinthians began to vilify him for this condescend, 2 Cor. 11. 7. Have I committed an offence in abasing my self, that you might be exalted,
because I have preached unto you the Gospel of God freely? This was that wherein he carried himself toward the Corinthians as a Servant, but to other Churches he did not so:
Because I have preached unto you the Gospel of God freely? This was that wherein he carried himself towards the Corinthians as a Servant, but to other Churches he did not so:
I come now to a second assertion, which is, that howsoever any Ecclesiasticall person may be rightly called a Minister, (so it be in a proper relation to God-ward) yet the word Minister is again most unfitly used by us,
I come now to a second assertion, which is, that howsoever any Ecclesiastical person may be rightly called a Minister, (so it be in a proper Relation to Godward) yet the word Minister is again most unfitly used by us,
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As when we call those which are Presbyters, Ministers, by way of distinction from Deacons; for so we speak Ministers and Deacons, in stead of Priests and Deacons.
As when we call those which Are Presbyters, Ministers, by Way of distinction from Deacons; for so we speak Ministers and Deacons, in stead of Priests and Deacons.
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The reason we thus speak, is to avoid the name Priest, which we conceive to signifie Sacerdos, that is, one that sacrificeth, such as were those in the Law.
The reason we thus speak, is to avoid the name Priest, which we conceive to signify Sacerdos, that is, one that Sacrificeth, such as were those in the Law.
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But our Curates of holy things in the Gospel, are not to offer Sacrifice, and therefore ought not to be called Sacerdotes, and consequently, not Priests. This is the reason;
But our Curates of holy things in the Gospel, Are not to offer Sacrifice, and Therefore ought not to be called Sacerdotes, and consequently, not Priests. This is the reason;
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but if it be well examined, Priest is the English of Presbyter, and not of Sacerdos; there being in our Tongue no word in use for Sacerdos: Priest, which we use for both, being improperly used for a Sacrificer, but naturally expressing a Presbyter; the name whereby the Apostles call both themselves,
but if it be well examined, Priest is the English of Presbyter, and not of Sacerdos; there being in our Tongue no word in use for Sacerdos: Priest, which we use for both, being improperly used for a Sacrificer, but naturally expressing a Presbyter; the name whereby the Apostles call both themselves,
For who can deny that our word Priest is corrupted of Presbyter? Our Ancestors the Saxons first used Preoster, which by a farther contraction came Preste, and Priest. The high and low Dutch have Priester, the French Prestre, Italian Prete, but the Spaniard onely speaks full Presbytero. But, to come more near the point, our men in using the word Minister, for a distinctive name in stead of Priest, incurre four Solecisms:
For who can deny that our word Priest is corrupted of Presbyter? Our Ancestors the Saxons First used Preoster, which by a farther contraction Come Pressed, and Priest. The high and low Dutch have Priest, the French Priest, Italian Priest, but the Spaniard only speaks full Presbytero. But, to come more near the point, our men in using the word Minister, for a distinctive name in stead of Priest, incur four Solecisms:
For we would avoid to call the Presbyters of the Gospel, by the name of the Sacrificers of the Law; and yet run into it in such sort, that we style those of the Gospel by the legall name,
For we would avoid to call the Presbyters of the Gospel, by the name of the Sacrificers of the Law; and yet run into it in such sort, that we style those of the Gospel by the Legal name,
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and NONLATINALPHABET but we call those of the Gospel, Cohanim, when we style them Ministers. On the contrary, the Apostles style those of the Gospel, Presbyteri; but we transferre that name to those of the Law, when we call them Priests: This is counterchange;
and but we call those of the Gospel, Cohanim, when we style them Ministers. On the contrary, the Apostles style those of the Gospel, Presbyteries; but we transfer that name to those of the Law, when we call them Priests: This is counterchange;
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Secondly, It is a confusion or tautology, to say Ministers and Deacons, that is, Ministers and Ministers: For NONLATINALPHABET is in Greek, what Minister is in Latin; both signifying a Minister;
Secondly, It is a confusion or tautology, to say Ministers and Deacons, that is, Ministers and Ministers: For is in Greek, what Minister is in Latin; both signifying a Minister;
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The Apostles gave them a name of Eldership, and Superiority in calling them Presbyteri, we of inferiority, & subordination in calling them Ministri: The Jews had no name more honourable then that of Elders, NONLATINALPHABET,
The Apostles gave them a name of Eldership, and Superiority in calling them Presbyteries, we of inferiority, & subordination in calling them Ministri: The jews had no name more honourable then that of Elders,,
And we have rejected the name of Dignity, of Fathership, and Eldership, and assumed in stead thereof, a name of under-service, of subjection, of ministery, to distinguish our order by;
And we have rejected the name of Dignity, of Fathership, and Eldership, and assumed in stead thereof, a name of under-service, of subjection, of Ministry, to distinguish our order by;
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For in a generall sense, and with reference to God, we are all his Ministers, and it is an honour unto us so to be, more then to be other mens Masters, as our Apostle in my text intimates.
For in a general sense, and with Referente to God, we Are all his Ministers, and it is an honour unto us so to be, more then to be other men's Masters, as our Apostle in my text intimates.
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They have a kinde of Officers, who are the Pastors assistants in Discipline, much like to our Churchwardens, these they call Elders, we style them Lay-Elders; These are but a kinde of Deacons at the most,
They have a kind of Officers, who Are the Pastors assistants in Discipline, much like to our Churchwardens, these they call Elders, we style them Lay elders; These Are but a kind of Deacons At the most,
And yet these are dignified by the name of Elders and Presbyters, who are indeed but Deacons or Ministers; and the Pastor himself is called a Minister, who in the Apostles style is the onely Presbyter or Elder. For so they speak, The Minister and his Presbyters, or Elders.
And yet these Are dignified by the name of Elders and Presbyters, who Are indeed but Deacons or Ministers; and the Pastor himself is called a Minister, who in the Apostles style is the only Presbyter or Elder. For so they speak, The Minister and his Presbyters, or Elders.
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as that which gave occasion by the long abuse thereof, to fancy a Sacrifice, had rather restored the Apostolicall name of Presbyter in the full sound, which would have been as soon,
as that which gave occasion by the long abuse thereof, to fancy a Sacrifice, had rather restored the Apostolical name of Presbyter in the full found, which would have been as soon,
But the mis-application of the word Presbyter in some Churches, to an Order the Apostles called not by that name, deprived those thereof, to whom it was properly due.
But the misapplication of the word Presbyter in Some Churches, to an Order the Apostles called not by that name, deprived those thereof, to whom it was properly due.
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Neither there, where the works of God are so often recounted to magnifie him, (when as Hail, Snow, Rain, and Iee, works of far lesse admiration are not pretermitted) neither by way of allusion and figured expression, in the Prophets predictions of great calamities and changes, whereof they were taken to be presages;
Neither there, where the works of God Are so often recounted to magnify him, (when as Hail, Snow, Rain, and Iee, works of Far less admiration Are not pretermitted) neither by Way of allusion and figured expression, in the prophets predictions of great calamities and changes, whereof they were taken to be presages;
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Or by the name of an Angel of the Lord, (whereby no doubt they are guided) according as is said of that Pillar of Fire which went before the Israelites, That the Angel of the Lord, when they were to passe the Redsea, came and stood between them and the AEgyptians, when that Pillar did so.
Or by the name of an Angel of the Lord, (whereby no doubt they Are guided) according as is said of that Pillar of Fire which went before the Israelites, That the Angel of the Lord, when they were to pass the Red sea, Come and stood between them and the egyptians, when that Pillar did so.
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And who knows, whether that in the 104 Psalm; may not have some meaning this way? He ma•eth his Angels Spirits, (or windes) and his Ministers a Flame of fire, to wit,
And who knows, whither that in the 104 Psalm; may not have Some meaning this Way? He ma•eth his Angels Spirits, (or winds) and his Ministers a Flame of fire, to wit,
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The wonder is yet the greater, because it seems notwithstanding all this, by the Story of the Gospel, not to have been accounted then by the people of the Jews, any strange or extraordinary thing, but as a matter usuall;
The wonder is yet the greater, Because it seems notwithstanding all this, by the Story of the Gospel, not to have been accounted then by the people of the jews, any strange or extraordinary thing, but as a matter usual;
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To meet with all these difficulties, (which I see not how otherwise can be easily satisfied) I am perswaded (till I shall hear better reason to the contrary,) that these Daemoniacks were no other then such as we call mad-men, and Lunaticks; at least, that we comprehend them under those names,
To meet with all these difficulties, (which I see not how otherwise can be Easily satisfied) I am persuaded (till I shall hear better reason to the contrary,) that these Demoniacs were no other then such as we call madmen, and Lunatics; At least, that we comprehend them under those names,
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That you may rightly understand this my Assertion, (before I acquaint you with the reasons which induce me thereunto) you must know, that the Masters of Physick tell us of two kindes of Deliration, or alienation of the understanding;
That you may rightly understand this my Assertion, (before I acquaint you with the Reasons which induce me thereunto) you must know, that the Masters of Physic tell us of two Kinds of Deliration, or alienation of the understanding;
One, ex vi morbi, that, namely, which is with or from a Fever, called Delirium, or Phrenitis (the latter being a higher degree then the former;) Another kinde sine Febre, when a man, having no other disease, is crased and disturbed in his wits.
One, ex vi Morbi, that, namely, which is with or from a Fever, called Delirium, or Phrenitis (the latter being a higher degree then the former;) another kind sine Febre, when a man, having no other disease, is crazed and disturbed in his wits.
or Melancholia and Mania, which they describe and distinguish thus: Both of them to be when the understanding is so disturbed, that men imagine, speak,
or Melancholia and Mania, which they describe and distinguish thus: Both of them to be when the understanding is so disturbed, that men imagine, speak,
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which is most properly styled madnesse. Now then, I say, that those Daemoniacks in the Gospel were such as we call mad-men: understand me to mean, not of Deliration ex vi morbi, or of simple dotage,
which is most properly styled madness. Now then, I say, that those Demoniacs in the Gospel were such as we call madmen: understand me to mean, not of Deliration ex vi Morbi, or of simple dotage,
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and therefore, passing by all other causes and Symptomes, they thought fit to give them their Name from this, calling them NONLATINALPHABET, or NONLATINALPHABET.
and Therefore, passing by all other Causes and Symptoms, they Thought fit to give them their Name from this, calling them, or.
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To affront, and cry down whose errour, it is like enough the Pharisees, and the rest of the right-beleeving Jews who followed them, affected, to draw their expressions (wheresoever they could) from Angels and Spirits: as presently they did, in the Acts, when Saint Paul awakened their faction in the Councell, saying I am a Pharisee, and the son of a Pharisee, &c. We finde no evill, say they, in this man,
To affront, and cry down whose error, it is like enough the Pharisees, and the rest of the right-believing jews who followed them, affected, to draw their expressions (wheresoever they could) from Angels and Spirits: as presently they did, in the Acts, when Saint Paul awakened their faction in the Council, saying I am a Pharisee, and the son of a Pharisee, etc. We find no evil, say they, in this man,
First therefore, I prove it out of the Gospel it self, and that in the first place from this Scripture, which I have chosen for my text, NONLATINALPHABET, he hath a Devil and is mad.
First Therefore, I prove it out of the Gospel it self, and that in the First place from this Scripture, which I have chosen for my text,, he hath a devil and is mad.
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That this Lunatick was a Daemoniack, it is evident both out of the 15. ver. of this Chapter, where it is said, Our Saviour rebuked the Devill, and he departed out of him,
That this Lunatic was a Demoniac, it is evident both out of the 15. ver. of this Chapter, where it is said, Our Saviour rebuked the devil, and he departed out of him,
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And first, take notice, that the Gentiles also had the like apprehension of their mad-men; whence they called them Larvati, and Cerriti, where Larvati is as much as Larvis, id est, Daemonibus acti:
And First, take notice, that the Gentiles also had the like apprehension of their madmen; whence they called them Larvate, and Cerriti, where Larvate is as much as Larvis, id est, Daemonibus acti:
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so Festus, Larvati, saith he, furiosi & mente moti, quasi Larvis exterriti. And for Cerriti, they were so called, quasi Cereriti, hoc est, à Cerere percussi.
so Festus, Larvate, Says he, furiosi & mente Moti, quasi Larvis exterriti. And for Cerriti, they were so called, quasi Cereriti, hoc est, à Cerere Percussi.
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And therefore you may remēber, that when Menechmus in Plautus fains himself mad, and talks accordingly, the Physitian, who was sent for to cure him, asks the old man who came to fetch him,
And Therefore you may Remember, that when Menechmus in Plautus feigns himself mad, and talks accordingly, the physician, who was sent for to cure him, asks the old man who Come to fetch him,
whether he were Larvatus or Cerritus. If the Gentiles thought thus of their mad-men, should we think it strange the Jews should? I could tell you here, that the Turks conceit of their madmen, is not unlike this;
whither he were Larvatus or Cerritus. If the Gentiles Thought thus of their madmen, should we think it strange the jews should? I could tell you Here, that the Turks conceit of their madmen, is not unlike this;
My next testimony shall be out of Iustin Martyr, who in his second Apology ad Antoninum, to prove (at least to a Gentile) that the souls of men have existence and sense after death, brings for an argument their Necyomantia, and their Evocationes Mortuorum, together with other the like:
My next testimony shall be out of Justin Martyr, who in his second Apology ad Antoninum, to prove (At least to a Gentile) that the Souls of men have existence and sense After death, brings for an argument their Necyomantia, and their Evocationes Mortuorum, together with other the like:
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& in the last place this of Daemoniacks; where by his descriptiō of them, we may easily gather what kinde of people they were, which were so taken to be.
& in the last place this of Demoniacs; where by his description of them, we may Easily gather what kind of people they were, which were so taken to be.
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Item illi (saith he) qui à mortuorum manibus corripiuntur (for such were these Daemonia taken to be) at { que } humi abjiciuntur homines NONLATINALPHABET which all call Daemoniacks and mad-men: NONLATINALPHABET therefore and NONLATINALPHABET were all one, as men then conceived.
Item illi (Says he) qui à Mortuorum manibus corripiuntur (for such were these Daemonia taken to be) At { que } humi abjiciuntur homines which all call Demoniacs and madmen: Therefore and were all one, as men then conceived.
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For Iosephus in his seventh Book De Bello Iudaico, Cap. 25. mentioning these NONLATINALPHABET upon occasion of a certain herb, supposed to be good for them, saith expresly by way of Parenthesis, NONLATINALPHABET (sc.
For Iosephus in his seventh Book De Bello Judaic, Cap. 25. mentioning these upon occasion of a certain herb, supposed to be good for them, Says expressly by Way of Parenthesis, (sc.
My last proof is taken from those Energumeni, (which are all one with NONLATINALPHABET) so often mentioned in the Church Liturgies, in the ancient Canons,
My last proof is taken from those Energumeni, (which Are all one with) so often mentioned in the Church Liturgies, in the ancient Canonas,
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and in other Ecclesiasticall writings, many ages after our Saviours being on earth; and that, not as any rare and unaccustomed thing, but as ordinary and usuall.
and in other Ecclesiastical writings, many ages After our Saviors being on earth; and that, not as any rare and unaccustomed thing, but as ordinary and usual.
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If those were not such, as we now adayes conceive of no otherwise then as mad-men, surely the world must be supposed to be very well rid of Devils, over it hath been;
If those were not such, as we now adays conceive of no otherwise then as madmen, surely the world must be supposed to be very well rid of Devils, over it hath been;
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Nay, that these NONLATINALPHABET or NONLATINALPHABET, were such as I speak of, Balsamon and Zonaras both in their Scholia upon the Canons of the Church, will, I think, inform us:
Nay, that these or, were such as I speak of, Balsamon and Zonaras both in their Scholia upon the Canonas of the Church, will, I think, inform us:
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PROVERBS 21. 16. The Man, that wandreth out of the way of understanding, shall remain in the Congregation of the Dead. NONLATINALPHABET, in coetu Gigantum.
PROVERBS 21. 16. The Man, that wanders out of the Way of understanding, shall remain in the Congregation of the Dead., in coetu Gigantum.
But it is as certain, that before the Captivity or second Temple (for so the Jews call the time of their state after their return) this name was not in use;
But it is as certain, that before the Captivity or second Temple (for so the jews call the time of their state After their return) this name was not in use;
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For this valley of Hinnom (Gehinnom, or, as afterward they pronounced it, Gehenna) was a valley neer Jerusalem, in a place whereof, called Tophet, the children of Israel committed that abominable Idolatry, in making their children to passe through the fire to Moloch, that is, burnt them to the Devil.
For this valley of Hinnom (Gehenna, or, as afterwards they pronounced it, Gehenna) was a valley near Jerusalem, in a place whereof, called Tophet, the children of Israel committed that abominable Idolatry, in making their children to pass through the fire to Moloch, that is, burned them to the devil.
For an eternall detestation whereof, King Iosiah polluted it, and made it a place execrable, ordaining it to be the place, whither dead Carkasses, Garbage,
For an Eternal detestation whereof, King Josiah polluted it, and made it a place execrable, ordaining it to be the place, whither dead Carcases, Garbage,
Yea, not man onely, but the Lord himself, as it were consecrated this place, to be a place of execration, by making it the field of his vengeance, both before and after.
Yea, not man only, but the Lord himself, as it were consecrated this place, to be a place of execration, by making it the field of his vengeance, both before and After.
For first, this was the place where the Angel of the Lord destroyed the host of Senacherib, King of Assyria, where one hundred and eighty thousand of their Carkasses were burnt, according to that, Esay 30. Through the voyce of the Lord shall the Assyrian be beaten down.
For First, this was the place where the Angel of the Lord destroyed the host of Sennacherib, King of Assyria, where one hundred and eighty thousand of their Carcases were burned, according to that, Isaiah 30. Through the voice of the Lord shall the assyrian be beaten down.
yea for the King it is prepared, he hath made it deep and large, the pile thereof is fire and much wood, the breath of the Lord like a stream of brimstone doth kindle it.
yea for the King it is prepared, he hath made it deep and large, the pile thereof is fire and much wood, the breath of the Lord like a stream of brimstone does kindle it.
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according to the word of the Lord, by the Prophet Ieremy in his seventh and nineteenth Chapters, The children of Iudah have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and daughters in the fire, which I commanded them not,
according to the word of the Lord, by the Prophet Ieremy in his seventh and nineteenth Chapters, The children of Iudah have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their Sons and daughters in the fire, which I commanded them not,
Hence, as I said, this place being so many wayes execrable for what had been done therein, especially, having been as it were the gate to eternall destruction, by so remarkable judgements,
Hence, as I said, this place being so many ways execrable for what had been done therein, especially, having been as it were the gate to Eternal destruction, by so remarkable Judgments,
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I answer, out of my Text, it seems to have been called Domus, or Coetus Gigantum. Vir qui erraverit à viâ intelligentiae, in Coetu Gigantum commorabitur.
I answer, out of my Text, it seems to have been called Domus, or Coetus Gigantum. Vir qui erraverit à viâ intelligentiae, in Coetu Gigantum commorabitur.
though we, and the later Interpreters, both in this, and some other places, take it for manes, or mortui; but the ancient, I think, deserve the more credit, especially it being confessed, that the word elsewhere so signifies.
though we, and the later Interpreters, both in this, and Some other places, take it for manes, or Deads; but the ancient, I think, deserve the more credit, especially it being confessed, that the word elsewhere so signifies.
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That this construction of Coetus Rephaim is not improbable, may appear, first, by the glosse of Rabbi Solomon upon this Text, in Coetu Rephaim, that is, saith he, NONLATINALPHABET, in Coetu Gehennae; This notion therefore is not altogether new.
That this construction of Coetus Rephaim is not improbable, may appear, First, by the gloss of Rabbi Solomon upon this Text, in Coetu Rephaim, that is, Says he,, in Coetu Gehenna; This notion Therefore is not altogether new.
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as twise more in this Book of Proverbs; First, Chap. 2. 18. where we read according to the Vulgar, Domus mulier is alienae inclinata est ad mortem, & ad inferos semitae ejus;
as twice more in this Book of Proverbs; First, Chap. 2. 18. where we read according to the vulgar, Domus mulier is Alien inclinata est ad mortem, & ad inferos semitae His;
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For the meaning of both these places seems to be no other, but, That the strange woman will bring them who frequent her, to hell, to keep the Apostate Giants company.
For the meaning of both these places seems to be no other, but, That the strange woman will bring them who frequent her, to hell, to keep the Apostate Giants company.
And why then should not the same word be so taken in that place of Iob? and Nullum est operimentum perditioni, be as much as, Nullum est operimentum Loco perditionis, or Gehennae?
And why then should not the same word be so taken in that place of Job? and Nullum est operimentum perditioni, be as much as, Nullum est operimentum Loco perditionis, or Gehenna?
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One in the 14. of Esay; where by way of a Poeticall or Propheticall hypotyposis of the destruction or fall of Babylon, the King thereof is brought in coming to the Rephaims, or Giants in the other world.
One in the 14. of Isaiah; where by Way of a Poetical or Prophetical hypotyposis of the destruction or fallen of Babylon, the King thereof is brought in coming to the Rephaims, or Giants in the other world.
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The other is the 32 of Ezekiel, concerning the fall of Egypt, where their slain are bestowed in like manner, in the nethermost parts of the earth, with the Gibborim; which signifies not onely mighty men,
The other is the 32 of Ezekielem, Concerning the fallen of Egypt, where their slave Are bestowed in like manner, in the nethermost parts of the earth, with the Gibborim; which signifies not only mighty men,
Because all the expressions almost in Scripture, whereby this place of eternall punishment is represented, relate and allude to some places or Stories remarkable for Gods exemplary vengeance executed upon sinners.
Because all the expressions almost in Scripture, whereby this place of Eternal punishment is represented, relate and allude to Some places or Stories remarkable for God's exemplary vengeance executed upon Sinners.
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That of the Lake of fire and brimstone, so often mentioned in the Apocalypse, to the Lake Asphaltites, the lasting monument of those showers of fire and brimstone from heaven, wherewith Sodom and Gomorrah with the rest of the Cities of the plain perished for their abominable lusts.
That of the Lake of fire and brimstone, so often mentioned in the Apocalypse, to the Lake Asphaltites, the lasting monument of those showers of fire and brimstone from heaven, wherewith Sodom and Gomorrah with the rest of the Cities of the plain perished for their abominable Lustiest.
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Our Saviours expression in his sentence of condemnation, (Go ye cursed into everlasting fire, prepared for the Devill and his Angels) seems to relate to the punishment of the Apostate Angels, who for their rebellion were delivered unto chains of darknesse against that great Day.
Our Saviors expression in his sentence of condemnation, (Go you cursed into everlasting fire, prepared for the devil and his Angels) seems to relate to the punishment of the Apostate Angels, who for their rebellion were Delivered unto chains of darkness against that great Day.
but that second Deluge of fire, at the last Judgement? How improbable is it then, that this should not lend a denomination to the place or state of eternall punishment,
but that second Deluge of fire, At the last Judgement? How improbable is it then, that this should not lend a denomination to the place or state of Eternal punishment,
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but saved Noah the eight person, a Preacher of righteousnesse, bringing in the Flood upon the world of the ungodly, (that is, of the Rephaim, for so the Seventy sometimes turn it.) 6. And turning the Cities of Sodom and Gomorrah into ashes, condemned them with an overthrow, making them an ensample, or pattern (mark it well, NONLATINALPHABET, (i.) NONLATINALPHABET, of the punishment) of such, as should after live ungodly:
but saved Noah the eight person, a Preacher of righteousness, bringing in the Flood upon the world of the ungodly, (that is, of the Rephaim, for so the Seventy sometime turn it.) 6. And turning the Cities of Sodom and Gomorrah into Ashes, condemned them with an overthrow, making them an ensample, or pattern (mark it well,, (i.), of the punishment) of such, as should After live ungodly:
(Hence, as I told you, was the Lake Asphaltites, or the Lake of fire and brimstone, borrowed by Saint Iohn, for a denomination of hell.) 7. And he delivered just Lot, vexed with the filthy conversation of the wicked;
(Hence, as I told you, was the Lake Asphaltites, or the Lake of fire and brimstone, borrowed by Saint John, for a denomination of hell.) 7. And he Delivered just Lot, vexed with the filthy Conversation of the wicked;
Ye see the application, or reddition, and accordingly, how prone the destruction of the world, of the Rephaim or ungodly by the Deluge, is, to give denomination to the punishment of Hell,
You see the application, or reddition, and accordingly, how prove the destruction of the world, of the Rephaim or ungodly by the Deluge, is, to give denomination to the punishment of Hell,
For, that Shiloh here, is the name of Messiah, appears by the subjunction annexed, That the People or Nations (for it is NONLATINALPHABET, in the plurall number,) should be gathered, or obedient, unto him: Ergo, he is to be a King of the Nations;
For, that Shiloh Here, is the name of Messiah, appears by the subjunction annexed, That the People or nations (for it is, in the plural number,) should be gathered, or obedient, unto him: Ergo, he is to be a King of the nations;
Ionathan: parvulus filiorum ejus, that is, of Iudahs sons, which one of the late Rabbies (saith Buxtorf.) expounds, Rex Messiah, qui venit ex David, qui fuit minimus inter filios Isai Patris sui: Onkelos;
Ionathan: Parvulus Filiorum His, that is, of Judas Sons, which one of the late Rabbies (Says Buxtorf.) expounds, Rex Messiah, qui venit ex David, qui fuit minimus inter Sons Isaiah Patris sui: Onkelos;
Secondly, that it might as well be affirmed, that the Scepter departed from Iudah, when Nebuchadnezzar carried them captive to Babylon; or when they were subject to the Persian or Greek Monarchies,
Secondly, that it might as well be affirmed, that the Sceptre departed from Iudah, when Nebuchadnezzar carried them captive to Babylon; or when they were Subject to the Persian or Greek Monarchies,
why was it not departed all the time, the Hasmonaean or Maccabaean families, who were Levites, reigned? No man would say, that the Scepter were departed from Poland,
why was it not departed all the time, the Hasmonean or Maccabean families, who were Levites, reigned? No man would say, that the Sceptre were departed from Poland,
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though the Polanders should chuse a Swede, a German, or a Frenchman, for their King. So neither from Iudah, though a Levite, or Idumaean Proselyte were their Prince.
though the Polanders should choose a Swede, a Germane, or a Frenchman, for their King. So neither from Iudah, though a Levite, or Idumaean Proselyte were their Prince.
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Against the last point of time, the dissolution of the Jewish State by Titus, is excepted, that it is as much too long after, either the Nativity or the Passion of Christ,
Against the last point of time, the dissolution of the Jewish State by Titus, is excepted, that it is as much too long After, either the Nativity or the Passion of christ,
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I have selected onely so much, as I thought requisite for the understanding of what I aim at, which is to shew you such a construction of these words, with but a little alteration of the common translating;
I have selected only so much, as I Thought requisite for the understanding of what I aim At, which is to show you such a construction of these words, with but a little alteration of the Common translating;
whereof a rod, or staffe, was anciently the ensigne, whence every Tribe is called NONLATINALPHABET, (by the word here used) as being united together under one staffe, or power of Government:
whereof a rod, or staff, was anciently the ensign, whence every Tribe is called, (by the word Here used) as being united together under one staff, or power of Government:
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The meaning therefore is not, that Iudah should never cease from having a King, or being a Kingdom; but that it should not cease from being a State, a body Politick,
The meaning Therefore is not, that Iudah should never cease from having a King, or being a Kingdom; but that it should not cease from being a State, a body Politic,
or Common-wealth, having a power of Government, and Jurisdiction within it self, untill Messiah came: wherefore the Septuagint here for Sceptrum, or NONLATINALPHABET, translate NONLATINALPHABET, not NONLATINALPHABET, say they, NONLATINALPHABET.
or Commonwealth, having a power of Government, and Jurisdiction within it self, until Messiah Come: Wherefore the septuagint Here for Scepter, or, translate, not, say they,.
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for more then two third parts of that time, namely, not till David, nor after Zedekiah, saving that of the Maccabees, (who were Levites) and of Herod, (by originall an Edomite) which both put together, will not make fourscore years;
for more then two third parts of that time, namely, not till David, nor After Zedekiah, Saving that of the Maccabees, (who were Levites) and of Herod, (by original an Edomite) which both put together, will not make fourscore Years;
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yet were they never without some Ruler, or Rulers of their own, at that time. The next word I consider, is Law giver, which will not be hard to understand,
yet were they never without Some Ruler, or Rulers of their own, At that time. The next word I Consider, is Law giver, which will not be hard to understand,
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As for the phrase, from between his feet, it means nothing else, but of his posterity; For so the Scripture modestly expresseth the place of generation;
As for the phrase, from between his feet, it means nothing Else, but of his posterity; For so the Scripture modestly Expresses the place of generation;
as it doth also by the word NONLATINALPHABET, Femur, or Crus. For where we reade in the 26. of this Book of Genesis, and again in the first of Exodus; All the souls that came out of the loins of Iacob, were seventy souls:
as it does also by the word, Femur, or Crus. For where we read in the 26. of this Book of Genesis, and again in the First of Exodus; All the Souls that Come out of the loins of Iacob, were seventy Souls:
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in the Hebrew it is, all the souls that came out of his thigh: whence, by the way, you may observe the occasion of that Fable, that Bacchus or Dionysius was born ex femore Iovis; which according to the Orientall expression, (whence that whole story of Bacchus came) implied no more,
in the Hebrew it is, all the Souls that Come out of his thigh: whence, by the Way, you may observe the occasion of that Fable, that Bacchus or Dionysius was born ex femore Jovis; which according to the Oriental expression, (whence that Whole story of Bacchus Come) implied no more,
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Now for the word Shiloh, if we derive it, as I think we should, it will signifie a Peace-maker, or Saviour, of the verb NONLATINALPHABET, which signifies Tranquillus, Pacificus, or Salvus fuit. And if the Masorites had so pleas'd, they might have pointed it NONLATINALPHABET, which was the name of the eldest son of Iudah that survived;
Now for the word Shiloh, if we derive it, as I think we should, it will signify a Peacemaker, or Saviour, of the verb, which signifies Tranquillus, Pacificus, or Salvus fuit. And if the Masorites had so pleased, they might have pointed it, which was the name of the eldest son of Iudah that survived;
and in the Hebrew Etymology, can signifie nothing else, but Peaceable, or Peace-maker. And whether the Patriarch Iacob, or the Holy Ghost directing him, might not chuse this name,
and in the Hebrew Etymology, can signify nothing Else, but Peaceable, or Peacemaker. And whither the Patriarch Iacob, or the Holy Ghost directing him, might not choose this name,
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Others, following the Jewish Rabbies, go farther about, to bring the word Shiloh, to signifie Filius ejus, that is, Iudahs; construing the Prophesie thus:
Others, following the Jewish Rabbies, go farther about, to bring the word Shiloh, to signify Filius His, that is, Judah's; construing the Prophesy thus:
The scepter shall not depart from Iudah, till his son (namely, Messiah) come: For NONLATINALPHABET they will have put for the affix Vau, as sometimes it is elsewhere NONLATINALPHABET, to be for NONLATINALPHABET, Secundina, (that wherein the infant is wrapped in the womb) and so by a Metonymie to signifie here, the Childe it self.
The sceptre shall not depart from Iudah, till his son (namely, Messiah) come: For they will have put for the affix Vau, as sometime it is elsewhere, to be for, Secundina, (that wherein the infant is wrapped in the womb) and so by a Metonymy to signify Here, the Child it self.
In a word, they will have NONLATINALPHABET, to be for NONLATINALPHABET, Secundina ejus; and that to mean Filius ejus. But this, me thinks, is somewhat too ambagious, and therefore lesse probable;
In a word, they will have, to be for, Secundina His; and that to mean Filius His. But this, me thinks, is somewhat too ambagious, and Therefore less probable;
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That this is the true application of this prediction, besides the evidence of the event, appears by our Saviours Prophesie of this destruction of the Jewish State, in the Gospel of S. Mat; where,
That this is the true application of this prediction, beside the evidence of the event, appears by our Saviors Prophesy of this destruction of the Jewish State, in the Gospel of S. Mathew; where,
when the Gentiles, by the preaching of the Apostles, should be gathered unto Christ, then should the Jewish Church and Common-wealth be utterly dissolved;
when the Gentiles, by the preaching of the Apostles, should be gathered unto christ, then should the Jewish Church and Commonwealth be utterly dissolved;
For so it pleased the wisdom of Almighty God, when he would reject the Iews, not to dissolve their State, till he had erected him a new among the Gentiles.
For so it pleased the Wisdom of Almighty God, when he would reject the Iews, not to dissolve their State, till he had erected him a new among the Gentiles.
THese words are alledged by our blessed Saviour, Matth. 21. 16. and three more of the verses following this by S. Paul, to prove, that Christ must raign till he had subdued all his enemies under his feet:
THese words Are alleged by our blessed Saviour, Matthew 21. 16. and three more of the Verses following this by S. Paul, to prove, that christ must Reign till he had subdued all his enemies under his feet:
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As Heb. 2. 4. What is man, that thou art mindefull of him? or the son of man, that thou visitest him? 5. For thou hast made him little lower then the Angels,
As Hebrew 2. 4. What is man, that thou art mindful of him? or the son of man, that thou visitest him? 5. For thou hast made him little lower then the Angels,
when he shall have put down all rule, authority and power. 25 For he must raign, till he hath put all enemies under his feet. 26. The last enemy that shall be destroyed is death. 27. For he hath put all things under his feet. This is the quotation; for it follows presently;
when he shall have put down all Rule, Authority and power. 25 For he must Reign, till he hath put all enemies under his feet. 26. The last enemy that shall be destroyed is death. 27. For he hath put all things under his feet. This is the quotation; for it follows presently;
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How principall a part of the Argument of this Psalm, what is in these two places cited by S. Paul, contains, every man may see, that reades and compares them.
How principal a part of the Argument of this Psalm, what is in these two places cited by S. Paul, contains, every man may see, that reads and compares them.
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and the fishes of the Sea, and whatsoever passeth through the paths of the Sea. But what is the dominion over these, to subduing of enemies, which the Apostle cites it for? or how is that, which is a description of mankinde in generall, a Prophecy of Christ in speciall?
and the Fish of the Sea, and whatsoever passes through the paths of the Sea. But what is the dominion over these, to subduing of enemies, which the Apostle cites it for? or how is that, which is a description of mankind in general, a Prophecy of christ in special?
but his words onely made use of? Others therefore say, that whatsoever is spoken of the Dignity and Excellency of Man in generall, is to be understood by way of eminency of Christ, the chief of the sons of men.
but his words only made use of? Others Therefore say, that whatsoever is spoken of the Dignity and Excellency of Man in general, is to be understood by Way of eminency of christ, the chief of the Sons of men.
For what is the dignity of man, in regard of his Dominion and Lordship over the creature, to conquering and subduing of enemies? which is that the Apostle seeks to demonstrate thence.
For what is the dignity of man, in regard of his Dominion and Lordship over the creature, to conquering and subduing of enemies? which is that the Apostle seeks to demonstrate thence.
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and the ground of S. Pauls accommodation of that passage (Thou hast put all things under his feet) to Christs victory, is to be sought in the words I have now chosen;
and the ground of S. Paul's accommodation of that passage (Thou hast put all things under his feet) to Christ victory, is to be sought in the words I have now chosen;
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Out of the mouth of Babes and Sucklings, &c. which being first alledged by our Saviour in the Gospel, in defence of that acclamation given unto him by his followers, Hosanna, (that is, Save now) to the son of David;
Out of the Mouth of Babes and Sucklings, etc. which being First alleged by our Saviour in the Gospel, in defence of that acclamation given unto him by his followers, Hosanna, (that is, Save now) to the son of David;
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(which the Pharisees thought too high an attribute, to be deferred to flesh and blood) this application thereof by Christ to himself, gave the Apostle good warrant, to interpret the Psalm as he did,
(which the Pharisees Thought too high an attribute, to be deferred to Flesh and blood) this application thereof by christ to himself, gave the Apostle good warrant, to interpret the Psalm as he did,
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and to ground a Demonstration thereon. I shall therefore divide my discourse into two parts; First, I will shew the meaning of the words as they stand in the Psalm:
and to ground a Demonstration thereon. I shall Therefore divide my discourse into two parts; First, I will show the meaning of the words as they stand in the Psalm:
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The whole drift therefore of the Psalm, is to praise and glorifie God for the dignity wherewith he hath invested Man: What is man (saith he) that thou art mindefull of him,
The Whole drift Therefore of the Psalm, is to praise and Glorify God for the dignity wherewith he hath invested Man: What is man (Says he) that thou art mindful of him,
For having ordained him, both the Champion to conquer thine enemies, and made him at his Creation the Lord and Ruler of the works of thine hands, Quid reliquum est? what honour couldst thou have given him, which thou hast not? Lord! (therefore) what is man, that thou art mindefull of him,
For having ordained him, both the Champion to conquer thine enemies, and made him At his Creation the Lord and Ruler of the works of thine hands, Quid Reliquum est? what honour Couldst thou have given him, which thou hast not? Lord! (Therefore) what is man, that thou art mindful of him,
or the son of man that thou visitest him? Where is to be observed, that the Corollarie, Thou hast put all things under his feet, comes in before his time,
or the son of man that thou visitest him? Where is to be observed, that the Corollary, Thou hast put all things under his feet, comes in before his time,
Then follows the other part of the Description, All Sheep and Oxen, over these thou hast made him have Dominion, The Beasts of the field, the Fowles of the air,
Then follows the other part of the Description, All Sheep and Oxen, over these thou hast made him have Dominion, The Beasts of the field, the Fowls of the air,
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For this last particular of mans dignity, to have Dominion over the Creatures, is so plainly and evidently intended in the Psalm, that I shall need speak no more of it:
For this last particular of men dignity, to have Dominion over the Creatures, is so plainly and evidently intended in the Psalm, that I shall need speak no more of it:
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But behold, there is yet something more admirable, namely, that this should not be done by the strength of his Arm, but by the breath & power of his Mouth. Out of the mouth of Babes and sucklings thou hast ordained strength because of thine enemies. &c. What Enemies? Thine, saith the Psalmist,
But behold, there is yet something more admirable, namely, that this should not be done by the strength of his Arm, but by the breath & power of his Mouth. Out of the Mouth of Babes and sucklings thou hast ordained strength Because of thine enemies. etc. What Enemies? Thine, Says the Psalmist,
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For when mankinde is the one party, what can the other be but some Power that is not of mankinde? Besides, who are the Enemies both of God and mankinde but these? And of mankinde especially;
For when mankind is the one party, what can the other be but Some Power that is not of mankind? Beside, who Are the Enemies both of God and mankind but these? And of mankind especially;
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Your Adversary the Devill (saith S. Peter) And this is he as I conceive who is here called the NONLATINALPHABET, the Enemy & the Avenger; mans tormentor;
Your Adversary the devil (Says S. Peter) And this is he as I conceive who is Here called the, the Enemy & the Avenger; men tormentor;
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By reason of the Enemy and the Avenger, all this (to wit, the Calamity and confusion he spake of before) is come upon us; that is, by the malice of Satan.
By reason of the Enemy and the Avenger, all this (to wit, the Calamity and confusion he spoke of before) is come upon us; that is, by the malice of Satan.
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Now that this, which I have given, is the true meaning of this place, may be gathered from S. Paul• inculcating the word Enemy; when 1 Cor. 15. he demonstrates out of this Psalm, that Christ,
Now that this, which I have given, is the true meaning of this place, may be gathered from S. Paul• inculcating the word Enemy; when 1 Cor. 15. he demonstrates out of this Psalm, that christ,
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how directly and literally, the purport of them was fulfilled in our blessed Saviours incarnation: You have, in part, heard such Scriptures already, as do evince it. The summe is this:
how directly and literally, the purport of them was fulfilled in our blessed Saviors incarnation: You have, in part, herd such Scriptures already, as do evince it. The sum is this:
The Devill, by sin, brought mankinde under thraldom, and became the prince of this world, himself, with his Angels, being worshipped and served every where, as Gods;
The devil, by since, brought mankind under thraldom, and became the Prince of this world, himself, with his Angels, being worshipped and served every where, as God's;
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To vanquish and exterminate this enemy, and redeem the world from this miserable thraldom, the Son of God took upon him, not the nature of Angels, (which might have been the enemies matches) but the nature of weak and despicable man, that growes from a babe and suckling:
To vanquish and exterminate this enemy, and Redeem the world from this miserable thraldom, the Son of God took upon him, not the nature of Angels, (which might have been the enemies Matches) but the nature of weak and despicable man, that grows from a babe and suckling:
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Who (saith Esay, in that famous Prophecy of Messiah) hath beleeved our report, and to whom is the Arm of the Lord revealed? (namely, that works such powerfull things by weak means:) for he shall grow [ NONLATINALPHABET ] as a tender plant, or sucker; (it is the very word here used in my Text,
Who (Says Isaiah, in that famous Prophecy of Messiah) hath believed our report, and to whom is the Arm of the Lord revealed? (namely, that works such powerful things by weak means:) for he shall grow [ ] as a tender plant, or sucker; (it is the very word Here used in my Text,
To which of the Angels said he at anytime, Sit thou on my right hand, till I make thine enemies thy footstool? For unto the Angels hath he not put in subjection the world to come, whereof we speak:
To which of the Angels said he At anytime, Fit thou on my right hand, till I make thine enemies thy footstool? For unto the Angels hath he not put in subjection the world to come, whereof we speak:
but unto him, of whom it is said, What is man that thou art mindefull of him, or, &c. Again, We see Iesus, who was made little lower then the Angels, (that is, was made man;
but unto him, of whom it is said, What is man that thou art mindful of him, or, etc. Again, We see Iesus, who was made little lower then the Angels, (that is, was made man;
and more fully shall be, delivered out of the hands of our enemies, that we might serve the true God without fear; as Zachary sayes in his Benedictus. It is the Son of man that delivered us from the power of darknesse, Col. 1. 13. The Son of man, that spoiled Principalities and Powers, and made a shew of them openly, Col. 2. 15. It was no Angel, that did all this; but the Son of man;
and more Fully shall be, Delivered out of the hands of our enemies, that we might serve the true God without Fear; as Zachary Says in his Benedictus. It is the Son of man that Delivered us from the power of darkness, Col. 1. 13. The Son of man, that spoiled Principalities and Powers, and made a show of them openly, Col. 2. 15. It was no Angel, that did all this; but the Son of man;
even as was prophesied from the beginning, when the Devill first got his Dominion; That the Seed of the woman should break the Serpents head. Nor is this all;
even as was prophesied from the beginning, when the devil First god his Dominion; That the Seed of the woman should break the Serpents head. Nor is this all;
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and said unto him, Hearest thou what these say? how they ascribe the power of salvation, (which is Gods peculiar) to thee, who art a son of man? Is that solemn acclamation of Save now, wherewith we are wont to glorifie God, fit to be given to thee? Our Saviour answers, Yes;
and said unto him, Hearst thou what these say? how they ascribe the power of salvation, (which is God's peculiar) to thee, who art a son of man? Is that solemn acclamation of Save now, wherewith we Are wont to Glorify God, fit to be given to thee? Our Saviour answers, Yes;
The first is, because the Septuagint, (according to which the Euangelist reads this place) in stead of strength, translate here NONLATINALPHABET, praise;
The First is, Because the septuagint, (according to which the Evangelist reads this place) in stead of strength, translate Here, praise;
Secondly, because those who made this acclamation, are said to have been NONLATINALPHABET, When they saw the things which Iesus did, NONLATINALPHABET, To the first, I answer, Our Saviour alledged not the words of the Psalm in Greek, but in Hebrew;
Secondly, Because those who made this acclamation, Are said to have been, When they saw the things which Iesus did,, To the First, I answer, Our Saviour alleged not the words of the Psalm in Greek, but in Hebrew;
where it is NONLATINALPHABET, strength, which is the constant signification thereof, through the whole Bible, and never Praise: Nor do the Seventy themselves ever translate it otherwise, save,
where it is, strength, which is the constant signification thereof, through the Whole bible, and never Praise: Nor do the Seventy themselves ever translate it otherwise, save,
according to which our Saviour alledged it, and must signifie not simply, praise, but Robur praedicandum, or Robur laude dignum, Robur celebrandum, or the like.
according to which our Saviour alleged it, and must signify not simply, praise, but Robur praedicandum, or Robur laud dignum, Robur celebrandum, or the like.
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How then would our Saviours quotation have, in such a sense, been pertinent? Besides, young children are not properly called NONLATINALPHABET, but NONLATINALPHABET.
How then would our Saviors quotation have, in such a sense, been pertinent? Beside, young children Are not properly called, but.
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I shall not need to tell you the Disciples of the Prophets are called, sons of the Prophets, that is, NONLATINALPHABET or that Herods Courtiers, Matth. 14. are termed his NONLATINALPHABET He said NONLATINALPHABET, This is Iohn the Baptist, &c. Christ cals his Disciples NONLATINALPHABET, Iohn 21. 5.
I shall not need to tell you the Disciples of the prophets Are called, Sons of the prophets, that is, or that Herods Courtiers, Matthew 14. Are termed his He said, This is John the Baptist, etc. christ calls his Disciples, John 21. 5.
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as exactly as if he had dwelt amongst them, delivering unto us nine Orders of them, out of nine words, found partly in the Old, partly in the New Testament;
as exactly as if he had dwelled among them, delivering unto us nine Order of them, out of nine words, found partly in the Old, partly in the New Testament;
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Seraphims, Cherubims, and Thrones, Powers, Hosts, and Dominions; Principalities, Arch-angels, and Angels; and tels us the severall natures, distinctions, and properties of them all:
Seraphims, Cherubims, and Thrones, Powers, Hosts, and Dominions; Principalities, Archangels, and Angels; and tells us the several nature's, Distinctions, and properties of them all:
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Whereas it cannot be shewn out of Scripture, either that some of these names concurre not, (as Angels, not to be a common name to all the rest, especially to comprehend Arch-angels) or that these are denominations of the natures of Angels,
Whereas it cannot be shown out of Scripture, either that Some of these names concur not, (as Angels, not to be a Common name to all the rest, especially to comprehend Archangels) or that these Are denominations of the nature's of Angels,
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I shall not therefore do amisse, if I choose for my discourse at this time, a particular of that kinde, which Dionysius in all his speculations hath not a word of;
I shall not Therefore do amiss, if I choose for my discourse At this time, a particular of that kind, which Dionysius in all his speculations hath not a word of;
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Some of whose names we have in Scripture, as Michael, Gabriel, Raphael, and in the second Book of Esdras, mention is made of Ierechmiel the Arch-Angel.
some of whose names we have in Scripture, as Michael, Gabriel, Raphael, and in the second Book of Ezra, mention is made of Ierechmiel the Arch-Angel.
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This Tradition we shall finde recorded in the Book of Tobit (whose antiquity is before the birth of our Saviour:) For there the Angel, who in the shape of Azariah had accompanied his son into Media, when he discovers himself, speaks in this manner;
This Tradition we shall find recorded in the Book of Tobit (whose antiquity is before the birth of our Saviour:) For there the Angel, who in the shape of Azariah had accompanied his son into Media, when he discovers himself, speaks in this manner;
But neither Saint Hierome, who translated it out of the Chaldee, nor the ancient Hebrew Copie set forth by Paulus Fagius, (and in likelihood translated out of the same Chaldee Originall) hath any such matter;
But neither Saint Jerome, who translated it out of the Chaldee, nor the ancient Hebrew Copy Set forth by Paulus Fagius, (and in likelihood translated out of the same Chaldee Original) hath any such matter;
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And therefore it seemes to be an addition, or liberty of the Greek Translator, who thought their Ministery to consist in presenting the Prayers of the Saints, and so translated accordingly.
And Therefore it seems to be an addition, or liberty of the Greek Translator, who Thought their Ministry to consist in presenting the Prayers of the Saints, and so translated accordingly.
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This tradition is farther testified by Ionathan ben Vziel, the Chaldee Paraphrast, Gen. 11. 7. where the Lords words, spoken in the plurall number, Venite, descendamus, & confundamus linguam eorum, are paraphrased in this manner.
This tradition is farther testified by Ionathan ben Vziel, the Chaldee Paraphrast, Gen. 11. 7. where the lords words, spoken in the plural number, Venite, Descendamus, & Let us confuse Linguam Their, Are paraphrased in this manner.
but betake my self to make good the first, concerning the words I chose for my Text, That those seven eyes of God, signified by the seven Lamps, are seven Angels.
but betake my self to make good the First, Concerning the words I chosen for my Text, That those seven eyes of God, signified by the seven Lamps, Are seven Angels.
And that indeed the Jews supposed some such thing meant by the seven Lamps in the Temple, appears by the report of Iosephus, though depraved and fashioned unto the capacity of the Gentiles:
And that indeed the jews supposed Some such thing meant by the seven Lamps in the Temple, appears by the report of Iosephus, though depraved and fashioned unto the capacity of the Gentiles:
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Now it is true, that the Jewish Astrologians, savouring of Gentilism, make these seven Angels the prefects of the seven Planets, which they seem to have learned in part from the Greek Philosophy;
Now it is true, that the Jewish Astrologians, savouring of Gentilism, make these seven Angels the prefects of the seven Planets, which they seem to have learned in part from the Greek Philosophy;
This made not onely Drusius, but even Beza himself, in his Notes upon this place, to affirm, it could not be meant of the Holy Ghost, but of seven created Spirits.
This made not only Drusius, but even Beza himself, in his Notes upon this place, to affirm, it could not be meant of the Holy Ghost, but of seven created Spirits.
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Are they not NONLATINALPHABET, sent forth to minister for them, who are heirs of salvation? And if it be no Idolatry to pray unto God, to give Grace and Peace from the outward Ministery of his word;
are they not, sent forth to minister for them, who Are Heirs of salvation? And if it be no Idolatry to pray unto God, to give Grace and Peace from the outward Ministry of his word;
There is yet one place more in the Apocalypse, to confirm this tradition, chap. 8. 2. I saw, saith Saint Iohn, NONLATINALPHABET, The seven Angels which stood before God.
There is yet one place more in the Apocalypse, to confirm this tradition, chap. 8. 2. I saw, Says Saint John,, The seven Angels which stood before God.
I adde moreover, that these Angels are those NONLATINALPHABET, Principes primarii, or chief Princes, mentioned in the 10. of Daniel, Michael one of the Princes (saith the Angel there) came to help me: Now, Michael, we know, is one of the Archangels:
I add moreover, that these Angels Are those, Princes primarii, or chief Princes, mentioned in the 10. of daniel, Michael one of the Princes (Says the Angel there) Come to help me: Now, Michael, we know, is one of the Archangels:
And why therefore may not these chief Princes be those NONLATINALPHABET, whereof Saint Paul speaks in his adjuration to Timothy? I charge thee (saith he) before God, and the Lord Iesus Christ, and the Elect Angels;
And why Therefore may not these chief Princes be those, whereof Saint Paul speaks in his adjuration to Timothy? I charge thee (Says he) before God, and the Lord Iesus christ, and the Elect Angels;
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And that Daniel (who in respect of his account for wisedom, and of his power under Darius the Mede, had a main stroke in the moulding and framing the government of that State) caused the Persian Court to resemble that of heaven;
And that daniel (who in respect of his account for Wisdom, and of his power under Darius the Mede, had a main stroke in the moulding and framing the government of that State) caused the Persian Court to resemble that of heaven;
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and his seven Counsellors, &c. And it may be, the Church of Jerusalem, when they chose seven Deacons to minister unto their Bishop, had an eye the same way.
and his seven Counsellors, etc. And it may be, the Church of Jerusalem, when they chosen seven Deacons to minister unto their Bishop, had an eye the same Way.
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which appears in that they are called Principes primarii, NONLATINALPHABET, and NONLATINALPHABET (1.) NONLATINALPHABET their universall jurisdiction is meant by the words, sent forth into the whole earth, whereas the rest are limited to certain places.
which appears in that they Are called Princes primarii,, and (1.) their universal jurisdiction is meant by the words, sent forth into the Whole earth, whereas the rest Are limited to certain places.
Secondly, to have the peculiar Charge and Guardianship of the Church, and affairs thereof, whilst the rest of the world, with their Polities, Kingdoms and Governments is committed to the care of subordinate Angels, who, according to their severall charges, may seem to carry those names of Thrones, Principalities, Powers, and Dominions.
Secondly, to have the peculiar Charge and Guardianship of the Church, and affairs thereof, while the rest of the world, with their Polities, Kingdoms and Governments is committed to the care of subordinate Angels, who, according to their several charges, may seem to carry those names of Thrones, Principalities, Powers, and Dominions.
That the charge of the Church, quà talis, belongs thus peculiarly and immediately to the seven Archangels, may appear by S. Iohns saluting the Churches with a Benediction of Grace and Peace from their ministery;
That the charge of the Church, quà Talis, belongs thus peculiarly and immediately to the seven Archangels, may appear by S. Iohns saluting the Churches with a Benediction of Grace and Peace from their Ministry;
And in this Prophesie of Zachary, it is said, that these seven eyes of the Lord took care of one stone, which Zorobabel laid for the foundation of the Temple,
And in this Prophesy of Zachary, it is said, that these seven eyes of the Lord took care of one stone, which Zerubbabel laid for the Foundation of the Temple,
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So as, by this time, we may guesse the meaning of that which Hanani the Seer told King Asa (2 Chron. 16. 9.) The Eyes of the Lord (that is, these seven Eyes) run to and fro through the whole Earth, to shew themselves strong in the behalf of those, whose hearts are perfect towards him.
So as, by this time, we may guess the meaning of that which Hanani the Seer told King Asa (2 Chronicles 16. 9.) The Eyes of the Lord (that is, these seven Eyes) run to and from through the Whole Earth, to show themselves strong in the behalf of those, whose hearts Are perfect towards him.
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This is that, which Saint Mark relates in this place, as do also two other of the Euangelists, Saint Matthew and Saint Luke. The vindication of Gods House from Prophanation (how little account soever we are wont to make thereof) was with our blessed Saviour the Alpha and Omega, the first and last of his care; Vbi incipit, ibi desinit.
This is that, which Saint Mark relates in this place, as do also two other of the Evangelists, Saint Matthew and Saint Lycia. The vindication of God's House from Profanation (how little account soever we Are wont to make thereof) was with our blessed Saviour the Alpha and Omega, the First and last of his care; Vbi incipit, There desinit.
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who trod the pavement thereof with so much religious observance and curiosity, who would not suffer (as Iosephus relates) any other building, no not the Palace of Agrippa their King, to have any prospect into it, lost it should be polluted with a prophane look;
who trod the pavement thereof with so much religious observance and curiosity, who would not suffer (as Iosephus relates) any other building, no not the Palace of Agrippa their King, to have any prospect into it, lost it should be polluted with a profane look;
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yea, a Market for sheep, and Oxen, as Iohn 2. it is expresly said to have been? Neither will it serve the turn, to excuse it, by saying, it was to furnish such as came thither with offerings:
yea, a Market for sheep, and Oxen, as John 2. it is expressly said to have been? Neither will it serve the turn, to excuse it, by saying, it was to furnish such as Come thither with offerings:
which may be learned out of Iosephus, who tels us of certain little pillars, or columns, placed by the Lorica, or Septum, which severed this Court from the rest, whereon was inscribed in Greek (and Latin) NONLATINALPHABET That no stranger passe within the sacred limits;
which may be learned out of Iosephus, who tells us of certain little pillars, or columns, placed by the Lorica, or Septum, which severed this Court from the rest, whereon was inscribed in Greek (and Latin) That no stranger pass within the sacred Limits;
Nay, it is very probable, that to shew their despiciency of the poor Gentiles (according to that in the Apocalypse, NONLATINALPHABET, without are Dogs) and to pride themselves in their prerogative and discretion from them, they affected to have such acts there done.
Nay, it is very probable, that to show their despiciency of the poor Gentiles (according to that in the Apocalypse,, without Are Dogs) and to pride themselves in their prerogative and discretion from them, they affected to have such acts there done.
for the use of the Temple, and those who came thither to worship. And thus the poor Gentiles, or NONLATINALPHABET, were stabled amongst Oxen, Sheep, and stals of Money-changers,
for the use of the Temple, and those who Come thither to worship. And thus the poor Gentiles, or, were stabled among Oxen, Sheep, and stals of Money-changers,
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alledging for his warrant this place of the Prophet Esay, My House shall be called a House of Prayer, NONLATINALPHABET He did not say, My Fathers House is holy:
alleging for his warrant this place of the Prophet Isaiah, My House shall be called a House of Prayer, He did not say, My Father's House is holy:
as he that compares them will easily see, and I shall make fully to appear in the next part of my discourse, which I tendred by the name of an Observation.
as he that compares them will Easily see, and I shall make Fully to appear in the next part of my discourse, which I tendered by the name of an Observation.
Namely, we are taught thereby, what reverent esteem we ought to have of our Gentile Oratories and Churches, howsoever not endued with such legall sanctity, in every respect,
Namely, we Are taught thereby, what reverend esteem we ought to have of our Gentile Oratories and Churches, howsoever not endued with such Legal sanctity, in every respect,
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every one that keepeth the Sabbath from polluting it, and taketh hold of my Covenant, (namely, that I alone shall be his God) even them will I bring to my holy Mountain,
every one that Keepeth the Sabbath from polluting it, and Takes hold of my Covenant, (namely, that I alone shall be his God) even them will I bring to my holy Mountain,
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What is this but a Description of the NONLATINALPHABET, or Gentile worshippers? And this place alone makes good all that I have said before, That this vindication was of the Gentiles Court:
What is this but a Description of the, or Gentile worshippers? And this place alone makes good all that I have said before, That this vindication was of the Gentiles Court:
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Hence also appears to what purpose our Euangelist expressed the words, NONLATINALPHABET, namely, as that which shewed, wherein the force of the accommodation to this occasion lay;
Hence also appears to what purpose our Evangelist expressed the words,, namely, as that which showed, wherein the force of the accommodation to this occasion lay;
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How unseasonable had it been to vindicate the violation of legall and typicall sanctity, which within so few dayes after he was utterly to abolish by his Crosse,
How unseasonable had it been to vindicate the violation of Legal and typical sanctity, which within so few days After he was utterly to Abolah by his Cross,
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THey are the words of our Blessed Saviour to the woman of Samaria, who perceiving him by his discourse to be a Prophet, desired to be resolved by him of the great controverted point between the Jews and Samaritans;
THey Are the words of our Blessed Saviour to the woman of Samaria, who perceiving him by his discourse to be a Prophet, desired to be resolved by him of the great controverted point between the jews and Samaritans;
For that the houre or time was near at hand, when they should neither worship the Father in Mount Garizim, nor at Ierusalem. But that there was a greater difference between the Jews and them, then this of place;
For that the hour or time was near At hand, when they should neither worship the Father in Mount Garizim, nor At Ierusalem. But that there was a greater difference between the jews and them, then this of place;
And this to be a characteristicall difference between the worship of the Old Testament and the New. If at any time we talk of externall decency in rites and bodily expressions,
And this to be a characteristical difference between the worship of the Old Testament and the New. If At any time we talk of external decency in Rites and bodily expressions,
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But that the worship of the Gospel should be onely spirituall, and no externall worship required therein (as the Text according to some mens sense and allegation thereof would imply) is repugnant, not onely to the practice and experience of the Christian Religion in all ages,
But that the worship of the Gospel should be only spiritual, and no external worship required therein (as the Text according to Some men's sense and allegation thereof would imply) is repugnant, not only to the practice and experience of the Christian Religion in all ages,
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For what are the Sacraments of the New Testament? are they not rites, wherein and wherewith God is served and worshipped? The consideration of the holy Eucharist alone, will confute this Glosse.
For what Are the Sacraments of the New Testament? Are they not Rites, wherein and wherewith God is served and worshipped? The consideration of the holy Eucharist alone, will confute this Gloss.
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What was imposition of hands, but an externall gesture, in an act of invocation for conferring a blessing? and that perhaps sometimes without any vocall expression joyned therewith.
What was imposition of hands, but an external gesture, in an act of invocation for conferring a blessing? and that perhaps sometime without any vocal expression joined therewith.
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as well as that of Gesture? why should then the one derogate from the worship of the Father, in Spirit and Truth, and not the other? To conclude, there was never any society of men in the world, that worshipped the Father in such a manner, as this interpretation would imply:
as well as that of Gesture? why should then the one derogate from the worship of the Father, in Spirit and Truth, and not the other? To conclude, there was never any society of men in the world, that worshipped the Father in such a manner, as this Interpretation would imply:
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but according to the verity of the things exhibited in Christ, according to that; The Law was given by Moses, but Grace and Truth came by Iesus Christ.
but according to the verity of the things exhibited in christ, according to that; The Law was given by Moses, but Grace and Truth Come by Iesus christ.
Whence the mystery of the Gospel, is elsewhere by our Saviour in this Euangelist, termed Truth, as Cap. 17. ver. 17. and the Doctrine thereof by Saint Paul, The word of truth.
Whence the mystery of the Gospel, is elsewhere by our Saviour in this Evangelist, termed Truth, as Cap. 17. ver. 17. and the Doctrine thereof by Saint Paul, The word of truth.
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which was not about worship in generall, but about the kinde of worship in speciall, which was confessed by both sides, to be tied to one certain place onely;
which was not about worship in general, but about the kind of worship in special, which was confessed by both sides, to be tied to one certain place only;
In a word, of the typicall worship proper to the first Covenant, of which see a description Heb. 9. This Iosephus expresly testifies, Lib. 12. Antiq. cap. 1. speaking of the Jews and Samaritans, which dwelt together at Alexandria:
In a word, of the typical worship proper to the First Covenant, of which see a description Hebrew 9. This Iosephus expressly Testifies, Lib. 12. Antique cap. 1. speaking of the jews and Samaritans, which dwelled together At Alexandria:
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For otherwise, who knows not that both Jews and Samaritans had other places of worship, besides either of these? namely, their Proseucha's, and Synagogues, wherein they worshipped God, not with internall onely, but externall worship;
For otherwise, who knows not that both jews and Samaritans had other places of worship, beside either of these? namely, their Proseucha's, and Synagogues, wherein they worshipped God, not with internal only, but external worship;
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Not that in the New Testament men should worship God, without all externall services; (for the New Testament was to have externall and visible services,
Not that in the New Testament men should worship God, without all external services; (for the New Testament was to have external and visible services,
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we know the Holy Ghost is wont to call the figured Face of the Law, the Letter, and the Verity thereby signified, the Spirit. As for NONLATINALPHABET, both together, they are NONLATINALPHABET,
we know the Holy Ghost is wont to call the figured Face of the Law, the letter, and the Verity thereby signified, the Spirit. As for, both together, they Are,
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Besides, nothing hinders, but they may be taken one for the exposition of the other; that to worship the Father NONLATINALPHABET, is the same with to worship him NONLATINALPHABET.
Beside, nothing hinders, but they may be taken one for the exposition of the other; that to worship the Father, is the same with to worship him.
But howsoever this Exposition be fair and plausible, yet, me thinks, the reason which our Saviour gives in the words following, should argue another meaning:
But howsoever this Exposition be fair and plausible, yet, me thinks, the reason which our Saviour gives in the words following, should argue Another meaning:
For the finding whereof, let us take notice, that the Samaritans at whom our Saviour here aimeth, were the off-spring of those Nations which the King of Assyria placed in the Cities of Samaria,
For the finding whereof, let us take notice, that the Samaritans At whom our Saviour Here aimeth, were the offspring of those nations which the King of Assyria placed in the Cities of Samaria,
which they apprehending, either from the information of some Israelite, or otherwise, to be because they knew not the worship of the God of the Countrey, they informed the King of Assyria thereof, desiring that some of the captiv'd Priests might be sent unto them, to teach them the manner and rites of his worship;
which they apprehending, either from the information of Some Israelite, or otherwise, to be Because they knew not the worship of the God of the Country, they informed the King of Assyria thereof, desiring that Some of the captived Priests might be sent unto them, to teach them the manner and Rites of his worship;
At what time it chanced, that Manasse, brother to Iaddo, the High Priest of the returned Jews, married the daughter of Sanballat, then Governour of Samaria;
At what time it chanced, that Manasseh, brother to Iaddo, the High Priest of the returned jews, married the daughter of Sanballat, then Governor of Samaria;
For whose greater reputation and state, when Alexander the Great subdued the Persian Monarchy, he obtained leave of him, to build a Temple upon Mount Garizim; where his son in Law exercised the office of High Priest.
For whose greater reputation and state, when Alexander the Great subdued the Persian Monarchy, he obtained leave of him, to built a Temple upon Mount Garizim; where his son in Law exercised the office of High Priest.
that is, NONLATINALPHABET, not fancying him, as a body, but as indeed he is a Spirit. For those who worship him under a corporeall similitude, doe bely him;
that is,, not fancying him, as a body, but as indeed he is a Spirit. For those who worship him under a corporeal similitude, do belly him;
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according as the Apostle speaks, Rom. 1. of such as change the glory of the incorruptible God, into an Image made like to corruptible man, Birds or Beasts:
according as the Apostle speaks, Rom. 1. of such as change the glory of the incorruptible God, into an Image made like to corruptible man, Birds or Beasts:
And Ier. 16. 19. Venient gentes à finibus terrae, & dicent, Verè mendacium possederunt (the Chaldee hath, coluerunt) Patres nostri, vanitatem, in qua non est utilitas.
And Jeremiah 16. 19. Venient gentes à finibus terrae, & Dicent, Vere Mendacium possederunt (the Chaldee hath, coluerunt) Patres Our, vanitatem, in qua non est utilitas.
But the Jews worshipped not God without Rites and Ceremonies (who yet are supposed to worship him in spirit and truth;) Ergo, to worship God without Rites and Ceremonies, is not to worship him in spirit and truth, according to the meaning here intended.
But the jews worshipped not God without Rites and Ceremonies (who yet Are supposed to worship him in Spirit and truth;) Ergo, to worship God without Rites and Ceremonies, is not to worship him in Spirit and truth, according to the meaning Here intended.
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I delivered unto you, saith he, first of all, that which I received, how that Christ died for our sins, according to the Scriptures. 4. And that he was buried,
I Delivered unto you, Says he, First of all, that which I received, how that christ died for our Sins, according to the Scriptures. 4. And that he was buried,
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because their Doctors had not observed any such thing of Messiah. The more they were ignorant thereof, the more it concerns us to be confirmed therein.
Because their Doctors had not observed any such thing of Messiah. The more they were ignorant thereof, the more it concerns us to be confirmed therein.
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These are the things, (saith our Saviour) which I spake unto you, while I was with you, that all things must be fulfilled, which were written in the Law of Moses,
These Are the things, (Says our Saviour) which I spoke unto you, while I was with you, that all things must be fulfilled, which were written in the Law of Moses,
Then follow the words I read, Then opened he their understanding, &c. These two events therefore of Messiahs death and rising again the third day, were foretold in these three parts of Scripture, in the Law of Moses, or Pentateuch, in the Neb im, or Prophets, and in the Psalmes; and in these three we must search for them.
Then follow the words I read, Then opened he their understanding, etc. These two events Therefore of Messiahs death and rising again the third day, were foretold in these three parts of Scripture, in the Law of Moses, or Pentateuch, in the Neb im, or prophets, and in the Psalms; and in these three we must search for them.
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This was fore-signified in the Law, or Pentateuch, first in the Story of Abraham, where he was commanded to offer his son Isaac, the son wherein his seed should be called,
This was foresignified in the Law, or Pentateuch, First in the Story of Abraham, where he was commanded to offer his son Isaac, the son wherein his seed should be called,
What was here acted else, but the mystery of Christs Passion? to wit, that the promised seed should make all the Nations of the world blessed, by becomming a sacrifice for sin:
What was Here acted Else, but the mystery of Christ Passion? to wit, that the promised seed should make all the nations of the world blessed, by becoming a sacrifice for since:
which that it might be the more evident, the place is also designed, the region of Mount Moriah; there Abraham was bid to offer his son Isaac, even where Messiah, who was then in the loins of Isaac, was one day to be offered upon the Crosse.
which that it might be the more evident, the place is also designed, the region of Mount Moriah; there Abraham was bid to offer his son Isaac, even where Messiah, who was then in the loins of Isaac, was one day to be offered upon the Cross.
which were nothing else but shadows and representations of that offering upon the Crosse, which Messiah was one day to make of himself for the sins of the world.
which were nothing Else but shadows and representations of that offering upon the Cross, which Messiah was one day to make of himself for the Sins of the world.
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Which mystery of the end of those legall sacrifices, was shewed in the former story of Abrahams offering Isaac: For when he had now brought his son to the place appointed,
Which mystery of the end of those Legal Sacrifices, was showed in the former story of Abrahams offering Isaac: For when he had now brought his son to the place appointed,
Now that this Prophecy was one of those by which the Apostles used to prove this verity, appears by the story of the conversion of the Eunuch Acts 8. unto whom Philip comming whilst he was in his Chariot, reading this place of Scripture,
Now that this Prophecy was one of those by which the Apostles used to prove this verity, appears by the story of the conversion of the Eunuch Acts 8. unto whom Philip coming while he was in his Chariot, reading this place of Scripture,
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and h• thereupon asking Philip, of whom the Prophet spake these words, the Text tels us, that Philip began at the same Scripture, and preached unto him Iesus.
and h• thereupon asking Philip, of whom the Prophet spoke these words, the Text tells us, that Philip began At the same Scripture, and preached unto him Iesus.
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The second place, which foretels that Christ should suffer, is that in the ninth of Daniel, who pointing ou• the time of Messiah's comming by seventy weeks, limits his account, not at his birth, but at his suffering;
The second place, which foretells that christ should suffer, is that in the ninth of daniel, who pointing ou• the time of Messiah's coming by seventy weeks, Limits his account, not At his birth, but At his suffering;
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A third place in the Prophets, is to be found Zachary 12. 10. where, at the time when the Jews shall be converted, Christ is brought in speaking in this manner;
A third place in the prophets, is to be found Zachary 12. 10. where, At the time when the jews shall be converted, christ is brought in speaking in this manner;
Now for the third division of Scripture, the Psalms, the principall place there which I dare warrant, is that of the 16. Psalm, quoted both by S. Peter, and S. Paul in the Acts of the Apostles; My flesh shall rest in hope,
Now for the third division of Scripture, the Psalms, the principal place there which I Dare warrant, is that of the 16. Psalm, quoted both by S. Peter, and S. Paul in the Acts of the Apostles; My Flesh shall rest in hope,
whether it were the third, or the fifth day, that Abraham came to Moriah, where he received his son from death? Now, that I have not misapplied this figure, S. Paul is my witnesse, who expresly makes this release of Isaac from slaughter, a figure of the Resurrection:
whither it were the third, or the fifth day, that Abraham Come to Moriah, where he received his son from death? Now, that I have not misapplied this figure, S. Paul is my witness, who expressly makes this release of Isaac from slaughter, a figure of the Resurrection:
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The same was foreshewn by the Law of sacrifices, which were to be eaten before the third day; some sacrifices were to be eaten the same day they were offered,
The same was foreshewn by the Law of Sacrifices, which were to be eaten before the third day; Some Sacrifices were to be eaten the same day they were offered,
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but those which were deferred longest, as the Peace-offerings, were to be eaten before the third day. The third day no sacrifice might be eaten, but was to be burnt:
but those which were deferred longest, as the Peace-offerings, were to be eaten before the third day. The third day no sacrifice might be eaten, but was to be burned:
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both in that famous Prophecie of Esay, the 53. and that of Zachary 12. In the former it is said, that after he had made his soul a sacrifice for sin, He should see his seed,
both in that famous Prophecy of Isaiah, the 53. and that of Zachary 12. In the former it is said, that After he had made his soul a sacrifice for since, He should see his seed,
In that of Zachary it is said, the Iews should look upon, or see him whom they had formerly pierced; and, that in that day he would powre upon them the spirit of grace and supplication:
In that of Zachary it is said, the Iews should look upon, or see him whom they had formerly pierced; and, that in that day he would pour upon them the Spirit of grace and supplication:
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this may be gathered by the story of Lazarus in the Gospel, where Iesus commanding the stone to be rolled from his Grave, Martha his sister answered, Lord, by this time he stinketh;
this may be gathered by the story of Lazarus in the Gospel, where Iesus commanding the stone to be rolled from his Grave, Martha his sister answered, Lord, by this time he stinketh;
the Holy Ghost, in so speaking, respects not so much the number of dayes, as the fulfilling of Scripture, that Messiahs body should not see corruption,
the Holy Ghost, in so speaking, respects not so much the number of days, as the fulfilling of Scripture, that Messiahs body should not see corruption,
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but should rise before the time, wherin dead bodies begin to corrupt: and indeed our Saviour rose again within forty hours, after he gave up the Ghost,
but should rise before the time, wherein dead bodies begin to corrupt: and indeed our Saviour rose again within forty hours, After he gave up the Ghost,
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Therefore, if there be any other Scripture, which implies Messiah should rise before, his body should see corruption, that Scripture, whatsoever it be, shews he should rise again within three daies.
Therefore, if there be any other Scripture, which Implies Messiah should rise before, his body should see corruption, that Scripture, whatsoever it be, shows he should rise again within three days.
This we may learn out of Ioshuah 5. 2. where the Lord sayes to Ioshuah, Make thee NONLATINALPHABET, (sharp knives, say we) ad verbum, cultros petrarum,
This we may Learn out of Joshua 5. 2. where the Lord Says to Joshua, Make thee, (sharp knives, say we) ad verbum, cultros petrarum,
and circumcise again the children of Israel: The Chaldee Paraphrast hath, Make thee novaculas acutas: the Septuagint, NONLATINALPHABET. Thus far all is clear;
and circumcise again the children of Israel: The Chaldee Paraphrast hath, Make thee novaculas acutas: the septuagint,. Thus Far all is clear;
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as may be seen in the Ismaelites, or Saracens, who learned not this ceremony first from Ma• … met, but retained it as an ancient custome of their Nation.
as may be seen in the Ismaelites, or Saracens, who learned not this ceremony First from Ma• … met, but retained it as an ancient custom of their nation.
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and thinking it might endanger the infants life, to be tossed up and down, whilst the wound was green, in so long and tedious a voyage, they resolved to deferre the circumcision.
and thinking it might endanger the Infants life, to be tossed up and down, while the wound was green, in so long and tedious a voyage, they resolved to defer the circumcision.
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why, if Eleezer had been then born, he should not have been mentioned also? But howsoever this case of travell afterward excused the Israelites in the Wildernesse,
why, if Eleezer had been then born, he should not have been mentioned also? But howsoever this case of travel afterwards excused the Israelites in the Wilderness,
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in regard it was necessitas accersita, he being not forced to take his wife and children with him, (especially his wife being in that case) but might have sent her and them, back presently to her Father;
in regard it was Necessity accersita, he being not forced to take his wife and children with him, (especially his wife being in that case) but might have sent her and them, back presently to her Father;
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Now I come to shew likewise, that the words she spake at the time of circumcision, Sponsus sanguinum to mihi es, were no words of upbraiding indignation to her husband (as is supposed) but have a far other meaning.
Now I come to show likewise, that the words she spoke At the time of circumcision, Sponsus Sanguinum to mihi es, were no words of upbraiding Indignation to her husband (as is supposed) but have a Far other meaning.
namely, that as the fore-skin fell down at her childes feet (not Moses, or the Angels feet) she pronounced the Verb 〈 ◊ 〉 solennia, Tu mihi sponsus sanguinum. My reasons are;
namely, that as the foreskin fell down At her child's feet (not Moses, or the Angels feet) she pronounced the Verb 〈 ◊ 〉 Solennia, Tu mihi Sponsus Sanguinum. My Reasons Are;
Secondly, because NONLATINALPHABET, the word here translated Sponsus, properly signifies Gener, a son in Law, and Sponsus onely by way of equivalence or coincidence, (because to be made son in Law to the Parents, is by being the daughters Sponsus) My meaning is that NONLATINALPHABET, the word used, signifies not the relation of the Bridegroom to his Bride;
Secondly, Because, the word Here translated Sponsus, properly signifies Gener, a son in Law, and Sponsus only by Way of equivalence or coincidence, (Because to be made son in Law to the Parents, is by being the daughters Sponsus) My meaning is that, the word used, signifies not the Relation of the Bridegroom to his Bride;
And of the same condition is the word NONLATINALPHABET, which we often by equivalence translate a Bride, but properly signifies Nurus; wherefore we shall never finde the Bridegroom call the Bride his NONLATINALPHABET nor the Bride the Bridegroom her NONLATINALPHABET,
And of the same condition is the word, which we often by equivalence translate a Bride, but properly signifies Nurus; Wherefore we shall never find the Bridegroom call the Bride his nor the Bride the Bridegroom her,
whence it is remarkable that in the Canticles, when this relation comes to be expressed on the Brides behalf, it is alwayes done by addition of the word NONLATINALPHABET, that is, Soror mea, as NONLATINALPHABET, the Callah, or Nurus my sister, which we translate aequivalenter, Soror mea sponsa.
whence it is remarkable that in the Canticles, when this Relation comes to be expressed on the Brides behalf, it is always done by addition of the word, that is, Soror mea, as, the Callah, or Nurus my sister, which we translate aequivalenter, Soror mea Sponsa.
Now if this be true, I see not how Zipporah could call Moses here her NONLATINALPHABET, by saying to him NONLATINALPHABET sanguinum tu mihi es; For she should have called him her son in law, and not her Husband:
Now if this be true, I see not how Zipporah could call Moses Here her, by saying to him Sanguinum tu mihi es; For she should have called him her son in law, and not her Husband:
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Thirdly, for a farther probability hereof, the Jewish Rabbins tell us, that it was the custome of women to call their children when they were circumcised, NONLATINALPHABET;
Thirdly, for a farther probability hereof, the Jewish Rabbis tell us, that it was the custom of women to call their children when they were circumcised,;
Rabbi Levi, NONLATINALPHABET in principio connubii vocatur, qui alicui promissus est. Inde translatum ad initium rerum aliarum, ut cum infans recens circumcisus à mulieribus sponsus vocatur.
Rabbi Levi, in principio Connubii vocatur, qui alicui promissus est. Inde Moved ad Initium rerum aliarum, ut cum infans recens Circumcised à mulieribus Sponsus vocatur.
and thence to be used both at the day of marriage, and day of circumcision. Fourthly, from this custome to call a childe at his circumcision NONLATINALPHABET;
and thence to be used both At the day of marriage, and day of circumcision. Fourthly, from this custom to call a child At his circumcision;
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with the Arabians (who are of Abrahams posterity, and still use, and anciently used this Rite) Chatan is is to circumcise, Chiten circumcision, NONLATINALPHABET, circumcised,
with the Arabians (who Are of Abrahams posterity, and still use, and anciently used this Rite) Chatan is is to circumcise, Chiten circumcision,, circumcised,
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Even as we, because a childe in Baptisme is made a Christian, use the word Christen for to Baptize, and Christened for Baptized: And Zipporah was an Arabisse,
Even as we, Because a child in Baptism is made a Christian, use the word christian for to Baptise, and Christened for Baptised: And Zipporah was an Arabisse,
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Fifthly, this exposition is agreeable to the following words, NONLATINALPHABET, and he let him goe, when he had said, Sponsus sanguinum, hoc est, circumcisionis;
Fifthly, this exposition is agreeable to the following words,, and he let him go, when he had said, Sponsus Sanguinum, hoc est, circumcisionis;
Namely, as the destroying Angel, Exodus 12. when he saw the blood of the Paschall Lamb upon the lintels and sideposts of the Israelites doores, passed by them, and destroyed them not;
Namely, as the destroying Angel, Exodus 12. when he saw the blood of the Paschal Lamb upon the lintels and sideposts of the Israelites doors, passed by them, and destroyed them not;
In these words, if you mark it, the Holy Ghost expounds what Zipporah meant by those words, Sponsus sanguinum, that is, Sponsus circumcisionis. Et dimisit eum postquam dixit NONLATINALPHABET, — Sponsus sanguinum, id est, circumcisionis;
In these words, if you mark it, the Holy Ghost expounds what Zipporah meant by those words, Sponsus Sanguinum, that is, Sponsus circumcisionis. Et Dimisit Eum Postquam dixit, — Sponsus Sanguinum, id est, circumcisionis;
And why may not then NONLATINALPHABET, Gener sanguinum, that is, as the Holy Ghost expounds it, circumcisionis, be as much as circumcisus, and Gener sanguinum tu mihi es (for so I told you NONLATINALPHABET signifies) be as much as, 〈 ◊ 〉 pronounce thee circumcised? As if the circumcised person, by being married to circumcision, were made the circumcisers son in Law, and circumcisions Bridegroom;
And why may not then, Gener Sanguinum, that is, as the Holy Ghost expounds it, circumcisionis, be as much as Circumcised, and Gener Sanguinum tu mihi es (for so I told you signifies) be as much as, 〈 ◊ 〉 pronounce thee circumcised? As if the circumcised person, by being married to circumcision, were made the circumcisers son in Law, and circumcisions Bridegroom;
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and then the pronoun mihi, must not be taken relatively to Zipporah, as before, but efficienter onely in this sense, Per me factus es gener Deo, per sanguinem circumcisionis: or Feci le generum, Deo:
and then the pronoun mihi, must not be taken relatively to Zipporah, as before, but Efficienter only in this sense, Per me factus es gener God, per sanguinem circumcisionis: or Feci le generum, God:
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where the Text is corrupted, and I beleeve the Septuagint translated not NONLATINALPHABET, but NONLATINALPHABET — sit hic sanguis circumcisionis Filii mei;
where the Text is corrupted, and I believe the septuagint translated not, but — fit hic sanguis circumcisionis Sons mei;
for it is a signe between me and you throughout your generations, to acknowledge that I Iehovah am your sanctifier, that is, your God; as the expression in Ezekiel tels us.
for it is a Signen between me and you throughout your generations, to acknowledge that I Jehovah am your sanctifier, that is, your God; as the expression in Ezekielem tells us.
Secondly, out of this ground, to shew how far, and in what manner the like observation binds us Christians, who are worshippers of the same God, whom the Jews worshipped,
Secondly, out of this ground, to show how Far, and in what manner the like observation binds us Christians, who Are worshippers of the same God, whom the jews worshipped,
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though not under the same relation altogether, wherein they worshipped him. All Nations had something in their ceremonies, whereby they signified the God they worshipped;
though not under the same Relation altogether, wherein they worshipped him. All nations had something in their ceremonies, whereby they signified the God they worshipped;
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so in those of the celestiall Gods, (as they termed them) and those which were Deified souls of men, were differing rites, whereby the one was known from the other.
so in those of the celestial God's, (as they termed them) and those which were Deified Souls of men, were differing Rites, whereby the one was known from the other.
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Those gods which were made of men, having funerall rites in their services, (as cognisances that they were souls deceased) and each of them some imitation of some remarkable passage of the Legend of their lives, either of some action done by them,
Those God's which were made of men, having funeral Rites in their services, (as cognizances that they were Souls deceased) and each of them Some imitation of Some remarkable passage of the Legend of their lives, either of Some actium done by them,
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Agreeably to this principle, and this custome of all Religions, of all Nations, of all vassals, the Lord Iehovah, Creator of heaven and earth, ordained to his people this observation of the Sabbath day, for a sign and cognisance, that he should be their God, and no other.
Agreeably to this principle, and this custom of all Religions, of all nations, of all vassals, the Lord Jehovah, Creator of heaven and earth, ordained to his people this observation of the Sabbath day, for a Signen and cognisance, that he should be their God, and no other.
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In the place I quoted before, in the 31. of Exod. are these words; The Children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetuall Covenant;
In the place I quoted before, in the 31. of Exod Are these words; The Children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual Covenant;
Secondly, the designation, or pitching that seventh day, upon the day we call Saturday. In both, the Sabbaticall observation was a sign, and profession that Iehovah and no other was the God of Israel:
Secondly, the designation, or pitching that seventh day, upon the day we call Saturday. In both, the Sabbatical observation was a Signen, and profession that Jehovah and no other was the God of Israel:
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For by sanctifying the seventh day, after they had laboured six, they professed themselves vassals and worshippers of that only God, who created the heaven and the earth,
For by sanctifying the seventh day, After they had laboured six, they professed themselves vassals and worshippers of that only God, who created the heaven and the earth,
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and therefore commanded them to observe this sutable distribution of their time, as a badge and livery that their religious service was appropriate to him alone.
and Therefore commanded them to observe this suitable distribution of their time, as a badge and livery that their religious service was Appropriate to him alone.
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This I gather from the repetition of the Decalogue, Deut. 5. where that reason from the worlds Creation (in the Decalogue given at Horeb) being left out, Moses inserts this other of the Redemption of Israel out of Egypt in stead thereof;
This I gather from the repetition of the Decalogue, Deuteronomy 5. where that reason from the world's Creation (in the Decalogue given At Horeb) being left out, Moses inserts this other of the Redemption of Israel out of Egypt in stead thereof;
Remember, saith he, thou wert a servant in the Land of Egypt, and that the Lord thy God, brought thee out thence through a mighty hand, and a stretched out arm:
remember, Says he, thou Wertenberg a servant in the Land of Egypt, and that the Lord thy God, brought thee out thence through a mighty hand, and a stretched out arm:
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Neverthelesse, it might fall out so, by disposition of Divine Providence, that the Jews designed seventh day was, both the seventh in order from the Creation,
Nevertheless, it might fallen out so, by disposition of Divine Providence, that the jews designed seventh day was, both the seventh in order from the Creation,
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For that which should have been their Sabbath the week before, had they then kept the day, which afterward they kept, was the fifteenth day of the second month;
For that which should have been their Sabbath the Week before, had they then kept the day, which afterwards they kept, was the fifteenth day of the second Monn;
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the seventh, which was the two and twentieth, it rained none, and that day they were commanded to keep for their Sabbath: now if the two and twentieth day of the month were the Sabbath, the fifteenth should have been,
the seventh, which was the two and twentieth, it reigned none, and that day they were commanded to keep for their Sabbath: now if the two and twentieth day of the Monn were the Sabbath, the fifteenth should have been,
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I say therefore, that the Christian as well as the Iew, after six days spent in his own works, is to sanctifie the seventh, that he may professe himself thereby a servant of God, the Creatour of Heaven and Earth; as well as the Jew.
I say Therefore, that the Christian as well as the Iew, After six days spent in his own works, is to sanctify the seventh, that he may profess himself thereby a servant of God, the Creator of Heaven and Earth; as well as the Jew.
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and cals it Dominicum, that he might thereby professe himself a servant of that God, who on the morning of that day, vanquished Satan, the Spirituall Pharaoh, and redeemed us from our Spirituall thraldome, by raising Iesus Christ our Lord from the dead, begetting us in stead of an earthly Canaan, to an inheritance incorruptible in the Heavens:
and calls it Dominicum, that he might thereby profess himself a servant of that God, who on the morning of that day, vanquished Satan, the Spiritual Pharaoh, and redeemed us from our Spiritual thraldom, by raising Iesus christ our Lord from the dead, begetting us in stead of an earthly Canaan, to an inheritance incorruptible in the Heavens:
the Jews, the memoriall day of their deliverance from the temporall Egypt, and temporall Pharaoh: the Christians, the memoriall of their deliverance from the spirituall Egypt, and spirituall Pharaoh.
the jews, the memorial day of their deliverance from the temporal Egypt, and temporal Pharaoh: the Christians, the memorial of their deliverance from the spiritual Egypt, and spiritual Pharaoh.
For the deliverance of Israel out of Egypt by the Ministery of Moses, was intended for a type and pledge of the spirituall deliverance, which was to come by Christ: their Canaan also to which they marched, being a type of that heavenly inheritance, which the redeemed by Christ do look for:
For the deliverance of Israel out of Egypt by the Ministry of Moses, was intended for a type and pledge of the spiritual deliverance, which was to come by christ: their Canaan also to which they marched, being a type of that heavenly inheritance, which the redeemed by christ do look for:
First, because I conceive the fault, at the reformation whereof the Apostle here almeth, in the Church of Corinth, was the womens only, not the mens. That which the Apostle speaks of a man praying or prophecying, being by way of supposition,
First, Because I conceive the fault, At the Reformation whereof the Apostle Here almeth, in the Church of Corinth, was the women's only, not the Mens. That which the Apostle speaks of a man praying or prophesying, being by Way of supposition,
Secondly, because the condition of the sex in the words read, makes something for the better understanding of that which is spoken of both; as we shall see presently.
Secondly, Because the condition of the sex in the words read, makes something for the better understanding of that which is spoken of both; as we shall see presently.
First, of an enquiry, what is here meant by prophecying, a thing attributed to women, and therefore undoubtedly some such thing as they were capable of.
First, of an enquiry, what is Here meant by prophesying, a thing attributed to women, and Therefore undoubtedly Some such thing as they were capable of.
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To begin with the first, and which I am like to dwell longest upon; Some take prophecying here, in the stricter sense, to be foretelling of things to come;
To begin with the First, and which I am like to dwell longest upon; some take prophesying Here, in the Stricter sense, to be foretelling of things to come;
So because many, in the beginning of the Gospel, were guided by a like instinct in the interpretation and application of Scripture, they were said to Prophecy. Thus the Apostle useth it in the fourteenth Chapter of this Epistle, where he discourses of spirituall Gifts,
So Because many, in the beginning of the Gospel, were guided by a like instinct in the Interpretation and application of Scripture, they were said to Prophecy. Thus the Apostle uses it in the fourteenth Chapter of this Epistle, where he discourses of spiritual Gifts,
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But neither of these kinds of Prophecy sute with the person in my Text, which is a woman: For it is certain the Apostle speaks here of prophecying in the Church, or Congregation;
But neither of these Kinds of Prophecy suit with the person in my Text, which is a woman: For it is certain the Apostle speaks Here of prophesying in the Church, or Congregation;
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Note here, that to speak in a Church Assembly, by way of teaching or instructing others, is an act of superiority, which therefore a woman might not do,
Note Here, that to speak in a Church Assembly, by Way of teaching or instructing Others, is an act of superiority, which Therefore a woman might not do,
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What shall we do then? Is there any other acception of the word prophecying left us, which may fit our turn? Yes, there is a fourth acception, which if it can be made good, will sute our Text better (I think) then any of the former;
What shall we do then? Is there any other acception of the word prophesying left us, which may fit our turn? Yes, there is a fourth acception, which if it can be made good, will suit our Text better (I think) then any of the former;
Besides, our Apostle also in the fourteenth Chapter of this Epistle, joyns them both together; I will pray, saith he, with the spirit, and will pray with understanding also:
Beside, our Apostle also in the fourteenth Chapter of this Epistle, joins them both together; I will pray, Says he, with the Spirit, and will pray with understanding also:
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and Ioseph, and Nathaniah, and Asarelah, the sons of Asaph under the hands of Asaph, which prophecied according to the order of the King. 3. Of Ieduthun, the sons of Ieduthun, Gedaliah,
and Ioseph, and Nathaniah, and Asarelah, the Sons of Asaph under the hands of Asaph, which prophesied according to the order of the King. 3. Of Ieduthun, the Sons of Ieduthun, Gedaliah,
and Zeri, and Ieshaiah, Hashabiah, and Mattithiah (and Schimei) six, under the hands of their Father Ieduthun, who prophecied with a Harp to give thanks, and to praise the Lord.
and Zeri, and Ieshaiah, Hashabiah, and Mattithiah (and Shimei) six, under the hands of their Father Ieduthun, who prophesied with a Harp to give thanks, and to praise the Lord.
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And S. Paul to Titus, cals the Cretian Poet, Epimenides, a Prophet; as one, saith he, of their own Prophets said, NONLATINALPHABET And the Arabians (whose language comes the nearest both in words and notions to the Hebrew) call a chief Poet of theirs (Princeps omnium Poetarum (saith •rpenius) quos unquam vidit mundus) Muttenabbi, that is, Prophetizans, or Propheta NONLATINALPHABET.
And S. Paul to Titus, calls the Cretian Poet, Epimenides, a Prophet; as one, Says he, of their own prophets said, And the Arabians (whose language comes the nearest both in words and notions to the Hebrew) call a chief Poet of theirs (Princeps omnium Poetarum (Says •rpenius) quos unquam vidit World) Muttenabbi, that is, Prophetizans, or Propheta.
as we find them in the Psalm-Book, (for know that all the Psalms entituled to the sons of Korah, belonged to the Quire of Heman, who descended from Korah,) why may not we,
as we find them in the Psalm-book, (for know that all the Psalms entitled to the Sons of Korah, belonged to the Choir of Heman, who descended from Korah,) why may not we,
And that Almighty God is well pleased with such service as this, may appear by that one story of King Iehoshaphat, in the second of Chronicles, who when he marched forth against that great confederate Army of the children of Ammon, Moab,
And that Almighty God is well pleased with such service as this, may appear by that one story of King Jehoshaphat, in the second of Chronicles, who when he marched forth against that great confederate Army of the children of Ammon, Moab,
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and Mount Seir, the Text there tels us, that having consulted with his people, He appointed singers unto the Lord, that should praise the Beauty of holinesse,
and Mount Seir, the Text there tells us, that having consulted with his people, He appointed singers unto the Lord, that should praise the Beauty of holiness,
as they went out before the Army, and to say, Praise the Lord, for his mercy endureth for ever, (that is, they should sing the one hundred and sixth Psalm,
as they went out before the Army, and to say, Praise the Lord, for his mercy Endureth for ever, (that is, they should sing the one hundred and sixth Psalm,
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or one hundred thirty sixth, which begin in this manner, and were both of them not unfit for such an occasion;) And when they began to sing and praise, (saith the Text) the Lord set ambushments against the children of Ammon, Moab,
or one hundred thirty sixth, which begin in this manner, and were both of them not unfit for such an occasion;) And when they began to sing and praise, (Says the Text) the Lord Set ambushments against the children of Ammon, Moab,
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A second place where such kinde of Prophets and prophecying, as we speak of, is mentioned, is that in the first of Samuel, in the story of Sauls election, where we reade, That when he came to a certain place, called the Hill of God, he met a company of Prophets comming down from the high place, (or Oratory there) with a Psaltery, a Tabret,
A second place where such kind of prophets and prophesying, as we speak of, is mentioned, is that in the First of Samuel, in the story of Saul's election, where we read, That when he Come to a certain place, called the Hill of God, he met a company of prophets coming down from the high place, (or Oratory there) with a Psaltery, a Tabret,
For after this manner we are told by Philo Iudaeus, that the Essens (who were of the Iewish Nation) were wont to sing their Hymnes in their NONLATINALPHABET, or worshipping places.
For After this manner we Are told by Philo Iudaeus, that the Essens (who were of the Jewish nation) were wont to sing their Hymns in their, or worshipping places.
And after the self-same manner, Eusebius tels us, did the Primitive Christians, having in all likelihood learnt it from the Jews, whose manner it was;
And After the selfsame manner, Eusebius tells us, did the Primitive Christians, having in all likelihood learned it from the jews, whose manner it was;
the same is witnessed by the Author Constitutionum Apostolicarum in his second Book, and fifty seventh Cha. where describing the manner of the Christian service;
the same is witnessed by the Author Constitutionum Apostolicarum in his second Book, and fifty seventh Cha. where describing the manner of the Christian service;
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Some footsteps of which custome remain still with us (though perhaps in somewhat a different way) when in those short versicles of Liturgy, being sentences taken out of the Psalms, the Priest says or sings the first half,
some footsteps of which custom remain still with us (though perhaps in somewhat a different Way) when in those short versicles of Liturgy, being sentences taken out of the Psalms, the Priest Says or sings the First half,
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But whatsoever the ancient manner of answering was, thus much we are sure of, that the Iews in their divine lauds were wont to praise God after this manner, in Antiphones or Responsories;
But whatsoever the ancient manner of answering was, thus much we Are sure of, that the Iews in their divine lauds were wont to praise God After this manner, in Antiphones or Responsories;
one from the Seraphims singing, Esay the sixth, where it is said, that the Seraphims cried one unto another saying, Holy, Holy, Holy, Lord God of Hosts, the whole earth is full of his Glory.
one from the Seraphims singing, Isaiah the sixth, where it is said, that the Seraphims cried one unto Another saying, Holy, Holy, Holy, Lord God of Hosts, the Whole earth is full of his Glory.
Secondly, from the use of the Hebrew verb NONLATINALPHABET, which in the proper and native signification thereof being to answer, is also used for to sing:
Secondly, from the use of the Hebrew verb, which in the proper and native signification thereof being to answer, is also used for to sing:
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In the Hebrew it is, Answer unto it. And Moses speaking of those that were worshipping the golden Calf, Exodus 32. 18. It is not the voyce of them that shout for mastery,
In the Hebrew it is, Answer unto it. And Moses speaking of those that were worshipping the golden Calf, Exodus 32. 18. It is not the voice of them that shout for mastery,
But to put all out of doubt, look Ezra 3. 11. where it is expresly said, The Levites, the sons of Asaph, sung together by course, in praising and giving thanks unto the Lord,
But to put all out of doubt, look Ezra 3. 11. where it is expressly said, The Levites, the Sons of Asaph, sung together by course, in praising and giving thanks unto the Lord,
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as to transgresse this decorum in Gods House, and service which they observed other where? I answer, from a phantasticall imitation of the manner of the she-Priests and Prophetesses of the Gentiles,
as to transgress this decorum in God's House, and service which they observed other where? I answer, from a fantastical imitation of the manner of the she-Priests and Prophetesses of the Gentiles,
who used, when they uttered their Oracles, or celebrated the rites and sacrifices of their Gods, to put themselves into a wild and extaticall guise, having their faces discovered, their hait dishevelled, and hanging about their ears:
who used, when they uttered their Oracles, or celebrated the Rites and Sacrifices of their God's, to put themselves into a wild and Ecstatical guise, having their faces discovered, their hait disheveled, and hanging about their ears:
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This these Corinthian women (conceiting themselves when they prayed or prophecied in the Church, to be acting the parts of she-Priests, uttering Oracles like, the Pythiae, or Sibyllae, or celebrating sacrifice,
This these Corinthian women (Conceit themselves when they prayed or prophesied in the Church, to be acting the parts of she-Priests, uttering Oracles like, the Pythia, or Sibyllae, or celebrating sacrifice,
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Lastly, by an Argument à pari, from men, for whom even themselves being Judges, it would be an uncomely thing to wear a vail, that is, a womans habit;
Lastly, by an Argument à Pair, from men, for whom even themselves being Judges, it would be an uncomely thing to wear a Vail, that is, a woman's habit;
so by the like reason, was it as uncomely for a woman to be without a vail, that is, in the guise and dresse of a man. And howsoever the Devils of the Gentiles, sometimes took pleasure in uncomelinesse, and absurd garbs and gestures;
so by the like reason, was it as uncomely for a woman to be without a Vail, that is, in the guise and dress of a man. And howsoever the Devils of the Gentiles, sometime took pleasure in uncomeliness, and absurd garbs and gestures;
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yet the God whom they worshipped with his holy Angels, who were present at their devotions, loved a comely accommodation, agreeable to Nature and Custome, in such as worshipped him.
yet the God whom they worshipped with his holy Angels, who were present At their devotions, loved a comely accommodation, agreeable to Nature and Custom, in such as worshipped him.
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If any man (saith he) be contentious, (that is, will not be satisfied with these reasons) let him know, that we, (that is, we of the Circumcision) have no such custome, nor the Church of God.
If any man (Says he) be contentious, (that is, will not be satisfied with these Reasons) let him know, that we, (that is, we of the Circumcision) have no such custom, nor the Church of God.
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THese words, as it is easie to conceive, upon the first hearing, are spoken of Baptisme; of which I intend not by this choyce, to make any full or accurate tractation,
THese words, as it is easy to conceive, upon the First hearing, Are spoken of Baptism; of which I intend not by this choice, to make any full or accurate tractation,
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One, from what propriety, analogy, or use of water, the washing therewith was instituted for a sign of new birth, according as it is here called NONLATINALPHABET, the washing of regeneration. The other, what is the counter-type,
One, from what propriety, analogy, or use of water, the washing therewith was instituted for a Signen of new birth, according as it is Here called, the washing of regeneration. The other, what is the countertype,
In every Sacrament, as ye well know, there is the outward Symbole or sign, res terrena, and the signatum figured and represented thereby, res coelestis. In this of Baptism, the sign or res terrena, is washing with water:
In every Sacrament, as you well know, there is the outward Symbol or Signen, Rest Terrena, and the signatum figured and represented thereby, Rest coelestis. In this of Baptism, the Signen or Rest Terrena, is washing with water:
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The question is, what is the Signatum, the invisible and celestiall thing, which answers thereunto? In our Catecheticall explications of this mystery, it is wont to be affirmed to be the blood of Christ; That as Water washeth away the filth of the body,
The question is, what is the Signatum, the invisible and celestial thing, which answers thereunto? In our Catechetical explications of this mystery, it is wont to be affirmed to be the blood of christ; That as Water washes away the filth of the body,
And there is no question but the blood of Christ is the fountain of all the grace and good communicated unto us, either in this or any other Sacrament, or mystery of the Gospel.
And there is no question but the blood of christ is the fountain of all the grace and good communicated unto us, either in this or any other Sacrament, or mystery of the Gospel.
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where none, I trow, will deny that he speaks of Baptism. The same was represented by that vision, at our Saviours Baptism, of the holy Ghosts descending upon him,
where none, I trow, will deny that he speaks of Baptism. The same was represented by that vision, At our Saviors Baptism, of the holy Ghosts descending upon him,
Also by the discourse of our Saviour with the Samaritan woman, Iohn 4. 14. Whosoever (saith he) drinketh of the water that I shall give him, shall never thirst;
Also by the discourse of our Saviour with the Samaritan woman, John 4. 14. Whosoever (Says he) Drinketh of the water that I shall give him, shall never thirst;
The like silence is to be observed in our Liturgy, where the Holy Ghost is more then once paralled with the water in Baptism, washing and regeneration attributed thereunto;
The like silence is to be observed in our Liturgy, where the Holy Ghost is more then once paralled with the water in Baptism, washing and regeneration attributed thereunto;
Whatsoever it be, it hath no foundation in Scripture, and we must not of our own heads assigne significations to Sacramentall types without some warrant thence.
Whatsoever it be, it hath no Foundation in Scripture, and we must not of our own Heads assign significations to Sacramental types without Some warrant thence.
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For whereas some conceive those two expressions, of NONLATINALPHABET, or sprinkling of the blood of Christ, and of our being washed from our sins in (or by) his blood, do intimate some such matter, they are surely mistaken;
For whereas Some conceive those two expressions, of, or sprinkling of the blood of christ, and of our being washed from our Sins in (or by) his blood, do intimate Some such matter, they Are surely mistaken;
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whence is that elegant discourse of Saint Paul, (Heb. 9.) comparing the sacrifices of the Law, with that of Christ upon the Crosse, as much the better.
whence is that elegant discourse of Saint Paul, (Hebrew 9.) comparing the Sacrifices of the Law, with that of christ upon the Cross, as much the better.
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But that this washing, that is, cleansing by the blood of Christ, should have reference to Baptism, where is that to be found? I suppose, they will not alledge the water and blood which came out of our Saviours side, when they pierced him;
But that this washing, that is, cleansing by the blood of christ, should have Referente to Baptism, where is that to be found? I suppose, they will not allege the water and blood which Come out of our Saviors side, when they pierced him;
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for so it is here called, the washing of regeneration; and our Saviour sayes to Nicodemus, Except a man be born of water and the Spirit, he cannot enter into the Kingdom of God.
for so it is Here called, the washing of regeneration; and our Saviour Says to Nicodemus, Except a man be born of water and the Spirit, he cannot enter into the Kingdom of God.
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this analogy between the washing with water, and regeneration lies in that custome of washing infants from the pollutions of the womb, when they are first born;
this analogy between the washing with water, and regeneration lies in that custom of washing Infants from the pollutions of the womb, when they Are First born;
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Here you may learn what was wont to be done unto infants at their nativity, by that which was not done to Israel ▪ till God himself took pity on her, cutting off the navell string, washing, salting, swadling:
Here you may Learn what was wont to be done unto Infants At their Nativity, by that which was not done to Israel ▪ till God himself took pity on her, cutting off the navel string, washing, salting, swaddling:
upon this place S. Hierome takes notice (but scarce any body else, that I can yet finde) that our Saviour, where speaking of Baptism, he says, Except a man be born of water & the Spirit, he cannot enter into the Kingdom of God, alludes to the custom here mentioned of washing Infants at their nativity.
upon this place S. Jerome Takes notice (but scarce any body Else, that I can yet find) that our Saviour, where speaking of Baptism, he Says, Except a man be born of water & the Spirit, he cannot enter into the Kingdom of God, alludes to the custom Here mentioned of washing Infants At their Nativity.
The other testimony (and that most pertinent to the application we make) I finde in a story related by Plutarch, in his Quaestiones Romanae, not far from the beginning, in this manner:
The other testimony (and that most pertinent to the application we make) I find in a story related by Plutarch, in his Quaestiones Romanae, not Far from the beginning, in this manner:
no man would come into his company, and (which was the highest degree of calamity) they excluded him from their Temples and the Sacrifices of their gods:
no man would come into his company, and (which was the highest degree of calamity) they excluded him from their Temples and the Sacrifices of their God's:
It chanced that one Aristinus being faln into such a disaster, & not knowing which way to expiate himself therefrom, sent to the Oracle at Delphos, to Apollo, beseeching him to shew him the means whereby he might be freed and discharged thereof. Pythia gave him this answer, NONLATINALPHABET, NONLATINALPHABET:
It chanced that one Aristinus being fallen into such a disaster, & not knowing which Way to expiate himself therefrom, sent to the Oracle At Delphos, to Apollo, beseeching him to show him the means whereby he might be freed and discharged thereof. Pythia gave him this answer,,:
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they called them Hysterop•tmi, or Postlimini•nati: How well doth this befit the mystery of Baptism? where those who were dead to God through sin, are like Hysteropotmi, regenerate and born again by water and the Holy Ghost.
they called them Hysterop•tmi, or Postlimini•nati: How well does this befit the mystery of Baptism? where those who were dead to God through since, Are like Hysteropotmi, regenerate and born again by water and the Holy Ghost.
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That which here I have affirmed, will be yet more evident, if we consider those other rites anciently added and used in the celebration of this mystery, which had the selfsame end we speak of;
That which Here I have affirmed, will be yet more evident, if we Consider those other Rites anciently added and used in the celebration of this mystery, which had the selfsame end we speak of;
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namely, to signifie spirituall Infancy. I will name them, and so conclude; As that of giving the new baptized milk and honey, ad infantandum, as Tertullian speaks;
namely, to signify spiritual Infancy. I will name them, and so conclude; As that of giving the new baptised milk and honey, ad infantandum, as Tertullian speaks;
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ad infantie significationem, so S. Hierome; because the like was used to infants new born; according to that in the seventh of Isay, of Immanuels infancy;
and infantie significationem, so S. Jerome; Because the like was used to Infants new born; according to that in the seventh of Saiah, of Immanuels infancy;
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that of putting on the white garment, to resemble swadling: All these were anciently (especially the first) used in the Sacrament of our Spirituall birth, out of reference to that which was done to Infants at their naturall birth. Who then can doubt,
that of putting on the white garment, to resemble swaddling: All these were anciently (especially the First) used in the Sacrament of our Spiritual birth, out of Referente to that which was done to Infants At their natural birth. Who then can doubt,
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but the principall rite of washing with water, the onely one ordained by our blessed Saviour, was chosen for the same reason? to be the element of our initiation;
but the principal rite of washing with water, the only one ordained by our blessed Saviour, was chosen for the same reason? to be the element of our initiation;
JOSH. 24. 26. And (Joshuah) took a great stone, and set it up there (viz. in Sichem) under the Oak, which was in the Sanctuary of the Lord: Alii, by the Sanctuary. Hebr. NONLATINALPHABET.
JOSH. 24. 26. And (Joshua) took a great stone, and Set it up there (viz. in Sichem) under the Oak, which was in the Sanctuary of the Lord: Alii, by the Sanctuary. Hebrew.
Ioshuah a little before his death assembled all the Tribes of Israel at Shechem, or Sichem; there to make a solemne Covenant between them and the Lord, to have him alone for their God,
Joshua a little before his death assembled all the Tribes of Israel At Shechem, or Sichem; there to make a solemn Covenant between them and the Lord, to have him alone for their God,
then that where their God first made his Covenant with Abraham their Father? Again, it was this place, where in the after-times of the Judges, one hundred and seventy years after the death of Ioshuah, the Sichemites made Abimelech, the base son of Ierubaal or Gideon, King,
then that where their God First made his Covenant with Abraham their Father? Again, it was this place, where in the Aftertimes of the Judges, one hundred and seventy Years After the death of Joshua, the Sichemites made Abimelech, the base son of Jerubbaal or gideon, King,
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For the word NONLATINALPHABET here, and NONLATINALPHABET, or NONLATINALPHABET, in the other two places, signifie one and the same thing, to wit, either an Oak, Terebinth, or some other kinde of tree;
For the word Here, and, or, in the other two places, signify one and the same thing, to wit, either an Oak, Terebinth, or Some other kind of tree;
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and translates it a plain, not an Oak, to wit, the plain of Morch: by which Translation, the identity of that place with the other two, where it is translated Oak, is obscured and made the lesse observable.
and translates it a plain, not an Oak, to wit, the plain of Morch: by which translation, the identity of that place with the other two, where it is translated Oak, is obscured and made the less observable.
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If there be any difference between the words NONLATINALPHABET, and NONLATINALPHABET, it should rather be this, that NONLATINALPHABET, should signifie a tree, and NONLATINALPHABET, a grove, holt, or wood of such trees;
If there be any difference between the words, and, it should rather be this, that, should signify a tree, and, a grove, holt, or wood of such trees;
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namely, NONLATINALPHABET the Quercetum, Oak toft, or holt in Sichem. And so, I beleeve, it ought to be understood in the other places, that is, to be taken collectively;
namely, the Quercetum, Oak toft, or holt in Sichem. And so, I believe, it ought to be understood in the other places, that is, to be taken collectively;
namely, how this Oak, or Oaken-holt of Sichem, is said here in my Text to have been in (for the Hebrew is NONLATINALPHABET) or by the Sanctuary of the Lord.
namely, how this Oak, or Oaken-holt of Sichem, is said Here in my Text to have been in (for the Hebrew is) or by the Sanctuary of the Lord.
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For how comes the Sanctuary of the Lord to be at Sichem, when as the Tabernacle, and the Ark of the Testimony were at Shiloh, there set up by Ioshuah himself,
For how comes the Sanctuary of the Lord to be At Sichem, when as the Tabernacle, and the Ark of the Testimony were At Shiloh, there Set up by Joshua himself,
And yet is not onely here a Sanctuary mentioned at Sichem, but in the beginning of the Chapter, the Elders and Officers of the Tribes are said, upon Ioshuahs summons, to have presented themselves there before the Lord, which speech useth to imply as much.
And yet is not only Here a Sanctuary mentioned At Sichem, but in the beginning of the Chapter, the Elders and Officers of the Tribes Are said, upon Ioshuahs summons, to have presented themselves there before the Lord, which speech uses to imply as much.
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if the Altar were there with it, how was the Law of God observed, which saith, Thou shalt not plant a Grove of any trees, (or any tree) neer unto the Altar of thy God, which thou shalt make thee;
if the Altar were there with it, how was the Law of God observed, which Says, Thou shalt not plant a Grove of any trees, (or any tree) near unto the Altar of thy God, which thou shalt make thee;
else to what purpose had it been to sign out the Oak by it, if it were such as would be here to day and not to morrow? For these reasons it appears that this Sanctuary could not be the Tabernacle, where the Ark and Altar for Israel were,
Else to what purpose had it been to Signen out the Oak by it, if it were such as would be Here to day and not to morrow? For these Reasons it appears that this Sanctuary could not be the Tabernacle, where the Ark and Altar for Israel were,
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I answer, it was a Proseucha, or praying place, which the Israelites (at least those of Ephraim, in whose lot it was) after the Country was subdued unto them, had erected in that very place at Sichem, where God first appeared to Abraham, and where he built his first Altar,
I answer, it was a Proseucha, or praying place, which the Israelites (At least those of Ephraim, in whose lot it was) After the Country was subdued unto them, had erected in that very place At Sichem, where God First appeared to Abraham, and where he built his First Altar,
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For the understanding whereof, you must take notice, that the Jews besides their Tabernacle or Temple, which was the onely place for sacrifice, had first or last two sorts of places for religious duties:
For the understanding whereof, you must take notice, that the jews beside their Tabernacle or Temple, which was the only place for sacrifice, had First or last two sorts of places for religious duties:
Et habuisse quidem Iudaeos jam olim, ut & Samaritas ▪ certa quaedam ad precandum loca extra urbes, quas Proseuchas dicerent, ex Apostolorum Actibus liquet, ubi purpurae institrix Lydia Apostolo Paulo occurrisse dicitur;
Et habuisse quidem Jews jam Once, ut & Samaritas ▪ Certa quaedam ad precandum loca extra Cities, quas Proseuchas dicerent, ex Apostolorum Actibus Liquet, ubi purpurae institrix Lydia Apostle Paul occurrisse dicitur;
De quo ita Scriptura narrat, NONLATINALPHABET, it seemed to be a place of prayer, (of which I shall say more anon;) He goes on still, Est & Sicimis, saith he, quae hodie Neapolis dicitur, Proseuchae locus extra urbem Theatro similis, secundo ab urbe lapide situs;
De quo ita Scripture Narrates,, it seemed to be a place of prayer, (of which I shall say more anon;) He Goes on still, Est & Sicimis, Says he, Quae hodie Neapolis dicitur, Proseucha locus extra urbem Theatre Similis, secundo ab City Lapide situs;
Quem ita aperto coelo & area subdiali extruxerunt Samaritae Iudaeorum in omnibus imitatores. Out of these words you may collect every part of my description.
Whom ita Aperto coelo & area subdiali extruxerunt Samaritae Jews in omnibus Imitators. Out of these words you may collect every part of my description.
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All these are in this passage of Epiphanius; and moreover that such a one was in his time remaining at Sichem, the place my Text speaks of, there erected by the Samaritans, in that,
All these Are in this passage of Epiphanius; and moreover that such a one was in his time remaining At Sichem, the place my Text speaks of, there erected by the Samaritans, in that,
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These Proseucha's of the Jews, both name and thing, were not unknown to the Poet Iuvenal, when describing in his third Satyr, in what manner proud and insolent fellows in the City of Rome, used in their drunken humours, to abuse and quarrell with those they met in the streets, in the night time, whom they took to be of mean estate and condition, he brings them in speaking thus:
These Proseucha's of the jews, both name and thing, were not unknown to the Poet Juvenal, when describing in his third Satyr, in what manner proud and insolent Fellows in the city of Room, used in their drunken humours, to abuse and quarrel with those they met in the streets, in the night time, whom they took to be of mean estate and condition, he brings them in speaking thus:
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Ede ubi consistas; in quâ te quaero Proseuchâ? where dwell you? in what Proseucha should I seek or enquire for you? intimating that he was some poor fellow, either that dwelt in an house that could not keep out wind and weather, but was like a Jews Proseucha, all open above;
Ede ubi consistas; in quâ te Quaero Proseuchâ? where dwell you? in what Proseucha should I seek or inquire for you? intimating that he was Some poor fellow, either that dwelled in an house that could not keep out wind and weather, but was like a jews Proseucha, all open above;
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For that the Jews had Proseucha's about the City of Rome, appears by Philo Iudaeus in his De legatione ad Calum; where commending the clemency and moderation of Augustus Caesar, he saith, NONLATINALPHABET That he knew the Jews of Rome had their Proseucha's, and that they used to assemble in them, especially on the Sabbath days,
For that the jews had Proseucha's about the city of Room, appears by Philo Iudaeus in his De legatione ad Column; where commending the clemency and moderation of Augustus Caesar, he Says, That he knew the jews of Rome had their Proseucha's, and that they used to assemble in them, especially on the Sabbath days,
The same Philo mentioneth Proseucha's elswhere, though it be not to be dissembled, that he seems to comprehend Synagogues also properly so called under that name,
The same Philo mentioneth Proseucha's elsewhere, though it be not to be dissembled, that he seems to comprehend Synagogues also properly so called under that name,
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as being better known to the Gentiles, who called both by that name ▪ Iosephus in his Life tels us of a Proseucha at Tiberias in Galilee, in these words, NONLATINALPHABET On the next day, the Sabbath, the whole people were gathered together in the Proseucha, which is (saith he) NONLATINALPHABET a large edifice, fit to receive a great multitude.
as being better known to the Gentiles, who called both by that name ▪ Iosephus in his Life tells us of a Proseucha At Tiberias in Galilee, in these words, On the next day, the Sabbath, the Whole people were gathered together in the Proseucha, which is (Says he) a large edifice, fit to receive a great multitude.
as namely Acts 16. 13. (which Epiphanius even now alledged to that purpose) where S. Luke tels us, that S. Paul being come to Philippi in Macedonia on the Sabbath Day, they went out of the City to a river side, NONLATINALPHABET, where there was taken to be a Proseucha, or where was famed to be a Proseucha; NONLATINALPHABET, will bear both. The Syriack hath; Quia ibi conspiciebatur Domus orationis;
as namely Acts 16. 13. (which Epiphanius even now alleged to that purpose) where S. Lycia tells us, that S. Paul being come to Philippi in Macedonia on the Sabbath Day, they went out of the city to a river side,, where there was taken to be a Proseucha, or where was famed to be a Proseucha;, will bear both. The Syriac hath; Quia There conspiciebatur Domus orationis;
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It came to passe, NONLATINALPHABET, as we went to the Proseucha: especially since we read not in the Text, that S. Paul went thither to pray, but to preach, where he deemed there was an assembly that day according to custome:
It Come to pass,, as we went to the Proseucha: especially since we read not in the Text, that S. Paul went thither to pray, but to preach, where he deemed there was an assembly that day according to custom:
A second place where a Proseucha is mentioned in the New Testament, may be that Luke 6. 12. where it is said, that our Saviour went out into a high Mountain to pray,
A second place where a Proseucha is mentioned in the New Testament, may be that Lycia 6. 12. where it is said, that our Saviour went out into a high Mountain to pray,
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Thus we have seen the testimonies for Proseucha's, their use and difference from Synagogues. Now for Synagogues, the common opinion is, that they were not before the Captivity of Babylon;
Thus we have seen the testimonies for Proseucha's, their use and difference from Synagogues. Now for Synagogues, the Common opinion is, that they were not before the Captivity of Babylon;
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and that necessity first taught the Jews the use of them in that Captivity, which afterward they brought with them at their return into their own Country.
and that necessity First taught the jews the use of them in that Captivity, which afterwards they brought with them At their return into their own Country.
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or were to have but one Altar, or place of Sacrifice, that namely, which the Lord should choose, to place the Ark of his Covenant there, the Tabernacle or Temple;
or were to have but one Altar, or place of Sacrifice, that namely, which the Lord should choose, to place the Ark of his Covenant there, the Tabernacle or Temple;
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and those the males onely, but thrice a year, should have no other places of prayer nearer their dwellings, whither they might resort on Sabbath dayes, the Temple or Tabernacle being from some of them above an hundred miles distant at the least.
and those the males only, but thrice a year, should have no other places of prayer nearer their dwellings, whither they might resort on Sabbath days, the Temple or Tabernacle being from Some of them above an hundred miles distant At the least.
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surely this Chapter was written after it, where both his death and buriall are recorded: wherefore to say the Ark was brought thither upon this occasion, will not serve turn.
surely this Chapter was written After it, where both his death and burial Are recorded: Wherefore to say the Ark was brought thither upon this occasion, will not serve turn.
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which, as it proves it not to have been the Tabernacle, (where no such thing was lawfull to be) so seems it to be a Characteristicall note of a Proseucha.
which, as it Proves it not to have been the Tabernacle, (where no such thing was lawful to be) so seems it to be a Characteristical note of a Proseucha.
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This may be gathered from a passage of Philo Iudaeus, where relating the barbarous outrage of the Gentiles at Alexandria, against the Jews, there dwelling in the time of Caius, NONLATINALPHABET, saith he, NONLATINALPHABET, of some of the Proseucha's they cut down the Trees, others they demolished to the very Foundations.
This may be gathered from a passage of Philo Iudaeus, where relating the barbarous outrage of the Gentiles At Alexandria, against the jews, there Dwelling in the time of Caius,, Says he,, of Some of the Proseucha's they Cut down the Trees, Others they demolished to the very Foundations.
The same is implied by that of Iuvenal, speaking of a Jewish Wizard or Fortune-teller, — conducta sub arbore conjux. And again in his sixth Satyre, Arcanam Iudaea tremens mendicat in aurem, Interpres legum Solymarum, magna sacerdos Arboris, ac summi sida internuncia coeli.
The same is implied by that of Juvenal, speaking of a Jewish Vizard or Fortuneteller, — conducta sub arbore conjux. And again in his sixth Satire, Arcanam Iudaea tremens mendicat in Ear, Interpret Legume Solymarum, Magna sacerdos Arboris, ac summi sida internuncia coeli.
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The same appears also out of those verses of his third Satyre, complaining that the once sacred Grove of Fons Capenus, where Numa used to meet with the Goddesse AEgeria, was then let out to the beggerly Jews for a Proseucha, and that every Tree (such were the times) must pay rent to the people:
The same appears also out of those Verses of his third Satire, complaining that the once sacred Grove of Fons Capenus, where Numa used to meet with the Goddess Aegeria, was then let out to the beggarly jews for a Proseucha, and that every Tree (such were the times) must pay rend to the people:
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by which means, the woods which formerly had been the habitation of the Muses, were become dens for beggerly Jews to mutter their Orizons in; hear his words:
by which means, the woods which formerly had been the habitation of the Muses, were become dens for beggarly jews to mutter their Orisons in; hear his words:
Whence comes this connexion of Iews and Trees, but from their having trees in their Proseucha's? unto which their situation without the Cities conduced;
Whence comes this connexion of Iews and Trees, but from their having trees in their Proseucha's? unto which their situation without the Cities conduced;
Thus you see how well the description and mark of a Proseucha agrees to this Sanctuary in my Text. And that the Jews had many other such in other places,
Thus you see how well the description and mark of a Proseucha agrees to this Sanctuary in my Text. And that the jews had many other such in other places,
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when he tels us, that whilst the holy City lay desolate, and the Sanctuary was trodden down by the tyranny of Antiochus Epiphanes; Iudas Maccabaeus, and those of the people which adhered unto their God, assembled together at Maspha to make there their supplications unto their God, NONLATINALPHABET, because at Maspha or Mispah had been a place of prayer in former time for Israel;
when he tells us, that while the holy city lay desolate, and the Sanctuary was trodden down by the tyranny of Antiochus Epiphanes; Iudas Maccabaeus, and those of the people which adhered unto their God, assembled together At Maspha to make there their supplications unto their God,, Because At Maspha or Mizpah had been a place of prayer in former time for Israel;
And do we not reade in that story of the • … jamiticall war in the Book of Iudges, That the Iabernacle being at Shiloh, (as appears by the last Chapter) yet (in the Chapter going before) it is said, that the whole Congregation of Israel was gathered together as one man unto the Lord in Mispah? and that in the twenty sixth verse is mention of an house of God there, where the people prayed and fasted? It is said indeed that the Ark of the Covenant was upon that extraordinary occasion brought thither,
And do we not read in that story of the • … jamiticall war in the Book of Judges, That the Iabernacle being At Shiloh, (as appears by the last Chapter) yet (in the Chapter going before) it is said, that the Whole Congregation of Israel was gathered together as one man unto the Lord in Mizpah? and that in the twenty sixth verse is mention of an house of God there, where the people prayed and fasted? It is said indeed that the Ark of the Covenant was upon that extraordinary occasion brought thither,
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Nay perhaps, we may hence learn, that when the Ark upon occasion of such a generall and extraordinary assembly was to be removed, they used to bring it to such places as these, which were as holy Courts, ready prepared for it,
Nay perhaps, we may hence Learn, that when the Ark upon occasion of such a general and extraordinary assembly was to be removed, they used to bring it to such places as these, which were as holy Courts, ready prepared for it,
They have cast Fire into thy Sanctuary, they have burnt up all the Conventicula Dei in the Land, namely, in the Captivity by Nebuchadnezzar, who destroyed both their Temple, and their Proseucha's. For if we understand it of the persecution of Antiochus, as some do, it must then follow, that some Canonicall Scripture was written after Malachi, and the ceasing of Prophecy, that is, in the time of Maccabees; which will not easily be granted;
They have cast Fire into thy Sanctuary, they have burned up all the Conventions Dei in the Land, namely, in the Captivity by Nebuchadnezzar, who destroyed both their Temple, and their Proseucha's. For if we understand it of the persecution of Antiochus, as Some do, it must then follow, that Some Canonical Scripture was written After Malachi, and the ceasing of Prophecy, that is, in the time of Maccabees; which will not Easily be granted;
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or were it not so, as I have endeavoured to prove, of what use is the knowledge thereof to us? yes, to know it was so, is usefull in a threefold respect:
or were it not so, as I have endeavoured to prove, of what use is the knowledge thereof to us? yes, to know it was so, is useful in a threefold respect:
First, for the right understanding of such places of the Old Testament, where a House of God, and assembling before the Lord are often mentioned, there where neither the Ark of the Covenant,
First, for the right understanding of such places of the Old Testament, where a House of God, and assembling before the Lord Are often mentioned, there where neither the Ark of the Covenant,
as besides the places before alledged, we reade in the tenth of the first Book of Samuel, of Sauls meeting with three men going up to God to Bethel, and of a place called, The Hill of God, whence a company of Prophets came from the high place there, prophesying with a Tabret, Pipe, and Harp before them;
as beside the places before alleged, we read in the tenth of the First Book of Samuel, of Saul's meeting with three men going up to God to Bethel, and of a place called, The Hill of God, whence a company of prophets Come from the high place there, prophesying with a Tabret, Pipe, and Harp before them;
and if at any time the Ark might (as now it was not) be transferred to any of them upon occasion of some generall Assembly of the Nation, that so they might have opportunity to ask counsell of the Lord,
and if At any time the Ark might (as now it was not) be transferred to any of them upon occasion of Some general Assembly of the nation, that so they might have opportunity to ask counsel of the Lord,
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Secondly, we may learn from hence, that to have appropriate places, set apart for prayer and Divine duties, is not a circumstance or rite proper to legall worship onely,
Secondly, we may Learn from hence, that to have Appropriate places, Set apart for prayer and Divine duties, is not a circumstance or rite proper to Legal worship only,
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Lastly, we may gather from this Description of Proseucha's, which were as Courts, encompassed onely with a wall or other like enclosure, and open above;
Lastly, we may gather from this Description of Proseucha's, which were as Courts, encompassed only with a wall or other like enclosure, and open above;
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in what manner to conceive of the accommodation of those Altars, we reade to have been erected by the Patriarchs, Abraham, Isaac, and Iacob, in the Book of Genesis; namely, that the ground whereon they stood, was fenced and bounded with some such enclosure,
in what manner to conceive of the accommodation of those Altars, we read to have been erected by the Patriarchs, Abraham, Isaac, and Iacob, in the Book of Genesis; namely, that the ground whereon they stood, was fenced and bounded with Some such enclosure,
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and who can beleeve that the place of those Altars of the Patriarchs were not bounded and separated from common ground? And from these patterns in likelihood,
and who can believe that the place of those Altars of the Patriarchs were not bounded and separated from Common ground? And from these patterns in likelihood,
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But in our time those who obtrude a new Discipline and Government upon the Church, altogether unknown and unheard of in the ancient, will needs have two sorts of Elders or Presbyters here understood:
But in our time those who obtrude a new Discipline and Government upon the Church, altogether unknown and unheard of in the ancient, will needs have two sorts of Elders or Presbyters Here understood:
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one of such as preach the Word and Doctrine, whom they call Pastours; another of Lay-men, who were neither Priests nor Deacons, but ned as assistants to them in the exercise of Ecclesiasticall Discipline in admonitions and censures of manners,
one of such as preach the Word and Doctrine, whom they call Pastors; Another of Laymen, who were neither Priests nor Deacons, but ned as assistants to them in the exercise of Ecclesiastical Discipline in admonitions and censures of manners,
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These our Church-men call Lay-Elders, and the Authors of this new device, Presbyterians; these Presbyters or Elders they will have meant in the first words, NONLATINALPHABET, Elders that rule, or govern well, whom therefore they call Ruling-Elders; the other whom they call Pastours, to be described in the latter words;
These our Churchmen call Lay elders, and the Authors of this new device, Presbyterians; these Presbyters or Elders they will have meant in the First words,, Elders that Rule, or govern well, whom Therefore they call Ruling-Elders; the other whom they call Pastors, to be described in the latter words;
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This is their exposition, and this exposition the ground and foundation of their new Discipline; but none of the Fathers, which have commented upon this Place,
This is their exposition, and this exposition the ground and Foundation of their new Discipline; but none of the Father's, which have commented upon this Place,
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neither Chrysostome, Hierome, Ambrose, Theodoret, Primasius, Oecumenius, or Theophylact, (as they had no such, so) ever thought of any such Lay-Elders to be here meant;
neither Chrysostom, Jerome, Ambrose, Theodoret, Primasius, Oecumenius, or Theophylact, (as they had no such, so) ever Thought of any such Lay elders to be Here meant;
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as they alledge, to intimate two sorts of Elders, some that ruled only, others that laboured also in the Word and Doctrine? The Divines of our Church, who had cause,
as they allege, to intimate two sorts of Elders, Some that ruled only, Others that laboured also in the Word and Doctrine? The Divines of our Church, who had cause,
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Elders or Presbyters that rule or govern the Flock well, let them be accounted worthy of double honour, and that chiefly in respect, and because of their labour in the Word and Doctrine.
Elders or Presbyters that Rule or govern the Flock well, let them be accounted worthy of double honour, and that chiefly in respect, and Because of their labour in the Word and Doctrine.
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And so this manner of speech will imply two duties, but not two sorts or orders of Elders, and that though this double honour be due unto them for both,
And so this manner of speech will imply two duties, but not two sorts or order of Elders, and that though this double honour be due unto them for both,
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for NONLATINALPHABET is derived from NONLATINALPHABET, vexor, laboribus & molestiis premor, and so properly signifies molestiam, or fatigationem ex labore. Thus the meaning will be;
for is derived from, vexor, laboribus & molestiis premor, and so properly signifies molestiam, or fatigationem ex labour. Thus the meaning will be;
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let the Elders that discharge their office well, be, &c. especially by how much the more their painfulnesse and travell shall exceed in preaching the Word and Doctrine, &c.
let the Elders that discharge their office well, be, etc. especially by how much the more their painfulness and travel shall exceed in preaching the Word and Doctrine, etc.
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Thus we have seen two expositions of these words, neither of them implying two sorts of Orders of Presbyters, but only distinguishing severall offices and duties of the same Order,
Thus we have seen two expositions of these words, neither of them implying two sorts of Order of Presbyters, but only distinguishing several Offices and duties of the same Order,
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The first is this, That the Apostle should speak here of Priests and Deacons, considering both as Members of the Ecclesiasticall Consistory or Senate, which consisted of both Orders,
The First is this, That the Apostle should speak Here of Priests and Deacons, considering both as Members of the Ecclesiastical Consistory or Senate, which consisted of both Order,
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and in that respect might well include them both under the name of Elders; it being a common notion in Scripture, to call the Associates of a Court of Judicature by that name Senatus in Latin hath its name à senibus, i. senioribus, of Eldership;
and in that respect might well include them both under the name of Elders; it being a Common notion in Scripture, to call the Associates of a Court of Judicature by that name Senatus in Latin hath its name à senibus, i. senioribus, of Eldership;
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Let the Elders which rule well, whether Priests or Deacons, be counted worthy of double honour, but more especially the Priests who besides their government labour also in the Word and Doctrine.
Let the Elders which Rule well, whither Priests or Deacons, be counted worthy of double honour, but more especially the Priests who beside their government labour also in the Word and Doctrine.
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For it is not improbable, but the Apostle should make provision as well for the maintenance of Deacons, as of Priests, seeing he omits it not, of Widows in the verse going next before this.
For it is not improbable, but the Apostle should make provision as well for the maintenance of Deacons, as of Priests, seeing he omits it not, of Widows in the verse going next before this.
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Besides this is not the only place (some think) where Deacons are comprehended under the name of Elders. For the Councell of Hierusalem, Acts 15. where they inscribe their Synodicall Epistle thus;
Beside this is not the only place (Some think) where Deacons Are comprehended under the name of Elders. For the Council of Jerusalem, Acts 15. where they inscribe their Synodical Epistle thus;
The Apostles, Elders, and Brethren to the Brethren which are of the Gentiles in Antioch, &c. may seem to comprehend the Deacons under the name of Elders or Presbyters, otherwise they should omit them, which without doubt were part of the Councell.
The Apostles, Elders, and Brothers to the Brothers which Are of the Gentiles in Antioch, etc. may seem to comprehend the Deacons under the name of Elders or Presbyters, otherwise they should omit them, which without doubt were part of the Council.
such, as are elswhere known by the names of Euangelists and Doctors or Prophets: that these were those NONLATINALPHABET, spoken of here by the Apostle:
such, as Are elsewhere known by the names of Evangelists and Doctors or prophets: that these were those, spoken of Here by the Apostle:
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as those that travelled up and down to preach the Gospel, NONLATINALPHABET, but especially these latter, because their pains were more then the others.
as those that traveled up and down to preach the Gospel,, but especially these latter, Because their pains were more then the Others.
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as 1 Cor. 15. where he says, comparing himself with the other Apostles, NONLATINALPHABET, I have travelled up and down more then they all, as is manifest he did.
as 1 Cor. 15. where he Says, comparing himself with the other Apostles,, I have traveled up and down more then they all, as is manifest he did.
These are the principall expositions given by the Writers of our Church, upon this passage of Scripture, which is the foundation and onely place whereon they build this new Consistory, and are so much in love with it.
These Are the principal expositions given by the Writers of our Church, upon this passage of Scripture, which is the Foundation and only place whereon they built this new Consistory, and Are so much in love with it.
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how much too weak and insufficient it is to establish any such new order of Elders never heard of in the Church from the time of the Apostles untill this last age, any man may judge.
how much too weak and insufficient it is to establish any such new order of Elders never herd of in the Church from the time of the Apostles until this last age, any man may judge.
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for the Lay-Elders here implied, may be no Church Officers, but Civill Magistrates, which in Scripture language we know are called Elders: as when we reade of the Elders of Israel, of the Elders of Iudah, of the Elders of the Priests, and Elders of the people, of Priests and Elders, and the like;
for the Lay elders Here implied, may be no Church Officers, but Civil Magistrates, which in Scripture language we know Are called Elders: as when we read of the Elders of Israel, of the Elders of Iudah, of the Elders of the Priests, and Elders of the people, of Priests and Elders, and the like;
Cum omnes Seniores, sive Reipublicae, sive Ecclesiae, qui bene praesident, duplici honore dignandi sint, tum maxime Seniores Ecclesiastici, qui laborant in verbo & Doctrinâ:
Cum omnes Seniores, sive Reipublicae, sive Ecclesiae, qui bene president, Duplicity honore dignandi sint, tum maxim Seniores Ecclesiastici, qui laborant in verbo & Doctrinâ:
Or thus, Let all Elders that govern well, of what sort soever, be counted worthy of double honour, especially the Elders of the Church which labour in the Word and Doctrine;
Or thus, Let all Elders that govern well, of what sort soever, be counted worthy of double honour, especially the Elders of the Church which labour in the Word and Doctrine;
because it makes the Apostle to preferre the Elders of the Church before the Elders of the Common-wealth, that is, the Priest before the Civill Magistrate, when he says that all Elders, whether of Church or Common-wealth, are to be accounted worthy of double honour, so especially those Elders which labour in the Word and Doctrine, which are the Presbyters of the Church.
Because it makes the Apostle to prefer the Elders of the Church before the Elders of the Commonwealth, that is, the Priest before the Civil Magistrate, when he Says that all Elders, whither of Church or Commonwealth, Are to be accounted worthy of double honour, so especially those Elders which labour in the Word and Doctrine, which Are the Presbyters of the Church.
Thus I thought good to acquaint you how many ways this place may be expounded, without importing any such new Elders, (neither Priests nor Deacons) as they would impose upon us for Church Officers, by the sole authority thereof;
Thus I Thought good to acquaint you how many ways this place may be expounded, without importing any such new Elders, (neither Priests nor Deacons) as they would impose upon us for Church Officers, by the sole Authority thereof;
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And thus having informed our selves who they are, wch are here termed Elders, we will now see also, what is that honour which is due unto them, which was the second thing I propounded, NONLATINALPHABET, let them be accounted (saith the Apostle) worthy of, or deign'd double honour. That by honour here, is meant honor arium stipendium, or a tribute of maintenance, is manifest by the following words, which the Apostle brings to inforce it;
And thus having informed our selves who they Are, which Are Here termed Elders, we will now see also, what is that honour which is due unto them, which was the second thing I propounded,, let them be accounted (Says the Apostle) worthy of, or deigned double honour. That by honour Here, is meant honour arium stipendium, or a tribute of maintenance, is manifest by the following words, which the Apostle brings to enforce it;
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Who sees not what these proofs infer? The first of them he alledges also in the same argument, 1 Cor. 9. where he addes, Doth God take care for Oxen? Or saith he it altogether for our sakes? (ours namely, that preach the Gospel) For our sakes no doubt this is written, that he which ploweth should plow in hope,
Who sees not what these proofs infer? The First of them he alleges also in the same argument, 1 Cor. 9. where he adds, Does God take care for Oxen? Or Says he it altogether for our sakes? (ours namely, that preach the Gospel) For our sakes no doubt this is written, that he which ploweth should blow in hope,
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But what is meant by double honour? Some (as among the Fathers S. Ambrose,) will have this double honour, to be honour of maintenance, and honour of reverence. But because the Apostles proofs here infer only maintenance; I take it to be meant in this place only of it.
But what is meant by double honour? some (as among the Father's S. Ambrose,) will have this double honour, to be honour of maintenance, and honour of Reverence. But Because the Apostles proofs Here infer only maintenance; I take it to be meant in this place only of it.
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because both the one and the other succeed in the place of the First born; to whom belonged both to be Priests and Civill Governours in their Tribes and Families.
Because both the one and the other succeed in the place of the First born; to whom belonged both to be Priests and Civil Governors in their Tribes and Families.
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Yet howsoever the ancient Christians were wont in their Agapes or Love-Feasts, to give their Presbyters a double portion, NONLATINALPHABET, with some reference to this Text,
Yet howsoever the ancient Christians were wont in their Agapes or Love-Feasts, to give their Presbyters a double portion,, with Some Referente to this Text,
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But I have not yet done with the word NONLATINALPHABET, for from this that the Apostle here styleth the Priests maintenance, honour; it followeth, that the Priests maintenance is not to be esteemed of the nature of Almes, as some would have it,
But I have not yet done with the word, for from this that the Apostle Here styleth the Priests maintenance, honour; it follows, that the Priests maintenance is not to be esteemed of the nature of Alms, as Some would have it,
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AT the Feast of Pentecost, when that wonder hapned of the holy Ghosts descent upon the Apostles in the likenesse of Fiery tongues, there were present at Jerusalem (as the story a little after my Text informs us) men of severall Nations,
AT the Feast of Pentecost, when that wonder happened of the holy Ghosts descent upon the Apostles in the likeness of Fiery tongues, there were present At Jerusalem (as the story a little After my Text informs us) men of several nations,
Many when they reade this story, suppose the people here mentioned, the most of them to have been Gentiles, and some Expositors cannot be excused from this mistake.
Many when they read this story, suppose the people Here mentioned, the most of them to have been Gentiles, and Some Expositors cannot be excused from this mistake.
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which tels us in expresse terms, that these Parthians, Medes, and Elamites, these Mesopotamians, Cappadocians, & the rest after mentioned under those Nationall names, were Israelites, or Iews of the dispersion;
which tells us in express terms, that these Parthians, Medes, and Elamites, these Mesopotamians, Cappadocians, & the rest After mentioned under those National names, were Israelites, or Iews of the dispersion;
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Men of Israel, and such as had slain their Messias; surely those were no Gentiles. Likewise when at the hearing of this, they were pricked in their hearts, he saith unto them;
Men of Israel, and such as had slave their Messias; surely those were no Gentiles. Likewise when At the hearing of this, they were pricked in their hearts, he Says unto them;
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Lastly, we finde that of these Parthians, Medes, and Elamites, and of the rest named with them, there were added unto the Church by this Sermon of S. Peter three thousand souls;
Lastly, we find that of these Parthians, Medes, and Elamites, and of the rest nam with them, there were added unto the Church by this Sermon of S. Peter three thousand Souls;
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because Proselytes are by name rehearsed among them, when it is said of those Romani advenae, (verse the tenth) that they were Iews and Proselytes; Ergo, the rest were Iews by race, and not by Religion onely.
Because Proselytes Are by name rehearsed among them, when it is said of those Romani Advenae, (verse the tenth) that they were Iews and Proselytes; Ergo, the rest were Iews by raze, and not by Religion only.
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And first, for the word NONLATINALPHABET, which I translate sojourning, rather then dwelling; (for so I understand it, that they were not proper dwellers,
And First, for the word, which I translate sojourning, rather then Dwelling; (for so I understand it, that they were not proper dwellers,
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one, Gen. 27. 44. where Rebecca sayes to her younger son Iacob, Son arise, and flee unto Laban thy brother to Haran, NONLATINALPHABET, and tarry with him a few dayes,
one, Gen. 27. 44. where Rebecca Says to her younger son Iacob, Son arise, and flee unto Laban thy brother to Haran,, and tarry with him a few days,
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Another is in the first Book of Kin. 17. 20. where Eliah cries unto the Lord, saying, O Lord my God, hast thou also brought evill upon the widow, NONLATINALPHABET, with whom I sojourn, by slaying her son? here NONLATINALPHABET is to sojourn onely:
another is in the First Book of Kin. 17. 20. where Elijah cries unto the Lord, saying, Oh Lord my God, hast thou also brought evil upon the widow,, with whom I sojourn, by slaying her son? Here is to sojourn only:
S. Hierome upon those words in the third of Ioel, Et Filios Iuda & Filios Ierusalem vendidistis Filits Graecorum, (which he understands of the Captivity by Vespasian and Titus) tels us thus much;
S. Jerome upon those words in the third of Joel, Et Sons Iuda & Sons Ierusalem vendidistis Filits Graecorum, (which he understands of the Captivity by Vespasian and Titus) tells us thus much;
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Yea, from them proceeded the Chaldee Paraphrase; and that great Doctor and Patriarch of Rabbies, R. Hillel. Of these therefore, we have reason to think, were those which are here enumerated by the name of dwellers in Mesopotamia, NONLATINALPHABET:
Yea, from them proceeded the Chaldee paraphrase; and that great Doctor and Patriarch of Rabbies, R. Hillel. Of these Therefore, we have reason to think, were those which Are Here enumerated by the name of dwellers in Mesopotamia,:
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where note by the way that NONLATINALPHABET, are comprehended in the number of those, whom my Text saith were NONLATINALPHABET, which confirms my interpretation, that NONLATINALPHABET there signifies sojourning, and not dwelling, for that they could not be said to dwell in both places.
where note by the Way that, Are comprehended in the number of those, whom my Text Says were, which confirms my Interpretation, that there signifies sojourning, and not Dwelling, for that they could not be said to dwell in both places.
These two dispersions beyond the river Euphrates, how numerous they were, in our Saviour and the Apostles times, we may gather from those words of King Agrippa, in Iosephus, in that Oration he made unto the Iews before that fatall siege, disswading them from rebelling against the Romans, their party being too much too weak to maintain themselves against that mighty Empire:
These two dispersions beyond the river Euphrates, how numerous they were, in our Saviour and the Apostles times, we may gather from those words of King Agrippa, in Iosephus, in that Oration he made unto the Iews before that fatal siege, dissuading them from rebelling against the Roman, their party being too much too weak to maintain themselves against that mighty Empire:
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Nisi fortè quis vestrum spes suas ultra Euphratem porrigat, & in Adiabenorum Regione Gentiles suos aestimet adjuturos; (Adiabenorum Regio, is that of Assyria; he goes on) Verum nec illi propter irrationabilem causam tanto se Bello implicabunt:
Nisi fortè quis Vestrum spes suas ultra Euphratem porrigat, & in Adiabenorum Region Gentiles suos aestimet adjuturos; (Adiabenorum Regio, is that of Assyria; he Goes on) Verum nec illi propter irrationabilem Causam tanto se Bello implicabunt:
Mark then, that they were under the dominion of the Parthians, Iosephus himself testifieth as much in his Prologue to his Tract de Bello Iudaico; where he informs us, that that History of his he had first penned patria lingua, for the use of those of his Nation in the East;
Mark then, that they were under the dominion of the Parthians, Iosephus himself Testifieth as much in his Prologue to his Tract de Bello Judaic; where he informs us, that that History of his he had First penned patria lingua, for the use of those of his nation in the East;
Indignum esse ratus (saith he) Parthos quidem & Babylonios, Arabum, que remotissimos, & ultra Euphratem Gentis nostrae incolas, itemque Adiabenos meâ diligentiâ verè cognoscere unde coepisset Bellum, quantisque cladibus constitisset, quove modo desiisset:
Indignum esse ratus (Says he) Parthos quidem & Babylonios, Arabum, que remotissimos, & ultra Euphratem Gentis Nostrae incolas, itemque Adiabenos meâ diligentiâ verè cognoscere unde coepisset Bellum, quantisque cladibus constitisset, quove modo desiisset:
Babylonii, Parthi, Arabes, Transeuphrateni or Mesopotamienses, and Adiabeni: Besides he tels us in the same place, Quod Iudaei quidem cunctos, etiam qui trans Euphratem essent, Gentiles suos secum rebellaturos esse crediderant.
Babylonii, Parthi, Arabes, Transeuphrateni or Mesopotamienses, and Adiabenians: Beside he tells us in the same place, Quod Judea quidem cunctos, etiam qui trans Euphratem essent, Gentiles suos secum rebellaturos esse crediderant.
there happened a third Captivity and dispersion in the dayes of Ptolomeus Lag•• one of the Greek Kings, reigning in Egypt, who surprising the City of Jerusalem, carried many of the People of the Country, of the off-spring of those who returned from Babylon, captives into Egypt, planting them at Alexandria, and the places thereabouts;
there happened a third Captivity and dispersion in the days of Ptolemy Lag•• one of the Greek Kings, reigning in Egypt, who surprising the city of Jerusalem, carried many of the People of the Country, of the offspring of those who returned from Babylon, captives into Egypt, planting them At Alexandria, and the places thereabouts;
whom many others followed of their own accord, partly allured by the Kings favour, (who gave them equall priviledge with those of Alexandria) and partly by the fertility of the Country:
whom many Others followed of their own accord, partly allured by the Kings favour, (who gave them equal privilege with those of Alexandria) and partly by the fertility of the Country:
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These were called Hellenists, because they spake the Greek tongue, and used the Translation of the Septuagint (which was made in AEgypt) in their Synagogues.
These were called Hellenists, Because they spoke the Greek tongue, and used the translation of the septuagint (which was made in Egypt) in their Synagogues.
From that of Babylon and Mesopotamia, was spread that of Pontus, Galatia, Cappadocia, Asia, Bithynia, to which S. Peter as an Apostle of the Circumcision, writes his two Epistles;
From that of Babylon and Mesopotamia, was spread that of Pontus, Galatia, Cappadocia, Asia, Bythynia, to which S. Peter as an Apostle of the Circumcision, writes his two Epistles;
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which may be gathered, because in his second Epistle, he salutes them from Babylon, which was their Metropolis. The Church, saith he, at Babylon, elected together with you, saluteth you;
which may be gathered, Because in his second Epistle, he salutes them from Babylon, which was their Metropolis. The Church, Says he, At Babylon, elected together with you, salutes you;
From those of Alexandria and Egypt, were derived those plantations in Lybia and Cyrene, and all other Hellenists whatsoever in severall parts of the Roman Empire.
From those of Alexandria and Egypt, were derived those plantations in Libya and Cyrene, and all other Hellenists whatsoever in several parts of the Roman Empire.
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Add to these, that many of those of Judaea it self, that could not live well at home, upon some occasion or other, either alluring them or constraining them, seated themselves abroad among the Gentiles,
Add to these, that many of those of Judaea it self, that could not live well At home, upon Some occasion or other, either alluring them or constraining them, seated themselves abroad among the Gentiles,
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Insomuch that King Agrippa, in that fore-mentioned oration of his, before that last siege, disswading them of Judaea from rebelling against the Romans, in regard of the evill they might bring thereby, not upon themselves onely,
Insomuch that King Agrippa, in that forementioned oration of his, before that last siege, dissuading them of Judaea from rebelling against the Roman, in regard of the evil they might bring thereby, not upon themselves only,
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and of that convincing miracle, which gave authority thereunto, might be carried unto all Nations, by so many both ear and eye-witnesses of the same as these Jews were.
and of that convincing miracle, which gave Authority thereunto, might be carried unto all nations, by so many both ear and Eyewitnesses of the same as these jews were.
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Secondly, a probable reason why the Apostles were so ignorant at the first, as they seem to have been, that the Gospel was to be peached unto the Gentiles, notwithstanding our Saviours Commission unto them;
Secondly, a probable reason why the Apostles were so ignorant At the First, as they seem to have been, that the Gospel was to be peached unto the Gentiles, notwithstanding our Saviors Commission unto them;
For it may be, they thought this command might be satisfied, in preaching the Gospel to those of the Circumcision onely, which were of every Nation under heaven.
For it may be, they Thought this command might be satisfied, in preaching the Gospel to those of the Circumcision only, which were of every nation under heaven.
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they were NONLATINALPHABET, so saith my text, Thete were sojourning in Ierusalem, Iews, devout men, &c. For there apppears no other respect why they are so called,
they were, so Says my text, Thete were sojourning in Ierusalem, Iews, devout men, etc. For there apppears no other respect why they Are so called,
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and consider the NONLATINALPHABET, whereof the words I have now read, are the NONLATINALPHABET Know ye not, saith the Apostle, that [ NONLATINALPHABET ] those that minister about holy things, [ NONLATINALPHABET ] doe eate of the holy thing, or,
and Consider the, whereof the words I have now read, Are the Know you not, Says the Apostle, that [ ] those that minister about holy things, [ ] do eat of the holy thing, or,
[ NONLATINALPHABET ] they which wait at the Altar, [ NONLATINALPHABET ] are fellow-shares with the Altar? [ NONLATINALPHABET ] So hath the Lord ordained, that they which preach the Gospel should NONLATINALPHABET.
[ ] they which wait At the Altar, [ ] Are fellow-shares with the Altar? [ ] So hath the Lord ordained, that they which preach the Gospel should.
The office of the Levites was NONLATINALPHABET, their maintenance, NONLATINALPHABET, the holy thing, or the revenue of the Temple; NONLATINALPHABET, they eat of the NONLATINALPHABET. The Office of the Priests, NONLATINALPHABET;
The office of the Levites was, their maintenance,, the holy thing, or the revenue of the Temple;, they eat of the. The Office of the Priests,;
Now then must not the Apodosis answer the Protasis? what manner of similitude, what analogy wil there be else? Ergo, as NONLATINALPHABET is the office of the Ministers of the Gospel,
Now then must not the Apodosis answer the Protasis? what manner of similitude, what analogy will there be Else? Ergo, as is the office of the Ministers of the Gospel,
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but that the Ministers of the Gospel, whose calling it is to preach the Gospel, should get their living by their Calling of preaching the Gospel;) make S. Paul the Author of a lame and inconsequent similitude, whose Apodosis answers not unto his Protasis.
but that the Ministers of the Gospel, whose calling it is to preach the Gospel, should get their living by their Calling of preaching the Gospel;) make S. Paul the Author of a lame and inconsequent similitude, whose Apodosis answers not unto his Protasis.
But now here is the quaere; If NONLATINALPHABET, note not the function, but the wages, and maintenance due to the Euangelick Ministers, in what notion then is NONLATINALPHABET here to be taken,
But now Here is the quaere; If, note not the function, but the wages, and maintenance due to the Evangelic Ministers, in what notion then is Here to be taken,
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and how to be expounded? Oecumenius would have NONLATINALPHABET, in this last place to signifie NONLATINALPHABET, the beleevers of the Gospel, NONLATINALPHABET,
and how to be expounded? Oecumenius would have, in this last place to signify, the believers of the Gospel,,
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& the meaning to be, that those who preach the Gospel, should be maintained by those which beleeve the Gospel: But this would make our Apodosis to answer the Protasis, little better then the former:
& the meaning to be, that those who preach the Gospel, should be maintained by those which believe the Gospel: But this would make our Apodosis to answer the Protasis, little better then the former:
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Cujus stipendiis militat, qui militat? nonne Imperatoris? To which purpose note also by the way, that it is not said here (as we translate it,) So hath God ordained, that those which preach the Gospel, should live of the Gospel:
Cujus stipendiis militat, qui militat? nonne Imperatoris? To which purpose note also by the Way, that it is not said Here (as we translate it,) So hath God ordained, that those which preach the Gospel, should live of the Gospel:
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yea do it much better? For howsoever in the New Testament it most commonly signifies good tidings; yet, in other Greek Writers, the more usuall signification in the singular number is NONLATINALPHABET, praemium quod datur laetum afferenti nuncium;
yea do it much better? For howsoever in the New Testament it most commonly signifies good tidings; yet, in other Greek Writers, the more usual signification in the singular number is, Premium quod datur laetum afferenti nuncium;
Plutarch (in his De gloria Atheniensium) relates, that the Lacedemonians to one that brought them tidings of the victory at Mantinea, having been no actor,
Plutarch (in his De gloria Atheniensium) relates, that the Lacedaemonians to one that brought them tidings of the victory At Mantinea, having been no actor,
but a spectator only, sent for an NONLATINALPHABET, only a dish of meat from one of their common suppers, called Phiditia: The words are, NONLATINALPHABET.
but a spectator only, sent for an, only a dish of meat from one of their Common suppers, called Phiditia: The words Are,.
The same Author (within three or four lines after) affirms, that Historians, who relate and describe battels and victories in such perspicuous styles, deserve an NONLATINALPHABET from those who first read them:
The same Author (within three or four lines After) affirms, that Historians, who relate and describe battles and victories in such perspicuous styles, deserve an from those who First read them:
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And (in his Demetrius) he tels, that when one Aristodemus brought news to King Antigonus, of a notable victory his party had obtained against Ptolomaeus Lagi, but put the King first in great perplexity, by discovering nothing, either by word or countenance, what his tidings were, till he came to the Kings presence,
And (in his Demetrius) he tells, that when one Aristodemus brought news to King Antigonus, of a notable victory his party had obtained against Ptolemy Lagi, but put the King First in great perplexity, by discovering nothing, either by word or countenance, what his tidings were, till he Come to the Kings presence,
quia vero ita nos torsisti, lues poenam, nam tardius NONLATINALPHABET accipies; which is a sufficient testimony both of the use of the word, and the custome.
quia vero ita nos torsisti, lues poenam, nam Tardius accipies; which is a sufficient testimony both of the use of the word, and the custom.
Quibus NONLATINALPHABET quae reddam nescio; deberi quidem plane fateor. Besides, in the plurall number, NONLATINALPHABET, signifies a sacrifice for good tidings;
Quibus Quae reddam nescio; deberi quidem plane Fateor. Beside, in the plural number,, signifies a sacrifice for good tidings;
Hence Plutarch (in his Phocion) hath NONLATINALPHABET Isocrates (in Areopagitico) NONLATINALPHABET, ob tot successus bis quidem sacrificavimus NONLATINALPHABET Xenophon (in his Hellanica) NONLATINALPHABET. To conclude;
Hence Plutarch (in his Phocion) hath Isocra (in Areopagitico), ob tot Successus bis quidem sacrificavimus Xenophon (in his Hellanica). To conclude;
So that which of old was required only for acknowledgement of the Divine Dominion, under the bondage of the Law, is now turned into the nature of an NONLATINALPHABET in the liberty of the Gospel;
So that which of old was required only for acknowledgement of the Divine Dominion, under the bondage of the Law, is now turned into the nature of an in the liberty of the Gospel;
For in the Hebrew, NONLATINALPHABET, the onely word for good tidings, signifies also Praemium boni nuncii; Yea, being not above five times found in the Old Testament, some will have it thrice taken in that signification,
For in the Hebrew,, the only word for good tidings, signifies also premium boni nuncii; Yea, being not above five times found in the Old Testament, Some will have it thrice taken in that signification,
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and once so apparently in this signification, as leaves no place for contradiction. It is 2 Sam. 4. 10. where they have, NONLATINALPHABET, Cui oportet me dedisse Euangelia.
and once so apparently in this signification, as leaves no place for contradiction. It is 2 Sam. 4. 10. where they have,, Cui oportet me dedisse Evangelia.
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For, unlesse it be in this Chapter, in the whole New Testament the thing it self (reward for good tidings) is never mentioned, intimated, or alluded to.
For, unless it be in this Chapter, in the Whole New Testament the thing it self (reward for good tidings) is never mentioned, intimated, or alluded to.
How then could the word be used? But in this Chapter, me thinks I hear it used a second time, ver. 23. I will only propound it to your consideration, and so conclude. The matter stands thus;
How then could the word be used? But in this Chapter, me thinks I hear it used a second time, ver. 23. I will only propound it to your consideration, and so conclude. The matter Stands thus;
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What NONLATINALPHABET should it be, that Paul here aimed to be partaker of? Surely, it should seem NONLATINALPHABET here notes some Proemium, even by that which immediately follows;
What should it be, that Paul Here aimed to be partaker of? Surely, it should seem Here notes Some Proem, even by that which immediately follows;
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AT the Creation of the world, when God laid the foundations of the earth, and stretched out his line thereon, the stars in the morning (as God himself describes it Iob 38. 7.) sang together,
AT the Creation of the world, when God laid the foundations of the earth, and stretched out his line thereon, the Stars in the morning (as God himself describes it Job 38. 7.) sang together,
and all the sons of God (that is, the holy Angels) shouted for joy. This in my Text is so like it, that a man would think some new Creation were in hand;
and all the Sons of God (that is, the holy Angels) shouted for joy. This in my Text is so like it, that a man would think Some new Creation were in hand;
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unlesse it were once in a Propheticall Vision, we shall not finde a Song of Angels heard by men in all the Scripture) and from the custome of the Church, who afterward took it up in her Liturgy,
unless it were once in a Prophetical Vision, we shall not find a Song of Angels herd by men in all the Scripture) and from the custom of the Church, who afterwards took it up in her Liturgy,
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Which that we may the better do, I will consider first the Singers or Chaunters, The heavenly Host: Secondly, the Caroll or Hymne it self, Gloria in excelsis Deo: Glory be to God on high, &c.
Which that we may the better do, I will Consider First the Singers or Chanters, The heavenly Host: Secondly, the Carol or Hymn it self, Gloria in Excelsis God: Glory be to God on high, etc.
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For the first, the heavenly host here spoken of, is an Army of holy Angels: For the Host of Heaven in the language of Scripture is twofold, Visible and Invisible.
For the First, the heavenly host Here spoken of, is an Army of holy Angels: For the Host of Heaven in the language of Scripture is twofold, Visible and Invisible.
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The Visible Host are the Stars, which stand in their array like an Army, Deut. 4. 19. Lest thou lift up thine eies (saith the Lord there) unto heaven, and when thou seest the Sun, Moon,
The Visible Host Are the Stars, which stand in their array like an Army, Deuteronomy 4. 19. Lest thou lift up thine eyes (Says the Lord there) unto heaven, and when thou See the Sun, Moon,
Blesse the Lord all ye his Hosts, ye ministers of his that do his pleasure: Where the latter words do but vary that which is expressed in the former.
Bless the Lord all you his Hosts, you Ministers of his that doe his pleasure: Where the latter words do but vary that which is expressed in the former.
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From this it is that the Lord Jehovah, the true and only God, is so often styled the Lord or God of Sabaoth, or of Hosts, that is, King both of Stars and Angels:
From this it is that the Lord Jehovah, the true and only God, is so often styled the Lord or God of Sabaoth, or of Hosts, that is, King both of Stars and Angels:
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For the same reason, and with the same meaning and sense, in the Books written after the Captivity, he is styled Deus coeli, the God of heaven, as in Ezra, Nehemiah, Daniel;
For the same reason, and with the same meaning and sense, in the Books written After the Captivity, he is styled Deus coeli, the God of heaven, as in Ezra, Nehemiah, daniel;
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whereas those of your own Host, which fell likewise, remained still in that gulf of perdition, whereinto their sin had plunged them, without hope of mercy or like promise of Deliverance? what did it adde to your eminent Dignity, the most excellent of the creatures of God, that the Nature of man should be advanced above yours? that at the Name of Iesus every knee should bow, of things in Heaven,
whereas those of your own Host, which fell likewise, remained still in that gulf of perdition, whereinto their since had plunged them, without hope of mercy or like promise of Deliverance? what did it add to your eminent Dignity, the most excellent of the creatures of God, that the Nature of man should be advanced above yours? that At the Name of Iesus every knee should bow, of things in Heaven,
The Observation therefore which this Act of the Angels first presents unto us, is the ingenuous goodnesse and sweet disposition of those immaculate and blessed spirits, in whose bosomes Envy, the Image of the Devil and deadly poison of charity, hath no place at all:
The Observation Therefore which this Act of the Angels First presents unto us, is the ingenuous Goodness and sweet disposition of those immaculate and blessed spirits, in whose bosoms Envy, the Image of the devil and deadly poison of charity, hath no place At all:
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but left their own habitation, and are reserved for chains of everlasting darknesse. These indeed grieve no lesse at the happinesse of men then the Angels joy;
but left their own habitation, and Are reserved for chains of everlasting darkness. These indeed grieve no less At the happiness of men then the Angels joy;
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To be contrarily affected Diabolicum est, the badge and brand of Devils and Fiends; and those who wear their Livery, reason good they should keep them company.
To be contrarily affected Diabolicum est, the badge and brand of Devils and Fiends; and those who wear their Livery, reason good they should keep them company.
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But if the contrary appear in any reasonable measure, with a desire to increase it; (for we must not look to attain the perfection of Angels in this life,
But if the contrary appear in any reasonable measure, with a desire to increase it; (for we must not look to attain the perfection of Angels in this life,
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Which sweet disposition of those good and blessed spirits our Saviour himself further witnesseth, when he saith, (Luk. 15. 17.) There is joy in heaven (namely, among the holy Angels) for one sinner that repenteth.
Which sweet disposition of those good and blessed spirits our Saviour himself further Witnesseth, when he Says, (Luk. 15. 17.) There is joy in heaven (namely, among the holy Angels) for one sinner that Repenteth.
namely, that if they glorifie God for our happinesse, and the favour of God towards us in Christ, much more should we glorifie and magnifie his goodnesse our selves, to whom solely this Birth,
namely, that if they Glorify God for our happiness, and the favour of God towards us in christ, much more should we Glorify and magnify his Goodness our selves, to whom solely this Birth,
Praise ye the Lord from the heavens, praise him NONLATINALPHABET, •rat•e ye him all his Angels, praise ye him all his Host. Therefore Iunius for Praise ye the Lord from the Heavens, hath Laudate cum coelites: The Chaldee,
Praise you the Lord from the heavens, praise him, •rat•e you him all his Angels, praise you him all his Host. Therefore Iunius for Praise you the Lord from the Heavens, hath Laudate cum coelites: The Chaldee,
In like manner here, Gloria in excelsis •eo, are the words of the Angelicall Quire, inciting themselves and all the Host to give glory and praise unto God for these wonderfull tidings.
In like manner Here, Gloria in Excelsis •eo, Are the words of the Angelical Choir, inciting themselves and all the Host to give glory and praise unto God for these wonderful tidings.
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I will therefore name only the two principall ones: And first, Glory when it is referred to God, often signifies the Divine Presence, or NONLATINALPHABET,
I will Therefore name only the two principal ones: And First, Glory when it is referred to God, often signifies the Divine Presence, or,
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For Glory besides signifies in Scripture the high and glorious Supereminency or Majesty of God, which consisteth in his threefold Supremacy of Power, of Wisdome, and of Goodnesse.
For Glory beside signifies in Scripture the high and glorious Supereminency or Majesty of God, which Consisteth in his threefold Supremacy of Power, of Wisdom, and of goodness.
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And as words of eminency and dignity with us (as Majesty, Highnesse, Honour, Worship) are used for the persons themselves to whom such Dignity belongeth, (as when we say, His Majesty, his Highnesse, his Honour, his Worship:) so in the Scripture,
And as words of eminency and dignity with us (as Majesty, Highness, Honour, Worship) Are used for the Persons themselves to whom such Dignity belongeth, (as when we say, His Majesty, his Highness, his Honour, his Worship:) so in the Scripture,
As it is said (in the 106. Psal. ver. 20.) of the Israelites in the Wildernesse, That they changed their Glory into the similitude of an Oxe that eateth grasse. S. Iohn cap. 1. 14. of his Gospel says of the Son, We beheld his glory, the glory as of the only begotten Son of God.
As it is said (in the 106. Psalm ver. 20.) of the Israelites in the Wilderness, That they changed their Glory into the similitude of an Ox that Eateth grass. S. John cap. 1. 14. of his Gospel Says of the Son, We beheld his glory, the glory as of the only begotten Son of God.
for in the peerlesse supereminency of these three, (under which all his other Attributes are comprehended) his glorious Majesty consisteth. Take this withall;
for in the peerless supereminency of these three, (under which all his other Attributes Are comprehended) his glorious Majesty Consisteth. Take this withal;
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All which is evident by those forms of glorification set down in the Apocalypse, which are nothing else but expresse and particular acknowledgements of the greatnesse or Majesty of God, and his peerlesse prerogatives.
All which is evident by those forms of glorification Set down in the Apocalypse, which Are nothing Else but express and particular acknowledgements of the greatness or Majesty of God, and his peerless prerogatives.
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In which we may observe the whole glorification to consist in the acknowledgement of these three soveraign prerogatives of the Divine Majesty, his Power, his Wisdome, his Goodnesse:
In which we may observe the Whole glorification to consist in the acknowledgement of these three sovereign prerogatives of the Divine Majesty, his Power, his Wisdom, his goodness:
The two first, Power and Wisdom, are expresse; and Riches and Strength belong to Power: The third is contained in NONLATINALPHABET, Blessing, or thanksgiving;
The two First, Power and Wisdom, Are express; and Riches and Strength belong to Power: The third is contained in, Blessing, or thanksgiving;
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Hence it is, that the Septuagint and Vulgar Latine commonly render the words NONLATINALPHABET & NONLATINALPHABET, which signifie to praise, and glorifie, NONLATINALPHABET, confiteor: Confitemini Domino quoniam bonus, quoniam in saeculum misericordia ejus.
Hence it is, that the septuagint and vulgar Latin commonly render the words &, which signify to praise, and Glorify,, confiteor: Confitemini Domino quoniam bonus, quoniam in saeculum misericordia His.
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The Holy Ghost in the New Testament useth the same language, Luc. 11. 25. NONLATINALPHABET, because thou hast hid these things from the wise and prudent, and revealed them to babes;
The Holy Ghost in the New Testament uses the same language, Luke 11. 25., Because thou hast hid these things from the wise and prudent, and revealed them to babes;
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So also in this Chapter Luke 2. 38. it is said of Anna, NONLATINALPHABET, Deo laudes gratiasque agebat. So Heb. 13. 15. By him therefore, (that is, by Christ) let us offer the sacrifice of praise to God continually, that is, NONLATINALPHABET.
So also in this Chapter Lycia 2. 38. it is said of Anna,, God laudes gratiasque agebat. So Hebrew 13. 15. By him Therefore, (that is, by christ) let us offer the sacrifice of praise to God continually, that is,.
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and Goodnesse, all together appeared in the highest degree, it was undoubtedly in this wonderfull work of the Incarnation of the Son of God for mans redemption:
and goodness, all together appeared in the highest degree, it was undoubtedly in this wonderful work of the Incarnation of the Son of God for men redemption:
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well therefore might the heavenly Host sing, Gloria in excelsis Deo; The Power, the Wisdom and Goodnesse of the glorious God be acknowledged by the holy Angels and all the Host of heaven for ever and ever.
well Therefore might the heavenly Host sing, Gloria in Excelsis God; The Power, the Wisdom and goodness of the glorious God be acknowledged by the holy Angels and all the Host of heaven for ever and ever.
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to wit, in imitation of the Hebrew construction, where NONLATINALPHABET & NONLATINALPHABET verbs, which signifie NONLATINALPHABET, & NONLATINALPHABET the nown signifying NONLATINALPHABET, are construed with NONLATINALPHABET, which is NONLATINALPHABET in Greek,
to wit, in imitation of the Hebrew construction, where & verbs, which signify, & the noun signifying, Are construed with, which is in Greek,
namely, that this Peace was no earthly peace, but the peace of Gods good-will to man, referring the Genitive Case voluntatis, not to hominibus, but to pax. Pax in terris:
namely, that this Peace was no earthly peace, but the peace of God's goodwill to man, referring the Genitive Case voluntatis, not to hominibus, but to pax. Pax in terris:
And as by this Nativity God and man became one Person, so by this conjunction Heaven and earth, Angels and men, become one Fellowship, one City and Kingdome of God:
And as by this Nativity God and man became one Person, so by this conjunction Heaven and earth, Angels and men, become one Fellowship, one city and Kingdom of God:
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and brought under his service the whole Earth, and thereby held the same at open war and enmity with Heaven, being now by degrees to be destroyed and rooted out.
and brought under his service the Whole Earth, and thereby held the same At open war and enmity with Heaven, being now by Degrees to be destroyed and rooted out.
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And this is that admirable mystery of our Redemption by Christ, which the Angelicall Host here gratulates, by the name of Peace on earth, and good-will towards men.
And this is that admirable mystery of our Redemption by christ, which the Angelical Host Here gratulates, by the name of Peace on earth, and goodwill towards men.
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and the hils be removed, but my kindnesse shall not depart from thee, neither shall the Covenant of my peace be removed, saith the Lord that hath mercy on thee.) So if we examine the Use thereof in the New Testament, we shall finde it in speciall applied to this our Reconciliation to God in Christ by remission of sin.
and the hills be removed, but my kindness shall not depart from thee, neither shall the Covenant of my peace be removed, Says the Lord that hath mercy on thee.) So if we examine the Use thereof in the New Testament, we shall find it in special applied to this our Reconciliation to God in christ by remission of since.
What can be plainer then this? The same, as I take it, he means Eph. 2. when he tels us, That Christ came to preach peace both to those that were afarre off,
What can be plainer then this? The same, as I take it, he means Ephesians 2. when he tells us, That christ Come to preach peace both to those that were afar off,
S. Peter tels Cornelius, That to Christ give all the Prophets witnesse, that through his name, whosoever beleeveth in him, shall receive remission of sins.
S. Peter tells Cornelius, That to christ give all the prophets witness, that through his name, whosoever Believeth in him, shall receive remission of Sins.
Our Saviour after his Resurrection, expounding the Scriptures to his Apostles sayes, the same, Luke 24. 47. Thus it is written (saith he) and thus it behoved Christ to suffer,
Our Saviour After his Resurrection, expounding the Scriptures to his Apostles Says, the same, Lycia 24. 47. Thus it is written (Says he) and thus it behooved christ to suffer,
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and his name shall be called Wonderfull, Counsellor, the mighty God, the Father of eternity, the Prince of peace, that is, of peace not between men and men,
and his name shall be called Wonderful, Counsellor, the mighty God, the Father of eternity, the Prince of peace, that is, of peace not between men and men,
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Isay 52. 7. How beautifull upon the mountains, are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation, that saith unto Zion, Thy God reigneth:
Saiah 52. 7. How beautiful upon the Mountains, Are the feet of him that brings good tidings, that Publisheth peace, that brings good tidings of good, that Publisheth salvation, that Says unto Zion, Thy God Reigneth:
then ought we semblably to be reconciled to our brethren and forgive them their trespasses, when they have wronged or offended us. Leo Serm. 6. de Nativit.
then ought we semblably to be reconciled to our brothers and forgive them their Trespasses, when they have wronged or offended us. Leo Sermon 6. de Nativit.
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This congruity and semblablenesse of our actions and affections one towards another, with Gods favour and mercy towards us, is the Rule and Reason not only of this,
This congruity and semblablenesse of our actions and affections one towards Another, with God's favour and mercy towards us, is the Rule and Reason not only of this,
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They were bidden to use a stranger kindly, because themselves had been strangers, and God when they were oppressed, had been compassionate and kinde towards them,
They were bidden to use a stranger kindly, Because themselves had been Strangers, and God when they were oppressed, had been compassionate and kind towards them,
How then can any man whose heart is fraught with malice, and meditates revenge against his brother, hear this and not tremble? Is it not a fearfull thing for a man to carry in his own bosome, not only an evidence that his sins are unpardoned,
How then can any man whose heart is fraught with malice, and meditates revenge against his brother, hear this and not tremble? Is it not a fearful thing for a man to carry in his own bosom, not only an evidence that his Sins Are unpardoned,
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As the fifth Commandement is called by the Apostle the first Commandement of promise, so is this petition for forgivenesse of sins, the only petition with condition:
As the fifth Commandment is called by the Apostle the First Commandment of promise, so is this petition for forgiveness of Sins, the only petition with condition:
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shouldst not thou have had compassion on thy fellow servant, even as I had pity upon thee? And he delivered him unto the tormentors, till he should pay all that was due to him. The Application is terrible:
Shouldst not thou have had compassion on thy fellow servant, even as I had pity upon thee? And he Delivered him unto the tormentors, till he should pay all that was due to him. The Application is terrible:
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NONLATINALPHABET, the word whereby the Septuagint constantly render that which the Law cals Corban; and the Gospel concurres with them, Mar. 7. NONLATINALPHABET.
, the word whereby the septuagint constantly render that which the Law calls Corban; and the Gospel concurs with them, Mar. 7..
I shall not need tell you, that now in the Gospel, Christ is the Sacrifice, is the gift which a Christian by faith offers unto God for the propitiation of his sin;
I shall not need tell you, that now in the Gospel, christ is the Sacrifice, is the gift which a Christian by faith offers unto God for the propitiation of his since;
Hence in the ancient Church, when they assembled to celebrate this Sacrament, the Deacon was wont to proclaim, NONLATINALPHABET, Ne quis contra aliquem; Let no man have ought against his brother:
Hence in the ancient Church, when they assembled to celebrate this Sacrament, the Deacon was wont to proclaim,, Ne quis contra aliquem; Let no man have ought against his brother:
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Lastly, the necessity of this duty is testified by that pious and generally received custome amongst Christians, to exhort those that are dying to forgive all the world, that so themselves may finde mercy and forgivenesse at the hands of God.
Lastly, the necessity of this duty is testified by that pious and generally received custom among Christians, to exhort those that Are dying to forgive all the world, that so themselves may find mercy and forgiveness At the hands of God.
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Is it needfull at the hour of death, and not as needfull in the time of our health? Is there no forgivenesse to be expected at the hands of God without it,
Is it needful At the hour of death, and not as needful in the time of our health? Is there no forgiveness to be expected At the hands of God without it,
What then remains, but that we do every day, as we would do, if we were to die the next? It is a blessed disposition to have a becalmed heart to those who have wronged us,
What then remains, but that we do every day, as we would do, if we were to die the next? It is a blessed disposition to have a becalmed heart to those who have wronged us,
and that as for works they might be excused, having him for their Lord and Captain of their salvation, who himself had both undergone the punishment due for their sins,
and that as for works they might be excused, having him for their Lord and Captain of their salvation, who himself had both undergone the punishment due for their Sins,
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So that now there remained nothing on their part for to obtain salvation, but to trust and rely upon him, without any endeavour at all to please God by works,
So that now there remained nothing on their part for to obtain salvation, but to trust and rely upon him, without any endeavour At all to please God by works,
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as though faith in Christ excluded works, and not rather included them, as being that whereby they became acceptable unto God, which of themselves they are not:
as though faith in christ excluded works, and not rather included them, as being that whereby they became acceptable unto God, which of themselves they Are not:
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yea such worth and value as to merit the reward they looked for; whereas all the value and acceptablenesse of our works, issueth from the merit of Christ,
yea such worth and valve as to merit the reward they looked for; whereas all the valve and acceptableness of our works, issueth from the merit of christ,
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or, as the Scripture expresseth it, Luke 6. to come unto him, every one, (saith our Saviour there, explaining this very Text we have in hand) Every one (saith he) that commeth unto me, and heareth my words,
or, as the Scripture Expresses it, Lycia 6. to come unto him, every one, (Says our Saviour there, explaining this very Text we have in hand) Every one (Says he) that comes unto me, and hears my words,
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That faith in Christ without works of obedience, and amendment of life, is not sufficient for salvation, and consequently not that faith whereby a Christian is justified.
That faith in christ without works of Obedience, and amendment of life, is not sufficient for salvation, and consequently not that faith whereby a Christian is justified.
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A true faith is, to beleeve salvation is to be attained through obedience to God in Jesus Christ, who by his merits and righteousnesse, makes our selves and our works acceptable to his Father.
A true faith is, to believe salvation is to be attained through Obedience to God in jesus christ, who by his merits and righteousness, makes our selves and our works acceptable to his Father.
And this motion, or applying of the will to Christ, this embracing of Christ and the promises of the Gospel through him, is that which the Scripture (when it speaks of this faith) calleth comming unto Christ, or the receiving of him, Joh. 1. 12. As many as received him, to them he gave power (or priviledge) to be the sons of God,
And this motion, or applying of the will to christ, this embracing of christ and the promises of the Gospel through him, is that which the Scripture (when it speaks of this faith) calls coming unto christ, or the receiving of him, John 1. 12. As many as received him, to them he gave power (or privilege) to be the Sons of God,
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He that beleeveth that Christ is an atonement to God for the sins of all repentant sinners, (and surely he is an atonement for none else) must repent and turn from all his sinnes, that so Christ may be an atonement for him, else he embraceth not what he beleeveth.
He that Believeth that christ is an atonement to God for the Sins of all repentant Sinners, (and surely he is an atonement for none Else) must Repent and turn from all his Sins, that so christ may be an atonement for him, Else he Embraceth not what he Believeth.
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though short of perfection, and of no worth in themselves, must apply himself accordingly to doe works of Religion and Charity, that God in Christ may accept and reward them.
though short of perfection, and of no worth in themselves, must apply himself accordingly to do works of Religion and Charity, that God in christ may accept and reward them.
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Thou sayest then thou hast faith, and beleevest that Christ is the atonement to God, for the sins of all such as leave and forsake their sins by repentance;
Thou Sayest then thou hast faith, and Believest that christ is the atonement to God, for the Sins of all such as leave and forsake their Sins by Repentance;
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First, it is the end of our faith and justification by Christ, yea the end why he shed his blood for us, that we being reconciled to God in him, might bring forth fruits of righteousnesse, which else we could never have done.
First, it is the end of our faith and justification by christ, yea the end why he shed his blood for us, that we being reconciled to God in him, might bring forth fruits of righteousness, which Else we could never have done.
S. Peter 1 •p. 2. 24. telleth us, that Christ his own self bare our sins in his own body on the tree, that we being dead to sin, should live unto righteousnesse.
S. Peter 1 •p. 2. 24. Telleth us, that christ his own self bore our Sins in his own body on the tree, that we being dead to sin, should live unto righteousness.
he addes presently, (lest his meaning might be mistaken, as it is of too many) that we are Gods workmanship created in Iesus Christ unto good works, which God hath before ordained (NONLATINALPHABET) that we should walk in them:
he adds presently, (lest his meaning might be mistaken, as it is of too many) that we Are God's workmanship created in Iesus christ unto good works, which God hath before ordained () that we should walk in them:
S. Paul, Philip. 1. 11. desires that the Philippians might be filled with the fruits of righteousnesse, which are by Iesus Christ unto the glory and praise of God.
S. Paul, Philip. 1. 11. Desires that the Philippians might be filled with the fruits of righteousness, which Are by Iesus christ unto the glory and praise of God.
And if we would seriously consider it, we should finde, that the more we beleeve this righteousnesse of faith in Christ, the more reason we have to perform works of service and obedience unto God,
And if we would seriously Consider it, we should find, that the more we believe this righteousness of faith in christ, the more reason we have to perform works of service and Obedience unto God,
who that considers his own weaknesse and insufficiency, would not sooner despair, then go about to please God by works? He would think it better to do nothing at all,
who that considers his own weakness and insufficiency, would not sooner despair, then go about to please God by works? He would think it better to do nothing At all,
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A second motive why we should do good works is, because they are the way and means ordained by God to obtain the reward of eternall life, without which we shall never attain it:
A second motive why we should do good works is, Because they Are the Way and means ordained by God to obtain the reward of Eternal life, without which we shall never attain it:
Without holinesse no man shall see God, Heb. 12. 14. Look to your selves (saith S. Iohn Ep. 2. ver. 8.) that ye lose not those things ye have wrought for,
Without holiness no man shall see God, Hebrew 12. 14. Look to your selves (Says S. John Epistle 2. ver. 8.) that you loose not those things you have wrought for,
And it is here further to be observed, that the works named in the sentence of Judgement, are works of the second Table, works of mercy and charity; Feeding the hungry, clothing the naked, visiting the sick;
And it is Here further to be observed, that the works nam in the sentence of Judgement, Are works of the second Table, works of mercy and charity; Feeding the hungry, clothing the naked, visiting the sick;
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The third and last motive to works of righteousnesse is, because they are the only sign and note whereby we know our faith is true and saving, and not counterfeit:
The third and last motive to works of righteousness is, Because they Are the only Signen and note whereby we know our faith is true and Saving, and not counterfeit:
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Chap. 2. ver. 3. Hereby we know that we know him (viz. to be our Advocate with his Father, and the propitiation for our sins) if we keep his Commandements.
Chap. 2. ver. 3. Hereby we know that we know him (viz. to be our Advocate with his Father, and the propitiation for our Sins) if we keep his commandments.
The same almost you may finde again, Chap. 2. 29. For if every one that beleeveth in Christ truly and savingly, beleeves that salvation is to be attained by obedience to God in him,
The same almost you may find again, Chap. 2. 29. For if every one that Believeth in christ truly and savingly, believes that salvation is to be attained by Obedience to God in him,
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How can such an ones faith be fruitlesse? how can he be without works, who therefore lays hold on Christ that his works and obedience may be accepted as righteous before God,
How can such an ones faith be fruitless? how can he be without works, who Therefore lays hold on christ that his works and Obedience may be accepted as righteous before God,
Our Saviour therefore himself makes this a most sure and never failing note to build our assurance of salvation upon, Luke 6. 46. where the mention of the words of my Text gives the occasion, Why call ye me, Lord, (saith he) and doe not the things which I say? 47. Whosoever commeth to me,
Our Saviour Therefore himself makes this a most sure and never failing note to built our assurance of salvation upon, Lycia 6. 46. where the mention of the words of my Text gives the occasion, Why call you me, Lord, (Says he) and do not the things which I say? 47. Whosoever comes to me,
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But Mat. 25. 30. He that encreased not his Masters Talent, though he had not mis-spent it, is adjudged an unprofitable servant, and cast into utter darknesse, where is weeping, and gnashing of treth.
But Mathew 25. 30. He that increased not his Masters Talon, though he had not misspent it, is adjudged an unprofitable servant, and cast into utter darkness, where is weeping, and gnashing of treth.
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How much ashamed would we be, that men should know how much our hearts and our words and actions disagreed? How would we blush that men should see us commit this or that sin,
How much ashamed would we be, that men should know how much our hearts and our words and actions disagreed? How would we blush that men should see us commit this or that since,
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and the continuall meditation of his all-seeing presence, would together with devout prayer for the assistance of Gods grace, be in time the bane of hypocrisie and falshood of heart,
and the continual meditation of his All-seeing presence, would together with devout prayer for the assistance of God's grace, be in time the bane of hypocrisy and falsehood of heart,
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The want of which universality of obedience to both Tables is so frequent, as the greatest part of Christians are plunged therein, to the undoubted ruine of their souls,
The want of which universality of Obedience to both Tables is so frequent, as the greatest part of Christians Are plunged therein, to the undoubted ruin of their Souls,
Such were those in the Church of Israel against whom the Prophet Esay declaimeth Chap. 1. from the 10. ver. to the 17. To what purpose are your sacrifices and burnt offerings, saith the Lord? your oblations and incense are an abomination.
Such were those in the Church of Israel against whom the Prophet Isaiah declaimeth Chap. 1. from the 10. ver. to the 17. To what purpose Are your Sacrifices and burned offerings, Says the Lord? your Oblations and incense Are an abomination.
which is twice alledged by our Saviour in the Gospel against the Pharisees hypocriticall scrupulosity in the same duties of the first Table, with a neglect of the second.
which is twice alleged by our Saviour in the Gospel against the Pharisees hypocritical scrupulosity in the same duties of the First Table, with a neglect of the second.
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But here perhaps some may finde a scruple, because that if sacrifice in this or the like places be opposed to the duties of obedience required in the second Table, it should hereby seem, that the duties of the second Table which concern our neighbour, should be preferred before the duties of the first, which concern the Lord himself;
But Here perhaps Some may find a scruple, Because that if sacrifice in this or the like places be opposed to the duties of Obedience required in the second Table, it should hereby seem, that the duties of the second Table which concern our neighbour, should be preferred before the duties of the First, which concern the Lord himself;
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They were scrupulous in the duties of the first Table, they paid tithe even of mint and annise, they fasted twice a week, they were exact observers of the Sabbath, and other ceremonies of Religion;
They were scrupulous in the duties of the First Table, they paid tithe even of mint and Anise, they fasted twice a Week, they were exact observers of the Sabbath, and other ceremonies of Religion;
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Besides our Saviours woe denounced against such, there are two dangerous effects which accompany this evil disease, which should make us beware thereof:
Beside our Saviors woe denounced against such, there Are two dangerous effects which accompany this evil disease, which should make us beware thereof:
First, those who are addicted to Religion without any conscience of honesty, are easily drawn by the Devil to many intolerable acts under colour and in behalf thereof,
First, those who Are addicted to Religion without any conscience of honesty, Are Easily drawn by the devil to many intolerable acts under colour and in behalf thereof,
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And if we search narrowly amongst our selves, we shall light upon some examples of indirect and unlawfull courses, undertaken otherwhile on the behalf of Religion,
And if we search narrowly among our selves, we shall Light upon Some Examples of indirect and unlawful courses, undertaken otherwhile on the behalf of Religion,
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Even as we see an horse in some narrow and dangerous passage, whilest he is wholly taken up with some bugbear on the one side of the way, which he would eschew,
Even as we see an horse in Some narrow and dangerous passage, whilst he is wholly taken up with Some bugbear on the one side of the Way, which he would eschew,
and in the mean time mindeth not the other side, where there is the like danger, he suddenly slips into a pit or ditch, with no small danger to himself and rider:
and in the mean time minds not the other side, where there is the like danger, he suddenly slips into a pit or ditch, with no small danger to himself and rider:
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telling them that what they had formerly done unto him, God would passe by it, (namely, according to our Saviours prayer upon the Crosse, Father forgive them, for they know not what they doe) as done of ignorance on their part,
telling them that what they had formerly done unto him, God would pass by it, (namely, according to our Saviors prayer upon the Cross, Father forgive them, for they know not what they do) as done of ignorance on their part,
whilest himself was by the dispensation of his Providence, fulfilling that which was long before spoken by the mouth of all his Prophets, that Christ or Messiah should suffer death: All which you may reade in the Sermon which S. Peter preached unto them in the Temple, Acts 3. Thus the Lord shewed himself according to his style, A God gracious and mercifull, long-suffering, and slow to anger.
whilst himself was by the Dispensation of his Providence, fulfilling that which was long before spoken by the Mouth of all his prophets, that christ or Messiah should suffer death: All which you may read in the Sermon which S. Peter preached unto them in the Temple, Acts 3. Thus the Lord showed himself according to his style, A God gracious and merciful, long-suffering, and slow to anger.
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but also misused and persecuted his Ambassadors sent unto them, this their ingratitude was so hideous and hainous in the eyes of God, that he could bear with them no longer,
but also misused and persecuted his ambassadors sent unto them, this their ingratitude was so hideous and heinous in the eyes of God, that he could bear with them no longer,
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To prepare a way whereunto, he sent a Vision much about the same time, both to Peter, (who was then by reason of the Jews persecution fled to Ioppa) and to Cornelius a Gentile, Captain of the Italian Band, living at Caesarea upon that coast;
To prepare a Way whereunto, he sent a Vision much about the same time, both to Peter, (who was then by reason of the jews persecution fled to Joppa) and to Cornelius a Gentile, Captain of the Italian Band, living At Caesarea upon that coast;
Now as this Vision was to give Peter commission to go unto Cornelius; so was Cornelius his Vision to command him to send for Peter; For he saw a Vision at the ninth hour of the day,
Now as this Vision was to give Peter commission to go unto Cornelius; so was Cornelius his Vision to command him to send for Peter; For he saw a Vision At the ninth hour of the day,
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Whom when Cornelius looked on, being afraid, he said, What is it, Lord? The Angel said unto him, Thy prayers and thine almes are come up for a memoriall, or had in remembrance before God.
Whom when Cornelius looked on, being afraid, he said, What is it, Lord? The Angel said unto him, Thy Prayers and thine alms Are come up for a memorial, or had in remembrance before God.
which President had his Court and Seat at Caesarea, a great and magnificent City upon the Palestine coast, some seventy miles from Jerusalem, where was continually a guard of Souldiers both for the Presidents safety, and awing the subdued Jews:
which President had his Court and Seat At Caesarea, a great and magnificent city upon the Palestine coast, Some seventy miles from Jerusalem, where was continually a guard of Soldiers both for the Presidents safety, and awing the subdued jews:
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For the Text tels us, that he was a devout man, and one that feared God with all his house, who gave much almes to the people, and prayed to God alway:
For the Text tells us, that he was a devout man, and one that feared God with all his house, who gave much alms to the people, and prayed to God always:
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wherefore according to the Ordinances of the Law he was esteemed unclean, and so not lawfull for Peter, or any other circumcised Jew to accompany with him, had not God given Peter an Item that he should thenceforth call no man unclean,
Wherefore according to the Ordinances of the Law he was esteemed unclean, and so not lawful for Peter, or any other circumcised Jew to accompany with him, had not God given Peter an Item that he should thenceforth call no man unclean,
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These were not circumcised, nor conformed themselves to the Mosaicall Rites and Ordinances, onely they were tyed to the obedience of those Commandements, which the Hebrew Doctors call the Commandements of Noah, that is, such as all the sons of Noah were bound to observe;
These were not circumcised, nor conformed themselves to the Mosaical Rites and Ordinances, only they were tied to the Obedience of those commandments, which the Hebrew Doctors call the commandments of Noah, that is, such as all the Sons of Noah were bound to observe;
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which were, first, to worship God the Creator. Secondly, to disclaim the service of Idols. Thirdly, to abstain from blood, namely, both from the effusion of mans blood:
which were, First, to worship God the Creator. Secondly, to disclaim the service of Idols. Thirdly, to abstain from blood, namely, both from the effusion of men blood:
and fourthly, from eating flesh with the blood therein. Fifthly, to abstain from fornication, and all unlawfull conjunction. Sixtly, to administer justice:
and fourthly, from eating Flesh with the blood therein. Fifthly, to abstain from fornication, and all unlawful conjunction. Sixty, to administer Justice:
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And such Proselytes as these, howsoever they were accounted Gentiles, and such as with whom the Jews might not converse as being no free denizens of Israel;
And such Proselytes as these, howsoever they were accounted Gentiles, and such as with whom the jews might not converse as being no free denizens of Israel;
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and so bound to observe the Ordinances and rites of Moses; S. Peter in the Councell of the Apostles at Jerusalem determined, It was the will of God they should not;
and so bound to observe the Ordinances and Rites of Moses; S. Peter in the Council of the Apostles At Jerusalem determined, It was the will of God they should not;
but a Proselyte of the Gate only, and yet neverthelesse when himself was sent (as ye have heard) to preach the Gospel of Christ to him and his house, the Holy Ghost came down upon them as well as upon the Circumcision;
but a Proselyte of the Gate only, and yet nevertheless when himself was sent (as you have herd) to preach the Gospel of christ to him and his house, the Holy Ghost Come down upon them as well as upon the Circumcision;
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and accordingly the Councell concluded, that no other burden should be laid upon them, but onely those precepts given to the sons of Noah; To abstain from pollutions of Idols, from blood, from things strangled,
and accordingly the Council concluded, that no other burden should be laid upon them, but only those Precepts given to the Sons of Noah; To abstain from pollutions of Idols, from blood, from things strangled,
Let us observe by the example of this Cornelius, how great a favour and blessing of God it is, to live and dwell within the pale of his Church, where opportunity and means of salvation is to be had.
Let us observe by the Exampl of this Cornelius, how great a favour and blessing of God it is, to live and dwell within the pale of his Church, where opportunity and means of salvation is to be had.
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But by this occasion of living at Caesarea, within the confines of the land of Israel, where the Oracles and worship of the most high God were dayly resounded and professed;
But by this occasion of living At Caesarea, within the confines of the land of Israel, where the Oracles and worship of the most high God were daily resounded and professed;
for we might, if it had pleased him, have been born, and had our dwelling among Pagans and Gentiles, who had no knowledge of his word and promise; (and such our Nation once was:) But behold his goodnesse and mercy!
for we might, if it had pleased him, have been born, and had our Dwelling among Pagans and Gentiles, who had no knowledge of his word and promise; (and such our nation once was:) But behold his Goodness and mercy!
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How should we then magnifie our good God for his so great and abundant mercy towards us? Luther, or some other tels a story of a German pesant, who on a time beholding an ugly Toad, fell into a most bitter lamentation and weeping, that he had been so unthankfull to Almighty God, who had made him a man,
How should we then magnify our good God for his so great and abundant mercy towards us? Luther, or Some other tells a story of a Germane Peasant, who on a time beholding an ugly Toad, fell into a most bitter lamentation and weeping, that he had been so unthankful to Almighty God, who had made him a man,
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O that we could in like manner bewail our ingratitude towards him who hath made us to have our birth and habitation, not among Pagans and barbarous Indians, a people without God in the world, but in a beleeving and Christian Nation, where the true God is known,
O that we could in like manner bewail our ingratitude towards him who hath made us to have our birth and habitation, not among Pagans and barbarous Indians, a people without God in the world, but in a believing and Christian nation, where the true God is known,
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namely, how Cornelius his service could be accepted of God, (as it is said to be) when as he had no knowledge of Christ, without whom no man can please God. I answer;
namely, how Cornelius his service could be accepted of God, (as it is said to be) when as he had no knowledge of christ, without whom no man can please God. I answer;
which faith God did so long accept after Christ was come, till his comming and the mystery of Redemption wrought by him, were fully and clearly made known and preached, which had not been to Cornelius till this time:
which faith God did so long accept After christ was come, till his coming and the mystery of Redemption wrought by him, were Fully and clearly made known and preached, which had not been to Cornelius till this time:
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It was also the Ordinance of the Church in the Apostles times, that the first day of the week, which was the time of publike prayer, should be the time also of Alms. So saith S. Paul, 1 Cor. 16. 1. Now concerning the collection for the Saints (saith he) as I have given order to the Churches of Galatia,
It was also the Ordinance of the Church in the Apostles times, that the First day of the Week, which was the time of public prayer, should be the time also of Alms. So Says S. Paul, 1 Cor. 16. 1. Now Concerning the collection for the Saints (Says he) as I have given order to the Churches of Galatia,
even so do ye. 2. Vpon the first day of the week (that is, upon the Lords day) let every one of you lay by himself in store as God hath prospered him, that there be no gatherings when I come.
even so do you. 2. Upon the First day of the Week (that is, upon the lords day) let every one of you lay by himself in store as God hath prospered him, that there be no gatherings when I come.
when all Israel was to assemble to pray before the Lord in his Tabernacle) the words I say there annexed, sound altogether like unto these of S. Paul concerning the Lords day;
when all Israel was to assemble to pray before the Lord in his Tabernacle) the words I say there annexed, found altogether like unto these of S. Paul Concerning the lords day;
For after the Epistle and Gospel she appoints divers choice sentences of Scripture to be read, which exhorts us to Almes and other Offerings to the honour of Almighty God;
For After the Epistle and Gospel she appoints diverse choice sentences of Scripture to be read, which exhorts us to Alms and other Offerings to the honour of Almighty God;
Shall I now need to exhort Christians thus to furnish and strengthen their prayers which they daily offer unto God, to couple them with Almesdeeds, to come before God with a present,
Shall I now need to exhort Christians thus to furnish and strengthen their Prayers which they daily offer unto God, to couple them with Almsdeeds, to come before God with a present,
Or lastly, thou maist doe as the holy men of Scripture were wont, vow and promise unto God if thy prayer be heard to offer something unto him either for relief of the poor, the Widow, the Orphan,
Or lastly, thou Mayest do as the holy men of Scripture were wont, Voelli and promise unto God if thy prayer be herd to offer something unto him either for relief of the poor, the Widow, the Orphan,
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(See the use of vowing by such as came to pray in Gods House, Eccles. 5. 4.) If thou commest before God in any of these ways, thou shalt not come empty-handed.
(See the use of vowing by such as Come to pray in God's House, Eccles. 5. 4.) If thou Comest before God in any of these ways, thou shalt not come empty-handed.
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So God is said to remember Hanna, when he heard her prayer for a Son, 1 Sam. 1. 19. and Nehemiah speaking (cap. 5. 19.) of his deeds of mercy and bounty shewed unto his poor brethren returned from captivity, says, Think upon me, or remember me ô my God for good, according to all that I have done for this people.
So God is said to Remember Hannah, when he herd her prayer for a Son, 1 Sam. 1. 19. and Nehemiah speaking (cap. 5. 19.) of his Deeds of mercy and bounty showed unto his poor brothers returned from captivity, Says, Think upon me, or Remember me o my God for good, according to all that I have done for this people.
Prayers therefore and alms, be they performed as they should be, are powerfull and approved means to obtain a blessing at the hands of God. To speak first of prayer:
Prayers Therefore and alms, be they performed as they should be, Are powerful and approved means to obtain a blessing At the hands of God. To speak First of prayer:
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We pray not as we ought, either when we pray not heartily, or not constantly: For God regards not formall and superficiall prayer, but prayer that comes from the heart,
We pray not as we ought, either when we pray not heartily, or not constantly: For God regards not formal and superficial prayer, but prayer that comes from the heart,
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and loves to be importuned before he grant, as our Saviour tels us in the parable of the woman and the unjust Judge, whom though at first he would not hear,
and loves to be importuned before he grant, as our Saviour tells us in the parable of the woman and the unjust Judge, whom though At First he would not hear,
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And this seems to be that wavering in prayer S. Iames speaks of, when he bids us pray in faith, without wavering, Chap. 1. that is, without reeling from God to rest upon second means:
And this seems to be that wavering in prayer S. James speaks of, when he bids us pray in faith, without wavering, Chap. 1. that is, without reeling from God to rest upon second means:
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because it stood not with the rule of Divine justice, that so scandalous a sin, which made the Enemies of God to blaspheme, should not have an exemplary punishment.
Because it stood not with the Rule of Divine Justice, that so scandalous a since, which made the Enemies of God to Blaspheme, should not have an exemplary punishment.
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but God would not hear him, because their sins were scandalous, and committed with so high a hand, that it could not stand with the rule of his justice, not to inflict punishment for them.
but God would not hear him, Because their Sins were scandalous, and committed with so high a hand, that it could not stand with the Rule of his Justice, not to inflict punishment for them.
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or for his sake, what he requires, why should he grant to us what we request? Hear what an ancient Father of the Church, S. Basil by name, in concione ad Deum; Novi quosdam (saith he) qui jejunarunt, qui orarunt, qui ingemuerunt, verùm ne unum quidem obolum in egenos expenderunt:
or for his sake, what he requires, why should he grant to us what we request? Hear what an ancient Father of the Church, S. Basil by name, in Consorting ad God; Novi Quosdam (Says he) qui jejunarunt, qui orarunt, qui ingemuerunt, verùm ne Unum quidem obolum in egenos expenderunt:
God denies him that means, but grants him grace sufficient for him; that so being humbled by the sight of his own infirmity, he might glorifie God for his power in mans weaknesse.
God Denies him that means, but grants him grace sufficient for him; that so being humbled by the sighed of his own infirmity, he might Glorify God for his power in men weakness.
Daniel prays for the return of the Captivity in the first year of Darius, but God defers it till the first of Cyrus: we must not therefore take Gods delays for denials.
daniel prays for the return of the Captivity in the First year of Darius, but God defers it till the First of Cyrus: we must not Therefore take God's delays for denials.
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The souls of the Saints under the Altar, Rev. 6. cry out aloud for vengeance; God hears that cry, and cannot deny the importunate cry of innocent blood;
The Souls of the Saints under the Altar, Rev. 6. cry out aloud for vengeance; God hears that cry, and cannot deny the importunate cry of innocent blood;
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Hear David in the 41. Psalm, Blessed is he that considereth the poor, the Lord will deliver him in time of trouble. 2 The Lord preserve him and keep him alive,
Hear David in the 41. Psalm, Blessed is he that Considereth the poor, the Lord will deliver him in time of trouble. 2 The Lord preserve him and keep him alive,
David, Psal. 112. (quoted by S. Paul, 2 Cor. 9.) He hath dispersed, he hath given to the poor, his righteousnesse remaineth for ever, &c. That is, he shall be remembred, not onely in this life,
David, Psalm 112. (quoted by S. Paul, 2 Cor. 9.) He hath dispersed, he hath given to the poor, his righteousness remains for ever, etc. That is, he shall be remembered, not only in this life,
Luke 16. Make to your selves (saith our Saviour) friends of the unrighteous Mammon, (that is, of these deceitfull and uncertain riches) that when you fail, they (that is, the friends you have made) may receive you into everlasting Tabernacles:
Luke 16. Make to your selves (Says our Saviour) Friends of the unrighteous Mammon, (that is, of these deceitful and uncertain riches) that when you fail, they (that is, the Friends you have made) may receive you into everlasting Tabernacles:
O the wonderfull efficacy of Alms in prevailing with God! What favour doe they finde in his sight? how are they remembred? but not for any merit in them, which is none,
Oh the wonderful efficacy of Alms in prevailing with God! What favour do they find in his sighed? how Are they remembered? but not for any merit in them, which is none,
so when we have them, there is another homage due for them, namely, of thanksgiving, without which the use of the creature, which God gives us, is unclean and unlawfull to us.
so when we have them, there is Another homage due for them, namely, of thanksgiving, without which the use of the creature, which God gives us, is unclean and unlawful to us.
And the same Apostle 1 Cor. 10. tels us, that even those things, which according to the manner of the Gentiles, were offered unto Idols, (that is, to Devils) a Christian might lawfully eat,
And the same Apostle 1 Cor. 10. tells us, that even those things, which according to the manner of the Gentiles, were offered unto Idols, (that is, to Devils) a Christian might lawfully eat,
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that is, we must yeeld him a rent and tribute of what we enjoy by his favour and blessing, which if we doe not, we lose our Tenure. This Rent is twofold;
that is, we must yield him a rend and tribute of what we enjoy by his favour and blessing, which if we do not, we loose our Tenure. This Rend is twofold;
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and those wherewith the poor, and the Orphan, and the Widow were relieved, appears by the solemne profession of those who paid them were to make, Deut. 26. where he that brought a basket of first-fruits to the house of God, was to say, I professe this day unto the Lord, that I am come unto the Country which the Lord sware unto our Fathers for to give us.
and those wherewith the poor, and the Orphan, and the Widow were relieved, appears by the solemn profession of those who paid them were to make, Deuteronomy 26. where he that brought a basket of Firstfruits to the house of God, was to say, I profess this day unto the Lord, that I am come unto the Country which the Lord sware unto our Father's for to give us.
What we have seen in these two sorts, is to be supposed to be the end of all other Offerings in pios usus, (which were not sacrifices) namely, to acknowledge God to be the Lord and giver of all.
What we have seen in these two sorts, is to be supposed to be the end of all other Offerings in Pios usus, (which were not Sacrifices) namely, to acknowledge God to be the Lord and giver of all.
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As we see in that royall Offering which David with the Princes and Chieftains of Israel made for the building of the Temple, 1 Chron. 29. where David acknowledgeth thus;
As we see in that royal Offering which David with the Princes and Chieftains of Israel made for the building of the Temple, 1 Chronicles 29. where David acknowledgeth thus;
For this reason there was never time since God first gave the Earth to the sons of men, wherein this acknowledgement was not made by setting apart of something of that he had given them, to that purpose.
For this reason there was never time since God First gave the Earth to the Sons of men, wherein this acknowledgement was not made by setting apart of something of that he had given them, to that purpose.
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In the state of Paradise among all the trees in the garden, which God gave man freely to enjoy, one tree was Noli me tangere, and reserved to God as holy, in token that he was Lord of the garden:
In the state of Paradise among all the trees in the garden, which God gave man freely to enjoy, one tree was Noli me tangere, and reserved to God as holy, in token that he was Lord of the garden:
The first spoils that ever we read gotten from an Enemy in war, paid tithes to Melchisedek the Priest of the most high God, as an acknowledgement that he had given Abraham the Victory.
The First spoils that ever we read got from an Enemy in war, paid Tithes to Melchisedek the Priest of the most high God, as an acknowledgement that he had given Abraham the Victory.
But let us come to the time of the Gospel, which though it hath freed us from the bondage of typicall Elements, yet hath it not freed us from the possession of our Fealty unto God as Lord of the whole earth.
But let us come to the time of the Gospel, which though it hath freed us from the bondage of typical Elements, yet hath it not freed us from the possession of our Fealty unto God as Lord of the Whole earth.
when he took part of the Viands of his last Supper, and giving thanks with them, consecrated them into a Sacrament of his body and blood, set his Church an example of dedicating part of the creature in Dominicos usus; Dominus (saith he) dans discipulis suis consilium primitias Deo offerre ex suis creaturis, non quasi indigenti,
when he took part of the Viands of his last Supper, and giving thanks with them, consecrated them into a Sacrament of his body and blood, Set his Church an Exampl of dedicating part of the creature in Dominicos usus; Dominus (Says he) dans discipulis suis consilium primitias God offer ex suis Creaturis, non quasi indigenti,
sed ut ipsi nec infructuosi, nec ingrati sint, eum qui ex creatura panis est, accepit & gratias egit, &c. Et novi Testamenti novam docuit oblationem, quam Ecclesia ab Apostolis accipiens in universo mundo offert Deo, ei qui alimenta nobis praestat, primitias suorum munerum in novo Testamento.
sed ut ipsi nec infructuosi, nec ingrati sint, Eum qui ex creatura Paris est, accepit & gratias egit, etc. Et novi Testamenti novam Doctrine oblationem, quam Ecclesia ab Apostles accipiens in universo mundo offered God, ei qui alimenta nobis praestat, primitias suorum munerum in novo Testament.
PSAL. 112. 6. The Righteous shall be in everlasting remembrance. A Word fitly spoken, saith Solomon, is like Apples of Gold in pictures of Silver; that is, gracefull and comely:
PSALM 112. 6. The Righteous shall be in everlasting remembrance. A Word fitly spoken, Says Solomon, is like Apples of Gold in pictures of Silver; that is, graceful and comely:
Let us therefore see what is the sense and meaning thereof. The Righteous; that is, the bountifull: shall be in everlasting remembrance: In remembrance with God; in remembrance with men: with God;
Let us Therefore see what is the sense and meaning thereof. The Righteous; that is, the bountiful: shall be in everlasting remembrance: In remembrance with God; in remembrance with men: with God;
Righteousnesse in a speciall sense, in the Hebrew and the rest of the Orientall Tongues of kinde to it, signifies Beneficence or Bounty, both the Virtue and the work;
Righteousness in a special sense, in the Hebrew and the rest of the Oriental Tongues of kind to it, signifies Beneficence or Bounty, both the Virtue and the work;
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Peccata tua Eleemosynis redime, & iniquitates tuas misericordi is pauperum: where in the Originall for Eleemosyna is NONLATINALPHABET Iustitia, as we in our English render it;
Peccata tua Eleemosynary redime, & Iniquities tuas misericordi is Pauperum: where in the Original for Eleemosynary is Iustitia, as we in our English render it;
This notion of righteousnesse is to be found thrice together in the 12. of Tobit, ver. 8. Prayer (saith old Tobit there to his son) is good with fasting, and with alms, and righteousnesse:
This notion of righteousness is to be found thrice together in the 12. of Tobit, ver. 8. Prayer (Says old Tobit there to his son) is good with fasting, and with alms, and righteousness:
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Hence Mat. 6. 1. for, Take heed that you do not your alms before men, (as we reade it) the vulgar Latine and some Greek Copies have, Attendite, ne justitiam vestram faciatis coram hominibus: NONLATINALPHABET for NONLATINALPHABET.
Hence Mathew 6. 1. for, Take heed that you do not your alms before men, (as we read it) the Vulgar Latin and Some Greek Copies have, Attendite, ne justitiam vestram faciatis coram hominibus: for.
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Namely, as the word charity with us, though in the larger sense it signifies our whole duty both to God and man, is restrained to signifie our liberality to the poor;
Namely, as the word charity with us, though in the larger sense it signifies our Whole duty both to God and man, is restrained to signify our liberality to the poor;
For illustration of this and our further information, it will not be amisse I hope, to commend to your observation some other places of Scripture where the word righteous is thus taken;
For illustration of this and our further information, it will not be amiss I hope, to commend to your observation Some other places of Scripture where the word righteous is thus taken;
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And this makes some contend so much, to have the Priests maintenance granted to be eleemosynary, that so they might be at liberty to give something or nothing as they listed.
And this makes Some contend so much, to have the Priests maintenance granted to be eleemosynary, that so they might be At liberty to give something or nothing as they listed.
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and that of all the works that a Christian man hath done, these alone have that peculiar priviledge to bee then brought in expresse remembrance before God:
and that of all the works that a Christian man hath done, these alone have that peculiar privilege to be then brought in express remembrance before God:
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for so we read in the Chaldee Paraphrast upon Ecclesiastes; Futurum est ut Dominus mundi dicat omnibus justis ante se constitutis, Vade, gusta cum gaudio panem tuum, ut statutum est, pro pane quem dedisti pauperibus & obscuris qui esuriebant;
for so we read in the Chaldee Paraphrast upon Ecclesiastes; Future est ut Dominus mundi dicat omnibus justis ante se constitutis, Vade, gusta cum gaudio Bread tuum, ut Statutum est, Pro pane Whom dedisti pauperibus & Obscuris qui esuriebant;
The reason of this prelation of works of mercy at that great day is, because all we can expect at the hands of our heavenly Father is meerly of his mercy and bounty:
The reason of this prelation of works of mercy At that great day is, Because all we can expect At the hands of our heavenly Father is merely of his mercy and bounty:
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Now in those that are to be partakers of mercy, the divine wisdome requires this congruity, that they may be such as have been ready to shew mercy unto others, judging them altogether unworthy of mercy at his hands who have afforded no mercy to their brethren:
Now in those that Are to be partakers of mercy, the divine Wisdom requires this congruity, that they may be such as have been ready to show mercy unto Others, judging them altogether unworthy of mercy At his hands who have afforded no mercy to their brothers:
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And who can reade without trembling the Parable of the unmercifull servant in the Gospel, to whom his Lord revoked the Debt he meant to have forgiven him,
And who can read without trembling the Parable of the unmerciful servant in the Gospel, to whom his Lord revoked the Debt he meant to have forgiven him,
because he shewed no mercy to his fellow-servant, who owed him a far lesse Debt? Shouldst thou not, saith he, have shewed compassion to thy fellow-servant,
Because he showed no mercy to his Fellow servant, who owed him a Far less Debt? Shouldst thou not, Says he, have showed compassion to thy Fellow servant,
as I shewed compassion unto thee? This rule of congruity, I say, is the reason why at the day of our great account, we shall be judged according to our works of mercy and bounty:
as I showed compassion unto thee? This Rule of congruity, I say, is the reason why At the day of our great account, we shall be judged according to our works of mercy and bounty:
what else means that of our Saviour, Luke 16. Make unto your selves friends of the unrighteous Mammon, (that is, of these slippery and deceitfull riches,
what Else means that of our Saviour, Lycia 16. Make unto your selves Friends of the unrighteous Mammon, (that is, of these slippery and deceitful riches,
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for NONLATINALPHABET in the Scriptures Dialect is NONLATINALPHABET) that when ye fail, they may receive you into everlasting Tabernacles? Or what means that of S. Paul 1 Tim. 6. 17. Charge them that be rich in this world, — that they trust not in uncertain riches,
for in the Scriptures Dialect is) that when you fail, they may receive you into everlasting Tabernacles? Or what means that of S. Paul 1 Tim. 6. 17. Charge them that be rich in this world, — that they trust not in uncertain riches,
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but in the living God, — That they do good, that they be rich in good works, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternall life?
but in the living God, — That they do good, that they be rich in good works, laying up in store for themselves a good Foundation against the time to come, that they may lay hold on Eternal life?
A like place to this we have in the old Testament, with application particularly to Alms or works of mercy, Tobit 4. 9. For thou layest up for thy self a good treasure against the day of necessity:
A like place to this we have in the old Testament, with application particularly to Alms or works of mercy, Tobit 4. 9. For thou layest up for thy self a good treasure against the day of necessity:
Here give me leave to tell you what a late sacred Critick hath observed concerning the word NONLATINALPHABET in that place of Timothy; namely, that the signification thereof there is not Vulgar,
Here give me leave to tell you what a late sacred Critic hath observed Concerning the word in that place of Timothy; namely, that the signification thereof there is not vulgar,
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for NONLATINALPHABET signifies, as it doth, Radix or fundamentum; but besides this in the Rabbinicall Dialect it is used for Tabula contractus, a Bill of contract, a Bond or Obligation whereby such as lend are secured their loan again.
for signifies, as it does, Radix or fundamentum; but beside this in the Rabbinical Dialect it is used for Tabula Contract, a Bill of contract, a Bound or Obligation whereby such as lend Are secured their loan again.
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and accordingly the Apostles meaning to be, that those who exercise these works of beneficence do provide themselves as it were of a Bill or Bond, upon which they may at that day sue or plead for the award of eternall life, Vi pacti, but not Vi meriti.
and accordingly the Apostles meaning to be, that those who exercise these works of beneficence do provide themselves as it were of a Bill or Bound, upon which they may At that day sue or plead for the award of Eternal life, Vi pacti, but not Vi Merit.
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For that which the Apostle saith of godlinesse that it hath the promise of this life, as well as of that to come, is most properly and peculiarly true of this righteousnesse of bounty and mercy:
For that which the Apostle Says of godliness that it hath the promise of this life, as well as of that to come, is most properly and peculiarly true of this righteousness of bounty and mercy:
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For spirituall blessings we have the example of Cornelius, who for his Almesdeeds found favour with God, to have S. Peter sent unto him, to instruct him in the saving knowledge of Christ:
For spiritual blessings we have the Exampl of Cornelius, who for his Almsdeeds found favour with God, to have S. Peter sent unto him, to instruct him in the Saving knowledge of christ:
Thy prayers and thine Almesdeeds, said the Angel, are come up in remembrance before God; Now therefore send to Joppa, and inquire for one Simon Peter, &c.
Thy Prayers and thine Almsdeeds, said the Angel, Are come up in remembrance before God; Now Therefore send to Joppa, and inquire for one Simon Peter, etc.
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For temporall blessings hear what David says, Psa. 37. 25. (quoted before) I was young, saith he, and now am old, yet have I not seen the righteous forsaken,
For temporal blessings hear what David Says, Psa. 37. 25. (quoted before) I was young, Says he, and now am old, yet have I not seen the righteous forsaken,
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This blessing is the mercifull and charitable mans peculiar, that his children shall not want, who was liberall and openhanded to supply the want of others.
This blessing is the merciful and charitable men peculiar, that his children shall not want, who was liberal and openhanded to supply the want of Others.
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Thus the same David, Psal. 41. 1. Blessed is he that considereth the poore, the Lord will deliver him in time of trouble. 2. The Lord will preserve him and keep him alive,
Thus the same David, Psalm 41. 1. Blessed is he that Considereth the poor, the Lord will deliver him in time of trouble. 2. The Lord will preserve him and keep him alive,
and he shall be blessed upon the earth, and thou wilt not deliver him unto the will of his enemies. 3. The Lord will strengthen him upon the bed of languishing, &c. And doth not his Son King Solomon say the same? Prov. 19. 17. He that hath p•ty upon the poor lendeth unto the Lord,
and he shall be blessed upon the earth, and thou wilt not deliver him unto the will of his enemies. 3. The Lord will strengthen him upon the Bed of languishing, etc. And does not his Son King Solomon say the same? Curae 19. 17. He that hath p•ty upon the poor dares unto the Lord,
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The Jews, when they make mention of any of their deceased Worthies, are wont to do it with this Encomium, NONLATINALPHABET, id est, Memoria ejus sit in benedictione:
The jews, when they make mention of any of their deceased Worthies, Are wont to do it with this Encomium,, id est, Memoria His sit in benediction:
which therefore they sometimes use unaltered to the purpose aforesaid; sometimes with addition, as Memoria Justi sit in benedictione ad vitam futuri saeculi;
which Therefore they sometime use unaltered to the purpose aforesaid; sometime with addition, as Memoria Justi fit in benediction ad vitam Future Saeculi;
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Nor hath this commemorative Scheme been taken up by them (as some perhaps may suppose) since the comming of our Saviour in the time of their dispersion;
Nor hath this commemorative Scheme been taken up by them (as Some perhaps may suppose) since the coming of our Saviour in the time of their dispersion;
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but was used long before, as may appear Ecclus. 45. 1. where Moses is thus remembred, Moses beloved of God and men, NONLATINALPHABET, whose memoriall is blessed. And in the next Chapter like mention is made of the Judges of Israel;
but was used long before, as may appear Ecclus 45. 1. where Moses is thus remembered, Moses Beloved of God and men,, whose memorial is blessed. And in the next Chapter like mention is made of the Judges of Israel;
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namely, The Judges every one by name, whose heart went not a whoring, nor departed from the Lord, NONLATINALPHABET, Let their memory be in benediction.
namely, The Judges every one by name, whose heart went not a whoring, nor departed from the Lord,, Let their memory be in benediction.
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So of Iudas Maccabaeus, 1 Mac. 3. 7. He grieved many Kings, and made Iacob glad with his acts, NONLATINALPHABET, His memoriall is, or let his memoriall be blessed for ever.
So of Iudas Maccabaeus, 1 Mac. 3. 7. He grieved many Kings, and made Iacob glad with his acts,, His memorial is, or let his memorial be blessed for ever.
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But what is the meaning of this Formula? what is it for the memory of the righteous to be NONLATINALPHABET, or in benedictionem? The Septuagints Translation of that Prov. 10. 7. (whence,
But what is the meaning of this Formula? what is it for the memory of the righteous to be, or in benedictionem? The Septuagints translation of that Curae 10. 7. (whence,
To make mention therefore of the righteous by way of benediction, is to praise them, for the word NONLATINALPHABET, or NONLATINALPHABET, to blesse, in Scripture hath a treble notion: First, to speak well of: Secondly, to speak well for: Thirdly, to do well unto.
To make mention Therefore of the righteous by Way of benediction, is to praise them, for the word, or, to bless, in Scripture hath a triple notion: First, to speak well of: Secondly, to speak well for: Thirdly, to do well unto.
the present of cattell which Iaacob provided for his brother Esau, when he went to meet him, is all that Story through call'd his Blessing: The Presents which David sent of his prey to the Elders of Judah, 1 Sam. 30. 26. are there call'd Blessings. And in the New Testament, 2 Cor. 9. the collection at Corinth for the poor Saints at Jerusalem, is thrice called NONLATINALPHABET, their blessing, which we translate Bounty. I thought good to be a little diligent in this explication, that we might be the better able to discern what kinde of remembrance of righteous men deceased is commended unto us in that Scripture, The memory of the righteous is with blessing:
the present of cattle which Jacob provided for his brother Esau, when he went to meet him, is all that Story through called his Blessing: The Presents which David sent of his prey to the Elders of Judah, 1 Sam. 30. 26. Are there called Blessings. And in the New Testament, 2 Cor. 9. the collection At Corinth for the poor Saints At Jerusalem, is thrice called, their blessing, which we translate Bounty. I Thought good to be a little diligent in this explication, that we might be the better able to discern what kind of remembrance of righteous men deceased is commended unto us in that Scripture, The memory of the righteous is with blessing:
when the Eucharist was celebrated, the Patriarchs, Prophets, Apostles, Euangelists, Martyrs, and Confessors: All which tended to this, that the memory of the righteous might be with blessing.
when the Eucharist was celebrated, the Patriarchs, prophets, Apostles, Evangelists, Martyrs, and Confessors: All which tended to this, that the memory of the righteous might be with blessing.
But the Christian added the second of prayer and good wishes for the Saints departed, namely, for their publike acquitall and consummation at the day of Resurrection:
But the Christian added the second of prayer and good wishes for the Saints departed, namely, for their public acquittal and consummation At the day of Resurrection:
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but having roved in time, (the Mother of many Superstitions and Errors) and kindled the fire of Purgatory, it was thought fit by the Authors of our Reformation, to be disused,
but having roved in time, (the Mother of many Superstitions and Errors) and kindled the fire of Purgatory, it was Thought fit by the Authors of our Reformation, to be disused,
14. Remember me, O my God, concerning this, and wipe not out my good deeds [ Heb. NONLATINALPHABET ] that I have done for the house of my God, and for the offices thereof.
14. remember me, Oh my God, Concerning this, and wipe not out my good Deeds [ Hebrew ] that I have done for the house of my God, and for the Offices thereof.
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22. And spare me according to the greatnesse of thy mercy. THese words are the words of Nehemiah himself, by way of a short ejaculatory prayer, or Apostrophe unto Almighty God:
22. And spare me according to the greatness of thy mercy. THese words Are the words of Nehemiah himself, by Way of a short ejaculatory prayer, or Apostrophe unto Almighty God:
v. 10. I perceived, saith he, that the portions of the Levites had not been given them, whereby the Levites and the singers that did the work, were fled every one to his field. 11. Then contended I with the Rulers,
v. 10. I perceived, Says he, that the portions of the Levites had not been given them, whereby the Levites and the singers that did the work, were fled every one to his field. 11. Then contended I with the Rulers,
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— such of the Priests and Levites as were accounted faithfull, and their office was to distribute unto their Brethren. 14. Remember me, ô my God, concerning this, &c. There needs no more for understanding the meaning of the words:
— such of the Priests and Levites as were accounted faithful, and their office was to distribute unto their Brothers. 14. remember me, o my God, Concerning this, etc. There needs no more for understanding the meaning of the words:
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forasmuch as Nehemiah commendeth himself unto the Divine favour and remembrance, under that name of having done good deeds or kindnesses unto the House of God, and the Offices thereof;
forasmuch as Nehemiah commends himself unto the Divine favour and remembrance, under that name of having done good Deeds or Kindnesses unto the House of God, and the Offices thereof;
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And first for the furnishing a place for Gods worship, take notice of that famous benediction and prayer of King David, when his people offered so willingly and liberally towards the building of the Temple;
And First for the furnishing a place for God's worship, take notice of that famous benediction and prayer of King David, when his people offered so willingly and liberally towards the building of the Temple;
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For, entertainment and provision for his Prophets and Ministers, in what account God hath it, appears by his great sollicitude in his Law that they should not be neglected:
For, entertainment and provision for his prophets and Ministers, in what account God hath it, appears by his great solicitude in his Law that they should not be neglected:
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What expression can go beyond this? Again, by that story of the Shunamite woman, 2 King. 4. 9. who entertained the Prophet Elisha and made provision for him,
What expression can go beyond this? Again, by that story of the Shunamite woman, 2 King. 4. 9. who entertained the Prophet Elisha and made provision for him,
Behold, (said she to her husband) this is an holy man of God, which passeth by us continually. 10. Let us make I pray thee a little chamber on the wall,
Behold, (said she to her husband) this is an holy man of God, which passes by us continually. 10. Let us make I pray thee a little chamber on the wall,
How acceptable to Almighty God was this good office done to his Prophet, appears by the double miracle he wrought for her, both in giving her a childe,
How acceptable to Almighty God was this good office done to his Prophet, appears by the double miracle he wrought for her, both in giving her a child,
And first also to begin here with the provision of a place for Gods worship; the story of that Centurion of Capernaum in S. Lukes Gospel is worthy our consideration;
And First also to begin Here with the provision of a place for God's worship; the story of that Centurion of Capernaum in S. Lukes Gospel is worthy our consideration;
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Are they not our Saviours own words and promise when he sent them forth? He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward:
are they not our Saviors own words and promise when he sent them forth? He that receives a Prophet in the name of a Prophet shall receive a prophets reward:
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and that to change the propriety of what is sacred, by alienating thereof to a profane and private use, (I say not, by diverting it from the Priests livelihood to any other holy use, in case the Priest have more then needs;) is to rob God himself:
and that to change the propriety of what is sacred, by alienating thereof to a profane and private use, (I say not, by diverting it from the Priests livelihood to any other holy use, in case the Priest have more then needs;) is to rob God himself:
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(For that's the burden that goes with things consecrated, Cursed be he that alienates them.) This Malachi lived at the same time with Nehemiah, and the Jews say, 'twas Ezra; whence this exprobration of his,
(For that's the burden that Goes with things consecrated, Cursed be he that alienates them.) This Malachi lived At the same time with Nehemiah, and the jews say, 'twas Ezra; whence this exprobration of his,
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And S. Paul taught us even now the self-same thing in his Votum or prayer for the house of Onesiphorus, for like good service done to the Offices of Gods House;
And S. Paul taught us even now the selfsame thing in his Votum or prayer for the house of Onesiphorus, for like good service done to the Offices of God's House;
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And whosoever shall give a cup of gold water only, to one of his little ones in the name of a Disciple, shall not lose his reward, Mat. 10. Again, we read Luk. 6. 35. Love your enemies, Do good and lend, — and your reward shall be great,
And whosoever shall give a cup of gold water only, to one of his little ones in the name of a Disciple, shall not loose his reward, Mathew 10. Again, we read Luk. 6. 35. Love your enemies, Do good and lend, — and your reward shall be great,
or from Gods mercy, as a recompence freely bestowed, out of Gods gracious bounty, and not in justice due to the worth of the work it self? Which Question, me thinks, Nehemiah here in my Text may determine when he saith, Remember me ô Lord for my good deeds, according to thy great mercy.
or from God's mercy, as a recompense freely bestowed, out of God's gracious bounty, and not in Justice due to the worth of the work it self? Which Question, me thinks, Nehemiah Here in my Text may determine when he Says, remember me o Lord for my good Deeds, according to thy great mercy.
And S. Paul, Rom. 6. 23. where though he saith, that the wages of sin is death, yet when he comes to eternall life, he changeth his style, But (saith he) eternall life is NONLATINALPHABET, the gracious gift of God through Iesus Christ.
And S. Paul, Rom. 6. 23. where though he Says, that the wages of since is death, yet when he comes to Eternal life, he changes his style, But (Says he) Eternal life is, the gracious gift of God through Iesus christ.
For howsoever originally and in it self, we hold, it commeth from Gods free bounty and mercy, who might have required the work of us without all promise of reward, (for as I said, we are his creatures and owe our being unto him) yet in regard he hath covenanted with us,
For howsoever originally and in it self, we hold, it comes from God's free bounty and mercy, who might have required the work of us without all promise of reward, (for as I said, we Are his creatures and owe our being unto him) yet in regard he hath covenanted with us,
Even as in forgiving our sins (which in it self all men know to be an Act of Mercy) he is said to be Faithfull and Iust, 1 Ioh. 1. 9. namely, of the faithfull performance of his promise:
Even as in forgiving our Sins (which in it self all men know to be an Act of Mercy) he is said to be Faithful and Just, 1 John 1. 9. namely, of the faithful performance of his promise:
it would follow thence, that the lifting up of a straw, were a labour of a work worth a Kingdome, howsoever he that should so promise were bound to give it.
it would follow thence, that the lifting up of a straw, were a labour of a work worth a Kingdom, howsoever he that should so promise were bound to give it.
Thus was Moses carefull to put the children of Israel in minde touching the Land of Canaan, (which was a type of our eternall habitation in heaven) that it was a Land of promise, and not of merit, which God gave them to possesse, not for their righteousnesse,
Thus was Moses careful to put the children of Israel in mind touching the Land of Canaan, (which was a type of our Eternal habitation in heaven) that it was a Land of promise, and not of merit, which God gave them to possess, not for their righteousness,
Now because the Lord hath made a like promise of the Crown of life to them that love him, S. Paul sticks not in like manner to attribute this also to Gods Justice;
Now Because the Lord hath made a like promise of the Crown of life to them that love him, S. Paul sticks not in like manner to attribute this also to God's justice;
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Est ergo quam Paulus expectat, corona Iustitiae; sed justitiae Dei, non suae: Iustum quippe est, ut reddat quod debet, debet autem quod pollicitus est.
Est ergo quam Paulus Expects, corona Iustitiae; sed justitiae Dei, non suae: Iustum quip est, ut reddat quod debet, debet autem quod pollicitus est.
even as Physitians are wont to prescribe their Patients recovered of some desperate disease, not to use any more that meat or diet, which they finde to have caused it.
even as Physicians Are wont to prescribe their Patients recovered of Some desperate disease, not to use any more that meat or diet, which they find to have caused it.
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and I suppose for the self-same cause happening under the old Testament; namely, of NONLATINALPHABET changed into NONLATINALPHABET, Righteousnesse into that which findeth mercy:
and I suppose for the selfsame cause happening under the old Testament; namely, of changed into, Righteousness into that which finds mercy:
for so the Septuagint and the new Testament with them render the Hebrew word NONLATINALPHABET Iustitia; not only when it is taken for beneficience or alms, (as in that Tongue it is the ordinary word) in which use we are wont to expound it works of mercy;
for so the septuagint and the new Testament with them render the Hebrew word Iustitia; not only when it is taken for beneficence or alms, (as in that Tongue it is the ordinary word) in which use we Are wont to expound it works of mercy;
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I will give you a place which me thinks is very pregnant, Deut. 6. 24, 25. where we reade thus, And the Lord commanded us to do all these Statutes, (you may see there what they are) to fear the Lord our God,
I will give you a place which me thinks is very pregnant, Deuteronomy 6. 24, 25. where we read thus, And the Lord commanded us to do all these Statutes, (you may see there what they Are) to Fear the Lord our God,
Here the Septuagint (for, And it shall be our Righteousnesse) have, NONLATINALPHABET, and it shall be our NONLATINALPHABET, that whereby we shall finde mercy at the hands of God, if we observe to do all these Commandements, &c. This place will admit no evasion;
Here the septuagint (for, And it shall be our Righteousness) have,, and it shall be our, that whereby we shall find mercy At the hands of God, if we observe to do all these commandments, etc. This place will admit no evasion;
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Remember me, ô my God, concerning this, &c. So did Moses of whom it is said, Heb. 11. That he chose rather to suffer affliction with the people of God,
remember me, o my God, Concerning this, etc. So did Moses of whom it is said, Hebrew 11. That he chosen rather to suffer affliction with the people of God,
And I confesse, it seems an unreasonable thing to me, that that which is made the end (though but in part) of the Action, should not be at all looked unto by the Agent,
And I confess, it seems an unreasonable thing to me, that that which is made the end (though but in part) of the Actium, should not be At all looked unto by the Agent,
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when as Finis is principium Actionis; and that which God hath promised unto us, as an encouragement to make us work with the more alacrity, should not be thought on,
when as Finis is principium Actionis; and that which God hath promised unto us, as an encouragement to make us work with the more alacrity, should not be Thought on,
Do not they, who would perswade this, go the way to discourage men from good works, by removing out of their sight, the encouragement which God hath given them? But they object:
Do not they, who would persuade this, go the Way to discourage men from good works, by removing out of their sighed, the encouragement which God hath given them? But they Object:
not that which acknowledgeth the tie of obedience absolute, and the reward no otherwise due, then of his Fathers free love and bounty, as every true childe of God doth, and ought to do.
not that which acknowledgeth the tie of Obedience absolute, and the reward no otherwise due, then of his Father's free love and bounty, as every true child of God does, and ought to do.
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the meaning thereof being, That a charitable man will sooner lose his own, then by seeking or contending for it, break the band of charity. To conclude:
the meaning thereof being, That a charitable man will sooner loose his own, then by seeking or contending for it, break the band of charity. To conclude:
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much more ought we who are partakers of the comfort and benefit of such bounty, to remember and honour them with a thankfull celebration of their Names.
much more ought we who Are partakers of the Comfort and benefit of such bounty, to Remember and honour them with a thankful celebration of their Names.
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But because the hope of reward is the most forcible spur to all undertakings, he addeth that too in the words of my Text, He that receiveth, saith he, a Prophet in the name of a Prophet, shall receive a Prophets reward:
But Because the hope of reward is the most forcible spur to all undertakings, he adds that too in the words of my Text, He that receives, Says he, a Prophet in the name of a Prophet, shall receive a prophets reward:
In the second place the same is represented by that Parable, Luke 19. of the ten servants who received of their Lord, being to go into a far Countrey, ten pounds to trade with till his return.
In the second place the same is represented by that Parable, Lycia 19. of the ten Servants who received of their Lord, being to go into a Far Country, ten pounds to trade with till his return.
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For the Apostle speaks here of the difference of things heavenly and glorious, (one star, saith he, differs from another in glory;) and not of the difference between glorious, and inglorious, corruptible and incorruptible:
For the Apostle speaks Here of the difference of things heavenly and glorious, (one star, Says he, differs from Another in glory;) and not of the difference between glorious, and inglorious, corruptible and incorruptible:
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A fourth place is that 2 Cor. 9. 6. where the Apostle speaking of the reward of beneficence, avoucheth, that he which soweth sparingly, shall reap sparingly,
A fourth place is that 2 Cor. 9. 6. where the Apostle speaking of the reward of beneficence, avoucheth, that he which Soweth sparingly, shall reap sparingly,
NONLATINALPHABET; what shall we have therefore? Verily I say unto you, that ye which have followed me, NONLATINALPHABET, in the Regeneration, or Resurrection, when the Son of man shall sit upon the throne of his Glory, ye also shall sit upon twelve thrones, judging the twelve Tribes of Israel.
; what shall we have Therefore? Verily I say unto you, that you which have followed me,, in the Regeneration, or Resurrection, when the Son of man shall fit upon the throne of his Glory, you also shall fit upon twelve thrones, judging the twelve Tribes of Israel.
Whatsoever therefore the meaning of the reward be, thus much may be gathered from the description thereof, That there shall be differing degrees of glory in the Kingdome of Christ to come. To conclude;
Whatsoever Therefore the meaning of the reward be, thus much may be gathered from the description thereof, That there shall be differing Degrees of glory in the Kingdom of christ to come. To conclude;
This Objection proceeds from that scrupulosity, which many of ours have to admit of any relation or connexion between our works and the reward to come:
This Objection proceeds from that scrupulosity, which many of ours have to admit of any Relation or connexion between our works and the reward to come:
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Whence also is that, that they should not be done intuitu mercedis; which is an assertion repugnant to the tenour of the Scripture, where the Holy Ghost is wont to ground his Exhortations upon the hope and promise of reward.
Whence also is that, that they should not be done intuitu mercedis; which is an assertion repugnant to the tenor of the Scripture, where the Holy Ghost is wont to ground his Exhortations upon the hope and promise of reward.
Now what an unreasonable conceit is it to think that where wages is promised for the encouragement of the labourer, the labourer should be bound to work without having any eye or respect to his wages? But to the objection I answer thus;
Now what an unreasonable conceit is it to think that where wages is promised for the encouragement of the labourer, the labourer should be bound to work without having any eye or respect to his wages? But to the objection I answer thus;
namely, that alone which makes our works capable thereof, without which they were not: neverthelesse it is true also, that our works are the subject of Reward;
namely, that alone which makes our works capable thereof, without which they were not: nevertheless it is true also, that our works Are the Subject of Reward;
It is taken from the Parable, Mat. 20. where the Kingdome of heaven is compared to a Vineyard, the Master whereof went out in the morning to hire labourers,
It is taken from the Parable, Mathew 20. where the Kingdom of heaven is compared to a Vineyard, the Master whereof went out in the morning to hire labourers,
And when they came all to receive their wages, he gave the last hired as much as he had agreed with the first, to wit, every one a peny, neither more nor lesse:
And when they Come all to receive their wages, he gave the last hired as much as he had agreed with the First, to wit, every one a penny, neither more nor less:
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yet shall they by the goodnesse of their heavenly Master receive the same reward of eternall life, which was promised to the Jew, with whom the Covenant was first made,
yet shall they by the Goodness of their heavenly Master receive the same reward of Eternal life, which was promised to the Jew, with whom the Covenant was First made,
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how that the Scripture often elsewhere cals the whole time of mans pilgrimage in this world, by the name of a Day; As, To day if you will hear his voice, harden not your hearts.
how that the Scripture often elsewhere calls the Whole time of men pilgrimage in this world, by the name of a Day; As, To day if you will hear his voice, harden not your hearts.
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where we say Day to include every day. And I beleeve we are thus to understand Day in the Lords Prayer, in that Petition, Give us this day our daily Bread;
where we say Day to include every day. And I believe we Are thus to understand Day in the lords Prayer, in that Petition, Give us this day our daily Bred;
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that is, the whole time we live in hoc seculo. For in stead of S. Matthews This Day, spoken after the Hebrew notion, Saint Luke hath in the same Petition, NONLATINALPHABET, that is, every day. Therefore S. Matthews Hodie, must comprehend S. Lukes Every day, if the sense of the Petition in both of them be the same, as I beleeve it is. Nay more then this;
that is, the Whole time we live in hoc seculo. For in stead of S. Matthews This Day, spoken After the Hebrew notion, Saint Lycia hath in the same Petition,, that is, every day. Therefore S. Matthews Hodie, must comprehend S. Lukes Every day, if the sense of the Petition in both of them be the same, as I believe it is. Nay more then this;
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It remains that I make it good in the hypothesis concerning a Prophet; namely, that to them who instruct others in the ways and will of God, which is the Office of a Prophet, there belongs a preheminence of reward, above and besides that which is common to all Saints.
It remains that I make it good in the hypothesis Concerning a Prophet; namely, that to them who instruct Others in the ways and will of God, which is the Office of a Prophet, there belongs a pre-eminence of reward, above and beside that which is Common to all Saints.
This preheminence of glory the Schoolmen term Aureola, that is, an Additament of felicity to that essentiall glory in the Vision of God, which they term Aurea: This Aureola or Coronet to be added to the Crown of glory, they ascribe to three sorts of persons;
This pre-eminence of glory the Schoolmen term Aureola, that is, an Additament of felicity to that essential glory in the Vision of God, which they term Aurea: This Aureola or Coronet to be added to the Crown of glory, they ascribe to three sorts of Persons;
he addes, And those that be wise (that is, have learned the true wisdome, which consists in the fear of God) shall shine as the brightnesse of the firmament.
he adds, And those that be wise (that is, have learned the true Wisdom, which consists in the Fear of God) shall shine as the brightness of the firmament.
Some will have the whole sentence to speak of the eminency of glory laid up for Prophets, Translating NONLATINALPHABET in the first place not docti or intelligentes, but Doctores: The Teachers shall shine as the brightnesse of the firmament,
some will have the Whole sentence to speak of the eminency of glory laid up for prophets, Translating in the First place not Learned or intelligentes, but Doctors: The Teachers shall shine as the brightness of the firmament,
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and they that turn many unto righteousnesse, as the stars for ever and ever: but I have followed that interpretation, which our Translators thought most likely.
and they that turn many unto righteousness, as the Stars for ever and ever: but I have followed that Interpretation, which our Translators Thought most likely.
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when he says, But go thy way Daniel, till the end be; for thou shalt rest, and stand up in thy lot at the end of days: in sorte tua, i. in sorte Prophetarum. And this perhaps may be that too which our Saviour intends, Mat. 5. Qui fecerit & docuerit, magnus vocabitur (i. erit) in regno coelorum.
when he Says, But go thy Way daniel, till the end be; for thou shalt rest, and stand up in thy lot At the end of days: in sort tua, i. in sort Prophetarum. And this perhaps may be that too which our Saviour intends, Mathew 5. Qui fecerit & docuerit, magnus vocabitur (i. erit) in regno Coelorum.
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The reason of all this is, because those who teach & convert others to righteousness, have an interest and a kind of title to all the good works which they shall do:
The reason of all this is, Because those who teach & convert Others to righteousness, have an Interest and a kind of title to all the good works which they shall do:
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A matter, if we consider it, of no small encouragement and comfort unto us, whom God hath placed in this condition to be Teachers and Instructers of others,
A matter, if we Consider it, of no small encouragement and Comfort unto us, whom God hath placed in this condition to be Teachers and Instructers of Others,
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where righteous is to be taken by way of eminency, for one of eminent sanctity, such as among the Jews had therefore the sirname of Iusti, as Simeon Iustus, Iacobus Iustus, and other the like.
where righteous is to be taken by Way of eminency, for one of eminent sanctity, such as among the jews had Therefore the surname of Justi, as Simeon Justus, Iacobus Justus, and other the like.
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An example whereof we have in that of the Benjamites in the Book of Judges, who by abetting the men of Gibeah, who committed that foul abomination with the Levites Wife, made themselves guilty of their sin,
an Exampl whereof we have in that of the Benjamites in the Book of Judges, who by abetting the men of Gibeah, who committed that foul abomination with the Levites Wife, made themselves guilty of their since,
or because they are (as Valens and Valentinian in their Rescript apud Theodoretum cals them) NONLATINALPHABET, Procuratores magni Regis. I may tell you that this is no ordinary thing now adays;
or Because they Are (as Valens and Valentinian in their Rescript apud Theodoret calls them), Procurators magni Regis. I may tell you that this is no ordinary thing now adais;
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But are there many which regard them in nomine Prophetae? How then comes it to passe that their courtesies are so appropriate to the persons of some, that they shew no respect or esteem to the calling in others?
But Are there many which regard them in nomine Prophets? How then comes it to pass that their courtesies Are so Appropriate to the Persons of Some, that they show no respect or esteem to the calling in Others?
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if any other had served me thus, but to be served thus by a base Priest, who can endure it? Tell me in good earnest, is this to honour a Priest or a Prophet in nomine Prophetae; or not rather point-blank unto it, to reproach and dishonour him under that reverend Name;
if any other had served me thus, but to be served thus by a base Priest, who can endure it? Tell me in good earnest, is this to honour a Priest or a Prophet in nomine Prophets; or not rather point-blank unto it, to reproach and dishonour him under that reverend Name;
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that is, to despise and reproach the Calling it self? For can a man honour that condition, the name whereof he thinks to be a reproach? Is any man wont to say, A base Lord, A base Knight, A base Gentleman, A base Christian? No:
that is, to despise and reproach the Calling it self? For can a man honour that condition, the name whereof he thinks to be a reproach? Is any man wont to say, A base Lord, A base Knight, A base Gentleman, A base Christian? No:
what can they look for, who by subtracting their daily bread from them, hinder and disenable them from the free and chearfull performance of their duty, by distracting them with the cares of providing for their bodily life? Do they not derive upon themselves the guilt of whatsoever impediment comes hereby to the propagation of the Kingdom of Christ? Shall not the losse of every soul that perisheth for want of due provision to maintain an able Minister, be cast in their account at the last day? I will speak nothing now of the burden which Sacriledge it self, being a robbing of God, carries with it, (see Prov. 20. 25. It is a snare to the man who devoureth that which is holy;
what can they look for, who by Subtracting their daily bred from them, hinder and disenable them from the free and cheerful performance of their duty, by distracting them with the Cares of providing for their bodily life? Do they not derive upon themselves the guilt of whatsoever impediment comes hereby to the propagation of the Kingdom of christ? Shall not the loss of every soul that Perishes for want of due provision to maintain an able Minister, be cast in their account At the last day? I will speak nothing now of the burden which Sacrilege it self, being a robbing of God, carries with it, (see Curae 20. 25. It is a snare to the man who devoureth that which is holy;
and after vows to make enquiry;) nor of those dreadfull execrations, which the Donors of such things were wont antiquo ritu, to lay upon the heads of all such as should divert them to profane uses, wherewith these men willingly and wilfully involve themselves.
and After vows to make enquiry;) nor of those dreadful execrations, which the Donors of such things were wont antique ritu, to lay upon the Heads of all such as should divert them to profane uses, wherewith these men willingly and wilfully involve themselves.
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For as S. Paul proves Melchisedec to be greater then Abraham, because he blessed Abraham, and worthier then Levi, because he tithed Levi in the loins of Abraham; so may we say of this blessing, that it is the greatest of all,
For as S. Paul Proves Melchizedek to be greater then Abraham, Because he blessed Abraham, and Worthier then Levi, Because he tithed Levi in the loins of Abraham; so may we say of this blessing, that it is the greatest of all,
yet because of old, and among the Patriarchs Names were given by the Spirit of Prophecy;) it will not be altogether unworthy our speculation, to remember the reason why this Name Levi was imposed;
yet Because of old, and among the Patriarchs Names were given by the Spirit of Prophecy;) it will not be altogether unworthy our speculation, to Remember the reason why this Name Levi was imposed;
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but she prophecied of that sacred office, whereby all the sons of Levi became conjoyners, became makers of union, not between Iacob and Leah, but between God and Man, between Christ and his Spouse, between the spirituall Iacob and his deformed Leah. For as truly as ever Leah spake, might the Church then,
but she prophesied of that sacred office, whereby all the Sons of Levi became conjoyners, became makers of Union, not between Iacob and Leah, but between God and Man, between christ and his Spouse, between the spiritual Iacob and his deformed Leah. For as truly as ever Leah spoke, might the Church then,
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because I have born him these NONLATINALPHABET, these sons of Union, these Ministers of reconciliation. Plato could say, a Priest was NONLATINALPHABET, A friend-maker between God and men:
Because I have born him these, these Sons of union, these Ministers of reconciliation. Plato could say, a Priest was, A friend-maker between God and men:
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for how can he love God, who loves not his brother? or how can he be at peace with God, who is at variance with his brother? Needs must he therefore that is Minister of the one, be Minister of the other also;
for how can he love God, who loves not his brother? or how can he be At peace with God, who is At variance with his brother? Needs must he Therefore that is Minister of the one, be Minister of the other also;
How unworthy then of this holy name, how unworthy to succeed in the holy Order of Levi, are those who are Ministers of division, who by their lives, doctrine, example,
How unworthy then of this holy name, how unworthy to succeed in the holy Order of Levi, Are those who Are Ministers of division, who by their lives, Doctrine, Exampl,
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or any other way divide God and his Church, and the Church within it self; who neither have peace with God themselves, nor will suffer others to have it;
or any other Way divide God and his Church, and the Church within it self; who neither have peace with God themselves, nor will suffer Others to have it;
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who neither agree themselves with others, nor suffer others to agree among themselves? Beati pacifici, Blessed are the peace-makers, especially in the sons of Peace.
who neither agree themselves with Others, nor suffer Others to agree among themselves? Beati Pacifici, Blessed Are the peacemakers, especially in the Sons of Peace.
In summe, the Ministers of God are called Angels, and therefore should sing a song like unto that song of Angels, Glory be to God on high, peace on earth, and good will amongst men.
In sum, the Ministers of God Are called Angels, and Therefore should sing a song like unto that song of Angels, Glory be to God on high, peace on earth, and good will among men.
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That Church which hath such a Levite, such a Minister, such a son of Union, may truly take up the words of Micah, Iudg. 17. and say, Now I know the Lord will do me good, seeing I have a Levite to my Priest.
That Church which hath such a Levite, such a Minister, such a son of union, may truly take up the words of micah, Judges 17. and say, Now I know the Lord will do me good, seeing I have a Levite to my Priest.
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That one of the sons of Israel with his whole posterity was due unto God by virtue of Jacobs vow, Gen. 28. which was, that if God would be with him in his journey,
That one of the Sons of Israel with his Whole posterity was due unto God by virtue of Jacobs Voelli, Gen. 28. which was, that if God would be with him in his journey,
for first, say they, the full number of Iacobs children was fourteen, because that Iosephs two sons Ephraim and Manasseh go in the number of Iacobs sons:
for First, say they, the full number of Iacobs children was fourteen, Because that Joseph's two Sons Ephraim and Manasses go in the number of Iacobs Sons:
Now of these fourteen, four were the Lords by his right unto the first-born, for so many there were which first opened the womb of their four Mothers, Rahel and Leah, Bilhah and Zilpah, Iacobs two Wives and his two Concubines:
Now of these fourteen, four were the lords by his right unto the firstborn, for so many there were which First opened the womb of their four Mother's, Rachel and Leah, Bilhah and Zilpah, Iacobs two Wives and his two Concubines:
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The only or chief cause (if I am not deceived) why God restrained the Priestly Function to one Tribe, was for a sign and band of restraint of his Church to one people:
The only or chief cause (if I am not deceived) why God restrained the Priestly Function to one Tribe, was for a Signen and band of restraint of his Church to one people:
For, as the Church cannot be without the sacred Function of holy Ministery; so likewise the condition thereof must follow the condition of the Ministery.
For, as the Church cannot be without the sacred Function of holy Ministry; so likewise the condition thereof must follow the condition of the Ministry.
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The second Reason was the Nobility of this Tribe, for Levi was enabled both generally, as being the son of a lawfull Wife, and not the son of an Handmaid;
The second Reason was the Nobilt of this Tribe, for Levi was enabled both generally, as being the son of a lawful Wife, and not the son of an Handmaid;
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This example of Gods own choice of men for his holy Service, if we would look unto, we would not sin the sin of Ieroboam, to make Priests almost of no other but of the lowest of the people:
This Exampl of God's own choice of men for his holy Service, if we would look unto, we would not sin the since of Jeroboam, to make Priests almost of no other but of the lowest of the people:
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But the last Reason, and as it seems one of the chiefest, is that which Moses intimates in the very verse following my Text, speaking thus of Levi, that he said unto his Father and to his Mother, I have not seen them;
But the last Reason, and as it seems one of the chiefest, is that which Moses intimates in the very verse following my Text, speaking thus of Levi, that he said unto his Father and to his Mother, I have not seen them;
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In which words Moses alludes unto their forward zeal to avenge the Lord of the people which worshipped the golden Calf, Exod. 32. where it is said, that Moses stood in the gate of the camp and cried, Whosoever is on the Lords side, let him come unto me.
In which words Moses alludes unto their forward zeal to avenge the Lord of the people which worshipped the golden Calf, Exod 32. where it is said, that Moses stood in the gate of the camp and cried, Whosoever is on the lords side, let him come unto me.
And the children of Levi did according to the word of Moses, &c. For Moses had said, (so it follows in the Text) Consecrate your selves unto the Lord this day,
And the children of Levi did according to the word of Moses, etc. For Moses had said, (so it follows in the Text) Consecrate your selves unto the Lord this day,
So bountifully did God reward them who were so forward to be on his side when Moses called them, that himself vouchsafed to call them unto his side for ever.
So bountifully did God reward them who were so forward to be on his side when Moses called them, that himself vouchsafed to call them unto his side for ever.
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Lastly, here God verified his own description of himself, That though he be a jealous God, and visits the sins of the father upon the children unto the third and fourth generation, yet he is also a mercifull God,
Lastly, Here God verified his own description of himself, That though he be a jealous God, and visits the Sins of the father upon the children unto the third and fourth generation, yet he is also a merciful God,
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How is Levi here called Holy? how is this Title given to him above the rest of his Brethren? Are not all the Lords people holy? certainly whatsoever is meant hereby, it is something more specially belonging to Levi, then to any other Tribe.
How is Levi Here called Holy? how is this Title given to him above the rest of his Brothers? are not all the lords people holy? Certainly whatsoever is meant hereby, it is something more specially belonging to Levi, then to any other Tribe.
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Who (saith Moses) is like unto thee ô Lord among the Gods? who is like unto thee, glorious in holinesse? Exo. 15 11. Habituall I call an inherent holinesse, such as is the holinesse of righteous men, integrity of life,
Who (Says Moses) is like unto thee o Lord among the God's? who is like unto thee, glorious in holiness? Exo. 15 11. Habitual I call an inherent holiness, such as is the holiness of righteous men, integrity of life,
But the last is common to all manner of things; for all things animate or inanimate are capable of relative holinesse, or pecularity towards God: Persons, Things, Times, Places.
But the last is Common to all manner of things; for all things animate or inanimate Are capable of relative holiness, or pecularity towards God: Persons, Things, Times, Places.
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as holy as any for their order, as unholy as any in life and conversation. It should therefore seem, that Levi should be only called holy by a Relative holinesse;
as holy as any for their order, as unholy as any in life and Conversation. It should Therefore seem, that Levi should be only called holy by a Relative holiness;
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and this Ezra gives unto him cap. 8. 28. when he delivered unto the Levites the holy Vessels, Ye are holy (saith he) unto the Lord, and these Vessels are holy also:
and this Ezra gives unto him cap. 8. 28. when he Delivered unto the Levites the holy Vessels, You Are holy (Says he) unto the Lord, and these Vessels Are holy also:
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But though this be true that Levi was holy after this manner, yet the word which in my Text is turned Holy, seems scarce to admit of this construction:
But though this be true that Levi was holy After this manner, yet the word which in my Text is turned Holy, seems scarce to admit of this construction:
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It may seem therefore it should be thus construed: That NONLATINALPHABET is taken actively or passively: Actively it signifies favourable, benigne and gracious.
It may seem Therefore it should be thus construed: That is taken actively or passively: Actively it signifies favourable, benign and gracious.
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not NONLATINALPHABET as the Septuagint, but NONLATINALPHABET which word and sense the Angel useth in his salutation to the blessed Virgin, NONLATINALPHABET, Hail, thou highly favoured one;
not as the septuagint, but which word and sense the Angel uses in his salutation to the blessed Virgae,, Hail, thou highly favoured one;
for so S. Paul cals this power of Order, a grace or favour, NONLATINALPHABET & NONLATINALPHABET, as Eph. 3. 8. Vnto me who am lesse then the least of all Saints is this grace given, to preach among the Gentiles, investigabiles divitias Christi.
for so S. Paul calls this power of Order, a grace or favour, &, as Ephesians 3. 8. Unto me who am less then the least of all Saints is this grace given, to preach among the Gentiles, investigabiles Riches Christ.
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and therefore would have their manners differ from the fashion of all other Nations, as a badge and acknowledgement of that speciall relation they had to him above other.
and Therefore would have their manners differ from the fashion of all other nations, as a badge and acknowledgement of that special Relation they had to him above other.
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that is, with a relative holinesse, as being Gods men in a speciall manner, and therefore required they should specially demean themselves in their lives.
that is, with a relative holiness, as being God's men in a special manner, and Therefore required they should specially demean themselves in their lives.
These observations indeed were ceremoniall, but there is something morall in them: And therefore in the Gospel we hear of some speciall things required in a Minister;
These observations indeed were ceremonial, but there is something moral in them: And Therefore in the Gospel we hear of Some special things required in a Minister;
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but it came to passe at last this rule was over practised by them, for hence it was that a Bishop might not marry at all, that Priests and Deacons might not marry being once in Orders,
but it Come to pass At last this Rule was over practised by them, for hence it was that a Bishop might not marry At all, that Priests and Deacons might not marry being once in Order,
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But there is a golden mean between these extremes, happy is he that finds it, for he alone shall demean himself like himself, like a Levite, like Gods holy one.
But there is a golden mean between these extremes, happy is he that finds it, for he alone shall demean himself like himself, like a Levite, like God's holy one.
Secondly, from this speciall title given to Levi, we may note how causlesly some are offended to hear those who minister about holy Things, distinguished from others by names of holinesse and peculiarity;
Secondly, from this special title given to Levi, we may note how causelessly Some Are offended to hear those who minister about holy Things, distinguished from Others by names of holiness and peculiarity;
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Is not all the Congregation holy, every one of them? and is not the Lord among them? why then lift ye your selves above the Congregation of the Lord? If this reasoning had been good, wherein had these Rebels offended? It could not be denied them, that all the People were an holy People;
Is not all the Congregation holy, every one of them? and is not the Lord among them? why then lift you your selves above the Congregation of the Lord? If this reasoning had been good, wherein had these Rebels offended? It could not be denied them, that all the People were an holy People;
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God himself cals them his NONLATINALPHABET, his inheritance, and therefore gave them unto that Tribe alone, which alone he had made his NONLATINALPHABET, the Tribe of his inheritance:
God himself calls them his, his inheritance, and Therefore gave them unto that Tribe alone, which alone he had made his, the Tribe of his inheritance:
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Again, why may we not call our Clergy Gods inheritance, when God himself cals the Levites his Levites? Thou shalt (saith he Num. 8.) separate the Levites from among the children of Israel,
Again, why may we not call our Clergy God's inheritance, when God himself calls the Levites his Levites? Thou shalt (Says he Num. 8.) separate the Levites from among the children of Israel,
Why may not we call the Ministers of Christ his NONLATINALPHABET, when he himself cals them the gift his Father gave him out of the world? for so he saith Ioh. 17. I have declared thy name unto the men thou gavest me out of the world, thine they were and thou gavest them me:
Why may not we call the Ministers of christ his, when he himself calls them the gift his Father gave him out of the world? for so he Says John 17. I have declared thy name unto the men thou Gavest me out of the world, thine they were and thou Gavest them me:
I conclude therefore, so long as God in the Law says specially of the Levites, They are mine: so long as Christ in the Gospel of his Apostles, They are mine, ô Father, which thou hast given me out of the world;
I conclude Therefore, so long as God in the Law Says specially of the Levites, They Are mine: so long as christ in the Gospel of his Apostles, They Are mine, o Father, which thou hast given me out of the world;
It remains we should come unto the words containing the blessing it self, which is called Vrim and Thummim; the words themselves signifie light and perfection, Illumination and Integrity:
It remains we should come unto the words containing the blessing it self, which is called Urim and Thummim; the words themselves signify Light and perfection, Illumination and Integrity:
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Then generally, as they are applied by Moses unto the whole Tribe of Levi. The first again shall be twofold, what they were in the High Priest personally;
Then generally, as they Are applied by Moses unto the Whole Tribe of Levi. The First again shall be twofold, what they were in the High Priest personally;
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The first, wherein all agree •s, that this Vrim and Thummim was some thing put in the Brest-plate, which was fastened to the Ephod over against the heart of the High Priest:
The First, wherein all agree •s, that this Urim and Thummim was Some thing put in the Breastplate, which was fastened to the Ephod over against the heart of the High Priest:
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And thus much the Scripture witnesseth, Exod. 28. 30. where God saith to Moses, And thou shall put in the Brest plate of Iudgement, the Vrim and the Thummim which shall be on Aarons heart,
And thus much the Scripture Witnesseth, Exod 28. 30. where God Says to Moses, And thou shall put in the Breast plate of Judgement, the Urim and the Thummim which shall be on Aaron's heart,
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and from hence the Septuagint call the whole Brest-plate NONLATINALPHABET, which some turn Rationale, but might more truly be turned Orationale, for an Oracle is as it were NONLATINALPHABET, the Voice of God,
and from hence the septuagint call the Whole Breastplate, which Some turn Rationale, but might more truly be turned Orationale, for an Oracle is as it were, the Voice of God,
and Ioh. 12. when Christ said, Father glorifie thy name: There came a voice like thunder, saying, I have both glorified it, and will glorifie it again.
and John 12. when christ said, Father Glorify thy name: There Come a voice like thunder, saying, I have both glorified it, and will Glorify it again.
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That Vrim and Thummim was an Oracle of God, besides the consent of Jews and others, it is plain by Scripture, Num. 27. when God had commanded Moses to put his hands upon Ioshua, and to set him over the congregation in his stead;
That Urim and Thummim was an Oracle of God, beside the consent of jews and Others, it is plain by Scripture, Num. 27. when God had commanded Moses to put his hands upon Ioshua, and to Set him over the congregation in his stead;
ver. 6. Lastly, in the second of Ezra, when certain of the Priests which returned from Captivity, could not finde their names written in the genealogies;
ver. 6. Lastly, in the second of Ezra, when certain of the Priests which returned from Captivity, could not find their names written in the genealogies;
Both were ancient, for Rahel is said to have stollen away her Fathers Teraphim: And Vrim and Thummim seems to have been used among the Patriarchs before the Law was given,
Both were ancient, for Rachel is said to have stolen away her Father's Teraphim: And Urim and Thummim seems to have been used among the Patriarchs before the Law was given,
because the making of it, is not spoken of among other things of the Ephod: And because God speaks of it to Moses demonstratively, NONLATINALPHABET, the Vrim and the Thummim. Both also were Oracles;
Because the making of it, is not spoken of among other things of the Ephod: And Because God speaks of it to Moses demonstratively,, the Urim and the Thummim. Both also were Oracles;
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And therefore Ezek. 21. we reade that the King of Babel among other divinations, consulted also of Teraphim: And the King of Babel (saith the Text) stood at the head of the two ways, to use divination, consulting with Teraphim, he looked in the liver.
And Therefore Ezekiel 21. we read that the King of Babel among other divinations, consulted also of Teraphim: And the King of Babel (Says the Text) stood At the head of the two ways, to use divination, consulting with Teraphim, he looked in the liver.
And Zac. 10. 2. Surely (saith the Text) NONLATINALPHABET, The Teraphims have spoken vanity, and the Soothsayers have seen a lie, and the Dreamers have told a vain thing.
And Zac. 10. 2. Surely (Says the Text), The Teraphim have spoken vanity, and the Soothsayers have seen a lie, and the Dreamers have told a vain thing.
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because he had no Vrim and Thummim, he put Teraphims in stead thereof, as we may gather Iudg. 17. 18. where we may see also that when the children of Dan enquired of the Lord concerning their journey, it pleased him to give answer by the Idolish Teraphim. So we may gather likewise that the Israelites after Ieroboams schism, having no Vrim and Thummim, used Teraphim in the Ephod,
Because he had no Urim and Thummim, he put Teraphim in stead thereof, as we may gather Judges 17. 18. where we may see also that when the children of Dan inquired of the Lord Concerning their journey, it pleased him to give answer by the Idolish Teraphim. So we may gather likewise that the Israelites After Ieroboams Schism, having no Urim and Thummim, used Teraphim in the Ephod,
For the matter, some will have it to be nothing else but the writing or carving of the great name Iehovah, which was put within the folding of the brest-plate;
For the matter, Some will have it to be nothing Else but the writing or carving of the great name Jehovah, which was put within the folding of the breastplate;
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and that it was called Vrim and Thummim, because by the knowledge of the mystery of Iehovah in the Trinity, our minds are enlightned, and understandings made perfect.
and that it was called Urim and Thummim, Because by the knowledge of the mystery of Jehovah in the Trinity, our minds Are enlightened, and understandings made perfect.
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Some other there are of the same opinion, but they will have it called Vrim and Thummim, because by the virtue of that name written, Sacerdos verba sua illustrabat, & perficiebat:
some other there Are of the same opinion, but they will have it called Urim and Thummim, Because by the virtue of that name written, Sacerdos verba sua illustrabat, & perficiebat:
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And moreover they say the brest-plate was called NONLATINALPHABET, the brest-plate of judgement, because by it the Lord gave as it were sentence and judgement, what was to be done in hard and doubtfull matters.
And moreover they say the breastplate was called, the breastplate of judgement, Because by it the Lord gave as it were sentence and judgement, what was to be done in hard and doubtful matters.
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Some think it was nothing but the stones in the brest-plate, by the shining whereof God did annuere, by the not shining, abnuere. But Kimchi confutes this,
some think it was nothing but the stones in the breastplate, by the shining whereof God did To approve, by the not shining, abnuere. But Kimchi confutes this,
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and such was Davids case, 1 Sam. 30. when he asked concerning the Amalekites, who had burnt Ziklag, Shall I follow this company, saith he, and shall I overtake them? The Lord answers, Follow, for thou shalt surely overtake them, and recover all.
and such was Davids case, 1 Sam. 30. when he asked Concerning the Amalekites, who had burned Ziklag, Shall I follow this company, Says he, and shall I overtake them? The Lord answers, Follow, for thou shalt surely overtake them, and recover all.
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and that there might be a full Alphabet of letters, there was also, say they, written upon the brest-plate, Abraham, Isaac, and Iacob, and these two words NONLATINALPHABET, the Tribes of Israel or Jeshurun.
and that there might be a full Alphabet of letters, there was also, say they, written upon the breastplate, Abraham, Isaac, and Iacob, and these two words, the Tribes of Israel or Jeshurun.
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Now when the Lord answered, the letters expressing the answer, by the divine virtue of the Vrim and Thummim became NONLATINALPHABET, i. prominentes; that is, shewed forth themselves with a splendor, that the Priest might read the answer of God:
Now when the Lord answered, the letters expressing the answer, by the divine virtue of the Urim and Thummim became, i. prominentes; that is, showed forth themselves with a splendour, that the Priest might read the answer of God:
As 2 Sam. 2. when David asked the Lord NONLATINALPHABET, Shall I ascend into any of the Cities of Iudah? the letter NONLATINALPHABET in Shimeon, NONLATINALPHABET in Levi, and NONLATINALPHABET in Iehudah, put themselves forth,
As 2 Sam. 2. when David asked the Lord, Shall I ascend into any of the Cities of Iudah? the Letter in Shimeon, in Levi, and in Judah, put themselves forth,
And thus hitherto have you heard the divers opinions of the matter and manner of this Oracle of Vrim and Thummim: Here is variety enough, I leave to every one to make his own choice which he will beleeve;
And thus hitherto have you herd the diverse opinions of the matter and manner of this Oracle of Urim and Thummim: Here is variety enough, I leave to every one to make his own choice which he will believe;
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only give me leave to adde thus much in way of censure of them, which is, that all seem against reason and likelihood, to confound Vrim with Thummim, in making them one and the same thing called by divers names, in regard of divers effects and uses:
only give me leave to add thus much in Way of censure of them, which is, that all seem against reason and likelihood, to confound Urim with Thummim, in making them one and the same thing called by diverse names, in regard of diverse effects and uses:
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For without doubt the Patriarchs and legall Church had some ordinary mean to know when their Sacrifice was accepted, else had they been behinde the Gentiles;
For without doubt the Patriarchs and Legal Church had Some ordinary mean to know when their Sacrifice was accepted, Else had they been behind the Gentiles;
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And of this Light Iohn came to bear witnesse, that all might beleeve in him, Ioh. 1. In summe, Christ is NONLATINALPHABET & NONLATINALPHABET Patris, the Word and Oracle of his Father, by whom we know and learn the Fathers will:
And of this Light John Come to bear witness, that all might believe in him, John 1. In sum, christ is & Patris, the Word and Oracle of his Father, by whom we know and Learn the Father's will:
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so by Christ comming in the flesh is revealed the unspeakable mercy of God to mankind, in that he would accept his Sacrifice once offered for the expiation of the sins of the whole world.
so by christ coming in the Flesh is revealed the unspeakable mercy of God to mankind, in that he would accept his Sacrifice once offered for the expiation of the Sins of the Whole world.
but the sense must be analogicall, signifying some endowments common to all Levites, which resemble the Vrim and Thummim upon the brest of the High Priest.
but the sense must be analogical, signifying Some endowments Common to all Levites, which resemble the Urim and Thummim upon the breast of the High Priest.
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this is their Vrim; and Integrity of life, this is their Thummim. The first makes them Doctores, the second Ductores populi: He that wants either of these two, wants the true ornament of Priesthood, the right character of a Levit.
this is their Urim; and Integrity of life, this is their Thummim. The First makes them Doctors, the second Ductores People: He that Wants either of these two, Wants the true ornament of Priesthood, the right character of a Levit.
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But besides this Thummim the Ministers of the Gospel have received from God more especially another Thummim, like unto that which was proper to the High Priest;
But beside this Thummim the Ministers of the Gospel have received from God more especially Another Thummim, like unto that which was proper to the High Priest;
namely, the power of binding and loosing, which is as it were a power of Oracle to declare unto the people the remission of their sins, by the acceptance of Christs Sacrifice:
namely, the power of binding and losing, which is as it were a power of Oracle to declare unto the people the remission of their Sins, by the acceptance of Christ Sacrifice:
4. Whiles it remained, was it not thine own? and after it was sold, was it not in thy power? why hast thou conceived this thing in thine heart? Thou hast not lied unto men, but unto God.
4. While it remained, was it not thine own? and After it was sold, was it not in thy power? why hast thou conceived this thing in thine heart? Thou hast not lied unto men, but unto God.
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5. And Ananias hearing these words, fell down and gave up, &c. IN the 110. Psalm, where our Saviour is Prophetically described in the person of a King, advanced to the Throne of Divine Majesty, glorious and victorious;
5. And Ananias hearing these words, fell down and gave up, etc. IN the 110. Psalm, where our Saviour is Prophetically described in the person of a King, advanced to the Throne of Divine Majesty, glorious and victorious;
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The Lord said unto my Lord, Sit thou on my right hand till I make thine enemies thy footstool, &c. amongst other Kingly Attributes and Graces, it is said, (if it be translated as it should be) That his people in the day of his power should offer him freewill offerings;
The Lord said unto my Lord, Fit thou on my right hand till I make thine enemies thy footstool, etc. among other Kingly Attributes and Graces, it is said, (if it be translated as it should be) That his people in the day of his power should offer him freewill offerings;
and therefore when Saul was anointed King by Samuel, it is said of those sons of Belial, which despised and acknowledged him not, that they brought him no presents:
and Therefore when Saul was anointed King by Samuel, it is said of those Sons of Belial, which despised and acknowledged him not, that they brought him no presents:
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This we see fulfilled in the story of the fore-going Chapter, when after our Saviours ascension into heaven, to sit at the right hand of God, which was the day of his power or inauguration in his Kingdome, assoon as this Investment was published by sending of the Holy Ghost, presently such as beleeved in him, that is, submitted themselves to his power,
This we see fulfilled in the story of the foregoing Chapter, when After our Saviors Ascension into heaven, to fit At the right hand of God, which was the day of his power or inauguration in his Kingdom, As soon as this Investment was published by sending of the Holy Ghost, presently such as believed in him, that is, submitted themselves to his power,
namely, to be distributed as were the sacred Offerings of the Law, partly to the maintenance and furnishing of the Apostles for the work whereabout they were sent,
namely, to be distributed as were the sacred Offerings of the Law, partly to the maintenance and furnishing of the Apostles for the work whereabout they were sent,
the like phrase we have Fsth. 7. 5. NONLATINALPHABET, where is he whose heart hath filled him (we read it, That durst presume) to do so? and again, Eccles. 8. 11. The heart of the sons of men is fully set in them to do evill.
the like phrase we have Fsth. 7. 5., where is he whose heart hath filled him (we read it, That durst presume) to do so? and again, Eccles. 8. 11. The heart of the Sons of men is Fully Set in them to do evil.
Concerning his sin, it appears by the relation I have already made, it was Sacriledge, namely, the purloining of what was become holy and consecrate unto God, not by actuall performance,
Concerning his since, it appears by the Relation I have already made, it was Sacrilege, namely, the purloining of what was become holy and consecrate unto God, not by actual performance,
for as it is well observed by Ainsworth, on Levit. 7. 16. out of Ma•mony in his Treatise of offering the Sacrifice, Chap. 14. Sect. 4, 5. &c. In vows and voluntaries it is not necessary that a man pronounce ought with his lips;
for as it is well observed by Ainsworth, on Levit. 7. 16. out of Ma•mony in his Treatise of offering the Sacrifice, Chap. 14. Sect. 4, 5. etc. In vows and voluntaries it is not necessary that a man pronounce ought with his lips;
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Ap.) And in another Sermon, Ananiam d•traxisse de pecunia quam voverat Deo. (Serm. 10. de diversis.) S. Chrysostome in his 12. Homily upon this place;
Apostle) And in Another Sermon, Ananiam d•traxisse de Pecunia quam voverat God (Sermon 10. de diversis.) S. Chrysostom in his 12. Homily upon this place;
partemque sibi alienae substantiae reservaverunt, praesentem meruere vindictam non crudelitate sententiae, sed correctionis exemplo. Caesarius brother to Gregory Nazianzen, in his fourth Dialogue expresseth the sin of Ananias thus;
partemque sibi Alien substantiae reservaverunt, praesentem meruere vindictam non crudelitate sententiae, sed correctionis exemplo. Caesarius brother to Gregory Nazianzen, in his fourth Dialogue Expresses the since of Ananias thus;
Lastly, Oecumenius, in whom we have the currant interpretation of the Greek Fathers, thus expounds the words of S. Peter to Ananias, Neque enim invitos vos trahimus;
Lastly, Oecumenius, in whom we have the currant Interpretation of the Greek Father's, thus expounds the words of S. Peter to Ananias, Neque enim invitos vos trahimus;
and dwell upon the circumstances only, as hypocrisie, vain-glory, covetousnesse, and the like. But we must distinguish between Ananias his fact, and the manner and circumstance thereof: The fact was Sacriledge:
and dwell upon the Circumstances only, as hypocrisy, vainglory, covetousness, and the like. But we must distinguish between Ananias his fact, and the manner and circumstance thereof: The fact was Sacrilege:
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Now this Sacriledge or Sacrilegious act committed by Ananias, is in the words of the Text partly expressed, partly aggravated from the inexcusablenesse thereof.
Now this Sacrilege or Sacrilegious act committed by Ananias, is in the words of the Text partly expressed, partly aggravated from the inexcusableness thereof.
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In another place it doth, Tit. 2. 10. where it renders NONLATINALPHABET, purloining; Exhort servants, saith the Apostle, to be obedient unto their Masters,
In Another place it does, Tit. 2. 10. where it renders, purloining; Exhort Servants, Says the Apostle, to be obedient unto their Masters,
and to please them well in all things, NONLATINALPHABET, not purloining, but shewing all good fidelity. The Vulgar in both places useth Fraudare, defrauding.
and to please them well in all things,, not purloining, but showing all good Fidis. The vulgar in both places uses Fraudare, defrauding.
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One is in Achans story, Iosh. 7. 1. where what we reade, Achan took of the accursed thing, the Septuagint renders, NONLATINALPHABET, he purloined the accursed thing;
One is in Achans story, Joshua 7. 1. where what we read, achan took of the accursed thing, the septuagint renders,, he purloined the accursed thing;
that is, the thing that was consecrated to God, as all the silver and gold was, ch. 6. ver. 19. for which cause when God relates to Ioshua Israels sin,
that is, the thing that was consecrated to God, as all the silver and gold was, changed. 6. ver. 19. for which cause when God relates to Ioshua Israel's since,
or as it is repeated immediately after, NONLATINALPHABET, lying unto God. NONLATINALPHABET is fallo, frustro, mentior, To deceive, cozen, lie; (as also the Hebrew word NONLATINALPHABET, which peculiarly signifies Sacrilegious transgression, as Lev. 5. 15. and in the story of Achan, is in all those places (as elsewhere) rendred in Targum, NONLATINALPHABET, to lie,
or as it is repeated immediately After,, lying unto God. is fallo, frustro, mentior, To deceive, cozen, lie; (as also the Hebrew word, which peculiarly signifies Sacrilegious Transgression, as Lev. 5. 15. and in the story of achan, is in all those places (as elsewhere) rendered in Targum,, to lie,
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in regard of the Vow and Consecration, a breach of promise or lying unto God. So that when Peter says in the third verse, Why hath Satan filled thine heart;
in regard of the Voelli and Consecration, a breach of promise or lying unto God. So that when Peter Says in the third verse, Why hath Satan filled thine heart;
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But what, will some man say, means this speciall expression of the Deity in the Person of the Holy Ghost? why is Ananias said, to have lied to the Holy Ghost, rather then to have lied unto God only? For lying unto God would bear the sense I speak of;
But what, will Some man say, means this special expression of the Deity in the Person of the Holy Ghost? why is Ananias said, to have lied to the Holy Ghost, rather then to have lied unto God only? For lying unto God would bear the sense I speak of;
should not then lying unto the Holy Ghost, seem to have something else, or something more in it? I answer, Ananias his lie or breach of promise is applied thus in speciall to the Holy Ghost, in respect of the prerogative of that Person,
should not then lying unto the Holy Ghost, seem to have something Else, or something more in it? I answer, Ananias his lie or breach of promise is applied thus in special to the Holy Ghost, in respect of the prerogative of that Person,
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There is a plain place Rom. 9. to this purpose, I say the truth in Christ, saith the Apostle, I lie not, my conscience also bearing me witnesse in the Holy Ghost:
There is a plain place Rom. 9. to this purpose, I say the truth in christ, Says the Apostle, I lie not, my conscience also bearing me witness in the Holy Ghost:
viz. How is it that ye have agreed together to tempt the Spirit of the Lord? The word Tempt, or NONLATINALPHABET, is mistaken, the notion thereof in Scripture being otherwhile, to provoke God by some presumptuous fact to anger;
viz. How is it that you have agreed together to tempt the Spirit of the Lord? The word Tempt, or, is mistaken, the notion thereof in Scripture being otherwhile, to provoke God by Some presumptuous fact to anger;
There is an evident place for this sense, Numb. 14. 22. Those men, saith the Lord, which have seen my glory and my miracles which I did in Egypt and in the wildernesse,
There is an evident place for this sense, Numb. 14. 22. Those men, Says the Lord, which have seen my glory and my Miracles which I did in Egypt and in the Wilderness,
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before it was sold, was it not thine? and being sold, was not the money paid thee? was not the price in thine hand? Thou hast therefore no excuse for what thou hast done.
before it was sold, was it not thine? and being sold, was not the money paid thee? was not the price in thine hand? Thou hast Therefore no excuse for what thou hast done.
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and when it was sold, was not the money it was sold for in thy possession? The first words, NONLATINALPHABET; (though there be no such speech again in Scripture) yeeld the sense I speak of plainly enough,
and when it was sold, was not the money it was sold for in thy possession? The First words,; (though there be no such speech again in Scripture) yield the sense I speak of plainly enough,
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nor will they bear any other meaning, unlesse somewhat forsaking the letter, we should with others construe them to imply, that Ananias was not constrained or urged to sell his possession at all,
nor will they bear any other meaning, unless somewhat forsaking the Letter, we should with Others construe them to imply, that Ananias was not constrained or urged to fell his possession At all,
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Neque enim (saith he) invitos vos trahimus, sed quum ultronsè vobis placuerit offerre Deo victimam, rursus vos ipsos ad proprium usum insumere sacrilegium est.
Neque enim (Says he) invitos vos trahimus, sed Whom ultronsè vobis placuerit offer God victimam, Rursus vos ipsos ad proprium usum insumere Sacrilege est.
Howsoever if you had rather follow it, because of the authority, I will not contend. Only note thus much, that the Syriack Translator inclines to the first sense; for he translates, NONLATINALPHABET; Nonne tuus erat antequam venderetur.
Howsoever if you had rather follow it, Because of the Authority, I will not contend. Only note thus much, that the Syriac Translator inclines to the First sense; for he translates,; Nonne Thy erat antequam venderetur.
was it not when it was sold, in thy power? that is, was not the price it was sold for in thine hands? For NONLATINALPHABET must here be understood for the price of what was sold,
was it not when it was sold, in thy power? that is, was not the price it was sold for in thine hands? For must Here be understood for the price of what was sold,
otherwise the contrary would be true to that which Peter intimates, namely, that when it was sold, it was now no longer in his power, because he had sold it.
otherwise the contrary would be true to that which Peter intimates, namely, that when it was sold, it was now no longer in his power, Because he had sold it.
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that is, as they speak, corpore possessioni insistit. And in this sense the price which Ananias had received, is said to have been NONLATINALPHABET, in his power, that is, in his possession:
that is, as they speak, corpore possessioni insistit. And in this sense the price which Ananias had received, is said to have been, in his power, that is, in his possession:
namely, that Was it not in thy power? should be, was it not in thy power to have kept the price when it was sold? But first there is no such word in the Text as to keep it,
namely, that Was it not in thy power? should be, was it not in thy power to have kept the price when it was sold? But First there is no such word in the Text as to keep it,
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why should it not as well be the contrary? was it not in thy power, to dispose it according to thy Vow? intimating there might be some just impediment after the sale, whereby he could not;
why should it not as well be the contrary? was it not in thy power, to dispose it according to thy Voelli? intimating there might be Some just impediment After the sale, whereby he could not;
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For how did Ananias sin in bringing but part of the price, if he might have kept all? Is not his sin expresly placed in that he purloined of the price? what other fact of his is mentioned save only this? Nay,
For how did Ananias since in bringing but part of the price, if he might have kept all? Is not his since expressly placed in that he purloined of the price? what other fact of his is mentioned save only this? Nay,
But his sin as I have already shewed out of the Fathers, was Sacriledge, and of that kinde whereof Solomon speaks, Prov. 20. It is a snare to the man who devours that which is holy, and after vows to enquire.
But his since as I have already showed out of the Father's, was Sacrilege, and of that kind whereof Solomon speaks, Curae 20. It is a snare to the man who devours that which is holy, and After vows to inquire.
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This meaning is evidently contained in the body of the narration, and therefore such a sense of any part as cannot stand with this, is in no wise to be admitted.
This meaning is evidently contained in the body of the narration, and Therefore such a sense of any part as cannot stand with this, is in no wise to be admitted.
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First, that Sacriledge is a sin against God, and not against men. Secondly, that that which is consecrate to God, must not be alienated to other uses.
First, that Sacrilege is a since against God, and not against men. Secondly, that that which is consecrate to God, must not be alienated to other uses.
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For the first, that Sacriledge is a sin against God, and not against men, is plain by the Text, Thou hast not lied, said Peter, unto man, but unto God.
For the First, that Sacrilege is a since against God, and not against men, is plain by the Text, Thou hast not lied, said Peter, unto man, but unto God.
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and pour you out a blessing, that there shall not be room enough to receive it, &c. The observation of this would be usefull in the question of the due of Tithes;
and pour you out a blessing, that there shall not be room enough to receive it, etc. The observation of this would be useful in the question of the endue of Tithes;
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for the state thereof is not rightly framed, when the Quaere is made, Whether Tithes are due to the Ministers of the Gospel, meaning as a duty of the people unto them:
for the state thereof is not rightly framed, when the Quaere is made, Whither Tithes Are due to the Ministers of the Gospel, meaning as a duty of the people unto them:
to take away from them out of whose labours this maintenance did accrue, all occasion of upbraiding those who by Gods assignment were to receive it, he saith, NONLATINALPHABET, &c. The people were commanded to bring their offerings first to the Temple, that thence the Priests might fetch them:
to take away from them out of whose labours this maintenance did accrue, all occasion of upbraiding those who by God's assignment were to receive it, he Says,, etc. The people were commanded to bring their offerings First to the Temple, that thence the Priests might fetch them:
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It being not unworthy God himself, in token of gratitude for his infinite bounty and benefits, to take some part back again from him upon whom he had conferred so great benefits;
It being not unworthy God himself, in token of gratitude for his infinite bounty and benefits, to take Some part back again from him upon whom he had conferred so great benefits;
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and seeing himself the giver of all good gifts, stood in need of nothing, it pleased him to transfer that honourable maintenance, which was so returned him by way of thankfulnesse, upon those that served at his Altar, and ministred about holy things:
and seeing himself the giver of all good Gifts, stood in need of nothing, it pleased him to transfer that honourable maintenance, which was so returned him by Way of thankfulness, upon those that served At his Altar, and ministered about holy things:
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But there are many other uses for the imploiment of bona sacra, if there be more then is competent for them and theirs, building of Churches, defraying of such as are sent to Synods,
But there Are many other uses for the employment of Bona sacra, if there be more then is competent for them and theirs, building of Churches, defraying of such as Are sent to Synods,
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and imploied upon other occasions of the Church, furnishing of treasures for a Holy War, the relief of the poor, the Orphan, the Widow, the Captive, and the distressed:
and employed upon other occasions of the Church, furnishing of treasures for a Holy War, the relief of the poor, the Orphan, the Widow, the Captive, and the distressed:
So when the Common-wealth or publike Magistrate consents to and allows what is done, as in this case it is supposed they do, the vow and dedication is also irrevocable on their part.
So when the Commonwealth or public Magistrate consents to and allows what is done, as in this case it is supposed they do, the Voelli and dedication is also irrevocable on their part.
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so was all Israel in the sight of God, who would have none accounted Proprietaries of that land but himself, having acquired it by his own powerfull conquest from the Canaanite.
so was all Israel in the sighed of God, who would have none accounted Proprietaries of that land but himself, having acquired it by his own powerful conquest from the Canaanite.
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what shall we say of that which is holy and His in the most speciall manner of all? I speak all this while of that which is dedicate unto God absolutely,
what shall we say of that which is holy and His in the most special manner of all? I speak all this while of that which is dedicate unto God absolutely,
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Now if any shall ask me, whether this assertion, That things dedicate to God are unalienable, admits not of some limitations? I answer, It may be; and that in two cases;
Now if any shall ask me, whither this assertion, That things dedicate to God Are unalienable, admits not of Some limitations? I answer, It may be; and that in two cases;
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yet I hope I may say thus much, That whosoever he be that shall plead either of these two cases to acquit himself of Sacriledge, had need be sure in a point of such moment, that his evidence be good,
yet I hope I may say thus much, That whosoever he be that shall plead either of these two cases to acquit himself of Sacrilege, had need be sure in a point of such moment, that his evidence be good,
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It appears in the story of Corah, Dathan, and Abiram, in that oblation of Incense made by the two hundred and fifty Princes of the Congregation, whose service though it were so displeasing unto the Lord, that he sent fire from heaven to consume them;
It appears in the story of Corah, Dathan, and Abiram, in that oblation of Incense made by the two hundred and fifty Princes of the Congregation, whose service though it were so displeasing unto the Lord, that he sent fire from heaven to consume them;
yet when all was done, he gave this commandment to Moses, Speak (saith he) unto Eleazar the son of Aaron the Priest, that he take up the censers out of the burning;
yet when all was done, he gave this Commandment to Moses, Speak (Says he) unto Eleazar the son of Aaron the Priest, that he take up the censers out of the burning;
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My last observation is raised from the judgement which befell Ananias; That it must needs be a hainous sin which God so severely punished, namely, with death:
My last observation is raised from the judgement which befell Ananias; That it must needs be a heinous since which God so severely punished, namely, with death:
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For there is no example to be found again in the whole New Testament, of so severe a punishment inflicted by the mouth of the Apostles, for any sin whatsoever.
For there is no Exampl to be found again in the Whole New Testament, of so severe a punishment inflicted by the Mouth of the Apostles, for any since whatsoever.
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So saith S. Hierome, Ananias & Sapphira quia post votum obtulerunt quasi sua & non ejus cui semel eavoverant, praesentem manere vindictam, non crudelitate Sententiae sed correction is exemplo.
So Says S. Jerome, Ananias & Sapphira quia post Votum obtulerunt quasi sua & non His cui semel eavoverant, praesentem manner vindictam, non crudelitate Sententiae sed correction is exemplo.
The like severe example to this, and for the like end, was that upon him who at first profaned the Sabbath day in the Wildernesse by gathering sticks, Num. 15. 32, &c. who by the sentence of God himself was put to death,
The like severe Exampl to this, and for the like end, was that upon him who At First profaned the Sabbath day in the Wilderness by gathering sticks, Num. 15. 32, etc. who by the sentence of God himself was put to death,
Furthermore, it is worthy to be noted, that we finde three examples of such a kinde of coactive jurisdiction, (if I may so term it) exercised either by our Saviour when he was here on earth, or by his Apostles;
Furthermore, it is worthy to be noted, that we find three Examples of such a kind of coactive jurisdiction, (if I may so term it) exercised either by our Saviour when he was Here on earth, or by his Apostles;
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For which at the first Passeover after his beginning to Preach the Gospel, he made him a whip and whipped such profaners out of it, saying, Make not my Fathers house a house of Merchandise, Ioh. 2. 13. Another time, which was at his last Passeover, He overthrew the Tables of the Money-changers,
For which At the First Passover After his beginning to Preach the Gospel, he made him a whip and whipped such profaners out of it, saying, Make not my Father's house a house of Merchandise, John 2. 13. another time, which was At his last Passover, He overthrew the Tables of the Money-changers,
and the seats of them that sold doves, and would not suffer any to carry a Vessel through the Temple, telling them, that his house was made for an house of prayer,
and the seats of them that sold Dove, and would not suffer any to carry a Vessel through the Temple, telling them, that his house was made for an house of prayer,
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For so we have it, Levit. 5. 15. If a soul commit a trespasse, and sin through ignorance in the holy things of the Lord, he shall bring for his trespasse unto the Lord, a ram without blemish out of the flock.
For so we have it, Levit. 5. 15. If a soul commit a trespass, and since through ignorance in the holy things of the Lord, he shall bring for his trespass unto the Lord, a ram without blemish out of the flock.
but used both by Jew and Gentile before Christ was born, may appear by that Decree of K. Darius for the building of the Temple of Jerusalem, which concludes with this execration;
but used both by Jew and Gentile before christ was born, may appear by that decree of K. Darius for the building of the Temple of Jerusalem, which concludes with this execration;
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The God that hath caused his name to dwell there, destroy all Kings and People, that shall put to their hand to destroy this house of God, which is at Ierusalem.
The God that hath caused his name to dwell there, destroy all Kings and People, that shall put to their hand to destroy this house of God, which is At Ierusalem.
I Darius have made a Decree, let it be done with speed. Ezra 6. 12. From this custome it came, that Anathema signifies such a Donary given unto a Temple,
I Darius have made a decree, let it be done with speed. Ezra 6. 12. From this custom it Come, that Anathema signifies such a Donary given unto a Temple,
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So NONLATINALPHABET in Hebrew, a thing cursed and destined to destruction, and also a kinde of offering or consecration which had a curse laid upon it,
So in Hebrew, a thing cursed and destined to destruction, and also a kind of offering or consecration which had a curse laid upon it,
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Such a consecration (I mean a Cherem, or consecration under pain of a curse in the very individuall) was that of the City Iericho, as the First-fruits of the conquests of Canaan.
Such a consecration (I mean a Cherem, or consecration under pain of a curse in the very Individu) was that of the city Jericho, as the Firstfruits of the conquests of Canaan.
Was not the first sin of Mankinde, for which himself, his posterity, and the whole earth was accursed, a great and capitall sin? But this if we look well into it, was no other for the species and kind of the Fact, then Sacriledge:
Was not the First since of Mankind, for which himself, his posterity, and the Whole earth was accursed, a great and capital since? But this if we look well into it, was no other for the species and kind of the Fact, then Sacrilege:
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For whereas among all the trees of the Garden, which God gave man freely to enjoy, there was one Noli me tangere, which he had reserved unto himself as holy, in token he was Lord of the Garden;
For whereas among all the trees of the Garden, which God gave man freely to enjoy, there was one Noli me tangere, which he had reserved unto himself as holy, in token he was Lord of the Garden;
For the Sacriledge of Eli 's sons, who not content with those offerings which God allowed them for their maintenance, robbed him of his Sacrifices to furnish their own Tables;
For the Sacrilege of Eli is Sons, who not content with those offerings which God allowed them for their maintenance, robbed him of his Sacrifices to furnish their own Tables;
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as at other times any might of that which was none of his, as he travelled by, otherwise every mans field and vineyard was that year free as well to the Servant as the Master, to the Stranger as the Owner, to beasts as well as to men.
as At other times any might of that which was none of his, as he traveled by, otherwise every men field and vineyard was that year free as well to the Servant as the Master, to the Stranger as the Owner, to beasts as well as to men.
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whence that year was called The Lords Release. See Exod. 21. Levit. 25. Deut. 15. This consecration, being as much as the forgoing of the seventh part of every mans profits, the covetous Jews for many years neglected the observation thereof;
whence that year was called The lords Release. See Exod 21. Levit. 25. Deuteronomy 15. This consecration, being as much as the foregoing of the seventh part of every men profits, the covetous jews for many Years neglected the observation thereof;
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For which sin the Lord, as himself professeth, caused them to be carried captive, and the land to lie waste seventy years without Inhabitant, till it had fulfilled the years of Sabbath which they observed not.
For which since the Lord, as himself Professes, caused them to be carried captive, and the land to lie waste seventy Years without Inhabitant, till it had fulfilled the Years of Sabbath which they observed not.
For the Sacrilegious profanation of Belshazzar, in causing the Vessels of Gods House to be made his Quaffing-bowls for himself and his Lords, his Wives and his Concubines to carouse in;
For the Sacrilegious profanation of Belshazzar, in causing the Vessels of God's House to be made his Quaffing-bowls for himself and his lords, his Wives and his Concubines to carouse in;
was the hand writing upon the wall sent, which did so affright him, that the Text says, His countenance was changed, and his thoughts troubled him so, that the joynts of his loyns were loosed,
was the hand writing upon the wall sent, which did so affright him, that the Text Says, His countenance was changed, and his thoughts troubled him so, that the Joints of his loins were loosed,
because they themselves had a little before profaned the same with sacrilegious hands, having betraid the Treasures and Offerings of the same unto a Gentiles coffers,
Because they themselves had a little before profaned the same with sacrilegious hands, having betrayed the Treasures and Offerings of the same unto a Gentiles coffers,
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but to prostrate themselves without the door, between the Porch and the Altar of burnt-offering, as unworthy to approach the Throne of the Divine Majesty, or come over his Threshold, and therefore keeping a distance;
but to prostrate themselves without the door, between the Porch and the Altar of Burnt-offering, as unworthy to approach the Throne of the Divine Majesty, or come over his Threshold, and Therefore keeping a distance;
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as it is said also of the Publicane in the Gospel, that when he came into the Temple or Courts thereof to pray, he stood, NONLATINALPHABET, afarre off, saying, God be mercifull to me a sinner.
as it is said also of the Publican in the Gospel, that when he Come into the Temple or Courts thereof to pray, he stood,, afar off, saying, God be merciful to me a sinner.
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For ye are to know, that the great or brasen Altar, called the Altar of burnt-offering, whereon the sacrifices were offered, stood not within or under the roof of the Temple,
For you Are to know, that the great or brazen Altar, called the Altar of Burnt-offering, whereon the Sacrifices were offered, stood not within or under the roof of the Temple,
For at the entrance into the Temple or House of God, Solomon built a large vestibulum, or Porch, on each side whereof stood those two famous Pillars of brasse, the one called Iachin, and the other Boaz: Between this Porch and the great brazen Altar (which stood without it) the Priests the Ministers of the Lord are here commanded to weep, and say, Spare thy people, ô Lord,
For At the Entrance into the Temple or House of God, Solomon built a large vestibulum, or Porch, on each side whereof stood those two famous Pillars of brass, the one called Jachin, and the other Boaz: Between this Porch and the great brazen Altar (which stood without it) the Priests the Ministers of the Lord Are Here commanded to weep, and say, Spare thy people, o Lord,
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As first, in that humiliation of Ezra for the peoples marrying of strange wives, Ezra 9. & Chap. 10. 1. where having rent his garment and mantle, he cast himself down (saith the Text) before the House of the Lord, (viz. before the door or Porch thereof;) weeping, and confessing, and said, Lord, I am ashamed to lift up my face to thee my God,
As First, in that humiliation of Ezra for the peoples marrying of strange wives, Ezra 9. & Chap. 10. 1. where having rend his garment and mantle, he cast himself down (Says the Text) before the House of the Lord, (viz. before the door or Porch thereof;) weeping, and confessing, and said, Lord, I am ashamed to lift up my face to thee my God,
Another mention we have thereof in 1 Mac. 7. 38. when Nicanor proudly threatned, that unlesse Iudas Maccabeus and his host were delivered into his hand, if ever he returned in safety, he would burn up the House of God:
another mention we have thereof in 1 Mac. 7. 38. when Nicanor proudly threatened, that unless Iudas Maccabeus and his host were Delivered into his hand, if ever he returned in safety, he would burn up the House of God:
A like custome whereunto, and as is probable taken up in imitation thereof, is that of ours, To read the Letany (or our Parce Domine, parce populo tuo) kneeling at a low desk in the body of the Church before the Chancell door, (as was ordered by the first Injunctions of our Reformation when Procession was taken away) or at the bottome of the steps or ascent unto the Altar,
A like custom whereunto, and as is probable taken up in imitation thereof, is that of ours, To read the Letany (or our Parce Domine, parce populo tuo) kneeling At a low desk in the body of the Church before the Chancel door, (as was ordered by the First Injunctions of our Reformation when Procession was taken away) or At the bottom of the steps or ascent unto the Altar,
Now the Lesson we are to learn from hence is, That the nature of a right and religious Fast consists in an humble demission and abjection of our selves before Almighty God, out of the apprehension of the greatnesse of his Majesty,
Now the lesson we Are to Learn from hence is, That the nature of a right and religious Fast consists in an humble demission and abjection of our selves before Almighty God, out of the apprehension of the greatness of his Majesty,
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For this to have been the meaning of that Ceremony, besides the naturall signification of the deportment it self, appeareth by the Exordium I but now quoted of Ezra's confession,
For this to have been the meaning of that Ceremony, beside the natural signification of the deportment it self, appears by the Exordium I but now quoted of Ezra's Confessi,
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So Ahab humbled himself, and thereby deferred his judgement, 1 King. 21. 29. Hezekiah humbled himself, both he and all the Inhabitants of Jerusalem, 2 Chron. 32. 26. Manasseh is said likewise to have besought the Lord and humbled himself greatly before the God of his Fathers, 2 Chr. 33. No disposition fit so and apt for devotion as humility;
So Ahab humbled himself, and thereby deferred his judgement, 1 King. 21. 29. Hezekiah humbled himself, both he and all the Inhabitants of Jerusalem, 2 Chronicles 32. 26. Manasses is said likewise to have besought the Lord and humbled himself greatly before the God of his Father's, 2 Christ 33. No disposition fit so and apt for devotion as humility;
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For all Eminency is worshipped with humility, reverence, and submission, that is, as we are wont and rightly to speak, by keeping a distance. Therefore the soveraign or supreme Excellency of God must be adored with the lowest demission and greatest stoop the soul can make.
For all Eminency is worshipped with humility, Reverence, and submission, that is, as we Are wont and rightly to speak, by keeping a distance. Therefore the sovereign or supreme Excellency of God must be adored with the lowest demission and greatest stoop the soul can make.
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We finde by experience that that disposition of the eye, which fitteth us to behold the visible Sun, maketh a man blinde when he looketh down upon himself:
We find by experience that that disposition of the eye, which fits us to behold the visible Sun, makes a man blind when he looks down upon himself:
lest being full he should deny him, and say, Who is the Lord? Such likewise is the state of adversity and affliction, whence it is that God useth this discipline of his corrections and judgements, to make us crouch and bow down unto him,
lest being full he should deny him, and say, Who is the Lord? Such likewise is the state of adversity and affliction, whence it is that God uses this discipline of his corrections and Judgments, to make us crouch and bow down unto him,
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For gesture, they sate or lay upon the ground, which in the Primitive Church was called, NONLATINALPHABET, humicubatio; a naturall ceremony both to expresse,
For gesture, they sat or lay upon the ground, which in the Primitive Church was called,, humicubatio; a natural ceremony both to express,
It were a thing most comely, and undoubtedly most profitable, if either these ceremonies, or some other answerable to them, were revived amongst us at such times as these.
It were a thing most comely, and undoubtedly most profitable, if either these ceremonies, or Some other answerable to them, were revived among us At such times as these.
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If we were all of us this day attired, if not in sackcloth, (which perhaps sutes not so well with the custome of our Nation) yet in the dolefullest habit of mourners;
If we were all of us this day attired, if not in Sackcloth, (which perhaps suits not so well with the custom of our nation) yet in the dolefullest habit of mourners;
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would not such a rufull spectacle, would not the very sight of so uncouth an assembly, much afflict and move us? The mournfull hue of Funerall solemnities, we know by experience, will often make them to weep, who otherwise have no particular cause of sorrow;
would not such a rueful spectacle, would not the very sighed of so uncouth an assembly, much afflict and move us? The mournful hue of Funeral solemnities, we know by experience, will often make them to weep, who otherwise have no particular cause of sorrow;
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If the body be full and lusty, the minde will be lofty and refractory, and most unfit and uncomposed to approach the Divine Majesty with reverence and fear.
If the body be full and lusty, the mind will be lofty and refractory, and most unfit and uncomposed to approach the Divine Majesty with Reverence and Fear.
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When I fed Israel to the full (saith the Lord Ier. 5. 7, 8.) then they committed adultery and assembled by troups in harlots houses, &c. Ieshurun (saith Moses in his Propheticall song Deut. 32. 15.) waxed fat and kicked,
When I fed Israel to the full (Says the Lord Jeremiah 5. 7, 8.) then they committed adultery and assembled by troops in harlots houses, etc. Jeshurun (Says Moses in his Prophetical song Deuteronomy 32. 15.) waxed fat and Kicked,
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I keep under my body (saith he 1 Cor. 9. ult.) and bring it into subjection, l•st that by any means when I have preached unto others, I my self should be a cast-away.
I keep under my body (Says he 1 Cor. 9. ult.) and bring it into subjection, l•st that by any means when I have preached unto Others, I my self should be a castaway.
But as Fasting is a Physicall means (if it be used to purpose) to take down the loftinesse of our minds and affections, by subtracting the fuell and foment of our lusts, which is full feeding;
But as Fasting is a Physical means (if it be used to purpose) to take down the loftiness of our minds and affections, by Subtracting the fuel and foment of our Lustiest, which is full feeding;
so is it a ceremony chosen for that naturall effect it hath to signifie and testifie, that by reflection upon our vilenesse and unworthinesse, we strike the sail of our high flying affections,
so is it a ceremony chosen for that natural Effect it hath to signify and testify, that by reflection upon our vileness and unworthiness, we strike the sail of our high flying affections,
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For as we use feasting not only to beget, but also to expresse and testifie our erection and chearfulnesse of heart in times of joyfulnesse, (whence in the Old Testament, to rejoyce before the Lord, is put for to feast before him;) So is fasting,
For as we use feasting not only to beget, but also to express and testify our erection and cheerfulness of heart in times of joyfulness, (whence in the Old Testament, to rejoice before the Lord, is put for to feast before him;) So is fasting,
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if the swelling conceits of worth in our selves be taken down, with a true and feeling apprehension of our vilenesse and wretchednesse through sin, which maketh us the most unworthy creatures in the world;
if the swelling conceits of worth in our selves be taken down, with a true and feeling apprehension of our vileness and wretchedness through since, which makes us the most unworthy creatures in the world;
if those ramping weeds of contempt and despising of others, be cropped and withered, (and these I can tell you will quite spoil a garden where many good flowers grow;) If after this manner we be affected, then are we humbled.
if those ramping weeds of contempt and despising of Others, be cropped and withered, (and these I can tell you will quite spoil a garden where many good flowers grow;) If After this manner we be affected, then Are we humbled.
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yet the unsampled irregularity of our whole nature, which all the time of our life runs counter to all order and right reason, the wofull misery of our condition being a scene of sorrow without any rest or contentment:
yet the unsampled irregularity of our Whole nature, which all the time of our life runs counter to all order and right reason, the woeful misery of our condition being a scene of sorrow without any rest or contentment:
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This might breed some generall suspition, that Ab initio non fuit ita, but that he who made us Lords of his creatures, made us not so worthlesse and vile as now we are,
This might breed Some general suspicion, that Ab initio non fuit ita, but that he who made us lords of his creatures, made us not so worthless and vile as now we Are,
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for which Adam being called to an account by the great Judge, and laying the fault upon the woman which God had given him for an helper, God vouchsafes,
for which Adam being called to an account by the great Judge, and laying the fault upon the woman which God had given him for an helper, God vouchsafes,
The first in the first words, And the Lord said unto the woman, &c. The second in the last words, And the woman said, The Serpent, &c. For the first words which God speaks being considered absolutely, are an indictment for some crime;
The First in the First words, And the Lord said unto the woman, etc. The second in the last words, And the woman said, The Serpent, etc. For the First words which God speaks being considered absolutely, Are an indictment for Some crime;
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So the second are a Confession, as the woman says, I have eaten; but with an excuse when she says, The Serpent beguiled me; and therefore I call them, a Confession excusing.
So the second Are a Confessi, as the woman Says, I have eaten; but with an excuse when she Says, The Serpent beguiled me; and Therefore I call them, a Confessi excusing.
Secondly, the Inquisition it self, What is this that thou hast done? In the Person who comes and makes this Inquest, being the Lord God himself, we may observe and behold his NONLATINALPHABET, his wonderfull goodnesse,
Secondly, the Inquisition it self, What is this that thou hast done? In the Person who comes and makes this Inquest, being the Lord God himself, we may observe and behold his, his wonderful Goodness,
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and made her with opened eies to see her shamefull nakednesse? She had at the first onset of her conference with the Serpent, sinned a sin of unbeleef of God, and yet God spared her:
and made her with opened eyes to see her shameful nakedness? She had At the First onset of her conference with the Serpent, sinned a since of unbelief of God, and yet God spared her:
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She sinned when she coveted and longed once to eat of the forbidden fruit, when it began to seem more pleasing and desirable unto her then obedience to Gods Commandement; and God yet spared her:
She sinned when she coveted and longed once to eat of the forbidden fruit, when it began to seem more pleasing and desirable unto her then Obedience to God's Commandment; and God yet spared her:
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The like example we have Gen. 11. where it is said, The Lord came down to see the City and Tower which the children of men had builded, afore he would confound their language,
The like Exampl we have Gen. 11. where it is said, The Lord Come down to see the city and Tower which the children of men had built, afore he would confound their language,
not out of ignorance of what was done, for how should the omniscient God be ignorant? but out of his wonderfull clemency, and unspeakable moderation towards man:
not out of ignorance of what was done, for how should the omniscient God be ignorant? but out of his wonderful clemency, and unspeakable moderation towards man:
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How great therefore is this indulgence of Almighty God, who deigns here his presence to our most wretched and most naked Parents, who had so grievously sinned against him? How happily graced would a poor offender think himself,
How great Therefore is this indulgence of Almighty God, who deigns Here his presence to our most wretched and most naked Parents, who had so grievously sinned against him? How happily graced would a poor offender think himself,
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so much is this indulgence of God here expressed in my Text to Eve, as before to her husband, surpassing all the favour and condescent of men, who sent not for man, but came himself unto him;
so much is this indulgence of God Here expressed in my Text to Eve, as before to her husband, surpassing all the favour and condescend of men, who sent not for man, but Come himself unto him;
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The fourth circumstance is the manner of his speech to Eve, in that he that was the Lord God should so mildly speak unto her, What is this thou hast done? The Lord God said it, saith my Text,
The fourth circumstance is the manner of his speech to Eve, in that he that was the Lord God should so mildly speak unto her, What is this thou hast done? The Lord God said it, Says my Text,
or that our selves are men, and have to deal with humane frailty, and mans miserable condition, which we ought to behold with pity, and not handle with bitternesse.
or that our selves Are men, and have to deal with humane frailty, and men miserable condition, which we ought to behold with pity, and not handle with bitterness.
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and to imply an exaggeration of the womans sin, as if he had said, O what an horrible sin is this thou hast committed? How grievously hast thou transgressed? O what hast thou done? And therefore, God enquiring of her sin with exaggeration, she makes answer with diminution;
and to imply an exaggeration of the woman's since, as if he had said, Oh what an horrible since is this thou hast committed? How grievously hast thou transgressed? O what hast thou done? And Therefore, God inquiring of her since with exaggeration, she makes answer with diminution;
This then being the meaning of the words, let us behold in them the greatnesse of the sin of our first Parents, which made the Lord God himself to say, What is this thou hast done? The greatnesse of this sin I will first consider as it concerns them both in generall, and then as in particular:
This then being the meaning of the words, let us behold in them the greatness of the since of our First Parents, which made the Lord God himself to say, What is this thou hast done? The greatness of this since I will First Consider as it concerns them both in general, and then as in particular:
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neither pleasing nor displeasing unto God, but indifferent, that mans observance thereof might be a profession and testimony, that he was willing to submit himself to Gods pleasure, only because it was his pleasure.
neither pleasing nor displeasing unto God, but indifferent, that men observance thereof might be a profession and testimony, that he was willing to submit himself to God's pleasure, only Because it was his pleasure.
but of a pleasant and desirable thing, whereunto the more his inclination was carried, the more by his abstaining might his willing subjection be approved:
but of a pleasant and desirable thing, whereunto the more his inclination was carried, the more by his abstaining might his willing subjection be approved:
The second consideration arguing the same is, that he on whom God had bestowed so many glorious endowments, whom he had as it were stuffed with so many excellent abilities,
The second consideration arguing the same is, that he on whom God had bestowed so many glorious endowments, whom he had as it were stuffed with so many excellent abilities,
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The sin of a Prince greater then the sin of a vulgar person, and therefore in the Law there was a greater Sacrifice to be offered for the sins of the Prince and Priest, then of the people.
The since of a Prince greater then the since of a Vulgar person, and Therefore in the Law there was a greater Sacrifice to be offered for the Sins of the Prince and Priest, then of the people.
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The third circumstance aggravating his sin, was the easinesse of the commandment, and the easinesse man had to keep the same, both in regard of himself, whom no itching concupiscence urged, as being altogether free therefrom;
The third circumstance aggravating his since, was the easiness of the Commandment, and the easiness man had to keep the same, both in regard of himself, whom no itching concupiscence urged, as being altogether free therefrom;
How easily might he have abstain'd from one, to whom God had given the use of all saving this one? he wanted not to feed him, he wanted no variety of food, he had even enough to surfet on;
How Easily might he have abstained from one, to whom God had given the use of all Saving this one? he wanted not to feed him, he wanted no variety of food, he had even enough to surfeit on;
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Do not men, otherwise giving the loose rein to wickednesse, yet abhorre to commit it in Gods Temple? How impudently contumelious was this sin therefore which was committed in Gods very Presence-chamber?
Do not men, otherwise giving the lose rein to wickedness, yet abhor to commit it in God's Temple? How impudently contumelious was this since Therefore which was committed in God's very Presence-chamber?
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All these aggravations are common to both our Parents, which all laid together makes their sin as great as ever any was, saving the sin against the holy Ghost;
All these aggravations Are Common to both our Parents, which all laid together makes their since as great as ever any was, Saving the since against the holy Ghost;
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but she allured and drew her husband also into the like horrible transgression with her, whereby she was not only guilty of her own personall sin, but of her husbands also.
but she allured and drew her husband also into the like horrible Transgression with her, whereby she was not only guilty of her own personal since, but of her Husbands also.
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and not only so, but speak the language which Eve understood? For though some there be who think that beasts and birds have some speech-like utterings of themselves,
and not only so, but speak the language which Eve understood? For though Some there be who think that beasts and Birds have Some speech-like utterings of themselves,
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It remains therefore, that according unto the Scriptures, it was that old deceiver the Devil and Satan, who abused the brute Serpent, either by entring into him,
It remains Therefore, that according unto the Scriptures, it was that old deceiver the devil and Satan, who abused the brutus Serpent, either by entering into him,
when they have intercourse or commerce with men, to take some visible shape upon them, as the Devil here the Serpents, whence he becomes styled in Scripture, The old Serpent.
when they have intercourse or commerce with men, to take Some visible shape upon them, as the devil Here the Serpents, whence he becomes styled in Scripture, The old Serpent.
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how will this stand with the perfection of mans knowledge in his integrity, to think a Serpent could speak like a reasonable creature? who would not judge her a silly woman now that should think so? and yet the wisest of us all is far short of Eve in regard of her knowledge then.
how will this stand with the perfection of men knowledge in his integrity, to think a Serpent could speak like a reasonable creature? who would not judge her a silly woman now that should think so? and yet the Wisest of us all is Far short of Eve in regard of her knowledge then.
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but I would know, how we should construe the meaning of the Holy Ghost in the beginning of this Chapter, where he saith, The Serpent was the subtillest of all the beasts of the field which God had made;
but I would know, how we should construe the meaning of the Holy Ghost in the beginning of this Chapter, where he Says, The Serpent was the subtlest of all the beasts of the field which God had made;
otherwise to what end are those words spoken, unlesse to shew that Satan chose the Serpents shape, that through the opinion and colour of his well-known wisdome and sagacity he might beguile the woman.
otherwise to what end Are those words spoken, unless to show that Satan chosen the Serpents shape, that through the opinion and colour of his wellknown Wisdom and sagacity he might beguile the woman.
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as like an old man, (for so the Witches say;) and perhaps it is not altogether false, which is vulgarly affirmed, that the Devil appearing in humane shape, hath always a deformity of some uncouth member or other;
as like an old man, (for so the Witches say;) and perhaps it is not altogether false, which is vulgarly affirmed, that the devil appearing in humane shape, hath always a deformity of Some uncouth member or other;
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Here I observe that overmuch dotage upon a conceived excellency, whether of wisdome or whatsoever else, without a speciall eye to Gods commandement, hath ever been the occasion of greatest errours in the world,
Here I observe that overmuch dotage upon a conceived excellency, whither of Wisdom or whatsoever Else, without a special eye to God's Commandment, hath ever been the occasion of greatest errors in the world,
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The admired wisdome of the long living Fathers of the elder world, having been for so many ages as Oracles to their off-spring, grown even to a people and Nation while they yet lived, was the ground of the ancient Idolatry of mankinde,
The admired Wisdom of the long living Father's of the elder world, having been for so many ages as Oracles to their offspring, grown even to a people and nation while they yet lived, was the ground of the ancient Idolatry of mankind,
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This we may learn out of Hesiod, The men, saith he, of the golden age being once dead, became NONLATINALPHABET they became godlings and Patrons of mortall men, &c. So the opinion of the blessed Martyrs superlative glory in heaven, was made the occasion of the new-found Idolatry of the Christian Churches, wherewith they are for the greater part yet overwhelmed.
This we may Learn out of Hesiod, The men, Says he, of the golden age being once dead, became they became godlings and Patrons of Mortal men, etc. So the opinion of the blessed Martyrs superlative glory in heaven, was made the occasion of the newfound Idolatry of the Christian Churches, wherewith they Are for the greater part yet overwhelmed.
2 Cor. 11. 2, 3. I am jealous over you (saith he) with a godly jealousie, for I have espoused you to one husband, that I might present you as a chaste Virgin to Christ.
2 Cor. 11. 2, 3. I am jealous over you (Says he) with a godly jealousy, for I have espoused you to one husband, that I might present you as a chaste Virgae to christ.
But I fear lest by any means as the Serpent beguiled Eve through his subtilly, so your minds should be corrupted from the simplicity that is in Christ.
But I Fear lest by any means as the Serpent beguiled Eve through his subtly, so your minds should be corrupted from the simplicity that is in christ.
And to come a little nearer home, have not our Adversaries when they would get Disciples, learned this of the Devil, to possesse them first with an opinion of superlative learning in their Doctors surpassing any of ours? I will say no more in this point,
And to come a little nearer home, have not our Adversaries when they would get Disciples, learned this of the devil, to possess them First with an opinion of superlative learning in their Doctors surpassing any of ours? I will say no more in this point,
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but that we ought so to prize and admire the gifts and abilities of learning which God hath bestowed upon men, that the pole-starre of his sacred word may ever be in our eye.
but that we ought so to prize and admire the Gifts and abilities of learning which God hath bestowed upon men, that the polestar of his sacred word may ever be in our eye.
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whereas therefore I said, that guile wrought by forelaying a false perswasion or beleef, I would intimate, that it was nothing else but a practicall sophism, the premisses whereof are counterfeit motives; the conclusion an erroneous execution.
whereas Therefore I said, that guile wrought by forelaying a false persuasion or belief, I would intimate, that it was nothing Else but a practical sophism, the premises whereof Are counterfeit motives; the conclusion an erroneous execution.
as being so mask'd that they appear unto us far otherwise then they are. With both these sorts or parts of guile the Devil wrought our first Parents ruine;
as being so masked that they appear unto us Far otherwise then they Are. With both these sorts or parts of guile the devil wrought our First Parents ruin;
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first, by making it seem a thing desirable, and by all means to be laboured for, to be like unto God: which was an ambition of that whereof man was not only not capable,
First, by making it seem a thing desirable, and by all means to be laboured for, to be like unto God: which was an ambition of that whereof man was not only not capable,
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What unthankfulnesse was this, that he upon whom God bestowed so much, as he was the glory of his workmanship, should yet think that God should envy him any degree of excellency fit for him? for this was the mask wherewith the Devil covered both the unfitnesse and impossibility of the end he insinuated; but he beguiled them.
What unthankfulness was this, that he upon whom God bestowed so much, as he was the glory of his workmanship, should yet think that God should envy him any degree of excellency fit for him? for this was the mask wherewith the devil covered both the unfitness and impossibility of the end he insinuated; but he beguiled them.
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but only of such as were beguiled, in that the Devil made the woman beleeve with his questioning the truth of Gods commandement, that the danger was not great,
but only of such as were beguiled, in that the devil made the woman believe with his questioning the truth of God's Commandment, that the danger was not great,
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For that this was the embleme of guile and deceitfull dealing, it may be gathered from the story of Iacob and Esau, when as Esau being beguiled of the blessing by the craft of his brother Iacob, makes an allusion to his name;
For that this was the emblem of guile and deceitful dealing, it may be gathered from the story of Iacob and Esau, when as Esau being beguiled of the blessing by the craft of his brother Iacob, makes an allusion to his name;
therefore of NONLATINALPHABET an heel comes NONLATINALPHABET, (dolus, fallacia) guile, and NONLATINALPHABET, a verb signifying to deceive or beguile, which is the second sense that Esau would imply by his allusion, that his brother might well be called a Beguiler,
Therefore of an heel comes, (dolus, Fallacy) guile, and, a verb signifying to deceive or beguile, which is the second sense that Esau would imply by his allusion, that his brother might well be called a Beguiler,
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how wary should the consideration hereof make us to be in all the ways of our life? If we knew we had to deal with a man that used to beguile all that came into his fingers, in what continuall jealousie and suspition would we be? how would we cast about to find which way he might not circumvent us? how wary would we be to entertain any proffer from him? there could be nothing made seem so fair,
how wary should the consideration hereof make us to be in all the ways of our life? If we knew we had to deal with a man that used to beguile all that Come into his fingers, in what continual jealousy and suspicion would we be? how would we cast about to find which Way he might not circumvent us? how wary would we be to entertain any proffer from him? there could be nothing made seem so fair,
If we would be thus disposed in matters of lesser moment, how carefull should we be in greater? if where the ability of deceiving is lesser, what manner of men should we be when we know the Arch-deceiver of the world is continually attending upon us, labouring to beguile us? should we here adventure upon any action rashly? No surely; but be first well advised.
If we would be thus disposed in matters of lesser moment, how careful should we be in greater? if where the ability of deceiving is lesser, what manner of men should we be when we know the Archdeceiver of the world is continually attending upon us, labouring to beguile us? should we Here adventure upon any actium rashly? No surely; but be First well advised.
A skilfull Commander being to take a City, will not make his battery on that part of the wall, which is strongly fortified, (for so he might make his shot in vain;) but will assault it there where it is least defensible, where a breach will be easily made,
A skilful Commander being to take a city, will not make his battery on that part of the wall, which is strongly fortified, (for so he might make his shot in vain;) but will assault it there where it is least defensible, where a breach will be Easily made,
That we may not therefore afford the Devil this advantage, and as it were reach him a rope to hang us withall, it behoves us so to govern and temper our passions and affections, that they transport us not into the Devils jurisdiction:
That we may not Therefore afford the devil this advantage, and as it were reach him a rope to hang us withal, it behoves us so to govern and temper our passion and affections, that they transport us not into the Devils jurisdiction:
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First, therefore it is best to resist our passions at the beginning, and to use the same policy which Pharaoh did with the Israelites, that they might not over-run his Country, in killing all their infants as soon as they were born.
First, Therefore it is best to resist our passion At the beginning, and to use the same policy which Pharaoh did with the Israelites, that they might not overrun his Country, in killing all their Infants as soon as they were born.
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for how can he hope to be able to master his passions when dangerous temptations assault him, who never used them to it in the time of his security? We know that men who would fit themselves for the Wars, will practice in the time of peace when there is no enemy near,
for how can he hope to be able to master his passion when dangerous temptations assault him, who never used them to it in the time of his security? We know that men who would fit themselves for the Wars, will practice in the time of peace when there is no enemy near,
Lastly, but chiefly, when thy passions are most vehement, then seek for succour from heaven, fly under the wings of Christ as the chickens under the hen,
Lastly, but chiefly, when thy passion Are most vehement, then seek for succour from heaven, fly under the wings of christ as the chickens under the hen,
VERSE 14. And the Lord said unto the Serpent, &c. THese words contain in them the Serpents doom and destiny, pronounced upon him by the great Lord of Heaven and Earth;
VERSE 14. And the Lord said unto the Serpent, etc. THese words contain in them the Serpents doom and destiny, pronounced upon him by the great Lord of Heaven and Earth;
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Secondly, the sentence it self in the words following, Thou art cursed above all cattell, &c. The reason of this heavy doom is, Because he had done this.
Secondly, the sentence it self in the words following, Thou art cursed above all cattle, etc. The reason of this heavy doom is, Because he had done this.
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it were better for him that a milstone were hanged about his neck, and that he were drowned in the depth of the Sea. And S. Paul (1 Cor. 8.) would eat no meat as long as the world lasteth, rather then make his brother to offend.
it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the Sea. And S. Paul (1 Cor. 8.) would eat no meat as long as the world lasteth, rather then make his brother to offend.
wherein the words as you see have all relation to the Serpent, for the Lord said unto the Serpent, Thou are cursed &c. Thou shalt go upon thy brest, &c. But because this Serpent was more then a brute Serpent, the Devil himself being the chief agent in this his instrument, it is a thing much controverted, upon which of these this curse is here pronounced.
wherein the words as you see have all Relation to the Serpent, for the Lord said unto the Serpent, Thou Are cursed etc. Thou shalt go upon thy breast, etc. But Because this Serpent was more then a brutus Serpent, the devil himself being the chief agent in this his Instrument, it is a thing much controverted, upon which of these this curse is Here pronounced.
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Some would have it spoken only of the brute Serpent, because here is a comparison made with cattell and beasts of the field, thereby accounting the Serpent one of that number.
some would have it spoken only of the brutus Serpent, Because Here is a comparison made with cattle and beasts of the field, thereby accounting the Serpent one of that number.
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and why should it therefore be punished? Others would divide the controversie, applying the first part of the curse in the 14. verse, to the brute Serpent, the latter in the 15. verse, to the Devil or spirituall Serpent;
and why should it Therefore be punished? Others would divide the controversy, applying the First part of the curse in the 14. verse, to the brutus Serpent, the latter in the 15. verse, to the devil or spiritual Serpent;
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but in the shape and figure of a Serpent, (as I have shew'd heretofore;) and therefore that his punishment in the manner might be sutable and answerable to his offence, he was to receive his doom likewise under the figure of a Serpent,
but in the shape and figure of a Serpent, (as I have showed heretofore;) and Therefore that his punishment in the manner might be suitable and answerable to his offence, he was to receive his doom likewise under the figure of a Serpent,
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for it is the constant method of the allwise God to brand the punishment with the stamp of the sin, that the offender thereby might not only know what he felt,
for it is the constant method of the alwise God to brand the punishment with the stamp of the since, that the offender thereby might not only know what he felt,
but that all the world might read it was for his cruell Edict to drown all the male children of the Hebrews? Why did Absalom lie with Davids Concubines,
but that all the world might read it was for his cruel Edict to drown all the male children of the Hebrews? Why did Absalom lie with Davids Concubines,
The fashion, excellency and subtilty of the Serpent above all the beasts which God had made, the Devil had abused to gain credit with the woman, that he was an excellent and a most sagacious spirit,
The fashion, excellency and subtlety of the Serpent above all the beasts which God had made, the devil had abused to gain credit with the woman, that he was an excellent and a most sagacious Spirit,
For I have shewed heretofore that the woman in the state of integrity knew well enough, that as it was the law of spirits in their commerce with men, to present themselves under the shape of some visible thing:
For I have showed heretofore that the woman in the state of integrity knew well enough, that as it was the law of spirits in their commerce with men, to present themselves under the shape of Some visible thing:
yet because the Devil here took upon him the shape of the most wise and most excellent of beasts, he so bleared the womans eyes with an opinion of his excellency and sagacity, that in a manner she forgot,
yet Because the devil Here took upon him the shape of the most wise and most excellent of beasts, he so bleared the woman's eyes with an opinion of his excellency and sagacity, that in a manner she forgotten,
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Now because the excellency and sagacity of the Serpent had thus been the occasion of mans confusion, by being made the lying counterfeit of the Devils excellency and wisdome,
Now Because the excellency and sagacity of the Serpent had thus been the occasion of men confusion, by being made the lying counterfeit of the Devils excellency and Wisdom,
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and by abasing the Serpent for the time to come, to make him an everlasting embleme and monument, wherein man might hieroglyphically read the malice, vilenesse and execrable basenesse of that wicked spirit which had beguiled him, to hate him (as now we do the Serpent) with mortall hatred,
and by abasing the Serpent for the time to come, to make him an everlasting emblem and monument, wherein man might hieroglyphically read the malice, vileness and execrable baseness of that wicked Spirit which had beguiled him, to hate him (as now we do the Serpent) with Mortal hatred,
especially, if we suppose as I have hitherto, that the Devil took only the shape of a Serpent, which the Serpent could not do withall? for this argument hath driven some to affirm, that the whole curse was to be understood only of the spirituall Serpent,
especially, if we suppose as I have hitherto, that the devil took only the shape of a Serpent, which the Serpent could not do withal? for this argument hath driven Some to affirm, that the Whole curse was to be understood only of the spiritual Serpent,
where the whole earth is cursed for Adams sake, Cursed be the earth for thy sake, &c. But what had the earth done? or how was it guilty of Adams transgression? Again, in the sixth Chapter following it is expresly said, That because God saw the wickednesse of man was great in the earth, he said, I will destroy both man and beast,
where the Whole earth is cursed for Adams sake, Cursed be the earth for thy sake, etc. But what had the earth done? or how was it guilty of Adams Transgression? Again, in the sixth Chapter following it is expressly said, That Because God saw the wickedness of man was great in the earth, he said, I will destroy both man and beast,
But how were the beasts, the creeping things, and the fowls of the air partakers of mans wickednesse? what had they done more then been abused by him? which they could not avoid he being their Lord and Master.
But how were the beasts, the creeping things, and the fowls of the air partakers of men wickedness? what had they done more then been abused by him? which they could not avoid he being their Lord and Master.
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And should not we think that Law of God just, Levit. 20. where if a man commit abomination with a beast, the beast is commanded to be slain as well as the man, who only had sinned? This proves that objection to be wholly insufficient:
And should not we think that Law of God just, Levit. 20. where if a man commit abomination with a beast, the beast is commanded to be slave as well as the man, who only had sinned? This Proves that objection to be wholly insufficient:
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and so far more noble then now it is, that even the creatures might be partakers of his happinesse then, that since they yet look for the glorious liberty of the sons of God to come.
and so Far more noble then now it is, that even the creatures might be partakers of his happiness then, that since they yet look for the glorious liberty of the Sons of God to come.
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Neither is it credible to be spoken of all kinds of Serpents in generall, because there is almost as great a variety of Serpents as of four footed beasts of severall kinds and species,
Neither is it credible to be spoken of all Kinds of Serpents in general, Because there is almost as great a variety of Serpents as of four footed beasts of several Kinds and species,
and why should any kind suffer, save that only which had been abused to offend? Besides, I make no doubt but divers kinds of Serpents went at the first Creation upon their brests as now they do,
and why should any kind suffer, save that only which had been abused to offend? Beside, I make no doubt but diverse Kinds of Serpents went At the First Creation upon their breasts as now they do,
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because the Basilisk (upon their report) goes with his brest and fore-part of his body advanced, (erectus à medio incedens, saith Plinie, or as Solinus, mediâ corporis parte serpit, mediâ arduus est & excel sus) but this Serpent here was from the hour of his doom, to go for ever upon his brest, which I wonder they considered not, who from the advanced posture of the Basilisks body have conceived the clean contrary:
Because the Basilisk (upon their report) Goes with his breast and forepart of his body advanced, (erectus à medio incedens, Says Pliny, or as Solinus, mediâ corporis parte serpent, mediâ arduus est & excel sus) but this Serpent Here was from the hour of his doom, to go for ever upon his breast, which I wonder they considered not, who from the advanced posture of the Basilisks body have conceived the clean contrary:
To be blessed or happy, is nothing else, but an all-fruition of good, or to have a sufficient provision and furniture of good, both for being and well-being:
To be blessed or happy, is nothing Else, but an all-fruition of good, or to have a sufficient provision and furniture of good, both for being and well-being:
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Whatsoever therefore among the beasts of the field, (for with such only is the comparison made) is for inherent perfections of all the most unworthy and base;
Whatsoever Therefore among the beasts of the field, (for with such only is the comparison made) is for inherent perfections of all the most unworthy and base;
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For if the shape of the Serpent were after the fashion it is now, it is not possible to imagine how it could ever have gone otherwise then upon the belly;
For if the shape of the Serpent were After the fashion it is now, it is not possible to imagine how it could ever have gone otherwise then upon the belly;
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By which means there appeared no other way of evasion out of this difficulty, but to affirm that the Serpent indeed went upon his belly from the beginning;
By which means there appeared no other Way of evasion out of this difficulty, but to affirm that the Serpent indeed went upon his belly from the beginning;
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but either it was not so toilsome to him, or not for a curse unto him till now, which for my part, it being so far from the letter of the Text, I could never yet beleeve.
but either it was not so toilsome to him, or not for a curse unto him till now, which for my part, it being so Far from the Letter of the Text, I could never yet believe.
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I had much rather in this follow the Vulgar, or Ieromes Translation, which reads, super pectus tuum gradiêris; for upon the belly I beleeve the Serpent went from the first Creation,
I had much rather in this follow the vulgar, or Ieromes translation, which reads, super pectus tuum gradiêris; for upon the belly I believe the Serpent went from the First Creation,
yet was the other part, his brest and head, reared up and advanced, untill for having been abused to the ruine of mankind, he was now with his whole body to creep groveling upon the earth.
yet was the other part, his breast and head, reared up and advanced, until for having been abused to the ruin of mankind, he was now with his Whole body to creep groveling upon the earth.
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and for intimation of this, that whereas the Serpent before went only upon his belly, NONLATINALPHABET, now he should from henceforth walk NONLATINALPHABET ▪ upon his brest and belly too.
and for intimation of this, that whereas the Serpent before went only upon his belly,, now he should from henceforth walk ▪ upon his breast and belly too.
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As for the Hebrew NONLATINALPHABET here used, there is no necessity at all to translate it, the belly, but rather some probability of the contrary in the etymology of the word:
As for the Hebrew Here used, there is no necessity At all to translate it, the belly, but rather Some probability of the contrary in the etymology of the word:
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here for the Greek word NONLATINALPHABET, stoop down, the Syriack hath NONLATINALPHABET, of as near a kin to NONLATINALPHABET as is the Syriack to the Chaldee.
Here for the Greek word, stoop down, the Syriac hath, of as near a kin to as is the Syriac to the Chaldee.
The word NONLATINALPHABET it self is of rare use in the Bible besides in this place, and therefore we can receive no great help from the comparing of places.
The word it self is of rare use in the bible beside in this place, and Therefore we can receive no great help from the comparing of places.
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for the Vau cholem in the last syllable is NONLATINALPHABET, a great Vau, and exactly the middlemost letter of all the Law of Moses; if their Arithmetick failed them not.
for the Vau cholem in the last syllable is, a great Vau, and exactly the middlemost Letter of all the Law of Moses; if their Arithmetic failed them not.
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But no particularity of signification can from that place be gathered, the speech being of creeping things, which go as well upon the brest as the belly,
But no particularity of signification can from that place be gathered, the speech being of creeping things, which go as well upon the breast as the belly,
Since therefore the word here used neither hindreth our opinion, nor much furthereth it, we will come to such other grounds as may prove our assertion,
Since Therefore the word Here used neither hindereth our opinion, nor much furthereth it, we will come to such other grounds as may prove our assertion,
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And first let it be considered there is no impossibility of it in regard of the frame of the Serpent, which appears both by their advancing themselves when they assault a man, (which the Painters expresse in their Pictures) and also when they swim through the water, which is with their head and some part of their brest raised above water,
And First let it be considered there is no impossibility of it in regard of the frame of the Serpent, which appears both by their advancing themselves when they assault a man, (which the Painters express in their Pictures) and also when they swim through the water, which is with their head and Some part of their breast raised above water,
and for many ages, yet was there by Gods disposition, still a race of Giants left even till the time of David, for a monument and witnesse of the truth of a far bigger stature in former times, which else could not so easily have been beleeved or imagined.
and for many ages, yet was there by God's disposition, still a raze of Giants left even till the time of David, for a monument and witness of the truth of a Far bigger stature in former times, which Else could not so Easily have been believed or imagined.
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Such were the Zanzummims in Abrahams time, the sons of Anak in Moses, and Goliah in the time of David; and it may be there are yet some in some part of the world to be found.
Such were the Zanzummins in Abrahams time, the Sons of Anak in Moses, and Goliath in the time of David; and it may be there Are yet Some in Some part of the world to be found.
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so it may be it was the will of God and is, amongst so many kinds of Serpents to preserve this one, that it should not as the rest go groveling upon the earth,
so it may be it was the will of God and is, among so many Kinds of Serpents to preserve this one, that it should not as the rest go groveling upon the earth,
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Thus much of the possibility, which would be far greater, if we should with S. Basil, Ephrem, Bar Cephas, and many others affirm that the Serpent had feet,
Thus much of the possibility, which would be Far greater, if we should with S. Basil, Ephrem, Bar Cephas, and many Others affirm that the Serpent had feet,
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namely, the reason and cause even in nature (supposing still Gods abasing of the Serpents first creation) of this alteration of the posture of the Serpents gate from that it was at the beginning.
namely, the reason and cause even in nature (supposing still God's abasing of the Serpents First creation) of this alteration of the posture of the Serpents gate from that it was At the beginning.
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whence man being of all creatures living upon the earth of the most excellent temper and sublimed condition of nature, is therefore of all other the most advanced in body:
whence man being of all creatures living upon the earth of the most excellent temper and sublimed condition of nature, is Therefore of all other the most advanced in body:
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Os homini sublime dedit, &c. Yea, experience will tell us, that even amongst men themselves, those who are of a more exalted nature, either by heroick temper,
Os Homini sublime dedit, etc. Yea, experience will tell us, that even among men themselves, those who Are of a more exalted nature, either by heroic temper,
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Among beasts themselves, the basest is the most creeping, the noble Lion advanceth his head and brest so far as the frame of his body is thereof capable, and so the rest:
Among beasts themselves, the Basest is the most creeping, the noble lion Advanceth his head and breast so Far as the frame of his body is thereof capable, and so the rest:
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as far as the frame and shape thereof could admit? On the contrary, if afterward the Serpent became the most abased and accursed of all the beasts of the field,
as Far as the frame and shape thereof could admit? On the contrary, if afterwards the Serpent became the most abased and accursed of all the beasts of the field,
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how should not this alteration of his former temper and disposition of nature, make the gesture of his body also sutable, by stooping and groveling upon the earth? Who knows not that the naturall position of man is erected agreeable to his excellency above other creatures having life and motion? and yet notwithstanding so much hath the dejection of his primitive nature for sin weakned in him this propension, that were it not for education, it is supposed,
how should not this alteration of his former temper and disposition of nature, make the gesture of his body also suitable, by stooping and groveling upon the earth? Who knows not that the natural position of man is erected agreeable to his excellency above other creatures having life and motion? and yet notwithstanding so much hath the dejection of his primitive nature for since weakened in him this propension, that were it not for education, it is supposed,
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namely, the abasement and fall of the Serpents whole nature from his primitive perfection, discovered by the fall of his once advanced body, thenceforth to go groveling upon the earth:
namely, the abasement and fallen of the Serpents Whole nature from his primitive perfection, discovered by the fallen of his once advanced body, thenceforth to go groveling upon the earth:
Even as the despoiling of the nature of man, of the inward indowments of perfection, is by the same sacred trope, insinuated by his outward nakednesse;
Even as the despoiling of the nature of man, of the inward endowments of perfection, is by the same sacred trope, insinuated by his outward nakedness;
as it argues the basenesse of his nature, which can with such food be nourished; so doth it necessarily imply his continuance in that his dejection and vilenesse:
as it argues the baseness of his nature, which can with such food be nourished; so does it necessarily imply his Continuance in that his dejection and vileness:
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mans nature is at nothing so much astonished, as at the sight of a Serpent; and like enough the Serpent is in like manner affected at the sight of man;
men nature is At nothing so much astonished, as At the sighed of a Serpent; and like enough the Serpent is in like manner affected At the sighed of man;
As though his instinct even remembred the time of his malediction, when he and naked man stood before God to receive this sentence of everlasting enmity.
As though his instinct even remembered the time of his malediction, when he and naked man stood before God to receive this sentence of everlasting enmity.
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Insomuch that Rupertus affirmeth, that if but the naked foot of a woman doth never so little presse the head of a Serpent before he can sting her, both the head and body presently dieth, which no cudgell,
Insomuch that Rupert Affirmeth, that if but the naked foot of a woman does never so little press the head of a Serpent before he can sting her, both the head and body presently Dieth, which no cudgel,
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or other weapon will do, but that some life and motion will still remain behinde: Hoc (saith he) ita est, ipsorum, qui per industriam exploraverunt, fide relatione comperimus. Lib. 3. de Trin. c. 20. You know my Author.
or other weapon will do, but that Some life and motion will still remain behind: Hoc (Says he) ita est, Ipsorum, qui per industriam exploraverunt, fide Relation Comperimus. Lib. 3. de Trin. c. 20. You know my Author.
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The remaining words of my Text do expresse the managing and event of this enmity, which is far more dangerous and unlikely on the Serpents part then on Mans;
The remaining words of my Text do express the managing and event of this enmity, which is Far more dangerous and unlikely on the Serpents part then on men;
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And to make an end of this discourse also, it is a thing to be observed in the nature of a Serpent, that assoon as he perceiveth man ready to throw or strike at him, he will presently roul his body for a buckler to save his head;
And to make an end of this discourse also, it is a thing to be observed in the nature of a Serpent, that As soon as he perceives man ready to throw or strike At him, he will presently roll his body for a buckler to save his head;
namely, of the highest of Angels become the abjectest of spirits, more base & accursed then the most cursed damned soul, having little or nothing left him of that good which was sutable to a spirituall condition:
namely, of the highest of Angels become the abjectest of spirits, more base & accursed then the most cursed damned soul, having little or nothing left him of that good which was suitable to a spiritual condition:
The food wherewith spirits are fed, is analogicall, spirituall and not corporall, we must therefore here seek out that, which in them hath the fittest resemblance with corporall food.
The food wherewith spirits Are fed, is analogical, spiritual and not corporal, we must Therefore Here seek out that, which in them hath the Fittest resemblance with corporal food.
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The life of Angels consists in the continuall contemplation of the excellent greatnesse, wonderfull goodnesse, and glorious beauty of the essence of God, both as it is in it self,
The life of Angels consists in the continual contemplation of the excellent greatness, wonderful Goodness, and glorious beauty of the essence of God, both as it is in it self,
The food of Angels whereby this their intellectuall life and vegetation is strengthned and continued, is that unspeakable joy and delight which accompanies this contemplation of God,
The food of Angels whereby this their intellectual life and vegetation is strengthened and continued, is that unspeakable joy and delight which Accompanies this contemplation of God,
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and which they finde in the beholding of whatsoever else hath any conformity or sutableness with him, his power, his wisdome, his glory, his goodnesse:
and which they find in the beholding of whatsoever Else hath any conformity or suitableness with him, his power, his Wisdom, his glory, his Goodness:
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These are of a diet like unto the Devil, for nothing but garbage and carrion are his dainties, the more rotten with sin, the more pleasing to his palate, that which stinks most in Gods nostrils, that smels the sweetest in his.
These Are of a diet like unto the devil, for nothing but garbage and carrion Are his dainties, the more rotten with since, the more pleasing to his palate, that which stinks most in God's nostrils, that smells the Sweetest in his.
For it is the opinion of Divines, that Satan fell first himself, and afterward propagated his Apostasie by drawing others after him, over whom therefore he worthily deserveth to have the principality and chiefdome;
For it is the opinion of Divines, that Satan fell First himself, and afterwards propagated his Apostasy by drawing Others After him, over whom Therefore he worthily deserveth to have the principality and chiefdome;
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for that such as these are the spawn of that foul fiend, it appears clearly by the words of our Saviour to the Pharisees, Ioh. 8. 44. Ye are of your Father the Devil,
for that such as these Are the spawn of that foul fiend, it appears clearly by the words of our Saviour to the Pharisees, John 8. 44. You Are of your Father the devil,
And again, 1 Ioh. 3. 10. The children of God are opposed to the children of the Devil: Therefore Christ cals Iudas a Devil, Ioh. 6. And Paul Act. 13. 10. cals Elymas the Sorcerer, A child of the Devil. The case is plain:
And again, 1 John 3. 10. The children of God Are opposed to the children of the devil: Therefore christ calls Iudas a devil, John 6. And Paul Act. 13. 10. calls Elymas the Sorcerer, A child of the devil. The case is plain:
But the reason of this unusuall Trope, which cals the kind by the name of the weaker and inferiour sex, is because of the words following, of •he seed, wherein is contained the great mystery of Christs Incarnation, under whose colours,
But the reason of this unusual Trope, which calls the kind by the name of the Weaker and inferior sex, is Because of the words following, of •he seed, wherein is contained the great mystery of Christ Incarnation, under whose colours,
and because S. Paul, Gal. 3. 16. in those words, In thy seed shall all the Nations of the earth be blessed, expoundeth seed singularly and individually of Christ himself alone.
and Because S. Paul, Gal. 3. 16. in those words, In thy seed shall all the nations of the earth be blessed, expoundeth seed singularly and individually of christ himself alone.
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for the seed of the woman, is opposed to the seed of the Serpent, which seed cannot chuse but be taken collectively for Satan and all his regiments of Devils and hellhounds.
for the seed of the woman, is opposed to the seed of the Serpent, which seed cannot choose but be taken collectively for Satan and all his regiments of Devils and hellhounds.
And why should not also the seed of the woman be understood of Christ mysticall, that is, of Christ the Head with all his members, who are incorporate into him by faith into one mysticall body? For although they are naturally the seed of man as well as of the woman,
And why should not also the seed of the woman be understood of christ mystical, that is, of christ the Head with all his members, who Are incorporate into him by faith into one mystical body? For although they Are naturally the seed of man as well as of the woman,
And this it is which makes them of the party against the Serpent, for till they once became the seed of the woman only, there was no enmity betwixt them.
And this it is which makes them of the party against the Serpent, for till they once became the seed of the woman only, there was no enmity betwixt them.
The seed therefore of the woman, I expound to be Christ and his Members: He NONLATINALPHABET, the seed of the woman by nature, they NONLATINALPHABET, by their spirituall engra•ment into him.
The seed Therefore of the woman, I expound to be christ and his Members: He, the seed of the woman by nature, they, by their spiritual engra•ment into him.
So we may learn out of S. Paul, Ephes. 6. 11, 12. Put on (saith he) the whole armour of God, that ye may be able to stand against the wiles of the Devil.
So we may Learn out of S. Paul, Ephesians 6. 11, 12. Put on (Says he) the Whole armour of God, that you may be able to stand against the wiles of the devil.
For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darknesse in this world, against spirituall wickednesse in high places.
For we wrestle not against Flesh and blood, but against principalities, against Powers, against the Rulers of the darkness in this world, against spiritual wickedness in high places.
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But what is this Head of the Serpent? and what the Heel of the womans seed? Those who understand the seed of the woman singularly of the person of Christ only, make his head to be the Godhead, against which the Serpent could prevail nothing;
But what is this Head of the Serpent? and what the Heel of the woman's seed? Those who understand the seed of the woman singularly of the person of christ only, make his head to be the Godhead, against which the Serpent could prevail nothing;
But we who have expounded the seed of the woman collectively, of Christ and his Members, must also in this mysticall body find a mysticall head, and a mysticall heel:
But we who have expounded the seed of the woman collectively, of christ and his Members, must also in this mystical body find a mystical head, and a mystical heel:
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Under the name also of death understand, as the Scripture doth, all other miseries of mankind, which are the companions of this double death I speak of:
Under the name also of death understand, as the Scripture does, all other misery's of mankind, which Are the Sodales of this double death I speak of:
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Now the Sword whereby this Soveraignty was obtained, the Scepter whereby it is maintained, or as S. Paul speaks, the sting of this Serpents head, is Sin: This is that which got him this Kingdome at the first,
Now the Sword whereby this Sovereignty was obtained, the Sceptre whereby it is maintained, or as S. Paul speaks, the sting of this Serpents head, is since: This is that which god him this Kingdom At the First,
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This Soveraignty of the Devil, which once overwhelmed nigh all the world, the womans seed should break in pieces and destroy, which according to this Prophecy, we see already performed in a great measure,
This Sovereignty of the devil, which once overwhelmed High all the world, the woman's seed should break in Pieces and destroy, which according to this Prophecy, we see already performed in a great measure,
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when after a terrible battell he overcame and destroid the Soveraignty of the Serpent in the Romane Empire, see it described in the 12. of the Revelation, where a Michael (that is, Christ) and his Angels, fought against the great Dragon and his Angels, till the Dragon with all his Army was discomfited,
when After a terrible battle he overcame and destroyed the Sovereignty of the Serpent in the Roman Empire, see it described in the 12. of the Revelation, where a Michael (that is, christ) and his Angels, fought against the great Dragon and his Angels, till the Dragon with all his Army was discomfited,
And what he will at the length do with the remainder yet of the Devils Soveraignty, you may finde in the 19. and 20 of the Revelation; For he must reign, as S. Paul saith, untill he hath put all his enemies under his feet, untill he hath destroyed all power, rule, and authority adverse unto him:
And what he will At the length do with the remainder yet of the Devils Sovereignty, you may find in the 19. and 20 of the Revelation; For he must Reign, as S. Paul Says, until he hath put all his enemies under his feet, until he hath destroyed all power, Rule, and Authority adverse unto him:
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or the Devils assaulting the Body of Christ ex insidiis, at unawares, for that is his fashion since the great overthrow, which our Michael gave him, to work his feats underhand,
or the Devils assaulting the Body of christ ex insidiis, At unawares, for that is his fashion since the great overthrow, which our Michael gave him, to work his feats underhand,
It may seem therefore the fittest, to make hypocriticall Christians, who professe Christ outwardly, but inwardly are not his, to make those the heel of his mysticall body:
It may seem Therefore the Fittest, to make hypocritical Christians, who profess christ outwardly, but inwardly Are not his, to make those the heel of his mystical body:
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But will you give me leave to utter another conceit? If the blessed souls in heaven be the upper part of Christs mysticall Body, the Saints on earth the lower part of the same;
But will you give me leave to utter Another conceit? If the blessed Souls in heaven be the upper part of Christ mystical Body, the Saints on earth the lower part of the same;
He forms a new instrument of the wounded Roman Empire, by whose means under a pretence of the honour given to the precious reliques of the Saints and Martyrs, he conveyed the poison of Saint-worship,
He forms a new Instrument of the wounded Roman Empire, by whose means under a pretence of the honour given to the precious Relics of the Saints and Martyrs, he conveyed the poison of Saint-worship,
and Saint-invocation into the Kingdome of Christ, with which wound of the heel, the Devil comming on the blinde side, the true Church had been long annoyed and limpeth still.
and Saint-invocation into the Kingdom of christ, with which wound of the heel, the devil coming on the blind side, the true Church had been long annoyed and limpeth still.
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According as in that Mat. •2. 40. On these two Commandements [ viz To love God above all, & our neighbour as our selves ] hang all the Law & the Prophets; and in that Luk. 16. 29 They have Moses and the Prophets.
According as in that Mathew •2. 40. On these two commandments [ videlicet To love God above all, & our neighbour as our selves ] hang all the Law & the prophets; and in that Luk. 16. 29 They have Moses and the prophets.
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Videatur etiam Origen. in Numer. c. 22. Non vult Deus Daemonum genus ante tempus damnare; Sciunt enim & ipsi Daemones, quia tepus eorum praesens hoc seculum continet: Propterea & Dominum rogabant, ut non torqueret cos ante tempus, &c. Et ob hoc neque Diabolum removit à principatu hujus seculi, &c.
Videatur etiam Origen. in Number. c. 22. Non vult Deus Daemonum genus ante Tempus damnare; Sciunt enim & ipsi Daemons, quia tepus Their Praesens hoc seculum Continet: Propterea & Dominum rogabant, ut non torqueret cos ante Tempus, etc. Et ob hoc neque Diabolum removit à principatu hujus Seculi, etc.
Vide Chrysostomi epistol. NONLATINALPHABET. Item de precibus in ecclesia pro Energumenis; Hom. 4, & 5. de incomprehensibili Dei natura, versus finem inter Serm. ad Pop. Antioch.
Vide Chrysostomi Epistle.. Item de precibus in Church Pro Energumenis; Hom. 4, & 5. de incomprehensibili Dei Nature, versus finem inter Sermon ad Pop. Antioch.
Clemens Alex. Strom. Lib. 7. NONLATINALPHABET (sc. Filius Dei) NONLATINALPHABET. Vide & Clementem Romanum Epist. ad Corinth. ubi citat Deut. 30. 8, 9. secundùm versionem NONLATINALPHABET LXX. NONLATINALPHABET qui non NONLATINALPHABET sed NONLATINALPHABET legisse videntur.
Clemens Alexander Strom. Lib. 7. (sc. Filius Dei). Vide & Clementem Romanum Epistle and Corinth. ubi citat Deuteronomy 30. 8, 9. secundùm versionem LXX. qui non said legisse videntur.
