TO make you see how the Text is exactly suitable to the Time, (as well to the Time when 'twas written, as to the Time wherein 'tis read,) It will be needful to entertain you with two such Praeliminary Observables, as without which it is impossible to come at the meaning of the words. And yet the true meaning must be attain'd,
TO make you see how the Text is exactly suitable to the Time, (as well to the Time when 'twas written, as to the Time wherein it's read,) It will be needful to entertain you with two such Preliminary Observables, as without which it is impossible to come At the meaning of the words. And yet the true meaning must be attained,
as well in their Rational, and Historical, as in their Literal Importance, before I can handle them as I ought, without injustice to the Apostle, or Apply them as I desire, without defrauding the Congregation.
as well in their Rational, and Historical, as in their Literal Importance, before I can handle them as I ought, without injustice to the Apostle, or Apply them as I desire, without defrauding the Congregation.
First then, yee are to take an especial notice, That in the space of fourty years after the Crucifying of Iesus, there was to happen amongst the Iews a famous day of Discrimination, wherein one was to be taken, and another left.
First then, ye Are to take an especial notice, That in the Molle of fourty Years After the Crucifying of Iesus, there was to happen among the Iews a famous day of Discrimination, wherein one was to be taken, and Another left.
Preserved, not only from that deluge of Judgments, like Noah in the Ark, but from the mischievous designs of the Mosaical Zelots, by whom they could never be forgiven their having been Loyal unto their Lord. Which famous day of Discrimination, as the Scriptures have expressed in those sublimer sorts of Periphrasis, [ The Kingdome of Heaven, the coming of Christ, the end of all things,
Preserved, not only from that deluge of Judgments, like Noah in the Ark, but from the mischievous designs of the Mosaical Zealots, by whom they could never be forgiven their having been Loyal unto their Lord. Which famous day of Discrimination, as the Scriptures have expressed in those sublimer sorts of Periphrasis, [ The Kingdom of Heaven, the coming of christ, the end of all things,
] so in respect of one part, that of deliverance unto the Faithful, we find it expressed in other places, by NONLATINALPHABET, The Redemption drawing neer, NONLATINALPHABET, The Season, NONLATINALPHABET, See Doctor H•mmond (of blessed memory) upon the place,
] so in respect of one part, that of deliverance unto the Faithful, we find it expressed in other places, by, The Redemption drawing near,, The Season,, See Doctor H•mmond (of blessed memory) upon the place,
The Day, NONLATINALPHABET, The Deliverance, ] which Deliverance being nearer at the writing of this Epistle, than when they had first embraced the Christian Faith, is therefore the rather introduced with [ an NONLATINALPHABET, ] a consideration of the time; and that as an Argument, or Allective, whereby to win them to the duties of this whole Chapter; which Duties, that they concern us as we are men of these Times, and relating in particular to our now happy revolution, I foresee an occasion to shew anon.
The Day,, The Deliverance, ] which Deliverance being nearer At the writing of this Epistle, than when they had First embraced the Christian Faith, is Therefore the rather introduced with [ an, ] a consideration of the time; and that as an Argument, or Allective, whereby to win them to the duties of this Whole Chapter; which Duties, that they concern us as we Are men of these Times, and relating in particular to our now happy revolution, I foresee an occasion to show anon.
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As this is the first Praecognition, so it naturally affords me an easie passage unto the second. For our Apostle having observed certain spots in the Christians which dwelt at Rome, theie being invelloped at once with a double darkness, as well of their doings, as of their sufferings, no le•s asleep in sin, than benighted with Persecution, comes early to them in this Epistle; and here endeavours to awake them, not onely with a Call, but a Reason for it.
As this is the First Precognition, so it naturally affords me an easy passage unto the second. For our Apostle having observed certain spots in the Christians which dwelled At Room, they being enveloped At once with a double darkness, as well of their doings, as of their sufferings, no le•s asleep in since, than benighted with Persecution, comes early to them in this Epistle; and Here endeavours to awake them, not only with a Call, but a Reason for it.
Because the night do's now begin to be less and less dark, he tells them it is fit they be less and less drowzie. In the next words before my Text, we have an Apostolical NONLATINALPHABET, (the very thing that in English we use to call the Cock-crow,) whereby he tells the guilty sleepers, 'tis more than time that they awake. And the Reason which he gives them is very cogent;
Because the night do's now begin to be less and less dark, he tells them it is fit they be less and less drowzy. In the next words before my Text, we have an Apostolical, (the very thing that in English we use to call the Cockcrow,) whereby he tells the guilty sleepers, it's more than time that they awake. And the Reason which he gives them is very cogent;
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That is to say in plainer terms, our deliverance at present is more approaching, than when we were newly Christianiz'd. It is better with us now, than when we were Neophytes in the Church.
That is to say in plainer terms, our deliverance At present is more approaching, than when we were newly Christianized. It is better with us now, than when we were Neophytes in the Church.
(that is) the time of Persecution is now well over, and the day of Deliverance begins to dawn. At the Tyrant Tiberius, our Sun was set; At the other Tyrant Nero, 'tis more than midnight: Do but wait for Vespasian, and you will find it break of Day.
(that is) the time of Persecution is now well over, and the day of Deliverance begins to dawn. At the Tyrant Tiberius, our Sun was Set; At the other Tyrant Nero, it's more than midnight: Do but wait for Vespasian, and you will find it break of Day.
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Nor does the vigilant Apostle meerly awake them out of sleep, but also desires that they will rise, and instructs them in the method how to make themselves ready. They are to leave off their chamber-Robes, and make them fit to go abroad; to cast away their Bed-cloaths, as only suitable to the Night; and to appear in such habits, as are agreeable to the Day. Let us therefore cast off the works of Darkness,
Nor does the vigilant Apostle merely awake them out of sleep, but also Desires that they will rise, and instructs them in the method how to make themselves ready. They Are to leave off their chamber-Robes, and make them fit to go abroad; to cast away their Bedclothes, as only suitable to the Night; and to appear in such habits, as Are agreeable to the Day. Let us Therefore cast off the works of Darkness,
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] There is NONLATINALPHABET, the double Doctrine. [ Let us therefore cast off, and let us therefore put on; ] There is NONLATINALPHABET, the double Use.
] There is, the double Doctrine. [ Let us Therefore cast off, and let us Therefore put on; ] There is, the double Use.
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The words, apparelling the matter, have both number, and measure; and the matter it self is as full of weight. From both together it is obvious to observe three things in this mighty Preacher; His Logick, his Rhetorick, and his Divinity.
The words, appareling the matter, have both number, and measure; and the matter it self is as full of weight. From both together it is obvious to observe three things in this mighty Preacher; His Logic, his Rhetoric, and his Divinity.
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We have his Logick in the Illative [ Therefore ] which is a note of Argumentation, giving the force of an Enthymem, though not the form. And yet the form is implyed with more advantage than if exprest. The Night is far spent;
We have his Logic in the Illative [ Therefore ] which is a note of Argumentation, giving the force of an Enthymeme, though not the from. And yet the from is employed with more advantage than if expressed. The Night is Far spent;
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We have his Rhetorick in the Figures, of which the whole is made up. For besides the Isoc•la, and Homioteleuta of the Text, (that is) the evenness of the Members, and Musical Cadence of every Clause; we see the Metaphors in the Period are just as many as the Members. The first is borrowed from Darkness, the second from the Day; and both in Allusion to two things more which are very distant, to wit our Armour, and our Apparel. And yet the whole is an Allegory, most artificially carryed on.
We have his Rhetoric in the Figures, of which the Whole is made up. For beside the Isoc•la, and Homioteleuta of the Text, (that is) the evenness of the Members, and Musical Cadence of every Clause; we see the Metaphors in the Period Are just as many as the Members. The First is borrowed from Darkness, the second from the Day; and both in Allusion to two things more which Are very distant, to wit our Armour, and our Apparel. And yet the Whole is an Allegory, most artificially carried on.
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For as he begins his holy Trope with the night of trouble and persecution, so he shuts it up too with the light of Peace. Nay, besides all these, the Text affords us three figures more. Three (I say in kind, but six in number. Here is a single Anaphora, a double Epanodos, and no less than a threefold Antithesis, by which the terms of the last clauses (and there are three Terms in each) are thus oppos'd to one another;
For as he begins his holy Trope with the night of trouble and persecution, so he shuts it up too with the Light of Peace. Nay, beside all these, the Text affords us three figures more. Three (I say in kind, but six in number. Here is a single Anaphora, a double Epanodos, and no less than a threefold Antithesis, by which the terms of the last clauses (and there Are three Terms in each) Are thus opposed to one Another;
to which his Art is but the Handmaid, and made to serve. Here is a seasonable Advertisment, and a most useful Inference. And each of these is twofold, exactly looking one on another, even as face answers face in a perfect Mirroir. Observe how the later is strongly inforc'd out of the former. Since the night of our sufferings is now far spent, what have we to do with the night of sin? And since the day of our deliverance is hard at hand, what should we do but walk honestly as in the day? The night of Errour and Disorder is now well over;
to which his Art is but the Handmaid, and made to serve. Here is a seasonable Advertisement, and a most useful Inference. And each of these is twofold, exactly looking one on Another, even as face answers face in a perfect Mirror. Observe how the later is strongly enforced out of the former. Since the night of our sufferings is now Far spent, what have we to do with the night of since? And since the day of our deliverance is hard At hand, what should we do but walk honestly as in the day? The night of Error and Disorder is now well over;
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Let us walk in the light, as becomes children of the light. Let our light so shine before God and men, that Men may see our good works, and God reward them.
Let us walk in the Light, as becomes children of the Light. Let our Light so shine before God and men, that Men may see our good works, and God reward them.
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It is indeed a whole Body of his practical Divinity, however summ'd up in so small a System. For the whole Duty of a Christian do's consist in two things; first (by way of privation) in casting off the works of Darkness, in denying ungodliness, and worldly lusts;
It is indeed a Whole Body of his practical Divinity, however summed up in so small a System. For the Whole Duty of a Christian do's consist in two things; First (by Way of privation) in casting off the works of Darkness, in denying ungodliness, and worldly Lustiest;
And how must that be? first he tells us in the Negative, Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying, not in any of those things which were yesterday forbid by his Majesties excellent Proclamation; (for these are some of the works of darkness, the very worst use that men can make of a Deliverance,) next he tells us in the Affirmative, It must be by putting on the Lord Iesus Christ;
And how must that be? First he tells us in the Negative, Not in rioting and Drunkenness, not in chambering and wantonness, not in strife and envying, not in any of those things which were yesterday forbid by his Majesties excellent Proclamation; (for these Are Some of the works of darkness, the very worst use that men can make of a Deliverance,) next he tells us in the Affirmative, It must be by putting on the Lord Iesus christ;
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By sticking close to his Precepts, and taking a copy from his example; by having a fellowship with his death, and a conformity to his sufferings; For this is here meant by the Armour of Light.
By sticking close to his Precepts, and taking a copy from his Exampl; by having a fellowship with his death, and a conformity to his sufferings; For this is Here meant by the Armour of Light.
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But tied together with a copulative [ Let us cast off, And let us put on, ] neither of them must go alone. We stand obliged to do them both by indispensable necessity;
But tied together with a copulative [ Let us cast off, And let us put on, ] neither of them must go alone. We stand obliged to do them both by indispensable necessity;
Secondly by the inforcement of both together, from the seasonable conjuncture of our affairs. For Because the Night is far spent, we must divest our selves of darkness; And Because the Day is at hand, we must apparel our selves with light. Thirdly by the order in which these duties are to be done. We must not put on the Armour, Before we cast off the Works;
Secondly by the enforcement of both together, from the seasonable conjuncture of our affairs. For Because the Night is Far spent, we must divest our selves of darkness; And Because the Day is At hand, we must apparel our selves with Light. Thirdly by the order in which these duties Are to be done. We must not put on the Armour, Before we cast off the Works;
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But cease from dishonesty in the first place, and talk of godliness in the second. For a godly Knave is a contradiction in Adjecto. The NONLATINALPHABET hath the Precedency, we must begin with casting off whatever is contrary to virtue; And then comes in the NONLATINALPHABET, we must proceed to the putting on whatever is opposite to vice. We must not hope to serve two Masters, (which our Saviour tells us is impossible,
But cease from dishonesty in the First place, and talk of godliness in the second. For a godly Knave is a contradiction in Adjecto. The hath the Precedency, we must begin with casting off whatever is contrary to virtue; And then comes in the, we must proceed to the putting on whatever is opposite to vice. We must not hope to serve two Masters, (which our Saviour tells us is impossible,
Thus ye see how the Text is ravell'd out into Particulars. And were I not really somewhat afraid to spend too much of my time in a meer Division, I would presently wind up all into three great Bottoms. Whereof the first would provide against Hypocrisie, the second against Indifferency, the third against fainting, as also against Procrastination. And when Provision shall have been made for these four things, not only Zeal, and Sincerity, but also dispatch in our amendment, and perseverance unto the end; I know not what can be wanting either to satisfie the Text, or to Edifie the Souls of a Congregation.
Thus you see how the Text is raveled out into Particulars. And were I not really somewhat afraid to spend too much of my time in a mere Division, I would presently wind up all into three great Bottoms. Whereof the First would provide against Hypocrisy, the second against Indifferency, the third against fainting, as also against Procrastination. And when Provision shall have been made for these four things, not only Zeal, and Sincerity, but also dispatch in our amendment, and perseverance unto the end; I know not what can be wanting either to satisfy the Text, or to Edify the Souls of a Congregation.
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But before I come to handle the useful Inference of the Apostle, (which to do, will be the business of more than one or two Sermons) the time does prompt me to make Advantage of his most seasonable Advertisment, out of which he does fitly deduce his Inference.
But before I come to handle the useful Inference of the Apostle, (which to do, will be the business of more than one or two Sermons) the time does prompt me to make Advantage of his most seasonable Advertisement, out of which he does fitly deduce his Inference.
So opportune is the Advertisment, as well to these, as those Times, that I may say in the very language (though not in the very sense) of our Bles•ed Saviour, This day is this Scripture fulfilled in our Ears. For,
So opportune is the Advertisement, as well to these, as those Times, that I may say in the very language (though not in the very sense) of our Bles•ed Saviour, This day is this Scripture fulfilled in our Ears. For,
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and are in the highest degree of hope, to be rid of Both. Not (I hope) by their destruction, (like that alluded to in my Text) but by their happy conversion, and union with us.
and Are in the highest degree of hope, to be rid of Both. Not (I hope) by their destruction, (like that alluded to in my Text) but by their happy conversion, and Union with us.
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It presseth earnestly for loyalty, from the first verse unto the eighth. And as earnestly for love, from the eighth verse unto the end. By unavoidable implication, it presseth for love throughout the whole, but most expresly, and on purpose, in no less than four verses, to wit, the eight, the ninth, the tenth, and the thirteenth. We must not Insult over our Enemies, though we ought to give thanks for their disappointment. The noblest benefit of a Conquest, is the opportunity to oblige. Rejoyce not (saith Solomon) when thine enemy falleth,
It Presseth earnestly for loyalty, from the First verse unto the eighth. And as earnestly for love, from the eighth verse unto the end. By unavoidable implication, it Presseth for love throughout the Whole, but most expressly, and on purpose, in no less than four Verses, to wit, the eight, the ninth, the tenth, and the thirteenth. We must not Insult over our Enemies, though we ought to give thanks for their disappointment. The Noblest benefit of a Conquest, is the opportunity to oblige. Rejoice not (Says Solomon) when thine enemy falls,
but all that We can get by it, is God's displeasure. The greatest care is to be taken in the present dawning of our day, that it be not overcast with an utter darkness. We have already had a long and a tedious night; (though not so long as the Apostles by twenty years,) a Night of sorrow, and oppression; a Night of disorder, and confusion; a Night of ignorance, and errour; a Night of errour in judgment, and practice too;
but all that We can get by it, is God's displeasure. The greatest care is to be taken in the present dawning of our day, that it be not overcast with an utter darkness. We have already had a long and a tedious night; (though not so long as the Apostles by twenty Years,) a Night of sorrow, and oppression; a Night of disorder, and confusion; a Night of ignorance, and error; a Night of error in judgement, and practice too;
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It is so far from my purpose, to make or widen the wounds of any, that you will see, (before we part) I do intend nothing but Healing. But I must make an application,
It is so Far from my purpose, to make or widen the wounds of any, that you will see, (before we part) I do intend nothing but Healing. But I must make an application,
as well of the Night, as of the Day; or else the parallel expected will be imperfect. And as 'tis reckon'd the greatest happiness, to be able to say, we have been miserable; (yea, St. Gregory boldly call'd it an happy sin, which gave occasion to such a Remedy as the coming of Christ into the world:) so 'twill be usefull to reflect upon the darkness of the night, which (by the blessing of God) is so very far spent, the better to relish the injoyment of the glorious day which is now at hand. To recount what we have suffer'd, is no more than to consider how much we are able to forgive;
as well of the Night, as of the Day; or Else the parallel expected will be imperfect. And as it's reckoned the greatest happiness, to be able to say, we have been miserable; (yea, Saint Gregory boldly called it an happy since, which gave occasion to such a Remedy as the coming of christ into the world:) so it'll be useful to reflect upon the darkness of the night, which (by the blessing of God) is so very Far spent, the better to relish the enjoyment of the glorious day which is now At hand. To recount what we have suffered, is no more than to Consider how much we Are able to forgive;
whether to the King, as Supream, or unto Governours, as sent by him, and whether those that were sent, were Ecclesiastical, or Civil; when it seemed to us a Paradox, that 'tis the liberty of the Subject to live in subjection unto the Law, and therefore in loyalty unto him, whom to obey for Conscience sake, is the happiest freedom; I say when this Lesson would not otherwise be learnt, God sent us to School to a Civil War; the severest Praeceptor, by which poor Scholars could be instructed. So it was call'd by Thucydides, [ NONLATINALPHABET, A violent Schoolemaster ] and such we found it by sad experience. For it rigidly taught us through the mouth of the angry Cannon, and gave us terrible admonitions upon the point of the sword. A lying spirit went forth into the mouth of the Prophets, Inspiring the meanest of the people to affect Dominion over the mightiest; and never ceasing to blow the coals, which they had kindled within the Bramble, until they saw it had devoured the lofty Cedar. A Church forsooth was to be swept, (but with the Beesom of destruction,) though the best Reformed in all the world;
whither to the King, as Supreme, or unto Governors, as sent by him, and whither those that were sent, were Ecclesiastical, or Civil; when it seemed to us a Paradox, that it's the liberty of the Subject to live in subjection unto the Law, and Therefore in loyalty unto him, whom to obey for Conscience sake, is the Happiest freedom; I say when this lesson would not otherwise be learned, God sent us to School to a Civil War; the Severest Preceptor, by which poor Scholars could be instructed. So it was called by Thucydides, [, A violent Schoolmaster ] and such we found it by sad experience. For it rigidly taught us through the Mouth of the angry Cannon, and gave us terrible admonitions upon the point of the sword. A lying Spirit went forth into the Mouth of the prophets, Inspiring the Meanest of the people to affect Dominion over the Mightiest; and never ceasing to blow the coals, which they had kindled within the Bramble, until they saw it had devoured the lofty Cedar. A Church forsooth was to be swept, (but with the Beesom of destruction,) though the best Reformed in all the world;
and because the very Beesom was the uncleanest thing in it, it could not choose but be the fouler for being swept. Nay, all the foundations of the earth did presently grow out of course.
and Because the very Beesom was the uncleanest thing in it, it could not choose but be the Fowler for being swept. Nay, all the foundations of the earth did presently grow out of course.
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In the whole body of the Kingdome, there was little to be seen but wounds and bruises. For our Politick Chirurgions did so follow the Letter (in opposition to the Sense) of the Poets Rule,
In the Whole body of the Kingdom, there was little to be seen but wounds and bruises. For our Politic Chirurgeons did so follow the letter (in opposition to the Sense) of the Poets Rule,
as to have taken off most of the soundest members, which were incurable indeed, by being faultless. Before the murdering of the King, who was the Head of our Common Mother, they garbl'd both the Universities, which were the Eyes. This was the wit of their Impiety,
as to have taken off most of the soundest members, which were incurable indeed, by being faultless. Before the murdering of the King, who was the Head of our Common Mother, they garbled both the Universities, which were the Eyes. This was the wit of their Impiety,
first to pluck out her eyes, that so she might not see them cut off her head. They did not only (like Alcides) cruelly bite their Mothers Breast, But (like Nero) rip up her Bowels. Not only (like Tarquinius) summa papavera amputare, lopp off the chieftains of the Nation,
First to pluck out her eyes, that so she might not see them Cut off her head. They did not only (like Alcides) cruelly bite their Mother's Breast, But (like Nero) rip up her Bowels. Not only (like Tarquinius) summa papavera amputare, lop off the chieftains of the nation,
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if we extend our consideration to the preparedness of their minds, had all that were faithful in the land had no more than one Neck, those Caligula 's I allude to had cut it off at one Blow. Nay, in one sense at least, I may say they did it.
if we extend our consideration to the preparedness of their minds, had all that were faithful in the land had no more than one Neck, those Caligula is I allude to had Cut it off At one Blow. Nay, in one sense At least, I may say they did it.
For the Head of the Parliament is declared by Law to be the King; and the Parliament (we know) is a kind of • whole Nation Epitomiz'd. And so to cut off the King, was to behead the Parliament; which, what was it in effect,
For the Head of the Parliament is declared by Law to be the King; and the Parliament (we know) is a kind of • Whole nation Epitomized. And so to Cut off the King, was to behead the Parliament; which, what was it in Effect,
but to cut the very throat of the English Nation? Now if we consider the Revolution, by which we all are transported with joy, and wonder, and do compare it with every part of that Politick wheel, (that NONLATINALPHABET,
but to Cut the very throat of the English nation? Now if we Consider the Revolution, by which we all Are transported with joy, and wonder, and do compare it with every part of that Politic wheel, (that,
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as Polyhius calls it,) with which this disgraced and glorious Kingdome hath been both tortured, and turned round; we cannot but hope that many thousands have found so good an effect of their late Collyrium, that they are not only quicker, but singler sighted than heretofore;
as Polyhius calls it,) with which this disgraced and glorious Kingdom hath been both tortured, and turned round; we cannot but hope that many thousands have found so good an Effect of their late Collyrium, that they Are not only quicker, but singler sighted than heretofore;
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With how vast an expense of blood, and conscience, and as well of the publick, as private Treasure, did we buy the sad Priviledge of paying Assesments, and Excise? How much pains we were at, to purchase the means of our being Miserable? VVhat a do did we keep, to find out a way to our undoing? we felt an eminent Decay, of Publick Honour, as well as Trade; a Decay of Religion, because of Unity; a Decay of what not, unless of that that decay'd us on every side? Nay, the more our sinews were shrunk up,
With how vast an expense of blood, and conscience, and as well of the public, as private Treasure, did we buy the sad Privilege of paying Assessments, and Excise? How much pains we were At, to purchase the means of our being Miserable? What a doe did we keep, to find out a Way to our undoing? we felt an eminent Decay, of Public Honour, as well as Trade; a Decay of Religion, Because of Unity; a Decay of what not, unless of that that decayed us on every side? Nay, the more our sinews were shrunk up,
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and by how much the weaker our shoulders grew, by so much the more were we laden with heavy Burdens. There was inflicted on many thousands, a Tast of scarceness; and a sight of the Plague, though not of Pestilence. For when did we see a new year, which did not bring along with it a new Disease too? 'Tis true indeed that many of us had great injoyments;
and by how much the Weaker our shoulders grew, by so much the more were we laden with heavy Burdens. There was inflicted on many thousands, a Taste of scarceness; and a sighed of the Plague, though not of Pestilence. For when did we see a new year, which did not bring along with it a new Disease too? It's true indeed that many of us had great enjoyments;
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But how many others had right to greater, who yet were reduced to none at all? And all we had being precarious, at the lustful disposal of fellow subjects, we knew not how soon we might be drown'd in the deepest want, how much soever (for a Time ] we might swim in plenty. Nay,
But how many Others had right to greater, who yet were reduced to none At all? And all we had being precarious, At the lustful disposal of fellow subject's, we knew not how soon we might be drowned in the Deepest want, how much soever (for a Time ] we might swim in plenty. Nay,
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Such was the Darkness of the Night, which now does serve to commend the Day. The Day by whose light we can see to read, [ what was hid from our eyes when we sate in Darkness, when the great Lamps of the Church were cruelly hid under a Bushel, and even He was taken from us, who was the light of our Eyes, as well as the Breath of our Nostrils, ] I say, by this light we can see to read, That our Liberty does consist in a faithful Discharge of our Allegiance. That 'tis the Interest of the Subject, Not to be able to Rebel.
Such was the Darkness of the Night, which now does serve to commend the Day. The Day by whose Light we can see to read, [ what was hid from our eyes when we sat in Darkness, when the great Lamps of the Church were cruelly hid under a Bushel, and even He was taken from us, who was the Light of our Eyes, as well as the Breath of our Nostrils, ] I say, by this Light we can see to read, That our Liberty does consist in a faithful Discharge of our Allegiance. That it's the Interest of the Subject, Not to be able to Rebel.
That the Prerogative of the King, is the peoples priviledge. That to lessen his Power, is to betray their Rights. For unless he be able to crush, and injure, he is not able to defend, and protect his Subjects.
That the Prerogative of the King, is the peoples privilege. That to lessen his Power, is to betray their Rights. For unless he be able to crush, and injure, he is not able to defend, and Pact his Subject's.
Any Tyranny will be better, than that of a prosperous Rebellion, by how much One is less grievous than Many Tyrants; And a Temporary Mischief, that a perpetual Inconvenience.
Any Tyranny will be better, than that of a prosperous Rebellion, by how much One is less grievous than Many Tyrants; And a Temporary Mischief, that a perpetual Inconvenience.
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and that the Light does begin to shew it self in our Horizon. But so far are we yet from our full Meridian, that it will never be Day with us, (I mean, not a glorious uncloudy Day,) till Magna Charta shines forth in its native Lustre. And it appears by Magna Charta, that all the Rights of the Church are the chiefest Liberties of the Subject. To be but capable of the Honour, the double Honour of the Clergy, (to wit, the Reverence, and the Revenue) is an eminent part of the Layman 's Birthright. I pray be pleased to consider, what is not every day observ'd, That all the Dignities, and Endowments, which do belong unto the Church, (at once by the Statutes of God and Man,) are so many Rights which appertain to your childrens children. I must not here be thought to forsake my Text; For it ye compare it with the Context, (especially from the first, to the eighth verse of this Chapter,) ye will see the great fitness of all I say,
and that the Light does begin to show it self in our Horizon. But so Far Are we yet from our full Meridian, that it will never be Day with us, (I mean, not a glorious uncloudy Day,) till Magna Charta shines forth in its native Lustre. And it appears by Magna Charta, that all the Rights of the Church Are the chiefest Liberties of the Subject. To be but capable of the Honour, the double Honour of the Clergy, (to wit, the reverence, and the Revenue) is an eminent part of the Layman is Birthright. I pray be pleased to Consider, what is not every day observed, That all the Dignities, and Endowments, which do belong unto the Church, (At once by the Statutes of God and Man,) Are so many Rights which appertain to your Children's children. I must not Here be Thought to forsake my Text; For it you compare it with the Context, (especially from the First, to the eighth verse of this Chapter,) you will see the great fitness of all I say,
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For he that saith in this place by the Spirit of God, Let every soul be subject to the higher Powers, does also say by the same Spirit, Obey them that have the Rule over you, who have spoken to you the word of God,
For he that Says in this place by the Spirit of God, Let every soul be Subject to the higher Powers, does also say by the same Spirit, Obey them that have the Rule over you, who have spoken to you the word of God,
And the Interest of the former, is so entwisted with the later, That till our Bishops receive their Right, though we are glad to have our King, we may rationally fear we shall not hold him.
And the Interest of the former, is so entwisted with the later, That till our Bishops receive their Right, though we Are glad to have our King, we may rationally Fear we shall not hold him.
What an Epocha will it make in our future Kalendars, when men shall reckon from this Year, as from the Year of Restitution? But then (like that which Saint Peter mentions, Acts 3. 21.) The Restitution is to be general, as well to God, as to the People. And ye will find in Magna Charta, (which does deserve to be imprinted in all your memories,) That all the Rights of the Church were entirely granted unto God; They were granted unto God,
What an Epocha will it make in our future Kalendars, when men shall reckon from this Year, as from the Year of Restitution? But then (like that which Saint Peter mentions, Acts 3. 21.) The Restitution is to be general, as well to God, as to the People. And you will find in Magna Charta, (which does deserve to be imprinted in all your memories,) That all the Rights of the Church were entirely granted unto God; They were granted unto God,
and that for ever. Now of so sacred a force is the word [ For ever, ] That if a Statute shall be made against the Liberties of the Church, The Law of the Land hath provided against that Statute; And by an Anticipation, declares it Null. Shall I guess at the cause of so great a Caution? It seems to be,
and that for ever. Now of so sacred a force is the word [ For ever, ] That if a Statute shall be made against the Liberties of the Church, The Law of the Land hath provided against that Statute; And by an Anticipation, declares it Null. Shall I guess At the cause of so great a Caution? It seems to be,
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as for other Reasons, so in particular for This; Because to alter that Government, was as well against the Kings Oath, as against the Oathes of both Houses, which swore the Right of his Supremacy, as well in all Ecclesiastical, as Civil causes. Besides that in the Judgment of the most eminent in the world (for depth of knowledge in holy things) The order of Bishops is by Divine Institution. And if 'tis so in good earnest, it will be dangerous to deal with the Laws of Christ, as we read Agesilaus once dealt with those of Lacedaemon, which he pretended onely to abrogate, that he might not break them.
as for other Reasons, so in particular for This; Because to altar that Government, was as well against the Kings Oath, as against the Oaths of both Houses, which swore the Right of his Supremacy, as well in all Ecclesiastical, as Civil Causes. Beside that in the Judgement of the most eminent in the world (for depth of knowledge in holy things) The order of Bishops is by Divine Institution. And if it's so in good earnest, it will be dangerous to deal with the Laws of christ, as we read Agesilaus once dealt with those of Lacedaemon, which he pretended only to abrogate, that he might not break them.
And because 'tis my duty, at least to wish, That the day breaking forth may be full and lasting; That the Repentance of the Nation may be impartial; and so to our SOVERAIGNS RETURN, there may be added his Continuance in Peace and Safety. I say in Safety, not more to his Person, than his Posterity. Nor in Safety for a season, so long as men are well humour'd, but so long as the Sun or the Moon endures.
And Because it's my duty, At least to wish, That the day breaking forth may be full and lasting; That the Repentance of the nation may be impartial; and so to our SOVEREIGNS RETURN, there may be added his Continuance in Peace and Safety. I say in Safety, not more to his Person, than his Posterity. Nor in Safety for a season, so long as men Are well humoured, but so long as the Sun or the Moon endures.
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And then for you of this Place, who are an honourable part of the English Nation, That which I take to be your Duty, I think is your Interest to indeavour.
And then for you of this Place, who Are an honourable part of the English nation, That which I take to be your Duty, I think is your Interest to endeavour.
The most I am pressing on you is this, That ye will labour for the means of your being happy. If ye think ye cannot be happy, with the establishment of the Prelacy, I shall pray you may be happy, at least without it;
The most I am pressing on you is this, That you will labour for the means of your being happy. If you think you cannot be happy, with the establishment of the Prelacy, I shall pray you may be happy, At least without it;
and before our eyes, I think it my duty to desire, it may not be verified any more: But that it may rather be here applyed, what was spoken heretofore of the Spartan Laws, [ ut semper esse possent, aliquando non fuerunt.
and before our eyes, I think it my duty to desire, it may not be verified any more: But that it may rather be Here applied, what was spoken heretofore of the Spartan Laws, [ ut semper esse possent, aliquando non fuerunt.
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Secondly I do it in such a place, because I look on This Assembly, as on the Head and the Heart of the Royal City. I look on the City, as on a Sea, into which the main stream of the Nation runs. Even the Parliament it self hath such a respect unto the City, that if ye plead for Gods Spouse, as ye have done for his Anointed (for which your names will be pretious with late posterity,) if ye shall supplicate for a Discipline which is as old in this land as Christianity it self, and stands established in Law by thirty two Acts of Parliament, and without which ye cannot live, unless by living under the Breach of your greatest Charter, they will not onely be apt to grant, but to thank you also for your Petition.
Secondly I do it in such a place, Because I look on This Assembly, as on the Head and the Heart of the Royal city. I look on the city, as on a Sea, into which the main stream of the nation runs. Even the Parliament it self hath such a respect unto the city, that if you plead for God's Spouse, as you have done for his Anointed (for which your names will be precious with late posterity,) if you shall supplicate for a Discipline which is as old in this land as Christianity it self, and Stands established in Law by thirty two Acts of Parliament, and without which you cannot live, unless by living under the Breach of your greatest Charter, they will not only be apt to grant, but to thank you also for your Petition.
Having gone thus far in prosecution of the Advertisment, That the Night of our Suffering is fairly spent, and that the Day of our Injoyment begins to dawn; And having directed unto the means, (with submission be it spoken to all Superiours.) by which our Day is to be lengthned, not only into a year, but an Age of Iubilee; into a kind of perpetual Sabbath, a Day of Rest from those works, which either wanted Light, or were asham'd of it;
Having gone thus Far in prosecution of the Advertisement, That the Night of our Suffering is fairly spent, and that the Day of our Enjoyment begins to dawn; And having directed unto the means, (with submission be it spoken to all Superiors.) by which our Day is to be lengthened, not only into a year, but an Age of Jubilee; into a kind of perpetual Sabbath, a Day of Rest from those works, which either wanted Light, or were ashamed of it;
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which either borrow'd Darkness for their Cover, or else which own'd it for their Cause; I humbly leave what I have said to His acceptance and disposal, in the Hand of whose Counsel are all your Hearts. Tis more than time that I proceed to the general Use of this Advertisment; to which I am prompted by the word [ Therefore, ] as 'tis a word of connexion betwixt the Duty, and the Deliverance.
which either borrowed Darkness for their Cover, or Else which owned it for their Cause; I humbly leave what I have said to His acceptance and disposal, in the Hand of whose Counsel Are all your Hearts. This more than time that I proceed to the general Use of this Advertisement; to which I am prompted by the word [ Therefore, ] as it's a word of connexion betwixt the Duty, and the Deliverance.
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Because the Night of Oppression is now far spent, and the Day of Deliverance is hard at hand, Let us therefore inioy the good things that are present, let us stretch our selves upon 〈 ◊ 〉 bed of Ivory, let us Crown our selves with Rose-buds, let us drink Wine in bowles,
Because the Night of Oppression is now Far spent, and the Day of Deliverance is hard At hand, Let us Therefore enjoy the good things that Are present, let us stretch our selves upon 〈 ◊ 〉 Bed of Ivory, let us Crown our selves with Rosebuds, let us drink Wine in bowls,
and let us dance to the sound of the Viol, let us leave tokens of our joyfulness in every street, let none of us go without his share of Voluptuousness,
and let us dance to the found of the Violent, let us leave tokens of our joyfulness in every street, let none of us go without his share of Voluptuousness,
I say he does not thus reason, (like the swaggerers and Hectors in the second Chapter of Wisdom, and in the sixt of the Prophet Amos,) but on the contrary, That the serious consideration of an approaching deliverance, should be a double enforcement to change of life, for such is evidently the force of the particle NONLATINALPHABET,
I say he does not thus reason, (like the swaggerers and Hectors in the second Chapter of Wisdom, and in the sixt of the Prophet Amos,) but on the contrary, That the serious consideration of an approaching deliverance, should be a double enforcement to change of life, for such is evidently the force of the particle,
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The Reformation of our manners will be the properest Answer to such a Blessing. Such also was the Reasoning which Moses us'd to the People Israel. Did ever people hear the voice of God,
The Reformation of our manners will be the properest Answer to such a Blessing. Such also was the Reasoning which Moses used to the People Israel. Did ever people hear the voice of God,
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as thou hast heard and live? (Deut. 4. 33.) Thou shalt keep therefore his statutes, that it may go well with thee (v. 40.) so again Deut. 8. 6, 7. The Lord thy God bringeth thee into a good Land,
as thou hast herd and live? (Deuteronomy 4. 33.) Thou shalt keep Therefore his statutes, that it may go well with thee (v. 40.) so again Deuteronomy 8. 6, 7. The Lord thy God brings thee into a good Land,
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Such was the Reasoning also of Zacharie, in his Divine Benedictus, That the use we are to make of being saved from our enemies, and from the hand of all that hate us, is to serve the Authour of our deliverance, in holiness, and righteousness, all the dayes of our life.
Such was the Reasoning also of Zacharias, in his Divine Benedictus, That the use we Are to make of being saved from our enemies, and from the hand of all that hate us, is to serve the Author of our deliverance, in holiness, and righteousness, all the days of our life.
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What now remains, but that we go, and do likewise? Not arguing thus from our late great changes; Because the Night of our Sufferings is well nigh spent,
What now remains, but that we go, and do likewise? Not arguing thus from our late great changes; Because the Night of our Sufferings is well High spent,
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and the Day of Restitution is hard at hand, let us therefore put from us the evil day, and cause the seat of violence to come neer, for now it comes to our Turn to oppress the poor, and to crush the helpless, and to call our strength the Law of Iustice, let us never so much as think of the afflictions of Ioseph;
and the Day of Restitution is hard At hand, let us Therefore put from us the evil day, and cause the seat of violence to come near, for now it comes to our Turn to oppress the poor, and to crush the helpless, and to call our strength the Law of justice, let us never so much as think of the afflictions of Ioseph;
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Let our Joy run out into Debaucherie, and surfet into the braveries of vanity, and the Injoyments of our lust; or at the best let us express it, by the making of Bonfires, and Ringing of Bells, by solemn drinking of Healths, and casting Hats into the Air, whereby to make the World see, that we are glad, rather than thankful; But let us manifest on the contrary, (and let us do it by demonstration,) that we are piously thankful, as well as glad. Because the Day of good things breaks in upon us, Let us Therefore offer to God thanksgiving,
Let our Joy run out into Debauchery, and surfeit into the Braveries of vanity, and the Enjoyments of our lust; or At the best let us express it, by the making of Bonfires, and Ringing of Bells', by solemn drinking of Healths, and casting Hats into the Air, whereby to make the World see, that we Are glad, rather than thankful; But let us manifest on the contrary, (and let us do it by demonstration,) that we Are piously thankful, as well as glad. Because the Day of good things breaks in upon us, Let us Therefore offer to God thanksgiving,
Our Vowes of Allegiance and Supremacy; Our Vows to assert and maintain our Charters; Our Vows to live according to Law, and obey the Canons of the Church. But above all, let us pay him our Vow in Baptism, by forsaking the VVorld before we leave it, by subduing the Flesh unto the Spirit, by resisting the Devil untill he flyes. That whilst God is making all new without us, we may not suffer our Hearts within us to be the only things remaining old; But rather (on the contrary) that we may prove we are in Christ, by that demonstrative argument of our becoming new creatures; which until we do become, we cannot possibly be in Christ, 2 Cor. 5. 17. Do the two Twin Blessings of Peace and Plenty, which have been (for many years) at so low an ebb, begin to flow in upon us from every quarter? Then let not our Souls be carried away, with the pleasant violence of the Tide. Let not any Man seekgreat things for himself, but rather study to deserve, then to injoy them.
Our Vows of Allegiance and Supremacy; Our Vows to assert and maintain our Charters; Our Vows to live according to Law, and obey the Canonas of the Church. But above all, let us pay him our Voelli in Baptism, by forsaking the World before we leave it, by subduing the Flesh unto the Spirit, by resisting the devil until he flies. That while God is making all new without us, we may not suffer our Hearts within us to be the only things remaining old; But rather (on the contrary) that we may prove we Are in christ, by that demonstrative argument of our becoming new creatures; which until we do become, we cannot possibly be in christ, 2 Cor. 5. 17. Do the two Twin Blessings of Peace and Plenty, which have been (for many Years) At so low an ebb, begin to flow in upon us from every quarter? Then let not our Souls be carried away, with the pleasant violence of the Tide. Let not any Man seekgreat things for himself, but rather study to deserve, then to enjoy them.
And having been instant for the first, in the former part of my discourse, I think it a duty incumbent on me, to be as urgent for the second. For Love is part of that Armour my Text commandeth us to put on. Nay, considering that Love is the fulfilling of the Law, (in the next verse but one before my Text,) the armour of Light may be said, to be the armour of Love too.
And having been instant for the First, in the former part of my discourse, I think it a duty incumbent on me, to be as urgent for the second. For Love is part of that Armour my Text commands us to put on. Nay, considering that Love is the fulfilling of the Law, (in the next verse but one before my Text,) the armour of Light may be said, to be the armour of Love too.
Love must needs be NONLATINALPHABET, the whole armour of God, in as much as it comprehendeth the fulfilling of the Law. As one Scripture tells us, that God is Light, so another also tells us, that God is Love; and therefore the children of light, must be children of love too.
Love must needs be, the Whole armour of God, in as much as it comprehendeth the fulfilling of the Law. As one Scripture tells us, that God is Light, so Another also tells us, that God is Love; and Therefore the children of Light, must be children of love too.
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Then let the same mind be in us, which was in Christ Iesus; who when he suffered, threatned not, but committed his cause to God who judgeth righteously.
Then let the same mind be in us, which was in christ Iesus; who when he suffered, threatened not, but committed his cause to God who Judgeth righteously.
Even as God for Christs sake hath forgiven us. As we are stones of that Temple, in which the Head of the Corner is Christ himself, He meant his Blood should be the Cement, to fasten• every one of us to one another, and altogether unto himself. And since we see that Disloyalty is taking its leave throughout the Land, lets rather shut the Door after it, by (Love and Unity,) then (by Breaches and Divisions) open •way for its Return. Let us effectually make it appear, by the modest use of our Injoyments, Pacem Bello quaesitam esse, That we fought onely for Peace, and contended only for Union; that the end of our strife, was our Agreement; that we aim'd at Truth, rather than Victory; or rather at the Victory of Truth and Righteousness.
Even as God for Christ sake hath forgiven us. As we Are stones of that Temple, in which the Head of the Corner is christ himself, He meant his Blood should be the Cement, to fasten• every one of us to one Another, and altogether unto himself. And since we see that Disloyalty is taking its leave throughout the Land, lets rather shut the Door After it, by (Love and Unity,) then (by Breaches and Divisions) open •way for its Return. Let us effectually make it appear, by the modest use of our Enjoyments, Pacem Bello quaesitam esse, That we fought only for Peace, and contended only for union; that the end of our strife, was our Agreement; that we aimed At Truth, rather than Victory; or rather At the Victory of Truth and Righteousness.
Let our generous deportment become an evidence, that as the greatest of our Calamities could not bow down our heads, so the greatest of our Injoyments cannot trip up our heels; That as our Crosses could not deprive us of Hope and Comfort,
Let our generous deportment become an evidence, that as the greatest of our Calamities could not bow down our Heads, so the greatest of our Enjoyments cannot trip up our heels; That as our Crosses could not deprive us of Hope and Comfort,
if it be false, because incapable of amendment. Some are so scandalous, that we must not receive them into our Houses, nor bid them God speed: For to bid them God speed, is to partake of their Evil deeds.
if it be false, Because incapable of amendment. some Are so scandalous, that we must not receive them into our Houses, nor bid them God speed: For to bid them God speed, is to partake of their Evil Deeds.
(2 Joh. 10. 11.) But there is nothing more Barbarous, than not to hold from the breaking a bruised reed, or from the quenching a smoaking flax. Nothing but Pardon belongs to Penitents, although they may have sin'd against us, no less than seventy times seven. It is an excellent passage in Herodotus, that whilst Croesus was brewing Vengeance against the Murderer of his Son, Adrastes being the man that had kill'd the Son, threw himself down at the Fathers feet;
(2 John 10. 11.) But there is nothing more Barbarous, than not to hold from the breaking a Bruised reed, or from the quenching a smoking flax. Nothing but Pardon belongs to Penitents, although they may have sinned against us, no less than seventy times seven. It is an excellent passage in Herodotus, that while Croesus was brewing Vengeance against the Murderer of his Son, Adrastes being the man that had killed the Son, threw himself down At the Father's feet;
and in the bitterness of his Soul pass'd such a sentence upon himself, as even melted the very bowels of an inraged King, who straight brake forth into this expression, NONLATINALPHABET.
and in the bitterness of his Soul passed such a sentence upon himself, as even melted the very bowels of an enraged King, who straight brake forth into this expression,.
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Friend (saith he) I am reveng'd; thy severity to thy self hath made me kind. And I think it fit that thou shouldest live, for thinking it fit that thou shouldest dye. If we have failed heretofore in so great a duty, let us learn from that Heathen, to love our enemies for the future. And since it is dangerous not to love them, in as much as our God is a consuming fire, let us love them at least in our own defence. Have they persecuted us,
Friend (Says he) I am revenged; thy severity to thy self hath made me kind. And I think it fit that thou Shouldst live, for thinking it fit that thou Shouldst die. If we have failed heretofore in so great a duty, let us Learn from that Heathen, to love our enemies for the future. And since it is dangerous not to love them, in as much as our God is a consuming fire, let us love them At least in our own defence. Have they persecuted us,
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But NONLATINALPHABET, (as Arrian speaks,) not to be like them in what is evil, is the most generous kind of revenge, and conquest. Now then (if you please) hear the sum of the whole matter.
But, (as Arrian speaks,) not to be like them in what is evil, is the most generous kind of revenge, and conquest. Now then (if you please) hear the sum of the Whole matter.
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nay to lay down his Life, even for them that took it away. Now since He is (what he calls himself) the light of the World, and as well our armour, as our apparel, St. Paul did fitly explain his Precept for putting on the armour of Light, by that of putting on the Lord Iesus Christ.
nay to lay down his Life, even for them that took it away. Now since He is (what he calls himself) the Light of the World, and as well our armour, as our apparel, Saint Paul did fitly explain his Precept for putting on the armour of Light, by that of putting on the Lord Iesus christ.
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and maketh intercession for us with groans which cannot be uttered,) is the only Oratory with God, that will be powerful to perswade him to pass our Hopes into Fruitions, to Crown our Fruitions with an Increase, to bless that Increase with a long Continuance, and so to Sanctifie unto us our Temporal things,
and makes Intercession for us with groans which cannot be uttered,) is the only Oratory with God, that will be powerful to persuade him to pass our Hope's into Fruitions, to Crown our Fruitions with an Increase, to bless that Increase with a long Continuance, and so to Sanctify unto us our Temporal things,
and by putting on the whole armour of light,) should be inforced upon our Souls from the consideration of the Time, [ a Time of Peace, and Prosperity, succeeding a Time of Persecution; a very bright Day, after a very Dark Night; ] I shall the rather proceed to prove by the several Reasons of the thing;
and by putting on the Whole armour of Light,) should be enforced upon our Souls from the consideration of the Time, [ a Time of Peace, and Prosperity, succeeding a Time of Persecution; a very bright Day, After a very Dark Night; ] I shall the rather proceed to prove by the several Reasons of the thing;
because the Reasons making for it, will be also the Motives inducing to it. They will not only clear the Truth, but advance the practice of my Assertion.
Because the Reasons making for it, will be also the Motives inducing to it. They will not only clear the Truth, but advance the practice of my Assertion.
The first Reason is, Because it is generous, and noble, to amend our lives, with our conditions; and rather out of gratitude, than fordid fear. It will be ever the greatest glory of Titus Vespasian, (above the rest of the Roman Emperours) that he was moulded by his Empire from the worse to the better; from having been a very cruel,
The First Reason is, Because it is generous, and noble, to amend our lives, with our conditions; and rather out of gratitude, than fordid Fear. It will be ever the greatest glory of Titus Vespasian, (above the rest of the Roman emperors) that he was moulded by his Empire from the Worse to the better; from having been a very cruel,
and a very proud person, to be as eminently mild, and humble too, as if he had listen'd to the Precept in Ecclesiasticus, and made his Practice an Answer to it, [ My Son, the greater thou art, humble thy self so much the more.
and a very proud person, to be as eminently mild, and humble too, as if he had listened to the Precept in Ecclesiasticus, and made his Practice an Answer to it, [ My Son, the greater thou art, humble thy self so much the more.
But He is the Man of a rarer happiness, who is inwardly the better for having prosper'd. 'Tis very much worthier of a Christian, to be led by Gods favour, then to be driven into duty by his severity. A well natur'd people, upon the receiving of a blessing, will be apt to bethink themselves, (with David) by what expressions of their gratitude they may signifie their sense of their Obligation. Quid retribuemus? NONLATINALPHABET Philo NONLATINALPHABET pag. 552. what shall we render unto the Lord for all his benefits bestowed upon us, (Psal. 116. 12.) which of his greatest enemies shall we make a sacrifice to his wrath? what monstrous sin shall we mortifie? what darling lust shall we subdue? how shall we honour him with our lives, and give him thanks by our Reformation? shall we despise the Riches of his forbearance, because he is willing that his forbearance should allure us to Repentance,
But He is the Man of a rarer happiness, who is inwardly the better for having prospered. It's very much Worthier of a Christian, to be led by God's favour, then to be driven into duty by his severity. A well natured people, upon the receiving of a blessing, will be apt to bethink themselves, (with David) by what expressions of their gratitude they may signify their sense of their Obligation. Quid retribuemus? Philo page. 552. what shall we render unto the Lord for all his benefits bestowed upon us, (Psalm 116. 12.) which of his greatest enemies shall we make a sacrifice to his wrath? what monstrous sin shall we mortify? what darling lust shall we subdue? how shall we honour him with our lives, and give him thanks by our Reformation? shall we despise the Riches of his forbearance, Because he is willing that his forbearance should allure us to Repentance,
and not that his Iudgments should fright us to it? shall we presume to be evil, because he is good? And offend the more boldly, because his Grace does so much abound? No, we will not (for shame) abuse his Love, and corrupt our selves with his Indulgence. Nor will we (in pity to our Souls) pollute our selves with his gifts, or sin away his graces and mercies to us, by making them serve to incense his Iustice. But by how much the greater his Mercies are, by so much the more will we tremble to provoke the eyes of his glory.
and not that his Judgments should fright us to it? shall we presume to be evil, Because he is good? And offend the more boldly, Because his Grace does so much abound? No, we will not (for shame) abuse his Love, and corrupt our selves with his Indulgence. Nor will we (in pity to our Souls) pollute our selves with his Gifts, or since away his graces and Mercies to us, by making them serve to incense his Justice But by how much the greater his mercies Are, by so much the more will we tremble to provoke the eyes of his glory.
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Because we find by so late experience, He is a God ready to pardon, swift to shew mercy, and slow to wrath; we will indeavour to let him see, we are a people ready to serve him;
Because we find by so late experience, He is a God ready to pardon, swift to show mercy, and slow to wrath; we will endeavour to let him see, we Are a people ready to serve him;
The very things which make us capable of greater happiness than others, may accidentally fit us for greater ruin. Remember those words of our blessed Saviour, [ Luk. 10. 15. ] And thou Capernaum which art lifted up to Heaven, shalt be cast down to Hell.
The very things which make us capable of greater happiness than Others, may accidentally fit us for greater ruin. remember those words of our blessed Saviour, [ Luk. 10. 15. ] And thou Capernaum which art lifted up to Heaven, shalt be cast down to Hell.
Whereby 'tis intimated unto us, that God will punish Malefactors, as well in respect of the mercies they have receiv'd, as in respect of the sins they have committed.
Whereby it's intimated unto us, that God will Punish Malefactors, as well in respect of the Mercies they have received, as in respect of the Sins they have committed.
When we shall all appear before the judgment seat of God, to answer for the things which are done in the body, we then must render a strict accompt, what Use we have made of our Grand deliverance, and how much we are the Better, for all that good that is done unto us.
When we shall all appear before the judgement seat of God, to answer for the things which Are done in the body, we then must render a strict account, what Use we have made of our Grand deliverance, and how much we Are the Better, for all that good that is done unto us.
The third Reason is, because our dangers are greater in time of Peace and Prosperity, than in time of Distress and Persecution; and so we have need of the greater Caution. Agur pray'd against Poverty, for fear of Stealth; but he pray'd against Riches, for fear of Atheism. If Iesurun wax fat, he falls a kicking, and quite forgets the God that made him.
The third Reason is, Because our dangers Are greater in time of Peace and Prosperity, than in time of Distress and Persecution; and so we have need of the greater Caution. Agur prayed against Poverty, for Fear of Stealth; but he prayed against Riches, for Fear of Atheism. If Jeshurun wax fat, he falls a kicking, and quite forgets the God that made him.
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[ Deut. 32. 15. ] If Nabal is drunk with the prosperity of sheering the Innocent and harmless Sheep, it is no time to tell him, that either David, or God is Angry.
[ Deuteronomy 32. 15. ] If Nabal is drunk with the Prosperity of sheering the Innocent and harmless Sheep, it is no time to tell him, that either David, or God is Angry.
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Nay David himself, in his prosperity, began to boast he should never be moved, [ Psal. 30. 6. ] From fulness of Bread, ariseth Idleness. and Pride; and those (we know) were the sins of Sodom. When God rain'd Manna upon his people, and gave them all that they desir'd, Then [ saith the Text ] they were not estranged from their lusts.
Nay David himself, in his Prosperity, began to boast he should never be moved, [ Psalm 30. 6. ] From fullness of Bred, arises Idleness. and Pride; and those (we know) were the Sins of Sodom. When God rained Manna upon his people, and gave them all that they desired, Then [ Says the Text ] they were not estranged from their Lustiest.
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If ever any mortal was NONLATINALPHABET, (that is) the White boy of Fortune, and special favorite of the Fates, (as the Heathens phras'd it) the Youth of Macedon was sure the Man. But though he could not be overcome by the strength of all Asia, he was by the weakness, and softness of it.
If ever any Mortal was, (that is) the White boy of Fortune, and special favourite of the Fates, (as the heathens phrased it) the Youth of Macedon was sure the Man. But though he could not be overcome by the strength of all Asia, he was by the weakness, and softness of it.
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'Twas this made Cato cry out in Livy, Ne illae magis res nos ceperint, quam nos illas. Liv. lib. 34. pag. 849. Quo magis imperium crescit, eo plus horreo.
'Twas this made Cato cry out in Livy, Ne Those magis Rest nos ceperint, quam nos Illas. Liv. lib. 34. page. 849. Quo magis imperium crescit, eo plus Horreo.
The more our Territories increase, the more I tremble; for fear the Kingdoms which we have taken, do prove indeed to have taken Us. He knew that where the Soul is not commensurate with the success, the Pride arising from the Victory, does so defile the glory of it, that the prize may be said to lead the Triumph into Captivity.
The more our Territories increase, the more I tremble; for Fear the Kingdoms which we have taken, do prove indeed to have taken Us. He knew that where the Soul is not commensurate with the success, the Pride arising from the Victory, does so defile the glory of it, that the prize may be said to led the Triumph into Captivity.
It is so natural for a man to be transported with prosperity, that it extorted from Moses an extraordinary caveat, before he could safely admit his people to the delights of Canaan. When the Lord thy God shall have brought thee into the Land, Deut. 6. 10, 11, 12. to give thee great and goodly Cities,
It is so natural for a man to be transported with Prosperity, that it extorted from Moses an extraordinary caveat, before he could safely admit his people to the delights of Canaan. When the Lord thy God shall have brought thee into the Land, Deuteronomy 6. 10, 11, 12. to give thee great and goodly Cities,
and houses full of all good things, See Deut. 8. 10. to 18. Then beware that thou forget not the Lord, who brought thee out of the Land of Egypt, [ Deut. 6. 10. 12. ] and so again in the 8 Chapter, When thou hast eaten, and art full,
and houses full of all good things, See Deuteronomy 8. 10. to 18. Then beware that thou forget not the Lord, who brought thee out of the Land of Egypt, [ Deuteronomy 6. 10. 12. ] and so again in the 8 Chapter, When thou hast eaten, and art full,
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To live exactly in despight of sollicitations to the contrary, is more thank-worthy, and more rewardable, than only to want the Importunity, or Opportunity to offend.
To live exactly in despite of solicitations to the contrary, is more thankworthy, and more rewardable, than only to want the Importunity, or Opportunity to offend.
A man may easily be submissive, whilst he is under a Persecution; and study compliance, when he is worsted. But 'tis as laudable, as it is difficult, if we who sought even for Victory, whilst we were trodden under foot, shall sue for Peace in our Prosperity. That which makes us most high, (in the sight of God) is our Humility; for which there is hardly any place in our Humiliation. But the Taller any man is, by so much the lower he hath to stoop;
A man may Easily be submissive, while he is under a Persecution; and study compliance, when he is worsted. But it's as laudable, as it is difficult, if we who sought even for Victory, while we were trodden under foot, shall sue for Peace in our Prosperity. That which makes us most high, (in the sighed of God) is our Humility; for which there is hardly any place in our Humiliation. But the Taller any man is, by so much the lower he hath to stoop;
and so 'tis the Benefit of success, to be Remarkable for Modesty, and Moderation. That especially is the season, wherein our Armour of light is of most honourable Employment,
and so it's the Benefit of success, to be Remarkable for Modesty, and Moderation. That especially is the season, wherein our Armour of Light is of most honourable Employment,
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and to continue it when compleated. I say to compleat it being begun, because the night is far spent, but not quite over; The day is dawning, or at hand, but not arriv'd at its Meridian. God's Anointed is setled,
and to continue it when completed. I say to complete it being begun, Because the night is Far spent, but not quite over; The day is dawning, or At hand, but not arrived At its Meridian. God's Anointed is settled,
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but not his Spouse. Many are sorry for their Sacriledge, but do not earnestly Repent; Or they Repent a fair way, (as far as Ahab,) but not (with Zachae the Publican) as far as a four-fold Restitution. Many who sinned out of Ignorance in a very high manner, do stifly argue their being Innocent, from their not apprehending that they were guilty. But (seeing Repentance is better for them,
but not his Spouse. Many Are sorry for their Sacrilege, but do not earnestly repent; Or they repent a fair Way, (as Far as Ahab,) but not (with Zacchaeus the Publican) as Far as a fourfold Restitution. Many who sinned out of Ignorance in a very high manner, do stiffly argue their being Innocent, from their not apprehending that they were guilty. But (seeing Repentance is better for them,
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But yet I say they were guilty, because their Ignorance was not invincible. It was their guilt that they were Ignorant; they might have known what they did, had they not stood in their own Light. If men will either wink hard, or fling dust into their eyes, It is not only their Infirmity, but their fault that they are blind.
But yet I say they were guilty, Because their Ignorance was not invincible. It was their gilded that they were Ignorant; they might have known what they did, had they not stood in their own Light. If men will either wink hard, or fling dust into their eyes, It is not only their Infirmity, but their fault that they Are blind.
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Saul the Pharisee was excused indeed a Tanto, for having blasphem'd against God, and also Persecuted the Church, because he did it in Ignorance, and Unbelief. But however it did alleviate, it did not nullifie his sins;
Saul the Pharisee was excused indeed a Tanto, for having blasphemed against God, and also Persecuted the Church, Because he did it in Ignorance, and Unbelief. But however it did alleviate, it did not nullify his Sins;
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For to become the Apostle Paul, he stood in need of a Conversion. Now if we do not only earnestly, but also rationally desire to see a sutable end (or rather no end at all) of these fair Beginnings; that the Temple of Ianus may so be shut by our Augustus, as never more to be open'd by any Caesar; and that this Day of our Deliverance may never more be overcast with a cloud of darkness,
For to become the Apostle Paul, he stood in need of a Conversion. Now if we do not only earnestly, but also rationally desire to see a suitable end (or rather no end At all) of these fair Beginnings; that the Temple of Ianus may so be shut by our Augustus, as never more to be opened by any Caesar; and that this Day of our Deliverance may never more be overcast with a cloud of darkness,
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but happily lost into Eternity; we cannot better give Thanks to God for the present breaking in of our glorious day, than by an Annual day of Fasting for the clamorous sins of our tedious Night. I mean the Profanation of Holy Places; the sacrilegious perversion of Holy Things; the monstrous Harmony of Oathes, which some have fancied to arise from the greatest discord; the effusion of innocent,
but happily lost into Eternity; we cannot better give Thanks to God for the present breaking in of our glorious day, than by an Annual day of Fasting for the clamorous Sins of our tedious Night. I mean the Profanation of Holy Places; the sacrilegious perversion of Holy Things; the monstrous Harmony of Oaths, which Some have fancied to arise from the greatest discord; the effusion of innocent,
and (not only so, but of) Royal Blood; with all the Preparatives and Attendants of that unspeakable Provocation, which of it self does deserve (and that for ever) a Monthly day of Humiliation. It was the Policy of Balaam (saith Philo the Iew, ) to make the Moabitish Women sell the Use of their flesh to the Hebrew Men; and that for no other price,
and (not only so, but of) Royal Blood; with all the Preparatives and Attendants of that unspeakable Provocation, which of it self does deserve (and that for ever) a Monthly day of Humiliation. It was the Policy of balaam (Says Philo the Iew,) to make the Moabitish Women fell the Use of their Flesh to the Hebrew Men; and that for no other price,
WHen I look back upon the Church in all her motions out of the East, observing how Monarchy and Learning have been at once the two Shoulders to bear her up, and withal the two Legs to bring her hither; And when again I do reflect upon our Twenty years sins, which were the complicated Cause of our Twelve years sufferings; I mean our Drunkenness and Luxury, which were deservedly prescribed so long a Fast; the rashnesse and vanity of our Oaths, which gave us a miserable option betwixt a perjury, and an undoing; our profanation of the Quire, which turn'd us out of the Cathedral; our gross neglect of Gods Service, which helpt to vote down our publick Liturgie; our general idleness and sloth, which often cast us out of our Houses,
WHen I look back upon the Church in all her motions out of the East, observing how Monarchy and Learning have been At once the two Shoulders to bear her up, and withal the two Legs to bring her hither; And when again I do reflect upon our Twenty Years Sins, which were the complicated Cause of our Twelve Years sufferings; I mean our drunkenness and Luxury, which were deservedly prescribed so long a Fast; the rashness and vanity of our Oaths, which gave us a miserable option betwixt a perjury, and an undoing; our profanation of the Choir, which turned us out of the Cathedral; our gross neglect of God's Service, which helped to vote down our public Liturgy; our general idleness and sloth, which often cast us out of our Houses,
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and as it were set us to eat our Bread, in the sweat of our brows, or of our brains; our unprofitable walking under all God's methods and means of Grace, which left us nothing but his Iudgments (for many sad years) to work upon us;
and as it were Set us to eat our Bred, in the sweat of our brows, or of our brains; our unprofitable walking under all God's methods and means of Grace, which left us nothing but his Judgments (for many sad Years) to work upon us;
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And yet again when I consider, How God hath turn'd our Captivity as the Rivers of the South, and cast the Locusts out of our Vineyards, that we may sit under our Vines;
And yet again when I Consider, How God hath turned our Captivity as the rivers of the South, and cast the Locusts out of our Vineyards, that we may fit under our Vines;
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And that the use we are to make of so miraculous a Recovery, is to be fedulous in providing against the Danger of a Relaps; To sin no more after pardon, for fear a worse thing happen unto us;
And that the use we Are to make of so miraculous a Recovery, is to be fedulous in providing against the Danger of a Relapse; To sin no more After pardon, for Fear a Worse thing happen unto us;
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I think I cannot be transported with a more Innocent Ambition, because I cannot be ambitious of a more profitable Attempt, than that of bringing down the Heads of certain Hearers into their Hearts; that what is now no more than Light, may by that means become Fire; That we may All (in this sense) be like the Baptist, not only shining, but burning Lamps; not only beautified with the knowledge of Christian duties;
I think I cannot be transported with a more Innocent Ambition, Because I cannot be ambitious of a more profitable Attempt, than that of bringing down the Heads of certain Hearers into their Hearts; that what is now no more than Light, may by that means become Fire; That we may All (in this sense) be like the Baptist, not only shining, but burning Lamps; not only beautified with the knowledge of Christian duties;
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but zealous too in the discharge; as unaffectedly punctual in all our carriage, as the greatest Enemies of Godliness are hypocritically precise. And (though Heresies are to be hated, as things which lead unto destruction, yet) that Vice may be reckon'd the worst of Heresies, by how much the Errour of a mans Practice is worse than That of his bare Opinion.
but zealous too in the discharge; as unaffectedly punctual in all our carriage, as the greatest Enemies of Godliness Are hypocritically precise. And (though Heresies Are to be hated, as things which led unto destruction, yet) that Vice may be reckoned the worst of Heresies, by how much the Error of a men Practice is Worse than That of his bore Opinion.
Last of all, when I consider, That though Peace is a Blessing, and the greatest in its kind, yet many consequences of Peace are but glittering Snares, and that the things which are given us as helps to memory, are apt to make us forgetful of Him that gave them;
Last of all, when I Consider, That though Peace is a Blessing, and the greatest in its kind, yet many consequences of Peace Are but glittering Snares, and that the things which Are given us as helps to memory, Are apt to make us forgetful of Him that gave them;
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I cannot think of a fitter Text for the giving advantage to my design, than this Remarkable Caveat against Forgetfulness a•d Ingratitude, amidst the pleasant Effects of a Restauration.
I cannot think of a fitter Text for the giving advantage to my Design, than this Remarkable Caveat against Forgetfulness a•d Ingratitude, amid the pleasant Effects of a Restauration.
A Yoke so insupportable to some mens Necks, that I remember Hegesistratus (a captive Souldier in Herodotus) would rather cut off his legs, then indure his Fetters; that by the loss of his Feet, he might be enabled to run away. So insufferable a thing is the State of Thraldome, very significantly imply'd in the Land of Egypt, and exegetically express'd by the house of Bondage.
A Yoke so insupportable to Some men's Necks, that I Remember Hegesistratus (a captive Soldier in Herodotus) would rather Cut off his legs, then endure his Fetters; that by the loss of his Feet, he might be enabled to run away. So insufferable a thing is the State of Thraldom, very significantly implied in the Land of Egypt, and exegetically expressed by the house of Bondage.
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But yet the Curse is so set, (like Shadows in a Picture, or Foyles with Diamonds) as to commend and illustrate the greatest Blessing. A Deliverance brought about by such a miraculous complication, that nothing but the experience that so it is, can extenuate the wonder that so it should be.
But yet the Curse is so Set, (like Shadows in a Picture, or Foils with Diamonds) as to commend and illustrate the greatest Blessing. A Deliverance brought about by such a miraculous complication, that nothing but the experience that so it is, can extenuate the wonder that so it should be.
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A People groaning under the pressures of several Centuries of years, and so accustom'd unto the Yoke, as to have made it a kind of acquired Nature, (NONLATINALPHABET,
A People groaning under the pressures of several Centuries of Years, and so accustomed unto the Yoke, as to have made it a kind of acquired Nature, (,
The Author of this Deliverance is so much the greatest to be imagin'd, that he is Dominus, the Lord; the Lord that stretcheth out the Heavens; the Lord that layeth the foundations of the Earth;
The Author of this Deliverance is so much the greatest to be imagined, that he is Dominus, the Lord; the Lord that Stretcheth out the Heavens; the Lord that Layeth the foundations of the Earth;
who turneth man to Destruction, Psal. 90. 3. and again who saith, Come again ye children of Men In a word, It is the Lord, to whom Miracles are natural, and by whom Impossibilities are done with ease. 'Tis He that brought thee out of the Land of Egypt. And therefore,
who turns man to Destruction, Psalm 90. 3. and again who Says, Come again you children of Men In a word, It is the Lord, to whom Miracles Are natural, and by whom Impossibilities Are done with ease. It's He that brought thee out of the Land of Egypt. And Therefore,
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and to serve him, ' with all thy heart, and with all thy soul. Forget him if thou canst, unless thou canst forget thou wert Pharaob 's Bondman. Nay forget him if thou dar'st, unless thou art so stout that thou dar'st be damn'd. And yet beware lest thou forget him,
and to serve him, ' with all thy heart, and with all thy soul. Forget him if thou Canst, unless thou Canst forget thou Wertenberg Pharaoh is Bondman. Nay forget him if thou Darest, unless thou art so stout that thou Darest be damned. And yet beware lest thou forget him,
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whilst thou art swimming in prosperity, the stream of which may either drown thee, or make thee drunk, if thou are not fore-Armed with circumspection. And therefore Beware that thou forget not the Lord that brought thee out of Egypt. And that thou mayest not forget him, write the Favours which he hath don thee, upon the posts of thine house;
while thou art swimming in Prosperity, the stream of which may either drown thee, or make thee drunk, if thou Are not Forearmed with circumspection. And Therefore Beware that thou forget not the Lord that brought thee out of Egypt. And that thou Mayest not forget him, write the Favours which he hath dONE thee, upon the posts of thine house;
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tell them out unto thy children, as thou walkest by the way, both at thy lying down, and thy rising up; Let them be as a Signet upon thine Arme, and as a Seal upon thine heart. That the pleasures of thy Deliverance may not make thee forgetful of thy Deliverer, (forgetful of the Rock out of which thou wert hewn, and kicking (like Iesurun) at him that made thee,) keep an Anniversary Feast, (a standing Passeover in May,) whereby to fix him in thy Remembrance.
tell them out unto thy children, as thou walkest by the Way, both At thy lying down, and thy rising up; Let them be as a Signet upon thine Arm, and as a Seal upon thine heart. That the pleasures of thy Deliverance may not make thee forgetful of thy Deliverer, (forgetful of the Rock out of which thou Wertenberg hewn, and kicking (like Jeshurun) At him that made thee,) keep an Anniversary Feast, (a standing Passover in May,) whereby to fix him in thy Remembrance.
Lastly, a Duty so indispensable, should be inforc'd upon the Soul by the present season. A season of Peace and Prosperity, succeeding a season of Persecution. The greatest Incitement to the Duty, should be the manifold Injoyment of this Deliverance. For so 'tis obvious to infer from the particle THEN, (so strongly implyed in the Hebrew, that in the English 'tis well express'd,) upon which there seems to lie the chiefest emphasis of the Text,
Lastly, a Duty so indispensable, should be enforced upon the Soul by the present season. A season of Peace and Prosperity, succeeding a season of Persecution. The greatest Incitement to the Duty, should be the manifold Enjoyment of this Deliverance. For so it's obvious to infer from the particle THEN, (so strongly employed in the Hebrew, that in the English it's well expressed,) upon which there seems to lie the chiefest emphasis of the Text,
if we observe how it stands in a double Relation to the Context. [ When the Lord thy God shall have brought thee into the Land, to give thee great and goodly Cities,
if we observe how it Stands in a double Relation to the Context. [ When the Lord thy God shall have brought thee into the Land, to give thee great and goodly Cities,
The Text is so fruitful of particulars, and each particular is so apt to administer matter of Discourse, that it hath been my hardest Question, whereabouts I should begin, and how I should end my meditations.
The Text is so fruitful of particulars, and each particular is so apt to administer matter of Discourse, that it hath been my Hardest Question, whereabouts I should begin, and how I should end my meditations.
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And after too much time lost in stating the Question within my self, I have thought it at once the fittest and the most useful to be resolv'd, (as most immediately complying with the solemnity of the Time,) not to yield to the temptation of comparing our Land with the Land of Egypt, for fear of seeming to have a pique at the Act of Indemnity and Oblivion; (otherwise 'twere easie to make a Parallel;
And After too much time lost in stating the Question within my self, I have Thought it At once the Fittest and the most useful to be resolved, (as most immediately complying with the solemnity of the Time,) not to yield to the temptation of comparing our Land with the Land of Egypt, for Fear of seeming to have a pique At the Act of Indemnity and Oblivion; (otherwise 'twere easy to make a Parallel;
because, however our Native Country, yet, for twelve years together, it was a very strange Land; ) But, not advancing one step beyond the Threshold, to bestow my whole time upon the little word THEN;
Because, however our Native Country, yet, for twelve Years together, it was a very strange Land;) But, not advancing one step beyond the Threshold, to bestow my Whole time upon the little word THEN;
looking like Homer 's wise man, NONLATINALPHABET, with a visible prospect on all that follows, and with as visible a retrospect upon the words going before.
looking like Homer is wise man,, with a visible prospect on all that follows, and with as visible a retrospect upon the words going before.
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When Prosperity breaks in like a mighty stream, (in so much that I may say with our blessed Saviour, This day is this Scripture fulfilled in your ears,) Then beware that ye forget not the Lord that brought you out of Egypt. Beware ye forget him not at any time,
When Prosperity breaks in like a mighty stream, (in so much that I may say with our blessed Saviour, This day is this Scripture fulfilled in your ears,) Then beware that you forget not the Lord that brought you out of Egypt. Beware you forget him not At any time,
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First because of the Difficulty of having God in our Remembrance, much more Then, than at other times. Next for the Dignity of the Duty, rather Then, than before or after. Lastly by reason of the Danger of not performing the Duty Then, when it becomes incumbent on us by many unspeakable obligations.
First Because of the Difficulty of having God in our Remembrance, much more Then, than At other times. Next for the Dignity of the Duty, rather Then, than before or After. Lastly by reason of the Danger of not performing the Duty Then, when it becomes incumbent on us by many unspeakable obligations.
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because it is difficulter THEN, than at other times. For the Flattery and Dalliance of the world, hath perpetually been the Mother of so much Wantonness, or Pride, that Adam found it dangerous to be in Paradise, yea and Lucifer to be in Heaven. Do but look upon Solomon in the Book of Kings, and again look upon him in his Ecclesiastes. How was he there li•ted up by his Prosperity? and how does he here Preach it down? I know not whether,
Because it is Difficult THEN, than At other times. For the Flattery and Dalliance of the world, hath perpetually been the Mother of so much Wantonness, or Pride, that Adam found it dangerous to be in Paradise, yea and Lucifer to be in Heaven. Do but look upon Solomon in the Book of Kings, and again look upon him in his Ecclesiastes. How was he there li•ted up by his Prosperity? and how does he Here Preach it down? I know not whither,
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Whether the luxury of his Table made him a Wanton, or whether the vastness of his Wisdom made him a Fool; 'Twas That betray'd him to his Concubines, and This permitted him to his Idols. Since then a prosperous condition hath such a secret poyson in it,
Whither the luxury of his Table made him a Wanton, or whither the vastness of his Wisdom made him a Fool; 'Twas That betrayed him to his Concubines, and This permitted him to his Idols. Since then a prosperous condition hath such a secret poison in it,
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as against which no Medicine hath been sufficiently Alexipharmacal; and from the force of whose contagion, there is no sort of men that hath been priviledg'd, no not Adam the Innocent, nor Solomon the Wise, nor even Lucifer the beatified; who were so hugely swell'd up with this Venom, and so quickly burst; (not the first in a state of sinlesness, nor the next in a state of grace, nor yet the third in a state of glory;) since there is no other man than the man Christ Iesus, that hath been ever temptation proof: Lord,
as against which no Medicine hath been sufficiently Alexipharmacal; and from the force of whose contagion, there is no sort of men that hath been privileged, no not Adam the Innocent, nor Solomon the Wise, nor even Lucifer the beatified; who were so hugely swelled up with this Venom, and so quickly burst; (not the First in a state of sinlessness, nor the next in a state of grace, nor yet the third in a state of glory;) since there is no other man than the man christ Iesus, that hath been ever temptation proof: Lord,
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how easie it is to be over-joy'd, and how equally hard to be truly thankful, for all those wonders of salvation which God hath wrought and is working for us;
how easy it is to be overjoyed, and how equally hard to be truly thankful, for all those wonders of salvation which God hath wrought and is working for us;
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the grateful commemorating of which, is religiously the end of our present meeting. Sweet-meats indeed are pleasant, but then they commonly turn to choler. 'Tis sure the state of Humiliation, which though we can worst feed upon, we are notwithstanding best nourisht with: we are such barren pieces of clay, that our fruits will be wither'd with too much laughter, if Grace does not water them sometimes with tears. It should be matter of real gladness to a considering Christian, that in the midst of his prosperity he can see himself sorrowful; that as he was destitute, with comfort, so he abounds, with moderation; and that he does not live rejoycingly, is many times a chief reason for which he ought. It was David 's resolution (at such a time as this is) to serve the Lord with fear, and (by a pious Oxymoron) to rejoyce unto him with trembling. And if we reflect on the abuses which many have made of a Restauration, we may charitably pray, that God will give them some tears to drink; and, having given them some tears, will also put them into hisPsal. 56. 8. Bottle, that they may serve for this end, to blot their merriments out of his Book.
the grateful commemorating of which, is religiously the end of our present meeting. Sweetmeats indeed Are pleasant, but then they commonly turn to choler. It's sure the state of Humiliation, which though we can worst feed upon, we Are notwithstanding best nourished with: we Are such barren Pieces of clay, that our fruits will be withered with too much laughter, if Grace does not water them sometime with tears. It should be matter of real gladness to a considering Christian, that in the midst of his Prosperity he can see himself sorrowful; that as he was destitute, with Comfort, so he abounds, with moderation; and that he does not live rejoicingly, is many times a chief reason for which he ought. It was David is resolution (At such a time as this is) to serve the Lord with Fear, and (by a pious Oxymoron) to rejoice unto him with trembling. And if we reflect on the Abuses which many have made of a Restauration, we may charitably pray, that God will give them Some tears to drink; and, having given them Some tears, will also put them into hisPsal. 56. 8. Bottle, that they may serve for this end, to blot their merriments out of his Book.
That the pleasant effects of a Deliverance (which are peace, and plenty, living securely, and at ease,) are apt to make us turn Atheists, provoking the Author of our Deliverance to correct us once more in the house of Bondage; appears,
That the pleasant effects of a Deliverance (which Are peace, and plenty, living securely, and At ease,) Are apt to make us turn Atheists, provoking the Author of our Deliverance to correct us once more in the house of Bondage; appears,
lest I say, who is the Lord? (Prov. 30. 8, 9.) He knew by manifold experience, that the friendship of the world is perfect Enmity with God, and tends immediately to practical, if not to speculative Atheism.
lest I say, who is the Lord? (Curae 30. 8, 9.) He knew by manifold experience, that the friendship of the world is perfect Enmity with God, and tends immediately to practical, if not to speculative Atheism.
He did not therefore pray thus, Give me not Riches, lest I be liberal to my Coffers; or, Give me not Riches, lest I be bountiful to my Lusts; but (for fear of a greater mischief) give me not Riches, lest I be full,
He did not Therefore pray thus, Give me not Riches, lest I be liberal to my Coffers; or, Give me not Riches, lest I be bountiful to my Lustiest; but (for Fear of a greater mischief) give me not Riches, lest I be full,
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when he repent•d, and of a very vicious Prince became a Preacher of Repentance, concluded all under the Sun to be but vanity of vanities; as having found by all his trials (who sure had made more trials than ever any man did,) that Peace and Plenty, with their two Daughters, which are Idleness, and Ease, are exceedingly great, though glorious dangers.
when he repent•d, and of a very vicious Prince became a Preacher of Repentance, concluded all under the Sun to be but vanity of vanities; as having found by all his trials (who sure had made more trials than ever any man did,) that Peace and Plenty, with their two Daughters, which Are Idleness, and Ease, Are exceedingly great, though glorious dangers.
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But we need not go farther for an instance, than to the People in my Text; whom though God might have called a very wild Tam'risk, he was pleased to stile his Beloved Vine. Lord!
But we need not go farther for an instance, than to the People in my Text; whom though God might have called a very wild Tam'risk, he was pleased to style his beloved Vine. Lord!
how carefull• was it manur'd, with Rain, and Sun-shine? with Quailes, and Manna, and water squeez'd out of a Rock? with the Dew of Heaven, and with the Fatness of the Earth? and yet when all was don that could be, they either brought forth no Grapes;
how carefull• was it manured, with Rain, and Sunshine? with Quails, and Manna, and water squeezed out of a Rock? with the Due of Heaven, and with the Fatness of the Earth? and yet when all was dONE that could be, they either brought forth no Grapes;
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And when sometimes they yielded good, 'twas rather for fear of cutting down, than for the fertility of their soil, or for the manifold helps of their cultivation. 'Twas their frequently being prun'd, which more especially made them fruitful. 'Tis true, that God did not evermore punish, although That people was still offending. For as he own'd his being,
And when sometime they yielded good, 'twas rather for Fear of cutting down, than for the fertility of their soil, or for the manifold helps of their cultivation. 'Twas their frequently being pruned, which more especially made them fruitful. It's true, that God did not evermore Punish, although That people was still offending. For as he owned his being,
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As he prescrib'd them a Law, so he promis'd them a Canaan. As he led them into Egypt, so he deliver'd them out of Egypt. As he thundred from on a Cloud, so he whisper'd out of a Bush. As he pincht them with scarceness, so he feasted them with plenty. And if the one was even to famin, the other was even to satiety. But if we compare them with our selves in another instance, by considering how ingrateful, and how unmalleable they were;
As he prescribed them a Law, so he promised them a Canaan. As he led them into Egypt, so he Delivered them out of Egypt. As he thundered from on a Cloud, so he whispered out of a Bush. As he pinched them with scarceness, so he feasted them with plenty. And if the one was even to famine, the other was even to satiety. But if we compare them with our selves in Another instance, by considering how ingrateful, and how unmalleable they were;
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how repining under their Yoke, and how mutinous in their Liberty; How (like some amongst us in this very day of our Deliverance,) they fell a hungring after the Garlick, and the Flesh-pots of Egypt, quite forgetting the Bondage, and tale of Brick; how they murmur'd at their Moses, as if he were worse than a Pharaoh to them;
how repining under their Yoke, and how mutinous in their Liberty; How (like Some among us in this very day of our Deliverance,) they fell a hungering After the Garlic, and the Fleshpots of Egypt, quite forgetting the Bondage, and tale of Brick; how they murmured At their Moses, as if he were Worse than a Pharaoh to them;
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like some repining at their King, as if he were worse than a Protector, (For That, ye know, was the Euphemismus, whereby to express the most Bloody Tyrant;) How like so many untam'd Heighfers, they were exceedingly hard to be brought to hand; or like a Stable of unbackt and unbridled Colts, how apt to kick at their Rider who gave them Food: How God Almighty was forc'd to discipline this stiff-neckt Rabble, first of all by committing them to the hardships of Egypt, and then by sending them to wrestle with the difficulties of the Wilderness; And how when all this was don, they were fain to miss of their Canaan, whilst they were taking it into possession; (for of so very great a multitude to whom the Promise of it was made, no more than a Caleb and a Ioshua had a Capacity to inherit it,) we must conclude they were a People who deserv'd to be whipt with a Rod of Iron; not so easily reducible by the allurements of Mount Gerizzim, as by the Curses and the Threats to be thundred out from Mount Ebal. So far were They from considering, what they suffer'd a while agoe in the house of Bondage, that they forgot this very Caveat, (as many will do this very Sermon,) which was meant to bring it to their Remembrance; When the Lord thy God shall have brought thee into the Land, to give thee great and goodly Cities,
like Some repining At their King, as if he were Worse than a Protector, (For That, you know, was the Euphemismus, whereby to express the most Bloody Tyrant;) How like so many untamed Heighfers, they were exceedingly hard to be brought to hand; or like a Stable of unbacked and unbridled Colts, how apt to kick At their Rider who gave them Food: How God Almighty was forced to discipline this stiff-neckt Rabble, First of all by committing them to the hardships of Egypt, and then by sending them to wrestle with the difficulties of the Wilderness; And how when all this was dONE, they were fain to miss of their Canaan, while they were taking it into possession; (for of so very great a multitude to whom the Promise of it was made, no more than a Caleb and a Ioshua had a Capacity to inherit it,) we must conclude they were a People who deserved to be whipped with a Rod of Iron; not so Easily reducible by the allurements of Mount Gerizzim, as by the Curses and the Treats to be thundered out from Mount Ebal. So Far were They from considering, what they suffered a while ago in the house of Bondage, that they forgotten this very Caveat, (as many will do this very Sermon,) which was meant to bring it to their Remembrance; When the Lord thy God shall have brought thee into the Land, to give thee great and goodly Cities,
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Pass we now (if ye please) out of the Vineyard, into the Fold; from the People under the Law, to Us who live under the Gospel; whom though our Lord (out of goodness) was pleas'd to call his Flock of Sheep, he might have stil'd (out of Iustice) his Herd of Swine. For if He, the great Shepherd, withhold his Crook, Lord how quickly we go astray! And for here and there one who will be led into the Fold, how many are there that must be driven? like the Prodigal in the Gospel, (who would not return unto his Father until he was brought to feed on Husks,) we seldom care for our Physician, until the time that we are sick; and then as soon as recover'd, are very glad, rather than thankful. And this may point us out a Reason, why for so many years together, (before this last,) our Heavenly Father made use of his sharpest Methods for our amendment; even placing us as Israelites amongst Egyptians, like so many flowers amongst thorns; of which the principal design, was not to torture, but to defend us.
Pass we now (if you please) out of the Vineyard, into the Fold; from the People under the Law, to Us who live under the Gospel; whom though our Lord (out of Goodness) was pleased to call his Flock of Sheep, he might have Styled (out of justice) his Heard of Swine. For if He, the great Shepherd, withhold his Crook, Lord how quickly we go astray! And for Here and there one who will be led into the Fold, how many Are there that must be driven? like the Prodigal in the Gospel, (who would not return unto his Father until he was brought to feed on Husks,) we seldom care for our physician, until the time that we Are sick; and then as soon as recovered, Are very glad, rather than thankful. And this may point us out a Reason, why for so many Years together, (before this last,) our Heavenly Father made use of his Sharpest Methods for our amendment; even placing us as Israelites among egyptians, like so many flowers among thorns; of which the principal Design, was not to torture, but to defend us.
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To defend us from the danger of carnal security, and presumption; of pride, and wantonness; of forgetfulness, and ingratitude. And since the way to be thankful for our twelve months liberty, is very soberly to reflect on our twelve years thraldome, Let's so transcribe a fair Copy of God's Oeconomy on the Iews, as (with a grateful commemoration,) to consider it also in our selves.
To defend us from the danger of carnal security, and presumption; of pride, and wantonness; of forgetfulness, and ingratitude. And since the Way to be thankful for our twelve months liberty, is very soberly to reflect on our twelve Years thraldom, Let's so transcribe a fair Copy of God's Oeconomy on the Iews, as (with a grateful commemoration,) to Consider it also in our selves.
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we who stretch forth our branches, not only for our own, but for foreign birds also to build their nests; and whose spring (blessed be God) doth promise at least to be as lasting, as once our Autumn was like to prove;
we who stretch forth our branches, not only for our own, but for foreign Birds also to built their nests; and whose spring (blessed be God) does promise At least to be as lasting, as once our Autumn was like to prove;
we who flourish like a Myrtle, how like a Willow did we droop? How was our verdure almost exhausted? and our boughs, how deflowr'd? How did we fall after the measure our sins had risen? First God blasted our noblest Fruits; then he spoyled us of our leaves; next he hew'd down our branches. Nay,
we who flourish like a Myrtle, how like a Willow did we droop? How was our verdure almost exhausted? and our boughs, how deflowered? How did we fallen After the measure our Sins had risen? First God blasted our Noblest Fruits; then he spoiled us of our leaves; next he hewed down our branches. Nay,
how strangely were we fed on, by those very vermin which we did feed? how greedily eaten up by all those Caterpillars, and Locusts, which though ingender'd perhaps by a Nothern wind, I am sure were bred out of our Body? It is not easie to recapitulate how many Mercies we now injoy, which our Iniquities had withheld for so many years;
how strangely were we fed on, by those very vermin which we did feed? how greedily eaten up by all those Caterpillars, and Locusts, which though engendered perhaps by a Northern wind, I am sure were bred out of our Body? It is not easy to recapitulate how many mercies we now enjoy, which our Iniquities had withheld for so many Years;
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what better usage can we expect, than (after a little tract of years) to be grubbed up by the Root? to have that sentence sent out against us, which once went out against the Fig-tree, Cut it down,
what better usage can we expect, than (After a little tract of Years) to be grubbed up by the Root? to have that sentence sent out against us, which once went out against the Fig tree, cut it down,
why cumbreth it the ground? Luk. 13. 7. Then give me leave to repeat the Caveat; And in the meekness of a Remembrancer,2 Pet. 1. 12. to put you in mind of these things,
why cumbereth it the ground? Luk. 13. 7. Then give me leave to repeat the Caveat; And in the meekness of a Remembrancer,2 Pet. 1. 12. to put you in mind of these things,
To put you in mind of being wary, not so much for your selves, as for the people ye represent, by contributing to a Law for the putting of Laws in Execution; that they may not intoxicate their Souls, with too many and great draughts of their peace and plenty, for fear a Curse shall break forth from our this daies Blessing, by our unthankfully forgetting the God that gave it.
To put you in mind of being wary, not so much for your selves, as for the people you represent, by contributing to a Law for the putting of Laws in Execution; that they may not intoxicate their Souls, with too many and great draughts of their peace and plenty, for Fear a Curse shall break forth from our this days Blessing, by our unthankfully forgetting the God that gave it.
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And let this suffice for the first importance of the word Then, as 'tis a particle of connexion, betwixt the Occasion, and the End of our present meeting.
And let this suffice for the First importance of the word Then, as it's a particle of connexion, betwixt the Occasion, and the End of our present meeting.
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SEcondly let us beware, amidst the pleasant effects of our Deliverance, (such as liberty and plenty, living in idleness, and at ease,) that we forget not the Author of it;
SEcondly let us beware, amid the pleasant effects of our Deliverance, (such as liberty and plenty, living in idleness, and At ease,) that we forget not the Author of it;
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because of the dignity of the Duty, rather Then, than before, or after. For, as 'tis the mark of a most servile and base-born spirit, to be the worse for the good that is done unto us;
Because of the dignity of the Duty, rather Then, than before, or After. For, as it's the mark of a most servile and baseborn Spirit, to be the Worse for the good that is done unto us;
as it should lift up our Hearts to a thankful use of our prosperity, so it should also pluck them down, to an humble sense of our obligations. For That indeed is the proper season, wherein humility is a noble, because a di••icult vertue.
as it should lift up our Hearts to a thankful use of our Prosperity, so it should also pluck them down, to an humble sense of our obligations. For That indeed is the proper season, wherein humility is a noble, Because a di••icult virtue.
Humiliation in a Captive, is not a grace, but a necessity. Nor hath Temperance any place in the house of scarceness. These two must have a Theatre, wherein to set themselves forth; cannot easily be seen in a little Room.
Humiliation in a Captive, is not a grace, but a necessity. Nor hath Temperance any place in the house of scarceness. These two must have a Theatre, wherein to Set themselves forth; cannot Easily be seen in a little Room.
The proper time of seeming base in our own modest eyes, is when we are matter of admiration in other mens. The time to shew our selfdenial, (that is, our victory over our selves,) is when we are brought out of an Egypt, into a Land overflowing with Milk and Hony;
The proper time of seeming base in our own modest eyes, is when we Are matter of admiration in other men's. The time to show our self-denial, (that is, our victory over our selves,) is when we Are brought out of an Egypt, into a Land overflowing with Milk and Honey;
when our houses are full of all good things, and our Tables stooping under the weight of their sumptuous load. As our Afflictions a year ago did make up God 's opportunity, whereby to shew us his Mercy, and loving kindness; so prosperity ever since should make up ours, whereby to shew him our meekness, and moderation. The very Atheist will cry [ O God! ] in a fit of the Strangury, or the Stone; but let us be Religious in time of health. The profanest Mariner will be devout in a tempest; but let us be so in a calm: when the tide of our injoyments is at the full, Then in a more especial manner let our ambition ebb lowest: when we are mounted aloft on the wings of Fame, Then let's retire into the Desert of our most humble contemplations;
when our houses Are full of all good things, and our Tables stooping under the weight of their sumptuous load. As our Afflictions a year ago did make up God is opportunity, whereby to show us his Mercy, and loving kindness; so Prosperity ever since should make up ours, whereby to show him our meekness, and moderation. The very Atheist will cry [ O God! ] in a fit of the Strangury, or the Stone; but let us be Religious in time of health. The profanest Mariner will be devout in a tempest; but let us be so in a Cam: when the tide of our enjoyments is At the full, Then in a more especial manner let our ambition ebb lowest: when we Are mounted aloft on the wings of Fame, Then let's retire into the Desert of our most humble contemplations;
some, whose Ignorance hath kept them safe; some, whose coldness hath pass'd for continence; who have been flegmatick, and therefore meek; or been kept under hatches, and therefore lowly. But then it being their necessity, and not their choise; rather their luckiness, than their valour; they having kept their ground, not by vertue of any conquest, but meerly because they never fought; NONLATINALPHABET, we do not properly commend them,
Some, whose Ignorance hath kept them safe; Some, whose coldness hath passed for continence; who have been phlegmatic, and Therefore meek; or been kept under Hates, and Therefore lowly. But then it being their necessity, and not their choice; rather their luckiness, than their valour; they having kept their ground, not by virtue of any conquest, but merely Because they never fought;, we do not properly commend them,
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but call them happy; they are but sancti Planetarii, (as a Father of the Church made bold to word it;) All their armour, if they have any, is but defensive; And for their not being worsted, they may thank their Bucklers, but not their Swords. Alas, it should not be a wonder, to see simplicity in the village; or to keep ones integrity, where 'tis an hard thing to lose it.
but call them happy; they Are but sancti Planetarii, (as a Father of the Church made bold to word it;) All their armour, if they have any, is but defensive; And for their not being worsted, they may thank their Bucklers, but not their Swords. Alas, it should not be a wonder, to see simplicity in the village; or to keep ones integrity, where it's an hard thing to loose it.
(We cannot call That man abstemious, who only riseth with an appetite, because he hath not enough to appease his hunger; nor is He to be commended for not being drunk, who either hath not sufficient to quench his thirst, or has an able Brain to carry it,
(We cannot call That man abstemious, who only Riseth with an appetite, Because he hath not enough to appease his hunger; nor is He to be commended for not being drunk, who either hath not sufficient to quench his thirst, or has an able Brain to carry it,
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or else loves his purse a great deal more than his Intemperance, and so is beholding to his baseness for his sobriety. We do not say that He is strong, who does not fall when no man thrusts him.
or Else loves his purse a great deal more than his Intemperance, and so is beholding to his baseness for his sobriety. We do not say that He is strong, who does not fallen when no man thrusts him.
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Nor that he is cautelous, and wary, who does not stumble when the way is plain. No, 'tis He is the brave and the gallant Christian, who can hold out his Castle however besieged with temptations; who can be chaste even in Italy, or mild in Scythia; who can be a Spaniard, and yet not Proud; an English man born,
Nor that he is cautelous, and wary, who does not Stumble when the Way is plain. No, it's He is the brave and the gallant Christian, who can hold out his Castle however besieged with temptations; who can be chaste even in Italy, or mild in Scythia; who can be a Spaniard, and yet not Proud; an English man born,
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yet not Inconstant; who can be Loyal amidst the Triumphs of the most prosperous Rebellion; and humbly thankful in his Advancement. He is generously a Christian, who can keep his Vow in Baptism, where 'tis Ridiculous not to break it;
yet not Inconstant; who can be Loyal amid the Triumphos of the most prosperous Rebellion; and humbly thankful in his Advancement. He is generously a Christian, who can keep his Voelli in Baptism, where it's Ridiculous not to break it;
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and mettlesome, yet not presumptuous; conspicuously handsom, and yet not vain; a Mathematician, and a Chimist, yet not Atheistical; who will not be covetous in the midst of hid Treasure; nor reconcilable to a vice, although it offer him all advantages; who hath all his five senses (those Avenues of the heart) at once attaque't by Hell's Artillery, and yet is able to prevent, or maintain a Breach;
and mettlesome, yet not presumptuous; conspicuously handsome, and yet not vain; a Mathematician, and a Chemist, yet not Atheistical; who will not be covetous in the midst of hid Treasure; nor reconcilable to a vice, although it offer him all advantages; who hath all his five Senses (those Avenues of the heart) At once attaqueed by Hell's artillery, and yet is able to prevent, or maintain a Breach;
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and though they batter down the Walls, does not suffer them (notwithstanding) to take the City. This, I say, is the generous, because the selfdenying Christian.
and though they batter down the Walls, does not suffer them (notwithstanding) to take the city. This, I say, is the generous, Because the Self-denying Christian.
And agreeable to the figure, by which our vitious affections are call'd our members, (Colos. 3. 5.) we know in our Captain 's Interpretation, (Mat. 5. 29.) that to part with an Avarice, is to pluck out an eye; and to cast away a lust, is to cut off a hand. That,
And agreeable to the figure, by which our vicious affections Are called our members, (Colos 3. 5.) we know in our Captain is Interpretation, (Mathew 5. 29.) that to part with an Avarice, is to pluck out an eye; and to cast away a lust, is to Cut off a hand. That,
as in our Military Oath, we Swore to fight under his Banner; so, as often as we part with a sinful passion, we are reputed (in his accompt) to lose a Limb in his Battle. Self-denial, it seems, being one kind of Martyrdom; a dying daily for his sake, who, as the Captain of our Salvation, was made perfect through sufferings. 'Tis very true in this sense, that the valiantest Souldier is the very best Man. For no mau living is truly valiant,
as in our Military Oath, we Swore to fight under his Banner; so, as often as we part with a sinful passion, we Are reputed (in his account) to loose a Limb in his Battle. Self-denial, it seems, being one kind of Martyrdom; a dying daily for his sake, who, as the Captain of our Salvation, was made perfect through sufferings. It's very true in this sense, that the valiantest Soldier is the very best Man. For no mau living is truly valiant,
but he who bravely dares be good, when the Times are evil; and dares not be evil, when Times are good; who stands the shock of temptations, not only in the worst, but the best of daies; bravely holding out his Fort against the batteries and assaults, not of poverty only,
but he who bravely dares be good, when the Times Are evil; and dares not be evil, when Times Are good; who Stands the shock of temptations, not only in the worst, but the best of days; bravely holding out his Fort against the batteries and assaults, not of poverty only,
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To sum up all in a word, and to carry on my Metaphor the most I can to Their advantage, who will not be carried to any duty, which is not honourable, and brave: The Battles of Leuctra, and Mantinea, were not half so full of glory to that immortal Theban, Epaminondas, as the two victories of a Christian over his NONLATINALPHABET.
To sum up all in a word, and to carry on my Metaphor the most I can to Their advantage, who will not be carried to any duty, which is not honourable, and brave: The Battles of Leuctra, and Mantinea, were not half so full of glory to that immortal Theban, Epaminondas, as the two victories of a Christian over his.
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That unruly Element of double fire, his anger, and his lust, which his greatest felicities do most enkindle. And this I hope may be enough for the second importance of the word Then; as 'tis a particle of connexion betwixt the business of the Time, and the Time it self.
That unruly Element of double fire, his anger, and his lust, which his greatest felicities do most enkindle. And this I hope may be enough for the second importance of the word Then; as it's a particle of connexion betwixt the business of the Time, and the Time it self.
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LAst of all let us beware, that the manifold injoyments of our Deliverance do not make us forgetful of our Deliverer, because of the greatness of the Danger of not performing the Duty THEN,
LAst of all let us beware, that the manifold enjoyments of our Deliverance do not make us forgetful of our Deliverer, Because of the greatness of the Danger of not performing the Duty THEN,
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when it becomes incumbent on us by many unspeakable Obligations. For let a man's sin be never so great, in point of nature, or degree, Ingratitude will give it an Aggravation. And Ingratitude taking its stature from precedent obligations, so as the sins we commit run higher, or lower, as the graces we receive have been more, or less: there are not any so very capable of provoking Gods Fury, as the men whom he hath pleas'd to take the most into his favour. The reason of it may be taken from the Athenians in Thucydides, NONLATINALPHABET.
when it becomes incumbent on us by many unspeakable Obligations. For let a Man's sin be never so great, in point of nature, or degree, Ingratitude will give it an Aggravation. And Ingratitude taking its stature from precedent obligations, so as the Sins we commit run higher, or lower, as the graces we receive have been more, or less: there Are not any so very capable of provoking God's Fury, as the men whom he hath pleased to take the most into his favour. The reason of it may be taken from the Athenians in Thucydides,.
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The least unkindness from a Friend is of greater smart, than the hardest usage from an Enemy. The very sight of Brutus more wounded Caesar to the heart,
The least unkindness from a Friend is of greater smart, than the Hardest usage from an Enemy. The very sighed of Brutus more wounded Caesar to the heart,
than all the rest of his Assassinates had don with Daggers. David indeed was somewhat troubled, that they who hated him did whisper together against him, (Psal. 41. 7.) but 'twas his greatest cross of all, that they who had eaten of his Bread should ingratefully lift up the heel against him.
than all the rest of his Assassinates had dONE with Daggers. David indeed was somewhat troubled, that they who hated him did whisper together against him, (Psalm 41. 7.) but 'twas his greatest cross of all, that they who had eaten of his Bred should ingratefully lift up the heel against him.
And as it was David 's Cordolium, the Type of Christ; so also was it Christ 's, the Son of David: who did not weep over other Cities, from which he met with an ill Reception;
And as it was David is Heart, the Type of christ; so also was it christ is, the Son of David: who did not weep over other Cities, from which he met with an ill Reception;
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but he wept over Ierusalem, the Royal City, which he had so much obliged, yet found so cruel. And no doubt but our Saviour is so much more keenly and nearly touch'd, that the most obliged Christians should break his Precepts, than that the ignorant Iews should offer violence to his Person, that we may rationally suppose him thus speaking to us.
but he wept over Ierusalem, the Royal city, which he had so much obliged, yet found so cruel. And no doubt but our Saviour is so much more keenly and nearly touched, that the most obliged Christians should break his Precepts, than that the ignorant Iews should offer violence to his Person, that we may rationally suppose him thus speaking to us.
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Had the Iews or the Heathens spit upon me by their impurities, and buffeted me by their blasphemies, and stript me by their sacriledge, and murder'd me by their rage; from such as These I could have born it.
Had the Iews or the heathens spit upon me by their Impurities, and buffeted me by their Blasphemies, and stripped me by their sacrilege, and murdered me by their rage; from such as These I could have born it.
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But that ye should war against me, and in the behalf of that base Triumvirate, the World, the Flesh, and the Devil, having sworn to me in Baptism that Ye would fight under my Banner against all Three:
But that you should war against me, and in the behalf of that base Triumvirate, the World, the Flesh, and the devil, having sworn to me in Baptism that You would fight under my Banner against all Three:
That Ye who have the priviledge to be call'd by my Name, to be admitted into my House, to have a place at my Table, to hear my Word, and to partake of my Supper, to be miraculously brought from the house of Bondage, injoying your Kings at the first, and your National Councils as at the beginning, and sitting your selves as 〈 ◊ 〉 many Princes under your Vines and Fig-trees, injoying the liberty of your persons, the propriety of your estates, the important benefit of your Laws, and the glory to be subjected by a most honourable obedience; that such as Ye should despise me,
That You who have the privilege to be called by my Name, to be admitted into my House, to have a place At my Table, to hear my Word, and to partake of my Supper, to be miraculously brought from the house of Bondage, enjoying your Kings At the First, and your National Councils as At the beginning, and sitting your selves as 〈 ◊ 〉 many Princes under your Vines and Figtrees, enjoying the liberty of your Persons, the propriety of your estates, the important benefit of your Laws, and the glory to be subjected by a most honourable Obedience; that such as You should despise me,
And indeed if we consider, that as God (on the one side) accepteth according to what a man hath, so withal (on the other side) of them who have received much, much in proportion shall be required; we may with good Logick infer,
And indeed if we Consider, that as God (on the one side) Accepteth according to what a man hath, so withal (on the other side) of them who have received much, much in proportion shall be required; we may with good Logic infer,
and strongly argue within our selves, that an honest Heathen is far better, than a Christian Knave. And if an Heathen shall be extirpate for being barren, much more the Christian, if He is fruitless, shall be cast into the fire. A fruitless Tree, which should by nature bear fruit, being fit to make fewel, and nothing else.
and strongly argue within our selves, that an honest Heathen is Far better, than a Christian Knave. And if an Heathen shall be extirpate for being barren, much more the Christian, if He is fruitless, shall be cast into the fire. A fruitless Tree, which should by nature bear fruit, being fit to make fuel, and nothing Else.
According to that of our Blessed Saviour, (which is at once of universal and endless verity,) Every Tree which bringeth not forth good fruit, is hewn down, and cast into the fire.
According to that of our Blessed Saviour, (which is At once of universal and endless verity,) Every Tree which brings not forth good fruit, is hewn down, and cast into the fire.
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because it is in its nature to bring forth none. It was therefore the Fig-tree, and not the Bramble, on which our Saviour bestow'd a Curse, Mat. 21. 19. Nor was it the Bramble, but the Fig-tree, which he commanded to be cut down, Luk. 13. 7. we must one day be call'd to a dreadful reckoning, for all the uses we have made of our this days Talent. God's injur'd Iustice must needs be satisfied, (and sure much more his injur'd Mercy,) either sooner, or later, either in this, or another world.
Because it is in its nature to bring forth none. It was Therefore the Fig tree, and not the Bramble, on which our Saviour bestowed a Curse, Mathew 21. 19. Nor was it the Bramble, but the Fig tree, which he commanded to be Cut down, Luk. 13. 7. we must one day be called to a dreadful reckoning, for all the uses we have made of our this days Talon. God's injured justice must needs be satisfied, (and sure much more his injured Mercy,) either sooner, or later, either in this, or Another world.
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And if instead of being thankful for all the blessings we now injoy, more especially for That which we this day Celebrate, we shall but turn them into wantonness, and grow the worse for the effects of so great a Goodness; what can we reasonably expect,
And if instead of being thankful for all the blessings we now enjoy, more especially for That which we this day Celebrate, we shall but turn them into wantonness, and grow the Worse for the effects of so great a goodness; what can we reasonably expect,
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but that the powers of Hell should once again be let loose upon us and ours? For since to continue in our impieties, is the greatest dishonouring of God that can be;
but that the Powers of Hell should once again be let lose upon us and ours? For since to continue in our impieties, is the greatest Dishonoring of God that can be;
a filling up the measure of our Iniquities, and so the vials of his wrath; He must destroy us, se d•fendendo, if for nothing but to defend, and secure his Glory.
a filling up the measure of our Iniquities, and so the vials of his wrath; He must destroy us, se d•fendendo, if for nothing but to defend, and secure his Glory.
The Cup of Salvation, that is to say, the Cup of Thanks, for that Salvation which he hath wrought; as Iunius and Tremellius do rightly explicate the Trope. And mark the force of the Copulative, by which these Duties are tyed together.
The Cup of Salvation, that is to say, the Cup of Thanks, for that Salvation which he hath wrought; as Iunius and Tremellius do rightly explicate the Trope. And mark the force of the Copulative, by which these Duties Are tied together.
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Without the Cup of Salvation, (that is) The Cup of Thanksgiving unto the Author of our Salvation, all our calling upon his Name will be quite in vain: For when we spread out our hands, he will hide his eyes, and when we make many Prayers he will not hear, (Isa. 1. 15.) And then to thank him as he requires, is not only to entertain him with Eucharistical words, with the meer Calves of our lips, or a Doxologie from the teeth outwards; but to imitate, and obey him,
Without the Cup of Salvation, (that is) The Cup of Thanksgiving unto the Author of our Salvation, all our calling upon his Name will be quite in vain: For when we spread out our hands, he will hide his eyes, and when we make many Prayers he will not hear, (Isaiah 1. 15.) And then to thank him as he requires, is not only to entertain him with Eucharistical words, with the mere Calves of our lips, or a Doxology from the teeth outward; but to imitate, and obey him,
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if he brought us not out of the Land of Egypt, did yet deliver us this day from the house of Bondage. We must not any of us forget him, in whatever Represents, or Presents him to us.
if he brought us not out of the Land of Egypt, did yet deliver us this day from the house of Bondage. We must not any of us forget him, in whatever Represents, or Presents him to us.
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But Ye especially must not forget him presented to you in his Vicegerent; whom the more ye do enable to be indeed what he is stiled, Defensor Fidei, by so much the greater will be your Glory, and the better ye will provide for your childrens safety. The more ye strengthen That Hand, which under God is to brandish the Sword of Iustice, (and ceaseth to be a Sword of Iustice, when wrested out of That Hand by the hand of Man,) the better protected your Peace will be, from the ungainable Enemies of each Extream. Nor can ye rationally hope to keep your Peace any longer,
But You especially must not forget him presented to you in his Vicegerent; whom the more you do enable to be indeed what he is styled, Defensor Fidei, by so much the greater will be your Glory, and the better you will provide for your Children's safety. The more you strengthen That Hand, which under God is to brandish the Sword of justice, (and ceases to be a Sword of justice, when wrested out of That Hand by the hand of Man,) the better protected your Peace will be, from the ungainable Enemies of each Extreme. Nor can you rationally hope to keep your Peace any longer,
Again beware that ye forget not the Soveraign Author of your Deliverance, wheresoever ye shall find him presented to you in his Messengers; (and what I mean by that word, I need not explain in so wise an Audience;) by whose continuing unrestor'd to their Ancient Priviledge, and Right, your own Restauration remain's imperfect. Again beware ye do not forget him presented to you in his Members, who are not only your fellow members, but were your old fellow sufferers in the very same Cause; to which they ever have adhered with the very same constancy; and for which they have been Actors with the very same courage; and do rejoyce in the greatness at least of Your Restauration,
Again beware that you forget not the Sovereign Author of your Deliverance, wheresoever you shall find him presented to you in his Messengers; (and what I mean by that word, I need not explain in so wise an Audience;) by whose Continuing unrestored to their Ancient Privilege, and Right, your own Restauration remain's imperfect. Again beware you do not forget him presented to you in his Members, who Are not only your fellow members, but were your old fellow sufferers in the very same Cause; to which they ever have adhered with the very same constancy; and for which they have been Actors with the very same courage; and do rejoice in the greatness At least of Your Restauration,
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how much soever they are mourners for the scandalous littleness of their own. Prosperity (I have shew'd) is a dangerous weapon, such as none but the merciful should dare to use. And if ever there were a Parliament, in which both Mercy, and Iustice met, this has the honour to be reputed so very exemplary for both, that they who stand in need of both, are very confident to obtain them, now, or never. A Parliament so prepar'd by the special Providence of God,
how much soever they Are mourners for the scandalous littleness of their own. Prosperity (I have showed) is a dangerous weapon, such as none but the merciful should Dare to use. And if ever there were a Parliament, in which both Mercy, and justice met, this has the honour to be reputed so very exemplary for both, that they who stand in need of both, Are very confident to obtain them, now, or never. A Parliament so prepared by the special Providence of God,
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for the perpetuating of Peace in our British world, that nothing less than the presence of all perfections in a Prince, can make us patiently think of its Dissolution.
for the perpetuating of Peace in our Brit world, that nothing less than the presence of all perfections in a Prince, can make us patiently think of its Dissolution.
That so far forth as ye regard the Righteous Judge of all the world, and are season'd by Him with the manifold gifts of the blessed Comforter, with the Spirit of wisdom and understanding, with the Spirit of counsel and ghostly strength, with the Spirit of knowledge and true godliness, and lastly with the Spirit of his holy fear, Ye will consider what I have said by your own Authority, because in an absolute obedience to your own Order, and Command.
That so Far forth as you regard the Righteous Judge of all the world, and Are seasoned by Him with the manifold Gifts of the blessed Comforter, with the Spirit of Wisdom and understanding, with the Spirit of counsel and ghostly strength, with the Spirit of knowledge and true godliness, and lastly with the Spirit of his holy Fear, You will Consider what I have said by your own authority, Because in an absolute Obedience to your own Order, and Command.
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ANd now the God of Peace and Power, who brought you forth on this Day from the House of Bondage, both defend and direct you, from this day forwards, in all your wayes.
ANd now the God of Peace and Power, who brought you forth on this Day from the House of Bondage, both defend and Direct you, from this day forward, in all your ways.
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That every one of your Persons, and the whole of every one, both Body, Soul, and Spirit, may be kept blameless unto the coming of our Lord Iesus Christ.
That every one of your Persons, and the Whole of every one, both Body, Soul, and Spirit, may be kept blameless unto the coming of our Lord Iesus christ.
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To whom with the Father, in the unity of the Spirit, who is abundantly able to keep us from falling, and to raise us when we are down, and to preserve us being raised, and to present us so preserv'd, before the presence of his Glory with exceeding Joy, to the only wise God our Saviour, be ascribed by us,
To whom with the Father, in the unity of the Spirit, who is abundantly able to keep us from falling, and to raise us when we Are down, and to preserve us being raised, and to present us so preserved, before the presence of his Glory with exceeding Joy, to the only wise God our Saviour, be ascribed by us,
§. 1. THough 'tis the Language of the Schoolmen [ Quicquid dicitur de Deo est Deus ] That whatsoever is said of God is God, and that all his Attributes are Himself; so that agreeably to This, Infinitely must be Their stature as well as His, and Eternity their Duration, yet since the Psalmist hath adventur'd to take the Altitude of Two, I mean his Mercy, and his Iustice; And since my Text hath each of these in so remarkable a Degree, that they seem to be here in their Apogaeo, I shall be bold to make use of the Psalmist's Figure, and pronounce God's Mercy so much higher than his Iustice, as to say in the words of that Royal Prophet, That his Mercy reacheth unto the Heavens,
§. 1. THough it's the Language of the Schoolmen [ Quicquid dicitur de God est Deus ] That whatsoever is said of God is God, and that all his Attributes Are Himself; so that agreeably to This, Infinitely must be Their stature as well as His, and Eternity their Duration, yet since the Psalmist hath adventured to take the Altitude of Two, I mean his Mercy, and his justice; And since my Text hath each of these in so remarkable a Degree, that they seem to be Here in their Apogee, I shall be bold to make use of the Psalmist's Figure, and pronounce God's Mercy so much higher than his justice, as to say in the words of that Royal Prophet, That his Mercy reaches unto the Heavens,
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and his Iustice [ in comparison but ] to the Clouds. Which is as much as to say in Directer Termes, That though neither can be the greater, where Both are Infinite, yet he is much more delighted in the exhibition of the one, than 'tis possible for him to be in the execution of the other.
and his justice [ in comparison but ] to the Clouds. Which is as much as to say in Directer Terms, That though neither can be the greater, where Both Are Infinite, yet he is much more delighted in the exhibition of the one, than it's possible for him to be in the execution of the other.
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§. 2. For though the Doom here denounced is sad and direful, even the NONLATINALPHABET of which St. Iohn speaks in the Revelation, (that is) The Pale or Green Horse whose name is NONLATINALPHABET, bringing Death in the Front, and Damnation in the Rear; Though the Lord of Hosts in this Chapter does Bellum dicere, proclaim a War against his Rebells,
§. 2. For though the Doom Here denounced is sad and direful, even the of which Saint John speaks in the Revelation, (that is) The Pale or Green Horse whose name is, bringing Death in the Front, and Damnation in the Rear; Though the Lord of Hosts in this Chapter does Bellum dicere, proclaim a War against his Rebels,
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and that so grimly set off with a Train of Iudgments, that War it self is one of the least, And the Plague of Famine none of the greatest; Yet if we look upon the Object of this Severity, those Kine of Bashan, the Ingrateful Inhabitants of Samaria, and if together with their Ingratitude, we compare his Goodness and Longanimity, the several steps of the Climax, by which his Anger went up to so •ull a Measure; and if we consider that even Then, He made them an offer of Reconcilement, desiring earnestly they would meet him in order to Amity and Peace; we shall not only be forc'd to say that the Mercy of God doth rejoyce against Judgment, and that in the midst of all his Judgments he thinks of Mercy;
and that so grimly Set off with a Train of Judgments, that War it self is one of the least, And the Plague of Famine none of the greatest; Yet if we look upon the Object of this Severity, those Kine of Bashan, the Ingrateful Inhabitants of Samaria, and if together with their Ingratitude, we compare his goodness and Longanimity, the several steps of the Climax, by which his Anger went up to so •ull a Measure; and if we Consider that even Then, He made them an offer of Reconcilement, desiring earnestly they would meet him in order to Amity and Peace; we shall not only be forced to say that the Mercy of God does rejoice against Judgement, and that in the midst of all his Judgments he thinks of Mercy;
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but with Philo the Jew, whom we may English out of the Psalmist, [ NONLATINALPHABET, ] that as his Mercy is (in one sense) over all his works, so it is (in another) over all his Attributes.
but with Philo the Jew, whom we may English out of the Psalmist, [, ] that as his Mercy is (in one sense) over all his works, so it is (in Another) over all his Attributes.
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§. 3. To give you an Instance in the Text, (as his Majesty's Proclamation hath given an Instance in the Time, ) behold a Sacred kind of contention betwixt the Mercy and Justice of God Almighty.
§. 3. To give you an Instance in the Text, (as his Majesty's Proclamation hath given an Instance in the Time,) behold a Sacred kind of contention betwixt the Mercy and justice of God Almighty.
In which however his Indignation (with proportion to the sins of his people Israel ) doth seem to be in its Exaltation, so as his Justice even begin's to pronounce the Sentence; Yet, by a strange Aposiopesis, his Mercy presently interrupts it.
In which however his Indignation (with proportion to the Sins of his people Israel) does seem to be in its Exaltation, so as his justice even begin's to pronounce the Sentence; Yet, by a strange Aposiopesis, his Mercy presently interrupts it.
He denounceth a Desolation, and (at the very same Instant) desires a Treaty. No sooner threatens that he will, that he compassionately Exhorts that he may not punish.
He Denounceth a Desolation, and (At the very same Instant) Desires a Treaty. No sooner threatens that he will, that he compassionately Exhorts that he may not Punish.
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No sooner is he enter'd upon his Ideo sic faciam, Therefore thus will I do, but he immediately comes off with a Compone Te in occursum, prepare thy self for a friendly meeting.
No sooner is he entered upon his Ideo sic faciam, Therefore thus will I do, but he immediately comes off with a Compone Te in occursum, prepare thy self for a friendly meeting.
Because I threaten and do intend to turn thy Bewty into Ashes, thy Eden into a Wilderness, thy oyle of Joy into Mourning, and thy Garment of Praise into a Spirit of Heaviness; Therefore Now turn unto me with all thy heart,
Because I threaten and do intend to turn thy Beauty into Ashes, thy Eden into a Wilderness, thy oil of Joy into Mourning, and thy Garment of Praise into a Spirit of Heaviness; Therefore Now turn unto me with all thy heart,
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and with Fasting, and with Weeping, and with Mourning, that I may alter my purpose, and Repent of the things which I have threatned. Which although at first hearing doth seem a Paradox, a kind of NONLATINALPHABET, a Truth appearing in the disguise of a Contradiction; yet it deserves to be the Paraphrase, and the Exegesis of the Text,
and with Fasting, and with Weeping, and with Mourning, that I may altar my purpose, and repent of the things which I have threatened. Which although At First hearing does seem a Paradox, a kind of, a Truth appearing in the disguise of a Contradiction; yet it deserves to be the paraphrase, and the Exegesis of the Text,
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§. 4. In which words being consider'd (not so much in their literal, as) in their rational Importance, there are two things express'd, and two imply'd. We have first a Command, with a Commination; (Both sufficiently express'd;) And of the later we have imply'd, at once the Meritorious, and Final Cause. But in as much as the first does carry the last along with it.
§. 4. In which words being considered (not so much in their literal, as) in their rational Importance, there Are two things expressed, and two implied. We have First a Command, with a Commination; (Both sufficiently expressed;) And of the later we have implied, At once the Meritorious, and Final Cause. But in as much as the First does carry the last along with it.
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Next the reasonable Ground of this Commination, which is their living unreform'd under the Essaies and Methods of lesser Judgments. And this I cannot but Collect from the Illative Therefore, as it looks back upon the Causal, in the words immediately going before.
Next the reasonable Ground of this Commination, which is their living unreformed under the Essays and Methods of lesser Judgments. And this I cannot but Collect from the Illative Therefore, as it looks back upon the Causal, in the words immediately going before.
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For so I gather from the Command, as That relates to the Commination. Because I will do thus unto thee, Praepara Te in occursum, prepare to meet thy God ô Israel.
For so I gather from the Command, as That relates to the Commination. Because I will do thus unto thee, Praepara Te in occursum, prepare to meet thy God o Israel.
Thirdly, So far is God from delighting in his Inflictions, or from willingly grieving the Children of men, that the first and chiefest End both of all his Menaces, and his stripes, is to Execute Destruction not on the sinner, but on the sin; not to slay, but reduce the Fugitive. And therefore
Thirdly, So Far is God from delighting in his Inflictions, or from willingly grieving the Children of men, that the First and chiefest End both of all his Menaces, and his stripes, is to Execute Destruction not on the sinner, but on the since; not to slay, but reduce the Fugitive. And Therefore
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Fourthly, God antecedently desiring the timely Repentance of a Sinner, and only by way of Consecution, The final Destruction of the Impenitent, 'Tis plain His Menaces are fulfilled by their never coming to pass. Most fully satisfied and accomplish'd, not when they Confound, but Convert a Sinner.
Fourthly, God antecedently desiring the timely Repentance of a Sinner, and only by Way of Consecution, The final Destruction of the Impenitent, It's plain His Menaces Are fulfilled by their never coming to pass. Most Fully satisfied and accomplished, not when they Confound, but Convert a Sinner.
My Reason is, because the End of the Command is to anticipate the Effect of the Commination. Because I will do thus unto thee, in case thou dost proudly neglect to meet me;
My Reason is, Because the End of the Command is to anticipate the Effect of the Commination. Because I will do thus unto thee, in case thou dost proudly neglect to meet me;
Of these several Propositions, the two former shew us Gods Justice, and his Mercy shines in the two later. All concurring to the ends of our present meeting; The first to deter us from what is Evil, The last to perswade us to what is Good. The former respecting our late Plague of Rain; the later our blessing of fairer weather. Both conducing to our Design of Crying louder by our Repentance, than we have don by our Imp•eties; That by our timely Reformation we may retrive the heavy Judgments, which our clamorous Sins have been lureing down.
Of these several Propositions, the two former show us God's justice, and his Mercy shines in the two later. All concurring to the ends of our present meeting; The First to deter us from what is Evil, The last to persuade us to what is Good. The former respecting our late Plague of Rain; the later our blessing of Fairer weather. Both conducing to our Design of Crying Louder by our Repentance, than we have dONE by our Imp•eties; That by our timely Reformation we may retrieve the heavy Judgments, which our clamorous Sins have been luring down.
§. 1. To begin with the First of the Propositions, is not more natural to the Text, than it is serviceable and fit to lay the Foundation of the Sermon. For of the many strong Affections which are seated in the Appetite and Heart of Man,
§. 1. To begin with the First of the Propositions, is not more natural to the Text, than it is serviceable and fit to lay the Foundation of the Sermon. For of the many strong Affections which Are seated in the Appetite and Heart of Man,
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though none is certainly more Infamous, yet (being rationally determin'd) there is not any more Useful than that of Fear. It is indeed the most unhandsome, (as the World now goes,) but being well fix'd, the most wholesome passion;
though none is Certainly more Infamous, yet (being rationally determined) there is not any more Useful than that of fear. It is indeed the most unhandsome, (as the World now Goes,) but being well fixed, the most wholesome passion;
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And though the worst for Execution, yet the best for Advise. It was a very good saying, though of a very ill man, (and meant I suppose to as ill a purpose,) Primus in Orbe Deos fecit Timor.
And though the worst for Execution, yet the best for advice. It was a very good saying, though of a very ill man, (and meant I suppose to as ill a purpose,) Primus in Orbe Gods fecit Timor.
For as Fear was the first Engine which brought in Religion amongst the Heathens; so after the measure that It departed, Irreligion and Atheism fill'd up its Room.
For as fear was the First Engine which brought in Religion among the heathens; so After the measure that It departed, Irreligion and Atheism filled up its Room.
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for that they had don them any Good, but only out of a Fear that they would otherwise do them Harm. Hence the Heathen Theologists, (I mean their Poets, and their Philosophers,) finding the People more apt to be driven, than led, and to have easier Impressions of Fear, than Hope, thought it convenient to Catechize them, more in the Torments of their Erebus, than in the Pleasures of their Elizium. They told them of Minos, and Radamanthus, as the grim Judges of Offenders; of Haggs, and Furies, as Executioners of the Sentence; of such as Ixion, and Prometheus, as sad Examples of the Condemn'd. All which (saith Diodorus) were but NONLATINALPHABET,
for that they had dONE them any Good, but only out of a fear that they would otherwise do them Harm. Hence the Heathen Theologists, (I mean their Poets, and their Philosophers,) finding the People more apt to be driven, than led, and to have Easier Impressions of fear, than Hope, Thought it convenient to Catechise them, more in the Torments of their Erebus, than in the Pleasures of their Elizium. They told them of Minos, and Rhadamanthus, as the grim Judges of Offenders; of Hags, and Furies, as Executioners of the Sentence; of such as Ixion, and Prometheus, as sad Examples of the Condemned. All which (Says Diodorus) were but,
And to discover as great an Influx which it had also upon the True, Let me lead you forth a little out of the Forrest into the Garden, wherein the very first Precept was fens't with Terror. It was not said unto the Protoplast, Thou shalt surely live, if thou eatest not; But (as a method of greater force,) In the day that thou eatest, thou shalt surely dye.
And to discover as great an Influx which it had also upon the True, Let me led you forth a little out of the Forest into the Garden, wherein the very First Precept was fenced with Terror. It was not said unto the Protoplast, Thou shalt surely live, if thou Eatest not; But (as a method of greater force,) In the day that thou Eatest, thou shalt surely die.
If we look into the Bible, from the Beginning to the End, This we shall find to have been the Method of each Person in the Trinity. First of all it was the Method of God the Father, when he deliver'd his Law from a Burning Mountain, Heb. 12. 18, 19, 20, 21. even with Thundering and Lightning, with Blackness and Darkness, with smoke and Tempest, with the sound of a Trumpet,
If we look into the bible, from the Beginning to the End, This we shall find to have been the Method of each Person in the Trinity. First of all it was the Method of God the Father, when he Delivered his Law from a Burning Mountain, Hebrew 12. 18, 19, 20, 21. even with Thundering and Lightning, with Blackness and Darkness, with smoke and Tempest, with the found of a Trumpet,
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his word is NONLATINALPHABET, to fill it up. He did endeavour to Preach his Hearers into the High-way of Heaven, even by setting before them the pains of Hell. He threatn'd them with Weeping, and Gnashing of Teeth; with a Worm that dyeth not, and with a Fire that is not quenched.
his word is, to fill it up. He did endeavour to Preach his Hearers into the Highway of Heaven, even by setting before them the pains of Hell. He threatened them with Weeping, and Gnashing of Teeth; with a Worm that Dies not, and with a Fire that is not quenched.
and never leave striving, until we Conquer. Nay this was the Method of the Comforter, even of God the holy Ghost; who taught St. Paul to constrain his Scholars, by shewing the Terrors of the Lord. Nay to deliver them up to Satan for the Destruction of the Flesh,1 Cor. 5. 5. that their Spirits might be saved in the Day of the Lord Iesus.
and never leave striving, until we Conquer. Nay this was the Method of the Comforter, even of God the holy Ghost; who taught Saint Paul to constrain his Scholars, by showing the Terrors of the Lord. Nay to deliver them up to Satan for the Destruction of the Flesh,1 Cor. 5. 5. that their Spirits might be saved in the Day of the Lord Iesus.
§. 3. And indeed if we consider, How many poor Souls have been debauch'd in these Times, by the false Apprehensions of Christian Liberty, and Conscience, of Faith without Love, Justification without Honesty, and Repentance of Sins without Amendment; so as the stales of those Heresies which had been brew'd in ancient Times, are freshly broach'd in our Dayes,
§. 3. And indeed if we Consider, How many poor Souls have been debauched in these Times, by the false Apprehensions of Christian Liberty, and Conscience, of Faith without Love, Justification without Honesty, and Repentance of Sins without Amendment; so as the stales of those Heresies which had been brewed in ancient Times, Are freshly broached in our Days,
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and given for Drink to the giddy People; we cannot but wish that all our Clergy would now become Boanerges, or Sons of Thunder; at least by shewing the strict necessity of Impartial obedience unto the Gospel;
and given for Drink to the giddy People; we cannot but wish that all our Clergy would now become Boanerges, or Sons of Thunder; At least by showing the strict necessity of Impartial Obedience unto the Gospel;
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that is to say, unto the Statutes or Laws of Christ; A living in Holiness, and Righteousness; in Piety, and Probity; in Godliness, and Honesty; in the Duties of the First, and the Second Table;
that is to say, unto the Statutes or Laws of christ; A living in Holiness, and Righteousness; in Piety, and Probity; in Godliness, and Honesty; in the Duties of the First, and the Second Table;
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and sad Examples too behind, but Temporal Crosses on either side. And however surrounded thus with Terrors, we find them All little enough. For first it being not the greatness, but the presentness of Danger which most affrights us;
and sad Examples too behind, but Temporal Crosses on either side. And however surrounded thus with Terrors, we find them All little enough. For First it being not the greatness, but the presentness of Danger which most affrights us;
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He does not threaten his Rod only, but often layes it upon our Backs. And then because (like common Mariners) we would not Pray, though in a Tempest, were it impossible to be drown'd, or to suffer Shipwrack; He does not Punish only at present, and for a Time; But also threatens he will do it to all Eternity. For if after this Life is swallow'd up of Immortality, He should only have an Heaven for Loyal Subjects,
He does not threaten his Rod only, but often lays it upon our Backs. And then Because (like Common Mariners) we would not Pray, though in a Tempest, were it impossible to be drowned, or to suffer Shipwreck; He does not punish only At present, and for a Time; But also threatens he will do it to all Eternity. For if After this Life is swallowed up of Immortality, He should only have an Heaven for Loyal Subject's,
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the Answer to it is very Easy, That as Gods severity speaks his Power, and That his Excellence; so many times a servile Fear begets a Fear of Admiration; And Admiration is apt to end in a Fear of Reverence; and Reverence is a Compound, which has Love, as well as Fear, for a chief Ingredient.
the Answer to it is very Easy, That as God's severity speaks his Power, and That his Excellence; so many times a servile fear begets a fear of Admiration; And Admiration is apt to end in a fear of reverence; and reverence is a Compound, which has Love, as well as fear, for a chief Ingredient.
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§. 6. And if again it shall be objected, that John and James are but uncomfortable Preachers, enough to blast a mans Faith, and Thunderstrike him into Despair; I Answer to it by these degrees.
§. 6. And if again it shall be objected, that John and James Are but uncomfortable Preachers, enough to blast a men Faith, and Thunderstrike him into Despair; I Answer to it by these Degrees.
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First that for here and there one who possibly falls into Despair, Thousands rise to Presumption, and Millions lye down in carnal Security. Again, The Sin of Despair is not so commonly understood, as it is dangerously mistaken, and that by some who Domineer in our open Pulpits.
First that for Here and there one who possibly falls into Despair, Thousands rise to Presumption, and Millions lie down in carnal Security. Again, The since of Despair is not so commonly understood, as it is dangerously mistaken, and that by Some who Domineer in our open Pulpits.
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There is a kind of Despair, which is only the effect of a broken heart, and the manifest sign of a tender Conscience. The mark of such a NONLATINALPHABET,
There is a kind of Despair, which is only the Effect of a broken heart, and the manifest Signen of a tender Conscience. The mark of such a,
as is NONLATINALPHABET, a Repentance never to be repented. There have been Persons in the world, who have been so very passionately in Love with God, and so amorous of his Purity, that they have hated themselves extreamly,
as is, a Repentance never to be repented. There have been Persons in the world, who have been so very passionately in Love with God, and so Amoros of his Purity, that they have hated themselves extremely,
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because they have suspected they have not lov'd him; And have been easily betray'd into such suspicion, by their sense of some things which are unavoidable, even the natural Infirmities of Flesh and Blood.
Because they have suspected they have not loved him; And have been Easily betrayed into such suspicion, by their sense of Some things which Are unavoidable, even the natural Infirmities of Flesh and Blood.
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Every small Mote in anothers Eye hath seem'd a Beam in their own. They have look'd upon their Sins through a kind of Microscope, (for such is the Glass of an holy Jealousie,) which hath made a little Ignorance to look as bigg as an Infidelity; an human Frailty to seem as monstrous,
Every small Mote in another's Eye hath seemed a Beam in their own. They have looked upon their Sins through a kind of Microscope, (for such is the Glass of an holy Jealousy,) which hath made a little Ignorance to look as big as an Infidelity; an human Frailty to seem as monstrous,
as an Apostacy from Grace. Thence come those Syncopes of Spirit, by which they are made to cry out, with Christ Himself upon the Cross, (although 'tis quite in another sense,) My God, my God,
as an Apostasy from Grace. Thence come those Syncopes of Spirit, by which they Are made to cry out, with christ Himself upon the Cross, (although it's quite in Another sense,) My God, my God,
why hast thou forsaken me? An evident Argument, and sign, not that God hath forsaken Them, but rather that They have forsaken Sin. So when Peter cry'd out (and even to that very Saviour on whom he depended for his Salvation,) Depart from me ô Lord, for I am a sinful man, ] He drew Christ to him, by his intreating him to Depart; The more a Saint in Christs Eyes,
why hast thou forsaken me? an evident Argument, and Signen, not that God hath forsaken Them, but rather that They have forsaken Sin. So when Peter cried out (and even to that very Saviour on whom he depended for his Salvation,) Depart from me o Lord, for I am a sinful man, ] He drew christ to him, by his entreating him to Depart; The more a Saint in Christ Eyes,
so there is oftentimes an Innocent, but silly sheep, which mistakes his own Weakness for want of Faith. And in as much as he does not at all Presume, is very apt to apprehend he does not sufficiently Believe; whereas his seemingness of Despair is a real Argument of his Faith, whilst attended with an hatred of former sins, and fear of falling into the like. For whilst he thinks he has not Faith, he does at least desire to have it.
so there is oftentimes an Innocent, but silly sheep, which mistakes his own Weakness for want of Faith. And in as much as he does not At all Presume, is very apt to apprehend he does not sufficiently Believe; whereas his seemingness of Despair is a real Argument of his Faith, while attended with an hatred of former Sins, and Fear of falling into the like. For while he thinks he has not Faith, he does At least desire to have it.
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And whilst he desires, 'tis plain he loves it. And because of just nothing there can be no love at all, He that loves must needs believe, that the object of his Love has a real Being. And if he desires what he wants, and truly loves what he desires, and by consequence believes what he truly loves; Then sure the sequel is unavoidable, That this falsifying Despair is an excellent good mark of a True Believer.
And while he Desires, it's plain he loves it. And Because of just nothing there can be no love At all, He that loves must needs believe, that the Object of his Love has a real Being. And if he Desires what he Wants, and truly loves what he Desires, and by consequence believes what he truly loves; Then sure the sequel is unavoidable, That this falsifying Despair is an excellent good mark of a True Believer.
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and often issues from the Preaching of unconditional Reprobation; when whosoever thinks himself of the Hopeless Number, is apt to hold it so vain a Thing to catch at an Interest in Heaven, that he resolves to enjoy his good Things upon the Earth. And as nothing is so daring as a Desperate Coward, when he finds no way to obtain his safety by his escape, and thence is made by his Despair a most insufferable fighter, (from whence ariseth the common saying, That when an Enemy is flying, 'tis good to make him a Golden Bridge) so there is nothing more jovial (at least by Intervals and fits,) than the Desperate Sinner which now I speak off;
and often issues from the Preaching of unconditional Reprobation; when whosoever thinks himself of the Hopeless Number, is apt to hold it so vain a Thing to catch At an Interest in Heaven, that he resolves to enjoy his good Things upon the Earth. And as nothing is so daring as a Desperate Coward, when he finds no Way to obtain his safety by his escape, and thence is made by his Despair a most insufferable fighter, (from whence arises the Common saying, That when an Enemy is flying, it's good to make him a Golden Bridge) so there is nothing more jovial (At least by Intervals and fits,) than the Desperate Sinner which now I speak off;
whose Famous Character we meet with in the second Chapter of Wisdom; where the Despairer of Immortality in an extreamly better world, does make an hearty resolution of living merrily in This. This is that desperate Despair which is as mischievous as Presumption, in that it placeth the sinner beyond Repentance. And so the objection notwithstanding, my Doctrine seems to stand firm,
whose Famous Character we meet with in the second Chapter of Wisdom; where the Despairer of Immortality in an extremely better world, does make an hearty resolution of living merrily in This. This is that desperate Despair which is as mischievous as Presumption, in that it places the sinner beyond Repentance. And so the objection notwithstanding, my Doctrine seems to stand firm,
§. 7. Having briefly thus insisted upon the proof of the Doctrine, methinks our manifold Experience should save me the Labour of Application, whether we fall under a publick, or a private consideration.
§. 7. Having briefly thus insisted upon the proof of the Doctrine, methinks our manifold Experience should save me the Labour of Application, whither we fallen under a public, or a private consideration.
We must confess, as to the publick, That our sins have been as clamorous as those of Israel; and God hath us'd the same Method for our Amendment. We have many years felt the effects of War; and now are exercised afresh with the Fear of Scarceness. The very Perfection of our Spring hath as it were been swallow'd up by a Second Winter. The late Abuses of our Plenty have been the Heralds of a Dearth; And the Deluge of our Impieties hath been so rebuked by that of Waters, That God does seem to have alter'd the course of Nature,
We must confess, as to the public, That our Sins have been as clamorous as those of Israel; and God hath used the same Method for our Amendment. We have many Years felt the effects of War; and now Are exercised afresh with the fear of Scarceness. The very Perfection of our Spring hath as it were been swallowed up by a Second Winter. The late Abuses of our Plenty have been the Heralds of a Dearth; And the Deluge of our Impieties hath been so rebuked by that of Waters, That God does seem to have altered the course of Nature,
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as 'twere to try if we will alter our course of Sin. 'Tis true the Season began to mend, upon its very first sense of our Humiliation. And God hath only said to Us, as to the People in my Text, Ideo sic faciam, Therefore thus will I do.
as 'twere to try if we will altar our course of Sin. It's true the Season began to mend, upon its very First sense of our Humiliation. And God hath only said to Us, as to the People in my Text, Ideo sic faciam, Therefore thus will I do.
All is hetherto but a Threat; and That suspended with a Condition. Through the Bowe in the Cloud which was set as a sign betwixt God and Us, he is pleas'd to shoot comfort throughout our dwellings. But then the ground of its continuance doth stand conditionally in This, That we do all at this Instant Prepare to meet Him.
All is hitherto but a Threat; and That suspended with a Condition. Through the Bow in the Cloud which was Set as a Signen betwixt God and Us, he is pleased to shoot Comfort throughout our dwellings. But then the ground of its Continuance does stand conditionally in This, That we do all At this Instant Prepare to meet Him.
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§. 8. As to our private Consideration, perhaps there is hardly any man here, whom God hath not terrefied one way or other, and sent his Rod for an Ambassador to speak his Will. As either by the loss of a Darling Child, or of a most endeared Wife, or else by some pungent and grievous sickness, or by some eminent miscarriage in point of Honour, or Estate; or if by none of all These, yet at least he has been threatned, by the woful Examples of other men. (Nam tua Res agitur, Paries cum proximus ardet.) The Rod that is brushing but in the Aire, may (we cannot tell how soon) be sharply beating upon our shoulders. The very weather which now is better, may soon be worse than it was before.
§. 8. As to our private Consideration, perhaps there is hardly any man Here, whom God hath not terrified one Way or other, and sent his Rod for an Ambassador to speak his Will. As either by the loss of a Darling Child, or of a most endeared Wife, or Else by Some pungent and grievous sickness, or by Some eminent miscarriage in point of Honour, or Estate; or if by none of all These, yet At least he has been threatened, by the woeful Examples of other men. (Nam tua Rest agitur, Paries cum Proximus Ardet.) The Rod that is brushing but in the Air, may (we cannot tell how soon) be sharply beating upon our shoulders. The very weather which now is better, may soon be Worse than it was before.
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And though the Immoderation of Rain is pass'd, yet the consequences of it are still remaining; And the Remembrance of the Threat should be present with us.
And though the Immoderation of Rain is passed, yet the consequences of it Are still remaining; And the Remembrance of the Threat should be present with us.
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Nay since 'tis clear from that difficult, but useful Text, Mark 9. 49. [ NONLATINALPHABET ] That we must every one be Season'd with Salt, or Fire; That our putrid Affections must be eaten out here,
Nay since it's clear from that difficult, but useful Text, Mark 9. 49. [ ] That we must every one be Seasoned with Salt, or Fire; That our putrid Affections must be eaten out Here,
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or else our Persons destroy'd hereafter; (there being no medium betwixt the one and the other;) blessed be He who shall preserve us in Tears of Brine, that he may not consume us in Fire of Brimstone.
or Else our Persons destroyed hereafter; (there being no medium betwixt the one and the other;) blessed be He who shall preserve us in Tears of Brine, that he may not consume us in Fire of Brimstone.
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§. 9. Let us not think our selves too wise, to be thus Instructed; or too old, to be thus Educated; or too great to be thus Corrected. Perhaps the Robbins of our Schools, are in the School of Jesus Christ no more than humble ABC darians; They that are Aged enough by Nature, may have hardly yet attain'd to be Babes in Grace; And they who brandish the Sword of Justice, are themselves under God's Lash. And since we cannot ever enter into the Kingdom of Heaven, unless we receive it as little Children;
§. 9. Let us not think our selves too wise, to be thus Instructed; or too old, to be thus Educated; or too great to be thus Corrected. Perhaps the Robbins of our Schools, Are in the School of jesus christ no more than humble ABC darians; They that Are Aged enough by Nature, may have hardly yet attained to be Babes in Grace; And they who brandish the Sword of justice, Are themselves under God's Lash. And since we cannot ever enter into the Kingdom of Heaven, unless we receive it as little Children;
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Let us confess that we have sin'd; Let us ask him Forgiveness, and promise never to do the like. He will not cast away his Rod, until he see's that we have Kiss'd it;
Let us confess that we have sinned; Let us ask him Forgiveness, and promise never to do the like. He will not cast away his Rod, until he see's that we have Kissed it;
For when the Kine of Bashan on the Mountains of Samaria, (the Schismatical Tribes of the People Israel, whom God did therefore stigmatize with so disgraceful a Periphrasis,) had oppress'd the poor,
For when the Kine of Bashan on the Mountains of Samaria, (the Schismatical Tribes of the People Israel, whom God did Therefore stigmatize with so disgraceful a Periphrasis,) had oppressed the poor,
8.) After this he proceeded to pour out a Curse upon all their fruits; The fruits of their Gardens, and of their Vineyards, which were suddainly blasted, and devour'd, partly by the Mildew, and partly by the Palmer-worm. And this (we know) was a third part of Famin;
8.) After this he proceeded to pour out a Curse upon all their fruits; The fruits of their Gardens, and of their Vineyards, which were suddenly blasted, and devoured, partly by the Mildew, and partly by the Palmer-worm. And this (we know) was a third part of Famine;
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and that in both parts of the dreadful Hieroglyphick; I mean the War, and the Pestilence. And yet for all this, They would not return unto the Lord, (ver.
and that in both parts of the dreadful Hieroglyphic; I mean the War, and the Pestilence. And yet for all this, They would not return unto the Lord, (ver.
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what remained but that the Earth should open her Mouth, and swallow them up? or that a Fire sent from Heaven should send them hastily into Hell? And even of This they had a Tast, (as appears by the verse before my Text,) God overthrowing some of them, as he had Sodom and Gomorrah; and the Rest were but respited,
what remained but that the Earth should open her Mouth, and swallow them up? or that a Fire sent from Heaven should send them hastily into Hell? And even of This they had a Taste, (as appears by the verse before my Text,) God overthrowing Some of them, as he had Sodom and Gomorrah; and the Rest were but respited,
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when all those Emisaries and Heraulds were sent in vain; when Death it self could not fright them, however usher'd and waited on with so grim and formidable a Train; what could in reason be expected but such an Absolute NONLATINALPHABET, such a complete Devastation of Them, and Theirs, as should not leave so much as a Praeco, (no not so much as a NONLATINALPHABET) to carry the Tidings of their Ruin to late Posterity? And even This is also Threatned in the words of my Text, Ideo Tibi sic faciam, Therefore thus will I do unto thee ô Israel.
when all those Emissaries and Heralds were sent in vain; when Death it self could not fright them, however ushered and waited on with so grim and formidable a Train; what could in reason be expected but such an Absolute, such a complete Devastation of Them, and Theirs, as should not leave so much as a Praeco, (no not so much as a) to carry the Tidings of their Ruin to late Posterity? And even This is also Threatened in the words of my Text, Ideo Tibi sic faciam, Therefore thus will I do unto thee o Israel.
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§. 2. And as Thus unto Israel, so why not Thus unto England too, if we continue (as they did) to corrupt our selves with his Goodness to us? If we make no better Use of our Peace and Plenty,
§. 2. And as Thus unto Israel, so why not Thus unto England too, if we continue (as they did) to corrupt our selves with his goodness to us? If we make no better Use of our Peace and Plenty,
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and the other effects of a Restauration, than to turn our Peace into Wantonness, and our Plenty into Luxury, our Liberty into Licentiousness, and our Strength into Presumption, our Power into Oppression, and our Dignities into Pride? Nay in as much as the Dimensions of our Ingratitude, like the Highth and Depth of our Obligations, are far beyond those of the People Israel; God will not only do Thus unto us,
and the other effects of a Restauration, than to turn our Peace into Wantonness, and our Plenty into Luxury, our Liberty into Licentiousness, and our Strength into Presumption, our Power into Oppression, and our Dignities into Pride? Nay in as much as the Dimensions of our Ingratitude, like the Highth and Depth of our Obligations, Are Far beyond those of the People Israel; God will not only do Thus unto us,
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but more to Us, than unto Israel, unless we timely prepare to meet him, and present him with the Fruits of sincere Repentance; which, we have nothing to excuse us (when God hath don so much to us to make us fruitful,) if we do not bring forth in the greatest plenty. 'Tis true, we have often gon out to meet him;
but more to Us, than unto Israel, unless we timely prepare to meet him, and present him with the Fruits of sincere Repentance; which, we have nothing to excuse us (when God hath dONE so much to us to make us fruitful,) if we do not bring forth in the greatest plenty. It's true, we have often gone out to meet him;
We have rather gon out to meet him, as we commonly meet a Just Enemy; Not to ask him forgiveness, but give him Battle. We have gon out to meet Christ, not like Them on Palm Sunday, who ran before him into Ierusalem, with Doxologies and Hosannahs to the Son of David; But rather like his first Crucifyers, with Swords and Staves to apprehend him.
We have rather gone out to meet him, as we commonly meet a Just Enemy; Not to ask him forgiveness, but give him Battle. We have gone out to meet christ, not like Them on Palm Sunday, who ran before him into Ierusalem, with doxologies and Hosannahs to the Son of David; But rather like his First Crucifiers, with Swords and Staves to apprehend him.
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And how improsperous soever we have hitherto been in our Encounters; Though God hath many years knockt us against each other, and so oppos'd us unto our selves, as that we really became no less his Host, than his Enemies; yet like Marcellus in the Historian, Certamen ferociter instauramus, we are as sturdy a sort of Sinners, (many of us,) as if we never yet had smarted for having sin'd. It was Phormio's saying in Thucydides, That conquer'd men are commonly Crest-fallen, and do remit of their courage against a second Encounter, as soon as they have fatally incur'd the first.
And how improsperous soever we have hitherto been in our Encounters; Though God hath many Years knocked us against each other, and so opposed us unto our selves, as that we really became no less his Host, than his Enemies; yet like Marcellus in the Historian, Certamen ferociter instauramus, we Are as sturdy a sort of Sinners, (many of us,) as if we never yet had smarted for having sinned. It was Phormio's saying in Thucydides, That conquered men Are commonly Crestfallen, and do remit of their courage against a second Encounter, as soon as they have fatally incurred the First.
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And shall we on the contrary be such a besotted kind of Warriars, as like the Indians in Valerius, (even in spight of Pythagoras his Golden Symbol,) to dare Encounter with Fire it self? (For to those that fight with him, we know our God is a Consuming fire, Heb. 12. 29.) And since there is hardly any Affliction, (no not our late immoderate Rain) but is a spark of Gods wrath;
And shall we on the contrary be such a besotted kind of Warriars, as like the Indians in Valerius, (even in spite of Pythagoras his Golden Symbol,) to Dare Encounter with Fire it self? (For to those that fight with him, we know our God is a Consuming fire, Hebrew 12. 29.) And since there is hardly any Affliction, (no not our late immoderate Rain) but is a spark of God's wrath;
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Since our Indeavours will come too late for the prevention of the Disease, Let us go meet our Physician, and stay the sharpness of the means he is preparing for our Recovery. We know not what Judgments may yet be hovering over our Heads; and perhaps our very Harvest may be as Terrible as our Spring. God will not give over the Cure, till the Disease is Desperate. For though his lesser sort of Punishments did scarce incline the Heart of Pharaoh, his last orecame it; (so far at least as to compel him to let the People go free.) And if his Launce is unsuccesful, we shall be so much the surer to feel his Caustick. But yet behold the Sun of Righteousness breaking forth in this place like the Sun of Nature. There is not wanting matter of comfort, in the midst of those Terrors which have besieg'd us;
Since our Endeavours will come too late for the prevention of the Disease, Let us go meet our physician, and stay the sharpness of the means he is preparing for our Recovery. We know not what Judgments may yet be hovering over our Heads; and perhaps our very Harvest may be as Terrible as our Spring. God will not give over the Cure, till the Disease is Desperate. For though his lesser sort of Punishments did scarce incline the Heart of Pharaoh, his last overcame it; (so Far At least as to compel him to let the People go free.) And if his Lance is unsuccesful, we shall be so much the Surer to feel his Caustic. But yet behold the Sun of Righteousness breaking forth in this place like the Sun of Nature. There is not wanting matter of Comfort, in the midst of those Terrors which have besieged us;
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§. 1. Amongst the Reasons which may be render'd to prove the Truth of this Doctrine, This may certainly pass for one, That God is never so much in Wrath, as when he will not vouchsafe to strike. I remember Spartianus observes of Geta, (much what Tacitus of Tiberius) Quod iis praecipue blandiretur quos ad Necem destinabat.
§. 1. among the Reasons which may be rendered to prove the Truth of this Doctrine, This may Certainly pass for one, That God is never so much in Wrath, as when he will not vouchsafe to strike. I Remember Spartianus observes of Geta, (much what Tacitus of Tiberius) Quod iis Praecipue blandiretur quos ad Necem destinabat.
He made so much of those persons whom he design'd for slaughter, That his Embraces and his best looks became more dreadful than all his Frowns. And though 'twere Impiety but to imagine, (what some notwithstanding have dar'd to Preach,) that God can absolutely will the eternal Ruin of his Creatures;
He made so much of those Persons whom he designed for slaughter, That his Embraces and his best looks became more dreadful than all his Frowns. And though 'twere Impiety but to imagine, (what Some notwithstanding have dared to Preach,) that God can absolutely will the Eternal Ruin of his Creatures;
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much less that He can will it, when He hath sworn he wills it Not; much less yet that he can contrive it, by taking care for an Impenitence to bring it orderly about;
much less that He can will it, when He hath sworn he wills it Not; much less yet that he can contrive it, by taking care for an Impenitence to bring it orderly about;
Yet considering how rarely 'tis given to one and the same man, To sit with Dives at his Table, and to lye with Lazarus in Abraham 's Bosome; To have his Good Things here, and hereafter too;
Yet considering how rarely it's given to one and the same man, To fit with Dives At his Table, and to lie with Lazarus in Abraham is Bosom; To have his Good Things Here, and hereafter too;
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I cannot but say of many persons whom the World calls happy, that They who have most of God's Bounty, may yet have least of his Love and Favour. For seeing it is True (what the Scripture saith) That whom God loveth he chasteneth, Heb. 12. 6. 7, 8. and Act. 14. 22. and scourgeth every son whom he receiveth;
I cannot but say of many Persons whom the World calls happy, that They who have most of God's Bounty, may yet have lest of his Love and Favour. For seeing it is True (what the Scripture Says) That whom God loves he Chasteneth, Hebrew 12. 6. 7, 8. and Act. 14. 22. and scourges every son whom he receives;
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'Twas very shrewdly said by Solon, (if we believe Herodotus,) NONLATINALPHABET, That the Minions of the Earth are but the sport of Heaven. God often lends them a kind of happiness, only to shew them he does but lend it.
'Twas very shrewdly said by Solon, (if we believe Herodotus,), That the Minions of the Earth Are but the sport of Heaven. God often lends them a kind of happiness, only to show them he does but lend it.
or vice versa; And how by Consequence to be pitied those Creatures are, whom God Almighty in his Wrath permits to wallow in superfluity; Methinks the Difference may be This, betwixt a good man afflicted, and an ill man prosperous, that the first does seem to be clearly under God's Cure,
or vice versa; And how by Consequence to be pitied those Creatures Are, whom God Almighty in his Wrath permits to wallow in superfluity; Methinks the Difference may be This, betwixt a good man afflicted, and an ill man prosperous, that the First does seem to be clearly under God's Cure,
§. 3. It is another way of proving the Infinite Goodness of God's severity, in his willingness to Cure whom he vouchsafes to Wound, That he is pleased still to threaten, before he strikes; whensoever he is an Enemy, he is declaredly such in his written Word. He is NONLATINALPHABET, (as Aristotle calls a Generous Enemy, ) And though his Love towards his Children may be sometimes conceal'd, yet his Anger at their Rebellions is still profest; and profest even to Them, whom he does punish with Impunity on this side Hell. Not like Brutus and Cassius, those reserv'd Enemies of Caesar, who Plotted to Murder him in secret;
§. 3. It is Another Way of proving the Infinite goodness of God's severity, in his willingness to Cure whom he vouchsafes to Wound, That he is pleased still to threaten, before he strikes; whensoever he is an Enemy, he is declaredly such in his written Word. He is, (as Aristotle calls a Generous Enemy,) And though his Love towards his Children may be sometime concealed, yet his Anger At their Rebellions is still professed; and professed even to Them, whom he does Punish with Impunity on this side Hell. Not like Brutus and Cassius, those reserved Enemies of Caesar, who Plotted to Murder him in secret;
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But like Pompey, and Cato, those Brave Antagonists, who bid him Defiance in the Field. God does tell us when He will Arm himself, that we may stand upon our Guard by sincere Repentance; and he does shew us where he will strike, that we may look unto our Posture. He Brandishes his Rod, that he may not scourge us;
But like Pompey, and Cato, those Brave Antagonists, who bid him Defiance in the Field. God does tell us when He will Arm himself, that we may stand upon our Guard by sincere Repentance; and he does show us where he will strike, that we may look unto our Posture. He Brandishes his Rod, that he may not scourge us;
and hangs his Sword over our Eyes, that it may not fall upon our heads. There is a Story of Diogenes, That being ask'd what he would take to receive a Blow upon his Head, his Answer was, He would take an Helmet. Now such is the Mercy of our God, that he gives us an Helmet, before he strikes; And when at last our Provocations have forc'd his Sword out of his Hand, he is willinger to drop it, than throw it down.
and hangs his Sword over our Eyes, that it may not fallen upon our Heads. There is a Story of Diogenes, That being asked what he would take to receive a Blow upon his Head, his Answer was, He would take an Helmet. Now such is the Mercy of our God, that he gives us an Helmet, before he strikes; And when At last our Provocations have forced his Sword out of his Hand, he is willinger to drop it, than throw it down.
than NONLATINALPHABET, (as Philosophers distinguish,) rather as motives to our Amendment, than as Acts of his Revenge. Thus we find it to have been in the case of Zacharie, whose miraculous Iudgment was a Token of his Pardon, as well as Sin. God indeed struck him Dumb, but it was that ever after he might speak so much the better, and the Privation of his Language was to habituate his Faith. Nay I dare be bold to say, (what yet I cannot without Astonishment at the wisdom and goodness of our Creator, ) that Damnation it self was at first meant to save us, in as much as it is evident that God made Hell, as well for the best as the worst of men;
than, (as Philosophers distinguish,) rather as motives to our Amendment, than as Acts of his Revenge. Thus we find it to have been in the case of Zacharias, whose miraculous Judgement was a Token of his Pardon, as well as Sin. God indeed struck him Dumb, but it was that ever After he might speak so much the better, and the Privation of his Language was to habituate his Faith. Nay I Dare be bold to say, (what yet I cannot without Astonishment At the Wisdom and Goodness of our Creator,) that Damnation it self was At First meant to save us, in as much as it is evident that God made Hell, as well for the best as the worst of men;
as well for the Terror of the former, as for the Torment of the later; as well to fright all men from coming thither, as to punish the Impiety of bold and desperate Intruders. Much like the merciful severity of former Magistrates here in England, who set up Pillaries and Gallowses in publick places of the Realm,
as well for the Terror of the former, as for the Torment of the later; as well to fright all men from coming thither, as to Punish the Impiety of bold and desperate Intruders. Much like the merciful severity of former Magistrates Here in England, who Set up Pillaries and Gallows in public places of the Realm,
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as some say Phalaris did his Bull, meerly to compel us to take his Favours? How indulgent a Father must He be thought, who when his Prodigal Children are running from him, sets a Lyon in their way, to fright them back into his Embraces? Nay so astonishing is the Depth of the Riches of his Goodness, that He converts our very Tempter into an Instrument of our Good. For when the Devil was such a Dunce, as to accelerate and further the Death of Christ, who was to dye the Propitiation for all our sins, and only by Dying to conquer Hell, he spent his Malice indeed upon our Saviour, but really the mischief was all his Own. So that considering how the Death of our blessed Saviour was at once a sure passage both to His, and Our Glory, It follows that when Iudas did kiss his Master, he only delivered up Christ, but betray'd the Devil. Thus we find St. Paul himself making very good use of the Devil 's Discipline. For as one while we have him delivering others up to Satan, and that to this wholesome end, That they may learn not to Blaspheme;
as Some say Phalaris did his Bull, merely to compel us to take his Favours? How indulgent a Father must He be Thought, who when his Prodigal Children Are running from him, sets a lion in their Way, to fright them back into his Embraces? Nay so astonishing is the Depth of the Riches of his goodness, that He converts our very Tempter into an Instrument of our Good. For when the devil was such a Dunce, as to accelerate and further the Death of christ, who was to die the Propitiation for all our Sins, and only by Dying to conquer Hell, he spent his Malice indeed upon our Saviour, but really the mischief was all his Own. So that considering how the Death of our blessed Saviour was At once a sure passage both to His, and Our Glory, It follows that when Iudas did kiss his Master, he only Delivered up christ, but betrayed the devil. Thus we find Saint Paul himself making very good use of the devil is Discipline. For as one while we have him delivering Others up to Satan, and that to this wholesome end, That they may Learn not to Blaspheme;
and that for this important end, That he may learn not to be haughty, or highly minded. And so the Devil, in that case, was made Instrumental to his Salvation.
and that for this important end, That he may Learn not to be haughty, or highly minded. And so the devil, in that case, was made Instrumental to his Salvation.
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§. 4. Thus we have the words verified which were written to the Christians who dwelt at Rome; to wit, That all things work together for good, that is, to them that love God, to them that are called according to his purpose.
§. 4. Thus we have the words verified which were written to the Christians who dwelled At Room; to wit, That all things work together for good, that is, to them that love God, to them that Are called according to his purpose.
All that befalls us by God's Appointment, and the most things that happen by God's Permission, are strangely turn'd to our Advantage, though we are many times so stupid, as not to be able to apprehend it.
All that befalls us by God's Appointment, and the most things that happen by God's Permission, Are strangely turned to our Advantage, though we Are many times so stupid, as not to be able to apprehend it.
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And next, by the Wisdom of God's Disposal, the evil of sin, in other men, is many times of great use to secure our Innocence. Nor have we only heard the obliging Method of God's Proceedings,
And next, by the Wisdom of God's Disposal, the evil of since, in other men, is many times of great use to secure our Innocence. Nor have we only herd the obliging Method of God's Proceedings,
How he first of all threatens, that he may not inflict; and how he afterwards inflicts, that he may not consume. How he mercifully indeavours to whip the Sinner into a Saint;
How he First of all threatens, that he may not inflict; and how he afterwards inflicts, that he may not consume. How he mercifully endeavours to whip the Sinner into a Saint;
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destroying the Beast in us, to save the Man. How his Wisdom does sometimes suffer us to be intangl'd with Temptations, that so his Goodness may deliver us,
destroying the Beast in us, to save the Man. How his Wisdom does sometime suffer us to be entangled with Temptations, that so his goodness may deliver us,
That many times his severities are Mercies to us, will be intelligible to any, who shall but consult their own experience. I mean the experience of their lesser, in prevention of greater Punishments.
That many times his severities Are mercies to us, will be intelligible to any, who shall but consult their own experience. I mean the experience of their lesser, in prevention of greater Punishments.
As the loss of some Chattels, to save a Limb; or the loss of a Limb, to preserve the whole Body; or the loss of that Body, to save the Soul. Now if God shall deprive us of one or two Parts, of all we Have, or of all we Are, when All of Both are confiscate for our Treasons committed against his Majesty;
As the loss of Some Chattels, to save a Limb; or the loss of a Limb, to preserve the Whole Body; or the loss of that Body, to save the Soul. Now if God shall deprive us of one or two Parts, of all we Have, or of all we are, when All of Both Are confiscate for our Treasons committed against his Majesty;
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shall we not think our selves bound to be glad, and thankful, that even so he hath been pleas'd to reprieve the rest? Admit a Friend should be falling from off a Tower, and we in the snatching of him back, should put his Arme out of joynt; would he impute his Deliverance to our unkindness, because it cost him some pain in the purchase of it? And if in our violent Career of Sin,
shall we not think our selves bound to be glad, and thankful, that even so he hath been pleased to reprieve the rest? Admit a Friend should be falling from off a Tower, and we in the snatching of him back, should put his Arm out of joint; would he impute his Deliverance to our unkindness, Because it cost him Some pain in the purchase of it? And if in our violent Career of since,
when we are rushing as it were headlong into the bottomless Pit of Hell, God is pleas'd to pull us back with a stronger violence, (be it by Poverty, or Disgrace, by the Plague of Pestilence, or of Famine, be it by any other purgent or dreadful means,) yet let us thankfully consider, 'tis but to snatch us from a Precipice. And again let us consider, (with as much thankfulness unto God as our hearts can hold,) That if Amendment is the End of his Threats and Terrors,
when we Are rushing as it were headlong into the bottomless Pit of Hell, God is pleased to pull us back with a Stronger violence, (be it by Poverty, or Disgrace, by the Plague of Pestilence, or of Famine, be it by any other purgent or dreadful means,) yet let us thankfully Consider, it's but to snatch us from a Precipice. And again let us Consider, (with as much thankfulness unto God as our hearts can hold,) That if Amendment is the End of his Treats and Terrors,
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§. 1. For the better Elucidation of what may seem a dark Point, and for the prevention of such objections as may be made by those men, who are either so unconsidering as not to think of Gods Methods,
§. 1. For the better Elucidation of what may seem a dark Point, and for the prevention of such objections as may be made by those men, who Are either so unconsidering as not to think of God's Methods,
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we shall do well to take notice of those two sorts of Menaces, which do occur to us in Scripture under two several Notions. Some we find under God's Oath, and others only under his Word. The first of which are positive, the second suppositive. The former are purposed as Revenges, but the later only as Remedies. The Menaces under his Oath he does evermore execute; whereas Those under his Word only He does many times Retract.
we shall do well to take notice of those two sorts of Menaces, which do occur to us in Scripture under two several Notions. some we find under God's Oath, and Others only under his Word. The First of which Are positive, the second suppositive. The former Are purposed as Revenges, but the later only as Remedies. The Menaces under his Oath he does evermore execute; whereas Those under his Word only He does many times Retract.
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§. 2. But now it being not consistent with the simplicity of the Almighty, that either his Oath or his Retractation should differ really from his Will, the Eighth Council of Toledo will give us the Ground of this Distinction.
§. 2. But now it being not consistent with the simplicity of the Almighty, that either his Oath or his Retractation should differ really from his Will, the Eighth Council of Toledo will give us the Ground of this Distinction.
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When God will Execute his Sentence, he is then said to Swear; And when he will alter, or remit it, he is said to Repent. Poenitentia Dei nihil aliud est, quā simplex conversio prioris sententiae.
When God will Execute his Sentence, he is then said to Swear; And when he will altar, or remit it, he is said to repent. Penitence Dei nihil Aliud est, quā simplex Conversion prioris sententiae.
So that the Promises and the Threats which are deliver'd under his Oath, are That indeed which was but said of the now Antiquated Laws of the Medes and Persians; Irreversible,
So that the Promises and the Treats which Are Delivered under his Oath, Are That indeed which was but said of the now Antiquated Laws of the Medes and Persians; Irreversible,
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§. 3. First of the Promises under his Oath, the Prophet David gives us an Instance in the 89 Psalm, at the 34 verse, where first he positively pronounceth, My Covenant will I not break,
§. 3. First of the Promises under his Oath, the Prophet David gives us an Instance in the 89 Psalm, At the 34 verse, where First he positively pronounceth, My Covenant will I not break,
Another Instance of it we have in the 7. of Deuteronomy, at the 8. verse, where God is said to love Israel more than any other Nation, even for this very reason,
another Instance of it we have in the 7. of Deuteronomy, At the 8. verse, where God is said to love Israel more than any other nation, even for this very reason,
Secondly of the Threats which God delivers under his Oath, we have a very pregnant Instance in the 95 Psalm, at the 11 verse, where speaking of the Israelites to whom the Holy Land was promis'd, saith He, I sware in my wrath that they should not enter into my Rest. Nor did one of them enter, excepting Caleb and Ioshua, who were exempted from the Sentence, Num. 14. 30. Nay they did not enter in,
Secondly of the Treats which God delivers under his Oath, we have a very pregnant Instance in the 95 Psalm, At the 11 verse, where speaking of the Israelites to whom the Holy Land was promised, Says He, I sware in my wrath that they should not enter into my Rest. Nor did one of them enter, excepting Caleb and Ioshua, who were exempted from the Sentence, Num. 14. 30. Nay they did not enter in,
From whence ariseth an objection, How it can stand with God's Veracity, to Swear they shall, and they shall not. For Num. 14, 23, Surely, saith God, they shall not see the Land which I sware unto their Fathers;
From whence arises an objection, How it can stand with God's Veracity, to Swear they shall, and they shall not. For Num. 14, 23, Surely, Says God, they shall not see the Land which I sware unto their Father's;
This objection seems hard, but yet the Answer is very easie, and may be rationally drawn from the same verse with the objection. For the Promise was not made to the Individuals, but to the Nation; not to the Persons, but People Israel. So as both these Oaths were most inviolately accomplished, the Negative in the Parents, and the Affirmative in their Posterity. The Negative in the Provokers, and the Affirmative in the Obedient. So that the NONLATINALPHABET, does still stand good.
This objection seems hard, but yet the Answer is very easy, and may be rationally drawn from the same verse with the objection. For the Promise was not made to the Individuals, but to the nation; not to the Persons, but People Israel. So as both these Oaths were most inviolately accomplished, the Negative in the Parents, and the Affirmative in their Posterity. The Negative in the Provokers, and the Affirmative in the Obedient. So that the, does still stand good.
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So very signal is the Indulgence and Love of God, that he will imitate and follow his very Creatures. For no sooner can it Repent us of the evil of Sin which we have don, but He as suddenly repents him of the evil of punishment which he intended. It is his own Affirmation, Ier. 18. 8. If that Nation against whom I have pronounced, turn from their evil, I will repent of the evil which I thought to do unto them.
So very signal is the Indulgence and Love of God, that he will imitate and follow his very Creatures. For no sooner can it repent us of the evil of since which we have dONE, but He as suddenly repents him of the evil of punishment which he intended. It is his own Affirmation, Jeremiah 18. 8. If that nation against whom I have pronounced, turn from their evil, I will Repent of the evil which I Thought to do unto them.
And yet so far he is from dying, in the fift verse of that Chapter, that There we find tidings of his Recovery; yea and his Lease of Life renewed for fifteen years longer.
And yet so Far he is from dying, in the fift verse of that Chapter, that There we find tidings of his Recovery; yea and his Lease of Life renewed for fifteen Years longer.
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as were only denounced on a supposal of our Impenitence. Such was that Threat of God Almighty to Abimelech, (for unwittingly taking the Wife of Abraham,) Behold thou art but a dead man.
as were only denounced on a supposal of our Impenitence. Such was that Threat of God Almighty to Abimelech, (for unwittingly taking the Wife of Abraham,) Behold thou art but a dead man.
Gen. 20. 3, 7. And now if any shall yet object, that God did earnestly threaten both Hezekiah, and Abimelech, without a Proviso, or Reserve; I shall send him for an Answer to the Rule of Equity in Quintilian. Quaedam, etiamsi nulla legis significatione comprehensa sunt, natura tamen excipiuntur.
Gen. 20. 3, 7. And now if any shall yet Object, that God did earnestly threaten both Hezekiah, and Abimelech, without a Proviso, or Reserve; I shall send him for an Answer to the Rule of Equity in Quintilian. Quaedam, Even if nulla Legis signification comprehensa sunt, Nature tamen excipiuntur.
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The very Nature of certain words, whether promising, or threatning, do so imply an exception in certain cases and suppositions, that they save the Author of them the care and labour of expression. A plain Example of which we have in the 7 Chapter of Deuteronomy, where God had forbidden his People Israel to have any Traffick or Commerce with the Neighbouring Nations.
The very Nature of certain words, whither promising, or threatening, do so imply an exception in certain cases and suppositions, that they save the Author of them the care and labour of expression. A plain Exampl of which we have in the 7 Chapter of Deuteronomy, where God had forbidden his People Israel to have any Traffic or Commerce with the Neighbouring nations.
And yet if any of those Nations should submit to pay Tribute, and yield obedience to the Precepts which had been given down of old to the Sons of Noah, from that very Instant Commerce was free. The Prohibition being silent, where the Cause of it did cease. Nay 'tis so absolutely impossible that any Falshood should proceed from the Mouth of Truth, or that his words should be found light in the Ballance of the Sanctuary, that we shall find them holding weight in our humane scales. For 'tis a Rule in our Law, Comminationes nemini jus conferre. And such is the Goodness of our Divine Legislator, that though he gives us a Title to any Rewards which he shall promise, yet he denies us all claim to any Punishments which he shall threaten. The reason is,
And yet if any of those nations should submit to pay Tribute, and yield Obedience to the Precepts which had been given down of old to the Sons of Noah, from that very Instant Commerce was free. The Prohibition being silent, where the Cause of it did cease. Nay it's so absolutely impossible that any Falsehood should proceed from the Mouth of Truth, or that his words should be found Light in the Balance of the Sanctuary, that we shall find them holding weight in our humane scales. For it's a Rule in our Law, Comminationes Nobody jus confer. And such is the goodness of our Divine Legislator, that though he gives us a Title to any Rewards which he shall promise, yet he Denies us all claim to any Punishments which he shall threaten. The reason is,
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because Promises are founded in materia favorabili, which is in Equity to be stretch'd; But Menaces on the contrary in materia odiosa, which by consequence is to be streightned. For 'twas exactly said by Aristotle, That as the proper vertue of the Intellect is NONLATINALPHABET,
Because Promises Are founded in materia favorabili, which is in Equity to be stretched; But Menaces on the contrary in materia Odious, which by consequence is to be straighteneth. For 'twas exactly said by Aristotle, That as the proper virtue of the Intellect is,
Both importing such an Equity and Equanimity in the Iudge, (that is to say,) such a propensity towards the right hand of Favour, as blunts and mollifies the Edge of a Rigid Iustice. Thus it ought to be in Man; But in God thus it Is. The Court of Heaven hath been alwayes a kind of Chancery, wherein he useth an Equiprudence in his judging of the Fact, and a gracious Equity in his passing of the Sentence.
Both importing such an Equity and Equanimity in the Judge, (that is to say,) such a propensity towards the right hand of Favour, as blunts and mollifies the Edge of a Rigid Justice Thus it ought to be in Man; But in God thus it Is. The Court of Heaven hath been always a kind of Chancery, wherein he uses an Equiprudence in his judging of the Fact, and a gracious Equity in his passing of the Sentence.
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§. 5. To conclude this part of my undertaking, and to vindicate God's Veracity from any unworthy Imputation, in the judgments of the best, and the worst of men also, (if they will but deal with God, as they Themselves would be dealt with by humane Laws,) There are three Cases amongst Civilians, wherein all obligations (whether by promises to Reward, or by Menaces to Punishment,) do cease to bind.
§. 5. To conclude this part of my undertaking, and to vindicate God's Veracity from any unworthy Imputation, in the Judgments of the best, and the worst of men also, (if they will but deal with God, as they Themselves would be dealt with by humane Laws,) There Are three Cases among Civilians, wherein all obligations (whither by promises to Reward, or by Menaces to Punishment,) do cease to bind.
to wit Repentance. Then per comparationem alterius legis; to wit the law of forgiveness to such as sincerely do Repent. If God hath threaten'd us with Destruction upon a supposal of our Impenitence, (which is the sole reason for which he threatens,) And if our Repentance shall interpose betwixt the Threat and the Execution, (which Repentance is an Emergency, to which the Will-of-God-to-punish is most Repugnant,) Then by vertue of the Promise of God to men, [ That when soever they repent, they shall not fail of his Pardon, ] he cannot possibly be obliged to put his Threat in Execution. For whatsoever may have been said to a yet-sinning People, (as once to Nineve,) yet such a People (like the Ninevites) may seasonably break off their sins by Righteousness, and make it just that the Statute should void the sentence. that is to say, that the Statute enacting Pardon to the Penitent, should void the sentence of Destruction which was but made to unrepenting and desperate Sinners.
to wit Repentance. Then per comparationem alterius Legis; to wit the law of forgiveness to such as sincerely do repent. If God hath threatened us with Destruction upon a supposal of our Impenitence, (which is the sole reason for which he threatens,) And if our Repentance shall interpose betwixt the Threat and the Execution, (which Repentance is an Emergency, to which the Will-of-God-to-punish is most Repugnant,) Then by virtue of the Promise of God to men, [ That when soever they Repent, they shall not fail of his Pardon, ] he cannot possibly be obliged to put his Threat in Execution. For whatsoever may have been said to a yet-sinning People, (as once to Nineveh,) yet such a People (like the Ninevites) may seasonably break off their Sins by Righteousness, and make it just that the Statute should void the sentence. that is to say, that the Statute enacting Pardon to the Penitent, should void the sentence of Destruction which was but made to unrepenting and desperate Sinners.
That as the Impenitence of the Jews did work one Miracle, in that it hinder'd our blessed Saviour from working Miracles among them, which made it look like an infeebling even of Him who was Omnipotent; so Repentance can do a Miracle as great as That, even change the purpose of the Immutable; and when his Arrows are flying at us, can send them back into their Quiver. What a kind of Almightiness hath the Almighty thus indowed Repentance with? And what stratagems does he use to induce us to it? How does he fright us to this Duty, (after the manner in which we deal with our little Children,) as well by slight and empty Buggs, as by real Dangers? How does he thunder out his Threats, as so many gracious Equivocations, which with a blessed kind of Fraud are meant to beguile us into Obedience? (It is indeed a bold Metaphor,
That as the Impenitence of the jews did work one Miracle, in that it hindered our blessed Saviour from working Miracles among them, which made it look like an enfeebling even of Him who was Omnipotent; so Repentance can do a Miracle as great as That, even change the purpose of the Immutable; and when his Arrows Are flying At us, can send them back into their Quiver. What a kind of Almightiness hath the Almighty thus endowed Repentance with? And what stratagems does he use to induce us to it? How does he fright us to this Duty, (After the manner in which we deal with our little Children,) as well by slight and empty Bugs, as by real Dangers? How does he thunder out his Treats, as so many gracious Equivocations, which with a blessed kind of Fraud Are meant to beguile us into obedience? (It is indeed a bold Metaphor,
but I borrow it from St. Paul, who told his Corinthians, that being crafty, he caught them with guile.) How does he hold forth his Comets to a sinful Nation, very much rather to prevent, than presage his Plagues? How does he send out his Thunder, before his Bolt? and affright us with his Lightning, that he may not consume us with his Fire? How did he scare us very lately with Gluts of Rain, that he might not destroy us with perfect Famine? I pray contemplate on my Text, a little more attently before I leave it,
but I borrow it from Saint Paul, who told his Corinthians, that being crafty, he caught them with guile.) How does he hold forth his Comets to a sinful nation, very much rather to prevent, than presage his Plagues? How does he send out his Thunder, before his Bolt? and affright us with his Lightning, that he may not consume us with his Fire? How did he scare us very lately with Gluts of Rain, that he might not destroy us with perfect Famine? I pray contemplate on my Text, a little more attently before I leave it,
and ye will find how exactly it is conformable to the Time. What Beams of Mercy may we descry, most sweetly breaking forth from a Cloud of Justice? How does his Pity in a manner give a Counter-check to his wrath? whilst he says in his Anger, Thus and thus will I do;
and you will find how exactly it is conformable to the Time. What Beams of Mercy may we descry, most sweetly breaking forth from a Cloud of justice? How does his Pity in a manner give a Countercheck to his wrath? while he Says in his Anger, Thus and thus will I do;
Thus will I do, to destroy the Sin; but prepare to meet me, to the end that I may not destroy the sinner. 'Tis true we read that when Adrastes had kill'd the Son of King Croesus, Croesus was so touch'd with that very Murderer's Humiliation, as at that very time to pronounce his Pardon. A Temper (ye will say) in an Heathen Prince, which the greatest part of Christians would admire sooner than imitate. But how transcendently greater is the Patience and the Love of our God to Us? For although by continuing in our Impieties, we often Crucify his Son, he is not only inclinable to give a Pardon, or a Reprieve, but does invite and desire us to give him leave too.
Thus will I do, to destroy the since; but prepare to meet me, to the end that I may not destroy the sinner. It's true we read that when Adrastes had killed the Son of King Croesus, Croesus was so touched with that very Murderer's Humiliation, as At that very time to pronounce his Pardon. A Temper (you will say) in an Heathen Prince, which the greatest part of Christians would admire sooner than imitate. But how transcendently greater is the Patience and the Love of our God to Us? For although by Continuing in our Impieties, we often Crucify his Son, he is not only inclinable to give a Pardon, or a Reprieve, but does invite and desire us to give him leave too.
§. 7. If ye will take a right Prospect of both together, (I mean the twofold transcendency both of his Patience and his Love,) hear him speaking unto Israel, and through Israel unto our selves.
§. 7. If you will take a right Prospect of both together, (I mean the twofold transcendency both of his Patience and his Love,) hear him speaking unto Israel, and through Israel unto our selves.
Your Povocations, ô Kine of Bashan, have fill'd my Vials full of Wrath. Behold my Arrows are on the strings, and my Thunder-bolt in my hand. I am now riding towards you upon the wings of a whirlewind; And as hetherto ye have found me a quickning Light, ye shall feel me henceforwards a killing Fire. But is there never a man among you who will make up the Hedge? who will come before me for the Land, Ezek. 22. 30. that I may not destroy it? Is there never a Moses who will stand in the Gapp? not a Phineas among you to stand up and pray? not an Abraham to plead for a Sister of Sodom? nor a Priest to weep out betwixt the Portch and the Altar? Is there never a man of Wisdom to hear my Voice, how long and audibly soever I have been crying unto the City? O come and stop me in my Carier. Let your Tears disarme me,
Your Povocations, o Kine of Bashan, have filled my Vials full of Wrath. Behold my Arrows Are on the strings, and my Thunderbolt in my hand. I am now riding towards you upon the wings of a whirlwind; And as hitherto you have found me a quickening Light, you shall feel me henceforwards a killing Fire. But is there never a man among you who will make up the Hedge? who will come before me for the Land, Ezekiel 22. 30. that I may not destroy it? Is there never a Moses who will stand in the Gap? not a Phinehas among you to stand up and pray? not an Abraham to plead for a Sister of Sodom? nor a Priest to weep out betwixt the Portch and the Altar? Is there never a man of Wisdom to hear my Voice, how long and audibly soever I have been crying unto the city? Oh come and stop me in my Carrier. Let your Tears disarm me,
§. 8. Let us imagin within our selves, that God is speaking thus to Us, as once to Israel. And withal let us consider, what 'twill be fittest for us to do. If he is coming to meet Us, as heretofore he met Ephraim, like a Leopard or a Bear that is bereaved of her Whelps;
§. 8. Let us imagine within our selves, that God is speaking thus to Us, as once to Israel. And withal let us Consider, what it'll be Fittest for us to do. If he is coming to meet Us, as heretofore he met Ephraim, like a Leopard or a Bear that is bereft of her Whelps;
If God's Coming be as silent as a Thief in the Night, and withal as violent as a Thief in the Day; it will be infinitely better that we meet him half-way, than that we expect him within our Dores. It will be best for us to meet him, that so his suddainness may not surprize us;
If God's Coming be as silent as a Thief in the Night, and withal as violent as a Thief in the Day; it will be infinitely better that we meet him halfway, than that we expect him within our Doors. It will be best for us to meet him, that so his suddainness may not surprise us;
They are Both together in my Text; and may they Both be together in all our Practice. Let us so in good Time meet our God with the fruits of sincere Repentance, as that our God in great Mercy may be pleased to meet us with Grace and Pardon.
They Are Both together in my Text; and may they Both be together in all our Practice. Let us so in good Time meet our God with the fruits of sincere Repentance, as that our God in great Mercy may be pleased to meet us with Grace and Pardon.
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And This the God of all Mercy vouchsafe unto us, both for the Glory of his Name, and for the worthiness of his Son. To whom with the Father, in the Unity of the Spirit, be ascribed the Kingdom, the Power, and the Glory, from this day forwards forevermore. FINIS.
And This the God of all Mercy vouchsafe unto us, both for the Glory of his Name, and for the worthiness of his Son. To whom with the Father, in the Unity of the Spirit, be ascribed the Kingdom, the Power, and the Glory, from this day forward forevermore. FINIS.
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A Time of great Comfort, and yet of Mourning. A Time which placeth us in the Confine of those two Passions, which seiz'd upon the two Maries at the Sepulcher of our Lord;
A Time of great Comfort, and yet of Mourning. A Time which places us in the Confine of those two Passion, which seized upon the two Mary's At the Sepulcher of our Lord;
First 'tis matter to us of Ioy, that after the very same measure in which our Enemies from abroad did Increase upon us, our abler Enemy here at home began to be at Peace with us.
First it's matter to us of Joy, that After the very same measure in which our Enemies from abroad did Increase upon us, our abler Enemy Here At home began to be At Peace with us.
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For, weighing well the two Grounds whereupon the two Nations presum'd against us, The unanimity of our Countrymen corrects the Insolence of the Dutch, and the Abatement of our Pestilence does Plague the French for their Supercherie.
For, weighing well the two Grounds whereupon the two nations presumed against us, The unanimity of our Countrymen corrects the Insolence of the Dutch, and the Abatement of our Pestilence does Plague the French for their Superchery.
That whilst the Rod is removing, 'tis also hanging over our heads; And though the Furie of the Judgment is (God be thanked) well pass'd, yet the sense of its Threatnings is present with us.
That while the Rod is removing, it's also hanging over our Heads; And though the Fury of the Judgement is (God be thanked) well passed, yet the sense of its Threatenings is present with us.
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And as the likelihood of a Victory must needs be very much allay'd by the Possibility of a Defeat; so must the Hopes of a Recovery by the great Danger of a Relaps. And seeing the Wisdom of Authority hath still appointed this Day (although a Day of no sad Tidings) to be observ'd in all our Churches as a Day of Solemn Humiliation; let us Rejoyce with so much Trembling at the Retreat of God's Anger,
And as the likelihood of a Victory must needs be very much allayed by the Possibility of a Defeat; so must the Hope's of a Recovery by the great Danger of a Relapse. And seeing the Wisdom of authority hath still appointed this Day (although a Day of no sad Tidings) to be observed in all our Churches as a Day of Solemn Humiliation; let us Rejoice with so much Trembling At the Retreat of God's Anger,
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§. 2. Now it was that God's People, the men of Israel and of Iudah, after their manifold obligations to Watch, and Pray, and give Thanks, for their Deliverance out of Egypt, that House of Bondage, were most securely faln asleep in a dead Lethargy of Sin. A sleep in which they lay snoring with such Indulgency to Themselves, that all his ordinary Calls were too low to wake them.
§. 2. Now it was that God's People, the men of Israel and of Iudah, After their manifold obligations to Watch, and Pray, and give Thanks, for their Deliverance out of Egypt, that House of Bondage, were most securely fallen asleep in a dead Lethargy of Sin. A sleep in which they lay snoring with such Indulgency to Themselves, that all his ordinary Calls were too low to wake them.
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But God hath two sorts of Voices whereby to rouze us into Repentance. The one he utters by his Prophets, and the other by his Rod. And we have Both in this verse, whereof my Text is the later part. For what we call the Lord's Voice, in the next words before my Text, The Chaldee paraphraseth well by [ the voice of the Prophets of the Lord.
But God hath two sorts of Voices whereby to rouse us into Repentance. The one he utters by his prophets, and the other by his Rod. And we have Both in this verse, whereof my Text is the later part. For what we call the Lord's Voice, in the next words before my Text, The Chaldee Paraphraseth well by [ the voice of the prophets of the Lord.
] And This was it he first us'd to the men of Ierusalem and Samaria. Nor did he whisper into the Ear of only here and there one, but extended it to the hearts and the ears of all. The Lord's Voice cryeth unto the City, that is, his voice by the Prophets is lifted up like a Trumpet, to shew the people their Transgressions,
] And This was it he First used to the men of Ierusalem and Samaria. Nor did he whisper into the Ear of only Here and there one, but extended it to the hearts and the ears of all. The Lord's Voice Cries unto the city, that is, his voice by the prophets is lifted up like a Trumpet, to show the people their Transgressions,
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(Isa. 58. 1.) But since the Voice by his Prophets is only heeded by very few, (that is to say, here and there by a man of Wisdom,) at least give ear unto the voice which now he uttereth by his Rod; and look ye up unto the hand that hath laid it on. The Chaldee Paraphrase on the Persons to whom the words are directed is most remarkable.
(Isaiah 58. 1.) But since the Voice by his prophets is only heeded by very few, (that is to say, Here and there by a man of Wisdom,) At least give ear unto the voice which now he utters by his Rod; and look you up unto the hand that hath laid it on. The Chaldee paraphrase on the Persons to whom the words Are directed is most remarkable.
For 'tis not only, hear ye Tribes; as the Septuagint read, and the vulgar Latine; nor only hear ye the Rod; as the Interlineary Hebrew. But, here ye Princes, and Rulers, and People of the Earth. Or (as I find it translated by Learned Grotius) Audite Rex, & Proceres, & Conventus.
For it's not only, hear you Tribes; as the septuagint read, and the Vulgar Latin; nor only hear you the Rod; as the Interlineary Hebrew. But, Here you Princes, and Rulers, and People of the Earth. Or (as I find it translated by Learned Grotius) Audite Rex, & Proceres, & Conventus.
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Which I cannot better English, than by King, Lords, and Commons. Let your Qualities or Conditions be what they will, Audite Vos Virgam, Hear Ye the Rod.
Which I cannot better English, than by King, lords, and Commons. Let your Qualities or Conditions be what they will, Audite Vos Virgam, Hear You the Rod.
So that the Voice of the Prophets, (in the beginning of the verse,) does seem to differ just as much, from the voice of the Rod, (in the later end, ) as the Prophecy from the Iudgment which is Prophecyed of; or as the Threat from the Sentence, and some degree of Execution; or as the Preaching from the Text which is Preached on.
So that the Voice of the prophets, (in the beginning of the verse,) does seem to differ just as much, from the voice of the Rod, (in the later end,) as the Prophecy from the Judgement which is Prophesied of; or as the Threat from the Sentence, and Some degree of Execution; or as the Preaching from the Text which is Preached on.
§. 3. This is therefore God's Method for the calling of Sinners unto Repentance. The publick Preachers of his Word do first give warning. Then the truly wise in heart do fear and tremble at the Word Preach'd.
§. 3. This is Therefore God's Method for the calling of Sinners unto Repentance. The public Preachers of his Word do First give warning. Then the truly wise in heart do Fear and tremble At the Word Preached.
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Yet the foolish and inconsiderate, (who are the most of Mankind) being deaf to that Word, and not afraid of that Warning, The Rod comes in with its Sermon, or excitation to Repentance, and All are conjured to hearken to it.
Yet the foolish and inconsiderate, (who Are the most of Mankind) being deaf to that Word, and not afraid of that Warning, The Rod comes in with its Sermon, or excitation to Repentance, and All Are conjured to harken to it.
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This (considering how the words are made obscure by an Elipsis, which the most Critical Commentators have several Methods of filling up) I do conceive to be the plainest and most satisfactory scope of the words in Hand.
This (considering how the words Are made Obscure by an Ellipsis, which the most Critical Commentators have several Methods of filling up) I do conceive to be the Plainest and most satisfactory scope of the words in Hand.
§. 4. The Text in the General, or in the Great, does present us with an Embassy from Heaven to Earth; which being taken in the Retail, doth spread it self into these Particulars.
§. 4. The Text in the General, or in the Great, does present us with an Embassy from Heaven to Earth; which being taken in the Retail, does spread it self into these Particulars.
Secondly the People to whom directed; And These are imply'd in the Pronown Ye. My Israel, my Chosen, the peculiar Lot of mine Inheritance, Audite Vos, hear Ye.
Secondly the People to whom directed; And These Are implied in the Pronown You. My Israel, my Chosen, the peculiar Lot of mine Inheritance, Audite Vos, hear You.
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Audite, Hear. Last of all we have the Potentate from whom the Embassadour is dispatch'd, described clearly by the Periphrasis of [ Him who hath appointed it. ]
Audite, Hear. Last of all we have the Potentate from whom the Ambassador is dispatched, described clearly by the Periphrasis of [ Him who hath appointed it. ]
but in conjunction. For the close Application of the Embassadour to the People, the Rod to Israel, will very seasonably afford us this Doctrinal Proposition.
but in conjunction. For the close Application of the Ambassador to the People, the Rod to Israel, will very seasonably afford us this Doctrinal Proposition.
That God Almighty is so far from conniving at, or not seing Sin in his Children, (though the Tempter in these Times hath taught a great number of men to flatter themselves into Destruction by this Opinion,) that he hates, and will punish it, much more in Them, than in Those that are Stranger, and Aliens to him.
That God Almighty is so Far from conniving At, or not sing since in his Children, (though the Tempter in these Times hath taught a great number of men to flatter themselves into Destruction by this Opinion,) that he hates, and will Punish it, much more in Them, than in Those that Are Stranger, and Aliens to him.
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§. 1. Which to the end I may evince in the clearest Method that I can use, I shall first of all observe out of Aulus Gellius, (what He himself does observe out of Plato 's Gorgias,) That there are three distinct ends for which Offenders are to be punish'd.
§. 1. Which to the end I may evince in the Clearest Method that I can use, I shall First of all observe out of Aulus Gellius, (what He himself does observe out of Plato is Gorgias,) That there Are three distinct ends for which Offenders Are to be punished.
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Whereof the first is NONLATINALPHABET, for the Amendment of Offenders. The second NONLATINALPHABET, for the Benefit of such as are Lookers-on. The third NONLATINALPHABET,
Whereof the First is, for the Amendment of Offenders. The second, for the Benefit of such as Are Lookers-on. The third,
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for the Party's Satisfaction who is Offended. And if we look on all Three, as they are applicable to God, in his laying on of stripes on the sons of Men; whether the End of his Inflictions is to redeem us from our Iniquities, or to fright Lookers-on from daring to do as we have don,
for the Party's Satisfaction who is Offended. And if we look on all Three, as they Are applicable to God, in his laying on of stripes on the Sons of Men; whither the End of his Inflictions is to Redeem us from our Iniquities, or to fright Lookers-on from daring to do as we have dONE,
or to make some Amends to his injur'd Goodness; we shall find him ever Iust, after the measure that he is Merciful. And as he is kinder by much to the little Flock, which he hath tenderly Pent up in his rich Inclosure, than to the numerous Herd which are turn'd out into the Common, so is he rigider to the Sheep that rudely break out of the Fold, than to the Swine or the Goats that were never in it.
or to make Some Amends to his injured goodness; we shall find him ever Just, After the measure that he is Merciful. And as he is kinder by much to the little Flock, which he hath tenderly Penned up in his rich Enclosure, than to the numerous Heard which Are turned out into the Common, so is he rigider to the Sheep that rudely break out of the Fold, than to the Swine or the Goats that were never in it.
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§. 2. First I say the Rod of God is NONLATINALPHABET, (as Plutarch calls it,) the Med'cin, or means of Cure, unto the Souls of such men as are sick of Sin. So much the Med'cin, that Plato will allow it no other end; and Lucius Seneca looks upon it,
§. 2. First I say the Rod of God is, (as Plutarch calls it,) the Med'cin, or means of Cure, unto the Souls of such men as Are sick of Sin. So much the Med'cin, that Plato will allow it no other end; and Lucius Senecca looks upon it,
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We are not punished (saith he) because we have already sin'd, but only to the end we may sin no more. And his Reason is as plausible as the matter will bear. Revocari praeterita non possunt, futura prohibentur.
We Are not punished (Says he) Because we have already sinned, but only to the end we may sin no more. And his Reason is as plausible as the matter will bear. Revocari Things past non possunt, futura prohibentur.
Whatsoever is past, is past all Remedy; And an evil of Sin already don, no evil of Punishment can have the power to undo. But what is future, and yet to come, may be anticipated at present; and though we cannot retrive yesterday, we may wisely provide against the morrow. Nay the sharpest of Remedies is so desirable, where continuance in Sin is the Disease, that when the Patient cannot be cur'd, 'tis a kind of a Favour, to cut him off. Interdum ut pereant, NONLATINALPHABET. Heliodor. lib. 1. interest pereuntium.
Whatsoever is past, is passed all Remedy; And an evil of since already dONE, no evil of Punishment can have the power to undo. But what is future, and yet to come, may be anticipated At present; and though we cannot retrieve yesterday, we may wisely provide against the morrow. Nay the Sharpest of Remedies is so desirable, where Continuance in since is the Disease, that when the Patient cannot be cured, it's a kind of a Favour, to Cut him off. Interdum ut pereant,. Heliodor. lib. 1. Interest pereuntium.
Even Destruction it self is many times very Medicinal. And many thousands had been undo•, if they had not perish'd. Sure I am that St. Paul was of this opinion,
Even Destruction it self is many times very Medicinal. And many thousands had been undo•, if they had not perished. Sure I am that Saint Paul was of this opinion,
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we may infer, with good Logick, It had been good for that man, to have liv'd very little beyond his Birth. For when the Devil shall give a Visit to such an Impenitent on his Death-bed, his wish will unavoidably be one of these two, That he had led his life better, or sooner dyed. So clear a Truth as this is the very Heathens could discern by the light of Nature. Not Plotinus only the Platonist, but Alexis the Comoedian. NONLATINALPHABET, NONLATINALPHABET.
we may infer, with good Logic, It had been good for that man, to have lived very little beyond his Birth. For when the devil shall give a Visit to such an Impenitent on his Deathbed, his wish will avoidable be one of these two, That he had led his life better, or sooner died. So clear a Truth as this is the very heathens could discern by the Light of Nature. Not Plotinus only the Platonist, but Alexis the Comedian.,.
Admit the Arm or the Legg of any mans body is gangren'd, we do not say it is the Cruelty, but the Skill of the Chirurgeon to cut it off. And if the Patient being angry shall expostulate with the Artist in such a Case,
Admit the Arm or the Leg of any men body is gangrened, we do not say it is the Cruelty, but the Skill of the Chirurgeon to Cut it off. And if the Patient being angry shall expostulate with the Artist in such a Case,
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And then considering how much the Soul is more preferable to the Body, than the Body can be to a single Member, I cannot choose but assent to that Platonick Aphorism in Apuleius, Si nequitia miseros facit, miserior sit necesse est diuturnior nequā, quos infelicissimos esse judicarem, si non eorum mali•iam saltem mors extrema •iniret. Boeth.
And then considering how much the Soul is more preferable to the Body, than the Body can be to a single Member, I cannot choose but assent to that Platonic Aphorism in Apuleius, Si Nequitia miseros facit, miserior fit Necessary est diuturnior nequā, quos infelicissimos esse judicarem, si non Their mali•iam Saltem mors extrema •iniret. Both.
For Remedy being by Nature very much better than Disease, and so a desperate Remedy than a desperate Disease, it must necessarily follow, that to a sinner who is Incorrigible, Death it self becomes a Curtesy. The reason is,
For Remedy being by Nature very much better than Disease, and so a desperate Remedy than a desperate Disease, it must necessarily follow, that to a sinner who is Incorrigible, Death it self becomes a Courtesy. The reason is,
For that even in Hell there is Room for Curtesy, is just as clear as that the greater infer's the lesser Damnation, Mat. 23. 14. And as one Star differs from another Star in Glory;
For that even in Hell there is Room for Courtesy, is just as clear as that the greater infer's the lesser Damnation, Mathew 23. 14. And as one Star differs from Another Star in Glory;
so in the Territories of Darkness, we are told of a difference between the Sodomites and the Iews, Mat. 11. 23, 24. and so we read of great difference between the punishments inflicted on several Servants;
so in the Territories of Darkness, we Are told of a difference between the Sodomites and the Iews, Mathew 11. 23, 24. and so we read of great difference between the punishments inflicted on several Servants;
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for the unjust to be reserv'd unto the Day of Judgment to be punished, (2 Pet. 2, 9,) will soon confess it to be a Truth which is asserted by Boetius, (however an Infidel may be so dull as to believe it a Contradiction,) That wicked men are Then plagu'd with the more grievous kinds of punishment,
for the unjust to be reserved unto the Day of Judgement to be punished, (2 Pet. 2, 9,) will soon confess it to be a Truth which is asserted by Boethius, (however an Infidel may be so dull as to believe it a Contradiction,) That wicked men Are Then plagued with the more grievous Kinds of punishment,
And clear it is that That Tradition of the wandring Cartophilus, who had been Ianitor (saith Cluver) to Pontius Pilate, (whether Truth, or Fiction,) does shew a good part of Christendom to have been strongly of this Opinion.
And clear it is that That Tradition of the wandering Cartophilus, who had been Janitor (Says Cluver) to Pontius Pilate, (whither Truth, or Fiction,) does show a good part of Christendom to have been strongly of this Opinion.
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as he was going from Pilate's House unto the Place of Execution, than that our Saviour should condemn him to an Immortality upon Earth; to wander up and down in several parts of this world, beaping up wrath against the day of wrath, and then only to fall, when all the world must rise again.
as he was going from Pilate's House unto the Place of Execution, than that our Saviour should condemn him to an Immortality upon Earth; to wander up and down in several parts of this world, beaping up wrath against the day of wrath, and then only to fallen, when all the world must rise again.
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sure God will not withhold it from the unworthiest Subjects of his Dominion, much less from Them who are the Children of his Household. If Pharaoh the Drudge be once admitted under his Cure, sure Ioseph the Darling shall much more be so.
sure God will not withhold it from the Unworthiest Subject's of his Dominion, much less from Them who Are the Children of his Household. If Pharaoh the Drudge be once admitted under his Cure, sure Ioseph the Darling shall much more be so.
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For the first and chiefest end of our being so judged as to be chasten'd in the world, is NONLATINALPHABET, that we may not so be judged as to be damned with the world. 1 Cor. 12. 32. And therefore ye that pretend to be none of their number, who by being uncorrected are known to be Bastards rather than Sons, (Heb. 12, 8,) Audite Vos Virgam, Hear Ye the Rod.
For the First and chiefest end of our being so judged as to be chastened in the world, is, that we may not so be judged as to be damned with the world. 1 Cor. 12. 32. And Therefore you that pretend to be none of their number, who by being uncorrected Are known to be Bastards rather than Sons, (Hebrew 12, 8,) Audite Vos Virgam, Hear You the Rod.
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§. 4. The Second End of Punishment is NONLATINALPHABET, for the Benefit of such as are Lookers-on. And it tends to their Benefit in two respects. First by removing an Example of Sin, which might otherwise make them worse, and next by shewing one of Punishment, which hath an Aptitude at least to make them better.
§. 4. The Second End of Punishment is, for the Benefit of such as Are Lookers-on. And it tends to their Benefit in two respects. First by removing an Exampl of since, which might otherwise make them Worse, and next by showing one of Punishment, which hath an Aptitude At least to make them better.
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Because your Exemplary Sinners are such a publick sort of Mischiefs, such Epidemical Diseases, that Seneca looks upon them as on Venemous Beasts, and professeth he would destroy them with the same temper of mind, wherewith he would chop off a Vipers Head;
Because your Exemplary Sinners Are such a public sort of Mischiefs, such Epidemical Diseases, that Senecca looks upon them as on Venomous Beasts, and Professes he would destroy them with the same temper of mind, wherewith he would chop off a Vipers Head;
lest by permitting them to live, and to fill the Aire with their poison, they should happen to be contagious to all that neighbour within their stentch. So that Seneca (it seems) was a kind of a Zelot, though not a Iew; and spake at the rate at which Phineas acted; who finding Zimri and Cosbi in their openfac'd Villany, dispach'd them both in as great hast,
lest by permitting them to live, and to fill the Air with their poison, they should happen to be contagious to all that neighbour within their stentch. So that Senecca (it seems) was a kind of a Zealot, though not a Iew; and spoke At the rate At which Phinehas acted; who finding Zimri and Cozbi in their openfaced Villainy, dispatched them both in as great haste,
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For as the rational kind of Viper is more malignant than any other, so of that sort too the most destructive is the religious; (such I mean as are reckoned such, by their putting on Godliness for a Disguise.) There are no such false fires for the leading of Passengers out of their way, as the reputed People of God when they once turn straglers. For as their good Conversation is the Decoy of Heaven, and brings in Proselites to God; so their scandalous example is the Pandar to Hell, and makes Clients for the Devil. If the People of God refuse the Love of the Truth, how shall the Heathens then embrace it, to whom it is but seldom, if sometimes offer'd? If Iudah her self become an Harlot, Babylon is confirmed in all her Whoredoms. And if Israel worship a Calf, how shall Egypt not be Idolatrous? when there ariseth a Dispute betwixt the Iews and the Gentiles, (as once betwixt Elijah, and the Prophets of Baal,) whose God is the truest, and so the fittest to be adored; The Iews have need to prove Theirs, as well by the Sanctity of their Lives, as by the strangeness of their Miracles. Else the Gentiles will conclude them, not to have the truer Prophets, but the skilfuller Magicians. And all their signes which are drawn from Heaven, will pass but for Sorcery fetch't up from Hell. David laid so great a stress upon this one consideration, that when an evil Example was shewn in Israel, it was his first and greatest Care to have the matter kept secret from those without, 2 Sam. 1. 20. knowing well that the Example of a scandalous Israel, would soon redound to the discredit of Him that had owned them for his People; And that it is the usual Custome of the giddily-unjust and censorious world, to pass their Judgment upon the Master, by the Behaviour of his Servants; to make an estimate of the Father, by the Breeding of his Children; and so to measure the God too, by the practice of his Votaries.
For as the rational kind of Viper is more malignant than any other, so of that sort too the most destructive is the religious; (such I mean as Are reckoned such, by their putting on Godliness for a Disguise.) There Are no such false fires for the leading of Passengers out of their Way, as the reputed People of God when they once turn stragglers. For as their good Conversation is the Decoy of Heaven, and brings in Proselytes to God; so their scandalous Exampl is the Pandar to Hell, and makes Clients for the devil. If the People of God refuse the Love of the Truth, how shall the heathens then embrace it, to whom it is but seldom, if sometime offered? If Iudah her self become an Harlot, Babylon is confirmed in all her Whoredoms. And if Israel worship a Calf, how shall Egypt not be Idolatrous? when there arises a Dispute betwixt the Iews and the Gentiles, (as once betwixt Elijah, and the prophets of Baal,) whose God is the Truest, and so the Fittest to be adored; The Iews have need to prove Theirs, as well by the Sanctity of their Lives, as by the strangeness of their Miracles. Else the Gentiles will conclude them, not to have the truer prophets, but the skilfuller Magicians. And all their Signs which Are drawn from Heaven, will pass but for Sorcery fetched up from Hell. David laid so great a stress upon this one consideration, that when an evil Exampl was shown in Israel, it was his First and greatest Care to have the matter kept secret from those without, 2 Sam. 1. 20. knowing well that the Exampl of a scandalous Israel, would soon redound to the discredit of Him that had owned them for his People; And that it is the usual Custom of the giddily-unjust and censorious world, to pass their Judgement upon the Master, by the Behaviour of his Servants; to make an estimate of the Father, by the Breeding of his Children; and so to measure the God too, by the practice of his Votaries.
§. 6. Now since Experience it self, as well as Scripture, doth serve to prove it a disgrace to the Truth of God, for the Professors of the Truth to hold the Truth in unrighteousness;
§. 6. Now since Experience it self, as well as Scripture, does serve to prove it a disgrace to the Truth of God, for the Professors of the Truth to hold the Truth in unrighteousness;
Can we imagine it to be likely, that God will harden the Pagans Hearts by the prosperous example of Israels Sin? no, he will mollifie them rather by the publick Example of their Correction, (which is the second of those Respects, in which the punishment of Offenders is for the Benefit of such as are lookers on.) So he once tells them by the Prophet Ezekiel, (chap. 5. vers.
Can we imagine it to be likely, that God will harden the Pagans Hearts by the prosperous Exampl of Israel's since? no, he will mollify them rather by the public Exampl of their Correction, (which is the second of those Respects, in which the punishment of Offenders is for the Benefit of such as Are lookers on.) So he once tells them by the Prophet Ezekielem, (chap. 5. vers.
And why is all this, but that their Sufferings for sin may be as Exemplary and publick, as their Sins for which they suffer? God will be very far from giving a just occasion, of his being ill thought of amongst the Heathen; They shall be far from finding Him to be a Sanctuary for sinners, remaining such. When Israel will not hear, they shall feel his Rod; and the Rod shall be so laid on, that even Edom and Philistia shall hear its Voice. And the Voice of this Rod shall be like that of the Prophet Zachary. Howl Firr Tree, for the Cedar is faln;
And why is all this, but that their Sufferings for since may be as Exemplary and public, as their Sins for which they suffer? God will be very Far from giving a just occasion, of his being ill Thought of among the Heathen; They shall be Far from finding Him to be a Sanctuary for Sinners, remaining such. When Israel will not hear, they shall feel his Rod; and the Rod shall be so laid on, that even Edom and Philistia shall hear its Voice. And the Voice of this Rod shall be like that of the Prophet Zachary. Howl Fir Tree, for the Cedar is fallen;
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The Voice of this Rod shall be heard in Babylon; and it shall make the same Inference, which St. Peter did when he was there. If Iudgment begin at the House of God, what shall their end be who are not obedient unto the Gospel? I will shut up this point with that of Salvian. Deus partim gladio, partim exemplo corrigit, ut omnibus simul & coercendo censuram & indulgendo pietatem probaret.
The Voice of this Rod shall be herd in Babylon; and it shall make the same Inference, which Saint Peter did when he was there. If Judgement begin At the House of God, what shall their end be who Are not obedient unto the Gospel? I will shut up this point with that of Salvian. Deus Partim Gladio, Partim exemplo corrigit, ut omnibus simul & coercendo censuram & indulgendo pietatem probaret.
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God does partly punish by Stripes, and partly by Example, (that is, partly by the stroke, and partly by the voice of his Fatherly Rod,) that at once he may testify to the world,
God does partly Punish by Stripes, and partly by Exampl, (that is, partly by the stroke, and partly by the voice of his Fatherly Rod,) that At once he may testify to the world,
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as well his Iustice, by the one; as by the other, his Longanimity. This is said by God in Scripture to be a great end of Punishment, That all the People may hear,
as well his justice, by the one; as by the other, his Longanimity. This is said by God in Scripture to be a great end of Punishment, That all the People may hear,
And therefore Ye that have been hetherto the greatest strangers to Affliction, by the Injoymen•s of your Peace in a Time of War, and of abundance of Plenty in Times of want, and now of bodily health in a Time of sickness; who seem to look as unconcern'dly on the miseries of your Brethren, as if yourselves had an exemption from all Adversity, and were seated above the level of all God's Arrows; Audite Vos Virgam, hear YE the Rod.
And Therefore You that have been hitherto the greatest Strangers to Affliction, by the Injoymen•s of your Peace in a Time of War, and of abundance of Plenty in Times of want, and now of bodily health in a Time of sickness; who seem to look as unconcernedly on the misery's of your Brothers, as if yourselves had an exemption from all Adversity, and were seated above the level of all God's Arrows; Audite Vos Virgam, hear you the Rod.
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§. 7. The Third End of Punishment is NONLATINALPHABET, for Revenge; that is, (as Aristotle interprets it) to repair the honour, and to satisfie the Iustice of that Authority, which the Transgressions of a Sinner appear so highly to have offended. And in this respect also,
§. 7. The Third End of Punishment is, for Revenge; that is, (as Aristotle interprets it) to repair the honour, and to satisfy the justice of that authority, which the Transgressions of a Sinner appear so highly to have offended. And in this respect also,
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as God is iust to all in general, so to his People in particular he is severest. He is very much offended with the Adulteries of the Harlot, but more with the Whoredoms of an obliged Spouse. If the Doves which have an house on purpose erected for their Reception, shall fly away from that House, to be Birds of Prey, they deserve by so much a greater punishment,
as God is just to all in general, so to his People in particular he is Severest. He is very much offended with the Adulteries of the Harlot, but more with the Whoredoms of an obliged Spouse. If the Dove which have an house on purpose erected for their Reception, shall fly away from that House, to be Birds of Prey, they deserve by so much a greater punishment,
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than Crowes and Harpies, by how much the more they were cared for, and with a more peculiar Providence. So by the same proportion of Justice, God will much sooner scourge the Flocks of Ioseph for their wandrings,
than Crows and Harpies, by how much the more they were cared for, and with a more peculiar Providence. So by the same proportion of justice, God will much sooner scourge the Flocks of Ioseph for their wanderings,
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than the Kine of Bashan, because there is much a richer feeding in the Plains of Iordan, than on the Mountains of Samaria. Now he whips them with Babylon, ThatIsa. 10. 5. Rod of his Anger.
than the Kine of Bashan, Because there is much a Richer feeding in the Plains of Iordan, than on the Mountains of Samaria. Now he whips them with Babylon, ThatIsa. 10. 5. Rod of his Anger.
§. 8. And if now after the Iews, the People of God under the Law, we reflect upon our selves, who are his People under the Gospel, observing whether we have been falling,
§. 8. And if now After the Iews, the People of God under the Law, we reflect upon our selves, who Are his People under the Gospel, observing whither we have been falling,
as well as from whence, (from the most Christian, the most Reform'd, and the most Disciplin'd sort of People, to the most barbarous, the most profane, and I wish I may not •ay, the most disorder'd in all the world,) we shall find this difference betwixt the Heathens and our selves, That They indeed are a diseas'd People,
as well as from whence, (from the most Christian, the most Reformed, and the most Disciplined sort of People, to the most barbarous, the most profane, and I wish I may not •ay, the most disordered in all the world,) we shall find this difference betwixt the heathens and our selves, That They indeed Are a diseased People,
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They indeed do disavow the Lord Jesus in their words, But we deny him in our works. They indeed do not receive the Love of the Truth, But we refuse it.
They indeed do disavow the Lord jesus in their words, But we deny him in our works. They indeed do not receive the Love of the Truth, But we refuse it.
They indeed are Erroneous in a very deep measure, but (which is infinitely worse) how many amongst Us are grown Heretical? In so much that whilst They do only want a Physician, the generality of us do stand in need of an Executioner. And now, to compare our selves with some of our Fellow-Christians, (those I mean in the Church of Rome,) whilst their Church is called the Whore of Babylon, do not they call ours the Whore of Babel, though not with any Truth, yet with some Plausibility? there being a Babel in our Nation, though not in our Church? and many parts of this Nation being become so much the fouler, (I will not say for having been, but) since the time of her being swept, that for one Devil of Popery She hath been dispossessed of, She may be thought (by the Care of Rome) to have given entrance unto seven. It is therefore (as it proves) our unhappy Priviledge of having once drawn neerer, not only to the Mercy, but to the Holiness of God,
They indeed Are Erroneous in a very deep measure, but (which is infinitely Worse) how many among Us Are grown Heretical? In so much that while They do only want a physician, the generality of us do stand in need of an Executioner. And now, to compare our selves with Some of our Fellow-Christians, (those I mean in the Church of Rome,) while their Church is called the Whore of Babylon, do not they call ours the Whore of Babel, though not with any Truth, yet with Some Plausibility? there being a Babel in our nation, though not in our Church? and many parts of this nation being become so much the Fowler, (I will not say for having been, but) since the time of her being swept, that for one devil of Popery She hath been dispossessed of, She may be Thought (by the Care of Room) to have given Entrance unto seven. It is Therefore (as it Proves) our unhappy Privilege of having once drawn nearer, not only to the Mercy, but to the Holiness of God,
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than other Nations, that God is the r•adier now in Iustice to stand the farther off from us. And if by a seasonable Repentance, we do not recover our first Approaches, 'twill be as tolerable for Rome in the last great Day,
than other nations, that God is the r•adier now in justice to stand the farther off from us. And if by a seasonable Repentance, we do not recover our First Approaches, it'll be as tolerable for Room in the last great Day,
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as for Us of this Nation. And so (on a Parallel supposition) it will be somewhat more tolerable for Jerusalem, than for Rome; for Aegypt, than for Jerusalem; for Babylon; than for Aegypt; for S•ythia, than for Babylon; and for the wild Salvages, than for them all.
as for Us of this nation. And so (on a Parallel supposition) it will be somewhat more tolerable for Jerusalem, than for Room; for Egypt, than for Jerusalem; for Babylon; than for Egypt; for S•ythia, than for Babylon; and for the wild Salvages, than for them all.
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§. 9. Ye will consent the more readily to what I say, by considering those words of our blessed Saviour, Luk. 10. 15. And thou Capernaum which art exalted to Heaven, shalt be thrust down to Hell.
§. 9. You will consent the more readily to what I say, by considering those words of our blessed Saviour, Luk. 10. 15. And thou Capernaum which art exalted to Heaven, shalt be thrust down to Hell.
Therefore to Hell, because from Heaven. For the higher any one is, by so much greater must be his Fall. When the Eagle in the Apologue caught up the Shell-Fish into the Clouds, it was to break it the more infallibly by letting it fall upon the Stones.
Therefore to Hell, Because from Heaven. For the higher any one is, by so much greater must be his Fallen. When the Eagl in the Apologue caught up the Shell-Fish into the Clouds, it was to break it the more infallibly by letting it fallen upon the Stones.
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And though indeed the God of Heaven never takes any into his favour, to the end he may give them the greater Fall; yet when such will needs fall from their highest Station, they must needs be the unliklier to rise again. They being so broken by their Fall from so high a Pitch, that hardly any thing can joynt them,
And though indeed the God of Heaven never Takes any into his favour, to the end he may give them the greater Fallen; yet when such will needs fallen from their highest Station, they must needs be the unlikely to rise again. They being so broken by their Fallen from so high a Pitch, that hardly any thing can joint them,
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And 'tis obvious to infer from those other words of Christ, Sin no more, least a worse thing come unto thee, (Joh. 5, 14,) That God will punish Malefactors,
And it's obvious to infer from those other words of christ, since no more, lest a Worse thing come unto thee, (John 5, 14,) That God will Punish Malefactors,
as well in regard of the Benefits they have received, as for the Sins they have committed. And therefore ye that make it your Boast, That ye are Members of a Christian Reformed Church, not the Children of Hagar, which is Mount Sinai,
as well in regard of the Benefits they have received, as for the Sins they have committed. And Therefore you that make it your Boast, That you Are Members of a Christian Reformed Church, not the Children of Hagar, which is Mount Sinai,
and which gendreth to Bondage, but of Jerusalem which is above, and therefore Children of the Promise, whereby ye have the priviledge to call him Father, who by Them that are without, is to be look't upon only as a Creator, and a Judge; And by your being more obliged than other men, are grown by so much the more accountable; Audite Vos Virgam, Hear Ye the Rod.
and which gendereth to Bondage, but of Jerusalem which is above, and Therefore Children of the Promise, whereby you have the privilege to call him Father, who by Them that Are without, is to be looked upon only as a Creator, and a Judge; And by your being more obliged than other men, Are grown by so much the more accountable; Audite Vos Virgam, Hear You the Rod.
§. 10. But (Lord) how many have we known, in these last and worst times, who (like Hiel the Bethelite in the Building of Jericho) have laid the Foundation of their Greatness in their First-born, and set up its Gates in their younger Children, and yet have been deaf as any Adders, to the Voice of God's Rod in so clear a Cafe? Unto how many of our new Builders, who have cemented their Walls with the price of Bloud, and have set their Nest on high, (with a presumption to be deliver'd from the Power of Evil,) hath the well-instructed Stone cry'd out of the Wall, and the Beam out of the Timber made answer to it, who yet have stop't their Eyes and Ears against the Messages of the Rod that hath spoken to them? I hearkened and heard, (said God heretofore of his People Israel,) but no man repented him of his wickedness, saying, what have I don? every one turned to his Course, Jer. 8. 6. as the horse rusheth into the Battle.
§. 10. But (Lord) how many have we known, in these last and worst times, who (like Hiel the Bethelite in the Building of Jericho) have laid the Foundation of their Greatness in their Firstborn, and Set up its Gates in their younger Children, and yet have been deaf as any Adders, to the Voice of God's Rod in so clear a Cafe? Unto how many of our new Builders, who have cemented their Walls with the price of Blood, and have Set their Nest on high, (with a presumption to be Delivered from the Power of Evil,) hath the well-instructed Stone cried out of the Wall, and the Beam out of the Timber made answer to it, who yet have stopped their Eyes and Ears against the Messages of the Rod that hath spoken to them? I harkened and herd, (said God heretofore of his People Israel,) but no man repented him of his wickedness, saying, what have I dONE? every one turned to his Course, Jer. 8. 6. as the horse Rushes into the Battle.
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And we do commonly so resemble that senseless People, (as to the Callousness of our hearts, and inconsideratness of mind,) that whensoever God dispatches any Embassadour of his Displeasure, although he speaks so loud, that it is hard not to hear him,
And we do commonly so resemble that senseless People, (as to the Callousness of our hearts, and inconsiderateness of mind,) that whensoever God Dispatches any Ambassador of his Displeasure, although he speaks so loud, that it is hard not to hear him,
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Or if perhaps we are attentive to the Voice of Gods Rod, yet we are deaf to the Message on which it comes. Whereas the Audience and Attention which God requires, is rather meant of the second, than of the first of these two.
Or if perhaps we Are attentive to the Voice of God's Rod, yet we Are deaf to the Message on which it comes. Whereas the Audience and Attention which God requires, is rather meant of the second, than of the First of these two.
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Every lash of Gods Rod should make us reflect upon a sin. And as Joseph 's false Brethren, when they were brought into Distress, did straight reflect on that Distress into which they had brought their Brother Ioseph; so if at any time we are groaning under the Miseries of a War, we should examine how many ways we abus'd our Peace. If at any time we are brought into some great Degree of Penurie, we should consider if we have not abus'd our Plenty. And if at any time (as of late) we fall into Times of general sickness, we should reflect on those Sins which have been the great Abuses, and so the Forfeitures of our health. Might I ground a conjecture touching the Message or the Cause of our present Rod, from the words of three Prophets, Habakkuk, Naum, and Ezekiel, I should be prompted to consider,
Every lash of God's Rod should make us reflect upon a since. And as Joseph is false Brothers, when they were brought into Distress, did straight reflect on that Distress into which they had brought their Brother Ioseph; so if At any time we Are groaning under the Misery's of a War, we should examine how many ways we abused our Peace. If At any time we Are brought into Some great Degree of Penury, we should Consider if we have not abused our Plenty. And if At any time (as of late) we fallen into Times of general sickness, we should reflect on those Sins which have been the great Abuses, and so the Forfeitures of our health. Might I ground a conjecture touching the Message or the Cause of our present Rod, from the words of three prophets, Habakkuk, Naum, and Ezekielem, I should be prompted to Consider,
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and such a Voice too, as cries to Heaven for Revenge. And being the loudest of Cryers, 'tis soonest heard. But yet the lover of Souls, who is a God ready to Pardon, in the midst of his Iudgments remembreth Mercy. From whence it is, the Lords Voice does cry aloud unto the City, that the Voice of the City may cry as loud unto the Lord;
and such a Voice too, as cries to Heaven for Revenge. And being the Loudest of Criers, it's soonest herd. But yet the lover of Souls, who is a God ready to Pardon, in the midst of his Judgments Remember Mercy. From whence it is, the lords Voice does cry aloud unto the city, that the Voice of the city may cry as loud unto the Lord;
and that the Voice of mens Tears may even drown that of Blood, as the louder Stentor. Certainly nothing but Repentance will be able to cry up those hovering Judgments, which our National Sins have been calling down. Nor can any other Repentance cry louder unto God than our Sins have don,
and that the Voice of men's Tears may even drown that of Blood, as the Louder Stentor. Certainly nothing but Repentance will be able to cry up those hovering Judgments, which our National Sins have been calling down. Nor can any other Repentance cry Louder unto God than our Sins have dONE,
And this does lead me to the Audience which God would have given to his Embassadour, the third particular in the Division, and next in order to be consider'd.
And this does led me to the Audience which God would have given to his Ambassador, the third particular in the Division, and next in order to be considered.
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§. 1. Hear the sound of God's Rod, and hear the sense, or signification. For as the Voice of his Rod is double, to wit the lashing of the Aire, and the beating upon our shoulders; the former,
§. 1. Hear the found of God's Rod, and hear the sense, or signification. For as the Voice of his Rod is double, to wit the lashing of the Air, and the beating upon our shoulders; the former,
when he threatens, and only threatens to inflict it, the later, when he proceeds to put his Threats into Execution; so the Message which it brings us is double too;
when he threatens, and only threatens to inflict it, the later, when he proceeds to put his Treats into Execution; so the Message which it brings us is double too;
for 'tis expostulatory in part, as when it chides us for our Sins; and in part it is exhortatory, as when it presses us to Repentance. Such is the admirable contrivance and disposition of Gods Inflictions, that they commonly speak his Mercy at the same instant with his Iustice. As if it were not sufficient that his Ballance is equal,
for it's expostulatory in part, as when it chides us for our Sins; and in part it is exhortatory, as when it presses us to Repentance. Such is the admirable contrivance and disposition of God's Inflictions, that they commonly speak his Mercy At the same instant with his Justice As if it were not sufficient that his Balance is equal,
and that he puts Punishment into one Scale, as we Offences into the other; He makes the Punishment many times to have such a similitude with the Sin, as that the Patient may see his Malady in the Nature of the Means which are meant for Cure. Thus in that famous Controversy 'twixt God and Sodom, we may observe an Analoge as well of Likeness, as of Proportion; for besides that his Iudgment was just as general as their Sin, and only a Lot exempted from the one, who only was guiltless of the other; they were appositely burnt with Fire of Brimstone, as before they had been with the Fire of Lust. And as their Lust was contrenatural, although from Hell; so likewise was their Fire, because from Heaven. Thus when Corah and his Confederates (the very first Levellers we ever read of) had widely open'd Their Mouths against Moses and Aaron, straight the Earth, by way of Talio, open'd hers against Them. No sooner were their Throats become open Sepulchers for the Burying of their King and their Priest alive, but straight it follows in the Text, that they were swallowed up quick.
and that he puts Punishment into one Scale, as we Offences into the other; He makes the Punishment many times to have such a similitude with the since, as that the Patient may see his Malady in the Nature of the Means which Are meant for Cure. Thus in that famous Controversy betwixt God and Sodom, we may observe an Analogy as well of Likeness, as of Proportion; for beside that his Judgement was just as general as their since, and only a Lot exempted from the one, who only was guiltless of the other; they were appositely burned with Fire of Brimstone, as before they had been with the Fire of Lust. And as their Lust was contrenatural, although from Hell; so likewise was their Fire, Because from Heaven. Thus when Corah and his Confederates (the very First Levellers we ever read of) had widely opened Their Mouths against Moses and Aaron, straight the Earth, by Way of Talio, opened hers against Them. No sooner were their Throats become open Sepulchers for the Burying of their King and their Priest alive, but straight it follows in the Text, that they were swallowed up quick.
And thus as Iosephs cruel Brethren would not hearken to His Request, when he besought them in the anguish and in the bitterness of his Soul; so for three dayes together He would not hearken unto Theirs, when in the bitterness of their Souls they had sought it of him.
And thus as Joseph's cruel Brothers would not harken to His Request, when he besought them in the anguish and in the bitterness of his Soul; so for three days together He would not harken unto Theirs, when in the bitterness of their Souls they had sought it of him.
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And so, as Dives denyed Lazarus a Crum of bread to stay his hunger, he was denyed by the same Lazarus a drop of water to cool his Toung. But we need not go further to find out Instances of the Harmony, betwixt the Punishment of Sin, and the Sin it self, than to the words of the Commission with which the Rod was here sent to the men of Israel. The Lords voice cryeth unto the City.
And so, as Dives denied Lazarus a Crumb of bred to stay his hunger, he was denied by the same Lazarus a drop of water to cool his Tongue. But we need not go further to find out Instances of the Harmony, betwixt the Punishment of since, and the since it self, than to the words of the Commission with which the Rod was Here sent to the men of Israel. The lords voice Cries unto the city.
Are there yet the Treasures of wickedness, and the scant measure that is abominable? There's their Sin. Then follows the Punishment, (vers. 14.) Thou shalt eat, but not be satisfied.
are there yet the Treasures of wickedness, and the scant measure that is abominable? There's their Sin. Then follows the Punishment, (vers. 14.) Thou shalt eat, but not be satisfied.
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Nor is there any thing more equal, than that wicked men should suffer the hainous things that they have don; that the covetous Oppressor should be Plagu'd with Penurte; and that They who have grinded the very faces of the poor, should finally be famish't for want of Bread.
Nor is there any thing more equal, than that wicked men should suffer the heinous things that they have dONE; that the covetous Oppressor should be Plagued with Penurte; and that They who have grinded the very faces of the poor, should finally be famished for want of Bred.
I mean the Rod of Gods Anger, by which our wickedness is corrected. It being more than twenty years, (and with but little Respiration) since his Rod has been speaking to us in several Dialects of severity. First of all it spake to us by Drums, and Trumpets, and by as many wide Mouths, as the Sword had made wounds in our English Nation;
I mean the Rod of God's Anger, by which our wickedness is corrected. It being more than twenty Years, (and with but little Respiration) since his Rod has been speaking to us in several Dialects of severity. First of all it spoke to us by Drums, and Trumpets, and by as many wide Mouths, as the Sword had made wounds in our English nation;
by lying Prophets in the Church, by prosperous Rebels in the State, by loss of honour, and of Religion, by Sacriledge, and Regicide, and other execrable effects of a Civil War. From which we have not yet injoy'd more than a five years Respiration, when our Unthankfulness for That hath betrayed us to a greater and sadder Judgment.
by lying prophets in the Church, by prosperous Rebels in the State, by loss of honour, and of Religion, by Sacrilege, and Regicide, and other execrable effects of a Civil War. From which we have not yet enjoyed more than a five Years Respiration, when our Unthankfulness for That hath betrayed us to a greater and sadder Judgement.
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For so notable is the difference betwixt our War heretofore, and our Pestilence of late, That the former might be called a Rod of Chastisement, whereas the later began to look like a Beesom of Destruction. That Corrected our Nation,
For so notable is the difference betwixt our War heretofore, and our Pestilence of late, That the former might be called a Rod of Chastisement, whereas the later began to look like a Beesom of Destruction. That Corrected our nation,
but this did threaten to sweep it away. In a very long War there may be very few Battles; But the Pestilence is an Enemy so very skilful to destroy, as that it makes both a nightly and daily Slaughter. It hath slain many more Thousands within the compass of a few months, than our War was found to do in as many years. Just so it was with the famous Pestilence in Thucydides. More Athenians were taken off by that invisible Arrow in a few dayes, than by all the great Armies of the Peloponnesians in diverse years. Invisible I call it,
but this did threaten to sweep it away. In a very long War there may be very few Battles; But the Pestilence is an Enemy so very skilful to destroy, as that it makes both a nightly and daily Slaughter. It hath slave many more Thousands within the compass of a few months, than our War was found to do in as many Years. Just so it was with the famous Pestilence in Thucydides. More Athenians were taken off by that invisible Arrow in a few days, than by all the great Armies of the Peloponnesians in diverse Years. Invisible I call it,
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because it walketh in Darkness, and even at that very time when it destroys at noon Day. (Psal. 91, 6.) And 'tis fitly call'd an Arrow, as well for the swiftness, as sharpness of it.
Because it walks in Darkness, and even At that very time when it Destroys At noon Day. (Psalm 91, 6.) And it's fitly called an Arrow, as well for the swiftness, as sharpness of it.
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For how swiftly did it fly (in Thucydides his Time) from Ethiopia into Egypt, from thence to Libya, from thence to Persia, from thence to Athens? And how like an Arrow did it fly, (to give an Instance in our own,) as from Amsterdam to London, so presently from thence into divers Countries? Nor did the swiftness of this Arrow exceed the sharpness of it at Athens. Where having kill'd up the Physicians, it bred a general neglect of all Indeavours of Recovery.
For how swiftly did it fly (in Thucydides his Time) from Ethiopia into Egypt, from thence to Libya, from thence to Persiam, from thence to Athens? And how like an Arrow did it fly, (to give an Instance in our own,) as from Amsterdam to London, so presently from thence into diverse Countries? Nor did the swiftness of this Arrow exceed the sharpness of it At Athens. Where having killed up the Physicians, it bred a general neglect of all Endeavours of Recovery.
It made them weary of their Devotions, which at first they had imploy'd as the means of Cure. And, pushed on by their Impatience, to a contempt of things Sacred, as well as secular, they grew elaborately Voluptuous in the injoying the goods they had,
It made them weary of their Devotions, which At First they had employed as the means of Cure. And, pushed on by their Impatience, to a contempt of things Sacred, as well as secular, they grew elaborately Voluptuous in the enjoying the goods they had,
Again this Arrow is so noysome, as well as sharp, (and therefore fitly call'd by David the noysome Pestilence, Psal. 91, 3,) that it does many times kill with the Breath of life. Nay (which is much worse than killing, ) it makes a man to be forsaken by the Wife of his Bosom, and even abhor'd by his inward friends;
Again this Arrow is so noisome, as well as sharp, (and Therefore fitly called by David the noisome Pestilence, Psalm 91, 3,) that it does many times kill with the Breath of life. Nay (which is much Worse than killing,) it makes a man to be forsaken by the Wife of his Bosom, and even abhorred by his inward Friends;
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as Iob acquaints us with the Acme of all his sufferings. Zosimus tells us of a Pest in the Time of the Emperour Gallienus, which was so very much more fierce than the fiercest War, that all they suffer'd from their Enemies was light and moderate in comparison.
as Job acquaints us with the Acme of all his sufferings. Zosimus tells us of a Pest in the Time of the Emperor Gallienus, which was so very much more fierce than the Fiercest War, that all they suffered from their Enemies was Light and moderate in comparison.
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Nay he tells us of a Pest in the Time of Gallus, (and in the Northern parts of the Roman Empire,) which coming presently after a War, NONLATINALPHABET, destroy'd the whole of Mankind which the War had left.
Nay he tells us of a Pest in the Time of Gallus, (and in the Northern parts of the Roman Empire,) which coming presently After a War,, destroyed the Whole of Mankind which the War had left.
For our greater means of Grace, and more abundant measure of knowledge, are apt to aggravate our Iudgments, because our Sins. And if our Punishment is less, when our Sins are much greater than other mens, it is a just ground of fear, that we are not wholly pardon'd, but only temporally repriev'd, not acquitted from the present, but rather reserved for a future, and greater Judgment.
For our greater means of Grace, and more abundant measure of knowledge, Are apt to aggravate our Judgments, Because our Sins. And if our Punishment is less, when our Sins Are much greater than other men's, it is a just ground of Fear, that we Are not wholly pardoned, but only temporally reprieved, not acquitted from the present, but rather reserved for a future, and greater Judgement.
§. 3. Yet so little is this consider'd, and laid to heart in our English Nation, that our general unconcernedness in the miseries of others, and our apparent Inadvertency how much our own may be greater by seeming less, does pass with some for the greatest of all our miseries. For though the Rod of Gods Anger, hath been thus far the Rod of his tender Love too, that it hath sought to gain from us a Day of Hearing, first by its brushing in the Aire, and then by its beating upon our shoulders; yet so barbarous have we been in our Reception of God's Embassadour, that we have hardly yet allow'd it a patient Audience. We have not hearkn'd to the Rod, nor to him who hath appointed it.
§. 3. Yet so little is this considered, and laid to heart in our English nation, that our general unconcernedness in the misery's of Others, and our apparent Inadvertency how much our own may be greater by seeming less, does pass with Some for the greatest of all our misery's. For though the Rod of God's Anger, hath been thus Far the Rod of his tender Love too, that it hath sought to gain from us a Day of Hearing, First by its brushing in the Air, and then by its beating upon our shoulders; yet so barbarous have we been in our Reception of God's Ambassador, that we have hardly yet allowed it a patient Audience. We have not harkened to the Rod, nor to him who hath appointed it.
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Nay so much are many of us become the worse for those Messages, which God had purposely designed to make us better, that we may seem to have abused his special Grace into an Instrument of becoming the more ungracious; And by a necessary consequence, to have so much of God's Mercy as to be damn'd by.
Nay so much Are many of us become the Worse for those Messages, which God had purposely designed to make us better, that we may seem to have abused his special Grace into an Instrument of becoming the more ungracious; And by a necessary consequence, to have so much of God's Mercy as to be damned by.
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For should a Porphiry or a Iulian revive amongst us, and together with the profession compare the practice of many Christians, they would have reason to admire,
For should a Porphyry or a Iulian revive among us, and together with the profession compare the practice of many Christians, they would have reason to admire,
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why rather Christians, than Antichristians, considering how they live in a direct contrariety, at once to the Doctrine and Life of Christ, What have such men to do to take his Name within their mouths,
why rather Christians, than Antichristians, considering how they live in a Direct contrariety, At once to the Doctrine and Life of christ, What have such men to do to take his Name within their mouths,
whilst they hate to be reform'd, and cast his words behind their backs? Psal. •0. 16, 17.) Do they not call Christ their King by the same kind of Ironie by which the Iews call'd him Theirs, when platting a Crown upon his Head, and putting upon him a Purple Robe, they said in the bitterness of their Spirits, Haile King of the Iews? And just as the Gnosticks heretofore, by owning Christ for their Masters whilst they were servants to the Devil, brought the Christian Religion into such ha•r•d among the Gentiles, that they esteem'd it a meer Device to legitimate Parricide, and Incest, and some such other enormous Villanies, as were not so much as to be nam'd, much less committed among the Heathens; so 'tis worthily to be fear'd, that when a sort of Professors amongst our selves, who call themselves Christians, and Christians of the Reformation, shall be spoken of in Gath, and published abroad in the streets of Askelon, the Daughters of the Philistins will too much rejoyce, the uncircumcised will greatly triumph. I say 'tis too much to be fear'd, (and cannot be too much consider'd, unless too late to be prevented, ) least that Christ a second time should become through our means, To the Iews a stumbling Block, and to the Greeks Foolishness.
while they hate to be reformed, and cast his words behind their backs? Psalm •0. 16, 17.) Do they not call christ their King by the same kind of Irony by which the Iews called him Theirs, when platting a Crown upon his Head, and putting upon him a Purple Robe, they said in the bitterness of their Spirits, Hail King of the Iews? And just as the Gnostics heretofore, by owning christ for their Masters while they were Servants to the devil, brought the Christian Religion into such ha•r•d among the Gentiles, that they esteemed it a mere Device to legitimate Parricide, and Incest, and Some such other enormous Villainies, as were not so much as to be named, much less committed among the heathens; so it's worthily to be feared, that when a sort of Professors among our selves, who call themselves Christians, and Christians of the Reformation, shall be spoken of in Gaza, and published abroad in the streets of Ashkelon, the Daughters of the philistines will too much rejoice, the uncircumcised will greatly triumph. I say it's too much to be feared, (and cannot be too much considered, unless too late to be prevented,) lest that christ a second time should become through our means, To the Iews a stumbling Block, and to the Greeks Foolishness.
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The greatest comfort of hope we have left is This, That as the scandalous Aspersions which first were cast on Christianity were wash'd away by the Blood of the antient Martyrs, and blotted out by the Ink of the learned Fathers of the Church;
The greatest Comfort of hope we have left is This, That as the scandalous Aspersions which First were cast on Christianity were washed away by the Blood of the ancient Martyrs, and blotted out by the Ink of the learned Father's of the Church;
so our Protestant Religion may yet be vindicated and rescued from those Aspersions and Brands of Schism and Atheism, wherewith some of our Enemies already have, and others are likely to stigmatize us, by the great Piety of some, who do express it in their Practice; by the learning of others, who do assert it with their Pens; and by the Martyrdom of a third sort, who have readily seal'd it with their lives.
so our Protestant Religion may yet be vindicated and rescued from those Aspersions and Brands of Schism and Atheism, wherewith Some of our Enemies already have, and Others Are likely to stigmatize us, by the great Piety of Some, who do express it in their Practice; by the learning of Others, who doe assert it with their Pens; and by the Martyrdom of a third sort, who have readily sealed it with their lives.
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or unless it shall be spar'd for the few Righteous that are within it, (as Jerusalem for the righteousness of Iames the Brother of Christ, who was the first Bishop there;) God will probably say to us, by the Rod of his Anger, as heretofore to the Assyrians, by his Prophet Isaiah. I will rise up against them,
or unless it shall be spared for the few Righteous that Are within it, (as Jerusalem for the righteousness of James the Brother of christ, who was the First Bishop there;) God will probably say to us, by the Rod of his Anger, as heretofore to the Assyrians, by his Prophet Isaiah. I will rise up against them,
which is the Negative part of a true Repentance. It hath another sort of Voice whereby by it would Woe us to satisfaction, and Reformation of life; which is the Positive part of a true Repentance. And so 'tis easie to hear it speaking,
which is the Negative part of a true Repentance. It hath Another sort of Voice whereby by it would Woe us to satisfaction, and Reformation of life; which is the Positive part of a true Repentance. And so it's easy to hear it speaking,
§. 5. But these are no more than the general Lessons of the Rod. The Lessons it teacheth us in particular are more especially these Three ▪ First it teacheth us to reflect on those particular crying Sins which have probably been the Cause of our present Iudgment. Such as are Sacrilege, and Simonie, Perjury, and Profaneness, and Impatience of the Cross, Schism, and Faction, and an Itch after Changes, and that as well in the Civil, as Ecclesiastical Estate.
§. 5. But these Are no more than the general Lessons of the Rod. The Lessons it Teaches us in particular Are more especially these Three ▪ First it Teaches us to reflect on those particular crying Sins which have probably been the Cause of our present Judgement. Such as Are Sacrilege, and Simony, Perjury, and Profaneness, and Impatience of the Cross, Schism, and Faction, and an Itch After Changes, and that as well in the Civil, as Ecclesiastical Estate.
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Next it teacheth us the Necessity of casting out the Accursed Thing, however seemingly as gainful as Achan 's wedge; Not an Agag, not an Oxe, not the bleating of a Sheep is to be left in God's Ears,
Next it Teaches us the Necessity of casting out the Accursed Thing, however seemingly as gainful as achan is wedge; Not an Agag, not an Ox, not the bleating of a Sheep is to be left in God's Ears,
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when His command is gon forth for the utter Destruction of an Amaleck. The choicest spoyles must not be sav'd, though it be for Sacrifice, when it stands in competition with our obedience. Lastly the Rod which at the present is threatning every one of Us, by whipping others into their Graves who are round about us, does teach humility and dejection to such as pr•de it in their persons, whether for the strength or the Bewty of them.
when His command is gone forth for the utter Destruction of an Amalek. The Choicest spoils must not be saved, though it be for Sacrifice, when it Stands in competition with our Obedience. Lastly the Rod which At the present is threatening every one of Us, by whipping Others into their Graves who Are round about us, does teach humility and dejection to such as pr•de it in their Persons, whither for the strength or the Beauty of them.
It seeks to pull down their vain and exalted thoughts of Themselves, as well as to abate their contempt of Others, by making them to know whereof they are made, and by compelling them to consider of what materials they do consist. For if it is true, what is said by the Philosopher, NONLATINALPHABET, That natural Bodies are resolv'd into the very same Ingredients of which at first they were compos'd, And so that nothing is dissolvable into any other Principles, than those of which it does consist, and which it potentially conteins; It cannot b•t follow that the Pestilence is the best Orator in the world, to speak the Frailty and the Filthiness of humane Nature; because it teacheth us into what loathsome and detestable matter, the fairest Complexions may be resolv'd, and that by a mouthful of filthy Aire too.
It seeks to pull down their vain and exalted thoughts of Themselves, as well as to abate their contempt of Others, by making them to know whereof they Are made, and by compelling them to Consider of what materials they do consist. For if it is true, what is said by the Philosopher,, That natural Bodies Are resolved into the very same Ingredients of which At First they were composed, And so that nothing is dissolvable into any other Principles, than those of which it does consist, and which it potentially contains; It cannot b•t follow that the Pestilence is the best Orator in the world, to speak the Frailty and the Filthiness of humane Nature; Because it Teaches us into what loathsome and detestable matter, the Fairest Complexions may be resolved, and that by a mouthful of filthy Air too.
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§. 6. If we shall therefore now consent, that God's Rod, as well as his Prophet, his Deluge, as well as his Noah, is still a Preacher of Repentance, let us impartially consider,
§. 6. If we shall Therefore now consent, that God's Rod, as well as his Prophet, his Deluge, as well as his Noah, is still a Preacher of Repentance, let us impartially Consider,
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whether the sorrow and Anxiety which the Calamity of the Time may have wrought within us, does proceed from a Resentment of Sins, or Sufferings. Whether it be a Contrition, or an Attrition only.
whither the sorrow and Anxiety which the Calamity of the Time may have wrought within us, does proceed from a Resentment of Sins, or Sufferings. Whither it be a Contrition, or an Attrition only.
Whether a sorrow that is worldly, and worketh Death, and by consequence is to be sorrowed for, or a sorrow according to God, which worketh Repentance to Salvation, and therefore is never to be Repented. If the first of these two, we ought to begg of God Almighty, that he will add to our Patience, rather than take from our Punishment; that he will strengthen our shoulders, rather than lessen our Burden; And much rather sanctifie, than recal his Rod.
Whither a sorrow that is worldly, and works Death, and by consequence is to be sorrowed for, or a sorrow according to God, which works Repentance to Salvation, and Therefore is never to be Repented. If the First of these two, we ought to beg of God Almighty, that he will add to our Patience, rather than take from our Punishment; that he will strengthen our shoulders, rather than lessen our Burden; And much rather sanctify, than Recall his Rod.
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For let the man of this world but imagin himself upon his Death-bed, And what then would he not give for the completing of that Anxiety, whereof he is now so over apt even to conjure for an Abatement? Afflictions help to make us happy even in this present world,
For let the man of this world but imagine himself upon his Deathbed, And what then would he not give for the completing of that Anxiety, whereof he is now so over apt even to conjure for an Abatement? Afflictions help to make us happy even in this present world,
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For without the right use, even the Grace of God it self does accidentally highten our Condemnation. And though I never had yet such a Roman Faith, as to believe that there IS such a thing as Purgatory;
For without the right use, even the Grace of God it self does accidentally heighten our Condemnation. And though I never had yet such a Roman Faith, as to believe that there IS such a thing as Purgatory;
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yet, with submission to God's Oeconomy, I think the most of mankind might be glad there were. Because it seems a very easy Composition with his Justice, to suffer Hell for a time, in order to happiness for Eternity. It concerns us therefore to pray, in this conjuncture of our affairs, that God will give us to drink of his bitter Cup, not as our Appetites shall crave, but as He in his wisdom shall judge expedient. Let him enable us to choose but this one Requisite for our selves,
yet, with submission to God's Oeconomy, I think the most of mankind might be glad there were. Because it seems a very easy Composition with his justice, to suffer Hell for a time, in order to happiness for Eternity. It concerns us Therefore to pray, in this conjuncture of our affairs, that God will give us to drink of his bitter Cup, not as our Appetites shall crave, but as He in his Wisdom shall judge expedient. Let him enable us to choose but this one Requisite for our selves,
Be it War, Pestilence, or Famine; be it Ignomy, Overthrow, or suddain Death. For as by looking upon our Sins, we cannot but see matter of Terror, whereby to hold us in constant fear; so by reflecting upon our sufferings, we may discern matter of Comfort, whereby to couple our Fear with Hope. I say 'tis matter of some Comfort, that God doth seem by his Correction to own us still for his People; that he does not severely suffer us to be over prosperous in our impieties;
Be it War, Pestilence, or Famine; be it Ignomy, Overthrow, or sudden Death. For as by looking upon our Sins, we cannot but see matter of Terror, whereby to hold us in constant Fear; so by reflecting upon our sufferings, we may discern matter of Comfort, whereby to couple our fear with Hope. I say it's matter of Some Comfort, that God does seem by his Correction to own us still for his People; that he does not severely suffer us to be over prosperous in our impieties;
And though he threatens to give us up to some of the cruelest of our Enemies, (such as are the two plagues of perfect beggery, and the Pestilence,) 'tis that he may not give us up unto our more cruel selves; that we may never indure the Tyranny of our own hearts lust, or live under the Yoke of our vile Affections. And therefore to the end we may rather kiss, than undutifully repine at his gracious Rod, which does so charitably smite, and would fain wound us into a Cure; let us continue to fix our eyes,
And though he threatens to give us up to Some of the Cruellest of our Enemies, (such as Are the two plagues of perfect beggary, and the Pestilence,) it's that he may not give us up unto our more cruel selves; that we may never endure the Tyranny of our own hearts lust, or live under the Yoke of our vile Affections. And Therefore to the end we may rather kiss, than undutifully repine At his gracious Rod, which does so charitably smite, and would fain wound us into a Cure; let us continue to fix our eyes,
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as on the Errand on which it comes, so withal on the Author from whom 'tis sent. Which leads me to the Potentate by whom the Embassadour is dispatcht, The last particular in the Division.
as on the Errand on which it comes, so withal on the Author from whom it's sent. Which leads me to the Potentate by whom the Ambassador is dispatched, The last particular in the Division.
§. 1. That the same Dispensation of the Cup of Trembling and Astonishment should not only have such diverse, but such contrary effects, upon the several Complexions it meets withal,
§. 1. That the same Dispensation of the Cup of Trembling and Astonishment should not only have such diverse, but such contrary effects, upon the several Complexions it meets withal,
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as to be one mans Restaurative, and anothers Poyson, softning one into Repentance, and hardning another into Despaire; might seem a difficult kind of Riddle at the very first hearing, were it not that this Accompt may be given of it, That the one looks only downwards, and views the Rod of his Afflictions as meerly springing out of the Dust; whereas the other looks upwards, and acknowledges the Finger of Him that sent it.
as to be one men Restaurative, and another's Poison, softening one into Repentance, and hardening Another into Despair; might seem a difficult kind of Riddle At the very First hearing, were it not that this Account may be given of it, That the one looks only downwards, and views the Rod of his Afflictions as merely springing out of the Dust; whereas the other looks upward, and acknowledges the Finger of Him that sent it.
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They whose Spirits and Contemplations are ever groveling on the earth, and look no higher than second Causes, are commonly sorry in their Distresses as men without Hope; whereas the men whose Affections are set on things that are Above, and with the Lyncean Eye of Faith can look on the other side the Veil, do so submit to, and comply with the will of God in their afflictions, as to desire it may be don, as well on Earth as it is in Heaven.
They whose Spirits and Contemplations Are ever groveling on the earth, and look no higher than second Causes, Are commonly sorry in their Distresses as men without Hope; whereas the men whose Affections Are Set on things that Are Above, and with the Lyncean Eye of Faith can look on the other side the Veil, do so submit to, and comply with the will of God in their afflictions, as to desire it may be dONE, as well on Earth as it is in Heaven.
I know not whether it is more to be fear'd, or hop'd, that God will never withdraw his Rod which lyes so heavy upon our shoulders, until he has first of all whipt us into the wisdom to discern, and into so much Humility as to acknowledge, That the Original, and Increase, and present Continuance of our Plague, hath not only arisen to us out of natural Causes, (much less out of fortuitous,) to wit from Atomes, or Insects, or from I know not what malignant and secret qualities in the Aire;
I know not whither it is more to be feared, or hoped, that God will never withdraw his Rod which lies so heavy upon our shoulders, until he has First of all whipped us into the Wisdom to discern, and into so much Humility as to acknowledge, That the Original, and Increase, and present Continuance of our Plague, hath not only arisen to us out of natural Causes, (much less out of fortuitous,) to wit from Atoms, or Insects, or from I know not what malignant and secret qualities in the Air;
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but from the wrath of a provoked and jealous God, for the most brutish unconcerdness and Impenitences of Men. The Plague of Pestilence being a Rod of so astonishing a Nature, that though the Heathens look'd upon it as a thing rooted in the Earth, yet they thought it laid on by an hand from Heaven. The Carthaginians at Syracuse, and the People of Tolouse in the time of Brennus, ascrib'd the Cause of their several Pests unto the Anger of their Gods for the Sin of Sacriledge, and fled for Refuge to Restitution, as the great means of their Recovery. And however Diodorus did take upon him to assign the natural Causes of the Pestilence that reign'd at Athens, yet he assures us that the Athenians did look upon it as a Rod of supernatural contrivance.
but from the wrath of a provoked and jealous God, for the most brutish unconcerdness and Impenitences of Men. The Plague of Pestilence being a Rod of so astonishing a Nature, that though the heathens looked upon it as a thing rooted in the Earth, yet they Thought it laid on by an hand from Heaven. The Carthaginians At Syracuse, and the People of Toulouse in the time of Brennus, ascribed the Cause of their several Pests unto the Anger of their God's for the since of Sacrilege, and fled for Refuge to Restitution, as the great means of their Recovery. And however Diodorus did take upon him to assign the natural Causes of the Pestilence that reigned At Athens, yet he assures us that the Athenians did look upon it as a Rod of supernatural contrivance.
Much more should we Christians impute the Cause of our Plague unto God's Displeasure; as being that that serves to humble, and raise us up too. For as 'tis matter to us of Terror, to fall into the hands of the living God, (Heb. 10. 31.) so 'tis matter also of Comfort, that we do not fall out of the hands of God; no nor yet into the hands of relentless men. For with God there is Mercy,
Much more should we Christians impute the Cause of our Plague unto God's Displeasure; as being that that serves to humble, and raise us up too. For as it's matter to us of Terror, to fallen into the hands of the living God, (Hebrew 10. 31.) so it's matter also of Comfort, that we do not fallen out of the hands of God; not nor yet into the hands of relentless men. For with God there is Mercy,
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But men to men are so inhuman, that they will commonly break our heads with their pretious Balmes too. And therefore David having his Option betwixt the Sword of the Lord (for so the Pestilence was call'd) and the Sword of man, did soon determin to choose the former. Let me fall now (says he) into the hand of the Lord, (for very great are his Mercies,) but let me not fall into the hand of men. 1 Chron. 21. 13.
But men to men Are so inhuman, that they will commonly break our Heads with their precious Balms too. And Therefore David having his Option betwixt the Sword of the Lord (for so the Pestilence was called) and the Sword of man, did soon determine to choose the former. Let me fallen now (Says he) into the hand of the Lord, (for very great Are his mercies,) but let me not fallen into the hand of men. 1 Chronicles 21. 13.
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§. 2. If we look back upon the Church whilst she was yet but in her Childhood, and consider her Tribulations as far as from Nero to Dioclesian, we may observe how mens reflections upon the Wisdom and Goodness of God's Oeconomies, did smooth the face of Death it self, as 'twas inflicted by the Rod of Divine Appointment; and made her Children even to Court it,
§. 2. If we look back upon the Church while she was yet but in her Childhood, and Consider her Tribulations as Far as from Nero to Diocletian, we may observe how men's reflections upon the Wisdom and goodness of God's Oeconomies, did smooth the face of Death it self, as 'twas inflicted by the Rod of Divine Appointment; and made her Children even to Court it,
how grim soever it became by its greatest Torments. Amongst a thousand Examples which might be given of this Truth, I shall not trouble or detein you with more than one. In that dreadful and most bloody Sedition at Alexandria (just as if Cadmus had sow'd his Teeth in that fruitful Soil, ) when the Gulf of Arabia became a red Sea indeed, which before was only call'd so by either a figure or a mistake; when that Sea was so polluted with Blood and Stentch, that had its water been to be wash'd, all the Ocean (saith Dionysius) had been too little to wash it clean; and when, in consequence of This, there was a Pestilence so extream, as that there was not one House wherein there was not one Carkass; They that were Gentiles in the City were every whit as much terrified,
how grim soever it became by its greatest Torments. among a thousand Examples which might be given of this Truth, I shall not trouble or detain you with more than one. In that dreadful and most bloody Sedition At Alexandria (just as if Cadmus had sowed his Teeth in that fruitful Soil,) when the Gulf of Arabia became a read Sea indeed, which before was only called so by either a figure or a mistake; when that Sea was so polluted with Blood and Stentch, that had its water been to be washed, all the Ocean (Says Dionysius) had been too little to wash it clean; and when, in consequence of This, there was a Pestilence so extreme, as that there was not one House wherein there was not one Carcase; They that were Gentiles in the city were every whit as much terrified,
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as if Moses once more had turn'd their waters into Blood, and had afflicted that Place with the sad repetition of all his Iudgments. Whereas the Christians on the contrary, who to their War and their Pestilence, had a third Plague added, (That, I mean, of Persecution,) were so far from sincking under, that rather of the two they injoy'd their sufferings.
as if Moses once more had turned their waters into Blood, and had afflicted that Place with the sad repetition of all his Judgments. Whereas the Christians on the contrary, who to their War and their Pestilence, had a third Plague added, (That, I mean, of Persecution,) were so Far from sinking under, that rather of the two they enjoyed their sufferings.
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for either the Triall of their Patience, or for the Exercise of their Faith, or for the Proof of their Fidelity. So extreamly much it is for any mans Interest, and Ease, when the Rod of God is sent in a Message to him, that he consider why it comes, and by whose Appointment.
for either the Trial of their Patience, or for the Exercise of their Faith, or for the Proof of their Fidis. So extremely much it is for any men Interest, and Ease, when the Rod of God is sent in a Message to him, that he Consider why it comes, and by whose Appointment.
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though the waves and the wind do both conspire his Disturbance, does keep his eye the more carefully on his Compass and his Star; I say whoever is this steady, well byass'd Christian, that is not afraid for any evil Tidings, and though his heels are tripp'd up, yet his Heart standeth fast, and believeth in the Lord;
though the waves and the wind do both conspire his Disturbance, does keep his eye the more carefully on his Compass and his Star; I say whoever is this steady, well biased Christian, that is not afraid for any evil Tidings, and though his heels Are tripped up, yet his Heart Stands fast, and Believeth in the Lord;
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He is the Person of the world, that leads the world into Captivity. And is not only plac'd above the level of Fortune, but (as slippery as she is,) seems to have caught her within his Net. He seems to have gotten the Gladius Delphicus, that Catholical kind of Sword, by which he easily cuts asunder all the Difficulties of Life.
He is the Person of the world, that leads the world into Captivity. And is not only placed above the level of Fortune, but (as slippery as she is,) seems to have caught her within his Net. He seems to have got the Gladius Delphicus, that Catholical kind of Sword, by which he Easily cuts asunder all the Difficulties of Life.
yet his Remedy is at hand still, whilst he can say with David too, Verily there is a reward for the righteous, doubtless there is a God that judgeth the Earth.
yet his Remedy is At hand still, while he can say with David too, Verily there is a reward for the righteous, doubtless there is a God that Judgeth the Earth.
still his Remedy lies in this, that he can say with David still, Behold here I am; if the Lord say, I have no delight in thee,2 Sam. 15. 26. let him do with me as it seemeth good to him.
still his Remedy lies in this, that he can say with David still, Behold Here I am; if the Lord say, I have no delight in thee,2 Sam. 15. 26. let him do with me as it seems good to him.
Nay if the Devil besiege his Patience with all the wittiest of his Engines, and reduce him from his great Affluence, unto his Potsherd, and his Byles; yet even then he hath his Remedy,
Nay if the devil besiege his Patience with all the Wittiest of his Engines, and reduce him from his great Affluence, unto his Potsherd, and his Byles; yet even then he hath his Remedy,
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Nay if a Samuel bring him Tidings, not of a private Judgment only, [ that the Iniquity of his house shall not be purg'd with Sacrifice, ] but of a publick Judgment also, (which whosoever shall but hear shall find that both his ears shall tingle,) to wit, That even the Ark of the Lord is taken,
Nay if a Samuel bring him Tidings, not of a private Judgement only, [ that the Iniquity of his house shall not be purged with Sacrifice, ] but of a public Judgement also, (which whosoever shall but hear shall find that both his ears shall tingle,) to wit, That even the Ark of the Lord is taken,
yet if We are his Children, and They his Rod, let us but strive as little children to be the better for our Correction, and 'twill be natural for the Father to cast his Rod into the Fire.
yet if We Are his Children, and They his Rod, let us but strive as little children to be the better for our Correction, and it'll be natural for the Father to cast his Rod into the Fire.
and to present us being risen, before the Presence of his Glory with exceeding Ioy, To the only wise God our Saviour, be ascribed by Us and by all the World, Blessing,
and to present us being risen, before the Presence of his Glory with exceeding Joy, To the only wise God our Saviour, be ascribed by Us and by all the World, Blessing,
Actorum Capite quindecimo, versu 28. à sanctâ Synodo Apostolicâ sic scriptum legimus; Visum est enim Spiritui Sancto & nobis, nihil ultra imponere vobis oneris, quam haec Necessaria.
Actorum Capite quindecimo, versu 28. à sanctâ Synod Apostolicâ sic Scriptum Legimus; Visum est enim Spiritui Sancto & nobis, nihil ultra imponere vobis oneris, quam haec Necessaria.
§. 1. QUemadmodum olim apud veteres mos hujusmodi inolevit, ut opus aliquod sive arduum, sive augustum aggressuri, in ipso operis quasi vestibulo à summo Numine auspicarentur;
§. 1. QUemadmodum Once apud veteres mos hujusmodi inolevit, ut opus aliquod sive arduum, sive Augustum aggressuri, in ipso operis quasi Vestibulo à Summo Numine auspicarentur;
pari modo, (quod benè vertat,) opus arduum Augustum { que } (si quod aliud) aggressuro, (Reverendissimi admodum in Christo Patres, vosque quotquot adestis, viri & Fratres dilectissimi,) liceat mihi vobis omnibus (si cum Sancto Psalmistâ loqui deceat,) ex NONLATINALPHABET poculo propinare.
Pair modo, (quod benè vertat,) opus arduum Augustum { que } (si quod Aliud) aggressuro, (Reverendissimi admodum in Christ Patres, vosque quotquot adestis, viri & Brothers dilectissimi,) liceat mihi vobis omnibus (si cum Sancto Psalmistâ loqui deceat,) ex poculo propinare.
§. 2. Quid enim homini Christiano, aut prius aut antiquius haberi debet, (aut nunc praesertim opportunius,) quàm ut à laudibus & Elogiis Patri Luminum buccinandis, verba publicè facturus exordium sumat? & post naufragium litatò factum, votivam Tabulam suspendat?
§. 2. Quid enim Homini Christian, Or prius Or antiquius haberi debet, (Or nunc Especially opportunius,) quàm ut à laudibus & Elogiis Patri Luminum buccinandis, verba publicè Facturus exordium sumat? & post Shipwreck litatò factum, votivam Tabulam suspendat?
§. 3. Deo scilicet providente, Deploratissima scelerum mancipia, quorum audaciâ ante Decennium Domi fortisque exulabamus, ipsa tandem dispersa vicissim exulant;
§. 3. God scilicet provident, Deploratissima Scelerum mancipia, quorum audaciâ ante Decennium At home fortisque exulabamus, ipsa tandem dispersa Vicissim exulant;
Nec aliud illis jam superest protervitatis suae solatium, quàm magnis ausis excidisse, & (quod habemus apud Longinum) NONLATINALPHABET illud NONLATINALPHABET documentumque reliquisse, Posteris suis salutiferum, NONLATINALPHABET,
Nec Aliud illis jam superest protervitatis suae solatium, quàm magnis ausis excidisse, & (quod habemus apud Longinum) illud documentumque reliquisse, Posteris suis salutiferum,,
post duodecennem NONLATINALPHABET, unius corporis NONLATINALPHABET in unum denuò coalescimus? nec jam amplius periculosa, sed utili fruimur Innocentiâ?
post duodecennem, unius corporis in Unum denuò coalescimus? nec jam Amplius Perilous, said utili fruimur Innocentiâ?
Quin & solennia Gratiarum vota sunt Hostibus vestris nuncupanda; qui rabie suâ effecerunt, ut NONLATINALPHABET accenseamini; deturque vobis conspectiorem de Fortunâ ferociente Triumphum agere.
Quin & Solennia Gratitude vota sunt Hostibus vestris nuncupanda; qui Rabie suâ effecerunt, ut accenseamini; deturque vobis conspectiorem de Fortunâ ferociente Triumphum agere.
§. 6. Illi ergo bonorum omnium Fonti simul & Largitori, qui quantumlibet immerentibus haec otia fecit, luctumque nostrum tam diutinum in Citharam vertit sempiternam, utpote nobis in quantum Subditis, Imperii Principem Augustissimum; (fugientium Charitum cum Camaenis Deo proximum Statorem:) nobis in quantum Christianis, Ecclesiae Proceres cordatissimos;
§. 6. Illi ergo Bonorum omnium Fonti simul & Largitori, qui quantumlibet immerentibus haec Leisure fecit, luctumque nostrum tam diutinum in Citharam Vertit sempiternam, utpote nobis in quantum Subditis, Imperii Principem Augustissimum; (fugientium Charitum cum Camaenis God Proximum Statorem:) nobis in quantum Christianis, Ecclesiae Proceres cordatissimos;
Atque inibi ante alios, ejusdem Ecclesiae Nutricio Carolo, peculiari Dei gratiâ, Magnae Britanniae, Franciae, & Hiberniae Rege, Fidei Defensore, in omnibus Causis, omniumque Personarum, sive sacrarum, sive civilium, immediatè secundum Deum Supremo in Terris Moderatore. Pro Reginâ Matre Henriettâ Mariâ;
Atque inibi ante Alioth, ejusdem Ecclesiae Nutricio Charles, peculiari Dei gratiâ, Great Britanniae, Franciae, & Hiberniae Rege, Fidei defensore, in omnibus Causis, omniumque Personarum, sive sacrarum, sive civilium, immediatè secundum God Supremo in Terris Moderatore. Pro Reginâ Matre Henriettâ Mariâ;
pro Illustrissimo Principe, Jacobo Duce Eboracensi; aliisque quibuscunque è Regio stemmate oriundis. Pro utra { que } Domo Parliamenti; pro Regni Proceribus Nobilissimis;
Pro Illustrissimo Principe, Jacob Duce Eboracensi; aliisque quibuscunque è Regio Stemmate oriundis. Pro utra { que } Domo Parliament; Pro Regni Proceribus Nobilissimis;
pro Reverendissimis Archiepiscopis, Episcopis etiam Reverendis; aliisque quibuscunque inferioris subsellii Clericis, quibus-quibus sive muneribus sive nominibus insigniantur;
Pro Reverendissimis Archbishops, Episcopis etiam Reverendis; aliisque quibuscunque inferioris subsellii Clericis, quibus-quibus sive muneribus sive nominibus insigniantur;
Quò quaecunque demum consilia ab iis erunt ineunda, in publicam cedant utilitatem, inque Dei nostri Gloriam usque & usque efferendam, per Jesum Christum Dominum nostrum:
Quò quaecunque demum consilia ab iis erunt ineunda, in publicam cedant utilitatem, Inque Dei Our Gloriam usque & usque efferendam, per Jesus Christ Dominum nostrum:
cujus meritis innixi, ejusque adjuti oratione, (brevissimâ quidem illâ, sed omnibus numeris absolutâ,) haec & caetera qualiacunque quae nobis ex usu futura sunt, à Deo optimo Maximo iisdem verbis exoremus, quibus Ipse Incarnatus orandum statuit.
cujus Meritis innixi, ejusque adjuti oration, (brevissimâ quidem illâ, sed omnibus numeris absolutâ,) haec & caetera qualiacunque Quae nobis ex usu futura sunt, à God optimo Maximo iisdem verbis exoremus, quibus Ipse Incarnate Orandum statuit.
INeunti mihi rationem de suscepto munere obeundo, (Reverendissimi admodum in Christo Patres, Fratres in Domino Dilectissimi,) in mentem illicò immissum est, (NONLATINALPHABET,
INeunti mihi rationem de suscepto munere obeundo, (Reverendissimi admodum in Christ Patres, Brothers in Domino Dilectissimi,) in mentem illicò immissum est, (,
an secus, aliorum per me licet judicium esto,) quemadmodum Synodi & Synedria in id praecipuè indicuntur, ut hominum animos componant, & paci publicae velificentur;
an secus, Aliorum per me licet judicium esto,) quemadmodum Synodi & Synedria in id praecipuè indicuntur, ut hominum Animos componant, & paci publicae velificentur;
Ita duo esse potissimùm humani generis Propudia, Loiolitas nimirum & Erastianos, qui (instar Davi illius Terentiani) certatim omnia interturbant; ac utramque NONLATINALPHABET, civilem pariter & Ecclesiasticam, (nec enim illa minus, quàm haec, videtur coelitus oriunda,) quà publicè, quà privatim, non modo vellicant & delibant, sed pro virili sua parte convulsum eunt.
Ita duo esse potissimùm Humani Generis Propudia, Loiolitas Nimirum & Erastianos, qui (instar David Illius Terentiani) Competitively omnia interturbant; ac utramque, civilem pariter & Ecclesiasticam, (nec enim illa minus, quàm haec, videtur coelitus oriunda,) quà publicè, quà Privately, non modo vellicant & delibant, sed Pro virili sua parte convulsum eunt.
Quicquid est juris Ecclesiastici, aut ad sacram NONLATINALPHABET quoquo modo pertineat, Illi solis Ecclesiasticis (Papae scilicet cum Praelatis) in totum asserunt;
Quicquid est Juris Ecclesiastici, Or ad Sacrament quoquo modo pertineat, Illi solis Ecclesiasticis (Pope scilicet cum Prelates) in totum asserunt;
Isti verò è regione ad stuporem usque abrepti NONLATINALPHABET, (ut Sancti Basilii verbis utar,) insuper habitis Ecclesiasticis, ad solos homines seculares Rem totam deferunt.
Isti verò è region ad stuporem usque abrepti, (ut Sancti Basilii verbis utar,) insuper habitis Ecclesiasticis, ad solos homines Seculares Remembering Whole deferunt.
sed quae ab aevis sequioribus ex nescio quo Tartaro erumpentia, & in Britannias has nostras malis avibus advecta, credentium animos mentesque ad subjectionem debitam emicantes, ceu pestilenti quodam sydere eum in modum afflaverunt, uti corrupta Christiani Obsequii Regula steterit diu, & obmutuerit.
sed Quae ab aevis sequioribus ex nescio quo Tartaro erumpentia, & in Britannias has nostras malis avibus advecta, credentium Animos mentesque ad subjectionem debitam emicantes, ceu pestilenti Quodam sydere Eum in modum afflaverunt, uti corrupta Christians Obsequii Regula steterit Diu, & obmutuerit.
ex odiis Schismata, Factiones, Secessiones in partes, & quod malorum fere omnium extrema linea habenda est, Ne velle quidem sibi ut ab altera parte benefiat.
ex odiis Schismata, Factiones, Secessiones in parts, & quod malorum fere omnium extrema linea Habenda est, Ne velle quidem sibi ut ab altera parte benefiat.
Nec in Schismate (Proh dolor!) sibi terminum figit malorum seges; sed (gliscentibus indies Animorum Paroxysmis, & NONLATINALPHABET,) Res subinde repetuntur;
Nec in Schism (Proh dolour!) sibi Terminus figit malorum sedges; said (gliscentibus indies Animorum Paroxysmis, &,) Rest Subinde repetuntur;
§. 3. Neque tamen hîc obtinet, quod NONLATINALPHABET fortè objiciant; Tantum Religio potuit suadere malorum; Quod enim Dominus salvator de se edixit, Nolite arbitrari quod Pacem venerim immissurus in Terram;
§. 3. Neque tamen hîc obtinet, quod fortè objiciant; Tantum Religio Potuit suadere malorum; Quod enim Dominus salvator de se edixit, Nolite arbitrari quod Pacem venerim immissurus in Terram;
Non est NONLATINALPHABET, sed NONLATINALPHABET tantùm NONLATINALPHABET, quod ibi loci intelligitur: praedixit Ille quid certò futurum esset, non quid fieri decrevisset, aut faciendum esse existimaret.
Non est, said tantùm, quod There loci intelligitur: praedixit Isle quid certò Future esset, non quid fieri decrevisset, Or faciendum esse existimaret.
Non se causam fore dissidii, sed puram putam occasionem. Ipse enim qui & Auctor & Princeps Pacis, tanti Pacem aestimavit, ut etiam sudore suo & sanguine facilè duxerit redimendam, suisque Disciplulis valedicturus Pacem habuit commendatissimam, nihil unquam sollicitiùs in votis habuit (immò verò nec in Praeceptis) quàm ut Pacem Amoebaeam in cunctis hominum commerciis vigere faceret.
Non se Causam before dissidii, sed puram putam occasionem. Ipse enim qui & Auctor & Princeps Pacis, tanti Pacem aestimavit, ut etiam Sudore Sue & sanguine facilè duxerit redimendam, suisque Disciplulis valedicturus Pacem Habuit commendatissimam, nihil unquam sollicitiùs in Votis Habuit (immò verò nec in Praeceptis) quàm ut Pacem Amoebaeam in cunctis hominum commerciis vigere faceret.
Promisit Episcopis vel duobus in nomine suo congregatis (sicut Chrysostomus & Euthymius Textum illum interpretantur,) se, per spiritus sui virtutem, in eorum medio affuturum. (Mat. 18. 19, 20.) & si numerus tam exiguus spiritu sancto non destituitur, (ut rectè arguit Coelestinus in iis quos scripsit codicillis ad Synodum illam Ephesinam,) Quomodo (inquit) non credemus in medio vestrum futurum esse, ubi in unum simul conveniunt tanta sanctorum multitudo? ut quod Apostolus dixit de Juramento, [ NONLATINALPHABET esse exhibitum, quò succrescentibus controversiis in Finem esset, ad Heb. 6. 16. ] non dubitaverim etiam de Synodis optimo jure asseverare.
Promised Episcopis vel duobus in nomine Sue Assembled (sicut Chrysostom & Euthymius Textum Ilum interpretantur,) see, per spiritus sui virtutem, in Their medio affuturum. (Mathew 18. 19, 20.) & si Numerus tam exiguus spiritu sancto non destituitur, (ut rectè arguit Celestine in iis quos scripsit codicillis ad Synodum Illam Ephesinam,) Quomodo (inquit) non credemus in medio Vestrum Future esse, ubi in Unum simul conveniunt tanta sanctorum multitudo? ut quod Apostles dixit de Oath, [ esse exhibitum, quò succrescentibus controversiis in Finem esset, and Hebrew 6. 16. ] non dubitaverim etiam de Synodis optimo jure asseverare.
Convenit enim inter omnes, (exceptis solis Socinianis, & si qui sint ejusdem furfuris,) penes Synodum Oecumenicam, omnis dissidii Ecclesiastici jus supremum decisivum censendum esse;
Convenit enim inter omnes, (exceptis solis Socinianism, & si qui sint ejusdem furfuris,) penes Synodum Oecumenicam, omnis dissidii Ecclesiastici jus supremum decisivum censendum esse;
in quantum nullum sit Tribunal (nec ullum sanè vel fingi potest) ad quod à Synodo Oecumenicâ ulla competat Appellatio. Quantum autem Oecumenica quaquaversùs per orbem Terrarum valet, Tantundem ferè Nationalis, (praesertim in regno pleni juris, quale Britannicum, Siculumque, quae verè audiunt NONLATINALPHABET, atque NONLATINALPHABET,) intra suarum ditionum Pomaeria obtinet.
in quantum nullum sit Tribunal (nec ullum sanè vel fingi potest) ad quod à Synod Oecumenicâ ulla competat Appellatio. Quantum autem Ecumenical quaquaversùs per orbem Terrarum valet, Tantundem ferè Nationalis, (Especially in regno Plenty Juris, quale Britannicum, Siculumque, Quae verè Audiunt, atque,) intra suarum ditionum Pomaeria obtinet.
Nam quemadmodum olim inter Iudaeos, si quaestio aliqua orta esset quam Schismatis suspicio sequeretur, Synedrium illicò consulebant, prout illis ex Lege praeceptum erat;
Nam quemadmodum Once inter Jews, si Question Any orta esset quam Schisms Suspicion sequeretur, Synedrium illicò consulebant, prout illis ex Lege Precept erat;
Pari modo & Christiani, exortâ gravi Controversiâ de Lege Ceremoniali per Moysen latâ, & gliscentibus inter illos de die in diem simultatibus, evestigiò ac sine morâ Concilium verè Apostolicum consultum eunt, (versibus 2, 4, 5.) Apostoli & Presbyteri de propositâ controversiâ consilium ineunt. (v. 6.) Inter caeteros Assessores, Beatus Petrus & Iacobus sententias dicunt;
pair modo & Christians, exortâ gravi Controversiâ de Lege Ceremoniali per Moses latâ, & gliscentibus inter Illos de die in diem simultatibus, evestigiò ac sine morâ Concilium verè Apostolicum consultum eunt, (versibus 2, 4, 5.) Apostles & Presbyteries de propositâ controversiâ consilium ineunt. (v. 6.) Inter Others Assessores, Beatus Peter & Iacobus sententias dicunt;
NONLATINALPHABET, quamobrem ego sic censeo, (v. 19.) Mox in Iacobi sententiam illam universi pedibus euntes, de communi planè consensu hujusmodi placitum decreverunt:
, Therefore ego sic censeo, (v. 19.) Mox in James sententiam Illam universi pedibus Euntes, de Communi planè consensu hujusmodi placitum decreverunt:
§. 5. In quo verborum circuitu sive complexione, habetis Canonem Ecclesiasticum, ab ipsis Apostolis cum Presbyteris NONLATINALPHABET congregatis, ad lites quasdam dirimendas, Hierosolymis constitutum.
§. 5. In quo verborum circuitu sive complexion, Habetis Canonem Ecclesiasticum, ab Ipse Apostles cum Presbyters Assembled, ad lights quasdam dirimendas, Jerusalem constitutum.
Tria sunt autem quae prima fronte hîc se offerunt observanda. Quorum illud inprimis notandum venit, quòd in ipso Canonis statim initio Spiritus Sancti fit me•tio,
Tria sunt autem Quae prima front hîc se offerunt observanda. Quorum illud inprimis notandum venit, quòd in ipso Canons Immediately initio Spiritus Sancti fit me•tio,
Non enim Synodi sibi ipsis, nec NONLATINALPHABET multitudini, nec soli Regum praecellentiae (quorum aut jussu aut permissu in unum coeunt,) sed annuenti Spiritui Sancto, quicquid habent potestatis acceptum ferunt.
Non enim Synodi sibi Ipse, nec multitudini, nec soli Regum praecellentiae (quorum Or jussu Or permissu in Unum coeunt,) sed annuenti Spiritui Sancto, quicquid habent potestatis acceptum ferunt.
num ob istam ratiunculam, (quam tanti faciunt Romanenses,) Quia de Spiritûs Testimonio nequaquam nobis constare potest, nisi Synodus Inspiranti suppetias ferat? minime Gentium.
num ob istam ratiunculam, (quam tanti faciunt Romanenses,) Quia de Spiritûs Testimony Nequaquam nobis constare potest, nisi Synod Inspiranti suppetias ferat? minime Gentium.
Secundò verò est observandum, Quòd sancta Synodus non censuit, monendas esse hîc Gentes de Rebus ad vitam necessariis, quas jam illis innotuisse compertum habuit, [ nempe à caedibus, Latrociniis, Rebellionibus, Sacrilegiis, atque id genus aliis omninò esse abstinendum, ] sed de iis tantum praecepit, de quibus potuit litigari, illisque aliquid subesse Dubii;
Secundò verò est observandum, Quòd sancta Synod non censuit, monendas esse hîc Gentes de Rebus ad vitam necessariis, quas jam illis innotuisse compertum Habuit, [ nempe à caedibus, Latrociniis, Rebellionibus, Sacrilegiis, atque id genus Others omninò esse abstinendum, ] sed de iis Tantum praecepit, de quibus Potuit litigari, illisque Aliquid Subesse Dubii;
& per quae stetit, quo minus Gentes cum Hebraeis in unum coetum coalescerent. Cujusmodi erant NONLATINALPHABET, sive Immolatitia, sanguis etiam, & suffccata, quae ne Gentes degustarent hîc cautum est.
& per Quae Stetit, quo minus Gentes cum Hebraeis in Unum Coetum coalescerent. Cujusmodi Erant, sive Immolatitia, sanguis etiam, & suffccata, Quae ne Gentes degustarent hîc cautum est.
Quum praecepta sint alia at { que } alia, sub poenâ mortis etiam sancita, quae adeò non comprehenduntur NONLATINALPHABET sub isto tam brevi verborum ambitu;
Whom praecepta sint Alias At { que } Alias, sub poenâ mortis etiam sancita, Quae adeò non comprehenduntur sub isto tam brevi verborum ambitu;
De illo uno Quaesitum est, à quibus rebus Incircumcisos cavere sibi oporteret, (sintne malae, an mediae, non multum refert,) quò inter Gentes & Judaeos aliquando tandem conveniret.
De illo Uno Quaesitum est, à quibus rebus Incircumcisos cavere sibi oporteret, (sintne Malae, an mediae, non multum refert,) quò inter Gentes & Judeans aliquando tandem conveniret.
Esu Sanguinis & Suffocatorum. Christianis etiam est interdictum (implicite saltem & interpretativè) à secundo Canone Concilii Gangrensis: diuque postmodùm fuisse in Ecclesiâ Dei observatum, (nempe post tempora Apostolica,) Testes habemus Tertullianum, Tantum { que } ab humano sanguine cavemus, ut nec edulium pecorum in cibis sanguinem noverimus. Min. Fael. in Octavio.
Esu blood & Suffocatorum. Christianis etiam est interdictum (implicit Saltem & interpretativè) à secundo Canon Concil Gangrensis: diuque postmodùm Fuisse in Ecclesiâ Dei observatum, (nempe post tempora Apostolica,) Testes habemus Tertullian, Tantum { que } ab Human sanguine cavemus, ut nec edulium pecorum in Cibis sanguinem noverimus. Min. Fael. in Octavio.
Minutium, NONLATINALPHABET, &c. Clem. Alex. Paed. l. 3. cap. 3. p. 228. edit. Paris, 1629. Clementem• etiam Alexandrinum, quin & Novollam Leonis 58vam NONLATINALPHABET. Quanquam prorsus exolevisse sub Temporibus Augustini, hujusce Canonis Reverentiam, (si non ubique, saltem in Africâ,) ipse nobis Augustinus testatum fecit.
Minutium,, etc. Clem. Alexander Paed l. 3. cap. 3. p. 228. edit. paris, 1629. Clementem• etiam Alexandrinum, quin & Novollam Leonis 58vam. Quanquam prorsus exolevisse sub Temporibus Augustini, hujusce Canons Reverentiam, (si non ubique, Saltem in Africâ,) ipse nobis Augustine testatum fecit.
Atque vel inde satis constat de rerum istarum indifferentia, sive NONLATINALPHABET, quibus tamen accedens Lex moralem impingit necessitatem. Necesse est enim subjici, Rom. 13. 5. & visum est nobis (inquit Synodus Apostolica) aliud onus non imponere, quàm haec necessaria; vel (ut ex voce illâ NONLATINALPHABET in promptu est hariolari, praesertim illis qui Graecè non vulgo sapiunt,) visum est nobis ea tantummodò imperare, quae omnino ut fiant, propter Legem nunc latam necesse est.
Atque vel inde satis constat de rerum istarum indifferentia, sive, quibus tamen accedens Lex moralem impingit necessitatem. Necessary est enim subjici, Rom. 13. 5. & visum est nobis (inquit Synod Apostolica) Aliud onus non imponere, quàm haec necessaria; vel (ut ex voce illâ in promptu est hariolari, Especially illis qui Graecè non vulgo sapiunt,) visum est nobis ea tantummodò Imperare, Quae Omnino ut fiant, propter Legem nunc latam Necessary est.
Quin & illud est tertiò notatu dignum, quòd quemadmodum ipse Christus Religionis corruptelas reformaturus, ad Primordia rerum & Fontes recurri voluit, (Mat. 19. 8.) ita & Synodus Apostolica de re praesenti decretura, ad Legem illicò respicit Genese•s nono promulgatam, non tantùm Gentibus, aut Judaeis, sed Filiis Noae, Aut (quod in idem planè recidit) Humano Generi observandam;
Quin & illud est tertiò notatu dignum, quòd quemadmodum ipse Christus Religion corruptelas reformaturus, ad Primordia rerum & Fontes recurri voluit, (Mathew 19. 8.) ita & Synod Apostolica de re praesenti decretura, ad Legem illicò respicit Genese•s nono promulgatam, non tantùm Gentibus, Or Judaeis, said Filiis Noah, Or (quod in idem planè recidit) Human Generi observandam;
utut, tempore procedente, apud solos ferè Judaeos vigorem tenuit. Expensis autem his Tribus, in quibus Scopus hujus Canonis praecipuè vertitur & consistit;
Utut, tempore procedente, apud solos ferè Judeans vigorem tenuit. Expensis autem his Tribus, in quibus Scope hujus Canons praecipuè vertitur & consistit;
Tertio demùm dispiciendum de Norma illa & Perpendiculo, ad quod decreta Ecclesiastica necesse habent ut exigantur. Haec sunt Tria illa NONLATINALPHABET, quae pro Temporis ratione,
Tertio demùm dispiciendum de Norma illa & Perpendiculo, ad quod decreta Ecclesiastica Necessary habent ut exigantur. Haec sunt Tria illa, Quae Pro Temporis ratione,
& quid humano sit introductum, (nempe favore Imperatorum, Constantini, Constantii, & Constantis, Leonis denique, & Anthemii,) facilè cuiquam innotescet, qui cum Scriptis Canonistarum Divina conferet.
& quid Human fit introductum, (nempe favore Emperor, Constantine, Constantii, & Constantis, Leonis denique, & Anthemii,) facilè cuiquam innotescet, qui cum Scriptis Canonistarum Divine conferet.
cc fw-la fw-mi vvb fw-la, (fw-la fw-it np1, np1, np1, cc n2, np1 fw-la, cc np1,) fw-la fw-la fw-la, fw-la fw-la fw-la fw-la np1 fw-la.
Illa enim quasi separat Rempublicam ab Ecclesiâ, sed Ecclesiam Reipublicae adjungit ille. Nam ante tempora Constantini qui Magni nomine insignitur, (Nominisque mensuram reverà implet,) ita Ecclesia in Regno erat, ut pars ipsius non censeretur.
Illa enim quasi separate res publicam ab Ecclesiâ, sed Church Reipublicae adjungit Isle. Nam ante tempora Constantine qui Magni nomine insignitur, (Nominisque mensuram reverà Implet,) ita Ecclesia in Regno erat, ut pars Himself non censeretur.
Neque enim aequo jure cum reliquis civibus utebatur, nec praeter Iesum Crucifixum (cui sub cruce militabat) contemptae passim Disciplinae ultorem habuit.
Neque enim Aequo jure cum reliquis civibus utebatur, nec praeter Jesus Crucifixum (cui sub Cruce militabat) contemptae passim Discipline ultorem Habuit.
Sed quantum ad juris Exercitium, (quod jus externum vocare licet,) Jus nimirum faciendi quicquid ad sacram NONLATINALPHABET pleno modo administrandam optari queat, id { que } non clanculùm & in Latebris,
Said quantum ad Juris Exercise, (quod jus externum vocare licet,) Jus Nimirum faciendi quicquid ad Sacrament Pleno modo administrandam optari queat, id { que } non clanculùm & in Latebris,
Distinguendum autem est semper inter Synodos Generales, & merè Topicas; Illae à solis Imperatoribus, Hae ab EpiscopisEpistolae per fratres à Metropolitano dirigendae sunt, &c. Concil.
Distinguendum autem est semper inter Synodos Generales, & merè Topicas; Those à solis Imperatoribus, Hae ab EpiscopisEpistolae per Brothers à Metropolitan dirigendae sunt, etc. Council.
Tarracon. 500. post Christum annos in Hisp. celebrati, Canon. 3. NONLATINALPHABET. Concil. Antioch. Can. 19. Sed Cod. Can. Eccl. univ. Can 98. NONLATINALPHABET. Concil. Antioch. Can. 20. NONLATINALPHABET. Concil.
Tarracon. 500. post Christ annos in Hispanic celebrati, Canon. 3.. Council. Antioch. Can. 19. Said Cod. Can. Ecclesiastes univ. Can 98.. Council. Antioch. Can. 20.. Council.
Sed ne testibus supervacaneis impraesentiarum abuti videar, sufficiat semel vel dixisse, quod sanctissimè recipio in me probandum, (tum contra Papae Parasitastros, tum contra eos qui hâc ex parte Mephitim illam Papismi plus nimio redolent,) Quòd sine Regibus annuentibus, ex quo Reges evaserunt Ecclesiae Filii, Nutriciique, & quasi Episcopi NONLATINALPHABET, etiam divinitùs constituti, (ut Magnus Ille Constantinus non semel dixit,) nunquam Placitis Synodalibus subscribi licuit.
Said ne testibus supervacaneis impraesentiarum abuti videar, Sufficiat semel vel dixisse, quod sanctissimè recipio in me probandum, (tum contra Pope Parasitastros, tum contra eos qui hâc ex parte Mephitim Illam Papism plus nimio redolent,) Quòd sine Regibus annuentibus, ex quo Reges evaserunt Ecclesiae Sons, Nutriciique, & quasi Bishops, etiam divinitùs constituti, (ut Magnus Isle Constantinus non semel dixit,) Never Placitis Synodalibus subscribi Lucuit.
§. 4. Jus autem liberè cogendi Synodos, & jus in Synodis celebra•dis condendi Leges, pars est cultûs Christiani necessaria prorsus, & NONLATINALPHABET.
§. 4. Jus autem liberè cogendi Synodos, & jus in Synodis celebra•dis condendi Leges, pars est cultûs Christians necessaria prorsus, &.
& malae fidei mercatoribus Labia saltem obturabuntur? Unde tollentur corruptelae, quae in Ecclesiae Disciplinam subrepsisle comperientur? (ut paucis denique absolvam,) Ubi loci di•ficillimae de Rebus Fidei Quaestiones, aut tutò poterunt eventilari, aut ad optatum aliquando perduci Finem, si non in Synodo Nationali in Nomine Domini congregatâ, cui vel ipse fidem dedit, se pro certo interfuturum?
& Malae fidei mercatoribus Labia Saltem obturabuntur? Unde tollentur Corruptions, Quae in Ecclesiae Disciplinam subrepsisle comperientur? (ut paucis denique absolvam,) Ubi loci di•ficillimae de Rebus Fidei Quaestiones, Or tutò poterunt eventilari, Or ad optatum aliquando perduci Finem, si non in Synod Nationali in Nomine Domini congregatâ, cui vel ipse fidem dedit, se Pro certo interfuturum?
§. 5. Quotus enim quisque est, etiam in sacris versatissimus, (si privatim accedat, & extra Synodum,) cui cùm abdita mysteria Divinae Naturae appropinquant, simulque incumbunt enarranda, non refugiat evestigiò trementi sanguis, atque prae metu exalbescat? Quotusquisque vel Ingenio complecti queat, (nedum verbis assequatur,) quomodo Pater sine initio, & sine fine gignat Filium, in quem ita Generans sese totum effundit, ut ipsi nihil decedat, & a quo Generatus eâ nascitur ratione, ut ab eo qui generat recedat nunquam? & à quibus utrisque Spiritus Sanctus eo pacto procedit, ut ne NONLATINALPHABET quidem confusis Personarum Trium proprietatibus, ejusdem naturae inter omnes consortium existat absolutissimum? Quis est ille in Theologicis usque adeò oculatus, ut expedire mihi queat (saltem pro rei dignitate) ineffabile illud Divinae cum nostrâ Naturâ contubernium? quove nexu sibi invicem eum in morem sint copulatae, ut idem qui semper ex Deo vero verus Deus existat necesse est, Homo quoque,
§. 5. Quotus enim Quisque est, etiam in sacris versatissimus, (si Privately Accedat, & extra Synodum,) cui cùm abdita Mysteries Divinae Naturae appropinquant, simulque incumbunt enarranda, non refugiat evestigiò trementi sanguis, atque Prae metu exalbescat? Quotusquisque vel Ingenio complecti queat, (nedum verbis assequatur,) quomodo Pater sine initio, & sine fine gignat Son, in Whom ita Generans seize totum Effundit, ut ipsi nihil decedat, & a quo Generated eâ nascitur ratione, ut ab eo qui generate recedat Never? & à quibus utrisque Spiritus Sanctus eo pacto procedit, ut ne quidem confusis Personarum Trium proprietatibus, ejusdem naturae inter omnes consortium existat absolutissimum? Quis est Isle in Theologicis usque adeò Oculatus, ut Expire mihi queat (Saltem Pro rei dignitate) ineffabile illud Divinae cum nostrâ Naturâ contubernium? quove nexu sibi invicem Eum in morem sint copulatae, ut idem qui semper ex God vero verus Deus existat Necessary est, Homo quoque,
& quidem verus, ex verâ homine nasceretur? aut quomodo mulier Desponsata ita Parentem suum pepererit, ut virgo •uerit, etiam à Partu, multo quàm ante Immaculatior?
& quidem verus, ex verâ homine nasceretur? Or quomodo mulier Desponsata ita Parentem suum pepererit, ut virgo •uerit, etiam à Partu, Much quàm ante Immaculatior?
Nulla de quibus erratum est, aut facilius utique, aut periculosius. Nulla in quibus insudarunt majore cum animi contentione, suprà-quàm-dici-potest eximia Scriptorum veterum Ingenia.
Nulla de quibus erratum est, Or Facilius Utique, Or periculosius. Nulla in quibus insudarunt Major cum animi contention, suprà-quàm-dici-potest Eximia Scriptorum veterum Ingenia.
Nulla in quibus explicandis, aut magis variant Interpretes, aut majores veritati offundunt Tenebras. Tanta est hominum imbecillitas, in Rebus Dei investigandis;
Nulla in quibus explicandis, Or magis variant Interprets, Or Majores Veritati offundunt Darkness. Tanta est hominum imbecillitas, in Rebus Dei investigandis;
Tanta verborum etiam obscuritas, in investigatis enarrandis; Tantaque rerum difficultas, quae omne verborum artificium plerumque superat, & compluribus parasangis post se relinquit.
Tanta verborum etiam obscuritas, in investigatis enarrandis; Tantaque rerum Difficulty, Quae omne verborum artificium plerumque superat, & compluribus parasangis post se relinquit.
§. 7. Egone verò, aut Ille, aut quisquam alius NONLATINALPHABET, ut ad ejusmodi ferè NONLATINALPHABET mysteria, per loca crebris variisque difficultatibus impedita, frequentibus salebris intersepta, lamis ac saltibus impervia, eluvionibus & voraginibus saepenumerò intercisa, aditum Singuli faciamus, qui vixdum patuit Universis? Hi sunt vel Synodo tam digni vindice Nodi, Ut sibi in solidum enodandis, Frequentiam Hominum Angelorum { que } videantur forsan desiderare.
§. 7. Eggs verò, Or Isle, Or quisquam alius, ut ad ejusmodi ferè Mysteries, per loca crebris variisque difficultatibus impedita, frequentibus salebris intersepta, lamis ac saltibus impervia, eluvionibus & voraginibus saepenumerò intercisa, aditum Singuli Faciamus, qui vixdum Patuit Universis? Him sunt vel Synod tam Worthy vindice Nodi, Ut sibi in Solidum enodandis, Frequentiam Hominum Angels { que } videantur Perhaps desiderare.
ut vere possit & sine fuco Tritum illud pronunciari, [ Decrevit haec Sancta Synodus in Spiritu Sancto Convocata, ] aut quod eôdem ferè redit, NONLATINALPHABET, Visum est nobis per Spiritum Sanctum, nihil ultra imponere vobis oneris, quam haec necessaria.
ut vere possit & sine fuco Tritum illud pronunciari, [ Decrevit haec Sancta Synod in Spiritu Sancto Convocata, ] Or quod eôdem ferè Redeem,, Visum est nobis per Spiritum Sanctum, nihil ultra imponere vobis oneris, quam haec necessaria.
Necessaria tamen omnimodè, ut vobis in partes abeuntibus statuatur uniformis vivendi ratio. Necessaria etiam, quia Praecepta. Charitas enim (fatente Beza) in Rebus Mediis est necessaria. Charitas autem sine obsequio, nulla potest excogitari.
Necessaria tamen omnimodè, ut vobis in parts abeuntibus statuatur uniformis vivendi ratio. Necessaria etiam, quia Praecepta. Charitas enim (fatente Beza) in Rebus Mediis est necessaria. Charitas autem sine Obsequio, nulla potest excogitari.
Et quandoquidem illud NONLATINALPHABET usque adeò sit pure Graecum, ut apud Atticos etiam Scriptores de iis rebus adhibeatur, quas aut fieri, aut omitti Lex ipsa jubet, ideo rectà me ducit ad secundum NONLATINALPHABET trutinandum;
Et quandoquidem illud usque adeò sit pure Greek, ut apud Atticos etiam Scriptores de iis rebus adhibeatur, quas Or fieri, Or omitti Lex ipsa jubet, ideo rectà me Ducit ad secundum trutinandum;
Non de Fornicatione, aut commercio cum Idolis, (quae Natura sua sunt mala, & quorum merces mors est,) sed de sanguine loquor, & suffocatis, à quibus ut rigidè se abstineant tenentur Gentes.
Non de Fornication, Or commercio cum Idolis, (Quae Nature sua sunt mala, & quorum merces mors est,) said the sanguine Loquor, & suffocatis, à quibus ut rigidè se abstineant tenentur Gentes.
(Mat. 15. 11.) Et qui forte pauci adhuc ista tangere formidant, (inquit Episcopus Hipponensis) à caeteris omnibus irridentur. Cui etiam suffragatur universa Ecclesia Wirtembergensis: Instituerunt (inquit illa) in Actis Apostolicis, ut Gentes caverent ab esu sanguinis & suffocatorum;
(Mathew 15. 11.) Et qui forte Pauci Adhoc ista tangere formidant, (inquit Episcopus Augustine) à caeteris omnibus irridentur. Cui etiam suffragatur universa Ecclesia Wirtembergensis: Instituerunt (inquit illa) in Acts Apostolic, ut Gentes caverent ab esum Blood & suffocatorum;
§. 2. Rerum autem Indifferentiam cessare pos•e, & NONLATINALPHABET transire in Necessaria, (saltem pro temporis conditione, necdum legibus abrogatis per quas jubentur,) Argumentis penè innumeris probare possem, nisi id hominis videretur libertate loquendi suâ intemperantèr abutentis.
§. 2. Rerum autem Indifferentiam cessare pos•e, & transire in Necessaria, (Saltem Pro Temporis condition, Necdum legibus abrogatis per quas jubentur,) Arguments penè innumeris Probare possem, nisi id hominis videretur Libertate loquendi suâ intemperantèr abutentis.
Primâ scilicet naturali, cujus primum Praeceptum est, Bonum esse prosequendum, vitandum malum; Altera supernaturali, de Credendo & sperando in unum Deum, ipsumque animitus diligendo;
Primâ scilicet naturali, cujus primum Precept est, Bonum esse prosequendum, vitandum malum; Altera supernaturali, de Credendo & Sperando in Unum God, ipsumque animitus diligendo;
Si quis autem hîc sciscitetur, cur prioribus non contentus, tertiam insuper Legem adjecerit Deus? Respondent illico Doctores, id duplici de Causa à Creatore fuisse factum.
Si quis autem hîc sciscitetur, cur prioribus non Contentus, tertiam insuper Legem adjecerit Deus? Respondent illico Doctors, id Duplicity de Causa à Creatore Fuisse factum.
cui Res per se Medias, nullisque Legibus adversantes, pro absoluto suo imperio, aut praecipere placuit, aut prohibere, quemadmodum ipsi collibitum fuerit.
cui Rest per se Medias, nullisque Legibus adversantes, Pro absoluto Sue Imperial, Or praecipere Placuit, Or prohibere, quemadmodum ipsi collibitum fuerit.
Altera causa videtur esse, ut vel sic in primo homine, (Humani Generis planè Archetypo,) luce clariùs innotesceret futuris seculis, quantum obsequii quasi vectigal (in his quae mala non sunt) NONLATINALPHABET solvendum esset.
Altera causa videtur esse, ut vel sic in primo homine, (Humani Generis planè Archetype,) luce clariùs innotesceret futuris seculis, quantum obsequii quasi vectigal (in his Quae mala non sunt) solvendum esset.
§. 3. Et sicut in commodum Reipublicae conduntur Leges seculares; ita in usum etiam Ecclesiae, ab ipsis Ecclesiae incunabulis, Ecclesiasticae quaedam Leges vigorem suum obtinuerunt.
§. 3. Et sicut in commodum Reipublicae conduntur Leges Seculares; ita in usum etiam Ecclesiae, ab Ipse Ecclesiae Incunabulis, Ecclesiastical quaedam Leges vigorem suum obtinuerunt.
Nascente adhuc Christianismo, ut in externis etiam Ritibus cultus Dei promoveretur, Beatus Paulus hanc tulit Legem; Omnia decenter, atque ordine fiant.
nascente Adhoc Christianismo, ut in externis etiam Ritibus cultus Dei promoveretur, Beatus Paulus hanc tulit Legem; Omnia Decenter, atque Order fiant.
1 Cor. 14. 40. ubi vocabulum NONLATINALPHABET, idem sonat quod NONLATINALPHABET. (c. 7. v. 35.) Chrysostomus, Oecumenius, & Theophylactus, exponunt NONLATINALPHABET per NONLATINALPHABET.
1 Cor. 14. 40. ubi Vocabulum, idem Sonnet quod. (c. 7. v. 35.) Chrysostom, Oecumenius, & Theophylactus, exponunt per.
Rectè igitur Calvinus illud Pauli praeceptum vocavit Regulam; ad quam (inquit) omnia quae ad externam NONLATINALPHABET Ecclesiae spectant exigere convenit. Et si quis fortè hic urgeat, quod Apostolus Iacobus pugnare secum videatur, cum negat exhibendam esse Gentibus molestiam , (Act. 15. 19.) & tamen Ritus praescribit qui in Lege Mosis continebantur;
Rectè igitur Calvinus illud Pauli Precept vocavit Regulam; ad quam (inquit) omnia Quae ad externam Ecclesiae spectant exigere convenit. Et si quis fortè hic urgeat, quod Apostles Iacobus pugnare secum Videatur, cum negate exhibendam esse Gentibus molestiam, (Act. 15. 19.) & tamen Ritus praescribit qui in Lege Moses continebantur;
respondet optimè Calvinus, (cujus utinam hâc ex parte fratres nostri dissidentes sequaces fia•t!) Primum nihil ab illis exigit, quod fraternae concordiae non deberent.
Respondet optimè Calvinus, (cujus utinam hâc ex parte Brothers Our dissidentes sequaces fia•t!) Primum nihil ab illis exigit, quod fraternae Concordiae non deberent.
Et, ut in pauca rem conferam, Ecclesiae ferè ad unam omnes quae Protestantium nomine censentur, saltem Bohemica, Helvetica, Gallica, Belgica, Wirtembergensis etiam,
Et, ut in pauca remembering conferam, Ecclesiae ferè ad unam omnes Quae Protestantism nomine censentur, Saltem Bohemica, Helvetica, Gallica, Belgica, Wirtembergensis etiam,
& Suevica, Anglica, Saxonica, & Confessio Augustana, (quas de industriâ nudius-tertius hisce oculis usurpavi) uno ore confitentur, etiamsi non uno verborum ambitu, Quod omnes Ritus & Ceremoniae, quae ad pacem faciunt & Charitatem,
& Suevica, English, Saxonica, & Confessio Augustana, (quas de industriâ nudius-tertius hisce oculis usurpavi) Uno over confitentur, Even if non Uno verborum ambitu, Quod omnes Ritus & Ceremonies, Quae ad pacem faciunt & Charitatem,
cc np1, np1, np1, cc np1 np1, (fw-la fw-la fw-la j fw-la fw-la fw-la) fw-la n1 fw-la, fw-la fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la cc fw-la, fw-la fw-la fw-la fw-la cc fw-la,
nec verbo Dei adversantur, sive eae ab Episcopis, sive à Synodis Ecclesiasticis, sive ab aliis Auctoritatibus quibuscunque extiterint, semel introductae servari debent; & de eo simpliciores laborare non debent, neque hoc moveri aut per•urbari,
nec verbo Dei adversantur, sive Each ab Episcopis, sive à Synodis Ecclesiasticis, sive ab Others Auctoritatibus quibuscunque extiterint, semel introductae servari debent; & de eo simpliciores laborare non debent, neque hoc moveri Or per•urbari,
§. 4. Quod illis potissimùm notandum arbitror, & remotis Arbitris expendendum, qui ita videntur animati, ut nihil sibi mandari velint, quod non in ipso sacro Codice concep•is verbis praecipiatur. Certè graviter in eos censur•m agit Theologus ille consummatissimus, Episcopus ▪ hodie Lincolniensis, (cujus laudes sanè reticeo,
§. 4. Quod illis potissimùm notandum arbitror, & remotis Arbitris expendendum, qui ita videntur animati, ut nihil sibi mandari velint, quod non in ipso Sacred Codice concep•is verbis praecipiatur. Certè Graviter in eos censur•m agit Theologus Isle consummatissimus, Episcopus ▪ hodie Lincoln, (cujus laudes sanè reticeo,
& personis Ecclesiasticis, omnibusque sacri cultus externi circumstantiis, ad ordinem, honestatem, & aedificationem spectantibus, extra eas quae sunt a Christo & ejus Apostolis traditae in sacris literis;
& Persons Ecclesiasticis, omnibusque sacri cultus externi circumstantiis, ad ordinem, honestatem, & aedificationem spectantibus, extra eas Quae sunt a Christ & His Apostles traditae in sacris literis;
cc fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la, fw-la, cc fw-la fw-la, fw-la fw-la fw-la fw-la dt fw-la cc fw-la np1 fw-la p-acp fw-la fw-la;
adeo manifesta res est & rationi consentanea, ut perversi judicii obstinatique animi suspicione aegre se liberaverit, qui siccus & sobrius id negaverit.
adeo Manifesta Rest est & Rationi consentanea, ut perversi Judicii obstinatique animi suspicion aegre se liberaverit, qui siccus & Sobrius id negaverit.
ut ex conspecto eorum jure, Apostolorum successores Religionis Dogmata explorarent, obortas Haereses succiderent, & quicquid uspiam controversiae ad Rem-publicam Ecclesiasticam aliquo modo pertinebat, Divino semper adminiculo ad laetum exitum perducerent.
ut ex conspecto Their jure, Apostolorum successores Religion Dogmata explorarent, obortas Heresies succiderent, & quicquid uspiam Controversiae ad res publicam Ecclesiasticam Aliquo modo pertinebat, Divino semper adminiculo ad laetum exitum perducerent.
§. 6. Quòd autem Leges Ecclesiasticae, Auctoritate Regiâ statuminatae, ipsas hominum conscientias in Deo onerant, ex eo facilè conficitur, quòd NONLATINALPHABET eo modo ac methodo parendum docet Beatus Petrus, ut Regi in quantum supremo Domino, Reliquis in quantum a Rege missis, utrisque verò propter Deum obsequium debitum exhibeatur. Et meritò quidem;
§. 6. Quòd autem Leges Ecclesiastical, Auctoritate Regiâ statuminatae, Itself hominum Conscientias in God onerant, ex eo facilè conficitur, quòd eo modo ac Method parendum docet Beatus Peter, ut King in quantum supremo Domino, Reliquis in quantum a Rege missis, utrisque verò propter God obsequium Debitum exhibeatur. Et meritò quidem;
quum Totum Regimen exprimatur per NONLATINALPHABET, (Rom. 13. 2.) unde & Petrus nos jubet (apto vocis delectu) NONLATINALPHABET: nimirum NONLATINALPHABET NONLATINALPHABET.
Whom Totum Regimen exprimatur per, (Rom. 13. 2.) unde & Peter nos jubet (apto Vocis delectu): Nimirum.
Et quandoquidem in ordine sive Progressu Potestatum, à Presbytero ad Episcopum, ab Episcopo ad Synodum, à Synodo ad Regem, à Rege statim ad Deum scandimus;
Et quandoquidem in Order sive Progressu Potestatum, à Presbytero and Bishop, ab Bishop and Synodum, à Synod and Regem, à Rege Immediately and God scandimus;
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ineluctabili consequentiâ videtur mihi concludi posse, Quod quicquid Reges praecipiunt, sive per se immediate, sive per alios quoscunque quos Potestatis suae participant, si nusquam à Deo prohibeatur, id ipse Deus praecepisse censendus est.
ineluctabili consequentiâ videtur mihi concludi posse, Quod quicquid Reges praecipiunt, sive per se immediate, sive per Alioth quoscunque quos Potestatis suae participant, si nusquam à God prohibeatur, id ipse Deus praecepisse censendus est.
Cujusmodi phrase submonetur, quòd non in speciem, aut ore tenus, sed medullitus, & ex animo; non propter i•am amoliendam, sed propter ipsam Conscientiam, fidemque nostram liberandam, morem gerere Potestatibus devincti sumus.
Cujusmodi phrase submonetur, quòd non in Specimen, Or over tenus, said medullitus, & ex animo; non propter i•am amoliendam, sed propter ipsam Conscientiam, fidemque nostram liberandam, morem gerere Potestatibus devincti sumus.
quippe qui duplicem Personam sustinet, & Jure duplici potitur; unde & Regis Auctoritatem, non modò in Personas, sed & in Causas Ecclesiasticas agnoscit Artic. 37. Ecclesia Anglicana.
quip qui duplicem Personam Sustinet, & Jure Duplicity potitur; unde & Regis Auctoritatem, non modò in Personas, said & in Causas Ecclesiasticas agnoscit Artic. 37. Ecclesia Anglican.
n1 fw-la fw-la fw-la fw-la, cc vvi fw-la fw-la; fw-la cc fw-la fw-la, fw-fr fw-la p-acp fw-la, vvn cc p-acp npg1 n2 fw-la np1 crd np1 np1.
Et quandoquidem edixit Salvator noster, redde Caesari quae Caesaris, perinde est ac si dixisset, (Judice saltem Augustino,) Nisi Caesaris praeceptum praecepto Dei adversatur, tanquam judici supremo parendum est.
Et quandoquidem edixit Salvator Noster, red Caesari Quae Caesaris, Perinde est ac si dixisset, (Judice Saltem Augustine,) Nisi Caesaris Precept praecepto Dei adversatur, tanquam judici supremo parendum est.
Quicquid jusserit Supremus Magistratus quod Dei mandatis non repugnat, ita ut locum non habeat illud, [ Melius est Deo quam hominibus obedire, ] omnes, cujus-cujus honoris fuerint, nisi Dei ipsius Ordinationi resistere velint, profecto obsequi tenetur.
Quicquid jusserit Supremus Magistratus quod Dei mandatis non repugnat, ita ut locum non habeat illud, [ Better est God quam hominibus Obedire, ] omnes, cujus-cujus Honoris fuerint, nisi Dei Himself Ordination resistere velint, profecto obsequi tenetur.
Huc accedunt Confessionum Reformatarum etiam suffragia, nimirum Belgicae, Bohemicae, Saxonicae, Augustanae. [ Universi & singuli eminentibus Potestatibus subjectionem praestent, in omnibus quae Deo non sunt contraria.
Huc accedunt Confession Reformatarum etiam suffragia, Nimirum Belgicae, Bohemicae, Saxonicae, Augustanae. [ Universi & Singuli eminentibus Potestatibus subjectionem praestent, in omnibus Quae God non sunt contraria.
ne polluatur unquam, aut corruat, sed contra omnigenas corruptelas sarta tecta praestetur. Privatis omnibus curandum, ut •incera Ecclesiae membra sint;
ne polluatur unquam, Or corruat, sed contra omnigenas corruptelas sarta Tecta praestetur. Privatis omnibus curandum, ut •incera Ecclesiae membra sint;
neve sinant corpus suum (quod Templum Dei nuncupatur à Spiritu Sancto) pluribus sordibus inquinari, quàm ut purissimus ille Spiritus in eo velit inhabitare.
neve sinant corpus suum (quod Templum Dei nuncupatur à Spiritu Sancto) Pluribus sordibus inquinari, quàm ut purissimus Isle Spiritus in eo velit inhabitare.
Regibus ea propter commissus est Gladius secularis, quo extrinsecus accinguntur ceu Dei vindices in iram, Rom. 13. 4. Privatis verò non permittitur ni•i gladius ille spiritus, (seu verbum Dei,) quo Christianos ad unum omnes adversus impetus Diaboli accingit Paulus. (Eph. 6. 17.) Praefectis denique Ecclesiasticis commissus est Gladius Spiritualis, quo omnes subditos immorigeros NONLATINALPHABET, (id est, per modum Excisionis,) eosque Satanae etiam tradere NONLATINALPHABET, ab ipso Deo mandatum habent.
Regibus ea propter commissus est Gladius secularis, quo extrinsecus accinguntur ceu Dei Vindices in iram, Rom. 13. 4. Privatis verò non permittitur ni•i gladius Isle spiritus, (seu verbum Dei,) quo Christians ad Unum omnes Adversus impetus Diaboli accingit Paulus. (Ephesians 6. 17.) Praefects denique Ecclesiasticis commissus est Gladius Spiritualis, quo omnes Subject immorigeros, (id est, per modum Excisionis,) eosque Satan etiam Tradere, ab ipso God mandatum habent.
Ita naturâ est comparatum, ut Gemella haec Potestas, Sacra pariter, & Secularis, (prorsus ut Pietas, & Probitas, Timor Dei, & Regis,) manus porrigant sibi invicem ab omni parte auxiliatrices.
Ita naturâ est comparatum, ut Gemella haec Potestas, Sacra pariter, & Secularis, (prorsus ut Pietas, & Probity, Timor Dei, & Regis,) manus porrigant sibi invicem ab omni parte auxiliatrices.
fw-la fw-la fw-la fw-la, fw-la np1 fw-la fw-la, fw-la fw-la, cc fw-la, (fw-la fw-la np1, cc np1, fw-la fw-la, cc fw-la,) fw-la fw-la fw-la fw-la fw-la fw-la fw-la n2.
§. 9. Ab utriusque Auctoritate quicquid Legum positivarum de rebus nudè Adiaphoris sancitum fuerit, (ex sententiâ Ecclesiae Anglicanae,) ipsam obligat conscientiam. Conscientiam dicimus, non Rei ipsius, (sive prohibitae, sive praeceptae,) quae per se est NONLATINALPHABET, sed nostrae saltem obedientiae, quam Lex Divina à nobis exigit; & adeò non est NONLATINALPHABET, ut ad salutem etiam aeternam sit usquequaque necessaria: utpote quam qui non praestiterit, damnationem sibi accersit, si fides Apostolo sit habenda, disertè illud asseveranti, Rom. 13. 2. Hanc esse mentem Ecclesiae nostrae, videre est in Homilia de Bonis operibus institutâ.
§. 9. Ab utriusque Auctoritate quicquid Legume positivarum de rebus nudè Adiaphora sancitum fuerit, (ex sententiâ Ecclesiae Anglicanae,) ipsam obligate conscientiam. Conscientiam dicimus, non Rei Himself, (sive prohibitae, sive praeceptae,) Quae per se est, sed Nostrae Saltem obedientiae, quam Lex Divine à nobis exigit; & adeò non est, ut ad salutem etiam aeternam sit usquequaque necessaria: utpote quam qui non praestiterit, damnationem sibi accersit, si fides Apostle sit Habenda, disertè illud asseveranti, Rom. 13. 2. Hanc esse mentem Ecclesiae Nostrae, To see est in Homily de Bonis operibus institutâ.
Haeccine Pietas quam jactamus? Haeccinecharitas quam debemus Ecclestis & fratribus? Zanch. de Rel. lib. 1. pag. 765. se inter primi Ordinis Bona opera, dedisse locum Obedientiae quae Magistratibus exhibetur.
Haeccine Pietas quam jactamus? Haeccinecharitas quam debemus Ecclestis & fratribus? Zanchius de Religious lib. 1. page. 765. se inter Primi Order Bona opera, dedisse locum Obedientiae Quae Magistratibus exhibetur.
Et unusquisque studiosius publicis legibus se accommodat, quo sincerior fuerit Christianus, fideque ditior. Verba sanè, si qua alia, valdè NONLATINALPHABET, propè dixeram etiam dignissima, quae Canonibus nostris accenseantur.
Et unusquisque studiosius publicis legibus se ACcommodate, quo sincerior fuerit Christian, fideque ditior. Verba sanè, si qua Alias, valdè, propè dixeram etiam dignissima, Quae Canonibus nostris accenseantur.
§. 10. Hâc Gemellâ Auctoritate, Regiâ scilicet & Ecclesiasticâ, utrâque coelitùs oriundâ, adhuc in Lumbis Proavorum innixi sumus, cùm ab ill• sive Ecclesiâ sive curiâ potius discessimus, quam ab omnibus deserendam Romani fecerant.
§. 10. Hâc Gemellâ Auctoritate, Regiâ scilicet & Ecclesiasticâ, utrâque coelitùs oriundâ, Adhoc in Lumbis Proavorum innixi sumus, cùm ab ill• sive Ecclesiâ sive curiâ potius discessimus, quam ab omnibus deserendam Romani fecerant.
Unde nihil frequentiùs in ore erat Pontificiis, quàm nihil apud nos ordine, nihil decenter & NONLATINALPHABET, sed susque deque potius omnia in sacris coetibus usurpari.
Unde nihil frequentiùs in over erat Pontificis, quàm nihil apud nos Order, nihil Decenter &, sed susque deque potius omnia in sacris coetibus usurpari.
Quibus ut os occluderemus, eo pacto resecuimus quicquid aut spurcum fuit, aut frigidum, aut sacris literis adversarium; ut retinenda etiam censuerimus, non tantùm ea quae nôrant omnes ab ipsis Apostolis derivata, verùm etiam & alia quaedam quae ex usu publico videbantur, quippe quadantenus facientia NONLATINALPHABET.
Quibus ut os occluderemus, eo pacto resecuimus quicquid Or spurcum fuit, Or frigidum, Or sacris literis adversarium; ut retinenda etiam censuerimus, non tantùm ea Quae nôrant omnes ab Ipse Apostles derivata, verùm etiam & Alias quaedam Quae ex usu Publico videbantur, quip quadantenus facientia.
§. 11. Recténe, an secus, non Illorum erat dispicere, nedum certè pronunciare, quibus dicitur ab Apostolo, obedite Praepositis, & subjacete, Heb. 13. 17. si quid aut deficit, aut redundat, aut quocun { que } modo claudicat in i•tis Placitis Ritualibus, quibus obstrepunt Novatores, totisque viribus adversantur;
§. 11. Recténe, nias secus, non Illorum erat dispicere, nedum certè pronunciare, quibus dicitur ab Apostle, Obey Praepositis, & Subject, Hebrew 13. 17. si quid Or deficit, Or redundat, Or quocun { que } modo claudicat in i•tis Placitis Rituals, quibus obstrepunt Novatores, totisque viribus adversantur;
totum illud lubentissimè Gubernatoribus Ecclesiasticis, in legitimâ Synodo convocatis, seu auferendum, seu ampliandum, seu castigandum etiam submittitur.
totum illud lubentissimè Gubernatoribus Ecclesiasticis, in legitimâ Synod convoked, seu auferendum, seu ampliandum, seu castigandum etiam submittitur.
Et aliquantò quidem praestat NONLATINALPHABET, (ut Ignatius scribit ad Polycarpum,) discerpi simul & vincere, quam turpi cedere contumaciae; & optimas Leges abrogare, eâ tantùm de causâ, quod saepè à pessimis violantur; aut summis curis distringi nequid illis non placeat, quibus Dei Ordinatio vix unquam placuit,
Et aliquantò quidem praestat, (ut Ignatius Scribit ad Polycarp,) discerpi simul & vincere, quam turpi Cedere contumaciae; & optimas Leges abrogare, eâ tantùm de causâ, quod saepè à pessimis violantur; Or Summis Care distringi Necquid illis non placeat, quibus Dei Ordinatio vix unquam Placuit,
& quibus non placet placere Deo. Illud ferè unum Curandum est, ut in omnibus Placitis Synodalibus, identidem respiciatur ad illam duplicem Evangelium praedicandi rationem, à Clemente Alexandrino indigitatam; nempe NONLATINALPHABET, quarum una erat NONLATINALPHABET altera.
& quibus non placet placere God Illud ferè Unum Curandum est, ut in omnibus Placitis Synodalibus, identidem respiciatur ad Illam duplicem Evangelium praedicandi rationem, à Clement Alexandrian indigitatam; nempe, Whom una erat altera.
Ad quam utramque Beatus Paulus hortatur Thessalonicenses. Itaque fratres perstate, & retinete Traditiones, quas didicitis, sive per Sermonem, sive per Epistola nostram, 2. ep. c. 2. v. 15. Atque ita traducti sumus ad tertium NONLATINALPHABET pensitandum;
Ad quam utramque Beatus Paulus hortatur Thessalonians. Itaque Brothers perstate, & retinete Traditions, quas didicitis, sive per Sermonem, sive per Epistle nostram, 2. Epistle. c. 2. v. 15. Atque ita traducti sumus ad Tertium pensitandum;
Unde enim in Clerum, & in Ecclesiam, nisi ab ipsis Ecclesiasticis tam atrociter animadversum? ex quibus quippe quàm plurinii, malae fidei mercatores, NONLATINALPHABET quaedam & NONLATINALPHABET simpliciorum ex vulgo hominum credulitati obtruserunt:
Unde enim in Clerum, & in Church, nisi ab Ipse Ecclesiasticis tam atrociter animadversum? ex quibus quip quàm plurinii, Malae fidei mercatores, quaedam & simpliciorum ex vulgo hominum credulitati obtruserunt:
Nam dum sacrae paginae NONLATINALPHABET venditabant, sugillabant interim Ecclesiam, (ut ut Columnam & firmamentum veritatis,) & Disciplinae receptissimae Antichristi stigma inurebant;
Nam dum Sacrae paginae venditabant, sugillabant interim Church, (ut ut Columnam & firmamentum veritatis,) & Discipline receptissimae Antichrist stigma inurebant;
fw-la fw-la fw-la fw-la fw-la, fw-la n1 fw-la, (fw-la fw-la fw-la cc fw-la fw-la,) cc np1 fw-la fw-la n1 fw-la;
Patrum Naevos & labeculas sub aspectum vulgi ponebant; suaque ipsorum deliramenta pro imperio obtrudentes, Scripturas Dei sacrosanctas in Lesbiam Regulam demutabant.
Patrum Naevos & labeculas sub aspectum Vulgi ponebant; suaque Ipsorum deliramenta Pro Imperial obtrudentes, Scripturas Dei sacrosanctas in Lesbiam Regulam demutabant.
Tantumque veritati obstrepit Adulter sensus, quantum utique corruptor stylus. His nituntur Novatores, pro iis scilicet stabiliendis quae ex falso composuerunt. —
Tantumque Veritati obstrepit Adulter sensus, quantum Utique corruptor stylus. His nituntur Novatores, Pro iis scilicet stabiliendis Quae ex False composuerunt. —
Ergo non ad Scripturas provocandum est, [ pro cujusque Arbitratu explicatas, ] nec his constituendum certamen, in quibus aut nulla aut incerta victoria est, aut parum certa.
Ergo non ad Scripturas provocandum est, [ Pro cujusque Arbitratu explicatas, ] nec his constituendum certamen, in quibus Or nulla Or Incerta victoria est, Or Parum Certa.
& per quos, & quando, & quibus sit. Tradita Disciplina, qua fiunt Christiani. Ubi enim apparuerit esse veritatem Discipline, & Fidei Christianae, illic erit Veritas Scripturarum, & Expositionum, & omnium Traditionum Christianarum.
& per quos, & quando, & quibus sit. Tradita Discipline, qua Fluent Christians. Ubi enim apparuerit esse veritatem Discipline, & Fidei Christian, illic erit Veritas Scripturarum, & Expositionum, & omnium Traditionum Christianarum.
cc fw-la fw-la, cc fw-la, cc fw-la fw-la. np1 np1, fw-la fw-la np1. fw-la fw-la fw-la fw-la fw-la n1, cc fw-la np1, fw-la fw-la fw-la fw-la, cc np1, cc fw-la fw-la fw-la.
§. 3. Seriò dicam, Auditores, (& quantumvis Literatori, liceat tamen vel dixisse,) quod quotiescunque apud me solum rationes ineo, quibus aut funi Disputationum, aut Schismatum cumulo, aut Haerese•n Congeriei aliquando tandem occurratur;
§. 3. Seriò dicam, Auditores, (& However much Literatori, liceat tamen vel dixisse,) quod quotiescunque apud me solum rationes ineo, quibus Or funi Disputationum, Or Schismatum cumulo, Or Haerese•n Congeriei aliquando tandem occurratur;
Nec unquam erit ut procedamus in Animorum consensu & Pace publicâ stabiliendis, (quae jam sola fere Sparta incumbit Clero adornanda,) priusquam ad decantatum illud indubitatae per omnia secula Traditionis fulcimentum pro sua quisque virili, NONLATINALPHABET, quà publicè, quà privatim, nosmetipsos accinxerimus.
Nec unquam erit ut procedamus in Animorum consensu & Pace publicâ stabiliendis, (Quae jam sola fere Sparta incumbit Clero adornanda,) priusquam ad decantatum illud indubitatae per omnia secula Traditionis fulcimentum Pro sua Quisque virili,, quà publicè, quà Privately, nosmetipsos accinxerimus.
Novatores illi inter Clericos qui in ipsum os Antiquitatis contemptim admodùm oggannierunt, quot quantisque hoc in Regno NONLATINALPHABET quàm promptos Aditus patefecerunt? Si quicquid Vetus Ecclesia sive decrevit, sive admisit, perque decursum tot seculorum ad hunc usque diem NONLATINALPHABET deduxit, susque deque jam tandem habendum sit;
Novatores illi inter Clerics qui in ipsum os Antiquitatis contemptim admodùm oggannierunt, quot quantisque hoc in Regno quàm promptos Aditus patefecerunt? Si quicquid Vetus Ecclesia sive decrevit, sive admisit, Through decursum tot seculorum ad hunc usque diem deduxit, susque deque jam tandem habendum sit;
Immò (quod totus horreo inter effandum) ipsius Numinis Tres Personalitates, & Processio Spiritus etiam à Filio, ad privati cujusque arbitrium tanquam ad Lydium Lapidem revocabuntur, Nihil deinccps in Ecclesiâ relinquetur illibatum,
Immò (quod totus Horreo inter effandum) Himself Numinis Tres Personalitates, & Procession Spiritus etiam à Filio, ad Private cujusque Arbitrium tanquam ad Lydium Lapidem revocabuntur, Nihil deinccps in Ecclesiâ relinquetur illibatum,
sed ex easto Veritatis Sacrario in turpissimum haeresiarcharum lupanar desinet. In obscurioribus aut ambiguis Scripturae locis interpretandis, abundet quisque suo sensu per Ecclesiam licet;
sed ex easto Veritatis Sacrario in turpissimum haeresiarcharum lupanar desinet. In obscurioribus Or ambiguis Scriptures locis interpretandis, abundet Quisque Sue sensu per Church licet;
§. 4. In hujusmodi Thematis tractatione, certè si quantum mihi rerum dicendarum suppetit, tantum vobis Patientiae in promptu esset, periculum vobis immineret, ne in suggesto consenescerem.
§. 4. In hujusmodi Thematis tractatione, certè si quantum mihi rerum dicendarum suppetit, Tantum vobis Patientiae in promptu esset, periculum vobis immineret, ne in suggesto consenescerem.
Et ne Tempus praeterlabatur hujusmodi Pensis praefinitum, satius duco circumscribere quod alioqui restat discutiendum, quàm aut vestro taedio non occurrere, aut modestiae meae limites videri saltem transilire.
Et ne Tempus praeterlabatur hujusmodi Pensis praefinitum, Satius duco circumscribere quod Otherwise restat discutiendum, quàm Or Vestro taedio non occurrere, Or Modestiae meae Limits videri Saltem Transilire.
§. 5. Interim tamen non possum quin vos obtester, (Reverendissimi admodum in Christo Patres, Fratres in Domino dilectissimi,) per Patrem Luminum benignissimum, qui Divini vos Luminis participes fecit;
§. 5. Interim tamen non possum quin vos obtester, (Reverendissimi admodum in Christ Patres, Brothers in Domino dilectissimi,) per Patrem Luminum benignissimum, qui Divine vos Luminis participes fecit;
Ut ab hâc Synodo Apostolicâ Pharmaco vobis indicato, morbis publicis sanandis medicatrices manus adhibeatis. Ut quod in Synodo Oecumenicâ, nemine quidem refragrante, id in vestrâ Provinciali, laeto celeusmate excipiatur, NONLATINALPHABET.
Ut ab hâc Synod Apostolicâ Pharmacy vobis indicato, morbis publicis sanandis medicatrices manus adhibeatis. Ut quod in Synod Oecumenicâ, Nemine quidem refragrante, id in vestrâ Provinciali, laeto celeusmate excipiatur,.
Utque de vobis unusquisque dicendum putet, contra quàm Ille NONLATINALPHABET Greg. Naz. Epist. 55. ad Procopium vero, 42. p. 814. Nazianzenus de sui seculi Conciliis, NONLATINALPHABET.
Utque de vobis unusquisque Dicendum putet, contra quàm Isle Greg. Nazareth Epistle 55. and Procopium vero, 42. p. 814. Nazianzenus de sui Seculi Councils,.
§. 6. Nihil mihi ulteriùs restat, quàm ut suppliciter & obnixè atque animitùs Deum venerer, ut ducat vos omnes per Spiritum Sanctum, in omnem omnino veritatem;
§. 6. Nihil mihi ulteriùs restat, quàm ut suppliciter & obnixè atque animitùs God venerer, ut ducat vos omnes per Spiritum Sanctum, in omnem Omnino veritatem;
suggeratque vobis consilia Ecclesiae suae salutaria, propter Merita Mortemque Filii sui unigeniti. Cui Filio cum Patre in unitate Spiritus sancti, Immortali, Invisibili, soli Deo sapienti, sit Honos,
suggeratque vobis consilia Ecclesiae suae salutaria, propter Merita Mortemque Sons sui unigeniti. Cui Filio cum Patre in unitate Spiritus sancti, Immortali, Invisibili, soli God sapienti, sit Honos,
sed) pro viriculis obeundâ, vel feliciter inventire, vel observare diligentèr, vel accuratiùs contexere, vel qualitercunque demum aliàs praestare possem, quod Audientibus aut Curae aut Cordi esset, aut quo gratiam non planè nullam ab aequis rerum Aestimatoribus, vel (quod potius in votis erat) apud Deum saltem inirem;
sed) Pro viriculis obeundâ, vel feliciter inventire, vel observare diligentèr, vel accuratiùs contexere, vel qualitercunque demum alias praestare possem, quod Audientibus Or Curae Or Cordii esset, Or quo gratiam non planè Nullam ab aequis rerum Aestimatoribus, vel (quod potius in Votis erat) apud God Saltem inirem;
evestigiò & sine morâ subibat animum-recordatio, quod nullum certius promptiusve aut Malis Publicis Remedium, aut Bonis Publicis Fulcimentum videtur posse excogitari, quàm si Principum Jura, cum officiis Populorum qui iis subsunt, ad testatissima sua Principia in omnium Animis exigantur.
evestigiò & sine morâ subibat animum-recordatio, quod nullum certius promptiusve Or Malis Publicis Remedium, Or Bonis Publicis Fulcimentum videtur posse excogitari, quàm si Principum Jura, cum Offices Populorum qui iis subsunt, ad testatissima sua Principia in omnium Animis exigantur.
ut nemo tam bardus inveniatur, qui officii sui non gnarus sit, aut sanè frontis tam perfrictae, qui satis gnarum se esse negare ausit. Constat autem apud omnes qui de Rebus civilibus administrandis vel fando unquam inaudiverunt, perinde Principi ac Populo certos limites & Cancellos statutos esse, fines certos metasque tam à Deo & Naturâ quàm à Gentium legibus assignatos, Quos ultra citraque nequit consistere Rectum.
ut nemo tam Bardus inveniatur, qui Officii sui non gnarus fit, Or sanè frontis tam perfrictae, qui satis gnarum se esse negare ausit. Constat autem apud omnes qui de Rebus civilibus administrandis vel Fando unquam inaudiverunt, Perinde Principi ac Populo Certos Limits & Grilles statutos esse, fines Certos metasque tam à God & Naturâ quàm à Gentium legibus assignatos, Quos ultra citraque nequit consistere Rectum.
§. 2. Videtur ergò totis viribus in id praecipuè incumbendum, ut Jura Principum in PoPopulos, cum horum Officiis erga Principes, & utrorumque Officia adversus Deum, non modò omnibus innotescant, sed aequâ lance trutinentur.
§. 2. Videtur ergò Totis viribus in id praecipuè incumbendum, ut Jura Principum in PoPopulos, cum horum Offices Erga Princes, & utrorumque Offices Adversus God, non modò omnibus innotescant, sed aequâ lance trutinentur.
Idque ob alias non contemnendas, sed hanc potissimum rationem, uti tranquillam & quietam degamus vitam cum omni Pietate & veneratione. 1. Tim. 2, 2. Quod videatur Sanctus Paulus Succincte admodùm loquutus, simulque oppidò Copiose. Quippe qui multum non multis quamvis alibi passim enuntiat, plura tamen paucioribus nusquam loci enuntiaverit.
Idque ob alias non contemnendas, sed hanc potissimum rationem, uti tranquillam & quietam degamus vitam cum omni Piate & veneration. 1. Tim. 2, 2. Quod Videatur Sanctus Paulus Succincte admodùm loquutus, simulque oppidò Copious. Quip qui multum non multis Quamvis alibi passim enuntiat, plura tamen paucioribus nusquam loci enuntiaverit.
Nescio enim quo pacto, comparatum est ita, ut Pietas simul & Politia, quemadmodum Dei & Regis Timor, manus invicem sibi porrigant ab omni parte auxiliatrices.
Nescio enim quo pacto, comparatum est ita, ut Pietas simul & Politician, quemadmodum Dei & Regis Timor, manus invicem sibi porrigant ab omni parte auxiliatrices.
Cujus rei Desiderio nunquam feliciùs satisfiet, quàm si qui Praesunt & subduntur quod suarum est partium ex aequo praestent, Illud est maximè Subditorum, ut toti ordini Magistratuum, seu NONLATINALPHABET quantumcunque NONLATINALPHABET, (ut nostra habent exemplaria,) vel quantumlibet NONLATINALPHABET, (uti habemus in Archetypo,) perquàm morigeros se praebeant vel propter Deum. Ad Magistratus autem spectat ex alterâ parte, five in penam, sive in praemium, sua cuique distribuere;
Cujus rei Desire Never feliciùs Satisfieth, quàm si qui Praesunt & subduntur quod suarum est partium ex Aequo praestent, Illud est maximè Subditorum, ut Totius ordini Magistrates, seu quantumcunque, (ut nostra habent Exemplaria,) vel quantumlibet, (uti habemus in Archetype,) perquàm morigeros se praebeant vel propter God. Ad Magistratus autem spectat ex alterâ parte, five in penam, sive in Premium, sua cuique distribuere;
Quod utrumque simul officium spiritus sanctus hoc Textu complexus est, Subjecti igitur estote omni humanae Creaturae propter Deum: sive Regi, quasi Praecellenti:
Quod utrumque simul officium spiritus Sanctus hoc Textu complexus est, Subject igitur estote omni humanae Creaturae propter God: sive King, quasi Praecellenti:
§. 3. Quod Praeceptum Apostolicum quò fructuosiùs participemus, oremus Deum Misericordiarum, Patrem luminum benignissimum, (cujus verbum est ipsa Veritas,
§. 3. Quod Precept Apostolicum quò fructuosiùs participemus, oremus God Misericordiarum, Patrem Luminum benignissimum, (cujus verbum est ipsa Veritas,
ut quicquid è corde meo in linguam, & inde in Aures etiam vestras, pro Bonitate suâ solitâ •it perducturus, in nostram omnium quà privatim quà publicè cedat Utilitatem, atque in nominis sui Gloriam in majus indies efferendam, per Jesum Christum Dominum nostrum.
ut quicquid è cord meo in Linguam, & inde in Aures etiam Vestras, Pro Bonitate suâ solitâ •it perducturus, in nostram omnium quà Privately quà publicè Cedat Utilitatem, atque in Nominis sui Gloriam in Majus indies efferendam, per Jesus Christ Dominum nostrum.
Et ut quod nostrâ causâ oramus, eò faciliùs exoremus, Oremus insuper & praecipuè pro Ecclesiâ Christi militante, per varia regna Resque Publicas quaquaversùm disseminatâ, nominatim verò pro Anglicanâ hâc nostrâ, Atque inibi ante alios, pro ejusdem Ecclesiae Nutricio Carolo, peculiari Dei Gratiâ, Magnae Britanniae, Franciae, & Hiberniae Rege, Fidei Defensore, in omnibus Causis omniumque personarum, sive sacrarum, sive civilium, immediatè secundum Deum Supremo in Terris Moderatore.
Et ut quod nostrâ causâ oramus, eò faciliùs exoremus, Oremus insuper & praecipuè Pro Ecclesiâ Christ militant, per Varia regna Resque Publicas quaquaversùm disseminatâ, Nominatim verò Pro Anglicanâ hâc nostrâ, Atque inibi ante Alioth, Pro ejusdem Ecclesiae Nutricio Charles, peculiari Dei Gratiâ, Great Britanniae, Franciae, & Hiberniae Rege, Fidei defensore, in omnibus Causis omniumque personarum, sive sacrarum, sive civilium, immediatè secundum God Supremo in Terris Moderatore.
Pro Reginâ Matre Henrietta Maria; pro Illustrissimo Principe Iacobo Duce Eboracensi; aliisque quibuscun { que } è regio stemmate oriundis. Pro utrâque Domo Parliamenti. Pro Regni Proceribus nobilissimis;
Pro Reginâ Matre Henrietta Maria; Pro Illustrissimo Principe Jacob Duce Eboracensi; aliisque quibuscun { que } è Regio Stemmate oriundis. Pro utrâque Domo Parliament. Pro Regni Proceribus nobilissimis;
praesertim iis qui Regi adsunt à consiliis secretioribus. Speciatim verò preces apud Patrem Coelestem sunt effundendae, pro universo Clero Anglicano; pro reverendissimis Archiepiscopis; pro Episcopis Reverendis;
Especially iis qui King adsunt à Concilis secretioribus. Speciatim verò preces apud Patrem Celestial sunt effundendae, Pro universo Clero Anglican; Pro reverendissimis Archbishops; Pro Episcopis Reverendis;
aliisque quibuscunque inferioris subsellii Clericis, quibus-quibus sive muneribus sive nominibus insigniantur. Pro utraque Academiâ, ac inprimis hac nostrâ.
aliisque quibuscunque inferioris subsellii Clericis, quibus-quibus sive muneribus sive nominibus insigniantur. Pro Utraque Academiâ, ac inprimis hac nostrâ.
Grata insuper publicorum qui in Album Academiae referuntur Benefactorum, facienda est à nobis inpraesentiarum Commemoratio. Nimirum Principis Illustrissimi, Humphraedi Ducis Glocestriae; Iohannis Kempe, Cantuariensis Archiepiscopi; Thomae Kempe, Episcopi Londinensis;
Grata insuper publicorum qui in Album Academiae referuntur Benefactorum, facienda est à nobis inpraesentiarum Commemoration. Nimirum Principis Illustrissimi, Humphraedi Ducis Glocestriae; John Kempe, Canterbury Archbishop; Thomae Kempe, Bishops Londinensis;
Margaretae, Comitissae Richmundiae; Henrici Septimi, & Elizabethae Uxoris ejus; Richardi Litchfield, Archidiaconi Middlesexiae; Thomae Woolsey Cardinalis, & Archiepiscopi Eboracensis; Henrici Octavi; Mariae Reginae;
Margaret, Comitissae Richmundiae; Henrici Septimi, & Elizabeth Uxoris His; Richardi Lichfield, Archdeacons Middlesexiae; Thomae Woolsey Cardinalis, & Archbishop York; Henrici Octavi; Mary Reginae;
Reginae etiam Elizabethae: Iacobi Regis: Thomae Bodleii, Henrici Savilii, Guilielmi Sidley, Nicolai Kempe, Militum; Thomae White, S. Theologiae Doctoris; Guilielmi Camdeni, Armigeri:
Reginae etiam Elizabeth: James Regis: Thomae Bodleii, Henrici Savilii, William Sidley, Nicolai Kempe, Militum; Thomae White, S. Theologiae Doctoris; William Camden, Armigeri:
Et quia Deus est Ille solus Bonorum omnium Largitor, qui aut Nos aut Propatres nostros per manus hominum locupletavit; (Quibus meritò accenseatur Guilielmus etiam Wainfletus, Episcopus olim Wintoniensis, Magnus Angliae Cancellarius, Collegii juxta & Aulae Beatae Mariae Magdalenae Fundator longe munificentissimus,) proinde soli & uni Deo, de tot tantisque Beneficiis in Nos collatis, Gratiarum actiones habendae sunt, per & propter Mediatorem & Dominum nostrum Jesum Christum.
Et quia Deus est Isle solus Bonorum omnium Largitor, qui Or Nos Or Propatres nostros per manus hominum locupletavit; (Quibus meritò accenseatur Guilielmus etiam Wainfletus, Episcopus Once Winchester, Magnus Angliae Cancellarius, Collegii juxta & Aulae Beatae Mary Magdalen Fundator long munificentissimus,) Therefore soli & uni God, de tot tantisque Benefits in Nos collatis, Gratitude actiones habendae sunt, per & propter Mediatorem & Dominum nostrum Jesus Christ.
Subjecti igitur estote omni humanae Creaturae propter Deum: sive Regi, quasi praecellenti; sive Ducibus, tanquam ab eo missis, ad vindictam malefactorum, laudem vero bonorum.
Subject igitur estote omni humanae Creaturae propter God: sive King, quasi praecellenti; sive Ducibus, tanquam ab eo missis, ad vindictam malefactorum, Laudem vero Bonorum.
Nec enim ideo Humana dicitur, quòd sit humanitu• oriunda, (ut Graeca Scholia & Didymus videntur velle interpretari,) sed quod hominum sit propria, interque Homines constituta. Finis autem hujusce Ordinis non modò utilem eum probat,
Nec enim ideo Humana dicitur, quòd sit humanitu• oriunda, (ut Graeca Scholia & Didymus videntur velle interpretari,) sed quod hominum fit propria, interque Homines Constituted. Finis autem hujusce Order non modò utilem Eum Probat,
Sed primum Deo, deinde Regi, demum à Rege Deputatis. Deo scilicet propter seipsum, Regi verò propter Deum, à Rege denique Deputatis propter Regem obtemperandum.
Said primum God, Deinde King, demum à Rege Deputatis. God scilicet propter seipsum, King verò propter God, à Rege denique Deputatis propter Regem obtemperandum.
Ita tamen propter Regem, ut priùs & potiùs propter Deum per quam Rex regnat, ac magistratus inferiores Potestatis à Deo datae participes facit, tam His quem Illi parendum sit.
Ita tamen propter Regem, ut priùs & potiùs propter God per quam Rex Reigneth, ac Magistratus inferiores Potestatis à God Datae participes facit, tam His Whom Illi parendum sit.
§. 3. Ita autem distinguit Petrus inter Regem & Rectores a Rege missos, (Verbi gratiâ inter Claudium qui dubio procul imperabat cum haec Epistola scriberetur, Eosque Imperii procuratores qui tunc provincias Romanorum Claudii nomine administrabant,) ut Illum vocet NONLATINALPHABET, Hos tantùm NONLATINALPHABET.
§. 3. Ita autem distinguit Peter inter Regem & Rectores a Rege missos, (Verbi gratiâ inter Claudium qui dubio procul imperabat cum haec Epistle scriberetur, Eosque Imperii Procurators qui tunc Provinces Romanorum Claudius nomine administrabant,) ut Ilum vocet, Hos tantùm.
Nam ut supremas Potestates per NONLATINALPHABET expressit Beatus Paulus, (Rom. XIII, I,) Ita sanctus etiam Matthaeus, de Romani Imperatoris Vicario loquens, NONLATINALPHABET eum appellat, Mat. 27, 2. §. 4. Duo sunt igitur, inter alia, (quorum certè hic Textus feracior est quàm ut singula tractare per tempus liceat,) quae dignissima mihi videntur ut principe loco dispiciantur;
Nam ut supremas Potestates per expressit Beatus Paulus, (Rom. XIII, I,) Ita Sanctus etiam Matthew, de Romani Imperatoris Vicar Speaking, Eum appellate, Mathew 27, 2. §. 4. Duo sunt igitur, inter Alias, (quorum certè hic Textus feracior est quàm ut singula tractare per Tempus liceat,) Quae dignissima mihi videntur ut principe loco dispiciantur;
Magistratuum Ordinatio, & eorundem Subordinatio. Quumque ita à Deo sit comparatum, ut suprema Potestas sit penes Regem, Potestas verò Subordinata penes Populi Primores à Rege missos;
Magistrates Ordinatio, & eorundem Subordinatio. Quumque ita à God sit comparatum, ut Supreme Potestas sit penes Regem, Potestas verò Subordinata penes People Primores à Rege missos;
Regi quasi Praecellenti, (secundum vulgatam versionem,) aut propter Ipsius Potestatem, (ut habet versio Arabica,) aut quta omnia ei sunt, (ut habet Aethiopica,) aut propter ejus Imperium, (uti est apud Syriacam.) Ut summatim Rem dicam, Cuivis Humanae Ordinationi, aut cuivis Humanae Creaturae, (nam sic Apostolo NONLATINALPHABET hic loqui placuit,) ea methodo ac modo parendum docet Spiritus Sanctus, ut Regi in quantum Supremo Domino, Reliquis in quantum à Rege missis, utrisque verò propter Deum, obsequii Debitum sit persolvendum.
King quasi Praecellenti, (secundum vulgatam versionem,) Or propter himself Potestatem, (ut habet Version Arabica,) Or quta omnia ei sunt, (ut habet Aethiopica,) Or propter His Imperium, (uti est apud Syriac.) Ut summatim Remembering dicam, Cuivis Humanae Ordination, Or cuivis Humanae Creaturae, (nam sic Apostle hic loqui Placuit,) ea Method ac modo parendum docet Spiritus Sanctus, ut King in quantum Supremo Domino, Reliquis in quantum à Rege missis, utrisque verò propter God, obsequii Debitum sit persolvendum.
§. 1. Ad primum membrum quod attinet, Argumentis ferè innumeris evinci potest, Quod Magistratus etiam civilis, aeque ac Ordo Ecclesiasticus, summo jure censeri debet inter species NONLATINALPHABET.
§. 1. Ad primum Limb quod attinet, Arguments ferè innumeris evinci potest, Quod Magistratus etiam Civilis, aeque ac Ordo Ecclesiasticus, Summo jure censeri debet inter species.
si Potestates sublimiores à Populo essent Ordinatae, (quod toties venditant & contendunt Hyperaspistae Democratici,) si perverso hoc sensu humana essent Creatura, nec alio jure fruerentur quàm quod effraeni Multitudini acceptum ferunt;
si Potestates sublimiores à Populo essent Ordinatae, (quod Twice venditant & contendunt Bodyguards Democratici,) si perverso hoc sensu Humana essent Creatura, nec Alio jure fruerentur quàm quod effraeni Multitudini acceptum ferunt;
Quapropter Illud ante omnia incumbit mihi evincendum, non à Populo simul convento Ordinationis hujus Originem, (quod ipsi Grotio NONLATINALPHABET errore patrio adhuc correpto humanitùs contigit autumasse,) sed à Deo constituente petendam esse.
Quapropter Illud ante omnia incumbit mihi evincendum, non à Populo simul convento Ordinationis hujus Originem, (quod ipsi Grotius Error patrio Adhoc correpto humanitùs contigit autumasse,) sed à God constituente petendam esse.
§. 2. Inprimis autem huc facit, quôd Potestas hinc inde in sacris literis pro ipsâ Persona usurpatur, quae Potestatem Illam habet coelitùs sibi demandatam.
§. 2. Inprimis autem huc facit, quôd Potestas hinc inde in sacris literis Pro ipsâ Persona usurpatur, Quae Potestatem Illam habet coelitùs sibi demandatam.
Pari modo & istae phrases, Homo sum sub Potestate constitutus, (Luc. 7. 8.) Et omnis anima Potestatibus supereminentibus subjecta esto, (Rom. 13. 1.) ut ut per modum abstractionis quoad sonum efferuntur, funt purae putae Concretivae quoad significatum. Nam quos Apostolus (ad Romanos) NONLATINALPHABET nuncupat, Salvator noster NONLATINALPHABET vocandos censuit.
pair modo & Istae phrases, Homo sum sub Potestate Constituted, (Luke 7. 8.) Et omnis anima Potestatibus supereminentibus subjecta esto, (Rom. 13. 1.) ut ut per modum abstractionis quoad Sound efferuntur, Front purae putae Concretivae quoad significatum. Nam quos Apostles (ad Romanos) nuncupat, Salvator Noster vocandos censuit.
sed eo fine & proposito ut omnibus Subditis innotesceret, non duntaxat ad Personas & nudam NONLATINALPHABET Imperantium, verùm insuper ad officium & NONLATINALPHABET respiciendum, quibus desuper instructi unctique sunt. Unde passim apud Homerum — NONLATINALPHABET.
sed eo fine & Purpose ut omnibus Subditis innotesceret, non duntaxat ad Personas & nudam Imperantium, verùm insuper ad officium & Respiciendum, quibus Desuper instructi unctique sunt. Unde passim apud Homerum —.
§. 3. Quorsum autem Magistratus passim in vetere Instrumento per vocem Elohim efferuntur? Non propter aliquid Divinitatis ipsorum Essentiae inhaerentis, (quippe quibus compertum est humanitus omnia evenire, aeque ac reliquis ex vulgo humani Generis,) Sed inprimis ob rationem à Salvatore nostro exhibitam, nimirum quòd ad eos Sermo Dei factus est. (Joh. 10, 35.) vel (ut planiùs id exprimam,
§. 3. Quorsum autem Magistratus passim in vetere Instrumento per vocem Elohim efferuntur? Non propter Aliquid Divinitatis Ipsorum Essentiae inhaerentis, (quip quibus compertum est Humanitus omnia evenire, aeque ac reliquis ex vulgo Humani Generis,) said inprimis ob rationem à Savior nostro exhibitam, Nimirum quòd ad eos Sermon Dei factus est. (John 10, 35.) vel (ut planiùs id exprimam,
aut saltem aliquid divini admistum habet. (Deut. 1. 17.) ob tertiam insuper rationem quam apud Psalmistam videre est, nempe quod Deus Illis adest in Rebus Imperii Administrandis. (Psal. 82. 1.) Unde legimus de Moyse, quod erat in Deum Aaroni.
Or Saltem Aliquid Divine admistum habet. (Deuteronomy 1. 17.) ob tertiam insuper rationem quam apud Psalmistam To see est, nempe quod Deus Illis adest in Rebus Imperii Administrandis. (Psalm 82. 1.) Unde Legimus de Moyse, quod erat in God Aaroni.
(Exod. 4. 16.) Deusque dicitur Pharaonis ab ipso Deo constitutus, (Exod. 7. 1.) nequaquam NONLATINALPHABET, benè tamen NONLATINALPHABET, putà divinam Auctoritatem, quâ deo concedente munitus est.
(Exod 4. 16.) Deusque dicitur Pharaonis ab ipso God Constituted, (Exod 7. 1.) Nequaquam, benè tamen, putà divinam Auctoritatem, quâ God concedente munitus est.
Ego dixi vos Dii estis, id est (ut optimè exponit Iustinus Martyr, aut Quisquis scripsit Quaestiones & Responsiones ad Orthodoxos, ) Dedi vobis NONLATINALPHABET.
Ego I have said vos Gods Ye are, id est (ut optimè exponit Justinus Martyr, Or Quisquis scripsit Quaestiones & Responsiones and Orthodoxos,) Dedi vobis.
Eodem planè sensu & Illud dicitur (Psal. 86. 8.) Non est similis Tui inter Deos, id est Dei in Terris gerentes vicem, penes quos est civilis aut Ecclesiastica Administratio.
Eodem planè sensu & Illud dicitur (Psalm 86. 8.) Non est Similis Tui inter Gods, id est Dei in Terris gerentes vicem, penes quos est Civilis Or Ecclesiastica Administratio.
Ob quartam denique rationem, Dei nomine censentur, quia divini sunt regalis officii Fructus, nimirum Pax, & Iustitia, ex eâdem quasi Arbore aequis passibus succrescentes.
Ob quartam denique rationem, Dei nomine censentur, quia Divine sunt regalis Officii Fructus, Nimirum Pax, & Iustitia, ex eâdem quasi Arbore aequis passibus succrescentes.
Non propter summam Sanctitatem quâ Reges subditis antecellunt, (Nam ex faece subditorum sunt Filii Dei Adoptivi,) nedum propter Naturae prae reliquis homulis excellentiam, (nam unus Christus hoc pacto Filius Dei est appellandus,) Sed propter Muneris Dignitatem statim à Deo eminentissimam, quâ Magistratus in Solio positi privatas omnibus anteponuntur;
Non propter summam Sanctitatem quâ Reges subditis antecellunt, (Nam ex Faece subditorum sunt Sons Dei Adoptivi,) nedum propter Naturae Prae reliquis homulis excellentiam, (nam Unus Christus hoc pacto Filius Dei est appellandus,) said propter Muneris Dignitatem Immediately à God eminentissimam, quâ Magistratus in Solar Position privatas omnibus anteponuntur;
Et summâ sanè cum ratione dicuntur Angeli Magistratus, partim quòd Deus eorum operâ in rebus mundi dispensandis (sive in poenis sive in praemiis pendendis) utitur;
Et summâ sanè cum ratione dicuntur Angeli Magistratus, Partim quòd Deus Their operâ in rebus mundi dispensandis (sive in Phoenicians sive in praemiis pendendis) utitur;
partim quòd Angelos Illos. Coelestes perinde animi Puritate, ac splendore Majestatis referre debent. Idque ob Illam, inter caeteras, quam Irenaeus innuit rationem;
Partim quòd Angels Illos. Coelestes Perinde animi Puritate, ac splendore Majestatis refer debent. Idque ob Illam, inter Caeteras, quam Irnaeus innuit rationem;
§. 5. Immò nec illud praetereundum, quòd Reges non rarò in Sacro Codice per unctos Domini exprimuntur. (Id quod David de Saule dixit, 1 Sam. 24. 7.) non ob illud duntaxat quod vulgò creditur,
§. 5. Immò nec illud praetereundum, quòd Reges non rarò in Sacred Codice per unctos Domini exprimuntur. (Id quod David the Saule dixit, 1 Sam. 24. 7.) non ob illud duntaxat quod vulgò creditur,
quia Reges Israelitici ad jura regia promovendi, cum illâ ungendi Caeremoniâ, jubente Deo inaugurabantur; (1 Sam. 9, 16. & cap. 15. ver. 1;) sed eâ potissimùm de Causâ, quam Sanctus Paulus assignavit, (ad Rom. 13. 1.) quia legitima Potestas Regium munus obeundi, non nisi coelitus & à Domino concedi queat.
quia Reges Israelitici ad jura Regia promovendi, cum illâ ungendi Caeremoniâ, jubente God inaugurabantur; (1 Sam. 9, 16. & cap. 15. ver. 1;) sed eâ potissimùm de Causâ, quam Sanctus Paulus assignavit, (and Rom. 13. 1.) quia Legitimate Potestas Regium munus obeundi, non nisi coelitus & à Domino concedi queat.
Posterior autem ungendi ratio est quiddam divinitus impertitum, & ad Unctos Domini constituendos, tum necessariò requiritur, tum sola sufficit. Nam ubi legitimus est successor, Unctione opus non est, ut rectè Iunius & Tremellius ad 2 Reg. 23. 30. Quocirca populus Israeliticus Iehoachazum unxerunt, non ad aliquid Juris impertiendum,
Posterior autem ungendi ratio est Quiddam Divinely impertitum, & and Unctos Domini constituendos, tum necessariò requiritur, tum sola sufficit. Nam ubi legitimus est successor, Unction opus non est, ut rectè Iunius & Tremellius and 2 Reg. 23. 30. Therefore populus Israeliticus Iehoachazum unxerunt, non ad Aliquid Juris impertiendum,
§. 6. Quarto loco vel inde constat de Magistratus Civilis Hierarchia; Quòd, sicut omne jus Paternum ex Iure Divino dimanavit, (idque ponitur extra omnem controversiae aleam, siquidem Deus in Decalogo distinctè jubet, ut unusquisque Parentibus morem gerat,) I•a omne jus Regium à Paterno primitùs dimanasse, aliquantò luculentius per se videtur, quàm ut in eo demonstrando prolixiùs agam.
§. 6. Quarto loco vel inde constat de Magistratus Civilis Hierarchy; Quòd, sicut omne jus Paternum ex Iure Divino dimanavit, (idque ponitur extra omnem Controversiae aleam, siquidem Deus in Decalogue distinctè jubet, ut unusquisque Parentibus morem gerat,) I•a omne jus Regium à Paterno primitùs dimanasse, aliquantò luculentius per se videtur, quàm ut in eo demonstrando prolixiùs Agam.
Praeterquam enim quòd palam constat, omne Regimen ab initio intra solius Paterni Juris pomaeria clausum, non nisi tempore procedente in varias Formas pullulâsse;
Except enim quòd Palam constat, omne Regimen ab initio intra Solius Paterni Juris pomaeria Clausum, non nisi tempore procedente in Various Formas pullulâsse;
& utriusque generis NONLATINALPHABET (Regnum scilicet & Sacerdotium) ad Primogenitum apud Judaeos ex Dei Decreto pertinuisse; (ipsoque Judice Aristotele, NONLATINALPHABET,) Accedit etiam illud notatu dignum, quòd Rex quandoque in sacris Literis per Patris Nomen enuntiatur.
& utriusque Generis (Kingdom scilicet & Sacerdotium) ad Primogeniture apud Judeans ex Dei Decreto pertinuisse; (ipsoque Judice Aristotle,,) Accedit etiam illud notatu dignum, quòd Rex quandoque in sacris Literis per Patris Nome enuntiatur.
Ita enim David compellat Saulem, 1 Sam. 24, 11. Et quum Debora summâ Rerum in populo Dei potita esset, non Reginam se, aut Iudicem, sed Matrem in Israel vocandam duxit. (Jud. 5, 7.) Nec hoc in loco reticendum, quod apud Sanctum Hieronymum videre licet;
Ita enim David compellat Saulem, 1 Sam. 24, 11. Et Whom Deborah summâ Rerum in populo Dei potita esset, non Regina se, Or judge, said Matrem in Israel vocandam duxit. (Jud. 5, 7.) Nec hoc in loco reticendum, quod apud Sanctum Hieronymus To see licet;
nimirum Philistinos in more semper habuisse, Reges suos ad unum omnes Abimelechi nomine compellare; quod quidem Patrem, juxta ac Regem, felici omine consignificat.
Nimirum Philistinos in more semper habuisse, Reges suos ad Unum omnes Abimelechi nomine compellare; quod quidem Patrem, juxta ac Regem, felici omine consignificat.
Et quandoquidem qui in Populo Primas tenet, non magis Princeps, qu•m Pater, & Pater quidem Patriae vocari solet, (secundum illud Xenophontaeum, NONLATINALPHABET) duplex inde Documentum & Principibus & Subditis haurire datur.
Et quandoquidem qui in Populo Primas tenet, non magis Princeps, qu•m Pater, & Pater quidem Patriae vocari Solent, (secundum illud Xenophontaeum,) duplex inde Documentum & Principibus & Subditis haurire datur.
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Principes scilicet admonentur, nequando secùs illi in Subditos quàm in liberos animadvertant, iisque de Rerum affluentiâ Nutriciorum instar prospiciant.
Princes scilicet admonentur, nequando secùs illi in Subject quàm in Liberos animadvertant, iisque de Rerum affluentiâ Nutriciorum instar prospiciant.
§. 7. Quid, quòd Populi Pastores identidem appellantur à Spiritu Sancto? Num ob Naturae praestantiam aliquam, quâ caeteris hominibus haud secus praestant, ac homines caeteri suis Gregibus atque Armentis antecellunt? minimè Gentium.
§. 7. Quid, quòd People Pastors identidem appellantur à Spiritu Sancto? Num ob Naturae praestantiam aliquam, quâ caeteris hominibus haud secus praestant, ac homines Caeteri suis Gregibus atque Armentis antecellunt? minimè Gentium.
Sed multò potiùs quòd eandem nascendi sortem perpessi, & ex eâdem humo saepe sublati, in id fastigium Majestatis ad Dei Nutum evehuntur, Deique in Terris Thronum tenent.
Said multò potiùs quòd eandem nascendi sortem Perpessi, & ex eâdem humo saepe sublati, in id fastigium Majestatis ad Dei Nutum evehuntur, Deique in Terris throne tenent.
Eapropter Augustinus disertè docet, eundem Deum qui Majestatem Suavissimis dedit Imperatoribus, putà utrique Vespasiano, dedisse etiam Domitiano, quamvis Tyranno crudelissimo.
Eapropter Augustine disertè docet, eundem God qui Majestatem Suavissimis dedit Imperatoribus, putà utrique Vespasian, dedisse etiam Domitiano, Quamvis Tyranno crudelissimo.
§. 8. Quàm reverentèr denique Sanctéque Majestas Regia haberi debeat, ut Majestatis ipsius Dei sive Particula, sive Propago, vel inde licet conjectare, immò fortiter arguere; quòd ab omnibus in Theologia, Iurisque Prudentia versatissimis, Crimen laesae Majestatis Sacrilegio proximum judicatur.
§. 8. Quàm reverentèr denique Sanctéque Majestas Regia haberi debeat, ut Majestatis Himself Dei sive Particula, sive Propago, vel inde licet conjectare, immò fortiter arguere; quòd ab omnibus in Theology, Iurisque Prudence versatissimis, Crimen laesae Majestatis Sacrilegio Proximum judicatur.
Immò crediderim esse Piaculum Sacrilegii nomine censendum, Vicarium Dei, & Unctum Dei, & Ordinationem Dei impetere, adeoque ipsum Deum in ejus Diacono violare.
Immò Crediderim esse Piaculum Sacrilege nomine censendum, Vicar Dei, & Unctum Dei, & Ordinationem Dei impetere, Adeoque ipsum God in His Diacono Violare.
NONLATINALPHABET, v. 1. NONLATINALPHABET, v. 2. NONLATINALPHABET, v. 3. NONLATINALPHABET, v. 4. NONLATINALPHABET, v. 6. usque adeo verum est quod Sanctus Paulus asseverat, NONLATINALPHABET, ut Ipse Dominus & Salvator ipsam Pilati NONLATINALPHABET (siquam saltem haberet) contra seipsum etiam adstrueret.
, v. 1., v. 2., v. 3., v. 4., v. 6. usque adeo verum est quod Sanctus Paulus asseverat,, ut Ipse Dominus & Salvator ipsam Pilati (siquam Saltem haberet) contra seipsum etiam adstrueret.
NONLATINALPHABET (inquit Ille) NONLATINALPHABET. (Joh. 19, 11.) Ideoque cùm Samuel affatus Populum haec verba praemisisset, [ En Regem quem elegistis & petiistis, ] Illa statim subjunxit eodem spiritûs anhelitu, [ Ecce Deus posuit eum Regem super vos.
(inquit Isle). (John 19, 11.) The reason why cùm Samuel affatus Populum haec verba praemisisset, [ En Regem Whom elegistis & petiistis, ] Illa Immediately subjunxit Eodem spiritûs anhelitu, [ Ecce Deus He placed Eum Regem super vos.
] Id est, Regem deposcentibus Deus vobis Hunc dedit. Vos elegistis, sed Deus posuit. Vos in speciem elegistis, cap. 12, v. 13; sed quem Deus jam dudum & in solidum elegerat, cap. 10, v. 24. Quid, quòd Ipse Iunius Brutus simul fatetur & ostendit, Deum Reges instituere, Regna Regibus dare, ipsos Reges eligere? Quibus feliciter concessis, Juris Regii non refert, ut Electio quae Dei est suffragiis Populi comprobetur.
] Id est, Regem deposcentibus Deus vobis Hunc dedit. Vos elegistis, sed Deus He placed. Vos in Specimen elegistis, cap. 12, v. 13; sed Whom Deus jam Dudum & in Solidum elegerat, cap. 10, v. 24. Quid, quòd Ipse Iunius Brutus simul fatetur & ostendit, God Reges instituere, Regna Regibus Dare, ipsos Reges eligere? Quibus feliciter concessis, Juris Regii non refert, ut Electio Quae Dei est suffragiis People comprobetur.
Nec multùm videtur interesse, si Populus Reges constituere aut Regna tradere dicatur, dummodo Deus etiam conceditur cùm Regna dare, tum Reges ipsos instituere. Quinimmò Reges à Deo non tantùm eligi, •ed & constitui, Iren. ubi supra.
Nec multùm videtur Interest, si Populus Reges constituere Or Regna Tradere dicatur, dummodo Deus etiam conceditur cùm Regna Dare, tum Reges ipsos instituere. Quinimmò Reges à God non tantùm eligi, •ed & constitui, Iren ubi supra.
NONLATINALPHABET Quod Reges regnant per Deum, NONLATINALPHABET affirmatur ab ipso Deo, Prov. 8, 15. Neque tantùm permissive, (ita enim & Diabolus per ipsum Deum regnare dicendus est,) sed per Deum constitutive, prout Viri oculatissimi Locum illum interpretantur.
Quod Reges regnant per God, affirmatur ab ipso God, Curae 8, 15. Neque tantùm permissive, (ita enim & Diabolus per ipsum God Reign dicendus est,) sed per God constitutive, prout Viri oculatissimi Locum Ilum interpretantur.
Ergo Legem promulgare sub Paenâ Capitis observandam, & Legem istam violantibus sententiam Capitis irrogare, illud est Praerogativae quod soli Deo Magistratus acceptum ferunt.
Ergo Legem promulgare sub Paenâ Capitis observandam, & Legem istam violantibus sententiam Capitis irrogare, illud est Praerogativae quod soli God Magistratus acceptum ferunt.
§. 9. Sed hic objiciant Misobasiles, & magni Nominis Litigatores, qu•d aliquammultis antè seculis quâm Populus Israeliticus à Deo Regem efflagitaslet, Moses de Rege illo praedixit, Deuteronomii 17. 14, 15. Quum perveneris in Terram quam Dominus Deus tibi possidendam dedit, in ea { que } habitaveris;
§. 9. Said hic objiciant Misobasiles, & magni Nominis Litigatores, qu•d aliquammultis antè seculis quâm Populus Israeliticus à God Regem efflagitaslet, Moses de Rege illo praedixit, Deuteronomii 17. 14, 15. Whom perveneris in Terram quam Dominus Deus tibi possidendam dedit, in ea { que } habitaveris;
tum vero eum Regem constitues quem Dominus elegerit è medio fratrum tuorum. Unde elicitur Argumentum, qu•d licet Regis Electio ad Deum spectet, ejusdem tamen constitutio sit penes Populum.
tum vero Eum Regem Constitute Whom Dominus elegerit è medio fratrum tuorum. Unde elicitur Argumentum, qu•d licet Regis Electio and God spectet, ejusdem tamen Constitution fit penes Populum.
§. 10. Huic autem objectamento, ut ut palmarium esse videtur, & quod in os nobis obganniunt Incerti vulgi Assentatores, videtur posse multifariam, & tamen breviter os obstrui.
§. 10. Huic autem objectamento, ut ut palmarium esse videtur, & quod in os nobis obganniunt Incerti Vulgi Assentatores, videtur posse multifariam, & tamen Briefly os obstrui.
Inprimis enim Regem à Deo petiit iste Populus, utpote gnarus & sibi conscius, sui juris non esse, Regem aliquem creare. Secundò, dices Tu, [ Constituam.
Inprimis enim Regem à God petiit iste Populus, utpote gnarus & sibi Conscious, sui Juris non esse, Regem aliquem Create. Secundò, dices Tu, [ Constituam.
si tamen Regi à se electo ita sese addixit in Servitutem, ut totum illud quod habuerat regnandi Jus à semetipso abdicaverit, & in alium planè transcripserit;
si tamen King à se electo ita seize addixit in Servitutem, ut totum illud quod habuerat regnandi Jus à semetipso abdicaverit, & in Alium planè transcripserit;
Quartò, Moses addidit [ constitues, ] non omnino imperative, sed modo prorsus indicativo. Praedixit quod de facto futurum viderat, non praecepit quod Ipsi de Iure facerent.
Quartò, Moses addidit [ Constitute, ] non Omnino imperative, sed modo prorsus indicativo. Praedixit quod de facto Future viderat, non praecepit quod Ipsi de Iure facerent.
non quemcunque constitues, sed quem Dominus tuus elegerit. Et Regem sanè quemcunque, modò à Domino suo •lectum, non est Populi reprobare, quantumvis magni; nisi fortè Deus Ipse (Dominus Ille Exercituum) qui singulis in Populo major esse non negatur, universis tamen minor habendus sit. Septimò.
non quemcunque Constitute, sed Whom Dominus Thy elegerit. Et Regem sanè quemcunque, modò à Domino Sue •lectum, non est People reprobare, However much magni; nisi fortè Deus Ipse (Dominus Isle Exercituum) qui Singulis in Populo Major esse non negatur, universis tamen minor habendus sit. Septimò.
dixit Populus Samueli, Praepone nobis Regem, (1 Sam. 8. 5.) Et Commate Sexto, da nobis Regem. & Commate 19. Rex nobis praeerit. Dixitque Samuel, (Saulem Regem allocutus,) Unxit te Iehova in Antecessorem super suam Possessionem.
dixit Populus Samueli, Prepone nobis Regem, (1 Sam. 8. 5.) Et Commate Sexto, da nobis Regem. & Commate 19. Rex nobis praeerit. Dixitque Samuel, (Saulem Regem allocutus,) Unite te Jehovah in Antecessorem super suam Possessionem.
§. 11. Et haec sufficiat praelibâsse de Magistratuum Ordinatione. Quae ideo NONLATINALPHABET, sive Humanae Creaturae censetur titulo, non quòd non sit NONLATINALPHABET, planéque divinitùs oriunda,
§. 11. Et haec Sufficiat praelibâsse de Magistrates Ordinatione. Quae ideo, sive Humanae Creaturae censetur Titulo, non quòd non sit, planéque divinitùs oriunda,
§. 1. Deinceps sequitur expendenda Subordinatio Magistratuum. Quam ita nobis hoc loco descripsit Petrus, ut satis liquidò edocuerit, Quid •uique Magistratuum, & Quo sit ordine deferendum.
§. 1. Deinceps sequitur expendenda Subordinatio Magistrates. Quam ita nobis hoc loco descripsit Peter, ut satis liquidò edocuerit, Quid •uique Magistrates, & Quo fit Order deferendum.
Non tantùm Regi morem gerite, sed & à Rege Subrogatis, & Provincias particulares Regis vice administrantibus. Neque summi duntaxat, sed imi subsellii Administris.
Non tantùm King morem gerite, said & à Rege Subrogatis, & Provinces particulares Regis vice administrantibus. Neque summi duntaxat, sed imi subsellii Administris.
Universis inquam & singulis qui de Iure vobis praesunt, ac legitimè praeficiuntur; sed suo ordine & loco, suo modo atque mensurâ, suum cuilibet obsequium praestandum est.
Universis inquam & Singulis qui de Iure vobis praesunt, ac legitimè praeficiuntur; sed Sue Order & loco, Sue modo atque mensurâ, suum cuilibet obsequium praestandum est.
Nam Regi in quantum supremo Domino, Reliquis in quantum â Rege missis. Regi soli secundum Deum, Reliquis verò secundum Regem, licet utrisque propter Deum, Divus Petrus hoc loco parendum vult.
Nam King in quantum supremo Domino, Reliquis in quantum â Rege missis. King soli secundum God, Reliquis verò secundum Regem, licet utrisque propter God, Divus Peter hoc loco parendum vult.
§. 2. Ad quam Doctrinam Apostolicam tam claram, tam facilem, tam omnium oculis expositam, & paci publicae conservandae ab omni parte necessariam, nunquam satis mirari possum, neque Calvinum, neque Paraeum, ne { que } Plessiacum Mornaeum, (viros acri licet Ingenio & alioqui perspicacissimos,) eo modo quo decebat animum suum advertisse;
§. 2. Ad quam Doctrinam Apostolicam tam claram, tam facilem, tam omnium oculis expositam, & paci publicae conservandae ab omni parte Necessariam, Never satis mirari possum, neque Calvinum, neque Paradeum, ne { que } Plessiacum Mornaeum, (viros acri licet Ingenio & Otherwise perspicacissimos,) eo modo quo decebat animum suum advertisse;
sed usque adeo aut caligasse ad tam divinum Scripturae Lumen, aut datâ operâ Caecutiisse, ut affirmare non-dubitaverint de popularibus Magistratibus, (nempe de puris putis Subditis in Magistratu inferiore constitutis,) eos ita ab ipso Deo Libertatis popularis Tutores fieri, uti adversus ipsum Regem (in hac viriliter asserendâ) etiam manu armatâ grassari liceat.
sed usque adeo Or caligasse ad tam Divinum Scriptures Lumen, Or datâ operâ Caecutiisse, ut affirmare non-dubitaverint de popularibus Magistratibus, (nempe de puris putis Subditis in Magistratu inferiore constitutis,) eos ita ab ipso God Libertatis popularis Tutores fieri, uti Adversus ipsum Regem (in hac Viriliter asserendâ) etiam manu armatâ grassari liceat.
§. 3. Contra Cujusmodi Grassatores de Regum jure edisserturo, videtur mihi Res tota inde usque ab origine, non modò quoad Naturam, verùm etiam quoad Nomen, & quoad Nominis rationem, petenda esse.
§. 3. Contra Cujusmodi Grassatores de Regum jure edisserturo, videtur mihi Rest tota inde usque ab origine, non modò quoad Naturam, verùm etiam quoad Nome, & quoad Nominis rationem, Petenda esse.
Ita postmodùm conjunctim at { que } dilucidè innoteseet, Quod & Quatenus Adjunctum Subjecto competat. §. 5. Ius, pro triplici Respectu secundum quem ad Subjectum referri solet, trifariam ferè intelligitur.
Ita postmodùm Conjointly At { que } dilucidè innoteseet, Quod & Quatenus Adjunctum Subject competat. §. 5. Just, Pro triplici Respectu secundum Whom ad Subjectum referri Solent, trifariam ferè intelligitur.
Si referatur ad ipsam Rem, Justitiae scilicet materiam, Nihil aliud sanè videtur quàm quod est Iustum significare, & Naturae Societatum ratione utentium non repugnat.
Si referatur ad ipsam Remembering, Justitiae scilicet Materiam, Nihil Aliud sanè videtur quàm quod est Iustum significare, & Naturae Societatum ratione utentium non repugnat.
Si ad cujuslibet virtutis materiam spectat, eodem redit quò Ipsa Lex, ut statuatur esse Actuum moralium Regula, non ad illud duntaxat quod Iustum dicimus, verùm etiam ad Illud quod Rectum, obligans.
Si ad cujuslibet virtue Materiam spectat, Eodem Redeem quò Ipsa Lex, ut statuatur esse Acts Moralium Regula, non ad illud duntaxat quod Iustum dicimus, verùm etiam ad Illud quod Rectum, Obligans.
Quae ita differt à Potentia, ut illa moraliter, & de jure, haec de facto, & Physiologice, apud Authores usurpetur. Illa graecè NONLATINALPHABET, haec NONLATINALPHABET nuncupatur. Vis qualiscunque Potentia dicitur;
Quae ita Differt à Potentia, ut illa moraliter, & de jure, haec de facto, & Physiologice, apud Authores usurpetur. Illa graecè, haec nuncupatur. Vis qualiscunque Potentia dicitur;
Penes Tyrannos abs { que } Titulo saepe summa regnandi Potentia manet. (Cujus furfuris erat Cromwellus nostras, Humani generis Propudium post homines natos iniquissimum.) Potestas verò non competit nisi legitimis Magistratibus;
Penes Tyrannos abs { que } Titulo saepe summa regnandi Potentia manet. (Cujus furfuris erat Cromwellus nostras, Humani Generis Propudium post homines natos iniquissimum.) Potestas verò non competit nisi legitimis Magistratibus;
qui utcunque exercitio Tyranni sint, castè tamen sanctéque apud Subditos quoscun { que } haberi debent, quippe qui numinis sunt Vicarii optimo jure constituti.
qui utcunque exercitio Tyranni sint, castè tamen sanctéque apud Subject quoscun { que } haberi debent, quip qui numinis sunt Vicarii optimo jure constituti.
Adsit modò Possessor justus, de Personae injustitiâ nulla nobis lis erit. Qui effraenem sine Titulo Potentiam habent, Deo tantùm permittente; Illis saepe resisti nequit.
Adsit modò Possessor justus, de Personae injustitiâ nulla nobis Lies erit. Qui effraenem sine Titulo Potentiam habent, God tantùm permitting; Illis saepe resisti nequit.
Eaque propter Beatus Paulus Pontifici Maximo conviciatus per Imprudentiam, Veniam illicò aucupatur Ignorantiae suae concedendam, (Act. 25, 5.) Nesciebam (inquit) Fratres Pontificem esse Maximum. scriptum est enim, Principi Populi tui non maledices.
Eaque propter Beatus Paulus Pontifici Maximo conviciatus per Imprudentiam, Veniam illicò aucupatur Ignorantiae suae concedendam, (Act. 25, 5.) Nesciebam (inquit) Brothers Pontifex esse Maximum. Scriptum est enim, Principi People tui non maledices.
§. 7. Nomen Regis à Regendo, ut Nomen Principis à primas ferendo fluxit. Illo Imperii Summitatem, hoc Ordinis Primatum, utroque Regis Privilegium simulque Officium indigitante;
§. 7. Nome Regis à Regendo, ut Nome Principis à primas ferendo fluxit. Illo Imperii Summitatem, hoc Order Primatum, utroque Regis Privilegium simulque Officium indigitante;
Sive enim per Caput totius corporis politici, (quemadmodum Ieptha à Gileaditis,) sive etiam per ipsum Verticem, partem Capitis sublimiorem, (ut Tropus iste explicatur ab Expositoribus Septuaginta,) sive per ClypeosPsal. 47. 9. Terrae, sive per TerraePsal. 82. 5. Fundamenta, sive per Annulos sigillares, (ut Zerubbabel à Iehovah,) sive per Montes, sive per Medicos, sive per PopuliNum. 27. 17 Pastores, sive demum per Salvatores, qui primâs tenent in Magistratu describi solent;
Sive enim per Caput totius corporis Politici, (quemadmodum Jephthah à Gileaditis,) sive etiam per ipsum Vertex, partem Capitis sublimiorem, (ut Tropus iste explicatur ab Expositoribus Septuagint,) sive per ClypeosPsal. 47. 9. Terrae, sive per TerraePsal. 82. 5. Fundamenta, sive per Annulos sigillares, (ut Zerubbabel à Jehovah,) sive per Montes, sive per Medicos, sive per PopuliNum. 27. 17 Pastors, sive demum per Salvatores, qui primâs tenent in Magistratu describi solent;
eorum aut Dignitas, quoad Originem, aut Auctoritas, quoad Potentiam, aut utilitas, quoad officium, nec obscurè quidem nec invenustè Audientium animis instillantur.
Their Or Dignitas, quoad Originem, Or Auctoritas, quoad Potentiam, Or utilitas, quoad officium, nec obscurè quidem nec invenustè Audientium animis instillantur.
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Et quicquid uspiam Titulorum in Sacris Literis ei ascribitur, videtur prorsùs ex industriâ ad id inventum, ut solum supra se Deum Rex habere significetur.
Et quicquid uspiam Titulorum in Sacris Literis ei ascribitur, videtur prorsùs ex industriâ ad id Inventum, ut solum supra se God Rex habere significetur.
sed ex eo quòd rerum à se gestarū rationi reddendae non sint obnoxii; at { que } eo saltem sensu soluti legibus, in quantum à Causâ unquam dicendâ (quantumvis Rei) liberantur.
sed ex eo quòd rerum à se gestarū Rationi reddendae non sint obnoxii; At { que } eo Saltem sensu Solutions legibus, in quantum à Causâ unquam dicendâ (However much Rei) liberantur.
Rex verè dicitur, cui Subditi vel primarii fidem jurant, cujus Imaginem nummus praefert, cujus legibus omnes parent à cujus Judiciis ad neminem provocatur, penes quē est NONLATINALPHABET non solummodò NONLATINALPHABET, sive Iudiciaria, verùm & NONLATINALPHABET, sive Legislativa; vel (quòd eodem ferè redit,) Potestas NONLATINALPHABET (Nam Par in Parem non habet condendi leges Potestatem; ut solius sit Regis, Jus ipsum dare, uniuscujus que verò Judicis, Jus datum dicere.) Unde & NONLATINALPHABET Rex NONLATINALPHABET antiquitùs vocabatur, ob hanc potissimùm rationem, quòd etiamsi secundum leges imperitare teneatur, putà in foro Conscientiae, In for• tamen humano ita legibus absolvitur, & ipse sibi suisque in Legem cedit, ut impunè quidlibet faciendi Ius quoddam habeat.
Rex verè dicitur, cui Subditi vel primarii fidem jurant, cujus Imaginem nummus praefert, cujus legibus omnes parent à cujus Judiciis ad neminem provocatur, penes quē est non solummodò, sive Judiciary, verùm &, sive Legislativa; vel (quòd Eodem ferè Redeem,) Potestas (Nam Par in Parem non habet condendi leges Potestatem; ut Solius fit Regis, Jus ipsum Dare, uniuscujus que verò Judges, Jus datum dicere.) Unde & Rex antiquitùs Vocabatur, ob hanc potissimùm rationem, quòd Even if secundum leges imperitare teneatur, putà in foro Conscientiae, In for• tamen Human ita legibus absolvitur, & ipse sibi suisque in Legem cedit, ut impunè quidlibet faciendi Just Quoddam habeat.
Solus Ille dicendus Rex, cui competit Majestas; Quae ab omnibus aliis Titulis inferiori Magistratui competentibus, (utpote NONLATINALPHABET in se complectens,) immane quantum discriminatur.
Solus Isle dicendus Rex, cui competit Majestas; Quae ab omnibus Others Titulis inferiori Magistrate competentibus, (utpote in se complectens,) immane quantum discriminatur.
Benè etiam Xiphilinus, NONLATINALPHABET, (aliter enim NONLATINALPHABET, id est supremus Dominatus, nequaquam esset.) sed optimè omnium Cassiodorus hanc rem expressit.
Benè etiam Xiphilinus,, (aliter enim, id est Supremus Dominatus, Nequaquam esset.) sed optimè omnium Cassiodorus hanc remembering expressit.
Solus Ille Rex est (ipso fatente Iunio Bruto) cujus amplissima censetur Potestas, aut qui Supremus est Gubernator, quemadmodum Junius & Tremellius complusculis Locis interpretantur.
Solus Isle Rex est (ipso fatente Iunio Bruto) cujus amplissima censetur Potestas, Or qui Supremus est Gubernator, quemadmodum Junius & Tremellius complusculis Locis interpretantur.
in foederibus faciendis, Bello { que } & Pace decernendis; in vectigalibus ac Tributis ad usum Publicum exigendis; in Magistratibus Inferioribus pro arbitratu suo creandis;
in foederibus faciendis, Bello { que } & Pace decernendis; in vectigalibus ac Tributis ad usum Publicum exigendis; in Magistratibus Inferioribus Pro arbitratu Sue creandis;
in Conciliis & Synedriis pro imperio indicendis; Et (quod rei est Caput) in se suis { que } quibuscunque, ut ut atrociter delinquentibus, à Judiciis tamen Humanis cùm visum fuerit eximendis.
in Councils & Synedriis Pro Imperial indicendis; Et (quod rei est Caput) in se suis { que } quibuscunque, ut ut atrociter delinquentibus, à Judiciis tamen Humanis cùm visum fuerit eximendis.
Ut Rex reapse non sit, sed tantummodò NONLATINALPHABET, qui auctoritate suadendi, non jubendi Potestate munitus est; aut cujus Actus qualescunque alterius juri substituuntur.
Ut Rex reapse non sit, sed tantummodò, qui auctoritate suadendi, non jubendi Potestate munitus est; Or cujus Actus qualescunque alterius juri substituuntur.
§. 9. Cujus Rei veritatis Argumento esse potest, & fidem facit, quòd apud veteres Latinos ita Regnum distinguitur à Principatu, ut Hic ab Illo immane quantum superetur.
§. 9. Cujus Rei veritatis Argumento esse potest, & fidem facit, quòd apud veteres Latinos ita Kingdom distinguitur à Principatu, ut Hic ab Illo immane quantum superetur.
Caesar enim narrat de quodam Gallo, quòd principatum Galliae obtinuisset, cùm Regnum solummodò affectaret. Et Suetonius de Caligula Sermonem habens, affirmat parum abfuisse, quin speciem Principatus in Regnum converteret.
Caesar enim Narrates de Quodam Gallo, quòd Principatum Galliae obtinuisset, cùm Kingdom solummodò affectaret. Et Suetonius the Caligula Sermonem habens, Affirmative Parum abfuisse, quin Specimen Principatus in Kingdom converteret.
Et etiamsi apud nonnullos ista vocabula adhibeantur ac si essent NONLATINALPHABET, (Nam & Duces Lacedaemonii, quamvis Ephoris Subjecti, Regis nomine gaudebant, planè ut Vandali in Africa, & Gothi in Hispania, quorum Reges exauctorabantur quoties populo displicebant, Regnum habere prae se ferebant, nimirum NONLATINALPHABET, ut modò dixi,
Et Even if apud Some ista vocabula adhibeantur ac si essent, (Nam & Duces Lacedaemonian, Quamvis Ephoris Subject, Regis nomine gaudebant, planè ut Vandals in Africa, & Goths in Spain, quorum Reges exauctorabantur How often populo displicebant, Kingdom habere Prae se ferebant, Nimirum, ut modò I have said,
& purum putum Principatum, (qui apud Vandalos & Gothos & Lacones obtinebat, Regnique nomen mentiebatur,) •ti hunc inter, & Illum, species aliquot interposuerit.
& purum putum Principatum, (qui apud Vandalos & Gothos & Lacones obtinebat, regnique Nome mentiebatur,) •ti hunc inter, & Ilum, species aliquot interposuerit.
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& in Ditione. Benè potest esse Princeps, in cujus fide est populus aut Patrocinio: Solus autem Rex erit, sub cujus pleno Imperio & Ditione. Quocirca Carolus Ille Quintus, ut ut summus Imperator, & totius ferè Belgii non minùs quàm Hispaniae reverâ Rex esset, Brabantinae tamen Provinciae non nisi Princeps & Patronus censendus erat.
& in Ditione. Benè potest esse Princeps, in cujus fide est populus Or Patrocinio: Solus autem Rex erit, sub cujus Pleno Imperial & Ditione. Therefore Carolus Isle Quintus, ut ut Summus Imperator, & totius ferè Belgii non minùs quàm Hispania reverâ Rex esset, Brabantinae tamen Provinciae non nisi Princeps & Patronus censendus erat.
Quippe qui pactum cum eâ iniit, ut sibi nulla obsequii, clientelae, ac obedientiae officia à populis deferantur, quibus Ipse praestare nolit integra quae solenni religione sposponderit.
Quip qui Pact cum eâ iniit, ut sibi nulla obsequii, clientelae, ac obedientiae Offices à populis deferantur, quibus Ipse praestare nolit Whole Quae Solenni Religion sposponderit.
Illud autem est Regnum latinissim• sic dictum, cui Tria illa competunt, quae Thucydides Civitati quae verè sit Civitas impertivit; ut nimirùm sit NONLATINALPHABET.
Illud autem est Kingdom latinissim• sic dictum, cui Tria illa competunt, Quae Thucydides Civitati Quae verè sit Civitas impertivit; ut nimirùm sit.
Id est, ut Legibus, & Iudiciis, & Magistratibus suis utatur. Unde & Sophocli dicebatur NONLATINALPHABET, Straboni verò NONLATINALPHABET, Plutarcho deni { que } NONLATINALPHABET.
Id est, ut Legibus, & Iudiciis, & Magistratibus suis utatur. Unde & Sophocli dicebatur, Straboni verò, Plutarcho Deni { que }.
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§. 10. Et quicquid uspiam de Regno, (quod subjectum est commune hujusce Juris de quo agitur,) ex Authoribus Antiquissimis exscribi potest, eò pertinet & collimat, ut ipsius etiam Regis (qui subjectum est proprium) Naturam explicet.
§. 10. Et quicquid uspiam de Regno, (quod Subjectum est commune hujusce Juris de quo agitur,) ex Authoribus Antiquissimis exscribi potest, eò pertinet & collimat, ut Himself etiam Regis (qui Subjectum est proprium) Naturam explicet.
§. 11. Qui diligenter observarunt, quòd Regibus Hebraeis verbera saepe infligerentur, si eas Leges violâssent quae de Regis officio manebant scriptae; (qui tamen Reges quin in plerisque summo jure imperaverint, dubitari quidem nefas magnus Grotius arbitrabatur, inquantum Populus iste Regem sibi dari efflagitaverant, Qualem habebant vicinae Gentes, quae, quum essent Orientales, addicte admodumGrot. de Iure Belli & Pacis, lib. 1. c. 3. Sect. 20. regnabantur;) fatentur simul quòd suâ sponte, atque in signum Poenitentiae ejusmodi verbera suscipiebant;
§. 11. Qui diligently observarunt, quòd Regibus Hebraeis Verbera saepe infligerentur, si eas Leges violâssent Quae de Regis Officio Manebant Scriptae; (qui tamen Reges quin in plerisque Summo jure imperaverint, dubitari quidem nefas magnus Grotius arbitrabatur, inquantum Populus iste Regem sibi dari efflagitaverant, Qualem habebant vicinae Gentes, Quae, Whom essent Orientales, addict admodumGrot. de Iure Belli & Pacis, lib. 1. c. 3. Sect. 20. regnabantur;) fatentur simul quòd suâ sponte, atque in signum Poenitentiae ejusmodi Verbera suscipiebant;
Quod rectè Veteres collegerunt, ex eo quod David affatus Deum, (etiam post alias at { que } alias à se illatas, non tantùm Bathshebae, & Uriae, sed & omnibus Subditis Injurias,) Soli Tibi peccavi, dixisse dicitur, Psal. 51. 4. Nempe ad Regum Ius summum & Illud spectat, (si vocabuli Rigore velimus uti,) summam Subditis Injuriam inferre posse,
Quod rectè Veteres collegerunt, ex eo quod David affatus God, (etiam post alias At { que } alias à se illatas, non tantùm Bathsheba, & Uriae, said & omnibus Subditis Injurias,) Soli Tibi peccavi, dixisse dicitur, Psalm 51. 4. Nempe ad Regum Just summum & Illud spectat, (si vocabuli Rigore Velimus uti,) summam Subditis Injuriam infer posse,
sed ad solam Praecipientis Impunitatem. Nec ita Impunitas intelligitur, quasi Regibus supplicium omninò nullum, sed quasi nullum nisi à Deo legitimè queat irrogari.
sed ad Solam Praecipientis Impunitatem. Nec ita Impunitas intelligitur, quasi Regibus supplicium omninò nullum, sed quasi nullum nisi à God legitimè queat irrogari.
Cùm omria Illis licere dicimus, Nihil aliud intelligimus, quàm omnia Illis impune cedere; satisque ad Paenam censendum esse, quòd Deum in Coelis Ultorem habent.
Cùm omria Illis licere dicimus, Nihil Aliud intelligimus, quàm omnia Illis impune Cedere; satisque ad Paenam censendum esse, quòd God in Coelis Ultorem habent.
In promptu habeo respondendum, Nullam formam Politiae absque Incommodis apud mortales vel fingi posse; Nullos hominum in Terris ab omni parte beatos esse;
In promptu habeo respondendum, Nullam formam Politiae absque Incommodis apud mortales vel fingi posse; Nullos hominum in Terris ab omni parte Beatos esse;
Ipsa Regna Resque Publicae mox deinde convellerentur, si iis ipsis qui subduntur Jus regnandi subderetur cum ipso Rege. Nemo verò inficias iverit, Publicam Pacem & Quietem quovis pretio redimendam.
Ipsa Regna Resque Publicae mox Deinde convellerentur, si iis Ipse qui subduntur Jus regnandi subderetur cum ipso Rege. Nemo verò inficias iverit, Publicam Pacem & Quietem quovis Precio redimendam.
At neque Quies sine Armis, neque Arma sine stipendiis, neque stipendia sine Tributis, nec Tributa sine Regis Imperio summo, sive NONLATINALPHABET haberi queunt.
At neque Quies sine Armis, neque Arma sine stipendiis, neque stipendia sine Tributis, nec Tributa sine Regis Imperial Summo, sive haberi queunt.
Et summus ubique Gubernator perinde NONLATINALPHABET esse debet, atque NONLATINALPHABET apud Graecos, qui etiam in Praeliis flagrantissimis, atque ab hostibus infensissimis, ut sanctè semper haberetur in more erat.
Et Summus ubique Gubernator Perinde esse debet, atque apud Greeks, qui etiam in Praevious flagrantissimis, atque ab hostibus infensissimis, ut sanctè semper haberetur in more erat.
uni soli, an Universis. Omne Tyrannidis Exercitium per se est malum, (inquit Cicero,) sed eatenus est ferendum, immo etiam & praeferendum, quatenus Bonum quod in eo quaesitum est sine isto malo non haberemus.
uni soli, an Universis. Omne Tyranny Exercise per se est malum, (inquit Cicero,) said Eatenus est ferendum, Immo etiam & praeferendum, quatenus Bonum quod in eo quaesitum est sine isto Malo non haberemus.
Sicut autem Potestas Regia sub se reliquas complectitur, Patriam scilicet, & Herilem, Ita in Res singulorum majus est Dominium Regis ad Bonum commune promovendum, quàm Dominorum singularium, ad Bonum proprium;
Sicut autem Potestas Regia sub se reliquas complectitur, Patriam scilicet, & Herilem, Ita in Rest singulorum Majus est Dominium Regis ad Bonum commune promovendum, quàm Dominorum singularium, ad Bonum proprium;
(ut habet Regula Juris-Prudentium.) Cujus Regulae ratio est, (uti ex Ethicis Aristotelicis videtur nihi colligendum) NONLATINALPHABET Unde Plinius ad Trajanum, Regis est quicquid est omnium.
(ut habet Regula Juris-Prudentium.) Cujus Regulae ratio est, (uti ex Ethics Aristotelicis videtur nihi colligendum) Unde Pliny and Trajanum, Regis est quicquid est omnium.
NONLATINALPHABET. §. 15. Et si ita se Res habeat, ut quicquid pretiosi apud Subditos custoditur, eorum qui regnant magis sit, quàm Possidentium; Et in Regno rectè sic dicto, Tacit. l. 8. Vnusimperitet nullis jam exceptionibus, non precario regnandi jure;
. §. 15. Et si ita se Rest habeat, ut quicquid pretiosi apud Subject custoditur, Their qui regnant magis sit, quàm Possidentium; Et in Regno rectè sic Dicto, Tacit. l. 8. Vnusimperitet nullis jam exceptionibus, non precario regnandi jure;
Si qui verè Rex est non duntaxat ex legibus, verum etiam in Leges Imperium habeat; nec aliter constet Regale Regimen, nisi sui planè sit Juris, ipsumque NONLATINALPHABET Ipsi maneat inviolatum;
Si qui verè Rex est non duntaxat ex legibus, verum etiam in Leges Imperium habeat; nec aliter constet Regale Regimen, nisi sui planè sit Juris, ipsumque Ipsi Maneat inviolatum;
exinde statim conficitur, (& consequentiâ quidem ineluctabli,) Quod Magistratus Inferiores, ut ut in unum coeuntes, Populique Universi gerentes vicem,
From thence Immediately conficitur, (& consequentiâ quidem ineluctabli,) Quod Magistratus Inferiores, ut ut in Unum coeuntes, Populique Universi gerentes vicem,
& à Romano etiam Pontifice quomodolibet animati, Regem tamen non possunt sine crimine Capitali Armis aggredi, aut per Dei saltem leges ei litem intendere, aut quocunque demum praetextu quicquam Illi intentare.
& à Romano etiam Pontifice quomodolibet animati, Regem tamen non possunt sine crimine Capitali Armis aggredi, Or per Dei Saltem leges ei litem intendere, Or quocunque demum praetextu quicquam Illi intentare.
§. 16. Quod ex Praemissis Consectarium, etiamsi ex Praemissis sit usque adeo luculentum, ut vehementer sit ignarus qui illud nescit, & deplorati planè ingenii qui non agnoscit; Quinimmò pluribus Testimoniis è sacrâ Paginâ expromptis, pluribus etiam seculorum apud Histoticos exemplis, pluribus denique Sapientûm & Sanctorum Martyriis comprobetur, quàm ut hodiè in Dubium vocari debeat;
§. 16. Quod ex Praemissis Consectarium, Even if ex Praemissis sit usque adeo luculentum, ut Forcefully fit Ignorance qui illud nescit, & deplorati planè Ingeny qui non agnoscit; Quinimmò Pluribus Testimoniis è sacrâ Paginâ expromptis, Pluribus etiam seculorum apud Histoticos exemplis, Pluribus denique Sapientûm & Sanctorum Martyriis comprobetur, quàm ut hodiè in Dubium vocari debeat;
quia tamen hoc vitium praesentis seculi videatur, ut nihil sit tam firmum quod non convellitur, nihil tam sanctum quod non facilè violatur, nihil denique tam certum quod non voeatur in controversiam;
quia tamen hoc Vitium praesentis Seculi Videatur, ut nihil sit tam Firmum quod non convellitur, nihil tam sanctum quod non facilè violatur, nihil denique tam certum quod non voeatur in controversiam;
impraesentiarum tamen hoc facere, neque per vestram mihi licebit (Dilecti Fratres) Patientiam, nec per Tempus huic Penso ex consuetudine praestitutum,
impraesentiarum tamen hoc facere, neque per vestram mihi licebit (Dilecti Brothers) Patientiam, nec per Tempus huic Penso ex Consuetudine praestitutum,
LUKE 2. 22. And when the Dayes of her Purification according to the Law of Moses, were accomplished, they brought him to Ierusalem to present him to the Lord.
LUKE 2. 22. And when the Days of her Purification according to the Law of Moses, were accomplished, they brought him to Ierusalem to present him to the Lord.
§. 1. VPon the Feast of the Nativity, our Lord himself was a Present. Upon the Feast of the Epiphanie, He was Presented. And now on the Feast of Purification, He purposely comes to Present Himself.
§. 1. Upon the Feast of the Nativity, our Lord himself was a Present. Upon the Feast of the Epiphany, He was Presented. And now on the Feast of Purification, He purposely comes to Present Himself.
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He was a Guift sent at Christmas, from God to Men. At Twelftide as God, he is said to have received Guifts of Men. And now at Candlemas, as Man, he is a Guift unto God for the Sins of Men. At the 16 verse of this Chapter, the Rural Votaries from the Fold did find him weeping in his Cratch. At the 21 verse we find him bleeding in His Cradle. But in the words of this Text, we find Him smiling (as we may guess) in his Mothers Armes. She devoutly carrying Him, and her Devotion carrying Her, and the Law of Moses carrying Both, at once that Shee may be Purified, and He presented unto the Lord.
He was a Gift sent At Christmas, from God to Men. At Twelftide as God, he is said to have received Gifts of Men. And now At Candlemas, as Man, he is a Gift unto God for the Sins of Men. At the 16 verse of this Chapter, the Rural Votaries from the Fold did find him weeping in his Cratch. At the 21 verse we find him bleeding in His Cradle. But in the words of this Text, we find Him smiling (as we may guess) in his Mother's Arms. She devoutly carrying Him, and her Devotion carrying Her, and the Law of Moses carrying Both, At once that She may be Purified, and He presented unto the Lord.
Because we have hardly escap'd an Age of so much ignorance in the Canons, and Disobedience to the Commands of our English Church, that unless the old custome be now reviv'd, the People of England (like the Italian Priest,) will be in danger of disputing in time to come,
Because we have hardly escaped an Age of so much ignorance in the Canonas, and Disobedience to the Commands of our English Church, that unless the old custom be now revived, the People of England (like the Italian Priest,) will be in danger of disputing in time to come,
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because the Festivals of the Church being consider'd in conjunction, do comprehend the Fundamentals of Christian Faith. And so a Pertinent discourse upon each of Them, will (when the Calendar is expir'd) become a Body of Divinity.
Because the Festivals of the Church being considered in conjunction, do comprehend the Fundamentals of Christian Faith. And so a Pertinent discourse upon each of Them, will (when the Calendar is expired) become a Body of Divinity.
'Tis call'd the Feast of Purification, from the Pure Virgins being cleans'd from her Mosaical Impurity. The word Impurity being us'd by such a Scriptural Catachresis, as only to signifie the yoke, or the obligation, which by the ordinance of Moses was fasten'd on her.
It's called the Feast of Purification, from the Pure Virgins being cleansed from her Mosaical Impurity. The word Impurity being used by such a Scriptural Catachresis, as only to signify the yoke, or the obligation, which by the Ordinance of Moses was fastened on her.
but he was presently bought back with a Piece of Silver. 'Twas commonly call'd Hypapante throughout the Churches of the East, from the Interview and meeting betwixt our Saviour and good old Simeon, (v. 28.) Candlemas it was call'd,
but he was presently bought back with a Piece of Silver. 'Twas commonly called Hypapante throughout the Churches of the East, from the Interview and meeting betwixt our Saviour and good old Simeon, (v. 28.) Candlemas it was called,
or the Feast of Lights, because of a Custome still retein'd in the Church of Rome, though worthily cast off by the Church of England; for that of old it was the Day wherein they consecrated Candles, and that in honour to the Idol which was commonly call'd Februa. A Goddess feign'd to be propitious to pregnant Women in their Child-births;
or the Feast of Lights, Because of a Custom still retained in the Church of Rome, though worthily cast off by the Church of England; for that of old it was the Day wherein they consecrated Candles, and that in honour to the Idol which was commonly called Februa. A Goddess feigned to be propitious to pregnant Women in their Child-births;
§. 4. From whence (by the way) 'twill not be useless to observe, that the purifying of Women after the Agonies of their Child-birth, is a thing common to us of Christendom, not only with the Iews, but the Gentiles too;
§. 4. From whence (by the Way) it'll not be useless to observe, that the purifying of Women After the Agonies of their Childbirth, is a thing Common to us of Christendom, not only with the Iews, but the Gentiles too;
and may be matter of contention to the Malice or Ignorance of a Sect, which is either so stupid as not to know, or else so obstinate as not to acknowledge, or at least so over peevish as not to admit of a consideration, That the very same custome in several Places, may receive its Beginning from God and Belial; though not observed in the samé, but in a contrary manner;
and may be matter of contention to the Malice or Ignorance of a Sect, which is either so stupid as not to know, or Else so obstinate as not to acknowledge, or At least so over peevish as not to admit of a consideration, That the very same custom in several Places, may receive its Beginning from God and Belial; though not observed in the samé, but in a contrary manner;
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not with the same, but with a contrary mind; nor at all to the same, but to a contrary end. NONLATINALPHABET (saith Gregory Nazianzen) NONLATINALPHABET.
not with the same, but with a contrary mind; nor At all to the same, but to a contrary end. (Says Gregory Nazianzen).
The Iew keeps Holy-Day, but according to the Letter. NONLATINALPHABET The Gentile keeps Holy-Day, but according to the Flesh. NONLATINALPHABET, The Christian also keeps Holy-Day, but according to the Spirit.
The Iew keeps Holy-Day, but according to the letter. The Gentile keeps Holy-Day, but according to the Flesh., The Christian also keeps Holy-Day, but according to the Spirit.
And again let us rejoyce, even because it is the Day which hath made the Lord. I mean hath made him, of a Lord, to become a Servant; hath made him, of a God, to become a Votary; hath made him of a Giver become a Guift. The Lord himself, on this Day, having been brought unto Ierusalem, to be presented unto the Lord.
And again let us rejoice, even Because it is the Day which hath made the Lord. I mean hath made him, of a Lord, to become a Servant; hath made him, of a God, to become a Votary; hath made him of a Giver become a Gift. The Lord himself, on this Day, having been brought unto Ierusalem, to be presented unto the Lord.
For as Christ in the Greek does import a Lord, so Mary in the Hebrew is known to signifie a Lady. And it is obvious to infer, That She may well be our Lady, who was the Mother of our Lord.
For as christ in the Greek does import a Lord, so Marry in the Hebrew is known to signify a Lady. And it is obvious to infer, That She may well be our Lady, who was the Mother of our Lord.
NONLATINALPHABET, they brought, NONLATINALPHABET they presented. Next the Agents, which are imply'd; namely the Relations and Friends of Christ. They brought, and They presented.
, they brought, they presented. Next the Agents, which Are implied; namely the Relations and Friends of christ. They brought, and They presented.
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Thirdly the Subject, NONLATINALPHABET, they brought Him. Fourthly the Place; NONLATINALPHABET, to Ierusalem. Fifthly the End; NONLATINALPHABET, to present him unto the Lord.
Thirdly the Subject,, they brought Him. Fourthly the Place;, to Ierusalem. Fifthly the End;, to present him unto the Lord.
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Sixtly the Time, NONLATINALPHABET, when the dayes were accomplished wherein the Mother was to be purifyed. Last of all the Obligation and Inducement unto the whole;
Sixty the Time,, when the days were accomplished wherein the Mother was to be purified. Last of all the Obligation and Inducement unto the Whole;
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§. 1. I must premise, touching the first, the Purification of the Virgin, (the first in Order, though not in Dignity, and perhaps to be prefer'd for giving the Title unto the Day,) That a legal Cleansing or Purification must needs imply and presuppose a legal Impurity and Pollution; for which the Mother being deliver'd,
§. 1. I must premise, touching the First, the Purification of the Virgae, (the First in Order, though not in Dignity, and perhaps to be preferred for giving the Title unto the Day,) That a Legal Cleansing or Purification must needs imply and presuppose a Legal Impurity and Pollution; for which the Mother being Delivered,
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and the Babe newly Born, did stand condemn'd by the Law to a kind of Excommunication, to wit an absolute Exclusion, during the time of their uncleanness,
and the Babe newly Born, did stand condemned by the Law to a kind of Excommunication, to wit an absolute Exclusion, during the time of their uncleanness,
And no longer, if a Daughter, than till the fourteenth. But from the publick and solemn Meetings the prohibition was more severe; for if she brought forth a Son, she was excluded for 40 dayes;
And no longer, if a Daughter, than till the fourteenth. But from the public and solemn Meetings the prohibition was more severe; for if she brought forth a Son, she was excluded for 40 days;
if a Daughter, for seventy four. Again the Infant, if put to Nurse, remain'd unclean but for a Month; but continuing with the Mother, the legal uncleanness continued also.
if a Daughter, for seventy four. Again the Infant, if put to Nurse, remained unclean but for a Monn; but Continuing with the Mother, the Legal uncleanness continued also.
§. 2. Now this imputative uncleannesse may seem to be an Adambration of that Original Vitiosity, with which our Nature was corrupted by the Sin of the first Adam, and was by consequence to be purified by the Innocence of the second. For as the legal uncleanesse was not so null'd upon the 8 Day,
§. 2. Now this imputative uncleanness may seem to be an Adambration of that Original Vitiosity, with which our Nature was corrupted by the since of the First Adam, and was by consequence to be purified by the Innocence of the second. For as the Legal uncleanness was not so nulled upon the 8 Day,
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(without which later purification they were not to enter into the Sanedrim, and sure much lesse into the Temple;) we may say in like manner of original Sin, It hath taken so deep a Root in the posterity of Adam, that however it were remitted both in the Iewish Circumcision, and Christian Baptisme, yet its Reliques and Dreggs doe so stick in Both, as to exclude us from the Communion & fellow-membership with the Saints, (supposing we live to a riper Age,) untill we are purified by Repentance in the Blood of the Lamb, wherof the legal purification was but an Embleme. And this may prompt us to give a Reason,
(without which later purification they were not to enter into the Sanhedrin, and sure much less into the Temple;) we may say in like manner of original since, It hath taken so deep a Root in the posterity of Adam, that however it were remitted both in the Jewish Circumcision, and Christian Baptism, yet its Relics and Dregs do so stick in Both, as to exclude us from the Communion & fellow-membership with the Saints, (supposing we live to a riper Age,) until we Are purified by Repentance in the Blood of the Lamb, whereof the Legal purification was but an Emblem. And this may prompt us to give a Reason,
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The one for an Holocaust, the other for a Sinoffering. The first to signify their gratitude, the second their Repentance. The one was to acknowledge the special Blessing of the Delivery; and the other was to expiate the Sullage of it. §. 3. Lord!
The one for an Holocaust, the other for a Sin offering. The First to signify their gratitude, the second their Repentance. The one was to acknowledge the special Blessing of the Delivery; and the other was to expiate the Sullage of it. §. 3. Lord!
how filthy and impure is the life of man, the purest part of whose Life, which is his Birth, can make his Mother stand in need of a Purification? That we are sprung out of the Dust, shew's the unworthiness of our Nature;
how filthy and impure is the life of man, the Purest part of whose Life, which is his Birth, can make his Mother stand in need of a Purification? That we Are sprung out of the Dust, shew's the unworthiness of our Nature;
which is sufficiently ignoble, in regard of the matter of which 'twas made; but in regard of the Mould wherein 'twas cast, (or of the Conduit through which deriv'd,) it is not only ignoble, but most unclean too.
which is sufficiently ignoble, in regard of the matter of which 'twas made; but in regard of the Mould wherein 'twas cast, (or of the Conduit through which derived,) it is not only ignoble, but most unclean too.
If men will glory in their Extraction, let them first make it appear that they are born from above; let them prove they are regenerate, and born again;
If men will glory in their Extraction, let them First make it appear that they Are born from above; let them prove they Are regenerate, and born again;
And so the Bereans were NONLATINALPHABET, not only nobler, but better born, than the noblest Jewes of Thessalonica, Act. 17. 11. Gregory Nazianzen forbids us to make a Boast of our Progeniters, unless we think it was for nothing, that the Virgin here was purified, and Christ presented; or that our Mothers once were Churched, and we Baptiz'd. No, it rather becomes us (with holy Iob) that we say to Corruption, Thou art our Father;
And so the Bereans were, not only Nobler, but better born, than the Noblest Jews of Thessalonica, Act. 17. 11. Gregory Nazianzen forbids us to make a Boast of our Progeniters, unless we think it was for nothing, that the Virgae Here was purified, and christ presented; or that our Mother's once were Churched, and we Baptized. No, it rather becomes us (with holy Job) that we say to Corruption, Thou art our Father;
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Or that we go beyond Iob, in saying to Iniquity, Thou art our Brother; and to Uncleanness, Thou art our Sister, For let our other Relations be what they will, we cannot possibly deny that Sin and We were born Twins, if we take David to be Orthodox in what he saith of our shape, and Conception too;
Or that we go beyond Job, in saying to Iniquity, Thou art our Brother; and to Uncleanness, Thou art our Sister, For let our other Relations be what they will, we cannot possibly deny that since and We were born Twins, if we take David to be Orthodox in what he Says of our shape, and Conception too;
how strange a thing it is, that any man should grow proud? And yet how hard a thing it is, to meet with a man who is truly humble? Our understandings indeed are dark, our wills disobedient, our hearts dec•itful, our passions eminently perverse; But, which makes us most miserable, we are so senseless of our being so, That our special Impellents to Humiliation are common Incentives unto our Pride. We are apt to glory in our Infirmities, (if I may use St. Pauls words, not only without, but against his meaning,) and to take honour unto our selves from the justest matter of mortification. 'Tis not the knowledge of what we were, nor the remembrance of what we shall be; 'Tis not the baseness of a Conception, nor the unloveliness of a Grave; 'Tis not the gastliness of Death, nor yet the dreadfulness of Iudgment, that can subdue our exalted Thoughts to an humble sense of our unworthiness. But apt we are to be transported, with a complacency in our selves,
how strange a thing it is, that any man should grow proud? And yet how hard a thing it is, to meet with a man who is truly humble? Our understandings indeed Are dark, our wills disobedient, our hearts dec•itful, our passion eminently perverse; But, which makes us most miserable, we Are so senseless of our being so, That our special Impellents to Humiliation Are Common Incentives unto our Pride. We Are apt to glory in our Infirmities, (if I may use Saint Paul's words, not only without, but against his meaning,) and to take honour unto our selves from the Justest matter of mortification. It's not the knowledge of what we were, nor the remembrance of what we shall be; It's not the baseness of a Conception, nor the unloveliness of a Grave; It's not the ghastliness of Death, nor yet the dreadfulness of Judgement, that can subdue our exalted Thoughts to an humble sense of our unworthiness. But apt we Are to be transported, with a complacency in our selves,
and a contempt of others, although we cannot but be convinc'd, (at least in our lucida Intervalla, or godly Fits,) That we are wretched, and poor, and blind, and naked.
and a contempt of Others, although we cannot but be convinced, (At least in our lucida Intervalla, or godly Fits,) That we Are wretched, and poor, and blind, and naked.
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§. 5. Clemens Romanus (I remember) in his Epistle to the Corinthians, could think of no fitter spell, wherewith to lay, or exorcize, the Devil of Arrogance, or Ambition, than this so seasonable a Topick from whence I argue.
§. 5. Clemens Romanus (I Remember) in his Epistle to the Corinthians, could think of no fitter spell, wherewith to lay, or exorcise, the devil of Arrogance, or Ambition, than this so seasonable a Topic from whence I argue.
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Are we indanger'd by a NONLATINALPHABET from the froth and vanity of our minds, which only raiseth us (as it did Lucifer, and the other morning Stars,) to an higher Fall? NONLATINALPHABET.
are we endangered by a from the froth and vanity of our minds, which only Raiseth us (as it did Lucifer, and the other morning Stars,) to an higher Fallen?.
I am truly so far of that Father's mind, that had we but patience enough to meditate on our original, and our End; from what we came, and whether 'tis that we are tending; would we contemplate on our Features in that impartial Mirroir of a skeleton; and instead of a fawning Glass, see our selves drawn unto the life in an hollow Cranion; I am inclinable to infer we should be higher in Gods eyes, (which regarded not the high, but the low estate of his Hand-maid,) after the rate of our being viler, and more contemptible in our own. And even by minding higher Things than now we doe, we should lesse be highminded than now we are. Then let us not stand at too great a distance from the most despicable Person for whom Christ dyed; (no not so much as from the man, who bids us stand farther off, for he is holyer than we;) since we are equally descended from the very same Eve; and so, by Her, from the very same Adam; and so, by Him, from the very same Earth. Suppose a Potter of the same clay shall make a washpott, and a Basin, intending That for the Kitchen, and This especially for the Closet; shall the Basin say to the washpot, I am better than Thou? There may indeed be a great, but there cannot be any intrinsick difference;
I am truly so Far of that Father's mind, that had we but patience enough to meditate on our original, and our End; from what we Come, and whither it's that we Are tending; would we contemplate on our Features in that impartial Mirror of a skeleton; and instead of a fawning Glass, see our selves drawn unto the life in an hollow Cranion; I am inclinable to infer we should be higher in God's eyes, (which regarded not the high, but the low estate of his Handmaid,) After the rate of our being Viler, and more contemptible in our own. And even by minding higher Things than now we do, we should less be High-minded than now we Are. Then let us not stand At too great a distance from the most despicable Person for whom christ died; (no not so much as from the man, who bids us stand farther off, for he is Holier than we;) since we Are equally descended from the very same Eve; and so, by Her, from the very same Adam; and so, by Him, from the very same Earth. Suppose a Potter of the same clay shall make a washpott, and a Basin, intending That for the Kitchen, and This especially for the Closet; shall the Basin say to the washpot, I am better than Thou? There may indeed be a great, but there cannot be any intrinsic difference;
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In this they certainly agree, that they consist not of a different, but of the same kind of Dirt; and being broken both in pieces, are equally cast unto the Dunghil. That all were equal in the womb, is contended by Philo, the Learned Iew. That all were equal in the Laver of their Regeneration, Gregorie Nazianzen does argue with exprobration, as Beatus Rhenanus does well observe.
In this they Certainly agree, that they consist not of a different, but of the same kind of Dirt; and being broken both in Pieces, Are equally cast unto the Dunghill. That all were equal in the womb, is contended by Philo, the Learned Iew. That all were equal in the Laver of their Regeneration, Gregory Nazianzen does argue with exprobration, as Beatus Rhenanus does well observe.
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And so 'twas rationally ordain'd by the Law of Moses, That both the poorest and the richest, the meanest and the most honorable, the Virgin mother herselfe and her purer Babe, (however different they might be in all the Circumstances of Life,) should be equally rated, as well at their Births, as at their Burials. And though the Emperour Leo, Sirnam'd Isaurus, had rather the Power than the Authority to put an excize upon women's child Births, making every man pay for his being Born; Yet 'twas righteously provided under the legal Dipensation, (because by commission from God Himself,) that all the masculine children which were withall the First-born, should pay the same kind of Custom at their entrance into the world,
And so 'twas rationally ordained by the Law of Moses, That both the Poorest and the Richest, the Meanest and the most honourable, the Virgae mother herself and her Purer Babe, (however different they might be in all the circumstances of Life,) should be equally rated, as well At their Births, as At their Burials. And though the Emperor Leo, Surnamed Isaurus, had rather the Power than the authority to put an excise upon women's child Births, making every man pay for his being Born; Yet 'twas righteously provided under the Legal Dipensation, (Because by commission from God Himself,) that all the masculine children which were withal the Firstborn, should pay the same kind of Custom At their Entrance into the world,
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For though God puts them asunder as far as the Zenith is from the Nadir, fixing a King upon the Throne, and casting a Rebel into the Dungeon, (which is enough to stop the Mouths of all our levelling Fanaticks,
For though God puts them asunder as Far as the Zenith is from the Nadir, fixing a King upon the Throne, and casting a Rebel into the Dungeon, (which is enough to stop the Mouths of all our levelling Fanatics,
whether the Adamites abroad, or the Anabaptists at home,) yet all men by Nature are no less than twice levell'd; before they come into their Cradle, and when they go into their Grave.
whither the Adamites abroad, or the Anabaptists At home,) yet all men by Nature Are no less than twice leveled; before they come into their Cradle, and when they go into their Grave.
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§. 6. But though this is the Lesson which we are taught by that Law, by which the mother after her child-Birth was to be purifi'd in the Temple; Yet it may easily be demanded,
§. 6. But though this is the lesson which we Are taught by that Law, by which the mother After her child-Birth was to be purified in the Temple; Yet it may Easily be demanded,
how the Law of purification could reach the Virgin. For was shee not chaster than the Turtles shee came to offer? was shee not her selfe a living Temple; and very much purer than the Temple to which shee went for a Purification? Can there be any cleaner Flame, than what stream's forth from a Virgin Taper? would we not wonder at such a Chymist, as should use his Alembick to cleanse Elixirs? And probably laugh at that Goldsmith, who should refine his metals beyond their Quintessence? To purifie a Virgin, may seem a Soloecisme as great,
how the Law of purification could reach the Virgae. For was she not chaster than the Turtle she Come to offer? was she not her self a living Temple; and very much Purer than the Temple to which she went for a Purification? Can there be any cleaner Flame, than what stream's forth from a Virgae Taper? would we not wonder At such a Chemist, as should use his Alembic to cleanse Elixirs? And probably laugh At that Goldsmith, who should refine his metals beyond their Quintessence? To purify a Virgae, may seem a Solecism as great,
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as for a man to wash Water. And to purifie such a Virgin, as had been happily impraegn'd by the Spirit of purity, is just like washing the clearest water, as it newly glide's forth from the crystal Spring; not so much as deflowr'd by the embraces of the River, much lesse by being mixt with the Brackish Ocean. Its true indeed shee was a Mother, but by so much the more a Maid too.
as for a man to wash Water. And to purify such a Virgae, as had been happily impraegned by the Spirit of purity, is just like washing the Clearest water, as it newly glide's forth from the crystal Spring; not so much as deflowered by the embraces of the River, much less by being mixed with the Brackish Ocean. Its true indeed she was a Mother, but by so much the more a Maid too.
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A child whose name was called wonderful, Counsellour, the mighty God, the Everlasting Father, the Prince of Peace, Isa. 9. 16. And being deliver'd of such an Infant, such a child, such a manchild as This; How could That which made her pure, make her need a Purification? Or (to give this objection its utmost strength) Admit that Marie in her Person mightstand in need of being purified, (though not in regard to the Babe shee bare, Yet at least to the Parents of which she was born;) must therefore the Author of her Puritie submit himselfe to have a s•are in her Purification? must Christ himself become the Subject, as well as the Maker of tha• Law? For so the greatest number of Copyes agree to have him;
A child whose name was called wondered, Counselor, the mighty God, the Everlasting Father, the Prince of Peace, Isaiah 9. 16. And being Delivered of such an Infant, such a child, such a Manchild as This; How could That which made her pure, make her need a Purification? Or (to give this objection its utmost strength) Admit that marry in her Person mightstand in need of being purified, (though not in regard to the Babe she bore, Yet At least to the Parents of which she was born;) must Therefore the Author of her Purity submit himself to have a s•are in her Purification? must christ himself become the Subject, as well as the Maker of tha• Law? For so the greatest number of Copies agree to have him;
So reads the oldest and best of Manuscripts, which 'tis our happiness to possess in our English Archives. So reads Origen out of choice, whose matchless pains in comparing Manuscripts might make him the abler to choose aright. So reads Erasmus, and Zegerus, Laurentius, and De Dieu. And by the stream of such strong Authority, the Judgment of Beza is carried down; And so is the Arabick Translation, which seems to follow the Vulgar Latin, as well in This, as in other Things.
So reads the oldest and best of Manuscripts, which it's our happiness to possess in our English Archives. So reads Origen out of choice, whose matchless pains in comparing Manuscripts might make him the abler to choose aright. So reads Erasmus, and Zegerus, Laurentius, and De Dieu. And by the stream of such strong authority, the Judgement of Beza is carried down; And so is the Arabic translation, which seems to follow the vulgar Latin, as well in This, as in other Things.
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Nay so reads the Syriack, which is in order of time before the Arabick, from which our English Translators do seem to have render'd it in the singular. Now that Mary should be Purified, there is a reason more obvious.
Nay so reads the Syriac, which is in order of time before the Arabic, from which our English Translators do seem to have rendered it in the singular. Now that Marry should be Purified, there is a reason more obvious.
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Because though her self was a Mother-Maid, in so much that a Child-Birth which defiled other Women, may well be said to have cleansed Her, (& so her real Purification was coetaneous with her delivery;) yet we know she was the Daughter of a Conjugal Bed, and so the subject of an Original, though not an Actual Vitiosity.
Because though her self was a Mother-Maid, in so much that a Child-Birth which defiled other Women, may well be said to have cleansed Her, (& so her real Purification was coetaneous with her delivery;) yet we know she was the Daughter of a Conjugal Bed, and so the Subject of an Original, though not an Actual Vitiosity.
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Albeit the Greek Fathers are wont to call her [ NONLATINALPHABET ] the Mother of God, yet did they not make her, by That, a Goddess; (as some in the world are bold to do, by the Rapine and Sacriledge of their Devotion, whilst they supplicate God the Son for the Merits of his Mother, or pray unto the Mother to lay her commands upon her Son.) The Guilt of Adam did adhere to her righteous Soul,
Albeit the Greek Father's Are wont to call her [ ] the Mother of God, yet did they not make her, by That, a Goddess; (as Some in the world Are bold to do, by the Rapine and Sacrilege of their Devotion, while they supplicate God the Son for the Merits of his Mother, or pray unto the Mother to lay her commands upon her Son.) The Gilded of Adam did adhere to her righteous Soul,
But how so derogating a Rite should be competent to her Son, who was not meerly a Son of Adam; may seem at least to be a Quere which should not pass unresolv'd.
But how so derogating a Rite should be competent to her Son, who was not merely a Son of Adam; may seem At least to be a Quere which should not pass unresolved.
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paying Obedience from without us to publick Sanctions, where none from within us is strictly due. Every Christian (like Christ Himself) is to be actively Obedient in many things,
paying obedience from without us to public Sanctions, where none from within us is strictly due. Every Christian (like christ Himself) is to be actively Obedient in many things,
though not as necessary, yet as conventent; though not for conscience, yet for the benefit of conformity; though not for private, yet for publick satisfaction;
though not as necessary, yet as conventent; though not for conscience, yet for the benefit of conformity; though not for private, yet for public satisfaction;
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though not to avoyd Sin in Himself, yet not so much as to occasion it in other men. But however this Reason may passe for good, methinks 'twere easy to give a better. To wit that our Saviour being laden with the Iniquity of us all, (to use the words of the Prophet Esay) was in all our behalfes to stand in need of a purification. Being made Sin for us, (as St. Paul speaks to the Corinthians, 2 Cor. 5, 2.) and at last numbred with the Transgressors, and so made subject to the Levitical, as well as the Moral Law of Moses, (born as he was, of a Iewish parent, a branch sprung forth from the Root of Iesse,) He was first to fulfil, and then to abrogate the law of Rites;
though not to avoid since in Himself, yet not so much as to occasion it in other men. But however this Reason may pass for good, methinks 'twere easy to give a better. To wit that our Saviour being laden with the Iniquity of us all, (to use the words of the Prophet Isaiah) was in all our behalfs to stand in need of a purification. Being made since for us, (as Saint Paul speaks to the Corinthians, 2 Cor. 5, 2.) and At last numbered with the Transgressors, and so made Subject to the Levitical, as well as the Moral Law of Moses, (born as he was, of a Jewish parent, a branch sprung forth from the Root of Iesse,) He was First to fulfil, and then to abrogate the law of Rites;
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And this may help us to give a Reason, (besides the Poverty of his Parents,) why they offered not a Lamb, but a pair of Doves. For what needed the Type, where the Antitype was present? What place could there be for a Lamb out of the Fold, when behold the Lamb of God that came down from Heaven? The Lamb to expiate for our Souls,
And this may help us to give a Reason, (beside the Poverty of his Parents,) why they offered not a Lamb, but a pair of Dove. For what needed the Type, where the Antitype was present? What place could there be for a Lamb out of the Fold, when behold the Lamb of God that Come down from Heaven? The Lamb to expiate for our Souls,
§. 8. The Thought of which should s••ve to fill us, not with Gratitude only and Love, but even with wonder and admiration, That the Lawgiver himself would be obedient unto the Law, thereby to free us from the Law as the strength of Sin; and so to free us from Sin,
§. 8. The Thought of which should s••ve to fill us, not with Gratitude only and Love, but even with wonder and admiration, That the Lawgiver himself would be obedient unto the Law, thereby to free us from the Law as the strength of since; and so to free us from since,
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and King of Kings, would meekly take upon him the Form as well of a sinner as of a servant; and become legally unclean, whereby to take away from us our great uncleanness; for according to the Hebraisme by which the Hellenisticks are wont to speak, nothing worse can be meant by the legal uncleanness of a Iew, than that external obligation to the performance of a Duty, which by an arbitrary Law is incumbent on him.
and King of Kings, would meekly take upon him the From as well of a sinner as of a servant; and become legally unclean, whereby to take away from us our great uncleanness; for according to the Hebraism by which the hellenistics Are wont to speak, nothing Worse can be meant by the Legal uncleanness of a Iew, than that external obligation to the performance of a Duty, which by an arbitrary Law is incumbent on him.
And to This our blessed Saviour without the least stain of guilt did submit himself, not at all for himself, but for Us alone. For Us it was that he descended from out the Bosom of the Father; for Us he poured out himself,
And to This our blessed Saviour without the least stain of guilt did submit himself, not At all for himself, but for Us alone. For Us it was that he descended from out the Bosom of the Father; for Us he poured out himself,
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for Us that he was put upon several Iournies, whilst yet he could not either go, or with ease be carryed; To wit from Nazareth to Bethleem, and from Bethleem to Ierusalem, and that upon more accounts than one, not only to be purified, but presented unto the Lord.
for Us that he was put upon several Journeys, while yet he could not either go, or with ease be carried; To wit from Nazareth to Bethlehem, and from Bethlehem to Ierusalem, and that upon more accounts than one, not only to be purified, but presented unto the Lord.
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§. 1. To give you the History of the Action from that which gave it its Original, I must goe back to take my Rise from as farr as Exodus. Where after Sundry dismal miracles for the freeing of Israel out of Aegypt, the last and greatest was shewn at midnight. When the sword of the Lord did cut off all the first-born among the Children of the Egyptians, from the first-born of Pharoah that sate on his throne, to the first-born of the Captive that lay in the dungeon.
§. 1. To give you the History of the Actium from that which gave it its Original, I must go back to take my Rise from as Far as Exodus. Where After Sundry dismal Miracles for the freeing of Israel out of Egypt, the last and greatest was shown At midnight. When the sword of the Lord did Cut off all the firstborn among the Children of the egyptians, from the firstborn of Pharaoh that sat on his throne, to the firstborn of the Captive that lay in the dungeon.
But the first-born of Israel being miraculously preserv'd, were immediately claimed by their preserver. who besides the common Interest which he had in them as his Creatures, did farher devote them unto Himself by a peculiar right of Redemption too.
But the firstborn of Israel being miraculously preserved, were immediately claimed by their preserver. who beside the Common Interest which he had in them as his Creatures, did farther devote them unto Himself by a peculiar right of Redemption too.
And though by way of Commutation He took the Levites unto Himself, (in stead of all the first born of the Children of Israel,) Yet were not the Levites so full a Ransome, but that they were farther to be ransom'd by the summ of five Shekels.
And though by Way of Commutation He took the Levites unto Himself, (in stead of all the First born of the Children of Israel,) Yet were not the Levites so full a Ransom, but that they were farther to be ransomed by the sum of five Shekels.
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though the Lord, and the Redeemer, was yet presented unto the Lord, and Redeemed this Day with a piece of Silver. For He was sure the Fist-born, who is expressed so in Scripture by way of Eminence, and whom the First-born of Israel were but intended to represent. He presented Himself as our Elder Brother, (and so again the first-born,) to redeem us from the Fury of the Destroying Angel. He,
though the Lord, and the Redeemer, was yet presented unto the Lord, and Redeemed this Day with a piece of Silver. For He was sure the Fist-born, who is expressed so in Scripture by Way of Eminence, and whom the Firstborn of Israel were but intended to represent. He presented Himself as our Elder Brother, (and so again the firstborn,) to Redeem us from the Fury of the Destroying Angel. He,
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as the First-born, or Heir of all things, was presented this day to receive his right of Primogeniture, by claiming the Heathen for his Inheritance, and the uttermost part of the earth for his possession.
as the Firstborn, or Heir of all things, was presented this day to receive his right of Primogeniture, by claiming the Heathen for his Inheritance, and the uttermost part of the earth for his possession.
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To sum up all in a word, He is call'd the First-Born of every Creature (Col. 1. 15.) who was begotten of the Father before all Time; And the first-born of his Mother, brought forth into the world in the fulness of Time.
To sum up all in a word, He is called the Firstborn of every Creature (Col. 1. 15.) who was begotten of the Father before all Time; And the firstborn of his Mother, brought forth into the world in the fullness of Time.
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He was again the first-born by vertue of his office, as Mediator. The first that was born of a pure Virgin; the first that ever was born without the least stain of Sin; the first and last that was born both God and Man. Many wayes the first-born, he was brought on this day to be presented unto the Lord, not as a Servant only,
He was again the firstborn by virtue of his office, as Mediator. The First that was born of a pure Virgae; the First that ever was born without the least stain of since; the First and last that was born both God and Man. Many ways the firstborn, he was brought on this day to be presented unto the Lord, not as a Servant only,
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§. 3. From the whole History of the Action, (so farr at least as our Lord was concerned in it,) it will be easy enough to gather These usefull Considerations.
§. 3. From the Whole History of the Actium, (so Far At least as our Lord was concerned in it,) it will be easy enough to gather These useful Considerations.
The first Journy they took, was not to Nazareth, but Ierusalem. She brought Him to God's House before her own. Implying this Caveat to Christian Parents, that they suffer not the Devil to take the first Hansel of their Children;
The First Journey they took, was not to Nazareth, but Ierusalem. She brought Him to God's House before her own. Implying this Caveat to Christian Parents, that they suffer not the devil to take the First Handsel of their Children;
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even as early as Hannah devoted Samuel. That their enmity to Sin be as soon bespoken, as the Child Hanibal at the Altar was bespoken by his Father to hate the Romans. That they suffer them not to lisp in the Language of Egypt, but (as Children put to Nurse in the Land of Goshen) make them Suck in good manners as soon as Milk. That they permit them not to enter within the Breath of the Prophane, from whose un•avory communication (like the New-landed Spaniard,) they can many times Swear, when they cannot speak. That they put so fit a difference betwixt themselves and Brute-Beasts, as to become unto their children, not only carnal, but spiritual Parents;
even as early as Hannah devoted Samuel. That their enmity to since be as soon bespoken, as the Child Hannibal At the Altar was bespoken by his Father to hate the Romans. That they suffer them not to lisp in the Language of Egypt, but (as Children put to Nurse in the Land of Goshen) make them Suck in good manners as soon as Milk. That they permit them not to enter within the Breath of the Profane, from whose un•avory communication (like the New-landed Spaniard,) they can many times Swear, when they cannot speak. That they put so fit a difference betwixt themselves and Brute-Beasts, as to become unto their children, not only carnal, but spiritual Parents;
and so beget them to God by a second Birth, as not to afford them any reason to Curse their first. This is the Use we are to make of our first Consideration, the Mother's seasoning of her Babe, not at Nazareth, but Ierusalem.
and so beget them to God by a second Birth, as not to afford them any reason to Curse their First. This is the Use we Are to make of our First Consideration, the Mother's seasoning of her Babe, not At Nazareth, but Ierusalem.
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§. 5. Secondly let us consider, That as of all the Iewish off-spring, not the Females, but the Males were to be offer'd unto the Lord; (as it were intimating unto us, that They alone may expect to be admitted into God's Presence, who Captivate the Lusts of the effeminate Flesh, by the masculine power of a controuling spirit;) so of all the Males too, none but the best, or the first-born were set a part for God's Portion. For when I say the first-born, I mean the Might of the Parents, and the beginning of their strength, the excellency of Dignity,
§. 5. Secondly let us Consider, That as of all the Jewish offspring, not the Females, but the Males were to be offered unto the Lord; (as it were intimating unto us, that They alone may expect to be admitted into God's Presence, who Captivate the Lustiest of the effeminate Flesh, by the masculine power of a controlling Spirit;) so of all the Males too, none but the best, or the firstborn were Set a part for God's Portion. For when I say the firstborn, I mean the Might of the Parents, and the beginning of their strength, the excellency of Dignity,
and the excellency of Power, as Iacob said of his Eldest Son Reuben. They were not then like the Parents of our last and worst Times, who when their children are Blind, or Crooked, or (in a word) nothing worth, do fly for refuge to the Temple, and make them Deodates. God is little beholding to such a Parent, who when his Son is too dull for either the Shop, or the Exchange, does straight present him unto the Lord, by devoting him to serve in his dreadful House, and (as a Minister) to wait at his holy Table; Does give him over to the Pulpit, because too old for the Grammar School; And if he cannot Write or Read, does therefore teach him to Pray extempore. As if to the office of a Workman who needeth not to be asham'd, there were nothing required but lungs and Impudence. From the beginning (I am sure) it was not so.
and the excellency of Power, as Iacob said of his Eldest Son Reuben. They were not then like the Parents of our last and worst Times, who when their children Are Blind, or Crooked, or (in a word) nothing worth, do fly for refuge to the Temple, and make them Deodates. God is little beholding to such a Parent, who when his Son is too dull for either the Shop, or the Exchange, does straight present him unto the Lord, by devoting him to serve in his dreadful House, and (as a Minister) to wait At his holy Table; Does give him over to the Pulpit, Because too old for the Grammar School; And if he cannot Write or Read, does Therefore teach him to Pray extempore. As if to the office of a Workman who needs not to be ashamed, there were nothing required but lungs and Impudence. From the beginning (I am sure) it was not so.
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For Kings and Princes in time of Yore were thought most proper to be the Priests. And when the Priesthood was Entail'd on the Tribe of Levi, it was by way of Prerogative, and in reward of a special Service. The Best by Pedegree, by Sex, by Primogeniture, They that were every way the Best, and the Choisest Persons, were set apart in the Beginning for the peculiar Service of the most High.
For Kings and Princes in time of Yore were Thought most proper to be the Priests. And when the Priesthood was Entailed on the Tribe of Levi, it was by Way of Prerogative, and in reward of a special Service. The Best by Pedigree, by Sex, by Primogeniture, They that were every Way the Best, and the Choicest Persons, were Set apart in the Beginning for the peculiar Service of the most High.
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§. 6. From whence 'tis obvious to infer, That as of the fruit of a man's Body, so by consequence of the Fruit of his Labour too, of the fruit of his Substance, and of the fruit of his Soul, of every thing that he calls His, He is not to offer up to God, but the best, and choisest. We must not sacrifice to Pleasure with the strength and Beauty of our Age,
§. 6. From whence it's obvious to infer, That as of the fruit of a Man's Body, so by consequence of the Fruit of his Labour too, of the fruit of his Substance, and of the fruit of his Soul, of every thing that he calls His, He is not to offer up to God, but the best, and Choicest. We must not sacrifice to Pleasure with the strength and Beauty of our Age,
and think that God will be content with a noysome Carkass; (like the false Votary in the Apologue, who vow'd to consecrate unto Iupiter, Half of the All that he went to find, and presently finding a Bagg of Nuts, made no doubt but he should bravely perform his Vow, by giving the shells unto his God, and taking the Kernels unto Himself;) This were at best to forsake the world, because the world forsakes Us; And only to keep our Baptismal Vow, because we know not any longer which way to break it.
and think that God will be content with a noisome Carcase; (like the false Votary in the Apologue, who vowed to consecrate unto Iupiter, Half of the All that he went to find, and presently finding a Bag of Nuts, made no doubt but he should bravely perform his Voelli, by giving the shells unto his God, and taking the Kernels unto Himself;) This were At best to forsake the world, Because the world forsakes Us; And only to keep our Baptismal Voelli, Because we know not any longer which Way to break it.
when we come to him but in a Fright? not of choise, but necessity? not at all as to our best, but rather as to our last, and our only Refuge? Will he receive us when we shall choose him as the NONLATINALPHABET;
when we come to him but in a Fright? not of choice, but necessity? not At all as to our best, but rather as to our last, and our only Refuge? Will he receive us when we shall choose him as the;
not as the greatest Good Thing, but the lesser Evil? not as better and more desirable than the Injoyments of the Earth, but as preferrable at least to the Pains of Hell? It cannot possibly be our vertue, to be forsaken of our Sins, or rather bereaved of our strength whereby to be vigorously Sinfull, and without which we can no longer be sturdy Sinners. So again, (in proportion to this Discourse,) 'Tis not enought that we present him with the Labour of our Lipps, and that a little towards Night, to make our Time the more supportable; (which is to make our better Actions a meer Divertisement to our worse;) But we must Sacrifice to our God, the very best of our Day, which is our Morning; the very best of our Years, which is our Youth; the very best of our Body, which is our Heart; the very best of our Being, which is our Soul. Our Body must be the Temple, our Heart the Altar, our Sincerity the Priest, our Devotion the Fire, our blessed Saviour must be the God, and our Soul the Sacrifice.
not as the greatest Good Thing, but the lesser Evil? not as better and more desirable than the Enjoyments of the Earth, but as preferable At least to the Pains of Hell? It cannot possibly be our virtue, to be forsaken of our Sins, or rather bereft of our strength whereby to be vigorously Sinful, and without which we can no longer be sturdy Sinners. So again, (in proportion to this Discourse,) It's not enough that we present him with the Labour of our Lips, and that a little towards Night, to make our Time the more supportable; (which is to make our better Actions a mere Divertisement to our Worse;) But we must Sacrifice to our God, the very best of our Day, which is our Morning; the very best of our years, which is our Youth; the very best of our Body, which is our Heart; the very best of our Being, which is our Soul. Our Body must be the Temple, our Heart the Altar, our Sincerity the Priest, our Devotion the Fire, our blessed Saviour must be the God, and our Soul the Sacrifice.
And yet because we cannot (other wayes) be purified as the Virgin, much less perfect as the Babe, (who yet hath commanded us to be perfect, even as our Father in Heaven is perfect, Mat. 5. ult.
And yet Because we cannot (other ways) be purified as the Virgae, much less perfect as the Babe, (who yet hath commanded us to be perfect, even as our Father in Heaven is perfect, Mathew 5. ult.
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and to purifie our selves, as Himself is pure, 1 Joh. 3. 3.) Because, I say, we cannot otherwise be pure and perfect, Let us do like the Virgin, (as well this day, as from this day forwards,) Take the Babe into our Hearts, as she now did into her Armes; And so together with our Saviour, present our selves unto the Lord.
and to purify our selves, as Himself is pure, 1 John 3. 3.) Because, I say, we cannot otherwise be pure and perfect, Let us do like the Virgae, (as well this day, as from this day forward,) Take the Babe into our Hearts, as she now did into her Arms; And so together with our Saviour, present our selves unto the Lord.
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For as the Man that was condemn'd by the Roman Senate, procured Love as well as Pardon, by representing the Scars in his naked Bosome, which were the Monuments of his Sufferings for the honour and Service of his Country; so to obtein at once our Pardon and Acceptance also at Gods Tribunal, not only Pardon of our Sins, but Acceptance of our Persons, we must recount the many sufferings of our Elder Brother in our behalf;
For as the Man that was condemned by the Roman Senate, procured Love as well as Pardon, by representing the Scars in his naked Bosom, which were the Monuments of his Sufferings for the honour and Service of his Country; so to obtain At once our Pardon and Acceptance also At God's Tribunal, not only Pardon of our Sins, but Acceptance of our Persons, we must recount the many sufferings of our Elder Brother in our behalf;
pleading the Scars and the Bloodshed sustein'd by the Captain of our Salvation. To such objections as may be made by an Injur'd Iustice, we must present an injur'd Iesus as our only Answer and Apologie. To every Arrow levell'd at us by God's Displeasure, we have but Christ and Him Crucified for our Shield or Helmet to intercept it.
pleading the Scars and the Bloodshed sustained by the Captain of our Salvation. To such objections as may be made by an Injured justice, we must present an injured Iesus as our only Answer and Apology. To every Arrow leveled At us by God's Displeasure, we have but christ and Him crucified for our Shield or Helmet to intercept it.
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Though with our Prayers and our Tears (our only warrantable Weapons) we humbly venture to contend with the Lord of Hosts, hoping the Pungency of our sorrow will make him yield; (yield I mean to his own Resentment,) yet may we not hope to prevaile upon him,
Though with our Prayers and our Tears (our only warrantable Weapons) we humbly venture to contend with the Lord of Hosts, hoping the Pungency of our sorrow will make him yield; (yield I mean to his own Resentment,) yet may we not hope to prevail upon him,
unless we stand behind Christ, and (as the Virgin this Day,) hold him up as our Buckler, our only Armour of Defence, against Himself (if need be) as our Injur'd Iudge too.
unless we stand behind christ, and (as the Virgae this Day,) hold him up as our Buckler, our only Armour of Defence, against Himself (if need be) as our Injured Judge too.
For (that I may shew by an experiment how as a Buckler he must be weilded,) be our misdeeds never so numerous, they are no more than his Merits. Though he will come to be our Iudge, He is first our Advocate, who,
For (that I may show by an experiment how as a Buckler he must be wielded,) be our misdeeds never so numerous, they Are no more than his Merits. Though he will come to be our Judge, He is First our Advocate, who,
Are our Sins of deep die? his Blood was Crimson, in which our sins being washed, will be as wool. Are they swell'd into a Deluge? That stream can drown them.
are our Sins of deep die? his Blood was Crimson, in which our Sins being washed, will be as wool. are they swelled into a Deluge? That stream can drown them.
The holy child Iesus must still be brought into the Temple, And All he suffer'd in our behalf be still presented unto the Lord. We must present him unto God, that is to say,
The holy child Iesus must still be brought into the Temple, And All he suffered in our behalf be still presented unto the Lord. We must present him unto God, that is to say,
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unto himself, even as often as we go into the House of God; comprecating nothing, but for his sake; deprecating nothing, but for his Merits; presenting nothing to be accepted,
unto himself, even as often as we go into the House of God; comprecating nothing, but for his sake; deprecating nothing, but for his Merits; presenting nothing to be accepted,
until we are purified by the Gospel, as Mary was under the Law. This as fitly prepares for a cleansing week, as that week does for Lent, or that Lent for Easter. We (I say) must be purified from all kind of filthiness of fl•sh and spirit, (2 Cor. 7. 1.) before our Saviour (wirh effect) can be thus presented. But purified with Mary, we cannot be,
until we Are purified by the Gospel, as Marry was under the Law. This as fitly prepares for a cleansing Week, as that Week does for Lent, or that Lent for Easter. We (I say) must be purified from all kind of filthiness of fl•sh and Spirit, (2 Cor. 7. 1.) before our Saviour (with Effect) can be thus presented. But purified with Marry, we cannot be,
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unless with Mary in the Text, we live in obedience to Laws establish'd, although the matter they are made of be antecedently indifferent, and subject to diverse Exceptions too.
unless with Marry in the Text, we live in Obedience to Laws established, although the matter they Are made of be antecedently indifferent, and Subject to diverse Exceptions too.
The Time is here imply'd to be the end of the Dayes of their Purification; the Place is expressed to be Ierusalem. And the Rule of Conformity, The Law of Moses.
The Time is Here implied to be the end of the Days of their Purification; the Place is expressed to be Ierusalem. And the Rule of Conformity, The Law of Moses.
and only consulted with Flesh and Blood, They had not stood on the Punctillio's of Time and Place; but very much rather upon the Equity of a most rational Disobedience. What? must the work of Purification be tyed precisely to a Day? Or must not the holy Child Iesus be either presented, or redeem'd, until he hath punctually attain'd the fortieth day after his Birth? May we not stay a little longer, until the wayes and the weather are more inviting? or may we not go a little sooner, before the Noise of a Messias awake the Iealousie of a sleeping, but furious Tyrant? Or may we not huddle it up at Home, to save a very tender Mother, and her more tender Babe, at once the Hardship and the Risque of so long a Iourny? shall we confine the Omnipresent within the Walls of Ierusalem? or think Ubiquity it self can be pen't up within a Temple? or believe there can be Holiness in a consecrated Fabrick of Wood and Stones? Admit Ierusalem is the greatest, yet (since the Birth of the Messias) Bethleem sure is not the least among the Cities of Iudah. And when the Antient of Days becomes the Babe to be presented, It may be fitter that the Temple should come to Him, or at least that his Presence should make a Temple. (Just as the Presence of the King (wheresoever he is) does create a Court, whereas the Pallace of the Court cannot either lessen or raise the King.) Besides;
and only consulted with Flesh and Blood, They had not stood on the Punctillios of Time and Place; but very much rather upon the Equity of a most rational Disobedience. What? must the work of Purification be tied precisely to a Day? Or must not the holy Child Iesus be either presented, or redeemed, until he hath punctually attained the fortieth day After his Birth? May we not stay a little longer, until the ways and the weather Are more inviting? or may we not go a little sooner, before the Noise of a Messias awake the Jealousy of a sleeping, but furious Tyrant? Or may we not huddle it up At Home, to save a very tender Mother, and her more tender Babe, At once the Hardship and the Risque of so long a Journey? shall we confine the Omnipresent within the Walls of Ierusalem? or think Ubiquity it self can be penned up within a Temple? or believe there can be Holiness in a consecrated Fabric of Wood and Stones? Admit Ierusalem is the greatest, yet (since the Birth of the Messias) Bethlehem sure is not the least among the Cities of Iudah. And when the Ancient of Days becomes the Babe to be presented, It may be fitter that the Temple should come to Him, or At least that his Presence should make a Temple. (Just as the Presence of the King (wheresoever he is) does create a Court, whereas the Palace of the Court cannot either lessen or raise the King.) Beside;
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yet may not the Ceremonies required be don at Bethleem at the present, and repeated at Ierusalem at times of leisure and convenience? Can a very good work be don too often? or the discharge of a Duty begun too soon?
yet may not the Ceremonies required be dONE At Bethlehem At the present, and repeated At Ierusalem At times of leisure and convenience? Can a very good work be dONE too often? or the discharge of a Duty begun too soon?
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where commanded by Elisha to wash himself in the River Iordan, and that precisely seven Times, whereby to be cleansed of his Leprosie, (ver. 10.) He, instead of being thankful, began (saith the Text) to be very wroth, (ver. 11.) It seem'd to Him a strange thing, that he could not be clean, unless he would be superstitious.
where commanded by Elisha to wash himself in the River Iordan, and that precisely seven Times, whereby to be cleansed of his Leprosy, (ver. 10.) He, instead of being thankful, began (Says the Text) to be very wroth, (ver. 11.) It seemed to Him a strange thing, that he could not be clean, unless he would be superstitious.
He expected that the Prophet should have come out to him in Person, and calling on the name of the Lord his God, should have struck his hand over the Place,
He expected that the Prophet should have come out to him in Person, and calling on the name of the Lord his God, should have struck his hand over the Place,
and be clean? Thus did the Wisdom of Elisha seem light as Folly, whilst weigh'd in the scales of that Syrian Fool. But though he presently went away, not obedient, but in a Rage, (ver. 12.) Yet his Servants said That (ver. 13.) which turn'd his Rage into Obedience.
and be clean? Thus did the Wisdom of Elisha seem Light as Folly, while weighed in the scales of that Syrian Fool. But though he presently went away, not obedient, but in a Rage, (ver. 12.) Yet his Servants said That (ver. 13.) which turned his Rage into obedience.
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§. 3. Let us now apply this to certain Sectaries here at home, who often indeavour in their Discourses to shew the fitness, the lawfulness, and many times the moral Necessity of their being Schismatical and Disobedient. I shall give but one Instance,
§. 3. Let us now apply this to certain Sectaries Here At home, who often endeavour in their Discourses to show the fitness, the lawfulness, and many times the moral Necessity of their being Schismatical and Disobedient. I shall give but one Instance,
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And in the office of Confession, because it is amongst Christians a kind of Gospel-Purification. The Duty of Confession from the Penitent to the Priest, hath been commanded by the Church in the purest Times of Antiquity; and however misus'd by the Church of Rome, hath been reform'd, and not abolish'd by this of England. Now some Male-Contents there were, who thought our Church not clean enough,
And in the office of Confessi, Because it is among Christians a kind of Gospel-Purification. The Duty of Confessi from the Penitent to the Priest, hath been commanded by the Church in the Purest Times of Antiquity; and however misused by the Church of Room, hath been reformed, and not abolished by this of England. Now Some Male-Contents there were, who Thought our Church not clean enough,
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unless they might sweep away the Pavement; And amongst many other things, their Stomacks rose against Confession. Will not God (say they) be pleas'd with the acknowledgment of the Heart, but must That of the Mouth be required also? Or can we not make it in our Clossets, but they must have it in the Church too? Must we powre out our Souls into the Ear of the Priest? Or can he loose us from our Sins, who is bound and manicl'd in his own? But I would say to such an English or Scotish Naaman, no other thing than was said by the Syrian Servant. My Brother, or my Sister;
unless they might sweep away the Pavement; And among many other things, their Stomachs rose against Confessi. Will not God (say they) be pleased with the acknowledgment of the Heart, but must That of the Mouth be required also? Or can we not make it in our Closets, but they must have it in the Church too? Must we pour out our Souls into the Ear of the Priest? Or can he lose us from our Sins, who is bound and manacled in his own? But I would say to such an English or Scottish Naaman, no other thing than was said by the Syrian Servant. My Brother, or my Sister;
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suppose our Mother the Church of England, had bid thee do some great thing, wouldst thou not cheerfully have don it without Dispute? How much rather when she saith, wash and be clean? That is, confess, and be forgiven? vouchsafe to write after the Copy, which the Virgin and her Babe in this Text have set thee.
suppose our Mother the Church of England, had bid thee do Some great thing, Wouldst thou not cheerfully have dONE it without Dispute? How much rather when she Says, wash and be clean? That is, confess, and be forgiven? vouchsafe to write After the Copy, which the Virgae and her Babe in this Text have Set thee.
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Who did not (as they might, upon better pretensions than thou canst bring,) alledge the Priviledge of their Purity, or the natural Indifference of what was commanded by the Law, whereby to withhold their obedience from it.
Who did not (as they might, upon better pretensions than thou Canst bring,) allege the Privilege of their Purity, or the natural Indifference of what was commanded by the Law, whereby to withhold their Obedience from it.
They did not think much to present their Turtles, because Themselves were the chaster and more innocent Paire. He who thought it no Robbery to be equal with God, thought it also no dishonour to be equal with Man; And would be obedient to the Law,
They did not think much to present their Turtle, Because Themselves were the chaster and more innocent Pair. He who Thought it no Robbery to be equal with God, Thought it also no dishonour to be equal with Man; And would be obedient to the Law,
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The Sacrifices of God were not any where to be offer'd, but precisely at Ierusalem; nor any where at Ierusalem, but in the Temple; no nor any where in the Temple,
The Sacrifices of God were not any where to be offered, but precisely At Ierusalem; nor any where At Ierusalem, but in the Temple; not nor any where in the Temple,
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but at the Altar; each of which places, notwithstanding, was antecedently Indifferent; and so far only good, as 'twas commanded, not commanded for being good. 'Tis in the Power at this day of God's Vicegerents upon Earth, to limit the Time, and the Place, yea the manner also,
but At the Altar; each of which places, notwithstanding, was antecedently Indifferent; and so Far only good, as 'twas commanded, not commanded for being good. It's in the Power At this day of God's Vicegerents upon Earth, to limit the Time, and the Place, yea the manner also,
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when by legal Authority it shall be turn'd into a Law. Since of Laws that are humane, the only fit Subjects are things indifferent. Nor can we solidly object the seeming difference of Authority, in things indifferent under the Law, and things indifferent under the Gospel; whereof the former were commanded by God himself, the later only by his Vicegerents. For even These under the Gospel are at least mediately commanded by God himself; as being commanded by that Authority which God hath commanded us to obey. And let us distinguish how we can, betwixt a Divine, and a Humane Law; we must acknowledge the Truth of this Proposition, That Disobedience to the second Table, is as bad as Disobedience against the first. He Rebel's against God, who withholds his Obedience from God's Vicegerent. And as there is indeed a Time, to obey God rather than man;
when by Legal authority it shall be turned into a Law. Since of Laws that Are humane, the only fit Subject's Are things indifferent. Nor can we solidly Object the seeming difference of authority, in things indifferent under the Law, and things indifferent under the Gospel; whereof the former were commanded by God himself, the later only by his Vicegerents. For even These under the Gospel Are At least mediately commanded by God himself; as being commanded by that authority which God hath commanded us to obey. And let us distinguish how we can, betwixt a Divine, and a Humane Law; we must acknowledge the Truth of this Proposition, That Disobedience to the second Table, is as bad as Disobedience against the First. He Rebel's against God, who withholds his obedience from God's Vicegerent. And as there is indeed a Time, to obey God rather than man;
so is there also as fit a Time, to obey God by obeying Man. Which if the Sons of disobedience would but unpassionately consider, they would not make their Duties difficult, by calling them humane Impositions; nor cast about for expedients whereby to legitimate such a Sin, as is compar'd by God himself to the Sin of Witchcraft.
so is there also as fit a Time, to obey God by obeying Man. Which if the Sons of disobedience would but unpassionately Consider, they would not make their Duties difficult, by calling them humane Impositions; nor cast about for expedients whereby to legitimate such a since, as is compared by God himself to the since of Witchcraft.
Who rather than seem a Non-conformist, or a contemner of the Law, (whereof the matter was but indifferent, until established by lawful and just Authority,) Impuritatem simulabat, (as learned Vatablus Interprets,) thought fit to counterfeit an Impurity he could not possibly contract, and made as if he had been unclean, (as a man born of a woman,) that he might yield unto a Law which did least concern him;
Who rather than seem a Nonconformist, or a contemner of the Law, (whereof the matter was but indifferent, until established by lawful and just authority,) Impuritatem simulabat, (as learned Vatablus Interprets,) Thought fit to counterfeit an Impurity he could not possibly contract, and made as if he had been unclean, (as a man born of a woman,) that he might yield unto a Law which did least concern him;
It was according to such a Law, that the offering of the Temple which was this day presented, was more immense than the Temple which circumscrib'd him.
It was according to such a Law, that the offering of the Temple which was this day presented, was more immense than the Temple which circumscribed him.
It was according to such a Law, that the Transcendency of the Gift which was this day given, was at once adequate to the goodness, and to the greatness of the Receiver. To sum up all in a word, it was according to such a Law, that our Blessed Redeemer was pleas'd himself to be Redeem'd; The great Redeemer of the world, to be Redeem'd by a Country Maid; And the Redeemer of the world by the dear purchase of his Blood, to be cheaply Redeemed by a Maid, for a little Silver.
It was according to such a Law, that the Transcendency of the Gift which was this day given, was At once adequate to the Goodness, and to the greatness of the Receiver. To sum up all in a word, it was according to such a Law, that our Blessed Redeemer was pleased himself to be Redeemed; The great Redeemer of the world, to be Redeemed by a Country Maid; And the Redeemer of the world by the dear purchase of his Blood, to be cheaply Redeemed by a Maid, for a little Silver.
Now to Him who this Day became obedient unto the Law which was Ceremonial, that he might free us from being Slaves to the Law of Sin by Disobedience;
Now to Him who this Day became obedient unto the Law which was Ceremonial, that he might free us from being Slaves to the Law of since by Disobedience;
§. 1. IF we look upon the Text as that does look upon the Context, we shall find in it a Fitness for the Solemnity of the Time. Not as if the Time of our Oxford Act were also the Time of our English Pentecost, (for such we know it is not,) But only in as much as this Hebrew Pentecost does in many things resemble our English Act. For
§. 1. IF we look upon the Text as that does look upon the Context, we shall find in it a Fitness for the Solemnity of the Time. Not as if the Time of our Oxford Act were also the Time of our English Pentecost, (for such we know it is not,) But only in as much as this Hebrew Pentecost does in many things resemble our English Act. For
§. 2. All the Order of the Apostles were now assembled at Hierusalem, which in the latitude of its Importance implies three Things; not the Monarchy only,
§. 2. All the Order of the Apostles were now assembled At Jerusalem, which in the latitude of its Importance Implies three Things; not the Monarchy only,
Now the Schools of the Prophets, whereof there were in Hierusalem not so few as fourQuas Scholas fuisse Hierosolymis, posterioribus Iudaicae Politiae Temporibus, ultra Quadringentas Rabbini volunt. Montacut. in Origin.
Now the Schools of the prophets, whereof there were in Jerusalem not so few as fourQuas Schools Fuisse Jerusalem, posterioribus Judaic Politiae Temporibus, ultra Quadringentas Rabbi volunt. Montacute. in Origin.
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Eccles. Par. 1. Sect. 8. pag. 87. hundred (at least as the Rabbins do make report) in the later Times of the Iewish Politie, And the NONLATINALPHABET more than once in the Septuagint; These infer the University. There it was that The Apostles were Altogether in an Assembly, at once to receive, and to shew their Parts; to become not only Licensed, but Gifted Preachers; to be no longer rude Inceptors, (for they were hitherto nothing else,) but Learned Doctors in Divinity; at once to be qualified with Ability, and to do the Exercise for their Degree.
Eccles. Par. 1. Sect. 8. page. 87. hundred (At least as the Rabbis do make report) in the later Times of the Jewish Polity, And the more than once in the septuagint; These infer the university. There it was that The Apostles were Altogether in an Assembly, At once to receive, and to show their Parts; to become not only Licensed, but Gifted Preachers; to be no longer rude Inceptors, (for they were hitherto nothing Else,) but Learned Doctors in Divinity; At once to be qualified with Ability, and to do the Exercise for their Degree.
Every one was so great a Linguist, (not only such a Polyglot, but such a Pantiglot in his speaking,) that Atheneus his Galen was but an Infant in comparison.
Every one was so great a Linguist, (not only such a Polyglot, but such a Pantiglot in his speaking,) that Atheneus his Galen was but an Infant in comparison.
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Every one was a Theopneust, and had the Privilege to speak through a Door of Utterance, which was Divinely open'd to him by the Third Person in the Trinity.
Every one was a Theopneustos, and had the Privilege to speak through a Door of Utterance, which was Divinely opened to him by the Third Person in the Trinity.
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To understand how they spake, we stand in need of the Greek to explain the English. For they spake (saith the Text) NONLATINALPHABET, not NONLATINALPHABET,
To understand how they spoke, we stand in need of the Greek to explain the English. For they spoke (Says the Text), not,
but NONLATINALPHABET, after the measure that they were prompted by the ever blessed Paraclete, (as well without, as within the Veile,) not to speak as other men, words of vanity and lightness, but to speak Apophthegmes, and Cubes, as heretofore with lesse reason 'twas said of Socrates.
but, After the measure that they were prompted by the ever blessed Paraclete, (as well without, as within the Veil,) not to speak as other men, words of vanity and lightness, but to speak Apophthegms, and Cubes, as heretofore with less reason 'twas said of Socrates.
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For there were present at this Assembly, both Iews, and Proselytes; And of these last, of every nation under Heaven, (v. 5.) which though spoken by an Hyperbole, a very ordinary figure amongst the Hebrews, (for no man certainly will say there were French, or English, Scotch, or Irish, which yet at that Time were of some of the Nations under Heaven;) Yet Parthians, Medes, and Elamites, and some who dwelt in Mesopotamia, Cappadocia, Pontus, and Asia, in Phrygia, and Pamphylia, in Egypt, and Libya, (about Cyrene,) Cretes, and Arabians, and strangers of Rome, we are certain were a part of that mighty Concourse, which flock't about the New Doctors,
For there were present At this Assembly, both Iews, and Proselytes; And of these last, of every Nation under Heaven, (v. 5.) which though spoken by an Hyperbole, a very ordinary figure among the Hebrews, (for no man Certainly will say there were French, or English, Scotch, or Irish, which yet At that Time were of Some of the nations under Heaven;) Yet Parthians, Medes, and Elamites, and Some who dwelled in Mesopotamia, Cappadocia, Pontus, and Asia, in Phrygia, and Pamphylia, in Egypt, and Libya, (about Cyrene,) Cretes, and Arabians, and Strangers of Room, we Are certain were a part of that mighty Concourse, which flocked about the New Doctors,
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§. 5. And yet I say these Apostles were but Inceptors in Divinity. They did all at this Assembly no more then celebrate their Commencement. For though their Master gave them a Call whilst he was yet upon the Earth, yet to execute their Calling, He did not give them Qualifications till he ascended into Heaven. (Eph. 4. 10. 11.) He who commission'd them to go, and to teach •ll Nations, (Mat. 28. 18.) did also commission them to tarry, and not depart from Hierusalem, but with meeknesse there wait for the promise of the Father, (Act. 1, 4.) St. Iohn is positive,
§. 5. And yet I say these Apostles were but Inceptors in Divinity. They did all At this Assembly no more then celebrate their Commencement. For though their Master gave them a Call while he was yet upon the Earth, yet to execute their Calling, He did not give them Qualifications till he ascended into Heaven. (Ephesians 4. 10. 11.) He who commissioned them to go, and to teach •ll nations, (Mathew 28. 18.) did also commission them to tarry, and not depart from Jerusalem, but with meekness there wait for the promise of the Father, (Act. 1, 4.) Saint John is positive,
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and dogmatical, That the Holy Ghost was not yet given, because that Iesus was not yet glorified. (Ioh. 7, 39.) And 'tis as evident from St. Luke (Act. 1, 5,) that till this Actus Comitialis, or Solemn Assembly at Hierusalem, they had not been baptiz'd with the Holy Ghost.
and dogmatical, That the Holy Ghost was not yet given, Because that Iesus was not yet glorified. (John 7, 39.) And it's as evident from Saint Lycia (Act. 1, 5,) that till this Actus Comitialis, or Solemn Assembly At Jerusalem, they had not been baptized with the Holy Ghost.
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From whence it follow's, That if they had only had an eye unto their mission, and Commission, and taken their Journeys thereupon into the several Quarters of the world, they had shew'd themselves Zealous, but Indiscreet too;
From whence it follow's, That if they had only had an eye unto their mission, and Commission, and taken their Journeys thereupon into the several Quarters of the world, they had showed themselves Zealous, but Indiscreet too;
And their Preaching might have been good, but ineffectual. For all the world (except their Country-men) had been Barbarians unto Them, and They Barbarians to all the world, had they only spoken Syriac, as hitherto they had don.
And their Preaching might have been good, but ineffectual. For all the world (except their Countrymen) had been Barbarians unto Them, and They Barbarians to all the world, had they only spoken Syriac, as hitherto they had dONE.
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and their words unto the Ends of the Earth? How many men's Souls were to be heal'd, by their miraculous Ability to heal their Bodys? How could the Scholars have repeated whatsoever the Master had said unto them, (he having not written, nor they taken Notes,) but that the Spirit was now by miracle to bring all things to their Remembrance. (Ioh. 14, 26.) So that besides the holy Function unto which they were admitted some weeks before, there was an absolute Necessity they should have Qualities to discharge it.
and their words unto the Ends of the Earth? How many men's Souls were to be healed, by their miraculous Ability to heal their Bodies? How could the Scholars have repeated whatsoever the Master had said unto them, (he having not written, nor they taken Notes,) but that the Spirit was now by miracle to bring all things to their Remembrance. (John 14, 26.) So that beside the holy Function unto which they were admitted Some weeks before, there was an absolute Necessity they should have Qualities to discharge it.
Graces they had before, for the Sanctification of Themselves; But now it was that they had Gifts, for the Edification also of others. They had before a kind of Thummim, sett by God upon their Hearts; But not 'till now had they the Urim, divinely sitting upon their Heads too.
Graces they had before, for the Sanctification of Themselves; But now it was that they had Gifts, for the Edification also of Others. They had before a kind of Thummim, Set by God upon their Hearts; But not till now had they the Urim, divinely sitting upon their Heads too.
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§. 6. And though I know there are not wanting many Enthusiasts here at home, (not to speak of Carolostadius, his Brother Gabriel, and the chief Schoolmaster of Wittenberg, by name Thomas More, who dehorted all People from the study of Languages and Arts, alledging that they were all to be taught of God;
§. 6. And though I know there Are not wanting many Enthusiasts Here At home, (not to speak of Carolostadius, his Brother Gabriel, and the chief Schoolmaster of Wittenberg, by name Thomas More, who dehorted all People from the study of Languages and Arts, alleging that they were all to be taught of God;
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nor to insist on those Franciscans, who made unlearnednesse a Profession, and did not take a little pride in being call'd Fratres Ignorantiae; nor to mention those Popes of Rome, some of which were such haters of human Learning, as to esteeme the study of it a mark of Heresy; no nor Iulian the Apostate, who to destroy the Kingdome of Christ by so much a more compendious Ruin, employ'd his vast Imperiall power in shutting up Academyes & Schools;) Though, Isay, besides These, whom I discover from abroad, There are not wanting here at home, who love to argue against the Needfulnesse of our Schooles and Universities, even from this very Scripture which lye's before us;
nor to insist on those Franciscans, who made unlearnedness a Profession, and did not take a little pride in being called Brothers Ignorantiae; nor to mention those Popes of Room, Some of which were such haters of human Learning, as to esteem the study of it a mark of Heresy; not nor Iulian the Apostate, who to destroy the Kingdom of christ by so much a more compendious Ruin, employed his vast Imperial power in shutting up Academies & Schools;) Though, Saiah, beside These, whom I discover from abroad, There Are not wanting Here At home, who love to argue against the Needfulness of our Schools and Universities, even from this very Scripture which lie's before us;
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For had the Apostles been bred at Athens, or in the Schools at Hierusalem, and got these Toungs by Education; God had not been at the expense of so great a miracle to inspire them.
For had the Apostles been bred At Athens, or in the Schools At Jerusalem, and god these Tongues by Education; God had not been At the expense of so great a miracle to inspire them.
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But as the miracle was us'd to supply the Defects of Art and Nature, And to fill up what was wanting of Education and Industry in Christ's Apostles; So in these later Times of the Christian Church, the Defect of that miracle is supplied by all These; I mean by Industry, and Art, and Academical Education. 'Tis true indeed, that If real miracles were as rise, and as much in fashion, amongst the Fathers and Sons of the Church of England, as lying wonders are wont to be amongst the Practicers of Rome, we might declare as great an Enmity to publick Nuseries of learning, as Weigelius of Wittenberg, and Monsieur Pharell of Geneva, (and I may add Pope Paul the second,) are truly reported to have don.
But as the miracle was used to supply the Defects of Art and Nature, And to fill up what was wanting of Education and Industry in Christ's Apostles; So in these later Times of the Christian Church, the Defect of that miracle is supplied by all These; I mean by Industry, and Art, and Academical Education. It's true indeed, that If real Miracles were as rise, and as much in fashion, among the Father's and Sons of the Church of England, as lying wonders Are wont to be among the Practicers of Room, we might declare as great an Enmity to public Nuseries of learning, as Weigelius of Wittenberg, and Monsieur Pharell of Geneva, (and I may add Pope Paul the second,) Are truly reported to have dONE.
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But finding That, by experience, to be but NONLATINALPHABET, (as Diodorus Siculus spake deridingly of Hell,) we may uphold our Universityes by the very same strength, by which the Subtilest Enthusiasts would pull them down. It being a very cogent Argument not only for the usefullnesse, but for the absolute Necessity of Publick Schools, (especially to as many as are to be Preachers of the Gospel,) that the Apostles want of Breeding in such Seminaries of Learning as we enjoy, was from Heaven to be supplied by such miraculous Endowments as here we read of. As what we have not by Infusion, we must laboriously acquire; so what the Apostles had not acquir'd, the very Wisdom of God the Father thought fit to give them by Infusion. Nor durst they think that they had competent, much lesse sufficient Qualifications,
But finding That, by experience, to be but, (as Diodorus Siculus spoke deridingly of Hell,) we may uphold our Universities by the very same strength, by which the Subtlest Enthusiasts would pull them down. It being a very cogent Argument not only for the usefullnesse, but for the absolute Necessity of Public Schools, (especially to as many as Are to be Preachers of the Gospel,) that the Apostles want of Breeding in such Seminaries of Learning as we enjoy, was from Heaven to be supplied by such miraculous Endowments as Here we read of. As what we have not by Infusion, we must laboriously acquire; so what the Apostles had not acquired, the very Wisdom of God the Father Thought fit to give them by Infusion. Nor durst they think that they had competent, much less sufficient Qualifications,
First the Persons here endow'd, who were a Dozen of illiterate and obscure Galileans, grown in the twinkling of an eye, Learned Professors of Divinity. And so by consequence in propriety of Academical speech, we cannot say that they were made, but created Doctors.
First the Persons Here endowed, who were a Dozen of illiterate and Obscure Galileans, grown in the twinkling of an eye, Learned Professors of Divinity. And so by consequence in propriety of Academical speech, we cannot say that they were made, but created Doctors.
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They were not season'd only, as others, or as themselves a little before, (when their great Master breath'd upon them, and bid them receive the Holy Ghost, Joh. 20, 22;) But now NONLATINALPHABET, they were fill'd. And fill'd they were in such sort, that we shall see by and by how they overflow'd. Nor were they fill'd more ordess,
They were not seasoned only, as Others, or as themselves a little before, (when their great Master breathed upon them, and bid them receive the Holy Ghost, John 20, 22;) But now, they were filled. And filled they were in such sort, that we shall see by and by how they overflowed. Nor were they filled more ordess,
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Here is thirdly the Equality and Universality of its Extent; which was not only unto Peter, who was the first of this Assembly, (as 'twere the Senior of the Act,) no nor onely to Iames and Iohn, the sons of Zebedee and of Thunder, who lately disputed between themselves, which of them should be the greatest;
Here is Thirdly the Equality and Universality of its Extent; which was not only unto Peter, who was the First of this Assembly, (as 'twere the Senior of the Act,) no nor only to James and John, the Sons of Zebedee and of Thunder, who lately disputed between themselves, which of them should be the greatest;
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Nor were they filled with a Vapour or wind of Doctrine, which commonly comes from another spirit, (even the spirit which is now working in all the children of Disobedience,) nor with a zeal without knowledge, or with a knowledge which puffeth up, as being apt to ferment in the minds of men;) For
Nor were they filled with a Vapour or wind of Doctrine, which commonly comes from Another Spirit, (even the Spirit which is now working in all the children of Disobedience,) nor with a zeal without knowledge, or with a knowledge which Puffeth up, as being apt to ferment in the minds of men;) For
Not exclusively of his Person, but more especially of his Power. Nor exclusively of his Graces, but more especially of his Gifts, (for so in distress of better English, I am contented to speak the difference,
Not exclusively of his Person, but more especially of his Power. Nor exclusively of his Graces, but more especially of his Gifts, (for so in distress of better English, I am contented to speak the difference,
Fifthly the Primary Effect, shewing the Vertue of the Descent of the Holy Ghost, very particularly express'd in the Gift of Tongues, NONLATINALPHABET, they began to speak; that is, to propagate the Gospel throughout the world.
Fifthly the Primary Effect, showing the Virtue of the Descent of the Holy Ghost, very particularly expressed in the Gift of Tongues,, they began to speak; that is, to propagate the Gospel throughout the world.
With other Tongues, saith St. Luke; with new Tongues, saith Saint Mark; with many Tongues, saith the Syriac. Where 'tis not Leshon ve Leshon, with a Tongue and a Tongue, (such as Hypocrites in Religion are wont to speak with,) but Beleshon Leshon, with a Tongue a Tongue;
With other Tongues, Says Saint Lycia; with new Tongues, Says Saint Mark; with many Tongues, Says the Syriac. Where it's not Tongue ve Tongue, with a Tongue and a Tongue, (such as Hypocrites in Religion Are wont to speak with,) but Beleshon Tongue, with a Tongue a Tongue;
which according to the Syriacism by which 'tis spoken, does only signify the Dividedness, not the Doubleness of the Tongue. And yet they were not NONLATINALPHABET, such as took it of themselves; nor did they speak out of their Memories, much less out of their Inventions. For
which according to the Syriacism by which it's spoken, does only signify the Dividedness, not the Doubleness of the Tongue. And yet they were not, such as took it of themselves; nor did they speak out of their Memories, much less out of their Inventions. For
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To speak as Angels whose Lips were made conservatories of knowledge; and who had Tongues that had been touched with aIsa. 6. 6. 7. Coal from Gods Altar.
To speak as Angels whose Lips were made Conservatories of knowledge; and who had Tongues that had been touched with aIsa. 6. 6. 7. Coal from God's Altar.
So that here the NONLATINALPHABET is of too rich a signification, to be express't by the Poverty of English words. As many Tongues as they had, they wanted one more, to express the hid Treasures of those they had.
So that Here the is of too rich a signification, to be expressed by the Poverty of English words. As many Tongues as they had, they wanted one more, to express the hid Treasures of those they had.
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Wisdom, Zeal, and Elocution. for we observe in the Context, both a Wind, and a Fire, and also NONLATINALPHABET, a multitude of cloven divided Tongues. Tongues, not in, but upon their Heads.
Wisdom, Zeal, and Elocution. for we observe in the Context, both a Wind, and a Fire, and also, a multitude of cloven divided Tongues. Tongues, not in, but upon their Heads.
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For first of all they had such a wind, as to inspire them with Wisdom: They had secondly such a Fire, as to inflame them with Zeal: And they had thirdly such Tongues, as to indue them with utterance: more than which may be possibly,
For First of all they had such a wind, as to inspire them with Wisdom: They had secondly such a Fire, as to inflame them with Zeal: And they had Thirdly such Tongues, as to endue them with utterance: more than which may be possibly,
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A beginning made up of three preparatory Ingredients, The Accommodation, the Explication, and the Division of the Text. The several links of that chain, whereof the use is both to guide and to tye your Attention to my Discourse.
A beginning made up of three preparatory Ingredients, The Accommodation, the Explication, and the Division of the Text. The several links of that chain, whereof the use is both to guide and to tie your Attention to my Discourse.
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But the Particulars being too many to be dispatch'd in one Sermon, (unless that one be as long as many,) I shall not proportion my Meditations unto the Fulness of the Text, (from which there flow's to us a Sea of matter,) But to the scantness of the Time which is allow'd for this Service.
But the Particulars being too many to be dispatched in one Sermon, (unless that one be as long as many,) I shall not proportion my Meditations unto the Fullness of the Text, (from which there flow's to us a Sea of matter,) But to the scantness of the Time which is allowed for this Service.
§. 1. And first for the Persons here indow'd, I must not speak of them in Thesi, either at randome, or at large; (for that's no more than may be don on any other Piece of Scripture wherein the Apostles are barely mention'd;) But I must handle them in Hypothesi, in as much as they relate to the Text and Context. As they relate unto the Text, they cannot be pertinently consider'd,
§. 1. And First for the Persons Here endowed, I must not speak of them in Thessia, either At random, or At large; (for that's not more than may be dONE on any other Piece of Scripture wherein the Apostles Are barely mentioned;) But I must handle them in Hypothesis, in as much as they relate to the Text and Context. As they relate unto the Text, they cannot be pertinently considered,
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unless in one or more of these three Notions; either as fill'd with the Holy Ghost, or as speaking with other Tongues, or else as speaking after the measure that the Spirit gave them utterance.
unless in one or more of these three Notions; either as filled with the Holy Ghost, or as speaking with other Tongues, or Else as speaking After the measure that the Spirit gave them utterance.
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But in reference to the Context, they may be pertinently consider'd as they relate to the three emblemes the Wind, and the Fire, and the appearance of cloven Tongues. The first referring unto their wisdom, the second unto their Zeal, and the third to their gift of utterance.
But in Referente to the Context, they may be pertinently considered as they relate to the three emblems the Wind, and the Fire, and the appearance of cloven Tongues. The First referring unto their Wisdom, the second unto their Zeal, and the third to their gift of utterance.
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§. 2. And indeed it was but reason that their Tongues should be so many, when both their Wisdom and their Zeal were so amazingly great. NONLATINALPHABET, they were not only sprinkl'd, or overshadow'd, but rinst, and fill'd with the Holy Ghost.
§. 2. And indeed it was but reason that their Tongues should be so many, when both their Wisdom and their Zeal were so amazingly great., they were not only sprinkled, or overshadowed, but rinst, and filled with the Holy Ghost.
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And their Affections so inflam'd with a desire to make them known, that all the Languages in the world were hardly enough for their Interpreters. There were then sojourning at Ierusalem of every Nation under Heaven, (v. 5.) The Apostles were but Twelve, and each of them a Galilean, (v. 7.) And yet there were some of every Nation who heard them speak in their native Idiom, (v. 8.) There was neither Speech nor Language, but their voices were heard amongst them, (Psal. 19. 3.) A thing so admirably strange, that they who knew it by Experience could not imagine it to be True. They had ears to hear, but not hearts to believe, much less Heads to comprehend it.
And their Affections so inflamed with a desire to make them known, that all the Languages in the world were hardly enough for their Interpreters. There were then sojourning At Ierusalem of every nation under Heaven, (v. 5.) The Apostles were but Twelve, and each of them a Galilean, (v. 7.) And yet there were Some of every nation who herd them speak in their native Idiom, (v. 8.) There was neither Speech nor Language, but their voices were herd among them, (Psalm 19. 3.) A thing so admirably strange, that they who knew it by Experience could not imagine it to be True. They had ears to hear, but not hearts to believe, much less Heads to comprehend it.
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For more amaz'd with the volubility, than instructed with the sense, They imputed the glibness of their Tongues to the meer giddiness of their Brains. And whilst some in an Extasie began to ask what it meant, (v. 12.) others answer'd in a mockery, that they were full of new Wine, (v. 13.) Whereas indeed Themselves were drunk, though not with Wine, at least with wonder. For no sooner had St. Peter Preach'd them all into Sobrietie, but they were pricked in their Hearts;
For more amazed with the volubility, than instructed with the sense, They imputed the glibness of their Tongues to the mere giddiness of their Brains. And while Some in an Ecstasy began to ask what it meant, (v. 12.) Others answered in a mockery, that they were full of new Wine, (v. 13.) Whereas indeed Themselves were drunk, though not with Wine, At least with wonder. For no sooner had Saint Peter Preached them all into Sobriety, but they were pricked in their Hearts;
and by Faith coupl'd with Fear, their Heart brake forth into this earnest Erotesis, Men and Brethren, what shall we do? (v. 37.) whereupon they were instructed,
and by Faith coupled with fear, their Heart brake forth into this earnest Erotesis, Men and Brothers, what shall we do? (v. 37.) whereupon they were instructed,
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and his ways past finding out? How many years do we toyle to get a Language or two? Yea how many Suns do we outsit, and how many Moons do we outwatch too, in learning the Rudiments but of one? At what an expense of Time and Labour, and (I may add) of mony too, what with Tutorage, and Books, and other Instruments of Learning, in Country Schools, and Universities, are we fain to get knowledge like Children weaned from the milk, (to use the phrase of the Prophet Esay,) by taking line upon line, precept upon precept, here a little and there a little, and keeping our Studies for this little, till we look paler than our Lamps? whilst these simple Country Folkes, who knew no more just now than their Mother Tongue, are on a suddain started up so many orderly Babels. Our Blessed Saviour sent them to School, (Act. 1. 4.) The Holy Ghost became their Teacher, (in the words of my Text.) And of this Teacher they were so full, that they were perfect in their Lesson before they learnt it.
and his ways passed finding out? How many Years do we toil to get a Language or two? Yea how many Suns do we outsit, and how many Moons do we outwatch too, in learning the Rudiments but of one? At what an expense of Time and Labour, and (I may add) of money too, what with Tutorage, and Books, and other Instruments of Learning, in Country Schools, and Universities, Are we fain to get knowledge like Children weaned from the milk, (to use the phrase of the Prophet Isaiah,) by taking line upon line, precept upon precept, Here a little and there a little, and keeping our Studies for this little, till we look paler than our Lamps? while these simple Country Folks, who knew no more just now than their Mother Tongue, Are on a sudden started up so many orderly Babels. Our Blessed Saviour sent them to School, (Act. 1. 4.) The Holy Ghost became their Teacher, (in the words of my Text.) And of this Teacher they were so full, that they were perfect in their lesson before they learned it.
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Nor was the miracle of divided or cloven Tongues for the confounding of the Builders, (like that at Babel,) But by a variety of Languages to make an Unity of Hearts. 'Tis true indeed, these Builders of Bethel, like those of Babel, were scatter'd far and wide over the face of the earth;
Nor was the miracle of divided or cloven Tongues for the confounding of the Builders, (like that At Babel,) But by a variety of Languages to make an Unity of Hearts. It's true indeed, these Builders of Bethel, like those of Babel, were scattered Far and wide over the face of the earth;
But for as different an end, as were the Models of their Building. To-wit that They and their Successors might bring in the Heathen for Christs Inheritance, and the uttermost parts of the earth for his Possession.
But for as different an end, as were the Models of their Building. To-wit that They and their Successors might bring in the Heathen for Christ Inheritance, and the uttermost parts of the earth for his Possession.
St. Iames in Spain. St. Iohn at Ephesus. St. Paul at Antioch. And indeed in most places from Ierusalem to Illyricum. St. Mark in Egypt. St. Thomas in Parthia. St. Andrew in Tartary. St. Matthias in Colchis. Philip the Deacon (by the Eunuch) in Ethiopia Superior. Thaddaeus in Edessa. And Ioseph of Arimathea planted the Gospel here in England. Then after the Times of the Apostles, Palladius Planted it in Scotland. St. Patrick in Ireland. St. Augustin in Saxony. St. Severine in Austria. Meinardus in Livonia. Pope Hadrian in Norway. And Ausuirius in Denmark.
Saint James in Spain. Saint John At Ephesus. Saint Paul At Antioch. And indeed in most places from Ierusalem to Illyricum. Saint Mark in Egypt. Saint Thomas in Parthia. Saint Andrew in Tartary. Saint Matthias in Colchis. Philip the Deacon (by the Eunuch) in Ethiopia Superior. Thaddaeus in Edessa. And Ioseph of Arimathea planted the Gospel Here in England. Then After the Times of the Apostles, Palladius Planted it in Scotland. Saint Patrick in Ireland. Saint Augustin in Saxony. Saint Severine in Austria. Meinardus in Livonia. Pope Hadriani in Norway. And Ausuirius in Denmark.
§. 4. Now had all this been don by a like number of Athenian or Roman Orators, such as Pericles and Demosthenes, Hortensuis and Cicero, who could first stir up Tempests in their Auditors Passions,
§. 4. Now had all this been dONE by a like number of Athenian or Roman Orators, such as Pericles and Demosthenes, Hortensuis and Cicero, who could First stir up Tempests in their Auditors Passion,
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and then allay them into a Calm too, as if the hearts of the Hearers were in the Orators hands; And all this by the Inchantment of a few curled Metaphors, a few glittering Rhetorications, a few Musical NONLATINALPHABET,
and then allay them into a Cam too, as if the hearts of the Hearers were in the Orators hands; And all this by the Enchantment of a few curled Metaphors, a few glittering Rhetorications, a few Musical,
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an insinuating Harmony of Voice and Gesture, which had wrought their Souls into their Ears, and there had tickl'd them to an Assent; This indeed had been a wonder, but not a miracle; and might have redounded unto the Glory, not so much of the Author, as of the Instruments. Who might possibly have ariv'd too (like that Eloquent NONLATINALPHABET, Act. 12, 23,) at the meagre satisfaction of being admir'd into Destruction; of being kill'd by Caresses and Commendations, of being tickl'd,
an insinuating Harmony of Voice and Gesture, which had wrought their Souls into their Ears, and there had tickled them to an Assent; This indeed had been a wonder, but not a miracle; and might have redounded unto the Glory, not so much of the Author, as of the Instruments. Who might possibly have arrived too (like that Eloquent, Act. 12, 23,) At the meager satisfaction of being admired into Destruction; of being killed by Caresses and Commendations, of being tickled,
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§. 5. But that Twelve despised Villagers drawn by the pencill of St. Chrysostome in the liveliest colours of humane Basenesse, a Kennell of clownish, illiterate, ill bred Idiots, a Crue of Vagabunds in Cuerpo, without House or Home (as we say in English,) so farr from being furnisht with two Coats a piece, that all the twelve renowned Doctors were not worth one paire of shoes, NONLATINALPHABET, (So St. Chrysostom run's on in his Cariere of railing Rhetorick, at least in the the accompt of a loathsome world, which thinks it worse to be a Beggar, than in a State of Damnation;) I say, that a Dozen of such Ignaro's, eminent only for their Ignoblenesse, and all of Galilee from whence ariseth no Prophet, with a seriously-majestick Simplicity of words, and a controwling Sanctity of Actions, should by the sound of the one open the Ears of all the world,
§. 5. But that Twelve despised Villagers drawn by the pencil of Saint Chrysostom in the Liveliest colours of humane Baseness, a Kennel of clownish, illiterate, ill bred Idiots, a Crew of Vagabonds in Cuerpo, without House or Home (as we say in English,) so Far from being furnished with two Coats a piece, that all the twelve renowned Doctors were not worth one pair of shoes,, (So Saint Chrysostom run's on in his Career of railing Rhetoric, At least in the the account of a loathsome world, which thinks it Worse to be a Beggar, than in a State of Damnation;) I say, that a Dozen of such Ignaro's, eminent only for their Ignobleness, and all of Galilee from whence arises no Prophet, with a seriously-majestic Simplicity of words, and a controlling Sanctity of Actions, should by the found of the one open the Ears of all the world,
That they should really be able to turn the World upside down, (as the Iewes of Thessalonica did fitly word it, Act: 17, 6,) That they should break-down the Idols, and silence the Oracles, and raze the Temples, and Level the Altars, and even sacrifice the Priests, and preach down the Poets, and Dispute down the Errors, and live down the Vices, and undeifie the Gods of the Heathen world;
That they should really be able to turn the World upside down, (as the Iewes of Thessalonica did fitly word it, Act: 17, 6,) That they should breakdown the Idols, and silence the Oracles, and raze the Temples, and Level the Altars, and even sacrifice the Priests, and preach down the Poets, and Dispute down the Errors, and live down the Vices, and undeify the God's of the Heathen world;
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That they should conquer without a force, and irresistibly winn the most peevish Natures, not only to part with their oldest Customs and Religions, But to exchange them for a Beleif, that He was a Saviour, who had been crucified; and He Immortal, who had dyed; and He a God who had suffer'd; and He an Innocent who had suffer'd between the Vilest Malefactors; Nay farther yet, that they should throughly convince the richest, and the proudest, and the most sensual sort of men, that even the Yoak of Christ was pleasant, his Burden strengthing, and to be hang'd upon the Crosse a Degree of Honour; That their Enemies were to be lov'd, and Themselves hated; That * Poverty, Disgrace, and Death itselfe, were not only the Lot and Portion, but the Desirables and Pleasures of the very bestmen;
That they should conquer without a force, and irresistibly win the most peevish Nature's, not only to part with their oldest Customs and Religions, But to exchange them for a Belief, that He was a Saviour, who had been Crucified; and He Immortal, who had died; and He a God who had suffered; and He an Innocent who had suffered between the Vilest Malefactors; Nay farther yet, that they should thoroughly convince the Richest, and the proudest, and the most sensual sort of men, that even the Yoke of christ was pleasant, his Burden strengthing, and to be hanged upon the Cross a Degree of Honour; That their Enemies were to be loved, and Themselves hated; That * Poverty, Disgrace, and Death itself, were not only the Lot and Portion, but the Desirables and Pleasures of the very bestmen;
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I say that this should be brought about by Twelve of the plainest Country-People, four whereof were clearly Fishermen, and one a Publican, and the rest in all appearance no whit better than their Mates, every one a Galilean, and so contemptible for his Country, as well as for his Calling; shew's convincingly to the world, however ignorant, or obdurate, that by how much the baser the meanes were, by so much the greater was the miracle. The great Deformity of the Instruments was a Foyle unto the Agent. This very stumbling Block had a Vertue whereby to keep men from falling. If our modern Lay-Preachers who do pretend to Inspiration, could shew but one of of those many Apostolical Gifts, and make us see their new Light by letting us hear some new Tongues too, (I mean such Tongues as they never studied,) 'Twere pity but Both our Universities should rise up to them in fear and Reverence; And we should certainly be as ready to kisse their Feet, as now we are to shake the Dust from off our own, for a Testimony against them.
I say that this should be brought about by Twelve of the Plainest Country-People, four whereof were clearly Fishermen, and one a Publican, and the rest in all appearance no whit better than their Mates, every one a Galilean, and so contemptible for his Country, as well as for his Calling; shew's convincingly to the world, however ignorant, or obdurate, that by how much the baser the means were, by so much the greater was the miracle. The great Deformity of the Instruments was a Foil unto the Agent. This very stumbling Block had a Virtue whereby to keep men from falling. If our modern Lay-Preachers who do pretend to Inspiration, could show but one of of those many Apostolical Gifts, and make us see their new Light by letting us hear Some new Tongues too, (I mean such Tongues as they never studied,) 'Twere pity but Both our Universities should rise up to them in Fear and reverence; And we should Certainly be as ready to kiss their Feet, as now we Are to shake the Dust from off our own, for a Testimony against them.
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The Case with Them would be much the same, that here it was with the new Apostles; the very snare and the Scandal of whose Rusticity, shew'd he Divinity of the Influx by which they acted. Never did Omnipotence appear so glorious and Triumphant, as then when it was perfected in so much weaknesse. How did they thunder, with their Doctrins? and how did they lighten, with their miracles? How did they soften mens Hearts by promises, as by gentle showers? And how controul them by Threats, as by mighty Winds? You may see, in this Chapter, the Effects of all four; of their miracles, their Doctrins, their Promises, and their Threats. The People marvell'd at the first, v, 7. They were Heart-struck at the Second, v, 37. They rejoyced at the third, v, 41. And fear came upon them at the fourth, v, 43. It could not be by a common power, that Paul a Prisoner at the Barr, was able to fright the grim Iudge, who sat at Liberty on the Bentch: when having reason'd to him a while concerning Temperance, and Righteousness, and Iudgement to come, it presently follows, that Faelix trembl'd. Who though a very stout Heathen, was yet but one, and so not worthy to be nam'd, whilst we are speaking of the Energie which God had put into the preaching of these Apostles. For the Apostle St. Peter, through the Conviction of the Spirit who open'd the Ears and the Hearts of men, did convert at one Sermon three thousand Souls, and five thousand at another. §. 6. Lord!
The Case with Them would be much the same, that Here it was with the new Apostles; the very snare and the Scandal of whose Rusticity, showed he Divinity of the Influx by which they acted. Never did Omnipotence appear so glorious and Triumphant, as then when it was perfected in so much weakness. How did they thunder, with their Doctrines? and how did they lighten, with their Miracles? How did they soften men's Hearts by promises, as by gentle showers? And how control them by Treats, as by mighty Winds? You may see, in this Chapter, the Effects of all four; of their Miracles, their Doctrines, their Promises, and their Treats. The People marveled At the First, v, 7. They were Heartstruck At the Second, v, 37. They rejoiced At the third, v, 41. And Fear Come upon them At the fourth, v, 43. It could not be by a Common power, that Paul a Prisoner At the Bar, was able to fright the grim Judge, who sat At Liberty on the Bench: when having reasoned to him a while Concerning Temperance, and Righteousness, and Judgement to come, it presently follows, that Felix trembled. Who though a very stout Heathen, was yet but one, and so not worthy to be named, while we Are speaking of the Energy which God had put into the preaching of these Apostles. For the Apostle Saint Peter, through the Conviction of the Spirit who opened the Ears and the Hearts of men, did convert At one Sermon three thousand Souls, and five thousand At Another. §. 6. Lord!
the different Effects of Preaching in those Times and These! one Sermon was then sufficient for the Conversion of many Thousands. But how well were it now, if a Thousand Sermons might be effectual for the Conversion of any One? when did you ever see an Auditorie so affected with a Sermon,
the different Effects of Preaching in those Times and These! one Sermon was then sufficient for the Conversion of many Thousands. But how well were it now, if a Thousand Sermons might be effectual for the Conversion of any One? when did you ever see an Auditory so affected with a Sermon,
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as not to be able to contein from crying out in a kind of extasie, (like the Disciples in this Chapter,) Men and Brethren, what shall we do? who goes now adayes to the Casuist, for the searching and launcing and cleansing of a Conscience, which even Gasp's for a little ease from the acute sense it hath of a Sinfull Plethorie? Is it that in a Kingdom all the Consciences of men are so clear and calme? Or that there are heardly any Consciences in a whole Kingdom to be troubled? Is it because there are no scruples of tender Souls to be resolv'd? Or rather because the Souls of men are seldome so tender as to be scrupl'd? let them that commonly hear Sermons, but are not pricked in their Hearts, (like the men in this Chapter who heard St. Peter,) be allow'd to be the Iudges (as well as Partyes) in the Case;
as not to be able to contain from crying out in a kind of ecstasy, (like the Disciples in this Chapter,) Men and Brothers, what shall we do? who Goes now adays to the Casuist, for the searching and lancing and cleansing of a Conscience, which even Gasp's for a little ease from the acute sense it hath of a Sinful Plethory? Is it that in a Kingdom all the Consciences of men Are so clear and Cam? Or that there Are heardly any Consciences in a Whole Kingdom to be troubled? Is it Because there Are no scruples of tender Souls to be resolved? Or rather Because the Souls of men Are seldom so tender as to be scrupled? let them that commonly hear Sermons, but Are not pricked in their Hearts, (like the men in this Chapter who herd Saint Peter,) be allowed to be the Judges (as well as Parties) in the Case;
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§. 7. If we impartially consider, that since the most of mens Devotion hath been thrust up into the Pulpit, and that they have placed their publick worship, not in their Hearts, and Knees, but in their Eares, and Elbowes; posting up and down from one Sermon to another, (and possibly too with as much Superstition,) as the Votaries of Rome to the several Reliques of their Saints;
§. 7. If we impartially Consider, that since the most of men's Devotion hath been thrust up into the Pulpit, and that they have placed their public worship, not in their Hearts, and Knees, but in their Ears, and Elbows; posting up and down from one Sermon to Another, (and possibly too with as much Superstition,) as the Votaries of Room to the several Relics of their Saints;
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thinking God is best serv'd, when they goe farthest to a Sermon, (as the Pilgrims of Rome to an holy Sepulchre;) And giving accompt when they come home, not of the Sermon, but of the Man; as if their haunting of the Church were not to learn, but censure; to take large Notes of his Look, and Gesture, not so much observing what, as how he taught them; (perhaps offended with his memorie, because too short; perhaps with his Periods, because too long; perhaps they stumble at his Youth, and then they say he does but prate; perhaps at his Age, and then they listen as to a Doatard; If he is plain, he preaches slovenly: And if he is solid, he preaches 〈 ◊ 〉;
thinking God is best served, when they go farthest to a Sermon, (as the Pilgrim's of Rome to an holy Sepulchre;) And giving account when they come home, not of the Sermon, but of the Man; as if their haunting of the Church were not to Learn, but censure; to take large Notes of his Look, and Gesture, not so much observing what, as how he taught them; (perhaps offended with his memory, Because too short; perhaps with his Periods, Because too long; perhaps they Stumble At his Youth, and then they say he does but prate; perhaps At his Age, and then they listen as to a Dotard; If he is plain, he Preaches slovenly: And if he is solid, he Preaches 〈 ◊ 〉;
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If he is not plain, he is too Witty; and if not solid, he is too light; If he is illiterate, he is not fitt for so great a calling; And if he is learned, he is as little fitt for so plain a people; Is the Sermon very excellent? then he preaches Himselfe; Or is it but ordinary? they can read as good at home;) I say whoever shall but consider, that since the Businesse of Religion has commonly been at this pass, the Brains of men bave been busied,
If he is not plain, he is too Witty; and if not solid, he is too Light; If he is illiterate, he is not fit for so great a calling; And if he is learned, he is as little fit for so plain a people; Is the Sermon very excellent? then he Preaches Himself; Or is it but ordinary? they can read as good At home;) I say whoever shall but Consider, that since the Business of Religion has commonly been At this pass, the Brains of men have been busied,
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As he will find a prodigious Difference, both in the Preaching and Hearing the word of God, betwixt what it was when Christianity was in its Cradle, And what it is at this Instant whilst it is going into its Grave, So he will find the guilty Cause of so great a difference, to be partly in Them that do Preach the Word, and partly in Them that do hear it Preach't.
As he will find a prodigious Difference, both in the Preaching and Hearing the word of God, betwixt what it was when Christianity was in its Cradle, And what it is At this Instant while it is going into its Grave, So he will find the guilty Cause of so great a difference, to be partly in Them that do Preach the Word, and partly in Them that do hear it Preached.
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So far they are from being fill'd with the Holy Ghost, that all the former do not speak with other Tongues, nor do the later all hear with other Ears than they were wont.
So Far they Are from being filled with the Holy Ghost, that all the former do not speak with other Tongues, nor do the later all hear with other Ears than they were wont.
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And arguing (as we may) ab Actu ad potentiam, I think we ought at least to ayme at the same perfection. I am sure St. Paul pray'd for no lesser blessing on his Ephesians, than that they might be fill'd with the Fulnesse of God; and NONLATINALPHABET with All the Fulnesse.
And arguing (as we may) ab Acts ad potentiam, I think we ought At least to aim At the same perfection. I am sure Saint Paul prayed for no lesser blessing on his Ephesians, than that they might be filled with the Fullness of God; and with All the Fullness.
(Eph. 3, 19.) which cannot signifie lesse than being perfected and advanc't to the highest pitch of Christianity, which God in Christ can exact of so frail a Nature. And whatsoever we may pray for, we must indeavour to attain too.
(Ephesians 3, 19.) which cannot signify less than being perfected and advanced to the highest pitch of Christianity, which God in christ can exact of so frail a Nature. And whatsoever we may pray for, we must endeavour to attain too.
Not contenting our selves, that we are mettle good enough for an Iron Age; that we are Christians well to passe, as the world goes good enough to serve turn; or no worse than other men, who are without peradventure in a savable state; or perhaps that we are better than a great number of our Neighbours, who never dye,
Not contenting our selves, that we Are mettle good enough for an Iron Age; that we Are Christians well to pass, as the world Goes good enough to serve turn; or no Worse than other men, who Are without Peradventure in a savable state; or perhaps that we Are better than a great number of our Neighbours, who never die,
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And yet how many are thus witty, in smoothing out their way to eternal Ruin? How many do please themselves to Hell, with a sanguin Belief they are sure of Heaven? And live as if they were afraid, to be any whit better than they must needs? whereas it is not only the Interest, but the strict Duty of a Christian, to pant and presse after Perfection; never to think he is good enough, until he is as good as Grace can make him;
And yet how many Are thus witty, in smoothing out their Way to Eternal Ruin? How many do please themselves to Hell, with a sanguine Belief they Are sure of Heaven? And live as if they were afraid, to be any whit better than they must needs? whereas it is not only the Interest, but the strict Duty of a Christian, to pant and press After Perfection; never to think he is good enough, until he is as good as Grace can make him;
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not to cleanse himself only from all kind of filthiness of flesh and Spirit, but withal to perfect holinesse in the fear of God, 2 Cor. 7. 1. We must not Grow in grace only,
not to cleanse himself only from all kind of filthiness of Flesh and Spirit, but withal to perfect holiness in the Fear of God, 2 Cor. 7. 1. We must not Grow in grace only,
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but we must never leave growing until we come to a perfect man, to the measure of the stature of the fulnesse of Christ. (Eph. 4. 17.) This is to be fill'd with the holy Ghost, and inwardly to be fill'd with his saving Graces; not,
but we must never leave growing until we come to a perfect man, to the measure of the stature of the fullness of christ. (Ephesians 4. 17.) This is to be filled with the holy Ghost, and inwardly to be filled with his Saving Graces; not,
And yet although we fall short of that other fulnesse, we have been all made to drink of the very same Spirit, in that sense also; And to that very end was he powred out, Ioel. 2, 28. Or if we have not; we must never leave thirsting, untill we have, we of the Clergy (I am sure) should have received of his Fulnesse, and NONLATINALPHABET, Grace for Grace; (that is to say in plainer terms) in proportion to his Goodnesse and mercy towards us.
And yet although we fallen short of that other fullness, we have been all made to drink of the very same Spirit, in that sense also; And to that very end was he poured out, Joel 2, 28. Or if we have not; we must never leave thirsting, until we have, we of the Clergy (I am sure) should have received of his Fullness, and, Grace for Grace; (that is to say in plainer terms) in proportion to his goodness and mercy towards us.
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For to Us it was said at our Ordination, Receive the Holy Ghost. And therefore woe be to Us, of all men living, if we make it not appear that we have receiv'd him.
For to Us it was said At our Ordination, Receive the Holy Ghost. And Therefore woe be to Us, of all men living, if we make it not appear that we have received him.
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Not a good Living, or a great Dignity, or a Scholasticall Degree; which are indeed a kind of Gifts, but they doe not edifie. Noe, the Gifts which we must have, to prove our receiving the Holy Ghost, (and that we were not made Priests meerly to qualify us for wealth, to hold Preferments by that Title, that is to say, by that Name,) I say the Edifying Gifts which should distinguish us from the Laity, and shew the Divinity of our Function, are to be some of that Catalogue which Saint Paul gave to his Corinthians. If not the greatest in the Catalogue, the gift of Healing, and working Miracles, yet at least the gift of Prophesie, that is, of Preaching and applying the word of God.
Not a good Living, or a great Dignity, or a Scholastical Degree; which Are indeed a kind of Gifts, but they do not edify. Noah, the Gifts which we must have, to prove our receiving the Holy Ghost, (and that we were not made Priests merely to qualify us for wealth, to hold Preferments by that Title, that is to say, by that Name,) I say the Edifying Gifts which should distinguish us from the Laity, and show the Divinity of our Function, Are to be Some of that Catalogue which Saint Paul gave to his Corinthians. If not the greatest in the Catalogue, the gift of Healing, and working Miracles, yet At least the gift of Prophesy, that is, of Preaching and applying the word of God.
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Or if not the word of Wisdom, which is the gift of speaking Mysteries, yet at least the word of Knowledge, which is the gift of understanding and unfolding them to others. A Gift we must have, whereby to demonstrate that we are Gifts. For He that ascended up on high, and led Captivity Captive, is immediately said to have given Gifts unto men. And then it follows by way of Instance, that He gave some Apostles; some Prophets; some Evangelists; some Pastors and Doctors.
Or if not the word of Wisdom, which is the gift of speaking Mysteres, yet At least the word of Knowledge, which is the gift of understanding and unfolding them to Others. A Gift we must have, whereby to demonstrate that we Are Gifts. For He that ascended up on high, and led Captivity Captive, is immediately said to have given Gifts unto men. And then it follows by Way of Instance, that He gave Some Apostles; Some prophets; Some Evangelists; Some Pastors and Doctors.
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Not Doctors by an Antiphrasis, à non docendo, (that's an ill Derivation,) much less Pastors à tondendo, (for that is worse,) no nor Pastors à pascendo, as it is a Verb Neuter, (that's worst of all;) But Pastors à pascendo, as it is a Verb Active. For none were then allow'd the Priviledge to sheer the Sheep, who could not prove they had the Gift, as well to feed, as to defend them.
Not Doctors by an Antiphrasis, à non docendo, (that's an ill Derivation,) much less Pastors à tondendo, (for that is Worse,) no nor Pastors à pascendo, as it is a Verb Neuter, (that's worst of all;) But Pastors à pascendo, as it is a Verb Active. For none were then allowed the Privilege to sheer the Sheep, who could not prove they had the Gift, as well to feed, as to defend them.
And the reason of it is render'd by the Great Doctor of the Gentiles, 1 Cor. 12. 7. The manifestation of the Spirit, is given to every man to profit withal;
And the reason of it is rendered by the Great Doctor of the Gentiles, 1 Cor. 12. 7. The manifestation of the Spirit, is given to every man to profit withal;
That is it by which the Spirit does manifest himself to be in Pastors and Teachers. And therefore they that are in Orders without a Gift, a kind of Lay-Priests, or Secular Pastors, qualified for Sine Cures, but nothing else,
That is it by which the Spirit does manifest himself to be in Pastors and Teachers. And Therefore they that Are in Order without a Gift, a kind of Lay-priests, or Secular Pastors, qualified for Sine Cures, but nothing Else,
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As having no Gift at all, or none at least NONLATINALPHABET, none that tend's, and is employ'd to the use and benefit of the Church, (like Talents hid within the Earth,) are suspected not to come from the Spirit of God.
As having no Gift At all, or none At least, none that tend's, and is employed to the use and benefit of the Church, (like Talents hid within the Earth,) Are suspected not to come from the Spirit of God.
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No sooner were they fill'd with the Holy Ghost, but (as it follows in the Text) they began to Speak. And accordingly when 'tis said by the Bishop to the Priest in his Ordination, Receive the Holy Ghost, it presently follows in the charge, Be thou a faithful Dispenser of the Word of God and his holy Sacraments.
No sooner were they filled with the Holy Ghost, but (as it follows in the Text) they began to Speak. And accordingly when it's said by the Bishop to the Priest in his Ordination, Receive the Holy Ghost, it presently follows in the charge, Be thou a faithful Dispenser of the Word of God and his holy Sacraments.
Now (not to reflect on any person in Authority, whose time is taken up in greater, and no less necessary Employments,) what have those men to shew, for their having received the Holy Ghost, who come so far short of the NONLATINALPHABET in the close, as that they fail of the NONLATINALPHABET in the beginning of my Text? so very far from being diligent or frequent Preachers of the Word, that (to their Amendment be it spoken) they seem to be careful Concealers of it.
Now (not to reflect on any person in authority, whose time is taken up in greater, and no less necessary Employments,) what have those men to show, for their having received the Holy Ghost, who come so Far short of the in the close, as that they fail of the in the beginning of my Text? so very Far from being diligent or frequent Preachers of the Word, that (to their Amendment be it spoken) they seem to be careful Concealers of it.
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Is this to Preach the Word faithfully, or to divide the Word rightly, or to deal as a Workman that needeth not to be asham'd? Is this to press, and to be instant, in season, out of season, or to rebuke and exhort with all long suffering? Is this to watch in all things, to do the work of an Evangelist,
Is this to Preach the Word faithfully, or to divide the Word rightly, or to deal as a Workman that needs not to be ashamed? Is this to press, and to be instant, in season, out of season, or to rebuke and exhort with all long suffering? Is this to watch in all things, to do the work of an Evangelist,
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and to make full proof of the Ministery? Is this to labour in the Word and Doctrine, and so to be worthy of double honour? Is this to give our selves continually to the Ministry of the Word, to be fervant in spirit, or to stir up the gift of God which is in us by the laying on of the Bishops Hands? when the Harvest is plenteous, and the Labourers are few, The Lord of the Harvest is to be pray'd, not that He will send forth Idle Truants, but painful Labourers into his Harvest, (Mark 9. 37, 38.) And in the Day when God shall judge the secrets of men by Iesus Christ, it will perhaps be more tolerable for a gifted Lay Brother, who adventures to be busy in another mans Calling;
and to make full proof of the Ministry? Is this to labour in the Word and Doctrine, and so to be worthy of double honour? Is this to give our selves continually to the Ministry of the Word, to be fervant in Spirit, or to stir up the gift of God which is in us by the laying on of the Bishops Hands? when the Harvest is plenteous, and the Labourers Are few, The Lord of the Harvest is to be prayed, not that He will send forth Idle Truants, but painful Labourers into his Harvest, (Mark 9. 37, 38.) And in the Day when God shall judge the secrets of men by Iesus christ, it will perhaps be more tolerable for a gifted Lay Brother, who adventures to be busy in Another men Calling;
than for a giftless Ecclesiastick, who chooseth rather to injoy, than to use his own. When God shall call us to a reckoning, not only for our Evil, but Idle Lives, not only for our injurious, but idle words, a strict accompt is to be made of our Silence too.
than for a giftless Ecclesiastic, who chooses rather to enjoy, than to use his own. When God shall call us to a reckoning, not only for our Evil, but Idle Lives, not only for our injurious, but idle words, a strict account is to be made of our Silence too.
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For the Prophet's Dumb Dogs which cannot bark, are the Apostle's Dumb Teachers who cannot speak. And they that are Dumb ones in the tenth verse, are also greedy ones in the eleventh; whereby tis intimated unto us, that such as deserve not the least Revenues, are hardly satisfied with the greatest. Wo to me (saith the Apostle) if I Preach not the Gospel.
For the Prophet's Dumb Dogs which cannot bark, Are the Apostle's Dumb Teachers who cannot speak. And they that Are Dumb ones in the tenth verse, Are also greedy ones in the eleventh; whereby this intimated unto us, that such as deserve not the least Revenues, Are hardly satisfied with the greatest. Woe to me (Says the Apostle) if I Preach not the Gospel.
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Because I am a man of unclean Lips, (that is, in the Judgment of Learned Grotius,) because I have not dar'd to speak against the Iniquities of the Mighty. I have either been so lazy, as not to speak in my Course, or else so cowardly, and so base, as to speak Placentia. But the Apostles in my Text were not lyable to either. The Love of Christ did so constrein them, (as St. Paul speaks to the Corinthians,) that they long'd to be deliver'd, like a Woman in Travel.
Because I am a man of unclean Lips, (that is, in the Judgement of Learned Grotius,) Because I have not dared to speak against the Iniquities of the Mighty. I have either been so lazy, as not to speak in my Course, or Else so cowardly, and so base, as to speak Placentia. But the Apostles in my Text were not liable to either. The Love of christ did so constrein them, (as Saint Paul speaks to the Corinthians,) that they longed to be Delivered, like a Woman in Travel.
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For first they were fill'd with the Holy Ghost, And then it follows in the Text, They began to speak. There are that speak whilst they are empty, and that as well of Inspiration, as human Learning. Such Sermons do proceed from a private spirit, and so at best they are but words, and such words are but wind, in proportion to the Spirit that gives them utterance. When windy Vessels give Vent, we know their Spirit cannot fill them,
For First they were filled with the Holy Ghost, And then it follows in the Text, They began to speak. There Are that speak while they Are empty, and that as well of Inspiration, as human Learning. Such Sermons do proceed from a private Spirit, and so At best they Are but words, and such words Are but wind, in proportion to the Spirit that gives them utterance. When windy Vessels give Vent, we know their Spirit cannot fill them,
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unless with Wind. But These were fill'd with another Spirit, a Spirit proving what he was by his miraculous Indowments. For as our Saviour foretold, that he would give them a Mouth,
unless with Wind. But These were filled with Another Spirit, a Spirit proving what he was by his miraculous Endowments. For as our Saviour foretold, that he would give them a Mouth,
as their Adversaries should not be able to resist, (Luk. 21, 15,) So here in answer to that Prophecy, They did not only begin to speak, but they spake with Tongues. And with such Tongues too,
as their Adversaries should not be able to resist, (Luk. 21, 15,) So Here in answer to that Prophecy, They did not only begin to speak, but they spoke with Tongues. And with such Tongues too,
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as were the Instruments of Wisdom, as well as Knowledge. And yet that Knowledge is another important Requisite to make a Professor of Divinity, (and such you know is every Doctor,) or a publick Preacher of the Gospel, (which every Doctor is not,) may appear by the Curse of the Foolish Shepherd, whose Right Eye was darkned, (that is to say,
as were the Instruments of Wisdom, as well as Knowledge. And yet that Knowledge is Another important Requisite to make a Professor of Divinity, (and such you know is every Doctor,) or a public Preacher of the Gospel, (which every Doctor is not,) may appear by the Curse of the Foolish Shepherd, whose Right Eye was darkened, (that is to say,
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And as evident it is, by what the Prophet Isaiah spake, at once of himself, and our blessed Saviour; The Lord God hath given me the Tongue of the Learned.
And as evident it is, by what the Prophet Isaiah spoke, At once of himself, and our blessed Saviour; The Lord God hath given me the Tongue of the Learned.
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And to what end hath he given it? to the end that I should know how to speak a word in season to him that is weary. (Isa. 50, 4.) This indeed should be the end of all our eloquence and Learning, (not the venting such things as smell of nothing but study, and Affectation, but) The Glory of God, and the good of Men.
And to what end hath he given it? to the end that I should know how to speak a word in season to him that is weary. (Isaiah 50, 4.) This indeed should be the end of all our eloquence and Learning, (not the venting such things as smell of nothing but study, and Affectation, but) The Glory of God, and the good of Men.
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And this is certainly the Trade we are all to drive, because for this end especially we were bound over unto the Muses, and serv'd Apprentiships in the Schools, that we might duly serve God by being eminently useful to all our Neighbours. As by instructing the Ignorant, by admonishing the negligent, by reproving the guilty, by counselling the doubtfull, by comforting the Afflicted, and by giving good example to each of These;
And this is Certainly the Trade we Are all to drive, Because for this end especially we were bound over unto the Muses, and served Apprenticeships in the Schools, that we might duly serve God by being eminently useful to all our Neighbours. As by instructing the Ignorant, by admonishing the negligent, by reproving the guilty, by counseling the doubtful, by comforting the Afflicted, and by giving good Exampl to each of These;
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And we must study to make it serve, not for ornament, but use; And, but that there is use somtimes of Ornament, not for an Ornament to our selves, but the use of others. In a word,
And we must study to make it serve, not for ornament, but use; And, but that there is use sometimes of Ornament, not for an Ornament to our selves, but the use of Others. In a word,
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if we are sharers of any good parts, whether natural, or acquir'd, we must not think them good enough, until the use and the end have made them eminently better. That is,
if we Are sharers of any good parts, whither natural, or acquired, we must not think them good enough, until the use and the end have made them eminently better. That is,
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nor yet with fiery cloven Tongues, unless they are cleft and set on fire by the Spirit of Unity, and Truth. For it is many times don by the Spirit of Error,
nor yet with fiery cloven Tongues, unless they Are cleft and Set on fire by the Spirit of Unity, and Truth. For it is many times dONE by the Spirit of Error,
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and Division. There are Tongues that are cloven even by him that is known by his cloven Feet. And there are Tongues set on fire, not from Heaven, but of Hell. such is the cloven and fiery Tongue, wherewith a man does bless God, and either Curse, or belie his Neighbour. (v. 9.) Nor is such a Tongue better'd by skill in Arabick, or Hebrew, in Coptick, or Syriack, in Greek or Latin; but the more it is cloven, 'tis still the worse; because by so much the abler to set on fireJam. 3. 6. the Course of Nature.
and Division. There Are Tongues that Are cloven even by him that is known by his cloven Feet. And there Are Tongues Set on fire, not from Heaven, but of Hell. such is the cloven and fiery Tongue, wherewith a man does bless God, and either Curse, or belie his Neighbour. (v. 9.) Nor is such a Tongue bettered by skill in Arabic, or Hebrew, in Coptic, or Syriac, in Greek or Latin; but the more it is cloven, it's still the Worse; Because by so much the abler to Set on fireJam. 3. 6. the Course of Nature.
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'Tis never enough to be deplor'd, (and in this place especially,) That since the Iesuits and their Apes have made use of their Tongues to conceal their meanings, (which by God were intended to lay them open,) a sadder confusion hath been made of the distinctest Languages and Tongues, than that which was given for a Defeat at the Tower of Babel. St. Iames does put such a stresse upon it,
It's never enough to be deplored, (and in this place especially,) That since the Iesuits and their Apes have made use of their Tongues to conceal their meanings, (which by God were intended to lay them open,) a sadder confusion hath been made of the distinctest Languages and Tongues, than that which was given for a Defeat At the Tower of Babel. Saint James does put such a stress upon it,
as if on the Tip of a mans Tongue stood all Religion. For let his Almes be never so great, his Fastings never so many, his Prayers never so long, and other Actions never so specious, yet if he bridleth not his Tongue from injurious Calumnies and falshoods, He is a man either of none, or a vain Religion. (Iam. 1. 26.) The reason of which is very evident.
as if on the Tip of a men Tongue stood all Religion. For let his Alms be never so great, his Fastings never so many, his Prayers never so long, and other Actions never so specious, yet if he bridleth not his Tongue from injurious Calumnies and falsehoods, He is a man either of none, or a vain Religion. (Iam. 1. 26.) The reason of which is very evident.
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For a lye standing singly, is Breach of Truth; and joyn'd to witnesse, is Breach of Iustice; and referring to Neighbour, is Breach of Charity. And by the Breach of all three, down goes Religion. If it is flatly contumelious, (or but by way of obtrectation,) it is not nakedly a lye,
For a lie standing singly, is Breach of Truth; and joined to witness, is Breach of justice; and referring to Neighbour, is Breach of Charity. And by the Breach of all three, down Goes Religion. If it is flatly contumelious, (or but by Way of obtrectation,) it is not nakedly a lie,
but an arrant slander; which, if maliciously committed, and so committed by a Person whose knowledge is great, and his Calling sacred, makes the Top of that Ladder, whereupon so many thousands have climb'd to Ruin.
but an arrant slander; which, if maliciously committed, and so committed by a Person whose knowledge is great, and his Calling sacred, makes the Top of that Ladder, whereupon so many thousands have climbed to Ruin.
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Now for the Cure of this in some, and for the Prevention of it in others, presse we our selves to an Improvement of the next observable in the Text. For the Apostles, being fill'd with the holy Ghost, did not only begin to speak, and to speak with Tongues, but NONLATINALPHABET, with other Tongues.
Now for the Cure of this in Some, and for the Prevention of it in Others, press we our selves to an Improvement of the next observable in the Text. For the Apostles, being filled with the holy Ghost, did not only begin to speak, and to speak with Tongues, but, with other Tongues.
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For St. Peter who had spoken with a Tongue of Tergiversation, by denying and forswearing his master Christ, did now at last begin to speak with another Tongue; a Tongue that honour'd him,
For Saint Peter who had spoken with a Tongue of Tergiversation, by denying and forswearing his master christ, did now At last begin to speak with Another Tongue; a Tongue that honoured him,
and own'd him, and preach't him up to every Creature. This alone was the change that enrich't his mouth. Not his wonderful Ability to speak in all sorts of Language, but his Preaching of the Gospell in every one. Many Gracelesse men have Tongues wherewith they speak as they are prompted by learned Heads, But His was prompted by an honest and Zealous Heart too. There are that come to the University, who without either study, or Inspiration, do learn to speak with other Tongues; Yet I cannot say with more, much lesse with better, but with Tongues much worse than they did before.
and owned him, and preached him up to every Creature. This alone was the change that enriched his Mouth. Not his wondered Ability to speak in all sorts of Language, but his Preaching of the Gospel in every one. Many Graceless men have Tongues wherewith they speak as they Are prompted by learned Heads, But His was prompted by an honest and Zealous Heart too. There Are that come to the university, who without either study, or Inspiration, do Learn to speak with other Tongues; Yet I cannot say with more, much less with better, but with Tongues much Worse than they did before.
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Nor is there any where so sad, and so deplorable a Spectacle, as that which sometimes appeares in this House of Prayer; when in the solemnest Assembly of all the Year, a Son of God shall be so transform'd into the absolute Guise of a Son of Belial, as to despise his own Soul, in the defiling of Himselfe and the House of God, by an applauded Defamation of his Superiours; by subjecting them to the Contumelies and Asperities of his Tongue, which is not only the unruliest, but in that case also, the filthiest member of his Body.
Nor is there any where so sad, and so deplorable a Spectacle, as that which sometime appears in this House of Prayer; when in the solemnest Assembly of all the Year, a Son of God shall be so transformed into the absolute Guise of a Son of Belial, as to despise his own Soul, in the defiling of Himself and the House of God, by an applauded Defamation of his Superiors; by subjecting them to the Contumelies and Asperities of his Tongue, which is not only the unruliest, but in that case also, the filthiest member of his Body.
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even with Tongues which may demonstrate, if not that they are fill'd, yet at least that they are Season'd, and not quite void of the Holy Ghost. And here I cannot, I dare not forbear to say, (to as many as fear God, and are afraid to fear men in this Congregation,) That when a Cato shall have been able to keep a Zanie more in awe on a Heathen Theatre, than many Doctors now can in a Christian Church; when under one and the same Roof, Dagon is coupl'd with the Ark, Iehovah with Mercury, The Pulpit with the Stage, and Divinity with Prophaneness; It will become as many of us,
even with Tongues which may demonstrate, if not that they Are filled, yet At least that they Are Seasoned, and not quite void of the Holy Ghost. And Here I cannot, I Dare not forbear to say, (to as many as Fear God, and Are afraid to Fear men in this Congregation,) That when a Cato shall have been able to keep a Zany more in awe on a Heathen Theatre, than many Doctors now can in a Christian Church; when under one and the same Roof, Dagon is coupled with the Ark, Jehovah with Mercury, The Pulpit with the Stage, and Divinity with Profaneness; It will become as many of us,
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as are not only Followers, but Embassadours of Christ, even to imitate his Example, who beat the Hucksters out of the Temple, by our well meant Indeavours to whip the Scoffers out of the Church.
as Are not only Followers, but ambassadors of christ, even to imitate his Exampl, who beatrice the Hucksters out of the Temple, by our well meant Endeavours to whip the Scoffers out of the Church.
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And if He used a Rod of Cords, well may we use one of Scorpions. Because Prophanesse in a Christian is very much worse than in a Iew; and This withall a worse Prophanenesse. Such scandalous Sins as are but chargable to others, are in reason to be punish't with greater pungency in Us; In as much as being Priests, we have received the holy Ghost;
And if He used a Rod of Cords, well may we use one of Scorpions. Because Profaneness in a Christian is very much Worse than in a Iew; and This withal a Worse Profaneness. Such scandalous Sins as Are but chargeable to Others, Are in reason to be punished with greater pungency in Us; In as much as being Priests, we have received the holy Ghost;
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So that we Sin, when we Sin, against greater Light, and against greater Obligations to cease from Sinning. We do the Devil greater Service by the Impurity of our Lives, than we can possibly do God by our purest Doctrins. When secular Jews were mutineers against the King and the Priest, (for Moses and Aaron were nothing else,) God Almighty was so patient, as to punish them by Degrees. But when Corah and the rest of the holy Tribe began to speak against their Governours, the Earth could no longer indure to bear them;
So that we since, when we since, against greater Light, and against greater Obligations to cease from Sinning. We do the devil greater Service by the Impurity of our Lives, than we can possibly do God by our Purest Doctrines. When secular jews were mutineers against the King and the Priest, (for Moses and Aaron were nothing Else,) God Almighty was so patient, as to Punish them by Degrees. But when Corah and the rest of the holy Tribe began to speak against their Governors, the Earth could no longer endure to bear them;
The Heavens could no longer indure their sight; and Hell could no longer sustein their Absence. Then let all of this Place, which was intended by God and our pious Founders,
The Heavens could no longer endure their sighed; and Hell could no longer sustain their Absence. Then let all of this Place, which was intended by God and our pious Founders,
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for a Nursery of Vertue, as well as Learning, addict Themselves, and prevail with others, to speak henceforward with other Tongues than they were wont.
for a Nursery of Virtue, as well as Learning, addict Themselves, and prevail with Others, to speak henceforward with other Tongues than they were wont.
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Let them that have spoken either with wanton, or slanderous Tongues, now speak with Tongues that are modest, and void of malice. For if Luther, and Melancthon, who were men of great Learning, and Academically bred, were yet provo'kt into an Enmity to publick Academies and Schools, meerly in hatred to the Corruptions continuing in them uncontroul'd; How much more will They be tempted to greater Enmity than others, who cannot distinguish the Abuse from the use of Things? we know that many Persons of Honour do send their Sons to this place, not to learn a little Logick with a great measure of Prophannesse, and so to go the more Learnedly, not the lesse surely to destruction;
Let them that have spoken either with wanton, or slanderous Tongues, now speak with Tongues that Are modest, and void of malice. For if Luther, and Melanchthon, who were men of great Learning, and Academically bred, were yet provo'kt into an Enmity to public Academies and Schools, merely in hatred to the Corruptions Continuing in them uncontrolled; How much more will They be tempted to greater Enmity than Others, who cannot distinguish the Abuse from the use of Things? we know that many Persons of Honour do send their Sons to this place, not to Learn a little Logic with a great measure of Profaneness, and so to go the more Learnedly, not the less surely to destruction;
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not to Swear or talk loosely in Greek and Latin, (for of that there is enough in their Mother Tongue,) But to speak modestly, and fitly, and (without disparagement be it spoken,) religiously too upon all occasions;
not to Swear or talk loosely in Greek and Latin, (for of that there is enough in their Mother Tongue,) But to speak modestly, and fitly, and (without disparagement be it spoken,) religiously too upon all occasions;
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to gather Siens as well as Fruit from the Tree of knowledge, and ingraft them into the stock of the Tree of Life. The University can make us but learned Fools, (as Petrarch word's it,) in case we speak only with other Tongues, and not as the Spirit does give us utterance.
to gather Siens as well as Fruit from the Tree of knowledge, and ingraft them into the stock of the Tree of Life. The university can make us but learned Fools, (as Petrarch word's it,) in case we speak only with other Tongues, and not as the Spirit does give us utterance.
Which to the end that we may do, we are to speak of such things, as the Spirit can delight to assist us in. The Apostles themselves, in their common Talk, had but an usual and common Assistance too;
Which to the end that we may do, we Are to speak of such things, as the Spirit can delight to assist us in. The Apostles themselves, in their Common Talk, had but an usual and Common Assistance too;
But when the Assistance was extraordinary, Then they could speak of nothing lower, than of the glorious and wonderful works of God, (v. 12.) That indeed should be the subject of all our publick Discourses and Undertakings.
But when the Assistance was extraordinary, Then they could speak of nothing lower, than of the glorious and wondered works of God, (v. 12.) That indeed should be the Subject of all our public Discourses and Undertakings.
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Not a pitiful ostentation of a little unsanctified Wit, or Learning; not a deplorable Ability to speak of things Sacred like a Buffon, to purchase the lamentable Repute of being a Drolling Ecclesiastick, by being ingeniously Scurrilous, and very pleasantly prophane; Things expressed in Holy Writ by foolish Talking and Iesting, NONLATINALPHABET, which are both branded in the same stile, with Fornication, and uncleannesse, and other things not to be nam'd, by reason of which (saith the Apostle) the wrath of God cometh upon the Children of Disobedience.
Not a pitiful ostentation of a little unsanctified Wit, or Learning; not a deplorable Ability to speak of things Sacred like a Buffon, to purchase the lamentable Repute of being a Drolling Ecclesiastic, by being ingeniously Scurrilous, and very pleasantly profane; Things expressed in Holy Writ by foolish Talking and Jesting,, which Are both branded in the same style, with Fornication, and uncleanness, and other things not to be named, by reason of which (Says the Apostle) the wrath of God comes upon the Children of Disobedience.
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We must use all our Learning, and Elocution (if we have any,) as the Apostles here did their miraculous gift of Tongues; not to gratifie the Itch of ungracious men, but to trumpet out the wonderfull works of God. That they who cannot indure to think we can be eminently worthy, may yet be forced to confesse we are serious Christians.
We must use all our Learning, and Elocution (if we have any,) as the Apostles Here did their miraculous gift of Tongues; not to gratify the Itch of ungracious men, but to trumpet out the wonderful works of God. That they who cannot endure to think we can be eminently worthy, may yet be forced to confess we Are serious Christians.
And since St. Iames is very positive, that he who offendeth not in word is a perfect man, let us contend and reach forth towards this perfection; still indeavouring to to speak with the best Tongues we have, if not as men fill'd with the holy Ghost, yet at least like them that speak as the Spirit gives them utterance.
And since Saint James is very positive, that he who offends not in word is a perfect man, let us contend and reach forth towards this perfection; still endeavouring to to speak with the best Tongues we have, if not as men filled with the holy Ghost, yet At least like them that speak as the Spirit gives them utterance.
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That so when other mens Tongues shall be employ'd in crying out for a Drop of water, importuning the mountains to fall upon them, (to hide them from the face of Him that sitteth upon the Throne,
That so when other men's Tongues shall be employed in crying out for a Drop of water, importuning the Mountains to fallen upon them, (to hide them from the face of Him that Sitteth upon the Throne,
and from the wrath of the Lamb,) Our Tongues may joyn in Consort with the divine Choir of Angels; with the Congregation of the first-Born whose names are written in heaven;
and from the wrath of the Lamb,) Our Tongues may join in Consort with the divine Choir of Angels; with the Congregation of the firstborn whose names Are written in heaven;
THere are but very few things either so little, or so great, whether in Art, or Nature, whether in Politie, or Religion, which are not willing to take advantage from the meer credit of their Antiquity.
THere Are but very few things either so little, or so great, whither in Art, or Nature, whither in Polity, or Religion, which Are not willing to take advantage from the mere credit of their Antiquity.
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First for Art; Any part of Philosophy penn'd by Hermes Trismegistus, any Script of Geography bearing the name of Anaximander, any Musicall Composition sung by Amphion to his Harp, any piece of the Mathematicks said to be writ by Zoroastres, any Relique of Carved worke from in•pir'd Bezal•el, or any remnant of Embroidery from the Theopneust A•oliab, would at least for the honor of being reckon'd to be the first, be also reckon'd to be the best of any Antiquarie's Keimelia.
First for Art; Any part of Philosophy penned by Hermes Trismegistus, any Script of Geography bearing the name of Anaximander, any Musical Composition sung by Amphion to his Harp, any piece of the Mathematics said to be writ by Zoroaster, any Relic of Carved work from in•pired Bezal•el, or any remnant of Embroidery from the Theopneustos A•oliab, would At least for the honour of being reckoned to be the First, be also reckoned to be the best of any Antiquaries Kermes.
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And as it is in the Things of Art, so is it also in those of Nature. How do the Gentlemen ▪ of Venice delight themselves in their Antiquity? and yet they travel for their Original, no farther back then the siege of Troy. Whereas the Arcadians derive their Pedigree even from Iupiter and Calisto, and will needs have their Nation exceed the Moon in Seniority. Nay,
And as it is in the Things of Art, so is it also in those of Nature. How do the Gentlemen ▪ of Venice delight themselves in their Antiquity? and yet they travel for their Original, no farther back then the siege of Troy. Whereas the Arcadians derive their Pedigree even from Iupiter and Calisto, and will needs have their nation exceed the Moon in Seniority. Nay,
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yet the Barbarians as well as Greeks have still affected a Primogeniture. Nay so far has this Ambition transported so•e, that they will needs have been begun from before the Protoplast, as it were itching to be as old as the Iulian period, 764 years before the beginning of the World. Thus Antiquity hath been courted in Art and Nature.
yet the Barbarians as well as Greeks have still affected a Primogeniture. Nay so Far has this Ambition transported so•e, that they will needs have been begun from before the Protoplast, as it were itching to be as old as the Iulian Period, 764 Years before the beginning of the World. Thus Antiquity hath been courted in Art and Nature.
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If in the third place we come to Politie, we shall find Customs gaining Reverence from the sole merit of their Duration. And as a Custom by meer Continuance does wear it self into a Law; so the more aged a Law is grown, the lesse 'tis liable to a Repeal; by how much the more it is stricken in years, by so much the less it is decrepit: And that for this reason,
If in the third place we come to Polity, we shall find Customs gaining reverence from the sole merit of their Duration. And as a Custom by mere Continuance does wear it self into a Law; so the more aged a Law is grown, the less it's liable to a Repeal; by how much the more it is stricken in Years, by so much the less it is decrepit: And that for this reason,
and that the first, which was from the beginning.. And as He against Marcion, so Iustin Martyr against the Grecians, did prove the Divinity of the Pentateuch from the Antiquity of its writer. The Iewes enjoy'd the first Lawgiver by the Confession of the Gentiles. Moses preached the God of Abraham, whilst Thales Milesius was yet unborn.
and that the First, which was from the beginning.. And as He against Marcion, so Justin Martyr against the Greeks, did prove the Divinity of the Pentateuch from the Antiquity of its writer. The Iewes enjoyed the First Lawgiver by the Confessi of the Gentiles. Moses preached the God of Abraham, while Thales Milesius was yet unborn.
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before himself had any Church. And thence Vincentius Lirinensis, to prove the Truth of any Doctrine, or the Legality of a Practice, does argue the Case from a Threefold Topick; The Universality, the Consent, and the Antiquity of a Tradi•ion.
before himself had any Church. And thence Vincentius Lirinensis, to prove the Truth of any Doctrine, or the Legality of a Practice, does argue the Case from a Threefold Topic; The Universality, the Consent, and the Antiquity of a Tradi•ion.
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For That of Marriage is almost as old as Nature. There was no sooner one man, but God divided him into two; And then no sooner were there two, but he united them into one. This is That sacred Institution which was made with Mankind in a state of Innocence; the very Ground and Foundation of all both sacred and civil Government.
For That of Marriage is almost as old as Nature. There was no sooner one man, but God divided him into two; And then no sooner were there two, but he united them into one. This is That sacred Institution which was made with Mankind in a state of Innocence; the very Ground and Foundation of all both sacred and civil Government.
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It was by sending back the Pharisees to the most venerable Antiqui•y, that our Lord here asserted the Law of wedlock, against the old Custom of their Divorce. Whilst they had made themselves drunk with their muddy streams, He directed them to the Fountain, to drink themselves into sobriety. They insisted altogether on the Mosaical Dispensation; But He endeavour'd to reform them by the most Primitive Institution. They alledged a Custom, but He a Law. They a Permission, and that from Moses; But He a Precept, and that from God. They did reckon from afarr off, But not, as He, from the Beginning.
It was by sending back the Pharisees to the most venerable Antiqui•y, that our Lord Here asserted the Law of wedlock, against the old Custom of their Divorce. While they had made themselves drunk with their muddy streams, He directed them to the Fountain, to drink themselves into sobriety. They insisted altogether on the Mosaical Dispensation; But He endeavoured to reform them by the most Primitive Institution. They alleged a Custom, but He a Law. They a Permission, and that from Moses; But He a Precept, and that from God. They did reckon from afar off, But not, as He, from the Beginning.
and to put her away? they put a Fallacy upon Christ, call'd Plurium Interrogationum. For Moses onely Permitted them to put her away; but Commanded them (if they did) to give her a writing of Divorce.
and to put her away? they put a Fallacy upon christ, called Plurium Interrogationum. For Moses only Permitted them to put her away; but Commanded them (if they did) to give her a writing of Divorce.
not allowing it as good, but winking at it as the lesser of two great evils. He suffer'd it to be safe in foro Soli; could not secure you from the Guilt, for which ye must answer in foro Poli. And why did he suffer, what he could not Approve? Not for the softnesse of your heads, which made you ignorant of your Duties;
not allowing it as good, but winking At it as the lesser of two great evils. He suffered it to be safe in foro Soli; could not secure you from the Gilded, for which you must answer in foro Polis And why did he suffer, what he could not Approve? Not for the softness of your Heads, which made you ignorant of your Duties;
ye were so barbarous and brutish upon every slight Cause, (or Occasion rather,) that if ye might not put her away, ye would use her worse. Ye would many times beat, and sometimes murder, sometimes bury her alive, by bringing another into her •ed. So that the Liberty of Divorce, however a poyson in it self, was (through the hardness of your hearts) permitted to you for an Antidote. But from the beginning it was not so.
you were so barbarous and brutish upon every slight Cause, (or Occasion rather,) that if you might not put her away, you would use her Worse. You would many times beatrice, and sometime murder, sometime bury her alive, by bringing Another into her •ed. So that the Liberty of Divorce, however a poison in it self, was (through the hardness of your hearts) permitted to you for an Antidote. But from the beginning it was not so.
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And ye must put a wide difference betwixt an Indulgence of Man, and a Law of God. To state the controversie aright, ye must compare the first Precept with your customary Practice; not reckoning as far as from Moses onely, but as far as from Adam too;
And you must put a wide difference betwixt an Indulgence of Man, and a Law of God. To state the controversy aright, you must compare the First Precept with your customary Practice; not reckoning as Far as from Moses only, but as Far as from Adam too;
unto the year of the Creation. The way to understand the Husband's Duty towards the Wife, (and so to Reform, as not to Innovate,) is to consider the words of God when he made the Wife out of the Husband. For He that made them at the beginning made them Male and Female, and said, For this cause shall a man leave Father,
unto the year of the Creation. The Way to understand the Husband's Duty towards the Wife, (and so to Reform, as not to Innovate,) is to Consider the words of God when he made the Wife out of the Husband. For He that made them At the beginning made them Male and Female, and said, For this cause shall a man leave Father,
The Antecedent command was from God the Father; the command in the sequel from God the Son. And though the Practice of the Iewes had been contrariant to them both, by a Prescription almost as old as two thousand years; yet as old as it was, 'twas but an overgrown Innovation. For NONLATINALPHABET, from the beginning it was not so.
The Antecedent command was from God the Father; the command in the sequel from God the Son. And though the Practice of the Iewes had been contrariant to them both, by a Prescription almost as old as two thousand Years; yet as old as it was, 'twas but an overgrown Innovation. For, from the beginning it was not so.
Thus our Saviour being sent to Reform the Iewes, made known the Rule of his Reformation. And the Lesson which it affords us is (in my poor judgment) of great Importance For when the Doctrine or Discipline of our Church establisht here in England shall be attempted by the Corruptions of ModernRomana Ecclesia se non tam matrem exhibet al•s quam Novercam.
Thus our Saviour being sent to Reform the Iewes, made known the Rule of his Reformation. And the lesson which it affords us is (in my poor judgement) of great Importance For when the Doctrine or Discipline of our Church established Here in England shall be attempted by the Corruptions of ModernRomana Ecclesia se non tam matrem exhibet al•s quam Noverca.
Sarisburiensis (ad Papam Hadrianum 4.) in Polycratic. l. 6. c. 24. Pharisees, who shall assert against Us, (as these here did against our Saviour,) either their forreign Superstitions, (to say no worse,) or their domestick Profanations, (to say no more;) we cannot better deal with Them, than as our Saviour here dealt with the ancient Pharisees; that is, we cannot better put them to shame and silence, than by demonstrating the Novelty and base extraction of Their Pretensions,
Sarum (and Pope Hadrianum 4.) in Polycratic. l. 6. c. 24. Pharisees, who shall assert against Us, (as these Here did against our Saviour,) either their foreign Superstitions, (to say no Worse,) or their domestic Profanations, (to say no more;) we cannot better deal with Them, than as our Saviour Here dealt with the ancient Pharisees; that is, we cannot better put them to shame and silence, than by Demonstrating the Novelty and base extraction of Their Pretensions,
whilst we evince at the same instant the Sacred Antiquity of our own. When they obtrude their Revelations, or teach for Doctrines of God the meer commandments of men, we must aske them every one, how they read in the beginning.
while we evince At the same instant the Sacred Antiquity of our own. When they obtrude their Revelations, or teach for Doctrines of God the mere Commandments of men, we must ask them every one, how they read in the beginning.
We may not draw out of their Ditches, be the Currents never so long, whilst we have waters of our own of a nobler Taste, which we •an easily trace back to the crystal spring.
We may not draw out of their Ditches, be the Currents never so long, while we have waters of our own of a Nobler Taste, which we •an Easily trace back to the crystal spring.
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And first of all it concern's us to marke the Emphasi•, which our Ancient of dayes thought fit to put on the Beginning; that no inferior Antiquity may be in danger to deceive us.
And First of all it concern's us to mark the Emphasi•, which our Ancient of days Thought fit to put on the Beginning; that no inferior Antiquity may be in danger to deceive us.
For there is hardly any Heresie or Usurpation in the Church, which may not truly pretend to some great Antiquity, though not so old as the Old man, much lesse as the Old Serpent. The Disciplinarians may fetch theirs from as far as the Heretick Aërius; who wanting merit to advance him from a Presbyter to a Bishop, wanted not arrogance and envy to les•en the Bishop into a Presbyter. But His Antiquity is a Iunior, as well to that of the Anabaptists, as to that of the Socinians. For the Anabaptists may boast they are as old as Agrippinus; and the Socinians as Sabellius. The Soli•idians and Antinomians are come as far as from E•nomius. The Ranters from Carpocrates. The Millenaries from Papias. The IrrespectiveIren. l. 1. cap 10. p. 48 ▪ &c. Epi•h.
For there is hardly any Heresy or Usurpation in the Church, which may not truly pretend to Some great Antiquity, though not so old as the Old man, much less as the Old Serpent. The Disciplinarians may fetch theirs from as Far as the Heretic Aërius; who wanting merit to advance him from a Presbyter to a Bishop, wanted not arrogance and envy to les•en the Bishop into a Presbyter. But His Antiquity is a Junior, as well to that of the Anabaptists, as to that of the socinians. For the Anabaptists may boast they Are as old as Agrippinus; and the socinians as Sabellius. The Soli•idians and Antinomians Are come as Far as from E•nomius. The Ranters from Carpocrates. The Millennials from Papias. The IrrespectiveIren. l. 1. cap 10. p. 48 ▪ etc. Epi•h.
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Haer. 66. pag. 617. Id. de duobus principiis pag. 625. 642. 676. Reprobatarians from Simon Magus, and the Manichees. The Pontificians (like the Mahumetans) have such a Rhapsody of Religion, a Religion so compounded of several Errors and Corruptions, (which yet are blended with many Doctrines most sound, and Orthodox,) that to find out the age of their several Ingredients, it will be necessary to •ake into several Times too.
Haer 66. page. 617. Id. de duobus principiis page. 625. 642. 676. Reprobates from Simon Magus, and the manichees. The Pontificians (like the Mahumetans) have such a Rhapsody of Religion, a Religion so compounded of several Errors and Corruptions, (which yet Are blended with many Doctrines most found, and Orthodox,) that to find out the age of their several Ingredients, it will be necessary to •ake into several Times too.
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THe great Palladium of the Conclave, the famous point of Infallibility, (which if you take away from them, down goes their Troy, it being absolutely impossible that the learned Members of such a Church should glibly swallow so many Errors, unless by swallowing this first, That she cannot Erre;) I say, the point of Infallibility (which is a very old Article of their very new Creed, a Creed not perfected by its Composers,
THe great Palladium of the Conclave, the famous point of Infallibility, (which if you take away from them, down Goes their Troy, it being absolutely impossible that the learned Members of such a Church should glibly swallow so many Errors, unless by swallowing this First, That she cannot Err;) I say, the point of Infallibility (which is a very old Article of their very new Creed, a Creed not perfected by its Composers,
until the Council at Trent,) we cannot better derive than from the Scholars of Marcus in Irenaeus, or from the Gnosticks in Epiphanius. They had their Purgatory from Origen, (one of the best indeed in one kind,
until the Council At Trent,) we cannot better derive than from the Scholars of Marcus in Irnaeus, or from the Gnostics in Epiphanius. They had their Purgatory from Origen, (one of the best indeed in one kind,
than the Arch-Heretick Montanus. Nor does Bellarmine mend the matter, by deriving it as far as from Virgil 's Aeneid, and from Tully in his Tale of the Dream of Scipio, and farther yet from Plato 's Gorgias; unlesse he thinks that an Heathen is any whit fi•ter than an Heretick, to give Advantage to a point of the Roman Faith. Their Denial of Marriage to all that enter into the Priesthood, is dated by themselves but from Pope Calixtus. Their Transubstantiation is from the Lateran Council. Their Half-Communion is no older than since the times of Aquinas; unlesse they will own it from the Manichees, to give it the credit of more Antiquity. Their publick praying before the people in an unknown Tongue, may be fetcht indeed as far as from Gregory the Great. Their Invocation of Saints departed is no doubt an aged Error, though not so aged as they would have it for the gaining of honour to the Invention; because St Austin does denie it to have been in his dayes. And (not to be endless in the beginning of such a limited Discourse, as must not presume to exceed an hour;) though in so fruitful a field of matter, 'tis very difficult not to be endlesse;) The Universal Superintendency or Supremacy of the Pope hath been a visible usurpation ever since Boniface the Third.
than the Arch-Heretick Montanus. Nor does Bellarmine mend the matter, by deriving it as Far as from Virgil is Aeneid, and from Tully in his Tale of the Dream of Scipio, and farther yet from Plato is Gorgias; unless he thinks that an Heathen is any whit fi•ter than an Heretic, to give Advantage to a point of the Roman Faith. Their Denial of Marriage to all that enter into the Priesthood, is dated by themselves but from Pope Calixtus. Their Transubstantiation is from the Lateran Council. Their Half-Communion is no older than since the times of Aquinas; unless they will own it from the manichees, to give it the credit of more Antiquity. Their public praying before the people in an unknown Tongue, may be fetched indeed as Far as from Gregory the Great. Their Invocation of Saints departed is no doubt an aged Error, though not so aged as they would have it for the gaining of honour to the Invention; Because Saint Austin does deny it to have been in his days. And (not to be endless in the beginning of such a limited Discourse, as must not presume to exceed an hour;) though in so fruitful a field of matter, it's very difficult not to be endless;) The Universal Superintendency or Supremacy of the Pope hath been a visible usurpation ever since Boniface the Third.
And so our Adversaries of Rome have more to plead for Their Errours then all the rest, because the rest were but as Mushroms in their severall times, soon starting up, and as soon cut down;
And so our Adversaries of Room have more to plead for Their Errors then all the rest, Because the rest were but as Mushrooms in their several times, soon starting up, and as soon Cut down;
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But touching each of those Errors, (I mean the Errors of their Practice, as well as Iudgment,) we can say with our Saviour in his present Correption of the Pharisees, (whose Error was older and more authentick, that is, by Moses his permission had more appearance of Authority, and more to be pleaded in its excuse, than those we find in the Church of Rome,) that from the beginning it was not so;
But touching each of those Errors, (I mean the Errors of their Practice, as well as Judgement,) we can say with our Saviour in his present Correption of the Pharisees, (whose Error was older and more authentic, that is, by Moses his permission had more appearance of authority, and more to be pleaded in its excuse, than those we find in the Church of Rome,) that from the beginning it was not so;
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Indeed in matters of meer Indifference which are brought into the Government or outward Discipline of the Church, every Church has the Liberty to make her own Constitutions; not asking leave of her Sisters, much lesse her Children; onely they must not be reputed as things without which there is no Salvation, nor be obtruded upon the People amongst the Articles of their Faith. We are to look upon nothing so, but as it comes to us from the Beginning.
Indeed in matters of mere Indifference which Are brought into the Government or outward Discipline of the Church, every Church has the Liberty to make her own Constitutions; not asking leave of her Sisters, much less her Children; only they must not be reputed as things without which there is no Salvation, nor be obtruded upon the People among the Articles of their Faith. We Are to look upon nothing so, but as it comes to us from the Beginning.
nor enquire into the Rituals of Numa Pompilius; but had recourse for a Temple, to that of Solomon, and for a Ritual, to that of Moses, as having both been prescribed by God himself. And yet we know the Prophet Haggai made the people steep their Ioy in a showr of Tears, by representing how much the Copy had faln short of the Original. The holy Prophets in the Old Testament, shewing the way to a Reformation, advis'd the Princes and the people to ask after the old paths,
nor inquire into the Rituals of Numa Pompilius; but had recourse for a Temple, to that of Solomon, and for a Ritual, to that of Moses, as having both been prescribed by God himself. And yet we know the Prophet Chaggai made the people steep their Joy in a shower of Tears, by representing how much the Copy had fallen short of the Original. The holy prophets in the Old Testament, showing the Way to a Reformation, advised the Princes and the people to ask After the old paths,
and walk therein, as being the only good way for the finding of rest unto their soules, Jer. 6. 16. The Prophet Isaiah sought to regulate what was amisse amongst the Iewes, by bidding them have recourse unto the Law and the Testimony should not a people seek unto their God? If any speak not according to this word, it is because there is no light in them, Isa. 8. 19, 20. And accordingly their Kings, who took a care to reform abuses, are in this solemn style commended for it, That they walked in the wayes of their Father David;
and walk therein, as being the only good Way for the finding of rest unto their Souls, Jer. 6. 16. The Prophet Isaiah sought to regulate what was amiss among the Iewes, by bidding them have recourse unto the Law and the Testimony should not a people seek unto their God? If any speak not according to this word, it is Because there is no Light in them, Isaiah 8. 19, 20. And accordingly their Kings, who took a care to reform Abuses, Are in this solemn style commended for it, That they walked in the ways of their Father David;
that is, reform'd what was amiss by what had been from the Beginning. So St. Paul in the New Testament, setting right what was crooked about the Supper of the Lord in the Church of Corinth, laid his line to that Rule which he was sure he had receiv'd from the Lord Himself, 1 Cor. 11. 23. And thus our Saviour in my Text, finding the Pharisees very fond of a vitious practice, which supported it self by an old Tradition, and had something of Moses to give it countenance in the world, (though indeed no more than a bare permission, ) could not think of a better way to make them sensible of their Error, (and such an Error as was their Sin too,) than by shewing them the great and important difference, betwixt an Old, and a Primitive Custom;
that is, reformed what was amiss by what had been from the Beginning. So Saint Paul in the New Testament, setting right what was crooked about the Supper of the Lord in the Church of Corinth, laid his line to that Rule which he was sure he had received from the Lord Himself, 1 Cor. 11. 23. And thus our Saviour in my Text, finding the Pharisees very found of a vicious practice, which supported it self by an old Tradition, and had something of Moses to give it countenance in the world, (though indeed no more than a bore permission,) could not think of a better Way to make them sensible of their Error, (and such an Error as was their since too,) than by showing them the great and important difference, betwixt an Old, and a Primitive Custom;
and that however their breach of Wedlock had been without check from the daies of yore, yet 'twas for This to be reform'd, that 'twas not so from the Beginning.
and that however their breach of Wedlock had been without check from the days of yore, yet 'twas for This to be reformed, that 'twas not so from the Beginning.
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In a most dutifull conformity to which example, our Reformers here in England (of happy memory ) having disc•ver'd in every part of the Church of Rome, not onely horrible Corruptions in point of Practice, but hideous Errors in point of D•ctrine ▪ and that in matters of Faith too, (〈 … 〉 find an occasion to shew anon ▪) and ha•ving found by what degrees the several Errors and Corruptions were slily brought into the Church, as well as the several times and seasons wherein the Novelties received their birth and breeding; and presently after taking notice, that in the Council of Trent the Roman Partisans were not afraid to make New Articles of Faith, whilst the Sacrifice of the Mass, the Doctrine of Purgatory, the Invocation of Saints, the Worship of Images, and the like, were commanded to be embraced under pain of damnation, (as it were in contempt of the Apostles denu•tiation, Gal. 1. 8. by which that practice of those Conspirators made them liable to a curse;) and farther yet, that in the Canon of the Fourth Session of that Council, the Roman Church was made to differ as well from her ancient and purer self, as from all other Churches besides her self, in that there were many meerly human (I do not say profane) Writings, and many unwritten Traditions also, not only decreed to be of equal Authority with the Scriptures, but with the addition of an Anathema to all that should not so receive them:
In a most dutiful conformity to which Exampl, our Reformers Here in England (of happy memory) having disc•vered in every part of the Church of Room, not only horrible Corruptions in point of Practice, but hideous Errors in point of D•ctrine ▪ and that in matters of Faith too, (〈 … 〉 find an occasion to show anon ▪) and ha•ving found by what Degrees the several Errors and Corruptions were slily brought into the Church, as well as the several times and seasons wherein the Novelties received their birth and breeding; and presently After taking notice, that in the Council of Trent the Roman Partisans were not afraid to make New Articles of Faith, while the Sacrifice of the Mass, the Doctrine of Purgatory, the Invocation of Saints, the Worship of Images, and the like, were commanded to be embraced under pain of damnation, (as it were in contempt of the Apostles denu•tiation, Gal. 1. 8. by which that practice of those Conspirators made them liable to a curse;) and farther yet, that in the Canon of the Fourth Session of that Council, the Roman Church was made to differ as well from her ancient and Purer self, as from all other Churches beside her self, in that there were many merely human (I do not say profane) Writings, and many unwritten Traditions also, not only decreed to be of equal authority with the Scriptures, but with the addition of an Anathema to all that should not so receive them:
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This (I say) being consider'd and laid to heart by our Reformers, (by our Kings, and our Clergy ▪ and Laiety too, met together in their greatest both Ecclesiastical and Civil Councils,) they did not consult with flesh and bloud, or expect the Court of Rome should become their Physician, which was indeed their great Disease; but having recourse unto the Scriptures and Primitive Fathers of the Church, they consulted those Oracles how things stood from the Beginning ▪ and only separating from Them, whom they found to have been Separatists from the primitive Church, they Therefore made a Secession, that they might not partake of the Roman Schism. And whilst they made a Secession for fear of Schism; (which by no other practice could be avoided,) they studiously kept to the Golden mean; neither destroying the Body out of hatred to the Ulcers with which 'twas spread,
This (I say) being considered and laid to heart by our Reformers, (by our Kings, and our Clergy ▪ and Laity too, met together in their greatest both Ecclesiastical and Civil Councils,) they did not consult with Flesh and blood, or expect the Court of Room should become their physician, which was indeed their great Disease; but having recourse unto the Scriptures and Primitive Father's of the Church, they consulted those Oracles how things stood from the Beginning ▪ and only separating from Them, whom they found to have been Separatists from the primitive Church, they Therefore made a Secession, that they might not partake of the Roman Schism. And while they made a Secession for Fear of Schism; (which by no other practice could be avoided,) they studiously kept to the Golden mean; neither destroying the Body out of hatred to the Ulcers with which 'twas spread,
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but never shew us that Iöta, as to which we have left the Word of God, or the Apostles, or the yet-uncorrupted and primitive Church, or the Four first General Councils. We are so zealous for Antiquity, (provided it be but Antique Enough,) that we never have despised a meer Tradition, which we could track by sure footsteps from as far as the times of the purest Christians. But this is still their childish fallacy, (be it spoken to the shame of their greatest Giants in Dispute, who still vouchsafe to be guilty of it,) that they confidently shut up the Church in Rome, as their Seniors the Donatists once did in Africk; and please to call it the Catholick Church, not formally, but causally, (saith Cardinal Peron,) because forsooth That Particular doth infuse universality into all other Churches besides it self.
but never show us that Iöta, as to which we have left the Word of God, or the Apostles, or the yet-uncorrupted and primitive Church, or the Four First General Councils. We Are so zealous for Antiquity, (provided it be but Antique Enough,) that we never have despised a mere Tradition, which we could track by sure footsteps from as Far as the times of the Purest Christians. But this is still their childish fallacy, (be it spoken to the shame of their greatest Giants in Dispute, who still vouchsafe to be guilty of it,) that they confidently shut up the Church in Room, as their Seniors the Donatists once did in Africa; and please to call it the Catholic Church, not formally, but causally, (Says Cardinal Peron,) Because forsooth That Particular does infuse universality into all other Churches beside it self.
The learned Cardinal forgetting, (which is often the effect of his very good memory,) that the preaching of Christ was to begin at NONLATINALPHABET, &c. Theod. Hist. Eccles. lib. 5. cap. 9. Concil. Constantinop.
The learned Cardinal forgetting, (which is often the Effect of his very good memory,) that the preaching of christ was to begin At, etc. Theod. Hist. Eccles. lib. 5. cap. 9. Council. Constantinople.
So it was in the Prophesie, (Isa. 2. 3. Mic. 4. 2.) and so in the completion, (Luke 24. 47.) Nor was it Rome, but Antioch, in which the Disciples were first call'd Christians, (Acts 11. 26.) At Antioch therefore there was a Church, before St Peter went thence to Rome. Nay 'tis expresly affirm'd by Gildas, (an Author very much revered by the Romanists themselves,) that Christianity was in Britain in the latter time of Tiberius Caesar; some while after whose death, 'tis known that St Peter remain'd in Iewry. So that Rome which pretends to be a Mother, can be no more (at the best) then a Sister-Church, and not the eldest Sister neither.
So it was in the Prophesy, (Isaiah 2. 3. Mic. 4. 2.) and so in the completion, (Lycia 24. 47.) Nor was it Room, but Antioch, in which the Disciples were First called Christians, (Acts 11. 26.) At Antioch Therefore there was a Church, before Saint Peter went thence to Room. Nay it's expressly affirmed by Gildas, (an Author very much revered by the Romanists themselves,) that Christianity was in Britain in the latter time of Tiberius Caesar; Some while After whose death, it's known that Saint Peter remained in Iewry. So that Room which pretends to be a Mother, can be no more (At the best) then a Sister-Church, and not the eldest Sister neither.
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let us compare her Innovations with what we find from the Beginning. For This I take to be the fittest and the most profitable Vse, that we can make of the subject we have in hand.
let us compare her Innovations with what we find from the Beginning. For This I take to be the Fittest and the most profitable Use, that we can make of the Subject we have in hand.
And first, consider we the Supremacy, or Universal Pastorship of her Popes: which is indeed a very old, and somewhat a prosperous Usurpation; an Usurpation which took its rise from more than a thousand years ago.
And First, Consider we the Supremacy, or Universal Pastorship of her Popes: which is indeed a very old, and somewhat a prosperous Usurpation; an Usurpation which took its rise from more than a thousand Years ago.
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But then, besides that it was sold by the Emperour Phocas, at once an Heretick, and a Regicide, the Devillish Murderer of Mauritius, (who was the NONLATINALPHABET, the Royal Image or Type of our late Royal Martyr of Sacred Memory;) I say, besides that it was sold by the most execrable Phocas, that is to say, by the greatest Villain in the world, excepting Cromwell, and Pontius Pilate; and besides that it was sold to ambitious Boniface the Third, whose vile compliance with that Phocas was the bribe or price with which he bought it;
But then, beside that it was sold by the Emperor Phocas, At once an Heretic, and a Regicide, the Devilish Murderer of Mauritius, (who was the, the Royal Image or Type of our late Royal Martyr of Sacred Memory;) I say, beside that it was sold by the most execrable Phocas, that is to say, by the greatest Villain in the world, excepting Cromwell, and Pontius Pilate; and beside that it was sold to ambitious Boniface the Third, whose vile compliance with that Phocas was the bribe or price with which he bought it;
and besides that it was don, not out of reverence to the Pope, but in displeasure to Cyriacus of Constantinople, who (from Iohn his Predecessor) usurpt the Title of Vniversal, before any Pope had pretended to it;
and beside that it was dONE, not out of Reverence to the Pope, but in displeasure to Cyriacus of Constantinople, who (from John his Predecessor) usurped the Title of Universal, before any Pope had pretended to it;
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I say, besides, or without all this, it is sufficient for us to say, what our Saviour here said to the ancient Pharisees, That from the beginning it was not so.
I say, beside, or without all this, it is sufficient for us to say, what our Saviour Here said to the ancient Pharisees, That from the beginning it was not so.
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(Rev. 21. 14.) Paul was equal at least to Peter, when he withstood him to the face, and rebuked him in publick for his Dissimulation. (Gal. 2. 11, 12, 13, 14.) Nay St Peter himself, (as well as Iames and Iohn, who were his Peers,) although he seemed to be a Pillar,
(Rev. 21. 14.) Paul was equal At least to Peter, when he withstood him to the face, and rebuked him in public for his Dissimulation. (Gal. 2. 11, 12, 13, 14.) Nay Saint Peter himself, (as well as James and John, who were his Peers,) although he seemed to be a Pillar,
For St Peter was but One of the many Apostles of the Iewes; whereas St Paul was much more, the great Apostle of the Gentiles, to whom the Iewes were no more than as a River to an Ocean. Saint Peter was commanded, not to fleece, but to feed the flock: No• was it ever once known that he did lord it over Gods heritage, which himself had so strictly forbid to others, 1 Pet. 5. 3. In deed a Primacy of Order may very easily be allow'd to the See of Rome: But for any One Bishop to affect over his Brethren a supremacy of Power, and Iurisdiction, is a most impudent opposition both to the Letter and to the Sense of our Saviour's precept, (Mar. 10. 42, 43. 44.) Ye know, that they who are accounted to rule over the Gentiles, exercise lordship over them,
For Saint Peter was but One of the many Apostles of the Iewes; whereas Saint Paul was much more, the great Apostle of the Gentiles, to whom the Iewes were no more than as a River to an Ocean. Saint Peter was commanded, not to fleece, but to feed the flock: No• was it ever once known that he did lord it over God's heritage, which himself had so strictly forbid to Others, 1 Pet. 5. 3. In deed a Primacy of Order may very Easily be allowed to the See of Room: But for any One Bishop to affect over his Brothers a supremacy of Power, and Jurisdiction, is a most impudent opposition both to the letter and to the Sense of our Saviour's precept, (Mar. 10. 42, 43. 44.) You know, that they who Are accounted to Rule over the Gentiles, exercise lordship over them,
That the Apostles were every one of equall power and authority, is the positive saying of St Cyprian; Pari consortio praediti & honoris & potestatis.
That the Apostles were every one of equal power and Authority, is the positive saying of Saint Cyprian; pair consortio praediti & Honoris & potestatis.
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And St Ierome is as expresse, That all Bishops, in all places, whether at Rome, or at Eugubium, at Constantinople, or at Rhegium, are of the very same merit, as to the quality of their Office, how much soever they may differ in point of Revenue or of Endowments. Nay, by the Canons of the Two first Generall Councils, (Nice, and Constantinople,) every Patriarch and Bishop is appointed to be chief in his proper Dioecese; as the Bishop of Rome is the chief in His. And a strict injunction it laid on all, (the Bishop of Rome not excepted,) that they presume not to meddle in any Diocese but their own. And the chief Primacies of Order were granted to Rome and to Constantinople, not for their having been the Sees of such or such an Apostle, but for being the two Seats of the two great Empires. Witness the famous Canon of the General Council at Chalcedon, decreeing to the Bishop of Constantinople an equality of Priviledges with the Bishop of Rome; not for any other reason,
And Saint Jerome is as express, That all Bishops, in all places, whither At Room, or At Eugubium, At Constantinople, or At Rhegium, Are of the very same merit, as to the quality of their Office, how much soever they may differ in point of Revenue or of Endowments. Nay, by the Canonas of the Two First General Councils, (Nicaenae, and Constantinople,) every Patriarch and Bishop is appointed to be chief in his proper Diocese; as the Bishop of Room is the chief in His. And a strict injunction it laid on all, (the Bishop of Room not excepted,) that they presume not to meddle in any Diocese but their own. And the chief Primacies of Order were granted to Room and to Constantinople, not for their having been the Sees of such or such an Apostle, but for being the two Seats of the two great Empires. Witness the famous Canon of the General Council At Chalcedon, decreeing to the Bishop of Constantinople an equality of Privileges with the Bishop of Room; not for any other reason,
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than its having the good hap to be one of the two Imperial Cities. Nay, no longer ago before Boniface the Third, (who was the first Bishop of Rome that usurp•t the Title of Vniversal,) I say, no longer before Him than his next immediate Predecessor Pope Gregory the Great, (for I reckon Sabinian was but a Cypher,) the horrible Pride of succeeding Popes was stigmatiz'd by a Prolepsis; by way (not of Prophecy, but) of Anticipation. For Gregory writing to Mauritius, the then-reigning Emperour, (and that in very many Epistles,) touching the name of Universal, which the Bishop of Constantinople had vainly taken unto himself, call's it a wicked and pro•ane and blasphemous Title ▪ a Title importing that the times of Antichrist were at hand;
than its having the good hap to be one of the two Imperial Cities. Nay, no longer ago before Boniface the Third, (who was the First Bishop of Room that usurp•t the Title of Universal,) I say, no longer before Him than his next immediate Predecessor Pope Gregory the Great, (for I reckon Sabinian was but a Cypher,) the horrible Pride of succeeding Popes was stigmatized by a Prolepsis; by Way (not of Prophecy, but) of Anticipation. For Gregory writing to Mauritius, the then-reigning Emperor, (and that in very many Epistles,) touching the name of Universal, which the Bishop of Constantinople had vainly taken unto himself, call's it a wicked and pro•ane and blasphemous Title ▪ a Title importing that the times of Antichrist were At hand;
(little thinking that Pope Boniface would presently after his decease usurp the same, and prove the Pope to be Antichrist by the confession of a Pope.) He farther disputed against the Title by an Argument leading ad absurdum; That if any one Bishop were Universal, there would by consequence be a failing of the Vniversal Church, upon the failing of such a Bishop. An Argument, ad homines, not easily to be answer'd, whatsoever Infirmity it may labour with in itself. And such an Argument is That, which we bring against the Pope's pretended Headship. For if the Pope is the Head of the Catholick Church, then the Catholick Church must be the Body of the Pope; because the Head and the Body are the Relative and Correlative; and being such, they are convertible in obliquo: And then it followes unavoidably, That when there is no Pope at all, (which is very often,) the Catholick Church hath then no Head; and when there are many Popes at once, (which hath been sometimes the case,) then the Catholick Church must have at once many Heads; and when the Pope is Heretical, (as by the confession of the Papists he now and then is,) the Catholick Church hath such an Head, as makes her deserve to be beheaded. That Popes have been Hereticks, and Heathens too, not only by denying the Godhead of the Son, and by lifting him up above the other two Persons, but even by sacrificing to Idols, and a total Apostasie from the Faith, is (a thing so clear in the writings of Platina, and Onuphrius, that 'tis) the Confession of the most zealous, and partial Asserters of their Supremacy. I know that Stella, and those of the Spanish Inquisition, do at once confesse this,
(little thinking that Pope Boniface would presently After his decease usurp the same, and prove the Pope to be Antichrist by the Confessi of a Pope.) He farther disputed against the Title by an Argument leading ad absurdum; That if any one Bishop were Universal, there would by consequence be a failing of the Universal Church, upon the failing of such a Bishop. an Argument, ad homines, not Easily to be answered, whatsoever Infirmity it may labour with in itself. And such an Argument is That, which we bring against the Pope's pretended Headship. For if the Pope is the Head of the Catholic Church, then the Catholic Church must be the Body of the Pope; Because the Head and the Body Are the Relative and Correlative; and being such, they Are convertible in obliquo: And then it follows avoidable, That when there is no Pope At all, (which is very often,) the Catholic Church hath then no Head; and when there Are many Popes At once, (which hath been sometime the case,) then the Catholic Church must have At once many Heads; and when the Pope is Heretical, (as by the Confessi of the Papists he now and then is,) the Catholic Church hath such an Head, as makes her deserve to be beheaded. That Popes have been Heretics, and heathens too, not only by denying the Godhead of the Son, and by lifting him up above the other two Persons, but even by sacrificing to Idols, and a total Apostasy from the Faith, is (a thing so clear in the writings of Platina, and Onuphrius, that it's) the Confessi of the most zealous, and partial Asserters of their Supremacy. I know that Stella, and those of the Spanish Inquisition, do At once confess this,
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But St Hilary of Poictiers was so offended, at Pope Liberius his espousing the Arian Heresie, that he affirm'd the true Church to have been Then onely in France. Hilar. Pictav. de Synodis, p. 287. & paulò post — Quidam ex vobis firmissimâ fidei constantiá intra communionem se meam continentes, se à caeteris extra Gallias abstinuerunt. Idem ib.
But Saint Hilary of Poitiers was so offended, At Pope Liberius his espousing the Arian Heresy, that he affirmed the true Church to have been Then only in France. Hilar. Pictav. de Synodis, p. 287. & paulò post — Quidam ex vobis firmissimâ fidei constantiá intra communionem se meam continents, se à caeteris extra Gallias abstinuerunt. Idem ib.
Whosoever shall read at large (vvhat I have time onely to hint) the many Liberties and Exemptions of the Gallican Church, and the published Confessions of Popish Writers, for more than a thousand years together, touching the Papal Vsurpations, and Right of Kings, put together by Goldastus in three great Volumes; he vvill not be able to deny, (let his present perswasion be vvhat it vvill,) that the Supremacy of the Pope is but a Prosperous Vsurpation, and hath This lying against it, that 'twas not so from the beginning.
Whosoever shall read At large (what I have time only to hint) the many Liberties and Exemptions of the Gallican Church, and the published Confessions of Popish Writers, for more than a thousand Years together, touching the Papal Usurpations, and Right of Kings, put together by Goldastus in three great Volumes; he will not be able to deny, (let his present persuasion be what it will,) that the Supremacy of the Pope is but a Prosperous Usurpation, and hath This lying against it, that 'twas not so from the beginning.
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Secondly 'Tis true, that for several Ages, the Church of Rome hath pretended to be Infallible; as vvell Incapable of error, as not erroneous. But from the beginning it was not so.
Secondly It's true, that for several Ages, the Church of Room hath pretended to be Infallible; as well Incapable of error, as not erroneous. But from the beginning it was not so.
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For, (besides that Infallibility is one of God's peculiar and incommunicable Attributes, ) where there is not Omniscience, there must be Ignorance in part; and where Ignorance is, there may be Error. That Heresie is Error in point of Faith, and that Novatianism is Heresie, all sides agree:
For, (beside that Infallibility is one of God's peculiar and incommunicable Attributes,) where there is not Omniscience, there must be Ignorance in part; and where Ignorance is, there may be Error. That Heresy is Error in point of Faith, and that Novatianism is Heresy, all sides agree:
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but that There it continued from Cornelius to Coelestine, which wants not much of two hundred years. To passe by the Heresies of the Donatists, and the Arians, (which strangely prosper'd for a time,
but that There it continued from Cornelius to Coelestine, which Wants not much of two hundred Years. To pass by the Heresies of the Donatists, and the Arians, (which strangely prospered for a time,
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and spread themselves over the world, the former over the West, the later over the East, and as far as the Breast of the Pope himself;) one would have thought that the Tenet of Infallibility upon Earth had been sufficiently prevented by the Heresie of the Chiliasts, wherewith the Primitive Church her self (I mean the very Fathers of the Primitive Church,
and spread themselves over the world, the former over the West, the later over the East, and as Far as the Breast of the Pope himself;) one would have Thought that the Tenet of Infallibility upon Earth had been sufficiently prevented by the Heresy of the Chiliasts, wherewith the Primitive Church her self (I mean the very Father's of the Primitive Church,
for the two first Centuries after Christ,) was not onely deceiv'd by Papias, who was a Disciple of St Iohn, but (for ought I yet learn) without the least Contradiction afforded to it.
for the two First Centuries After christ,) was not only deceived by Papias, who was a Disciple of Saint John, but (for ought I yet Learn) without the least Contradiction afforded to it.
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Nay the whole Church of God (in the opinion of St. Austin and Pope Innocent the third, and for six hundred years together, (if Maldonate the Iesuit may be believ'd) thought the Sacrament of Eucharist to have been necessary to Infants, as well as to men of the ripest Age: and yet (as Maldonate confesseth at the very same time,) it was so plain and so grosse an Error, that notwithstanding St Austin did endeavour to confute the Pelagians by it,
Nay the Whole Church of God (in the opinion of Saint Austin and Pope Innocent the third, and for six hundred Years together, (if Maldonate the Iesuit may be believed) Thought the Sacrament of Eucharist to have been necessary to Infants, as well as to men of the Ripest Age: and yet (as Maldonate Confesses At the very same time,) it was so plain and so gross an Error, that notwithstanding Saint Austin did endeavour to confute the Pelagians by it,
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as by a Doctrin of Faith, and of the whole Church of God; yet the Council of Trent was of a contrary mind, and did accordingly in a Canon declare against it.
as by a Doctrine of Faith, and of the Whole Church of God; yet the Council of Trent was of a contrary mind, and did accordingly in a Canon declare against it.
3. Pass we on to the Doctrine of Transubstantiation, which (if its Age may be measur'd by the very first date of its Definition,) may be allow'd to be as old as the LateranCujus corpus & san•guis in Sacramento altaris sub speciebus Panis & Vini veraciter continentur, transubstantiatis Pane in Cornus,
3. Pass we on to the Doctrine of Transubstantiation, which (if its Age may be measured by the very First date of its Definition,) may be allowed to be as old as the LateranCujus corpus & san•guis in Sacramento altaris sub speciebus Panis & Wine Veraciter continentur, transubstantiatis Pane in Cornus,
& Vino in sanguinem, potestate divina. Conc. Later. c. 1. In Synaxivero Transubstantiationem definivit Ecclesia. Diu satis erat credere, sive sub Pa•• consecrato, sive quocunque modo adesse verum Corpus Christi.
& Vino in sanguinem, potestate Divine. Conc Later. c. 1. In Synaxivero Transubstantiationem definivit Ecclesia. Diu satis erat Believe, sive sub Pa•• consecrato, sive quocunque modo Adesse verum Corpus Christ.
Erasm. Annot. in 1 Cor. 7. p. 472. Saltem ab annis 500 dogma Transubstantiationis sub Anathemate stabilitum, ut ait ipse Bellarminus de Eucharist. l. 3. c. 21. p. 759. Cujus etiam confessionem videre est, l. 3. c. 23. p. 766. Ed. Par. 1586. Council, a Council held under Pope Innocent the Third;
Erasmus Annot in 1 Cor. 7. p. 472. Saltem ab Annis 500 dogma Transubstantiationis sub Anathemate stabilitum, ut ait ipse Bellarminus de Eucharist. l. 3. c. 21. p. 759. Cujus etiam confessionem To see est, l. 3. c. 23. p. 766. Ed. Par. 1586. Council, a Council held under Pope Innocent the Third;
For besides that our Saviour, just as soon as he had said, This is my Blood, explain'd himself in the same Breath, by calling it expresly the fruit of the Vine, and such as He would drink new in the kingdom of God, (Mat. 26. 29. Mark 14. 15.) there needs no more to make the Romanists even asham'd of that Doctrine, than the Concession of Aquinas, and Bellarmine's Inference thereupon.
For beside that our Saviour, just as soon as he had said, This is my Blood, explained himself in the same Breath, by calling it expressly the fruit of the Vine, and such as He would drink new in the Kingdom of God, (Mathew 26. 29. Mark 14. 15.) there needs no more to make the Romanists even ashamed of that Doctrine, than the Concession of Aquinas, and Bellarmine's Inference thereupon.
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Aquinas so argues, as to imply it is Impossible, and imports a Contradiction, for one body to be locally in more places than one, and in all at once. But Bellarmine (at this) is so very angry, that in a kind of Revenge upon Aquinas, (though held to be the Angelical Doctor,) he needs will infer 'tis as Impossible, and equally implies a Contradiction, for any one body at once to be so much as Sacramentally in more Places than one. And therefore it cannot now be wonder'd concerning Transubstantiation, if so long ago as in the time of Pope Nicolas the Second, either the Novelty was not forg'd and hammer'd out into the shape in which we find it,
Aquinas so argues, as to imply it is Impossible, and imports a Contradiction, for one body to be locally in more places than one, and in all At once. But Bellarmine (At this) is so very angry, that in a kind of Revenge upon Aquinas, (though held to be the Angelical Doctor,) he needs will infer it's as Impossible, and equally Implies a Contradiction, for any one body At once to be so much as Sacramentally in more Places than one. And Therefore it cannot now be wondered Concerning Transubstantiation, if so long ago as in the time of Pope Nicolas the Second, either the Novelty was not forged and hammered out into the shape in which we find it,
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or not at all understood by the Pope Himself. For one of the two is very clear by the famous Submission of Berengarius, wherewith he satisfied the Synod then held at Rome, (and in which were 113 Bishops,) though not at all unto a Trans, but rather a Consubstantiation. Which divers Romanists themselves have not been able not to Censure,
or not At all understood by the Pope Himself. For one of the two is very clear by the famous Submission of Berengarius, wherewith he satisfied the Synod then held At Room, (and in which were 113 Bishops,) though not At all unto a Trans, but rather a Consubstantiation. Which diverse Romanists themselves have not been able not to Censure,
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4. 'Tis very true that their withholding the Cup of blessing in the Lord's Supper from the secular part of their Communicants, hath been in practice little lesse then 400 years.
4. It's very true that their withholding the Cup of blessing in the Lord's Supper from the secular part of their Communicants, hath been in practice little less then 400 Years.
For in our Saviour's Institution we find it intended for every Guest. NONLATINALPHABET is the word, Drink ye All of this Cup. (Mat. 26. 27.) And S. Paul to the Corinthians (consisting most of Lay-men) speaks as well of their drinking the mystical Blood, as of their eating the Body of Christ. (1 Cor. 11. 26, 27, 28, 29.) Nay 'tis confest by learned Vasquez, (as well as by Cassander, and Aquinas Himself) to be a Truth undeniable, That the giving of both Elements in the Roman Church it self, untill the time of Aquinas; did still continue to be in use.
For in our Saviour's Institution we find it intended for every Guest. is the word, Drink you All of this Cup. (Mathew 26. 27.) And S. Paul to the Corinthians (consisting most of Laymen) speaks as well of their drinking the mystical Blood, as of their eating the Body of christ. (1 Cor. 11. 26, 27, 28, 29.) Nay it's confessed by learned Vasquez, (as well as by Cassander, and Aquinas Himself) to be a Truth undeniable, That the giving of both Elements in the Roman Church it self, until the time of Aquinas; did still continue to be in use.
It pleased God the New Testament should be first written in Greek, because a Tongue the most known to the Eastern world. And to the end that this Candle might not be hid under a Bushel, it was translated by St Ierome into the Dalmatick Tongue, by Bishop Vulphilas into the Gothick, by St Chrysostom into Armenian, by Athelstan into Saxon, by Methodius into Sclavonian, by Iacobus de Voragine into Italian, by Bede and Wiclef into English. And not to speak of the Syriack, Aethiopick, Arabick, Persian, and Chaldee Versions, (which were all for the use of the common people of those Countries,) the Vulgar Latine was then the Vulgar Language of the Italians, when the Old and New Testament were turn'd into it.
It pleased God the New Testament should be First written in Greek, Because a Tongue the most known to the Eastern world. And to the end that this Candle might not be hid under a Bushel, it was translated by Saint Jerome into the Dalmatic Tongue, by Bishop Vulphilas into the Gothic, by Saint Chrysostom into Armenian, by Athelstan into Saxon, by Methodius into Sclavonian, by Iacobus the Voragine into Italian, by Bede and Wiclef into English. And not to speak of the Syriac, Ethiopic, Arabic, Persian, and Chaldee Versions, (which were all for the use of the Common people of those Countries,) the vulgar Latin was then the vulgar Language of the Italians, when the Old and New Testament were turned into it.
6. The publick prayers of the Romanists have been a very long time in an unknown Tongue, (I mean unknown to the common people,) even as long as from the times of Pope Gregory the Great.
6. The public Prayers of the Romanists have been a very long time in an unknown Tongue, (I mean unknown to the Common people,) even as long as from the times of Pope Gregory the Great.
For 'tis a scandalously opposite to the plain sense of Scripture, as if it were done in a meer despight to the 14th Chapter of the first Epistle to the Corinthians, especially from the 13 to the 17. vers. Not to speak of what is said by the Primitive Writers:
For it's a scandalously opposite to the plain sense of Scripture, as if it were done in a mere despite to the 14th Chapter of the First Epistle to the Corinthians, especially from the 13 to the 17. vers. Not to speak of what is said by the Primitive Writers:
And as the Christians of Dalmatia, Biblioth. Vet. •atrum, Tom. 6. p. 654. Habassia, Petrus Bellonius in Observ l. 3. cap. 12. & Vitriacus in Hist. Orient.
And as the Christians of Dalmatia, Biblioth. Vet. •atrum, Tom. 6. p. 654. Habesh, Peter Bellonius in Observe l. 3. cap. 12. & Vitruvius in Hist. Orient.
7. Another instance may be given in their Prohibiting of Marriage to men in Orders, which is deriv'd by some from the third Century after Christ; by others from the eighth; and in the rigour that now it is, from Pope Gregory the Seventh.
7. another instance may be given in their Prohibiting of Marriage to men in Order, which is derived by Some from the third Century After christ; by Others from the eighth; and in the rigour that now it is, from Pope Gregory the Seventh.
For Priests were permitted to have wives, both in the Old and New Testament; (as Maximilian the Second did rightly urge against the Pope:) And the blessed Apostles (many of them) were married men: for so I gather from Eusebius out of Clemens Alexandrinus; and from the Letter of Maximilian, who did not want the Advice of the learnedst persons in all his Empire;
For Priests were permitted to have wives, both in the Old and New Testament; (as Maximilian the Second did rightly urge against the Pope:) And the blessed Apostles (many of them) were married men: for so I gather from Eusebius out of Clemens Alexandrian; and from the letter of Maximilian, who did not want the advice of the Learnedest Persons in all his Empire;
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as well as Cephas. And 'tis the Doctrine of that Apostle, that a Bishop may be an Husband, although he may not be the Husband of more then One Wife. (1 Tim. 3. 2. Tit. 1. 6.) Besides, the Marriage of the Clergy was asserted by Paphnutius in the Council at Nice; and even by one of those Canons which the Romanists themselves do still avow for Apostolical. And the forbidding men to marry (with Saturninus, and the Gnosticks,) is worthily call'd by God's Apostle, The Doctrine of Devils, (1 Tim. 4. 1. 3.)
as well as Cephas. And it's the Doctrine of that Apostle, that a Bishop may be an Husband, although he may not be the Husband of more then One Wife. (1 Tim. 3. 2. Tit. 1. 6.) Beside, the Marriage of the Clergy was asserted by Paphnutius in the Council At Nicaenae; and even by one of those Canonas which the Romanists themselves do still avow for Apostolical. And the forbidding men to marry (with Saturninus, and the Gnostics,) is worthily called by God's Apostle, The Doctrine of Devils, (1 Tim. 4. 1. 3.)
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I mean the Liberty of Divorce betwixt Man and Wife, for many more Causes than the Cause of Fornication. For so I find it is decreed by the Church of Rome, with an Anathema to all that shall contradict it.
I mean the Liberty of Divorce betwixt Man and Wife, for many more Causes than the Cause of Fornication. For so I find it is decreed by the Church of Rome, with an Anathema to all that shall contradict it.
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For 'tis as opposite to the will of our Blessed Saviour, revealed to us without a Parable, (in the next verse after my Text) as if they meant nothing more,
For it's as opposite to the will of our Blessed Saviour, revealed to us without a Parable, (in the next verse After my Text) as if they meant nothing more,
For besides that in the Canon of the Council at Trent, a Divorce quoad Torum / Torum ob multas Causas was decreed to be just in the Church of Rome, although our Lord had twice confin'd it to the Sole Cause of Fornication, (Matth. 5. 32, & 19. 9.) And besides that the word Totum was constantly reteined in four Editions, (particularly in That, which had the Care and Command of Pope Paul the Fifth,) Let it be granted that the Council did mean no more,
For beside that in the Canon of the Council At Trent, a Divorce quoad Torum / Torum ob multas Causas was decreed to be just in the Church of Rome, although our Lord had twice confined it to the Sole Cause of Fornication, (Matthew 5. 32, & 19. 9.) And beside that the word Totum was constantly retained in four Editions, (particularly in That, which had the Care and Command of Pope Paul the Fifth,) Let it be granted that the Council did mean no more,
than a meer Sequestration from Bed and Board, to endure for a certain or uncertain time; and not an absolute Dissolution of the Conjugal Knot; yet in the Judgment of Chemnitius, yea and of Maldonat Himself, (who was as learned a Iesuite as that Society ever had,) it would be opposite (even so) to the Law of Christ. For he who putteth away his Wife for any Cause whatsoever, besides the Cause of Fornication commits Adultery (saith the Iesuit) even for this very reason, because he makes Her commit it, whom he unduly putteth away.
than a mere Sequestration from Bed and Board, to endure for a certain or uncertain time; and not an absolute Dissolution of the Conjugal Knot; yet in the Judgement of Chemnitz, yea and of Maldonatus Himself, (who was as learned a Iesuite as that Society ever had,) it would be opposite (even so) to the Law of christ. For he who putteth away his Wife for any Cause whatsoever, beside the Cause of Fornication commits Adultery (Says the Iesuit) even for this very reason, Because he makes Her commit it, whom he unduly putteth away.
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Nor does he content himself to say, or affirm it only, but by a Confluence of Scriptures does make it good, That against the Command of our blessed Saviour (in the verse but one before my Text,) That which God hath joyn'd together, the men of Rome do put asunder.
Nor does he content himself to say, or affirm it only, but by a Confluence of Scriptures does make it good, That against the Command of our blessed Saviour (in the verse but one before my Text,) That which God hath joined together, the men of Room do put asunder.
By these and many more Corruptions in point of Practice and Doctrine too, which were no more then Deviations from what had been from the Beginning, and which the learnedest Sons of the Church of Rome have been forced to confess in their publick writings, the awakened part of the Christian world were compell'd to look out for a Reformation. That there was in the See of Rome the most abominable Practice to be imagin'd, we have the liberal Confession of zealous Stapleton himself; and of those that have publisht their Penitentials. We have the published Complaints of Armachanus, and Grostead, and Nicolas de Clemangis, Iohn of Hus, and Ierome of Prague, Chancellor Gerson, and Erasmus, and the Archbishop of Spalato. Ludovicus Vives, and Cassander, who are known to have died in the same Communion, did yet impartially complain of some Corruptions. Vives of their Feasts at the Oratories of Martyrs, as being too much of kin unto the Gentiles Parentalia, which in the judgment ofParentati• Mortuis species est Idololatriae,
By these and many more Corruptions in point of Practice and Doctrine too, which were no more then Deviations from what had been from the Beginning, and which the Learnedest Sons of the Church of Room have been forced to confess in their public writings, the awakened part of the Christian world were compelled to look out for a Reformation. That there was in the See of Rome the most abominable Practice to be imagined, we have the liberal Confessi of zealous Stapleton himself; and of those that have published their Penitentials. We have the published Complaints of Armagh, and grostead, and Nicolas de Clemangis, John of Hus, and Jerome of Prague, Chancellor Gerson, and Erasmus, and the Archbishop of Spalato. Louis Vives, and Cassander, who Are known to have died in the same Communion, did yet impartially complain of Some Corruptions. Vives of their Feasts At the Oratories of Martyrs, as being too much of kin unto the Gentiles Parentalia, which in the judgement ofParentati• Mortuis species est Idolatry,
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Tertul. de Spectac. c. 12. Tertullian made up a species of Idolatry. And Ca•ander confesses plainly, that the Peoples Adoration paid to Images and Statues, was equal to the worst of the ancient Heathen. So the buying and selling of Papal Indulgences and Pardons ('tis a little thing to say o• Preferments too) was both confest and inveigh'd against by Popish Bishops in Thuanus.
Tertulian de Spectacle. c. 12. Tertullian made up a species of Idolatry. And Ca•ander Confesses plainly, that the Peoples Adoration paid to Images and Statues, was equal to the worst of the ancient Heathen. So the buying and selling of Papal Indulgences and Pardons (it's a little thing to say o• Preferments too) was both confessed and inveighed against by Popish Bishops in Thuanus.
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Now if with all their Corruptions in point of Practice, which alone cannot justifie a People's Separation from any Church, (though the Cathari and the Donatists were heretofore of that opinion,) we compare their Corruptions of Doctrine too,
Now if with all their Corruptions in point of Practice, which alone cannot justify a People's Separation from any Church, (though the Cathari and the Donatists were heretofore of that opinion,) we compare their Corruptions of Doctrine too,
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and that in matter of Faith, (as hath been shew'd,) Corruptions intrenching on Fundamentals; it will appear that That door which was open'd by Us in our first Reformers, was not at all to introduce, but to let out Schism.
and that in matter of Faith, (as hath been showed,) Corruptions entrenching on Fundamentals; it will appear that That door which was opened by Us in our First Reformers, was not At all to introduce, but to let out Schism.
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For the schism must needs be Theirs who give the Cause of the Separation, not Theirs who do but separate when Cause is given. Else S. Paul had been to blame, in that he said to his Corinthians, Come ye out from among them, and be ye separate.
For the Schism must needs be Theirs who give the Cause of the Separation, not Theirs who do but separate when Cause is given. Else S. Paul had been to blame, in that he said to his Corinthians, Come you out from among them, and be you separate.
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(2 Cor. 6. 17.) The actual Departure indeed was Ours, but Theirs the causal, (as our immortal Arch-Bishop does fitly word it:) we left them indeed when they thrust us out; (as they cannot but go whom the Devil drives;) But in propriety of speech, we left their Errors, rather then Them. Or if a Secession was made from Them, 'twas in the very same measure that They had made one from Christ. Whereas They, by their Hostilities, and their Excommunications, departed properly from vs, not from any Errors detected in us. And the wo is to Them by whom the offence cometh, (Matth. 18. 7.) not to Them to whom 'tis given. If when England was in a Flame, by Fire sent out of Italy, we did not abstein from the quenching of it,
(2 Cor. 6. 17.) The actual Departure indeed was Ours, but Theirs the causal, (as our immortal Arch-Bishop does fitly word it:) we left them indeed when they thrust us out; (as they cannot but go whom the devil drives;) But in propriety of speech, we left their Errors, rather then Them. Or if a Secession was made from Them, 'twas in the very same measure that They had made one from christ. Whereas They, by their Hostilities, and their Excommunications, departed properly from us, not from any Errors detected in us. And the woe is to Them by whom the offence comes, (Matthew 18. 7.) not to Them to whom it's given. If when England was in a Flame, by Fire sent out of Italy, we did not abstain from the quenching of it,
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It did appear by the Concession of the most learned Popish VVriters, that particular Nations had still a power to purge themselves from their corruptions, as well in the Church, as in the State, without leave had from the See of Rome; and that 'twas commonly put in practice above a thousand years since.
It did appear by the Concession of the most learned Popish VVriters, that particular nations had still a power to purge themselves from their corruptions, as well in the Church, as in the State, without leave had from the See of Room; and that 'twas commonly put in practice above a thousand Years since.
an Exemption of the Clergy from Secular Courts, and from easie King Iohn, an unworthy Submission to forreign Power; the Popes became strong enough to call their strength the Law of Iustice. And yet their Incroachments were still oppos'd, by the most pious and the most learned in every Age.
an Exemption of the Clergy from Secular Courts, and from easy King John, an unworthy Submission to foreign Power; the Popes became strong enough to call their strength the Law of Justice And yet their Encroachments were still opposed, by the most pious and the most learned in every Age.
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Concerning which it were easie to give a satisfactory account, if it were comely for a Sermon to exceed the limits of an hour. In a word, it did appear from the Code and Novels of Iustinian, from the NONLATINALPHABET set out by the EmperourEvagr. l. 3. c. 14. in Mag. Biblioth.
Concerning which it were easy to give a satisfactory account, if it were comely for a Sermon to exceed the Limits of an hour. In a word, it did appear from the Code and Novels of Iustinian, from the Set out by the EmperourEvagr. l. 3. c. 14. in Mag. Biblioth.
Vet. Patr. Tom 6. Part. 2. p. 655. Zeno, from the practice of Charles the Great, (which may be judged by the Capitulars sent abroad in his Name,) from the designs and Indeavours of two late Emperors, Ferdinand the First,
Vet. Patron Tom 6. Part. 2. p. 655. Zeno, from the practice of Charles the Great, (which may be judged by the Capitulars sent abroad in his Name,) from the designs and Endeavours of two late Emperor's, Ferdinand the First,
nor Discontinuance on the King's, could adde a Right unto the one, or any way lessen it in the other. For it implies a contradiction, that what is wrong should grow right, by being prosperous for a longer, or shorter season.
nor Discontinuance on the King's, could add a Right unto the one, or any Way lessen it in the other. For it Implies a contradiction, that what is wrong should grow right, by being prosperous for a longer, or shorter season.
Had the Pope been contented with his Primacy of Order, and not ambitiously affected a Supremacy of Power, and over all other Churches besides his own; we never had cast off a Yoke, which had never been put upon our Necks: And so 'tis plain that the Usurper did make the Schism. If Sacrilege any where,
Had the Pope been contented with his Primacy of Order, and not ambitiously affected a Supremacy of Power, and over all other Churches beside his own; we never had cast off a Yoke, which had never been put upon our Necks: And so it's plain that the Usurper did make the Schism. If Sacrilege any where,
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Nay, if I may speak an Important Truth, (which being unpassionately considerd, and universally laid to heart, might possibly tend to the Peace of Christendom;) seeing it was not so much the Church, as the Court of Rome, which proudly trod upon Crowns and Scepters, and made Decrees with a non obstante to Apostolical Constitutions, or whatsoever had been enacted by any Authority whatsoever, (the commandments of Christ being not excepted;) we originally departed with higher Degrees of Indignation, from the Insolent Court, than Church of Rome. Nor protested we so much against the Church, (though against the Church too,) as against the cruel Edict first made at Worms, and after cruelly re•inforced at Spire and Ratisbone; for the confirming of those (1) Corruptions from which the (2) Church was to be cleans'd. To the (1) former we declard a Vatinian Hatred; but to the (2) later of the two we have the Charity to wish for a Reconcilement. That we who differ upon the way in which we are walking towards Ierusalem, may so look back on the beginning from whence at first we set out, (and from which our Accusers have foulely swerv'd, (as to agree in our Arrival at the same Iourney's end.
Nay, if I may speak an Important Truth, (which being unpassionately considered, and universally laid to heart, might possibly tend to the Peace of Christendom;) seeing it was not so much the Church, as the Court of Room, which proudly trod upon Crowns and Sceptres, and made Decrees with a non Obstacle to Apostolical Constitutions, or whatsoever had been enacted by any authority whatsoever, (the Commandments of christ being not excepted;) we originally departed with higher Degrees of Indignation, from the Insolent Court, than Church of Room. Nor protested we so much against the Church, (though against the Church too,) as against the cruel Edict First made At Worms, and After cruelly re•inforced At Spire and Ratisbon; for the confirming of those (1) Corruptions from which the (2) Church was to be cleansed. To the (1) former we declared a Vatinian Hatred; but to the (2) later of the two we have the Charity to wish for a Reconcilement. That we who differ upon the Way in which we Are walking towards Ierusalem, may so look back on the beginning from whence At First we Set out, (and from which our Accusers have foully swerved, (as to agree in our Arrival At the same Journey's end.
But God forbid that our Love to the Peace without, should ever tempt us to a loss of the Peace within us. God forbid we should return with the Dog to his vomit,
But God forbid that our Love to the Peace without, should ever tempt us to a loss of the Peace within us. God forbid we should return with the Dog to his vomit,
When I wish a Reconcilement, I do not mean by Our Compliance with any the least of their Defilements, but by their Harmony with Us in our being Clean. On this Condition and Supposal;
When I wish a Reconcilement, I do not mean by Our Compliance with any the least of their Defilements, but by their Harmony with Us in our being Clean. On this Condition and Supposal;
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Our Armes are open to embrace them, with Love, and Honour. Our Hearts and Souls are wide open in fervent Prayers and Supplications to the God of Purity and of Peace, that (in his own good time) he vvill bind up the Breaches, and wipe off the stains, and raise up the lapsed Reputation, of his divided, defiled, disgraced Spouse;
Our Arms Are open to embrace them, with Love, and Honour. Our Hearts and Souls Are wide open in fervent Prayers and Supplications to the God of Purity and of Peace, that (in his own good time) he will bind up the Breaches, and wipe off the stains, and raise up the lapsed Reputation, of his divided, defiled, disgraced Spouse;
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§. 1. SInce the Time wherein this Sermon was first commanded into the light, It has been scoff't at by some, and easily rail'd at by others, and by a third sort complain'd of, as the Concause at least of a Persecution. But so far has it been from being enfeebled, or refuted, that 'tis more than I know if it has manfully been oppos'd. So that to Vindicate my Sermon, I need no more than to Reprint it, (as I was told by an Acute and Learned Prelate,) If aequal Readers will but have patience both to examin what I have said,
§. 1. SInce the Time wherein this Sermon was First commanded into the Light, It has been scoffed At by Some, and Easily railed At by Others, and by a third sort complained of, as the Concause At least of a Persecution. But so Far has it been from being enfeebled, or refuted, that it's more than I know if it has manfully been opposed. So that to Vindicate my Sermon, I need no more than to Reprint it, (as I was told by an Acute and Learned Prelate,) If aequal Readers will but have patience both to examine what I have said,
Which if they will not do Now, whilst the Dispute is at the shortest, and whilst they may do it with greatest Ease; how much less would they have patience for such a due examination,
Which if they will not do Now, while the Dispute is At the Shortest, and while they may do it with greatest Ease; how much less would they have patience for such a due examination,
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if an Inlargement of the Contention should make their Task the more tedious? And if they will; All the stones which certain Enemies have hurled at it in the Dark, will (being happily laid together) make but a Monument of the Truth of that well-meant-Sermon.
if an Enlargement of the Contention should make their Task the more tedious? And if they will; All the stones which certain Enemies have hurled At it in the Dark, will (being happily laid together) make but a Monument of the Truth of that well-meant-Sermon.
This the oftner I observe, and the longer I lay to heart, the more I am fixed in my choise, to serve and satisfie my Readers (as far at least as I am able) touching the Business I am about, at the least expense possible of Time, and Mony.
This the oftener I observe, and the longer I lay to heart, the more I am fixed in my choice, to serve and satisfy my Readers (as Far At least as I am able) touching the Business I am about, At the least expense possible of Time, and Money.
For as my end was to discover the real Novelty of the Doctrins, and the depravednesse of the Practices, in which our Church cannot joyn with the Church of Rome,
For as my end was to discover the real Novelty of the Doctrines, and the depravedness of the Practices, in which our Church cannot join with the Church of Rome,
Who would not certainly have publish't the several Dates and Introductions of the New Articles of their Faith, much lesse would they have Printed the Scandalous Tenor of their Lives, had they not thought them too clear, to be either dissembled, or deny'd. If some are found to be so passionately transported,
Who would not Certainly have published the several Dates and Introductions of the New Articles of their Faith, much less would they have Printed the Scandalous Tenor of their Lives, had they not Thought them too clear, to be either dissembled, or denied. If Some Are found to be so passionately transported,
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Not for the satifying or shaming a wilful Papist, who for want of due Knowledge, or of sufficient Ingenuity, shall at any time accuse both It, and Me;
Not for the satisfying or shaming a wilful Papist, who for want of due Knowledge, or of sufficient Ingenuity, shall At any time accuse both It, and Me;
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The one Citation I am to vindicate is in the Sixt Page of my Sermon, and tis out of the Polycraticum of Iohannes Sarisburiensis, (a learned Bishop who did flourish almost 500 years ago,) l. 6. c. 24 p. 329. Edit, Lugd. Bat. 1595. Where though 'tis granted The Church of Rome was said to shew Her-self a Step-Mother, and Scribes and Pharisees were also said to sit in her;
The one Citante I am to vindicate is in the Sixt Page of my Sermon, and this out of the Polycraticum of Iohannes Sarum, (a learned Bishop who did flourish almost 500 Years ago,) l. 6. c. 24 p. 329. Edit, Lyon Bat. 1595. Where though it's granted The Church of Rome was said to show Herself a Step-Mother, and Scribes and Pharisees were also said to fit in her;
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as from Himself, or as his own sense and meaning, But as received from many others, and which himself had heard spoken in divers Provinces. To which I answer by these degrees.
as from Himself, or as his own sense and meaning, But as received from many Others, and which himself had herd spoken in diverse Provinces. To which I answer by these Degrees.
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But having us'd the word Pharisees in the Body of my Discourse, and apply'd it to the men of the Roman Church, I only noted in the Margin, where the word might be found in the sense I gave it.
But having used the word Pharisees in the Body of my Discourse, and applied it to the men of the Roman Church, I only noted in the Margin, where the word might be found in the sense I gave it.
but that I had it from the men of their own Communion, and such as used such language long enough before Luther. Next 'tis clear that my Citation was not brought by way of proof, (though 'twas a proof of my Candor in the use of that word,) but rather by way of Accommodation. Else I had noted both how commonly, and how loudly the word was us'd;
but that I had it from the men of their own Communion, and such as used such language long enough before Luther. Next it's clear that my Citante was not brought by Way of proof, (though 'twas a proof of my Candor in the use of that word,) but rather by Way of Accommodation. Else I had noted both how commonly, and how loudly the word was used;
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it being most for my Interest, and for the Credit of my Cause, to make it appear that it was us'd rather by many, than by one; nor only in one, but in many places. So that mine Enemies should have thank't my love of Brevity in a Margin, which would not suffer me to be fond of my whole Advantage.
it being most for my Interest, and for the Credit of my Cause, to make it appear that it was used rather by many, than by one; nor only in one, but in many places. So that mine Enemies should have thanked my love of Brevity in a Margin, which would not suffer me to be found of my Whole Advantage.
and the Roman Church in general,) was not only VoxHaec inquam Pater, loquitur Populus, &c. Populi, (which of it self had been enough,) but too agreeable besides with his own opinion; as also with the opinion of Cardinal Guido, whom the plain-hearted Bishop thought it praesumption to contradict. And though he made a due exception of some particular good men, (which in the worst Times and Places were never wanting,) yet, That Justice being don,
and the Roman Church in general,) was not only VoxHaec inquam Pater, loquitur Populus, etc. People, (which of it self had been enough,) but too agreeable beside with his own opinion; as also with the opinion of Cardinal Guido, whom the plainhearted Bishop Thought it presumption to contradict. And though he made a due exception of Some particular good men, (which in the worst Times and Places were never wanting,) yet, That justice being dONE,
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and other Civilities being premis'd, He told the Pope to his Teeth, (as Guido had don in a publick Synod, in which the Pope himself presided,) some Enormities which his Holiness both did, and winck't at.
and other Civilities being premised, He told the Pope to his Teeth, (as Guido had dONE in a public Synod, in which the Pope himself presided,) Some Enormities which his Holiness both did, and winked At.
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or have look't upon my self as concern'd to make. (For did I know any thing else at which a weak-sighted Brother had ever Stumbl'd, I would take the like care to put the Block out of his way.) And for such of my Readers as are not Protestant, who are Afraid of being satisfied,
or have looked upon my self as concerned to make. (For did I know any thing Else At which a weak-sighted Brother had ever Stumbled, I would take the like care to put the Block out of his Way.) And for such of my Readers as Are not Protestant, who Are Afraid of being satisfied,
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§. 5. And such a Privilege has been injoy'd by what I writ some years ago ▪ in way of Preface to Dr. Sherman, touching the Church of Rome 's Pretensions to an Infallibility. The Confutation & Discovery of which One Error, (be it never so short,
§. 5. And such a Privilege has been enjoyed by what I writ Some Years ago ▪ in Way of Preface to Dr. Sherman, touching the Church of Room is Pretensions to an Infallibility. The Confutation & Discovery of which One Error, (be it never so short,
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so it be plain, and perspicuous,) does make it absolutely needless to be Voluminous on the Rest, just as the grubbing up the Root of a noxious Tree, makes it vain and superfluous to spend a richer Treasure of Time, about the mortifying and killing its several Branches.
so it be plain, and perspicuous,) does make it absolutely needless to be Voluminous on the Rest, just as the grubbing up the Root of a noxious Tree, makes it vain and superfluous to spend a Richer Treasure of Time, about the mortifying and killing its several Branches.
§. 6. For the point of Infallibility must needs be one of the two Pillars, (whereof the Pope's pretended Headship or Universal Pastorship is the other,) wherewith the Tromperies superstructed must stand, or fall. And as it is skilfully contriv'd by the Roman Champions, to spend their strength in securing that Saving Error, [ The Church of Rome cannot Err, because it gives the the best security to whatsoever other Errors their Church can own; and under which,
§. 6. For the point of Infallibility must needs be one of the two Pillars, (whereof the Pope's pretended Headship or Universal Pastorship is the other,) wherewith the Tromperies superstructed must stand, or fallen. And as it is skilfully contrived by the Roman Champions, to spend their strength in securing that Saving Error, [ The Church of Rome cannot Err, Because it gives the the best security to whatsoever other Errors their Church can own; and under which,
as an Asylum, the grossest Follies they can get-by do live in safety; so by consequence 'tis as happily resolv'd by us, (upon so good an occasion given) to shew the Feeblenesse, and Defects, even of That which does hold up the Papal Grandeur; and cannot choose but be acknowledg'd even by men of both sides, to be their first (or their second) most Helpfull Engine.
as an Asylum, the Grossest Follies they can get-by do live in safety; so by consequence it's as happily resolved by us, (upon so good an occasion given) to show the Feebleness, and Defects, even of That which does hold up the Papal Grandeur; and cannot choose but be acknowledged even by men of both sides, to be their First (or their second) most Helpful Engine.
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§. 7. This does bring into my mind, what I was told many Years since by an honourable Friend, (then when newly come out of Italy, wherein from his childhood he had been bred,) That having first been convinc'd by the little Treatise, which had been penn'd on that point by his Brother Falkland, That his beloved Roman Church was not-unerrable; He could not hinder his own Discovery, how very grievously she had Err'd. Nor by consequence could he hinder his own Conversion from a Church, still pretending to a privilege of not being able to be deceiv'd, as soon as he found 'twas even That, which had most deceiv'd him.
§. 7. This does bring into my mind, what I was told many years since by an honourable Friend, (then when newly come out of Italy, wherein from his childhood he had been bred,) That having First been convinced by the little Treatise, which had been penned on that point by his Brother Falkland, That his Beloved Roman Church was not-unerrable; He could not hinder his own Discovery, how very grievously she had Erred. Nor by consequence could he hinder his own Conversion from a Church, still pretending to a privilege of not being able to be deceived, as soon as he found 'twas even That, which had most deceived him.
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And truly had I been tempted but with a little of that leisure I once enjoy'd, whereby to have written more at large to Serenus Cressy, (who pretending to Confute, has Escap'd my Sermon,
And truly had I been tempted but with a little of that leisure I once enjoyed, whereby to have written more At large to Serenus Cressy, (who pretending to Confute, has Escaped my Sermon,
and only fought like a Parthian, by certain dexterous Tergiversations, though unlike a Parthian in point of mischief; neither denying, nor disproving, but still evading my Citations,
and only fought like a Parthian, by certain dexterous Tergiversations, though unlike a Parthian in point of mischief; neither denying, nor disproving, but still evading my Citations,
and taking very great care to obscure his own; as well by making both the Greek and the Latin Fathers to hold their peace in Greek and Latin, and only speak in that English which He affords them,
and taking very great care to Obscure his own; as well by making both the Greek and the Latin Father's to hold their peace in Greek and Latin, and only speak in that English which He affords them,
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as by concealing both the Pages and the Editions of his Authors, for fear a Protestant should have leisure and patience too, whereby to bring them to a strict and a speedy Trial:) I say, had I the leisure,
as by concealing both the Pages and the Editions of his Authors, for Fear a Protestant should have leisure and patience too, whereby to bring them to a strict and a speedy Trial:) I say, had I the leisure,
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as some have thought fit to do, I should not inlarge on any point with greater contentment to my Self, or greater hope of convincing both Him, and His, than that on which he hopes most to guard his obstinacy by.
as Some have Thought fit to do, I should not enlarge on any point with greater contentment to my Self, or greater hope of convincing both Him, and His, than that on which he hope's most to guard his obstinacy by.
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§. 8. For when the Romanists contend for the Church of Rome 's being Infallible, they mean by the Roman, the whole Church Catholick; and by the whole Church Catholick, they mean as many as own the Pope for their Soveraign Pastor. This is call'd (by a plainer phrase,) The present Visible Church, to which (for all the General Councils,) the last Recourse is to be had.
§. 8. For when the Romanists contend for the Church of Room is being Infallible, they mean by the Roman, the Whole Church Catholic; and by the Whole Church Catholic, they mean as many as own the Pope for their Sovereign Pastor. This is called (by a plainer phrase,) The present Visible Church, to which (for all the General Councils,) the last Recourse is to be had.
But why rather to the Present, than to the Primitive Church? or why to the present Church Visible, rather than to the first General Councils? Even because (saith Mr. Cressy) Universal Experience doth demonstrate it impossible, that any Writing can end a Debate between multitudes of persons interessed,
But why rather to the Present, than to the Primitive Church? or why to the present Church Visible, rather than to the First General Councils? Even Because (Says Mr. Cressy) Universal Experience does demonstrate it impossible, that any Writing can end a Debate between Multitudes of Persons interested,
Thus still there is something, not only fallible, but false, whereby a Romanist is to judge where to find Infallibility; (for wheresoever That is, the last Recourse is to be made;) Because an Experience as Universal, as that whereof Mr. Cressy speaks, doth also demonstrate it as impossible, That Any present Church Visible (much less that His) should put an end to a Debate between multitudes of persons, whose Interest and Byass is multifariously divided,
Thus still there is something, not only fallible, but false, whereby a Romanist is to judge where to find Infallibility; (for wheresoever That is, the last Recourse is to be made;) Because an Experience as Universal, as that whereof Mr. Cressy speaks, does also demonstrate it as impossible, That Any present Church Visible (much less that His) should put an end to a Debate between Multitudes of Persons, whose Interest and Byass is multifariously divided,
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as well as They. Men must equally agree (which they never will) first what is to be meant by the present Visible Church; and after That, that she is Infallible; before she can possibly put an end to all their Dissensions in their Debates.
as well as They. Men must equally agree (which they never will) First what is to be meant by the present Visible Church; and After That, that she is Infallible; before she can possibly put an end to all their Dissensions in their Debates.
§. 9. But what does he mean by the present Church Visible? Does he mean all the Churches that do submit unto the Pope as their Soveraign Pastor, either IN, or OUT of a General Council? If the first; he must mean either a written, or speaking Council.
§. 9. But what does he mean by the present Church Visible? Does he mean all the Churches that do submit unto the Pope as their Sovereign Pastor, either IN, or OUT of a General Council? If the First; he must mean either a written, or speaking Council.
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Then there needed no more than One, but That (by all means) must be a standing General Council, from the beginning of the Church till the Day of Iudgment. And then the Church was never able to make her Members a jot the better for her Infallibility, or to prove she had such a priviledge, by being able to put an End to a Debate between Multitudes of different Interest and Judgment in several Nations, either before the Nicene Council, which was the first that was General, or since the Council held at Trent, which they avow to be the last. But if he mean's only a speaking Council, then he confesses that at present there is no such present Visible Church, as can Infallibly put an end to the Debate above mention'd;
Then there needed no more than One, but That (by all means) must be a standing General Council, from the beginning of the Church till the Day of Judgement. And then the Church was never able to make her Members a jot the better for her Infallibility, or to prove she had such a privilege, by being able to put an End to a Debate between Multitudes of different Interest and Judgement in several nations, either before the Nicene Council, which was the First that was General, or since the Council held At Trent, which they avow to be the last. But if he mean's only a speaking Council, then he Confesses that At present there is no such present Visible Church, as can Infallibly put an end to the Debate above mentioned;
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where is the boasted Infallibility? How shall we find, or comprehend it? or how is any Creature the wiser for it? And if he means (what was said in the second Branch of my first Dilemma,) All the Churches which own the Pope as their Soveraign Pastor, not IN, but OUT of a General Council;
where is the boasted Infallibility? How shall we find, or comprehend it? or how is any Creature the Wiser for it? And if he means (what was said in the second Branch of my First Dilemma,) All the Churches which own the Pope as their Sovereign Pastor, not IN, but OUT of a General Council;
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Then the Pope in his Conclave, or College of Cardinals, (which, by the way, is a Conventicle, though not a Council, not Concilium, but Counciliabulum,) must be the sole and proper speaking Iudge, who can end such a Debate as before we spake of;
Then the Pope in his Conclave, or College of Cardinals, (which, by the Way, is a Conventicle, though not a Council, not Concilium, but Counciliabulum,) must be the sole and proper speaking Judge, who can end such a Debate as before we spoke of;
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at least in respect of her Infallible Iudgment; which none but the Pope (out of a Council) can have, or utter. But thus the Romanists Absurdities will be more notable than before. For the Pope may be an Heretick, if not an Heathen. Pope Marcellinus was the first, and Pope Liberius the second. And there is no better arguing,
At least in respect of her Infallible Judgement; which none but the Pope (out of a Council) can have, or utter. But thus the Romanists Absurdities will be more notable than before. For the Pope may be an Heretic, if not an Heathen. Pope Marcellinus was the First, and Pope Liberius the second. And there is no better arguing,
than to the Aptitude from the Act. Nay, in some of the 30 Schisms which Onuphrius reckons up in the Church of Rome, (before the word Protestant was ever heard of,) when two or three Popes did sit at once, 'twas even impossible to determine, which Pope was the true, and which the false. The Councils of Constance and Pisa (whereof the former, by the way, was a General Council, in the Catalogue set forth by Pope Paulus Quintus,) were utterly at a Loss in their Debates of this matter.
than to the Aptitude from the Act. Nay, in Some of the 30 Schisms which Onuphrius reckons up in the Church of Room, (before the word Protestant was ever herd of,) when two or three Popes did fit At once, 'twas even impossible to determine, which Pope was the true, and which the false. The Councils of Constance and Pisa (whereof the former, by the Way, was a General Council, in the Catalogue Set forth by Pope Paulus Quintus,) were utterly At a Loss in their Debates of this matter.
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From whence it follows unavoidably, that Mr. Cressy must not dare to avow this last notion of The present Visible Church; as well because it is not That, to which he dares say the last Recourse is to be had, as because she can too easily declare her sense in another way,
From whence it follows avoidable, that Mr. Cressy must not Dare to avow this last notion of The present Visible Church; as well Because it is not That, to which he dares say the last Recourse is to be had, as Because she can too Easily declare her sense in Another Way,
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than as she was ever represented by her Pastors out of all Nations, that is to say, by a General Council, which yet the present visible Church can never do, saith Mr. Cressy, chap. 9. p. 95. But when I say, he must not dare to avow this last notion of the present visible Church, to which he gives the last Recourse, and to which he ascribes Infallibility: I mean, he must not for the future, not but that for the present he dares to do it;
than as she was ever represented by her Pastors out of all nations, that is to say, by a General Council, which yet the present visible Church can never do, Says Mr. Cressy, chap. 9. p. 95. But when I say, he must not Dare to avow this last notion of the present visible Church, to which he gives the last Recourse, and to which he ascribes Infallibility: I mean, he must not for the future, not but that for the present he dares to do it;
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Because he tells us expressly, p. 97. (& as dogmatically too, as without all proof,) That the present Superiours living and speaking must conclude all controversies, their Interpretation of Scripture and Fathers, their Testimony of Tradition, must more than put to silence all contradiction of particular persons, or Churches;
Because he tells us expressly, p. 97. (& as dogmatically too, as without all proof,) That the present Superiors living and speaking must conclude all controversies, their Interpretation of Scripture and Father's, their Testimony of Tradition, must more than put to silence all contradiction of particular Persons, or Churches;
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Quite forgetting what he had said not long before, p. 95. That Reason, Inspiration, and Examples of Primitive Fathers, must joyntly make up the only Guide, which He affirms to be Infallible.
Quite forgetting what he had said not long before, p. 95. That Reason, Inspiration, and Examples of Primitive Father's, must jointly make up the only Guide, which He affirms to be Infallible.
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For, unless they all concur, (as he had said before that, p. 93,) together with the present visible Governours, (to whom he there gives a judging determining power,) That which we take to be Reason,
For, unless they all concur, (as he had said before that, p. 93,) together with the present visible Governors, (to whom he there gives a judging determining power,) That which we take to be Reason,
Now besides that This saying destroys the former, where no less was ascrib'd to the present visible Superiours living and speaking, than here is attributed to All four Requisites in conjunction;
Now beside that This saying Destroys the former, where no less was ascribed to the present visible Superiors living and speaking, than Here is attributed to All four Requisites in conjunction;
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we know that Reason may be deceiv'd, Inspiration be counterfeit by some unclean spirit, (which fallible Reason must be the Judge of,) primitive Fathers subject to Error, and present Superiours much more than Primitive: And, many fallible Guides can never make up one Infallible, any more than many Planets can make one Sun, or many Acts of finite knowledge one true omniscience. For as Mr. Cressy does confess, that Infallibility and Omniscience, are incommunicable Attributes of God Himself, (p. 98.) so he imply's a contradiction, when he saith they are communicable to any creature, such as is his present visible Church. And another contradiction as bad,
we know that Reason may be deceived, Inspiration be counterfeit by Some unclean Spirit, (which fallible Reason must be the Judge of,) primitive Father's Subject to Error, and present Superiors much more than Primitive: And, many fallible Guides can never make up one Infallible, any more than many Planets can make one Sun, or many Acts of finite knowledge one true omniscience. For as Mr. Cressy does confess, that Infallibility and Omniscience, Are incommunicable Attributes of God Himself, (p. 98.) so he imply's a contradiction, when he Says they Are communicable to any creature, such as is his present visible Church. And Another contradiction as bad,
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or worse, when he saith that a man, although of much Ignorance, may in a sort be Omniscient within his sphere, (p. 99.) which is as if he should have said, That a man may be able to have a knowledge of All things, because he may so know them All, as to be Ignorant of Some. But then, with the help of that NONLATINALPHABET, the meanest man is as omniscient, as is his Roman Catholick Church; because (within his determinate sphere) he must needs have a knowledge of All he know's; and of more than she know's the Roman Church hath no knowledge. So again when he would shew how a creature may be Infallible, though he had said that God Himself is incommunicably such, (p. 98.) he has no better a NONLATINALPHABET,
or Worse, when he Says that a man, although of much Ignorance, may in a sort be Omniscient within his sphere, (p. 99.) which is as if he should have said, That a man may be able to have a knowledge of All things, Because he may so know them All, as to be Ignorant of some. But then, with the help of that, the Meanest man is as omniscient, as is his Roman Catholic Church; Because (within his determinate sphere) he must needs have a knowledge of All he know's; and of more than she know's the Roman Church hath no knowledge. So again when he would show how a creature may be Infallible, though he had said that God Himself is incommunicably such, (p. 98.) he has no better a,
] thereby implying, that the Immutable cannot communicate his incommunicable Attribute of Immutability to any creature, even because he cannot possibly perfect a creature into Himself. But from actual mutation he can preserve any Creature,
] thereby implying, that the Immutable cannot communicate his incommunicable Attribute of Immutability to any creature, even Because he cannot possibly perfect a creature into Himself. But from actual mutation he can preserve any Creature,
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All he saith coming to this, That however God only is Undeceivable, yet he is able to preserve his deceivable creatures from being actually deceiv'd. Sed quid hoc ad Iphicli Boves? The Question is not,
All he Says coming to this, That however God only is Undeceivable, yet he is able to preserve his deceivable creatures from being actually deceived. Said quid hoc ad Iphicli Boves? The Question is not,
Whether God can preserve a Chruch from being actually in error, (for so he can, and often does, particular Members of his Church,) But whether de facto he hath granted an Inerrability, or an Impossibility of erring, unto that which they call the Roman Catholick Church. Not whether the Church is actually false in her opinions,
Whither God can preserve a Church from being actually in error, (for so he can, and often does, particular Members of his Church,) But whither de facto he hath granted an Inerrability, or an Impossibility of erring, unto that which they call the Roman Catholic Church. Not whither the Church is actually false in her opinions,
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Will Mr. Cressy so confound an Adjective in Bilis, with a Participle derived from the passive preterperfest Tense, as either to argue à non actu ad non potentiam, or else to pass over from the one unto the other? Will he argue that Adam before his fall was Impeccable, because he yet was preserved from actual sin? or, that the Church was Infallible in the Apostles own Times, because she was not erroneous until she was? He cannot sure be so destitute either of Logick or Grammer skill.
Will Mr. Cressy so confound an Adjective in Bilis, with a Participle derived from the passive preterperfest Tense, as either to argue à non Acts ad non potentiam, or Else to pass over from the one unto the other? Will he argue that Adam before his fallen was Impeccable, Because he yet was preserved from actual since? or, that the Church was Infallible in the Apostles own Times, Because she was not erroneous until she was? He cannot sure be so destitute either of Logic or Grammar skill.
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when he allows so great a privilege to the present Governours of the Church in every Age, whom he will have to be the living and speaking Iudges, to whom (without contradiction) all particular Churches as well as persons, must meekly yield up their Assent;
when he allows so great a privilege to the present Governors of the Church in every Age, whom he will have to be the living and speaking Judges, to whom (without contradiction) all particular Churches as well as Persons, must meekly yield up their Assent;
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Let us allow it to be his meaning, not that These are undeceivable, but that God doth still preserve them from being actually deceiv'd. Was not Pope Hildebrand himself the supream speaking Iudge, when yet the Council at Wormes did set him out as a Brand of Hell? Was not Iohn the 23. the supream speaking Iudge of Mr. Cressy's then present visible Church, when yet he openly deny'd the Immortality of the soul, and for That (with other crimes) was condemn'd by the Council then held at Constance? Were not Iohn the 22. and Anastasius the 2. the supream speaking Iudges in their several Times, who yet were both stigmatiz'd for the Crime of Heresie? Let Mr. Cressy now speak like an honest man;
Let us allow it to be his meaning, not that These Are undeceivable, but that God does still preserve them from being actually deceived. Was not Pope Hildebrand himself the supreme speaking Judge, when yet the Council At Worms did Set him out as a Brand of Hell? Was not John the 23. the supreme speaking Judge of Mr. Cressy's then present visible Church, when yet he openly denied the Immortality of the soul, and for That (with other crimes) was condemned by the Council then held At Constance? Were not John the 22. and Anastasius the 2. the supreme speaking Judges in their several Times, who yet were both stigmatized for the Crime of Heresy? Let Mr. Cressy now speak like an honest man;
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Were such superiours as these, then living and speaking, to conclude all controversies? to Interpret Scripture and the Fathers? to put to silence all particular Churches? to subdue mens minds to an Assent? and this under the penalty of their being cut off from the body of Christ? (Let him read his own dictates, p. 97.) It will but little mend the matter, to say the Pope is but One,
Were such superiors as these, then living and speaking, to conclude all controversies? to Interpret Scripture and the Father's? to put to silence all particular Churches? to subdue men's minds to an Assent? and this under the penalty of their being Cut off from the body of christ? (Let him read his own dictates, p. 97.) It will but little mend the matter, to say the Pope is but One,
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Because, besides that they may All have their Byasses and Errors, as well as He, in case they are All consulted with, (as they never are, ) 'Tis very evident that the Pope (like the Sun among the Stars) is more than All, in all Cases.
Because, beside that they may All have their Byasses and Errors, as well as He, in case they Are All consulted with, (as they never Are,) It's very evident that the Pope (like the Sun among the Stars) is more than All, in all Cases.
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The greatest part of those Councils which they are pleas'd to call General, have been indeed little better than the meer Properties of their Popes: which that I may not seem to say,
The greatest part of those Councils which they Are pleased to call General, have been indeed little better than the mere Properties of their Popes: which that I may not seem to say,
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§. 12. In the last Lateran Council under Julius the 2. and Leo the 10. The Holy Scriptures (at the first Session) are humbly laid down at his Holiness's feet; And,
§. 12. In the last Lateran Council under Julius the 2. and Leo the 10. The Holy Scriptures (At the First Session) Are humbly laid down At his Holiness's feet; And,
Accordingly (in the 3d) The Kingdom of France by Pope Iulius is subjected to an Interdict, and the Mart held at Lyons transferr'd to Geneva. The Pragmatick Sanction is rescinded in the fourth, for the improving of the Trade of Ecclesiastical Hucksters, the buying and selling of Church-Preferments. The Pope is asserted as God's Lieutenant upon Earth, though not of equal merits. (A very signal Condescension!
Accordingly (in the 3d) The Kingdom of France by Pope Julius is subjected to an Interdict, and the Mars held At Lyons transferred to Geneva. The Pragmatic Sanction is rescinded in the fourth, for the improving of the Trade of Ecclesiastical Hucksters, the buying and selling of Church-preferments. The Pope is asserted as God's Lieutenant upon Earth, though not of equal merits. (A very signal Condescension!
God is meekly acknowledg'd to be superiour to the Pope.) In the fifth Session, Iulius die's, (another great Condescension!) And Leo his Successor is saluted,
God is meekly acknowledged to be superior to the Pope.) In the fifth Session, Julius die's, (Another great Condescension!) And Leo his Successor is saluted,
as no less than the Lion of the Tribe of Iudah, the Root of David, the Saviour and Deliverer that was to come. (A pretty clintch, but a blasphemous complement,
as no less than the lion of the Tribe of Iudah, the Root of David, the Saviour and Deliverer that was to come. (A pretty clintch, but a blasphemous compliment,
and unworthy a Bishop's mouth.) In the eighth and ninth Sessions, This Lion Roar's first against them that shall violate his Decrees in the present Council, to whom he threatens such a Sentence of Excommunication, as none but Himself could absolve them from. Next against the Emperour, Kings, and Princes, whom he chargeth not to hinder such as were coming to the Council, under the penalty of incurring God 's Displeasure and his own.
and unworthy a Bishop's Mouth.) In the eighth and ninth Sessions, This lion Roar's First against them that shall violate his Decrees in the present Council, to whom he threatens such a Sentence of Excommunication, as none but Himself could absolve them from. Next against the Emperor, Kings, and Princes, whom he charges not to hinder such as were coming to the Council, under the penalty of incurring God is Displeasure and his own.
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— in him alone as the Vicar of God and of Christ, That saying of the Prophet ought again to have its completion, All the Kings of the Earth shall come and Worship, All the Nations under Heaven shall do him Service. In a word, throughout the whole Council, nothing is carried by the counsel, or consultation of Assessors, (for Assistants I cannot call them,) nothing by suffrages, or votes, from them that make it wear the name of a General Council;
— in him alone as the Vicar of God and of christ, That saying of the Prophet ought again to have its completion, All the Kings of the Earth shall come and Worship, All the nations under Heaven shall do him Service. In a word, throughout the Whole Council, nothing is carried by the counsel, or consultation of Assessors, (for Assistants I cannot call them,) nothing by suffrages, or votes, from them that make it wear the name of a General Council;
But, the supreme present Iudge (to use the phrase of Mr. Cressy) as an Infallible Dictator, ordained All ▪ This is constantly the Preface to each Decree in That Council, Leo Episcopus, servus servorum Dei, ad perpetuam rei memoriam, approbante Concilio, &c. §. 13. So again in their last and best beloved General Council, All the Fathers do but prepare convenient matter for Decrees, whereunto the Popes Fiat does give the life. Their two and twenty years contrivances do end at last in a meek Petition, That his Holiness will vouchsafe to confirm what they had done;
But, the supreme present Judge (to use the phrase of Mr. Cressy) as an Infallible Dictator, ordained All ▪ This is constantly the Preface to each decree in That Council, Leo Episcopus, servus Servorum Dei, ad perpetuam rei memoriam, approbante Concilio, etc. §. 13. So again in their last and best Beloved General Council, All the Father's do but prepare convenient matter for Decrees, whereunto the Popes Fiat does give the life. Their two and twenty Years contrivances do end At last in a meek Petition, That his Holiness will vouchsafe to confirm what they had done;
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which could not have the nature and force of Articles, or Decrees, until the Pope had breathed on them the Breath of Life. So a little before That, The General Council does humbly hope, That if any Difficulty arise in the receiving of the Canons, or if any things Doubtful shall require a Definition, or Declaration, His Holiness will provide for the Necessities of the Provinces,
which could not have the nature and force of Articles, or Decrees, until the Pope had breathed on them the Breath of Life. So a little before That, The General Council does humbly hope, That if any Difficulty arise in the receiving of the Canonas, or if any things Doubtful shall require a Definition, or Declaration, His Holiness will provide for the Necessities of the Provinces,
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or by committing all the Business to such as He shall think fit, or by what way soever He shall judge more commodious. All, upon the matter, both is, and must be,
or by committing all the Business to such as He shall think fit, or by what Way soever He shall judge more commodious. All, upon the matter, both is, and must be,
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as He pleaseth; and when the Council is dissolv'd, He is himself Tantamount to a General Council. Indeed much more. For the Council did but propose, But He declares, and defines, by Apostolical Authority.
as He Pleases; and when the Council is dissolved, He is himself Tantamount to a General Council. Indeed much more. For the Council did but propose, But He declares, and defines, by Apostolical authority.
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He command's, and decree's, by somewhat more than Apostolical, That Faith without the least Doubting, be had by all to his Creed; and all under the penalty of being cut off from the Body of Christ;
He command's, and decree's, by somewhat more than Apostolical, That Faith without the least Doubting, be had by all to his Creed; and all under the penalty of being Cut off from the Body of christ;
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Now if a Council (as the Lateran) does only Read a Decree in Fieri, And a Pope (as the Tenth Leo) by saying Placet, does make it one in Facto esse; If a Council cannot be currant, unless it be called by the Pope, and by the Pope praesided in; yea if nothing don in it can pass for currant, until the Pope hath approved of it,
Now if a Council (as the Lateran) does only Read a decree in Fieri, And a Pope (as the Tenth Leo) by saying Placet, does make it one in Facto esse; If a Council cannot be currant, unless it be called by the Pope, and by the Pope presided in; yea if nothing dONE in it can pass for currant, until the Pope hath approved of it,
or until he hath made it become Authentick by an Act of his Will, or by a word of his Mouth; Mr. Cressy, and Father Iohnson, who do so earnestly contend for a subcoelestial Infallability, cannot chuse but believe, (if at all they believe, as well as plead it,) That its real Inherence is in the Pope, and only said to be in the Church, because it does more become the Error,
or until he hath made it become Authentic by an Act of his Will, or by a word of his Mouth; Mr. Cressy, and Father Iohnson, who do so earnestly contend for a subcelestial Infallibility, cannot choose but believe, (if At all they believe, as well as plead it,) That its real Inherence is in the Pope, and only said to be in the Church, Because it does more become the Error,
and set it off to the People with better Grace. The Reason of what I say is very cogent in it self; and that it may be so to others, I thus endeavour to make it plain. They say that Councils are not currant, unless approved of by the Pope. Nor does he give his Approbation, until the Council is at an end. His Approbation is after; and not before it.
and Set it off to the People with better Grace. The Reason of what I say is very cogent in it self; and that it may be so to Others, I thus endeavour to make it plain. They say that Councils Are not currant, unless approved of by the Pope. Nor does he give his Approbation, until the Council is At an end. His Approbation is After; and not before it.
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From whence 'tis natural to Inferr, That he approve's not of the Council, because Infallibly good and therefore currant; (it would not then need his Approbation:) But the Council is good and currant, because He approve's it.
From whence it's natural to Infer, That he approve's not of the Council, Because Infallibly good and Therefore currant; (it would not then need his Approbation:) But the Council is good and currant, Because He approve's it.
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And why should That be said, unless because He is Infallible with Them that say it? Thus (I say) it is to Them, not Thus in It selfe. For then there would follow this other Absurdity, That if The Council hath err'd, it is because the Pope hath not approv'd it.
And why should That be said, unless Because He is Infallible with Them that say it? Thus (I say) it is to Them, not Thus in It self. For then there would follow this other Absurdity, That if The Council hath erred, it is Because the Pope hath not approved it.
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§. 14. Now (to speak a gross Truth,) The Approbation of a Pope, when a Council hath don with its Consultations, cannot possibly have the virtue to effect that such a Council shall not have err'd. For if it hath erred it is erroneous, though He approve's it.
§. 14. Now (to speak a gross Truth,) The Approbation of a Pope, when a Council hath dONE with its Consultations, cannot possibly have the virtue to Effect that such a Council shall not have erred. For if it hath erred it is erroneous, though He approve's it.
If not, it is orthodox, though He rejects it. The Emperours who call'd the first and truest General Councils, did either not care for, or not expect his Approbation.
If not, it is orthodox, though He rejects it. The emperors who called the First and Truest General Councils, did either not care for, or not expect his Approbation.
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§. 15. But let us yield Mr. Cressy yet more Advantage, and suppose him only to mean what once he saith, (for he saith so many things, that he seem's to have many, and even contradictory meanings,) A Church represented by her Pastors out of All Nations, which Pastors out of All Nations make a General Council; And that This only is the Church, to which he ascribes Infallibility. To which I answer, by two Degrees.
§. 15. But let us yield Mr. Cressy yet more Advantage, and suppose him only to mean what once he Says, (for he Says so many things, that he seem's to have many, and even contradictory meanings,) A Church represented by her Pastors out of All nations, which Pastors out of All nations make a General Council; And that This only is the Church, to which he ascribes Infallibility. To which I answer, by two Degrees.
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First by observing, that he takes for granted what is false. For there was never such a Council, as to which All Nations did send their Pastors, and by consequence The Church was never so Represented; and by consequence never Infallible, if She can only be Infallible when so Represented, to wit, by the Pastors of All Nations which have Christian Churches in them.
First by observing, that he Takes for granted what is false. For there was never such a Council, as to which All nations did send their Pastors, and by consequence The Church was never so Represented; and by consequence never Infallible, if She can only be Infallible when so Represented, to wit, by the Pastors of All nations which have Christian Churches in them.
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And only were called Oecumenical, not for Bellarmine's Reason, but because they consisted of all the Pastors who were sent from Those Nations which made up all the Roman Empire, whose Emperours (by a figure) were call'd the Masters of the world.
And only were called Ecumenical, not for Bellarmine's Reason, but Because they consisted of all the Pastors who were sent from Those nations which made up all the Roman Empire, whose emperors (by a figure) were called the Masters of the world.
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None went thither out of Persia, India, the Inmost Arabia, and Aethiopia, wherein the Churches were never under the Roman Empire; Nor yet out of Britain, France, and Spain, when, being parted from the Empire, They became the Peculiar of other Princes. And as the Empire grew scanty, so the Councils in proportion did grow less General. Whose Greatness is to be measur'd, not by the number of the Bishops, but by the multitude of the Churches, and by the Greatnesse of the Regions from which they come.
None went thither out of Persiam, India, the Inmost Arabia, and Ethiopia, wherein the Churches were never under the Roman Empire; Nor yet out of Britain, France, and Spain, when, being parted from the Empire, They became the Peculiar of other Princes. And as the Empire grew scanty, so the Councils in proportion did grow less General. Whose Greatness is to be measured, not by the number of the Bishops, but by the multitude of the Churches, and by the Greatness of the Regions from which they come.
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But since the Bishops of Rome, with other Rights of the Roman Empire, have invaded This also, of calling and praesiding in General Councils, they have been only call'd General, for being a Confluence of Pastors out of all the Papal Empire. And therefore, according to Mr. Cressy, They could not possibly be Infallible, because not such, as to which All Nations did send their Pastors.
But since the Bishops of Room, with other Rights of the Roman Empire, have invaded This also, of calling and presiding in General Councils, they have been only called General, for being a Confluence of Pastors out of all the Papal Empire. And Therefore, according to Mr. Cressy, They could not possibly be Infallible, Because not such, as to which All nations did send their Pastors.
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Some (say they) are approved by the Sea Apostolical, and received by the Catholick Church. 2 Some are absolutely reprobated. 3 Some are reprobated in part, approved. 4 Some are neither reprobated, nor approved. Now since each of these sorts is said by Romanists to be General, and General Councils in the general are also said by the same to be Infallible; What else do they say, in effect & substance, but that the Church represented in General Councils is either absolutely Infallible, (as in the first species of General Councils,) or altogether fallible, (as in the second;) or partly Infallible, and partly fallible, (as in the third;) or neither fallible, nor infallible, (as in the fourth.) If General Councils cannot err, Why then do they reprobate, or doubt any of them? If they have sufficient reason both to reprobate some,
some (say they) Are approved by the Sea Apostolical, and received by the Catholic Church. 2 some Are absolutely reprobated. 3 some Are reprobated in part, approved. 4 some Are neither reprobated, nor approved. Now since each of these sorts is said by Romanists to be General, and General Councils in the general Are also said by the same to be Infallible; What Else do they say, in Effect & substance, but that the Church represented in General Councils is either absolutely Infallible, (as in the First species of General Councils,) or altogether fallible, (as in the second;) or partly Infallible, and partly fallible, (as in the third;) or neither fallible, nor infallible, (as in the fourth.) If General Councils cannot err, Why then do they Reprobate, or doubt any of them? If they have sufficient reason both to Reprobate Some,
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By what Infallible Token shall they know, either that the Councils are truly General, and Genuine; or at least, that being such, they are Infallible? Of Bellarmine's 18 General Councils, which are his first and best species, he proves the Approvedness and validity by the Pope's praesiding in, or approving of them.
By what Infallible Token shall they know, either that the Councils Are truly General, and Genuine; or At least, that being such, they Are Infallible? Of Bellarmine's 18 General Councils, which Are his First and best species, he Proves the Approvedness and validity by the Pope's presiding in, or approving of them.
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His General proof is but this, [ They are approved of by the Pope, and receiv'd by Papists. ] And what is this but to beg the Question? The first 8 Councils he proves to be such, by the Decree of the Pope. The Nine that follow he proves to be approved, Because the Pope praesided in them.
His General proof is but this, [ They Are approved of by the Pope, and received by Papists. ] And what is this but to beg the Question? The First 8 Councils he Proves to be such, by the decree of the Pope. The Nine that follow he Proves to be approved, Because the Pope presided in them.
And the last was confirm'd by Pius Quartus. So that a Council's NONLATINALPHABET is derived from the Pope, and depend's upon his Pleasure. But now of those 18. there is a very great difference.
And the last was confirmed by Pius Quartus. So that a Council's is derived from the Pope, and depend's upon his Pleasure. But now of those 18. there is a very great difference.
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For the first four only were received and rever'd by Gregory the Great, as were the four Gospels of Iesus Christ. Which Reverence would have been due to the other fourteen, had they been of as great Authority;
For the First four only were received and revered by Gregory the Great, as were the four Gospels of Iesus christ. Which reverence would have been due to the other fourteen, had they been of as great authority;
as they needs must have been, had all been aequally Infallible, in their opinion who own them All. And yet the later Councils had been more valid than the former, if 'tis notAbsque Romani Pontificis Authoritate Synodum a•iquibus congregare non l•cet.
as they needs must have been, had all been equally Infallible, in their opinion who own them All. And yet the later Councils had been more valid than the former, if it's notAbsque Romani Pontiff Authoritate Synodum a•iquibus Congregare non l•cet.
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Ibid. Dist. 17. lawful to call a Council, without the Authority of the Pope, as Marcellus his Decretal affirm's it is not. Secondly for the Number of their approved General Councils, I see not how it can be agreed.
Ibid Dist 17. lawful to call a Council, without the authority of the Pope, as Marcellus his Decretal affirm's it is not. Secondly for the Number of their approved General Councils, I see not how it can be agreed.
For besides that the Greeks receive no more than the first seven, The Lutherans but six, The Eutychians in Africa no more than three, The Nestorians in the East no more than two, and the Polonian Trinitarians no more than one, (which Difference is acknowledged by Bellarmine Himself,): I say, besides This, I wonder when Bellarmine will be ever agreed with Pope Paul the fift; The former rejecting the Council at Constance from the number of the Approved, which yet the Later does admit of with equal Reverence. It was reprobated indeed by a worse than it self, to wit the Council at Florence next following after;
For beside that the Greeks receive no more than the First seven, The Lutherans but six, The Eutychians in Africa no more than three, The Nestorians in the East no more than two, and the Polonian Trinitarians no more than one, (which Difference is acknowledged by Bellarmine Himself,): I say, beside This, I wonder when Bellarmine will be ever agreed with Pope Paul the fift; The former rejecting the Council At Constance from the number of the Approved, which yet the Later does admit of with equal reverence. It was reprobated indeed by a Worse than it self, to wit the Council At Florence next following After;
but 'twas only for decreeing, that a Council was above the Pope, for which it ought to have been approv'd. And abating those things which consist not with the Haughtiness (but the just Dignity) of the Popes, It is as generally received as any other. Yet we need no better Argument to prove such a Council above a Pope, and the gross fallibility of both together, than an Historical Accompt of That one Council, as we find it set down by Pope Paul the fift. The Third at Constantinople, which is commonly reckoned the sixth General Council, was by the 14th at Toledo (Can. 7.) esteem'd the Fift. Implying the former under Vigilius, not to have been one of the General Councils, which yet with other Councils does pass for such without Question.
but 'twas only for decreeing, that a Council was above the Pope, for which it ought to have been approved. And abating those things which consist not with the Haughtiness (but the just Dignity) of the Popes, It is as generally received as any other. Yet we need no better Argument to prove such a Council above a Pope, and the gross fallibility of both together, than an Historical Account of That one Council, as we find it Set down by Pope Paul the fift. The Third At Constantinople, which is commonly reckoned the sixth General Council, was by the 14th At Toledo (Can. 7.) esteemed the Fift. Implying the former under Vigilius, not to have been one of the General Councils, which yet with other Councils does pass for such without Question.
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§. 17. Last of all let Mr. Cressy be allow'd to mean at the most Advantage, That his General Councils are said to be Infallible, not because they cannot, but do not err;
§. 17. Last of all let Mr. Cressy be allowed to mean At the most Advantage, That his General Councils Are said to be Infallible, not Because they cannot, but do not err;
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for so he most improperly, but yet most kindly helps out himself, chap. 9. pag. 98. But does he not think it was an Error in the first Council of Nice, (as in the third of Constantinople) to assent to Paphnutius his NONLATINALPHABET,
for so he most improperly, but yet most kindly helps out himself, chap. 9. page. 98. But does he not think it was an Error in the First Council of Nicaenae, (as in the third of Constantinople) to assent to Paphnutius his,
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and patronizing the Marriage of Priests, as both Socrates, and Sozomen, and the RomanDist. 32. Can. Nicen. V. Concil. Constantin. III. Can. 13. To. 5. p. 326. Concil. Elib.
and patronizing the Marriage of Priests, as both Socrates, and Sozomen, and the RomanDist. 32. Can. Nicene V. Council. Constantin. III. Can. 13. To. 5. p. 326. Council. Elba.
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for declaring it unlawful, to paint in the windows or walls of Churches, what is the object of Adoration. And so much the rather will he believe it to be an Error, because the second Nicene General Council decreed that Images are to be worship'd, and denounced an Anathema to all that doubt the Truth of it.
for declaring it unlawful, to paint in the windows or walls of Churches, what is the Object of Adoration. And so much the rather will he believe it to be an Error, Because the second Nicene General Council decreed that Images Are to be worshipped, and denounced an Anathema to all that doubt the Truth of it.
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Does he not think it was an Error in the Council of Chalcedon, to Decree unto the Bishop of Constantinople, even in causes Ecclesiastical, an equality of priuiledges with the Bishop of Rome? Or does he not think it was an Error in the sixth General Council, to condemn Pope Honorius as a Monothelite, and to decree that his Name should be razed out of the Churches Diptychs; seeing another General Council, since held at Florence, hath defined the Pope to be the High-Pri•st over all the world, the Successor of St, Peter, Christ's Lieutenant, The Head of the Church, The Father and Teacher of all Christians,
Does he not think it was an Error in the Council of Chalcedon, to decree unto the Bishop of Constantinople, even in Causes Ecclesiastical, an equality of privileges with the Bishop of Rome? Or does he not think it was an Error in the sixth General Council, to condemn Pope Honorius as a Monothelite, and to Decree that his Name should be razed out of the Churches Diptychs; seeing Another General Council, since held At Florence, hath defined the Pope to be the High-Pri•st over all the world, the Successor of Saint, Peter, Christ's Lieutenant, The Head of the Church, The Father and Teacher of all Christians,
as well to GOVERN, as to feed the Universal Church? And did accordingly exauctorate the Council at Constance, for seating a Council above a Pope? Or is it not thought by Mr. Cressy, that This Florentine Council was in an Error, in Granting the Roman Church a Power of adding to the Creed, which the General Council of Chalcedon had forbidden to be don under the Penalty of a Curse? as was observed and urg'd by Pope Vigilius Himself, to Eutychius the Patriarch of Constantinople? Let Mr. Cressy but compare the sixt General Council (whose famous Canons were made in Trullo, ) with the Tridentine Canons, and the General Practice of his Church, And (sure I am) he will acknowledge, that the one or the other hath foully err'd.
as well to GOVERN, as to feed the Universal Church? And did accordingly exauctorate the Council At Constance, for seating a Council above a Pope? Or is it not Thought by Mr. Cressy, that This Florentine Council was in an Error, in Granting the Roman Church a Power of adding to the Creed, which the General Council of Chalcedon had forbidden to be dONE under the Penalty of a Curse? as was observed and urged by Pope Vigilius Himself, to Eutychius the Patriarch of Constantinople? Let Mr. Cressy but compare the sixt General Council (whose famous Canonas were made in Trullo,) with the Tridentine Canonas, and the General Practice of his Church, And (sure I am) he will acknowledge, that the one or the other hath foully erred.
It was decreed in the sixt, That married men without scruple should be admitted into the Priesthood, and this without any condition of abstaining thence-forwards from cohabitation, lest men should seem to offer Contumely unto God's holy Institution. Yea (which is most to be observ'd) This was a Canon made professedly against the Canon of the Church of Rome, whereunto is confronted the antient Canon, which is there said to be of Apostolical Perfection. Here the Doctrin and Practice of the Chruch of Rome is condemn'd by a Council, which is owned to be General by the same Church of Rome. The Church of Rome is also condemn'd by the same General Council (in its 55 Canon, ) and commanded to conform to the 65 Canon of the Apostles (from which they had scandalously departed) under two great Poenalties therein express't.
It was decreed in the sixt, That married men without scruple should be admitted into the Priesthood, and this without any condition of abstaining thenceforwards from cohabitation, lest men should seem to offer Contumely unto God's holy Institution. Yea (which is most to be observed) This was a Canon made professedly against the Canon of the Church of Rome, whereunto is confronted the ancient Canon, which is there said to be of Apostolical Perfection. Here the Doctrine and Practice of the Church of Room is condemned by a Council, which is owned to be General by the same Church of Rome. The Church of Room is also condemned by the same General Council (in its 55 Canon,) and commanded to conform to the 65 Canon of the Apostles (from which they had scandalously departed) under two great Penalties therein expressed.
To all which if I shall add, How the 8th General Council made a peremptory Decree, That the Image of Christ is to be worship't as the Gospel of God, That whosoever adore's it not, shall never see his Face at his second coming, (never at least by their good will,) That the Pictures of Angels and all the Saints are in like manner to be adored,
To all which if I shall add, How the 8th General Council made a peremptory decree, That the Image of christ is to be worshipped as the Gospel of God, That whosoever adore's it not, shall never see his Face At his second coming, (never At least by their good will,) That the Pictures of Angels and all the Saints Are in like manner to be adored,
I hope Mr. Cressy and Father Johnson are not such Lovers of Idolatry and Contradiction, as not to know and to acknowledge the Fallibility of their Church in a general Council.
I hope Mr. Cressy and Father Johnson Are not such Lovers of Idolatry and Contradiction, as not to know and to acknowledge the Fallibility of their Church in a general Council.
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§. 18. I have the rather made it my choise to use the Canons and Decrees of Popes and Councils, (especially of such as by the Romanists themselves are accompted General, ) Because for want of a better Refuge,
§. 18. I have the rather made it my choice to use the Canonas and Decrees of Popes and Councils, (especially of such as by the Romanists themselves Are accounted General,) Because for want of a better Refuge,
when they are press't with many things which cannot be justifi'd, or deny'd, They have evermore recourse to This one Catholick evasion, That they are but the sentiments of private Doctors, whose ill opinions or mistakes are not chargable on the Church. Now though we cannot but beleive their Private Doctors (as they call them) when they are men of great Learning, and greater Zeal to That Cause,
when they Are pressed with many things which cannot be justified, or denied, They have evermore recourse to This one Catholic evasion, That they Are but the sentiments of private Doctors, whose ill opinions or mistakes Are not chargeable on the Church. Now though we cannot but believe their Private Doctors (as they call them) when they Are men of great Learning, and greater Zeal to That Cause,
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Yet I hope 'twill not be said, That the present superiours living and speaking, to whom Mr. Cressy ascribes the power of Concluding all Controversies, are no better than private Doctors; much lesse will they say it of their General Councils unto which they do acknowledge the last reeourse is to be had.
Yet I hope it'll not be said, That the present superiors living and speaking, to whom Mr. Cressy ascribes the power of Concluding all Controversies, Are no better than private Doctors; much less will they say it of their General Councils unto which they do acknowledge the last reeourse is to be had.
And here if any man shall ask what may be probably the Reason, why when the Tenet of Infallibility is so far a Doctrine of their Church, as it is taught and maintain'd by their Present visible Governours or their present Superiours living and speaking, (unto whom is ascribed the power aforesaid,) It hath not yet been thought fitt to be credited by the Decree of a General Council, (nor indeed of any Council that I am able to alledge;) I know not what Reason to render of it,
And Here if any man shall ask what may be probably the Reason, why when the Tenet of Infallibility is so Far a Doctrine of their Church, as it is taught and maintained by their Present visible Governors or their present Superiors living and speaking, (unto whom is ascribed the power aforesaid,) It hath not yet been Thought fit to be credited by the decree of a General Council, (nor indeed of any Council that I am able to allege;) I know not what Reason to render of it,
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unlesse I may say that they distinguish between their Doctrines, and their Opinions; or between Things pretended, and Things Beleived by their Superiours;
unless I may say that they distinguish between their Doctrines, and their Opinions; or between Things pretended, and Things Believed by their Superiors;
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§. 19. And as, on the one side, Their stedfast Belief That Shee cannot err, is enough to confirm them in all their Errors; So, to convince them on the other side of that one Error, will make them ready both to see, and renounce the Rest. That it may seem to be a vain, or a needless Thing,
§. 19. And as, on the one side, Their steadfast Belief That She cannot err, is enough to confirm them in all their Errors; So, to convince them on the other side of that one Error, will make them ready both to see, and renounce the Rest. That it may seem to be a vain, or a needless Thing,
whilst This of Infallibility remain's untouch't, or undecided. For if we shew them the Absurdities of Bread and Wine being transmuted into the Body and Blood of Christ; or of being so transmuted into Human Flesh and Blood, as to retain both the Colour, Touch, and Tast, and all other Adjuncts of Bread and Wine; or of its so beginning now to be (in the Act of Consecration) the numerical Body of a crucified Iesus, as to have been the very same under Pontius Pilate, as well as in the Virgins Womb; or of its beginning to be as often, and of as many several Ages, as the Priests as their Altars shall please to make it;
while This of Infallibility remain's untouched, or undecided. For if we show them the Absurdities of Bred and Wine being transmuted into the Body and Blood of christ; or of being so transmuted into Human Flesh and Blood, as to retain both the Colour, Touch, and Taste, and all other Adjuncts of Bred and Wine; or of its so beginning now to be (in the Act of Consecration) the numerical Body of a Crucified Iesus, as to have been the very same under Pontius Pilate, as well as in the Virgins Womb; or of its beginning to be as often, and of as many several Ages, as the Priests as their Altars shall please to make it;
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or of its being the same Body, whether eaten by a Christian, or by a Dog: They will defend themselves with This, That though 'tis Absurd, and Impossible, yet it is necessarily True, because 'tis taught by that Church which cannot deceive, or be deceiv'd. Whereas,
or of its being the same Body, whither eaten by a Christian, or by a Dog: They will defend themselves with This, That though it's Absurd, and Impossible, yet it is necessarily True, Because it's taught by that Church which cannot deceive, or be deceived. Whereas,
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if once we can convince them that she is able to be deceiv'd, who had taught them to believe she is undeceivable, (and that in matters of greatest moment,) They cannot chuse but disapprove and forsake her too,
if once we can convince them that she is able to be deceived, who had taught them to believe she is undeceivable, (and that in matters of greatest moment,) They cannot choose but disapprove and forsake her too,
§. 20. That Shee is Able to be deceiv'd, cannot better be evinced than by the Evidence that Shee Is. And tis evident that Shee Is, by her own Confession. For shee is no where more seen than in her General Councils, whereof when any one does condemn what Shee asserts as no Error, or when one does contradict and accuse another, (of which I have given sufficient Instance,) she does confess her self Fallible, by so declaring She has been False. And accordingly Mr. Cressy could not righteously be blam'd by the Roman Partizans,
§. 20. That She is Able to be deceived, cannot better be evinced than by the Evidence that She Is. And this evident that She Is, by her own Confessi. For she is no where more seen than in her General Councils, whereof when any one does condemn what She asserts as no Error, or when one does contradict and accuse Another, (of which I have given sufficient Instance,) she does confess her self Fallible, by so declaring She has been False. And accordingly Mr. Cressy could not righteously be blamed by the Roman Partisans,
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And as They cannot blame him, much less can I, for confessing a Disadvantage he could not conveniently deny. That which I blame him for is This, (and for This he can never be blam'd enough,) That having confessed Infallibility to be one of God's peculiar Incommunicable Attributes, and by consequence that the Church which he calls the Roman Catholick, can no more be Infallible, than Omniscient, He has yet been so transported with Partiality to a Church he has resolved to assert, (whether right,
And as They cannot blame him, much less can I, for confessing a Disadvantage he could not conveniently deny. That which I blame him for is This, (and for This he can never be blamed enough,) That having confessed Infallibility to be one of God's peculiar Incommunicable Attributes, and by consequence that the Church which he calls the Roman Catholic, can no more be Infallible, than Omniscient, He has yet been so transported with Partiality to a Church he has resolved to assert, (whither right,
or wrong,) as to communicate That to Her, which he confesseth Incommunicable; and to affirm that That is Necessary, which he confesseth to be Impossible; and so to espouse in a Fit of Kindness, what in a Fit of Discretion He cannot Own.
or wrong,) as to communicate That to Her, which he Confesses Incommunicable; and to affirm that That is Necessary, which he Confesses to be Impossible; and so to espouse in a Fit of Kindness, what in a Fit of Discretion He cannot Own.
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after whom to sett about it, would at least be superfluous, if not Immodest. Partly because I am still disswaded both by the Virulence of mine Enemies, and by the Kindnesse of my Friends, as well as by many my more peculiar and lessedispensable Employments. Lastly because by a little Pattern of any strong or slight Stuff, 'Tis both the cheapest and easiest way whereby to Judge of the whole Piece. NONLATINALPHABET. FINIS.
After whom to Set about it, would At least be superfluous, if not Immodest. Partly Because I am still dissuaded both by the Virulence of mine Enemies, and by the Kindness of my Friends, as well as by many my more peculiar and lessedispensable Employments. Lastly Because by a little Pattern of any strong or slight Stuff, It's both the cheapest and Easiest Way whereby to Judge of the Whole Piece.. FINIS.
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So that if I should be silent upon the mention only of this Text [ Man that is born of a Woman hath but a short time to live, ] That very Hearse would present us with a visible Sermon.
So that if I should be silent upon the mention only of this Text [ Man that is born of a Woman hath but a short time to live, ] That very Hearse would present us with a visible Sermon.
That some at least who here are present, may go from Hence (when I have done,) if not the wiser or more intelligent, yet at least the more considerate, and the better Resolved for coming hither.
That Some At lest who Here Are present, may go from Hence (when I have done,) if not the Wiser or more intelligent, yet At least the more considerate, and the better Resolved for coming hither.
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I need not be teaching my weakest Brethren, (what common Experience hath taught us All,) either the Misery, or the shortness, or the uncertainty of our Days.
I need not be teaching my Weakest Brothers, (what Common Experience hath taught us All,) either the Misery, or the shortness, or the uncertainty of our Days.
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But yet recounting how many Souls do perish for ever in their Impieties, not so much by wanting Knowledge, as by abounding in the Thoughtlesness of what they know, I shall not su•e be unexcusable (having S. Peter for my example) if I tell you those things which you know already. An Honest Remembrancer is as needful,
But yet recounting how many Souls do perish for ever in their Impieties, not so much by wanting Knowledge, as by abounding in the Thoughtlessness of what they know, I shall not su•e be unexcusable (having S. Peter for my Exampl) if I tell you those things which you know already. an Honest Remembrancer is as needful,
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S. Peter hath magnified the office no less than three times together in that Epistle which he compos'd a little before his Dissolution. I will not (saith he) be negligent to put you alwayes in Remembrance,
S. Peter hath magnified the office no less than three times together in that Epistle which he composed a little before his Dissolution. I will not (Says he) be negligent to put you always in Remembrance,
When I consider that these words were by Divine Inspiration, and that they were written for our Instruction, yea and inculcated upon us no less than thrice in one breath; methinks they tacitely reprove us,
When I Consider that these words were by Divine Inspiration, and that they were written for our Instruction, yea and inculcated upon us no less than thrice in one breath; methinks they tacitly reprove us,
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for having such wanton and Itching Ears, as will be satisfied with nothing but what is New. Whereas the Thing that is to us of greatest moment, is not the study of more Knowledge,
for having such wanton and Itching Ears, as will be satisfied with nothing but what is New. Whereas the Thing that is to us of greatest moment, is not the study of more Knowledge,
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Not the •urnishing of our Heads with a Richer Treasure of Speculations, but the laying them up within our Hearts, and the drawing them out into our Lives. Men would not live as they are wont, were they sufficiently mindful that they are men. Did they but often enough consider,
Not the •urnishing of our Heads with a Richer Treasure of Speculations, but the laying them up within our Hearts, and the drawing them out into our Lives. Men would not live as they Are wont, were they sufficiently mindful that they Are men. Did they but often enough Consider,
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how very shortly they are to render a strict Account unto the Iudge, (I say not of every evil work, but) even of every idle word, and of each unprofitable hour;
how very shortly they Are to render a strict Account unto the Judge, (I say not of every evil work, but) even of every idle word, and of each unprofitable hour;
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they would not make so many Demurrs in the important work of their Reformation. The uncertainty of their Time would make them watchful over their ways;
they would not make so many Demurs in the important work of their Reformation. The uncertainty of their Time would make them watchful over their ways;
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that how suddenly soever they may be Caught, (by the common Pursevant of Nature) it may not be by a surprize. That they may not die with the Fools Motto, [ Non putâram ] in their mouths.
that how suddenly soever they may be Caught, (by the Common Pursuivant of Nature) it may not be by a surprise. That they may not die with the Fools Motto, [ Non putâram ] in their mouths.
Now to consider my present Text in the most useful manner that I am able, I must bespeak your best Attention, not so much to the Dogmatical, as to the Applicatory part of my Meditations.
Now to Consider my present Text in the most useful manner that I am able, I must bespeak your best Attention, not so much to the Dogmatical, as to the Applicatory part of my Meditations.
and for which I have chosen them to be the subject of mine own; but shall immediately consider them as an entire Doctrinal Proposition, exhibiting to us both the frailty, and frame of man,
and for which I have chosen them to be the Subject of mine own; but shall immediately Consider them as an entire Doctrinal Proposition, exhibiting to us both the frailty, and frame of man,
Nor is he attended only with vanity, but vexation of spirit. As Iacob said unto Pharaoh, His Days are Evil, as well as Few. However empty of better Things,
Nor is he attended only with vanity, but vexation of Spirit. As Iacob said unto Pharaoh, His Days Are Evil, as well as Few. However empty of better Things,
It is demonstrably prov'd we must one day Dye, because we did one day begin to Live. All that is born of a Woman is both mixt, and compounded, after the Image of the Woman of whom 'tis born;
It is demonstrably proved we must one day Die, Because we did one day begin to Live. All that is born of a Woman is both mixed, and compounded, After the Image of the Woman of whom it's born;
not only mixt of the four Elements, but also compounded of Matter and Form. And all things Compounded must be dissolv'd, into the very same Principles of which at first they were compos'd.
not only mixed of the four Elements, but also compounded of Matter and Form And all things Compounded must be dissolved, into the very same Principles of which At First they were composed.
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for in the Day when man goeth to his long home, when the grinders cease, and the windows be darkened, and all the Daughters of Musick are brought low, when the silver cord is once loosed, and the golden Bowl broken, so as the mourners are going about the streets;
for in the Day when man Goes to his long home, when the grinders cease, and the windows be darkened, and all the Daughters of Music Are brought low, when the silver cord is once loosed, and the golden Bowl broken, so as the mourners Are going about the streets;
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When God himself was pleased to be born of a Woman, he submitted to the conditions of Mortality, and had (we know) but a short time to live; for He expir'd by Crucisixion before he was full thirty four, as his younger Heb. 2. 17. Brother, whom we commemorate,
When God himself was pleased to be born of a Woman, he submitted to the conditions of Mortality, and had (we know) but a short time to live; for He expired by Crucifixion before he was full thirty four, as his younger Hebrew 2. 17. Brother, whom we commemorate,
Man hath a short time indeed, as he is born of a Woman, because he is born of a Woman; for (as it presently follows in the verses immediately after my Text) He cometh forth as a NONLATINALPHABET. Homer.
Man hath a short time indeed, as he is born of a Woman, Because he is born of a Woman; for (as it presently follows in the Verses immediately After my Text) He comes forth as a. Homer.
first because they were made, and therefore had their beginning; next because they are made ours, and therefore must have a speedy End. For if we will be but so just,
First Because they were made, and Therefore had their beginning; next Because they Are made ours, and Therefore must have a speedy End. For if we will be but so just,
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and so Impartial to our selves, as to arraign our Bodies at the tribunal of our Reason, they shall be found, by composition, no more than well complexion'd Dust. Dust thou art, said God to Adam. Gen. 18. 27. Dust and Ashes I am, said Abraham to God.
and so Impartial to our selves, as to arraign our Bodies At the tribunal of our Reason, they shall be found, by composition, no more than well complexioned Dust. Dust thou art, said God to Adam. Gen. 18. 27. Dust and Ashes I am, said Abraham to God.
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He knoweth (saith the Psalmist) whereof we are made, he remembreth we are but Dust. Were it not that the spirit of man goeth upward, whilst the spirit of a Beast goeth downward to the earth, there would be no preeminence of the one over the other;
He Knoweth (Says the Psalmist) whereof we Are made, he Remember we Are but Dust. Were it not that the Spirit of man Goes upward, while the Spirit of a Beast Goes downward to the earth, there would be no preeminence of the one over the other;
which shews the vanity and sickness of those mens souls, who erect such strong and stately Sepulchers for their Bodies, for fear the poor mans Dust should sully theirs; as if they did not remember, that Man is born of a Woman, and that his very foundation is in the dust.
which shows the vanity and sickness of those men's Souls, who erect such strong and stately Sepulchers for their Bodies, for Fear the poor men Dust should sully theirs; as if they did not Remember, that Man is born of a Woman, and that his very Foundation is in the dust.
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yet their original extraction must needs be equally vile; (if any thing can be vile which is of God's own making.) For All men descended out of the very same Eve; and so, by Her, out of the very same Adam; and so, by Him, out of the very same Earth.
yet their original extraction must needs be equally vile; (if any thing can be vile which is of God's own making.) For All men descended out of the very same Eve; and so, by Her, out of the very same Adam; and so, by Him, out of the very same Earth.
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which is infinitely less then was yesterday when it was present. And 'tis the same in effect with that expression of David, the Psalmist Royal; who said his Age was asPsal. 39. 5. Nothing, in respect of Him who is All in All;
which is infinitely less then was yesterday when it was present. And it's the same in Effect with that expression of David, the Psalmist Royal; who said his Age was asPsal. 39. 5. Nothing, in respect of Him who is All in All;
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What he is at his worst, 'twill be impossible to express, unless we shall say with David too, that he is altogetherPsal. 62. 50. lighter than Vanity it self.
What he is At his worst, it'll be impossible to express, unless we shall say with David too, that he is altogetherPsal. 62. 50. lighter than Vanity it self.
how short a thing is the life of man in comparison? how short, when compared with the long line of Time? how nothing, when compared with the Circle of Eternity? Threescore and Ten are all the years which are allow'd by Moses to a Natural Mans life.
how short a thing is the life of man in comparison? how short, when compared with the long line of Time? how nothing, when compared with the Circle of Eternity? Threescore and Ten Are all the Years which Are allowed by Moses to a Natural men life.
And though some are so strong as to arrive at fourscore, yet that Overplus of years is but labour and sorrow. They do not live, but linger, who pass that Tropick of their Mortality.
And though Some Are so strong as to arrive At fourscore, yet that Overplus of Years is but labour and sorrow. They do not live, but linger, who pass that Tropic of their Mortality.
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From after Threescore years and Ten, they are but survivers to themselves; at least they feel themselves dying; and their Bodies become their Burdens, if not the Ch•rnel Houses or Sepulchers, wherein their Souls as 'twere lye Buried. The Septuagint Translators thought fit to call it, NONLATINALPHABET,
From After Threescore Years and Ten, they Are but survivers to themselves; At lest they feel themselves dying; and their Bodies become their Burdens, if not the Ch•rnel Houses or Sepulchers, wherein their Souls as 'twere lie Buried. The septuagint Translators Thought fit to call it,,
and the Vulgar Latin, Eorum Amplius, which we cannot better express in English, than if we call it, their Surplusage of Life; when Nature in them is so strong,
and the vulgar Latin, Their Amplius, which we cannot better express in English, than if we call it, their Surplusage of Life; when Nature in them is so strong,
as to shoot beyond her own Mark. Her Mark is Threescore and Ten, if Moses himself hath set it right. Or place it further, at fourscore; farther yet, at an hundred; the life of man (we see) is short,
as to shoot beyond her own Mark. Her Mark is Threescore and Ten, if Moses himself hath Set it right. Or place it further, At fourscore; farther yet, At an hundred; the life of man (we see) is short,
before their Birth? How many mens Cradles become their graves? How many rising Suns are set, almost as soon as they are risen? and overtaken with Darkness in the very Dawning of their Dayes? How many are there (like the good King Iosias, like righteous Abel, and Enoch, and that laudable Person whom now we celebrate,) who are taken awayWisd. 4. 11. speedily from amongst the wicked,
before their Birth? How many men's Cradles become their graves? How many rising Suns Are Set, almost as soon as they Are risen? and overtaken with Darkness in the very Dawning of their Days? How many Are there (like the good King Iosias, like righteous Abel, and Enoch, and that laudable Person whom now we celebrate,) who Are taken awayWisd. 4. 11. speedily from among the wicked,
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as it were in the Zenith or Vertical Point of their strength and lustre? It is in every mans power to be Master of our Lives, who is but able to despise his own. Nay 'tis in every one's power who can but wink, to turn our beauty into Darkness; and in times of Pestilence,
as it were in the Zenith or Vertical Point of their strength and lustre? It is in every men power to be Master of our Lives, who is but able to despise his own. Nay it's in every one's power who can but wink, to turn our beauty into Darkness; and in times of Pestilence,
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before Nature is spent within us.) Many are sent out of the world, by the Difficulties and hardships of coming in. We are easily cut off, even by eating and drinking, the very Instruments, and Means of Life.
before Nature is spent within us.) Many Are sent out of the world, by the Difficulties and hardships of coming in. We Are Easily Cut off, even by eating and drinking, the very Instruments, and Means of Life.
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Not to speak of those greater slaughters, which are commonly committed by Sword, and Famine, (which yet must both give place to surfet,) Death may possibly fly to us,
Not to speak of those greater slaughters, which Are commonly committed by Sword, and Famine, (which yet must both give place to surfeit,) Death may possibly fly to us,
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as Philemon of old, to a little Iest. Or else, as Sophocles, to a witty Sentence. We may be eaten up of worms, like mighty Herod. Or prove a Feast for the Rats, like him of Mentz. A man may vomit out his Soul,
as Philemon of old, to a little Jest. Or Else, as Sophocles, to a witty Sentence. We may be eaten up of worms, like mighty Herod. Or prove a Feast for the Rats, like him of Mainz. A man may vomit out his Soul,
like Thalna, by the very excess of his Injoyment. He may be Provender for his Horses, like Diomedes. Or provision for his Hounds, like Actaeon and Lucian. Or else like Tullus Hostilius, he may be burnt up quick with a flash of Lightning. Or if there were nothing from without, which could violently break off our Thread of Life, (and which being a slender thread is very easily cut asunder) we have a thousand Intenstine Enemies to dispatch us speedily from within. There is hardly any thing in the Body, but furnisheth matter for a Disease. There is not an Arterie, or a Vein, but is a Room in Natures Work-house, wherein our Humours (as so many Cyclops's) are forging those Instruments of Mortality, which every moment of our Lives are able to sweep us into our Graves.
like Thalna, by the very excess of his Enjoyment. He may be Provender for his Horses, like Diomedes. Or provision for his Hounds, like actaeon and Lucian. Or Else like Tullus Hostilius, he may be burned up quick with a flash of Lightning. Or if there were nothing from without, which could violently break off our Thread of Life, (and which being a slender thread is very Easily Cut asunder) we have a thousand Intenstine Enemies to dispatch us speedily from within. There is hardly any thing in the Body, but furnisheth matter for a Disease. There is not an Artery, or a Vein, but is a Room in Nature's Workhouse, wherein our Humours (as so many Cyclops's) Are forging those Instruments of Mortality, which every moment of our Lives Are able to sweep us into our Graves.
An ordinary Apoplexie, or a little Impostume in the Brain, or a sudden rising of the Lights, is enough to make a man Dye in Health; and may lodge him in Heaven or in Hell, before he hath the leasure to cry for Mercy.
an ordinary Apoplexy, or a little Impostume in the Brain, or a sudden rising of the Lights, is enough to make a man Die in Health; and may lodge him in Heaven or in Hell, before he hath the leisure to cry for Mercy.
and as frail, as the Apples of Sodom; which being specious to the Eye, did fall to crumbles by every Touch. The frame of our building is not only so frail, but (as some have thought) so ridiculous, that if we contemplate the body of man in his condition of Mortality, and by reflecting upon the soul, do thereby prove it to be Immortal, we shall be tempted to stand amazed at the inequality of the Match, but that to wonder at our Frailty, were but to wonder that we are Men. Yet sure if We, that is, our Souls, (for our bodies are so far from being Us, that we can hardly call them Ours,) are not capable of corruption, our Bodies were not intended for our Husbands, but for our Houses; whose Dores will either be open, that we may go forth,
and as frail, as the Apples of Sodom; which being specious to the Eye, did fallen to crumbles by every Touch. The frame of our building is not only so frail, but (as Some have Thought) so ridiculous, that if we contemplate the body of man in his condition of Mortality, and by reflecting upon the soul, do thereby prove it to be Immortal, we shall be tempted to stand amazed At the inequality of the Match, but that to wonder At our Frailty, were but to wonder that we Are Men. Yet sure if We, that is, our Souls, (for our bodies Are so Far from being Us, that we can hardly call them Ours,) Are not capable of corruption, our Bodies were not intended for our Husbands, but for our Houses; whose Doors will either be open, that we may go forth,
or whose Building will be ruinous, that needs we must; we cannot, by any means possible, make it the place of our Continuance; for though our bodies (as saith our Saviour) are not so glorious as the Lillies, yet (saith Iob) they are as frail. And by that time (with David) they wax old as doth a garment, how earnestly (with S. Paul) shall we groan to be cloath'd upon? to be cloath'd with New apparel,
or whose Building will be ruinous, that needs we must; we cannot, by any means possible, make it the place of our Continuance; for though our bodies (as Says our Saviour) Are not so glorious as the Lilies, yet (Says Job) they Are as frail. And by that time (with David) they wax old as does a garment, how earnestly (with S. Paul) shall we groan to be clothed upon? to be clothed with New apparel,
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whilst the old is as 'twere turning? for when Christ shall come in the clouds with his holy Angels, at once to restore, and reform our Nature, he shall change our vile bodies, that they may be fashioned like unto his glorious body.
while the old is as 'twere turning? for when christ shall come in the Clouds with his holy Angels, At once to restore, and reform our Nature, he shall change our vile bodies, that they may be fashioned like unto his glorious body.
though it shall be glorious, yet now 'tis vile; though it shall be immarcescible, yet now 'tis fading; though it shall be a long life, 'tis now a short one.
though it shall be glorious, yet now it's vile; though it shall be immarcescible, yet now it's fading; though it shall be a long life, it's now a short one.
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Death comes so hastily upon us, that we never can see it, till we are blind. We cannot but know that it is short, for we fade away suddenly like the grass;
Death comes so hastily upon us, that we never can see it, till we Are blind. We cannot but know that it is short, for we fade away suddenly like the grass;
And whilst we all are Travelling to the very same Country, (I mean the Land of forgetfulness, without considering it as an Antichamber to Heaven or Hell,) although we walk thither in several Rodes; 'tis plain that he who lives longest, goes but the farthest way about, and that he who dies soonest, goes the nearest way home.
And while we all Are Traveling to the very same Country, (I mean the Land of forgetfulness, without considering it as an Antichamber to Heaven or Hell,) although we walk thither in several Rhodes; it's plain that he who lives longest, Goes but the farthest Way about, and that he who die soonest, Goes the nearest Way home.
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I remember it was the humour, I know not whether of a more Cruel, or Capricious Emperour, to put a Tax upon Child-births; to make it a thing excizable, for a man to be born of a Woman.
I Remember it was the humour, I know not whither of a more Cruel, or Capricious Emperor, to put a Tax upon Child-births; to make it a thing excizable, for a man to be born of a Woman.
As if he had farm'd Gods Custom-house, he made every man fine for being a Man; a great Instance of his Cruelty, and as good an Embleme of our frailty, our state of Pilgrimage upon Earth.
As if he had farmed God's Custom-house, he made every man fine for being a Man; a great Instance of his Cruelty, and as good an Emblem of our frailty, our state of Pilgrimage upon Earth.
For we arrive at this VVorld, as at a forreign and strange Country; where I am sure it is proper, although not just, that we pay Tole for our very landing. And then being landed, we are such transitory Inhabitants, that we do not so properly dwell here,
For we arrive At this World, as At a foreign and strange Country; where I am sure it is proper, although not just, that we pay Tole for our very landing. And then being landed, we Are such transitory Inhabitants, that we do not so properly dwell Here,
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But as the son of a woman hath but a few dayes to live, so it follows in the Text, that even those few days are full of Trouble. And indeed so they are, in whatsoever Condition a man is plac'd:
But as the son of a woman hath but a few days to live, so it follows in the Text, that even those few days Are full of Trouble. And indeed so they Are, in whatsoever Condition a man is placed:
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the trouble of sorrow, when they are lost. And so his Riches can only make him the more illustriously unhappy. If he lives as he ought, he hath the trouble of selfdenyals; the trouble of mortifying the flesh, with the affections and lusts; the trouble of being in Deaths often; the trouble of crucifying himself,
the trouble of sorrow, when they Are lost. And so his Riches can only make him the more illustriously unhappy. If he lives as he ought, he hath the trouble of selfdenyals; the trouble of mortifying the Flesh, with the affections and Lustiest; the trouble of being in Death's often; the trouble of crucifying himself,
and of dying daily. If to avoid those Troubles, he lives in pleasure, as he ought not, he hath the trouble of being told, that he is dead whilst he lives; the trouble to think that he must dye; the trouble to fear (whilst he is dying) that he must live when he is dead, that he may dye eternally.
and of dying daily. If to avoid those Troubles, he lives in pleasure, as he ought not, he hath the trouble of being told, that he is dead while he lives; the trouble to think that he must die; the trouble to Fear (while he is dying) that he must live when he is dead, that he may die eternally.
Not to speak of those troubles which a man suffers in his Nonage, by being weaned from the breast, and by breeding teeth; in his boyage and youth, by bearing the yoke of subjection,
Not to speak of those Troubles which a man suffers in his Nonage, by being weaned from the breast, and by breeding teeth; in his boyage and youth, by bearing the yoke of subjection,
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Not to speak of those Troubles which flow in upon him from every quarter, whether by Losses, or Affronts, Contempts, or Envyings, by the anguish of some Maladies,
Not to speak of those Troubles which flow in upon him from every quarter, whither by Losses, or Affronts, Contempts, or Envyings, by the anguish of Some Maladies,
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and by the loathsomness of others; rather than want matter of trouble, he will be most of all troubled that he hath nothing to vex him. In his sober Intervalls and Fits,
and by the loathsomeness of Others; rather than want matter of trouble, he will be most of all troubled that he hath nothing to vex him. In his Sobrium Intervals and Fits,
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when he considers that he must dye, and begins to cast up the accounts of his sins, it will be some trouble to him that he is without chastisement, whereby he knows he is a Bastard, and not a Son. It will disquiet him not a little, that he lives at rest in his possessions;
when he considers that he must die, and begins to cast up the accounts of his Sins, it will be Some trouble to him that he is without chastisement, whereby he knows he is a Bastard, and not a Son. It will disquiet him not a little, that he lives At rest in his possessions;
and the stroak, but the very Remembrance of Death will be bitter to him; so saith Jesus the Son of Sirach, chap. 41. vers. 1. Thus (we see) the Child of man, or the man who is born of a woman is so full of Trouble to the brim, that many times it overflows him. On one side, or other, we all are troubled; but some are troubled on every side.
and the stroke, but the very Remembrance of Death will be bitter to him; so Says jesus the Son of Sirach, chap. 41. vers. 1. Thus (we see) the Child of man, or the man who is born of a woman is so full of Trouble to the brim, that many times it overflows him. On one side, or other, we all Are troubled; but Some Are troubled on every side.
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and 'tis a kind of death to them they cannot dye. We find King David so sick of Life, as to fall into a wishing for the wings of a Dove, that so his Soul might fly away from the great Impediments of his Body.
and it's a kind of death to them they cannot die. We find King David so sick of Life, as to fallen into a wishing for the wings of a Dove, that so his Soul might fly away from the great Impediments of his Body.
for so saith the Scripture, 1. Kings 19. 4. He went into the Wilderness (a solitary place) and there he sate under a Iuniper (in a melancholly posture) and requested of God that he might dye, (in a very disconsolate and doleful manner,) even pouring forth his Soul in these melting Accents, It is enough now, O Lord, take away my life,
for so Says the Scripture, 1. Kings 19. 4. He went into the Wilderness (a solitary place) and there he sat under a Juniper (in a melancholy posture) and requested of God that he might die, (in a very disconsolate and doleful manner,) even pouring forth his Soul in these melting Accents, It is enough now, Oh Lord, take away my life,
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And if the Dayes of Elijah were full of trouble ▪ how was Iob overwhelm'd, and running over with his Calamity? when the Terrors of God did set themselves in aray against him, how did he long for destruction? O (saith• he) that I might have my request, that God would grant me the thing that I long for!
And if the Days of Elijah were full of trouble ▪ how was Job overwhelmed, and running over with his Calamity? when the Terrors of God did Set themselves in array against him, how did he long for destruction? O (saith• he) that I might have my request, that God would grant me the thing that I long for!
How did he Curse the Day of his Birth, and the Night where in he was conceived? Let that Day be darkness, let the shadow of Death stain it, let a cloud dwell upon it, let blackness terrifie it.
How did he Curse the Day of his Birth, and the Night where in he was conceived? Let that Day be darkness, let the shadow of Death stain it, let a cloud dwell upon it, let blackness terrify it.
And what was his reason for this unkindness to that particular Day and Night, save that they brought upon him the trouble of being a Man born of a Woman:
And what was his reason for this unkindness to that particular Day and Night, save that they brought upon him the trouble of being a Man born of a Woman:
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why did I not give up the ghost, when I came out of the Belly? And then for the Life of our blessed Saviour, who is call'd by way of Eminence, The Son of Man;
why did I not give up the ghost, when I Come out of the Belly? And then for the Life of our blessed Saviour, who is called by Way of Eminence, The Son of Man;
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even because they have felt it so full of Trouble. But enough hath been said concerning the Doctrin of the Text. And it lies upon us now to make some Use.
even Because they have felt it so full of Trouble. But enough hath been said Concerning the Doctrine of the Text. And it lies upon us now to make Some Use.
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First then let us consider, that if man (as born of a woman) hath but a short time to live, It concerns us to take up the prayer of David, that God will teach us to know our End,
First then let us Consider, that if man (as born of a woman) hath but a short time to live, It concerns us to take up the prayer of David, that God will teach us to know our End,
It concerns us, not to say, with the rich man in the Parable, we will pull down our Barns and build greater, Luk. 12. 18. and there we will bestow all our fruits and our goods:
It concerns us, not to say, with the rich man in the Parable, we will pull down our Barns and built greater, Luk. 12. 18. and there we will bestow all our fruits and our goods:
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for (alas!) how can we know, (s•lly creatures as we are,) but that this very Night, yea this very minute, either they may be taken from us, or we from them? there is such a fadingness on their parts,
for (alas!) how can we know, (s•lly creatures as we Are,) but that this very Night, yea this very minute, either they may be taken from us, or we from them? there is such a fadingness on their parts,
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for wihlst we consider we are but strangers, we shall, as Strangers and Pilgrims, Heb, 11. 13. abstain from fleshly lusts, which war against the soul.
for wihlst we Consider we Are but Strangers, we shall, as Strangers and Pilgrim's, Hebrew, 11. 13. abstain from fleshly Lustiest, which war against the soul.
Secondly let us consider, that since our Life is uncertain, as well as short, (inasmuch as we know not how short it is) it concerns us immediately, to labour hard in the Improvement of this our span into Eternity; to employ our very short and uncertain time, in making a seasonable provision against them both; I mean, its shortness, and its uncertainty. For shall we be lavish even of that, which is so easily lost, and of which we have so very little, and every minute of which Little does carry such a weight with it,
Secondly let us Consider, that since our Life is uncertain, as well as short, (inasmuch as we know not how short it is) it concerns us immediately, to labour hard in the Improvement of this our span into Eternity; to employ our very short and uncertain time, in making a seasonable provision against them both; I mean, its shortness, and its uncertainty. For shall we be lavish even of that, which is so Easily lost, and of which we have so very little, and every minute of which Little does carry such a weight with it,
ord vvd pno12 vvi, cst c-acp po12 n1 vbz j-u, c-acp av c-acp j, (av c-acp pns12 vvb xx c-crq j pn31 vbz) pn31 vvz pno12 av-j, pc-acp vvi av-j p-acp dt n1 pp-f d po12 vvb p-acp n1; p-acp vvb po12 j j cc j n1, p-acp vvg dt j n1 p-acp pno32 av-d; pns11 vvb, po31 n1, cc po31 n1. c-acp vmb pns12 vbi j av pp-f cst, r-crq vbz av av-j vvn, cc pp-f r-crq pns12 vhb av j j, cc d n1 pp-f r-crq j vdz vvi d dt n1 p-acp pn31,
as will be either a kind of Pulley to help raise us up to Heaven, or else a Clogg to pull us down to the lowest Hell? Of whatsoever we may be wastfull, we ought to be charie of our Time, which doth incontinently perish, and will eternally be reckoned on our account. Pereunt & imputantur, the Epig•ammatist could say of his precious hours.
as will be either a kind of Pulley to help raise us up to Heaven, or Else a Clog to pull us down to the lowest Hell? Of whatsoever we may be wasteful, we ought to be chary of our Time, which does incontinently perish, and will eternally be reckoned on our account. Pereunt & imputantur, the Epig•ammatist could say of his precious hours.
Now the way to provide against the shortness of our Life, is so to live, as to dye, to the greatest Advantage to be imagin'd; and so to dye, as to live for ever.
Now the Way to provide against the shortness of our Life, is so to live, as to die, to the greatest Advantage to be imagined; and so to die, as to live for ever.
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To be devoted (like Anna) to the House of God, so as to serve him night and day with fasting and prayer, and not to content our selves with that which is meerly lawful, or barely enough to serve turn, ( as men do commonly reason within themselves,) but to study the things that are more excellent, to strein hard towards perfection, to forget those things that are behind,
To be devoted (like Anna) to the House of God, so as to serve him night and day with fasting and prayer, and not to content our selves with that which is merely lawful, or barely enough to serve turn, (as men do commonly reason within themselves,) but to study the things that Are more excellent, to strain hard towards perfection, to forget those things that Are behind,
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and to reach forth unto those things that are before, pressing on towards the mark, for the prize of the high calling of God in Christ Iesus, this is to amplifie our lives, and to frustrate the malice of our mortality;
and to reach forth unto those things that Are before, pressing on towards the mark, for the prize of the high calling of God in christ Iesus, this is to amplify our lives, and to frustrate the malice of our mortality;
cc pc-acp vvi av p-acp d n2 cst vbr a-acp, vvg a-acp p-acp dt n1, p-acp dt n1 pp-f dt j n-vvg pp-f np1 p-acp np1 np1, d vbz p-acp vvi po12 n2, cc p-acp vvb dt n1 pp-f po12 n1;
As we are thus to provide against the shortness, so in like manner we must provide against the uncertainty of our time. And the way to do that, is to distrust the future, and to lay hold upon the present; so to live every hour,
As we Are thus to provide against the shortness, so in like manner we must provide against the uncertainty of our time. And the Way to do that, is to distrust the future, and to lay hold upon the present; so to live every hour,
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as if we were not to live the next. Having a short time to live, our time to repent cannot be long. And not assured of the morrow, 'tis madness not to repent to-day: when we see many persons of the most promising countenance,
as if we were not to live the next. Having a short time to live, our time to Repent cannot be long. And not assured of the morrow, it's madness not to Repent today: when we see many Persons of the most promising countenance,
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and the most prosperous constitution, not only •na•ch'd by an early, but sudden death, why should we not seriously consider, that we may be of their number, having no promise of the contrary, eithe• within, or without us? What happens to any man, may happen to every man;
and the most prosperous constitution, not only •na•ched by an early, but sudden death, why should we not seriously Consider, that we may be of their number, having no promise of the contrary, eithe• within, or without us? What happens to any man, may happen to every man;
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'Tis true indeed, that we may live till we are old; but 'tis as true, that we may dye whilst we are young; and therefore the later possibility should as well prevail with us for a dispatch of our repentance,
It's true indeed, that we may live till we Are old; but it's as true, that we may die while we Are young; and Therefore the later possibility should as well prevail with us for a dispatch of our Repentance,
as the former too too often prevails upon us for a delay. Nay if we procrastinate our repentance, in hope of living till we are old, how much rather should we precipitate it,
as the former too too often prevails upon us for a Delay. Nay if we procrastinate our Repentance, in hope of living till we Are old, how much rather should we precipitate it,
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and a sad eternity in Hell, if we defer our repentance (I do not say till we are old, but if we d••er it) being young, till one day older than now we are. And shall we defer it beyond to-day, because we may do it as well to morrow? This is madness unexpressible.
and a sad eternity in Hell, if we defer our Repentance (I do not say till we Are old, but if we d••er it) being young, till one day older than now we Are. And shall we defer it beyond today, Because we may do it as well to morrow? This is madness unexpressible.
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For as 'tis true that we may, so 'tis as true that we may not. Our knowledge of the •ne, is just as little as of the other. (Or rather out ignorance is just as much. ) And shall we dare to tempt God, by presuming upon that which we do not know? Are Heaven and Hell such trivial things, as to be put to a bare adventure? Shall we play for salvation, as 'twere by silliping, cross or pile? implicitly saying within our selves, if we live till the morrow, we will repent and be saved;
For as it's true that we may, so it's as true that we may not. Our knowledge of the •ne, is just as little as of the other. (Or rather out ignorance is just as much.) And shall we Dare to tempt God, by presuming upon that which we do not know? are Heaven and Hell such trivial things, as to be put to a bore adventure? Shall we play for salvation, as 'twere by silliping, cross or pile? implicitly saying within our selves, if we live till the morrow, we will Repent and be saved;
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as well as hitherto we have done? what is this but to dally with the day of Iudgment, or to bewray our dis-belief that there is any such thing? It's true we may live until the morrow, and so on the morrow we may repent.
as well as hitherto we have done? what is this but to dally with the day of Judgement, or to bewray our disbelief that there is any such thing? It's true we may live until the morrow, and so on the morrow we may Repent.
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But what is this to the purpose, that 'tis certain enough we may, whilst 'tis as doubtful whether we shall? Is it not good to make sure of happiness, by repenting seriously at present, rather than let it lye doubtful, by not repenting untill anon? Methinks we should easily be perswaded to espouse that course, which we are throughly convinc'd does tend the most to our Advantage.
But what is this to the purpose, that it's certain enough we may, while it's as doubtful whither we shall? Is it not good to make sure of happiness, by repenting seriously At present, rather than let it lie doubtful, by not repenting until anon? Methinks we should Easily be persuaded to espouse that course, which we Are thoroughly convinced does tend the most to our Advantage.
then whose shall those things be which thou hast provided? However the men of this world have quite another measure of wit, and do esteem it the greatest prudence to take their pleasure whilst they are young, reserving the work of mortification for times of sickness, and old age, (when 'twill be easie to leave their pleasures, because their pleasures leave Them,) yet in the Judgment of God the Son, (the Word and Wisdom of the Father ) 'tis the part of a blockhead, and a fool, to make account of more years, than he is sure of dayes, or hours. He is a sot, as well as a sinner, who does adjourn and shift off the amendment of his life, perhaps till twenty,
then whose shall those things be which thou hast provided? However the men of this world have quite Another measure of wit, and do esteem it the greatest prudence to take their pleasure while they Are young, reserving the work of mortification for times of sickness, and old age, (when it'll be easy to leave their pleasures, Because their pleasures leave Them,) yet in the Judgement of God the Son, (the Word and Wisdom of the Father) it's the part of a blockhead, and a fool, to make account of more Years, than he is sure of days, or hours. He is a sot, as well as a sinner, who does adjourn and shift off the amendment of his life, perhaps till twenty,
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or thirty, or fourty years after his death. 'Tis true indeed that Hezekiah, whilst he was yet in the confines and skirts of death, had a lease of life granted no less than fifteen years long; but he defer'd not his repentance one day the longer. And shall we adventure to live an hour in an impenitent estate, who have not a lease of life promis'd, no not so much as an hour? shall we dare enter into our beds,
or thirty, or fourty Years After his death. It's true indeed that Hezekiah, while he was yet in the confines and skirts of death, had a lease of life granted no less than fifteen Years long; but he deferred not his Repentance one day the longer. And shall we adventure to live an hour in an impenitent estate, who have not a lease of life promised, no not so much as an hour? shall we Dare enter into our Beds,
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and sleep securely any one night, not thinking how we may awake, whether in Heaven, or in Hell? we know 'tis timely repentance which must secure us of the one, and 'tis final impenitence which gives us assurance of the other. VVhat the Apostle of the Gentiles hath said of wrath, may be as usefully spoken of every other provoking sin, Let not the Sun go down upon it.
and sleep securely any one night, not thinking how we may awake, whither in Heaven, or in Hell? we know it's timely Repentance which must secure us of the one, and it's final impenitence which gives us assurance of the other. What the Apostle of the Gentiles hath said of wrath, may be as usefully spoken of every other provoking since, Let not the Sun go down upon it.
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Let us not live in any sin until the Sun is gon down, because we are far from being sure we shall live 'till Sun-rising. How many Professors go to sleep, (when the Sun is down,
Let us not live in any since until the Sun is gone down, Because we Are Far from being sure we shall live till Sunrising. How many Professors go to sleep, (when the Sun is down,
and the curtain of the night are drawn about them,) in a state of drunkenness, or adultery, in a state of avarice, or malice, in a state of sacriledge, or rebellion, in a state of deceitfulness, and hypocrisie, without the least consideration how short a time they have to live, and how very much shorter then they imagine? Yet unless they believe they can dream devoutly, and truly repent when they are sleeping, they cannot but know they are damn'd for ever, if the day of the Lord shall come upon them as a thief in the night, and catch them napping in their Impieties.
and the curtain of the night Are drawn about them,) in a state of Drunkenness, or adultery, in a state of avarice, or malice, in a state of sacrilege, or rebellion, in a state of deceitfulness, and hypocrisy, without the least consideration how short a time they have to live, and how very much shorter then they imagine? Yet unless they believe they can dream devoutly, and truly Repent when they Are sleeping, they cannot but know they Are damned for ever, if the day of the Lord shall come upon them as a thief in the night, and catch them napping in their Impieties.
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Consider it all ye that forget your selves. That forget how few your dayes are, and how full of misery. Consider your bodies, from whence they came; and consider your souls, whether is it that they are going. Consider your life is in your breath, and your breath is in your nostrils; and that in the management of a moment, (for the better,
Consider it all you that forget your selves. That forget how few your days Are, and how full of misery. Consider your bodies, from whence they Come; and Consider your Souls, whither is it that they Are going. Consider your life is in your breath, and your breath is in your nostrils; and that in the management of a moment, (for the better,
or for the worse,) there dependeth either a joyful, or a sad Eternity. If our Time indeed were certain, as well as short, (or rather if we were certain,
or for the Worse,) there dependeth either a joyful, or a sad Eternity. If our Time indeed were certain, as well as short, (or rather if we were certain,
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But since we know not at what hour our Lord will come, this should mightily ingage us, to be hourly standing upon our watch. And this may suffice for the subject of our second consideration.
But since we know not At what hour our Lord will come, this should mightily engage us, to be hourly standing upon our watch. And this may suffice for the Subject of our second consideration.
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and less devoted to self-preservation, and less afraid of the Cross of Christ, when our Faith shall be call'd to the severest Trials. O Death (saith the son of Sirach) acceptable is thy sentence unto the needy,
and less devoted to self-preservation, and less afraid of the Cross of christ, when our Faith shall be called to the Severest Trials. Oh Death (Says the son of Sirach) acceptable is thy sentence unto the needy,
If the Empress Barbara had been Orthodox, in believing mens Souls to be just as mortal as their bodies, death at least would be capable of this applause and commendation, that it puts a conclusion to all our troubles. If we did not fear Him, who can cast both body and soul into Hell, we should not need to fear Them, who can destroy the body only;
If the Empress Barbara had been Orthodox, in believing men's Souls to be just as Mortal as their bodies, death At least would be capable of this applause and commendation, that it puts a conclusion to all our Troubles. If we did not Fear Him, who can cast both body and soul into Hell, we should not need to Fear Them, who can destroy the body only;
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as regenerate, and born of God, hath a long time to live, and is full of bliss. A life so long, that it runs parallel with eternity; and therefore (without a Catachresis) we cannot use such an expression,
as regenerate, and born of God, hath a long time to live, and is full of bliss. A life so long, that it runs parallel with eternity; and Therefore (without a Catachresis) we cannot use such an expression,
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Nor is it a wretched eternity, of which a man may have the priviledge, as he is born of a woman; but an eternity of bliss, which is competent to him only,
Nor is it a wretched eternity, of which a man may have the privilege, as he is born of a woman; but an eternity of bliss, which is competent to him only,
We shall cheerfully lay down our bodies in the dust, when 'tis to rest in his peace, who will certainly raise us by his power, that we may rest and reign with him in glory.
We shall cheerfully lay down our bodies in the dust, when it's to rest in his peace, who will Certainly raise us by his power, that we may rest and Reign with him in glory.
and but briefly consider'd it in its Antithesis, because not pertinent any otherwise, then by affording unto Mourners an use of comfort. And because I am confident, that there are many such here, (when I consider how many losses lye wrapt in one,) not only wearers of black, but serious Mourners, whose very souls are hung with sable,
and but briefly considered it in its Antithesis, Because not pertinent any otherwise, then by affording unto Mourners an use of Comfort. And Because I am confident, that there Are many such Here, (when I Consider how many losses lie wrapped in one,) not only wearers of black, but serious Mourners, whose very Souls Are hung with sable,
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I am sure 'tis well known in another place, and therefore I hope 'tis believ'd in this, that I am none of their number, who use to scatter abroad their Eulogies upon every man's Hearse, meerly as customary offerings, or things of course.
I am sure it's well known in Another place, and Therefore I hope it's believed in this, that I am none of their number, who use to scatter abroad their Eulogies upon every Man's Hearse, merely as customary offerings, or things of course.
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Ye know that Jesus the Son of Sirach does set himself solemnly to the work: and that with an NONLATINALPHABET, Let us now praise famous men. Men renowned for their power; men of knowledge and learning;
You know that jesus the Son of Sirach does Set himself solemnly to the work: and that with an, Let us now praise famous men. Men renowned for their power; men of knowledge and learning;
and are b•come as though they had never been born, and their children after them. But these were merciful men, whose righteousness hath not been forgotten;
and Are b•come as though they had never been born, and their children After them. But these were merciful men, whose righteousness hath not been forgotten;
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as he deserves a noble Eulogie, so he needs none at all: He being one of those few of my particular acquaintance, of whom I have seldom or never heard an ill word spoken.
as he deserves a noble Eulogy, so he needs none At all: He being one of those few of my particular acquaintance, of whom I have seldom or never herd an ill word spoken.
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But in this one thing, he had the least resemblance unto his Saviour, who was hated by many, despis'd by more, and basely forsaken almost by all. This is therefore no commendation, on which our Saviour proclaims a Woe ▪ Woe be to you when all men speak well of you.
But in this one thing, he had the least resemblance unto his Saviour, who was hated by many, despised by more, and basely forsaken almost by all. This is Therefore no commendation, on which our Saviour proclaims a Woe ▪ Woe be to you when all men speak well of you.
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Nor do I say that this worthy Gentleman was ill spoken of by none, (he was sure too worthy to be so befriended by the world, ) I only say that I have seldom or never heard it. And he was so much the less obnoxious to the dishonesty of the Tongue,
Nor do I say that this worthy Gentleman was ill spoken of by none, (he was sure too worthy to be so befriended by the world,) I only say that I have seldom or never herd it. And he was so much the less obnoxious to the dishonesty of the Tongue,
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because (as far as his Quality would give him leave) he ever delighted in that obscurity, which most young Gentlemen are wont to shun. For although his extraction (we know) was noble, and his fortune extreamly fair; though his natural parts and abilities were truly great, as well as greatly improved by Art and Industry, (he having been Master of many Languages,
Because (as Far as his Quality would give him leave) he ever delighted in that obscurity, which most young Gentlemen Are wont to shun. For although his extraction (we know) was noble, and his fortune extremely fair; though his natural parts and abilities were truly great, as well as greatly improved by Art and Industry, (he having been Master of many Languages,
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and (I am sure) well vers'd in great variety of Learning,) yet still his modesty and his meekness were so much greater than all the rest, that (in a perfect contrariety to the vain-glorious and hypocritical) he never turn'd his worst side outwards. The late retir'dness of his life made him so blameless and inoffensive, that I suppose it hath ditted the mouth of envy.
and (I am sure) well versed in great variety of Learning,) yet still his modesty and his meekness were so much greater than all the rest, that (in a perfect contrariety to the vainglorious and hypocritical) he never turned his worst side outward. The late retiredness of his life made him so blameless and inoffensive, that I suppose it hath ditted the Mouth of envy.
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It was no doubt an effect of those two virtues, (I mean his modesty, and his meekness, ) that he so constantly observ'd that Apostolical Precept, James 1. 19. For He,
It was no doubt an Effect of those two Virtues, (I mean his modesty, and his meekness,) that he so constantly observed that Apostolical Precept, James 1. 19. For He,
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And when he thought it his turn to speak, it was rather much, than in many words. As the speech of Menelaus describ'd by Homer, so perfectly free were his discourses, from the fault of impertinence, or superfluity.
And when he Thought it his turn to speak, it was rather much, than in many words. As the speech of Menelaus described by Homer, so perfectly free were his discourses, from the fault of impertinence, or superfluity.
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So far was He from sitting down in the chai• of the scornful, (as too many of his quality are wont to do,) nay so far from walking in the counsels of the ungodly, (from the time that he found them to be such, ) that he made it his care and chiefest caution, (in his later years more especially,) not so much as to stand in the way of sinners.
So Far was He from sitting down in the chai• of the scornful, (as too many of his quality Are wont to do,) nay so Far from walking in the Counsels of the ungodly, (from the time that he found them to be such,) that he made it his care and chiefest caution, (in his later Years more especially,) not so much as to stand in the Way of Sinners.
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Tis this that speaks a man right honest, which is a nobler Title, than right ▪ honourable; though I may say very truly, that he had many due titles of honour too.
This this that speaks a man right honest, which is a Nobler Title, than right ▪ honourable; though I may say very truly, that he had many due titles of honour too.
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For not to speak of his Ancestors, who came in hether with the Conquest, and that from the City Poitou in France, (from whence they derived the name of Peyto,) I think it more for his honour, to have been many ways good; to wit, a good Husband, and a good Father; a good Master, and a good Friend; a good Neighbour, and a good Landlord; a good Christian, and a good Man. And, which is a sign of more goodness than all the rest, he never thought he was good enough; especially in the first, and the two last particulars.
For not to speak of his Ancestors, who Come in hither with the Conquest, and that from the city Poitou in France, (from whence they derived the name of Peyto,) I think it more for his honour, to have been many ways good; to wit, a good Husband, and a good Father; a good Master, and a good Friend; a good Neighbour, and a good Landlord; a good Christian, and a good Man. And, which is a Signen of more Goodness than all the rest, he never Thought he was good enough; especially in the First, and the two last particulars.
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It is an excellent ingredient in that religious composition, which he had sent before him to bless his soul, and left behind him in memory to perfume his Name too, that having been charged with a debt, (whether by his Fathers last will and testament,
It is an excellent ingredient in that religious composition, which he had sent before him to bless his soul, and left behind him in memory to perfume his Name too, that having been charged with a debt, (whither by his Father's last will and Testament,
because until he had don justice, he knew he could not so well shew works of mercy; and that was doubtless a pregnant token of walking humbly with his God.
Because until he had dONE Justice, he knew he could not so well show works of mercy; and that was doubtless a pregnant token of walking humbly with his God.
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(Tit. 2. 13.) the first implying our whole duty towards our selves, the second towards our neighbour, the third towards our God. That extraordinary person, of whom I speak, doth seem to me, as well as others, to have reached those ends.
(Tit. 2. 13.) the First implying our Whole duty towards our selves, the second towards our neighbour, the third towards our God. That extraordinary person, of whom I speak, does seem to me, as well as Others, to have reached those ends.
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so eminently righteous, that (as I said) he was in pain, till he had rendred to every man his due. Being so sober, and so righteous, he is inferred to have been so godly too,
so eminently righteous, that (as I said) he was in pain, till he had rendered to every man his endue. Being so Sobrium, and so righteous, he is inferred to have been so godly too,
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for give me leave to tell you, what is not every day consider'd, The most material part of godliness, is moral honesty. Nor was there any thing more conspicuous in the holy life of our blessed Lord.
for give me leave to tell you, what is not every day considered, The most material part of godliness, is moral honesty. Nor was there any thing more conspicuous in the holy life of our blessed Lord.
The second Table is the touchstone of our obedience unto the first. And to apply what I say unto the honourable person of whom I speak, we may conclude him to have lived the life of faith, because we find him to have dyed the death of the righteous.
The second Table is the touchstone of our Obedience unto the First. And to apply what I say unto the honourable person of whom I speak, we may conclude him to have lived the life of faith, Because we find him to have died the death of the righteous.
To pass on therefore towards his death, as the fittest transition unto his burial; I am enabled to say of him, (by such as were eye and ear witnesses,) that he abundantly injoyed [ that NONLATINALPHABET ] that happy calmness of death, which the Emperour Augustus was wont to pray for.
To pass on Therefore towards his death, as the Fittest transition unto his burial; I am enabled to say of him, (by such as were eye and ear Witnesses,) that he abundantly enjoyed [ that ] that happy calmness of death, which the Emperor Augustus was wont to pray for.
like Elias, in a fiery Chariot,) yet he had this rare happiness which is the priviledge but of few, that he even i•joyed his whole disease, without the least taint of deliration. That knot of union betwixt his body and his soul, was not violently broken, but very leasurely untied; they having parted like two friends, not by a rude falling out, but a loving farewell. Thus was his Euthanasia in the first acception of the word.
like Elias, in a fiery Chariot,) yet he had this rare happiness which is the privilege but of few, that he even i•joyed his Whole disease, without the least taint of deliration. That knot of Union betwixt his body and his soul, was not violently broken, but very leisurely untied; they having parted like two Friends, not by a rude falling out, but a loving farewell. Thus was his Euthanasia in the First acception of the word.
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The first is suddenness, the second, sin. He was so arm'd against the first, that he did not only take care for the setting his outward house in order, that nothing in this world might trash his flight towards a better; but also sent for the Divine, to imp the wings of his devotion;
The First is suddenness, the second, since. He was so armed against the First, that he did not only take care for the setting his outward house in order, that nothing in this world might trash his flight towards a better; but also sent for the Divine, to imp the wings of his devotion;
so well was he arm'd against the first of those Phobera, and that by the help of our English Litany, which prompts us to pray against sudden death; and which he commanded one of his servants to assist him with upon his death-bed, bestowing upon it (when he had don) a great deal of holy admiration.
so well was he armed against the First of those Phobera, and that by the help of our English Litany, which prompts us to pray against sudden death; and which he commanded one of his Servants to assist him with upon his deathbed, bestowing upon it (when he had dONE) a great deal of holy admiration.
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and his deep resentment of all his sins, those of the times more especially, in which he deplored his unhappiness that he had had a great share (till God was pleas'd in much mercy to shew him that errour of his judgment, by which the errour of his practice was bred and cherish'd;) Next for his hatred of himself in remembrance of them, (though we may say, that in comparison with many others alive and dead, he had kept himself unspotted from the world;) Then for his stedfast resolutions of better life, of making ample satisfaction for every ill that he had don,
and his deep resentment of all his Sins, those of the times more especially, in which he deplored his unhappiness that he had had a great share (till God was pleased in much mercy to show him that error of his judgement, by which the error of his practice was bred and cherished;) Next for his hatred of himself in remembrance of them, (though we may say, that in comparison with many Others alive and dead, he had kept himself unspotted from the world;) Then for his steadfast resolutions of better life, of making ample satisfaction for every ill that he had dONE,
and so of bringing forth fruitsLuk. 3. 8. Act. 26. 20. worthy of repentance, (if God should be pleas'd to inlarge his time;) and last of all for his sollicitude, that all hisJosh. 24. 15. family might live in the fear of God,
and so of bringing forth fruitsLuk. 3. 8. Act. 26. 20. worthy of Repentance, (if God should be pleased to enlarge his time;) and last of all for his solicitude, that all hisJosh. 24. 15. family might live in the Fear of God,
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and redeem those opportunities, which he seem'd (unto himself ) to have sometimes lost, or neglected; I say, in all these respects, he appears to me, (as well as to others, ) a more than ordinary Example.
and Redeem those opportunities, which he seemed (unto himself) to have sometime lost, or neglected; I say, in all these respects, he appears to me, (as well as to Others,) a more than ordinary Exampl.
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But some may say, that sick persons are ever sorry for their sins; but it is many time a sorrow squeez'd out by sickness. And as soon as they recover, they do relaps too.
But Some may say, that sick Persons Are ever sorry for their Sins; but it is many time a sorrow squeezed out by sickness. And as soon as they recover, they do relapse too.
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First it was a mark of his sincerity, that he look'd upon his failings, as through a Microscope; which made them seem nearer, and very much greater than they were.
First it was a mark of his sincerity, that he looked upon his failings, as through a Microscope; which made them seem nearer, and very much greater than they were.
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He warn'd all those who stood about his sick bed, to beware of those sins which the world calls little; and of the n•-little sins which the world calls none; yea from the very least appearances and opportunities of sin.
He warned all those who stood about his sick Bed, to beware of those Sins which the world calls little; and of the n•-little Sins which the world calls none; yea from the very lest appearances and opportunities of since.
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yet he remembred the labourer, who went late into the Vineyard, and was rewarded ▪ He also made some reflections upon the thief on the cross; that his faith might steer an even course, betwixt the Scylla of despair, and the Charybdis of presumption.
yet he remembered the labourer, who went late into the Vineyard, and was rewarded ▪ He also made Some reflections upon the thief on the cross; that his faith might steer an even course, betwixt the Scylla of despair, and the Charybdis of presumption.
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Secondly, It was another good token of his sincerity, that he was not meerly a death-bed penitent, whose repentance too too often is but [ a NONLATINALPHABET ] a sorrow according to the world;
Secondly, It was Another good token of his sincerity, that he was not merely a deathbed penitent, whose Repentance too too often is but [ a ] a sorrow according to the world;
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but (as divers persons can witness) he began the great work in his time of health; so as his sickness did but declare his having been a new creature by change of mind, and that he did not fall back,
but (as diverse Persons can witness) he began the great work in his time of health; so as his sickness did but declare his having been a new creature by change of mind, and that he did not fallen back,
Thirdly, 'Twas another mark of his sincerity, that he insisted on the nature of true repentance, which still importeth an amendment, and reformation of life.
Thirdly, 'Twas Another mark of his sincerity, that he insisted on the nature of true Repentance, which still imports an amendment, and Reformation of life.
Nor had he a willingness to recover his former health, unless to the end he might demonstrate his ren•vation, by that carefulness, that fear, that indignation, that vehement desire, that zeal, yea that revenge, which S. Paul hath recorded as the effects of a godly sorrow in his Corinthians. Abhorring and deploring those desperate notions of Repentance, which the world is so commonly mistaken in.
Nor had he a willingness to recover his former health, unless to the end he might demonstrate his ren•vation, by that carefulness, that Fear, that Indignation, that vehement desire, that zeal, yea that revenge, which S. Paul hath recorded as the effects of a godly sorrow in his Corinthians. Abhorring and deploring those desperate notions of Repentance, which the world is so commonly mistaken in.
Fourthly, 'Twas a comfortable token of his sincerity, that he was obstinate in his Prayers, against the precept of his Physician; and resolv'd to pour out his soul,
Fourthly, 'Twas a comfortable token of his sincerity, that he was obstinate in his Prayers, against the precept of his physician; and resolved to pour out his soul,
when a reverend Divine (who was standing by) would fain have don that office for him, at least as a Deputy to his lungs only, that he might not spend his few spirits as yet left in him;
when a reverend Divine (who was standing by) would fain have dONE that office for him, At least as a Deputy to his lungs only, that he might not spend his few spirits as yet left in him;
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and whilst he had breath in his body to move and animate his Tongue, and whilst he had lungs in his brest to supply his breath, he would shew forth the goodness and the glory of God, who had been pleas'd to do so great thing for him.
and while he had breath in his body to move and animate his Tongue, and while he had lungs in his breast to supply his breath, he would show forth the Goodness and the glory of God, who had been pleased to do so great thing for him.
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And in a merci••l Answer to all his Prayers, which he continued to the amazement of all that heard him, (after some conflicts which he had had with the ghostly enemy, to make him happier in a vict••ious,
And in a merci••l Answer to all his Prayers, which he continued to the amazement of all that herd him, (After Some conflicts which he had had with the ghostly enemy, to make him Happier in a vict••ious,
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than he could possibly have been in an untry'd innocence,) God was pleased ( very signally ) to reveal himself to him, to speak peace unto his Conscience, to fill him inwardly with joy in the Holy Ghost, to give him some glimmerings and fore-tasts of the glory to be revealed.
than he could possibly have been in an untried innocence,) God was pleased (very signally) to reveal himself to him, to speak peace unto his Conscience, to fill him inwardly with joy in the Holy Ghost, to give him Some glimmerings and foretastes of the glory to be revealed.
So that now being plac'd above the level of temptations, and exempted from the fear of what the * red Dragon could do unto him, he cheerfully lifted up his head, and fixt his eyes upon Jesus, the author and finisher of his faith, and for the joy that was set before him, expected the Advent of his death, as of a very dear friend.
So that now being placed above the level of temptations, and exempted from the Fear of what the * read Dragon could do unto him, he cheerfully lifted up his head, and fixed his eyes upon jesus, the author and finisher of his faith, and for the joy that was Set before him, expected the Advent of his death, as of a very dear friend.
Fifthly, It was another great sign that his heart was right towards God, and therefore not treacherous to himself, that he extended his care to the souls of others, with as true a charity,
Fifthly, It was Another great Signen that his heart was right towards God, and Therefore not treacherous to himself, that he extended his care to the Souls of Others, with as true a charity,
as to his own; exhorting one in particular against the love of this world; charging another to be watchful against intemperance, and debauch; exciting a third unto frequent and fervent prayer. I do but mention the several subjects, on which he treated like a Divine. To all his servants in the general,
as to his own; exhorting one in particular against the love of this world; charging Another to be watchful against intemperance, and debauch; exciting a third unto frequent and fervent prayer. I do but mention the several subject's, on which he treated like a Divine. To all his Servants in the general,
and the ApostlesAct. 2. 45. doal, were discreetly proportioned to every one as he had need; so as they who had most of his Deathbed instructions had nothing over, and they who had least had no lack,) I say, in general,
and the ApostlesAct. 2. 45. doal, were discreetly proportioned to every one as he had need; so as they who had most of his Deathbed instructions had nothing over, and they who had lest had no lack,) I say, in general,
As it were in imitation of good old Iacob, before he was gather'd to his fathers, he gave a blessing to all his children. And farther gave it in charge to his virtuous Consort, whom he worthily esteemed his dearer self, (and of whom he also requested pardon, if by any cross word he had ever gr•eved her,) not to educate his children,
As it were in imitation of good old Iacob, before he was gathered to his Father's, he gave a blessing to all his children. And farther gave it in charge to his virtuous Consort, whom he worthily esteemed his Dearer self, (and of whom he also requested pardon, if by any cross word he had ever gr•eved her,) not to educate his children,
so much to learning and other accomplishments, as to the knowledge, and service, and fear of God. Nor was it a little to his advantage, that he was careful to have them season'd with those his last Principles, which by his later experience he found the best.
so much to learning and other accomplishments, as to the knowledge, and service, and Fear of God. Nor was it a little to his advantage, that he was careful to have them seasoned with those his last Principles, which by his later experience he found the best.
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Not to be endless upon the subject, (on which it is difficult not to be long, and yet impossible to be tedious,) he was briefly all that, which I pray God of his mercy to make us all.
Not to be endless upon the Subject, (on which it is difficult not to be long, and yet impossible to be tedious,) he was briefly all that, which I pray God of his mercy to make us all.
xx pc-acp vbi j p-acp dt n-jn, (p-acp r-crq pn31 vbz j xx pc-acp vbi av-j, cc av j pc-acp vbi j,) pns31 vbds av-j d d, r-crq pns11 vvb np1 pp-f po31 n1 pc-acp vvi pno12 d.
And that together with this our Brother, (whose remembrance (like that of Iosias) will ever be sweet unto us as musick at a banquet of Wine,) we may be joyned in Consort with the quire of Angels, and with the general Assembly of the First-born which are written in Heaven, and with the souls of just men made perfect, singing Hosanna's and Hallelujah's, to him that sitteth upon the Throne,
And that together with this our Brother, (whose remembrance (like that of Iosias) will ever be sweet unto us as music At a banquet of Wine,) we may be joined in Consort with the choir of Angels, and with the general Assembly of the Firstborn which Are written in Heaven, and with the Souls of just men made perfect, singing Hosanna's and Hallelujah's, to him that Sitteth upon the Throne,
cc cst av p-acp d po12 n1, (rg-crq n1 (av-j d pp-f np1) vmb av vbi j p-acp pno12 p-acp n1 p-acp dt n1 pp-f n1,) pns12 vmb vbi vvn p-acp n1 p-acp dt n1 pp-f n2, cc p-acp dt j n1 pp-f dt j r-crq vbr vvn p-acp n1, cc p-acp dt n2 pp-f j n2 vvd j, vvg npg1 cc npg1, p-acp pno31 cst vvz p-acp dt n1,
Cum adversus Rempublicam Lacedaemoniorum conspirationem ortam noctu comperisser, Leges Lycurgi continuo abrogavit, quae de Indemnatis supplicium sumi vetabant. Vol. Max. lib. 7. c. 2. p. 208.
Cum Adversus res publicam Lacedaemonians conspirationem ortam noctu comperisser, Leges Lycurgus continuo abrogavit, Quae de Indemnatis supplicium sumi vetabant. Vol. Max. lib. 7. c. 2. p. 208.
Quis abstinens dicetur, sublato eo • quo abstinendum est? Quae Temperantia gulae in fame? quae Ambitionis repudiatio in egestate; quae libidinis infrenatio in Castratione? Tertul. advers. Marcion. l. 1. C. 29
Quis abstinens dicetur, Sublato eo • quo abstinendum est? Quae Temperantia gulae in fame? Quae Ambitionis repudiatio in egestate; Quae libidinis infrenatio in Castration? Tertulian adverse. Marcion. l. 1. C. 29
Aestimari de• Cultoribus suis potest ille qui colitur. Quomodo enim bonus Magister est, cujus tam malos videmus esse Discipulos? Salvian. de Gubern. Dei. l. 4.
Aestimari de• Cultoribus suis potest Isle qui colitur. Quomodo enim bonus Magister est, cujus tam Malos Videmus esse Discipulos? Salvian. de Gubern. Dei. l. 4.
Psal. 116. 13. Illud Poculum Salutis dicitur, quod est reverà NONLATINALPHABET, seu gratiarum actioni• de omni salute quam Deus in me contulit. Vide Jun. & Tremell. in Locum. Quem etiam confer cum poculo NONLATINALPHABET sive benedictionis. 1 Cor. 10, 16.
Psalm 116. 13. Illud Poculum Salutis dicitur, quod est reverà, seu Gratitude actioni• de omni salute quam Deus in me contulit. Vide Jun. & Tremell. in Locum. Whom etiam confer cum poculo sive benedictionis. 1 Cor. 10, 16.
Augustnius ubi suprà, lib. 32. cap. 13. p. 200. C. Wirtemb. Confess. art. 35. Vide Bezae Epist. Octavā ad D. Edmund. Grindallum Episcop. Lond. pag. 210.
Augustnius ubi suprà, lib. 32. cap. 13. p. 200. C. Wirtemb. Confess. art. 35. Vide Bezae Epistle Octavā ad D. Edmund. Grindal Bishop. Lond. page. 210.
Demonstravimus de principio, potestatem h•nc fuisse à Christo Ecclesiae traditam, ut scilicet pro circumstantiis locorum & temporum, proque necessitate Ecclesiarum leges concipiat & Canones. Zanch. l. 1. in 4tum praecept. p. 765.
Demonstravimus de principio, potestatem h•nc Fuisse à Christ Ecclesiae traditam, ut scilicet Pro circumstantiis locorum & Temporum, proque necessitate Ecclesiarum leges concipiat & Canonas. Zanchius l. 1. in 4tum precept. p. 765.
Nunquam Ecclesia Dei in Terris caruit Ceremoniis, ne { que } carere potest; cum sine Ceremoniis, nec fideles in unum convenire & coalescere possunt, nec Deo publicè servire. Zanch. de Rel. l, 1. p. 420. Thes. 2.
Never Ecclesia Dei in Terris carved Ceremoniis, ne { que } career potest; cum sine Ceremoniis, nec fideles in Unum Convenire & coalescere possunt, nec God publicè Serve. Zanchius de Religious l, 1. p. 420. Thebes 2.
Catholici ex more suo fidem veram duobus his modis approbant. — Non quia Canon solus non sibi ad universa sufficiat, sed quia S. Scripturam pro suo quisque arbitratu interpretantes varios errores concipiant, adeoque necesse sit, ut ad unam Ecclesiastici sensus Regulam Scripturae Coelestis Intelligentia dirigatur. Vinc. Lirin. advers Haeres. cap. 41.
Catholici ex more Sue fidem Veram duobus his modis approbant. — Non quia Canon solus non sibi ad universa Sufficiat, sed quia S. Scripturam Pro Sue Quisque arbitratu interpretantes varios Errors concipiant, Adeoque Necessary fit, ut ad unam Ecclesiastici sensus Regulam Scriptures Coelestis Intelligence dirigatur. Vince Lirin. adverse Haeres. cap. 41.
In ipsà Catholicà Ecclesià magnoperè curandum est, ut id teneamus quod ubique, quod semper, quod ab omnibus creditum est. Vin. Lir. advers. Heres. cap. 3.
In ipsà Catholicà Ecclesià magnoperè curandum est, ut id teneamus quod ubique, quod semper, quod ab omnibus creditum est. Vin. Lir. adverse. Heres. cap. 3.
Notandum est, primò homines non Dei praecepto, sed sponte adductos experimento Infirmitatis familiarum segregum adversus violentiam, in societatem civilem coiisse, unde ortum habet Potestas Civilis, quam ideo humanam ordinationem Petrus vocat. Grot. de Jure Bel. & Pacis, l. 1. cap. 4. Sect. 7. pag. 86.
Notandum est, primò homines non Dei praecepto, sed sponte adductos experimento Infirmitatis familiarum segregum Adversus violentiam, in societatem civilem coiisse, unde Garden habet Potestas Civilis, quam ideo humanam ordinationem Peter vocat. Grot. de Jure Bel. & Pacis, l. 1. cap. 4. Sect. 7. page. 86.
Nihil aliud est homo quàm sperma foetidum, saccus st•rcorum, cibus vermium. post hominem vermis, post vermem f•e•or sic in non bominem ver tur omnis homo. Bernardde Anima. c. 3. p. 1051.
Nihil Aliud est homo quàm sperma foetidum, saccus st•rcorum, cibus vermium. post hominem vermis, post vermem f•e•or sic in non bominem ver tur omnis homo. Bernardde Anima. c. 3. p. 1051.
Quid superbis homo, attendens quod fuisti v•le semen, sanguis coagulacus in utero? unde superbit, cujus conceptio Culpa, Nasci paena, labor vita, necesse mori? Id. ibid.
Quid superbis homo, attendens quod fuisti v•le semen, sanguis coagulacus in utero? unde superbit, cujus conceptio Culpa, Nasci paena, labour vita, Necessary Mori? Id. Ibid.
Si diligenter consideresquid per os & nares, caereros { que } Corporis meatus egrediatur vilius Sterquilinium nun. quam vidis•i• ▪ attende, homo, quid fuisti ante ortum, quid abortu ad occasum, quid eris post ha•c vitam. Bernardus ubi suprà
Si diligently consideresquid per os & nares, caereros { que } Corporis meatus egrediatur Vilius Dungheap Nun. quam vidis•i• ▪ attend, homo, quid fuisti ante Garden, quid abortu ad occasum, quid eris post ha•c vitam. Bernard ubi suprà
Tingebantur olim eodem lavacro pueri, senes, divites, pauperes, viri, & mulieres; unde Greg. Nazian. objurgat opulen•os, quos pudebat cum tenuibus simul tingi. B. Rhenanus in Tertullian. de Coron. Mill. cap. 3.
Tingebantur Once Eodem Lavacro pueri, senes, divites, Paupers, viri, & mulieres; unde Greg. Nazian. objurgat opulen•os, quos pudebat cum tenuibus simul tingi. B. Rhenanus in Tertullian. de Coron. Mill. cap. 3.
NONLATINALPHABET Ponitur pro NONLATINALPHABET. nam adducendi verbum ponimus in eo qui pedibus eat: id quod de Christo in eâ aetate dici non p•terat. Castalio in locum.
Ponitur Pro. nam adducendi verbum ponimus in eo qui pedibus eat: id quod de Christ in eâ Age dici non p•terat. Castalio in locum.
Annorum fermè novem, altaribus admotus, tactis Sacris jurejurando adactus ab Amilcare, se quum primum posset, Hostem fore Populo Romano. Liv. l. 21. cap. 1.
Annorum fermè Novem, altaribus admotus, tactis Sacris Jurejurando adactus ab Amilcare, se Whom primum posset, Hostem before Populo Romano. Liv. l. 21. cap. 1.
Nonne Passim & publicè cla•abat Pharellus, omnes humanas Dis•iplinas esse Inventa Diaboli? Erasm: Epist 59. ad Fratres German. Infer. & Frisiae Orient. mihi p. 2127.
Nonne Passim & publicè cla•abat Pharellus, omnes humanas Dis•iplinas esse Inventa Diaboli? Erasmus: Epistle 59. and Brothers German. Infer. & Frisia Orient. mihi p. 2127.
n1 np1 cc fw-la fw-la fw-la, fw-la fw-la np1 fw-la np1 np1? n1: vvn crd cc fw-la np1. vvb. cc np1 j-jn. fw-la n1 crd
Nonne Melancthon aliquando damnavit Scholas publicas? nonne Lutherus totam Philosophiam Aristotelicam vocavit Diabolicā? nonne idem scripsit omnes scientias speculativas esse peccata, &c. Erasm. Epist. 59. p. 212•.
Nonne Melanchthon aliquando Damnavit Schools publicas? nonne Lutherus Whole Philosophy Aristotelicam vocavit Diabolicā? nonne idem scripsit omnes scientias speculativas esse Peccata, etc. Erasmus Epistle 59. p. 212•.
Id teneamus quod ubique, quod semper, quod ab omnibus creditum est: quod ita demum fit, si sequamur Universalitat•m, Antiquitatem, Consensionem. Vin•. Lir. adv. Haer, c. 3. per•ot.
Id teneamus quod ubique, quod semper, quod ab omnibus creditum est: quod ita demum fit, si Sequamur Universalitat•m, Antiquitatem, Consensionem. Vin•. Lir. Advantage. Haer, c. 3. per•ot.
Note, That Bellarmine having boasted (Lib. 1. de Purgatorio, c. 11. p. 1841. Edit. Ingolst •d. A. D. 1590.) That all the Antients, both Greek and Latine, from the very time of the Apostles, did constantly affirm the doctrine of Purgatory, could not give an older instance, than in Origen, and Tertullian, c. 6. (for S. Clement, and S. De•n•• are both supposititious, and therefore reckon'd as good as none,) but by recourse unto the Heathens, c. 2. & 7. p. 1778. 1824.
Note, That Bellarmine having boasted (Lib. 1. de Purgatorio, c. 11. p. 1841. Edit. Ingolst •d. A. D. 1590.) That all the Ancients, both Greek and Latin, from the very time of the Apostles, did constantly affirm the Doctrine of Purgatory, could not give an older instance, than in Origen, and Tertullian, c. 6. (for S. Clement, and S. De•n•• Are both supposititious, and Therefore reckoned as good as none,) but by recourse unto the heathens, c. 2. & 7. p. 1778. 1824.
vvb, cst np1 vhg vvn (np1 crd fw-fr np1, sy. crd n1 crd n1. np1 vvd. np1 np1 crd) cst d dt n2-j, d jp cc jp, p-acp dt j n1 pp-f dt n2, vdd av-j vvi dt n1 pp-f n1, vmd xx vvi dt jc n1, cs p-acp np1, cc np1, sy. crd (c-acp np1 np1, cc np1 np1 vbr d n2, cc av vvn p-acp j c-acp pix,) cc-acp p-acp n1 p-acp dt n2-jn, sy. crd cc crd n1 crd crd
Hoc etiam Paracletus (i. e. Montanus) frequentissimè commendavit, &c. Tert. de Animà, cap. ult. See Bellarmine contradicted by the Romanists themselves. E. G. Roffens. contr. Lutherum, art. 18. fol. 111. &c. Antverp. 1523. Polydor. Virg. Inv. Rer. lib. 8. c. 1. p. 84. Edit. Basil. 15•4. Suarez in Aquin. par. 3 ▪ q. 59. art. 6. Disp. 52. §. 2. Mogunt. 1604. p. 625. 1. Thomas ex Albiis East-Saxonum de Medio Animarum statu, per totum libr. speciatim Demens. 9. p. 369, 370, 371.
Hoc etiam Paraclete (i. e. Montanus) frequentissimè commendavit, etc. Tert de Animà, cap. ult. See Bellarmine contradicted by the Romanists themselves. E. G. Roffens. Contr. Luther, art. 18. fol. 111. etc. Antwerp. 1523. Polydore Virg Inv Rer. lib. 8. c. 1. p. 84. Edit. Basil. 15•4. Suarez in Aquinas par. 3 ▪ q. 59. art. 6. Disp 52. §. 2. Mogunt. 1604. p. 625. 1. Thomas ex Albiis East-Saxonum de Medio Animarum Statu, per totum Libr. Speciatim Demons. 9. p. 369, 370, 371.
Liquet item, in orientali & occidentali Ecclesiâ, usque ad tempus prohibitionis à Calixto factae, Sacerdotum conjugia lici•a f•isse. Maximil. 2. apud Thuan. l. 36. p. 305, 306.
Liquet item, in orientali & occidentali Ecclesiâ, usque ad Tempus prohibitionis à Calixto factae, Sacerdotum conjugia lici•a f•isse. Maximil. 2. apud Thuan l. 36. p. 305, 306.
Su• loco & ordine homines Dei nominantur, non tamen à Sacerdote qui sacrificat invocantur ▪ August, de Civitate Dei l. 22. c. 10. pag. 1335. Edit. Basil 1542.
Su• loco & Order homines Dei nominantur, non tamen à Sacerdote qui sacrificat invocantur ▪ August, de Civitate Dei l. 22. c. 10. page. 1335. Edit. Basil 1542.
Nec non ipsas Traditiones, tum ad fidem tum ad mores pertinentes, tanquam vel ore tenus à Christo, vel à Spiritu Sancto dictatas ▪ pari pietatis affectu ac reverentia suscipit ac• veneratur (haec Sancta Synodus.) Trident. Conc. Sess. 4. sub Pa•lo 3. Bin. Tom. 9. d. 354.
Nec non Itself Traditions, tum ad fidem tum ad mores pertinentes, tanquam vel over tenus à Christ, vel à Spiritu Sancto dictatas ▪ Pair pietatis affectu ac Reverence suscipit ac• veneratur (haec Sancta Synod.) Trident. Conc Sess. 4. sub Pa•lo 3. been. Tom. 9. worser. 354.
Tempore ut scimus summo Tiberii Caesaris absque ullo impedimento — radios suos indulget, id est praecepta sua Christus. Gildas in Epist. de Excid. Brit. Sect. 6. p. 1005. Edit Basil. 1555.
Tempore ut scimus Summo Tiberii Caesaris absque ullo impedimento — radios suos indulget, id est praecepta sua Christus. Gildas in Epistle de Exceed. Brit. Sect. 6. p. 1005. Edit Basil. 1555.
Cyprianus ait pari omnes inter se fuisse potestate Apostolos; atque hoc idem fuisse alios quod ▪ Petrus fuit. Tractat. 3. de Simplicitate Praela. torū (Ed. Colon 1544) p. 135.
Cyprian ait Pair omnes inter se Fuisse potestate Apostles; atque hoc idem Fuisse Alioth quod ▪ Peter fuit. Tractate 3. the Simplicity Praela. torū (Ed. Colon 1544) p. 135.
Si Autoritas quaeritur, Orbis major est Vrbe: ubicunque fuerit Episcopus, sive Romae, sive Eugubii, sive Constantinopoli, sive Rhegii, sive Alexandriae, sive Tanii, ejusdem Meriti, ejusdem est & Sacerdotii ▪ Potentia Divitiarum, & Paupertatis Humilitas vel sublimiorem vel inferiorem Episcopum non facit, Caeterùm omnes Apostolorum successores sunt. Hier. in Epi. ad Evagrium ▪ (ex Edit. Basil. 1565.) p. 329. sive Ex Edit• Paris &c.
Si Autoritas Quaeritur, Orbis Major est Vrbe: ubicunque fuerit Episcopus, sive Rome, sive Eugubium, sive Constantinople, sive Rhegii, sive Alexandria, sive Tanii, ejusdem Merit, ejusdem est & Sacerdotii ▪ Potentia Divitiarum, & Paupertatis Humilitas vel sublimiorem vel Inferiorem Bishop non facit, Caeterùm omnes Apostolorum successores sunt. Hier. in Epi. ad Evagrius ▪ (ex Edit. Basil. 1565.) p. 329. sive Ex Edit• paris etc.
NONLATINALPHABET Concil. Nicae. Can. 6. NONLATINALPHABET. Ibid. Can. 7. NONLATINALPHABET quae Antiochenae Ecclesiae servari his Canonibus praecipiuntur, eo pertinent, (inquit Justellus,) ut Episcopus Antiochenus praeferatur Metropolitanis omnibus in Orientali Dioecesi. Nihil Juris illi attributum in Caeteros Metropolitanos, praeter Honorem Ordinis, non autem ut Metropolitani omnes Dioeceseos Orientis ab eo jure singulari ordinarentur, ut Innocentii primi Epistola ad Alexandr. Episcopum asserere videtur, contra mentem S•nodi Nicaenae, Justell. p. 7. ex Edit. Gulielmi Voelli, A. D. 1661.
Council. Nicaea. Can. 6.. Ibid Can. 7. Quae Antiochene Ecclesiae servari his Canonibus praecipiuntur, eo pertinent, (inquit Justellus,) ut Episcopus Antiochenus praeferatur Metropolitanis omnibus in Orientali Dioecesi. Nihil Juris illi attributum in Others Metropolitanos, praeter Honor Order, non autem ut Metropolitani omnes Dioeceseos Orientis ab eo jure singulari ordinarentur, ut Innocent Primi Epistle and Alexander. Bishop asserere videtur, contra mentem S•nodi Nicaenae, Justell. p. 7. ex Edit. William's Voelli, A. D. 1661.
NONLATINALPHABET, &c. Conci. Constantinop. Oecumen. 2. Can. 2. Quid hic Canon sibi velit per [ NONLATINALPHABET ] Justellus explicat paulò su•eriùs ad Can. Conc. Nic. 6. nihil Juris nimirum Antiocheno attribuendum in caeteros Metropolitanos, praeter Ordinem Honoris.
, etc. Conci. Constantinople. Oecumen. 2. Can. 2. Quid hic Canon sibi velit per [ ] Justellus Explains paulò su•eriùs and Can. Conc Nicaragua 6. nihil Juris Nimirum Antiochene attribuendum in Others Metropolitanos, praeter Ordinem Honoris.
Quis est iste qui contra Statuta Evangelica, contra Canonum Decreta, novum sibi usurpare nomen praesumit? — Novis & profanis vocabulis gloriantur. — Absit à cordibus Christiano, rum nomen il. lud Blasphemiae. Greg. Mag. 1. 3. Epist. 32. ad Mauritium Augustum. p. 734.
Quis est iste qui contra Statuta Evangelical, contra Canons Decreta, novum sibi usurpare Nome praesumit? — Novis & profanis vocabulis gloriantur. — Absit à cordibus Christian, rum Nome il. lord Blasphemies. Greg. Mag. 1. 3. Epistle 32. and Mauritium Augustum. p. 734.
Sed in hac ejus supèrbiâ quid aliud nisi propinqua jam Antichristi esse tempora designatur? Idem ad Constantiam Augustam. Ep. 34 p. 737. confer. 1. 7. Epi. 69. Eusebio, aliisque, p. 902.
said in hac His supèrbiâ quid Aliud nisi propinqua jam Antichrist esse tempora designatur? Idem ad Constantiam Augustam. Epistle 34 p. 737. confer. 1. 7. Epi. 69. Eusebio, aliisque, p. 902.
Si unus Episcopus vocatur universalis, universa Ecclesia corruit, l. 6 Ep. 24. p. 822. Et rursus — si illud nomen in eâ Ecclesiâ sibi quisquam arripuit, quod apud honorum omnium judicium fuit, Universa ergo Ecclesia (quod absi•) à statu suo corruit, quando Is qui appellatur Universalis cadit. Idem ad Eund. Epist. 32. p. 734. Universalis autem nec etiam Romanus Pontifex appelletur, fatente Papâ Pelagio secundo, apud Gratian. Decretal. p. 1. dist. 99. cap. 4. Quis autem illud pro indignitate rei stupeat, quod novam quand•m indebitamque Potentiam tibi usurpando arrogas, & c? Ita Papam al•oquuntur Episcopi Germanici apud Goldast. Tom. 1. p. 47.
Si Unus Episcopus vocatur Universalis, universa Ecclesia Corruit, l. 6 Epistle 24. p. 822. Et Rursus — si illud Nome in eâ Ecclesiâ sibi quisquam arripuit, quod apud honorum omnium judicium fuit, Universa ergo Ecclesia (quod absi•) à Statu Sue Corruit, quando Is qui Appellatur Universalis Cadit. Idem ad Eund. Epistle 32. p. 734. Universalis autem nec etiam Romanus Pontifex appelletur, fatente Papâ Pelagius secundo, apud Gratian. Decretal. p. 1. Dist. 99. cap. 4. Quis autem illud Pro indignitate rei stupeat, quod novam quand•m indebitamque Potentiam tibi usurpando arrogas, & c? Ita Pope al•oquuntur Bishops Germanicus apud Goldast. Tom. 1. p. 47.
Multi Pontifices Romani errarunt; sicut Marcellinus, qui Idolis sacrificavit; & Liberius Papa, qui Arianis consensit; & Anastasius secundus propter Haeresis Crimen repudiatus fuit ab Ecclesia: & alii etiam plurimi coatra Catholicam fidem tenuerunt; ut Joannes vi. gesimus secundus, qui asseruit, quòd filius Dei sit Major Patre & Spiritu Sancto. Didacus Stella Tom. 2. in Luc. cap. 22. vers. 31. p. 280. col. 1. Edit. Ant. verp. A. D. 1593. Ad Inquisitionis Hispaniae decreta prorsus elimatus, & summâ fide 〈 ◊ 〉.
Multi Pontifices Romani errarunt; sicut Marcellinus, qui Idolis sacrificavit; & Liberius Papa, qui Arians consensit; & Anastasius secundus propter Heresy Crimen repudiatus fuit ab Ecclesia: & alii etiam Plurimi coatra Catholicam fidem tenuerunt; ut Joannes vi. gesimus secundus, qui asseruit, quòd filius Dei sit Major Patre & Spiritu Sancto. Didacus Stella Tom. 2. in Luke cap. 22. vers. 31. p. 280. col. 1. Edit. Ant verp. A. D. 1593. Ad Inquisitionis Hispania decreta prorsus elimatus, & summâ fide 〈 ◊ 〉.
Concil. Constantinop. III. Act. 13. Tom.. 5 lib. 211. Vide Notas in vitam Honor. Edit. Bin. Tom. 4. pag. 572. NONLATINALPHABET, &c. Concil. Flor. definit. Edit. Bin. To. 8. p. 854.
Council. Constantinople. III. Act. 13. Tom.. 5 lib. 211. Vide Notas in vitam Honour. Edit. been. Tom. 4. page. 572., etc. Council. Flor definite. Edit. been. To. 8. p. 854.
Non potest probari eum [ i. e. Augustinum ] existimasse hîc de Eucharisti• non agi, cum •am multis locis aliis probet ex ho• Johannis Testimonib, Eucharistiam etiam Infantibus esse Necessariam; idque non ut opinionem suam, sed ut Fidei & Totius Ecclesiae Dogma: ad refellendos Pelagianos dicat: & paulò post — Missam sacio Augustini & Innocentii primi sententiam, quae sexcentos circiter annos viguit in Ecclesia, Eucharistiam etiam Infantibus neces•ariam. Res jam ab Ecclesia, & Multorum seculorum usu, & Decreto Synodi Tridentinae explicata est, non solùm neces•ariam illis non esse, sed ne decere quidem da•i. (Sess. 21. & Can. 4.) Maldonat. (Excus. Mussiponti, A. C. 1596.) in Joh. 6. 53. p. 717, 718, 719.
Non potest probari Eum [ i. e. Augustinum ] existimasse hîc de Eucharisti• non agi, cum •am multis locis Others He may prove ex ho• joannis Testimonib, Eucharistiam etiam Infantibus esse Necessariam; idque non ut opinionem suam, sed ut Fidei & Totius Ecclesiae Dogma: ad refellendos Pelagians dicat: & paulò post — Mass sacio Augustini & Innocent Primi sententiam, Quae sexcentos circiter annos viguit in Ecclesia, Eucharistiam etiam Infantibus neces•ariam. Rest jam ab Ecclesia, & Multorum seculorum usu, & Decreto Synodi Tridentinae explicata est, non solùm neces•ariam illis non esse, sed ne decere quidem da•i. (Sess. 21. & Can. 4.) Maldonatus. (Excuse. Mussipont, A. C. 1596.) in John 6. 53. p. 717, 718, 719.
Non potest probari eum [ i. e. Augustinum ] existimasse hîc de Eucharisti• non agi, cum •am multis locis aliis probet ex ho• Johannis Testimonib, Eucharistiam etiam Infantibus esse Necessariam; idque non ut opinionem suam, sed ut Fidei & Totius Ecclesiae Dogma: ad refellendos Pelagianos dicat: & paulò post — Missam sacio Augustini & Innocentii primi sententiam, quae sexcentos circiter annos viguit in Ecclesia, Eucharistiam etiam Infantibus necessariam. Res jam ab Ecclesia, & Multorum seculorum usu, & Decreto Synodi Tridentinae explicata est, non solùm necessariam illis non esse, sed ne decere quidem da•i. (Sess. 21. & Can. 4.) Maldonat. (Excus. Mussiponti, A. C. 1596.) in Joh. 6. 53. p. 717, 718, 719.
Non potest probari Eum [ i. e. Augustinum ] existimasse hîc de Eucharisti• non agi, cum •am multis locis Others He may prove ex ho• joannis Testimonib, Eucharistiam etiam Infantibus esse Necessariam; idque non ut opinionem suam, sed ut Fidei & Totius Ecclesiae Dogma: ad refellendos Pelagians dicat: & paulò post — Mass sacio Augustini & Innocent Primi sententiam, Quae sexcentos circiter annos viguit in Ecclesia, Eucharistiam etiam Infantibus Necessariam. Rest jam ab Ecclesia, & Multorum seculorum usu, & Decreto Synodi Tridentinae explicata est, non solùm Necessariam illis non esse, sed ne decere quidem da•i. (Sess. 21. & Can. 4.) Maldonatus. (Excuse. Mussipont, A. C. 1596.) in John 6. 53. p. 717, 718, 719.
Corpus Christi non est •o modo in hoc Sacramento sicut Corpus in loco, quod suis Dimensionibus loco commensuratur; sed quodam speciali modo, qui est proprius huic Sacramento. Unde dicimus, quod Corpus Christi est in diversis altaribus, non sicut in diversis locis, sed sicut in Sacramento. Nullo enim modo Corpus Christi est in hoc Sacrament• localiter, quia si esset, divideretur à seipso ▪ Aquin. Oper Tom. 12 Sum. part. 3. q. 75. art. 1. ad 3. p. 232. col. 2. & q. 76 art. 3. & 5. ex Edit. Antwerp. 1612.
Corpus Christ non est •o modo in hoc Sacramento sicut Corpus in loco, quod suis Dimensionibus loco commensuratur; sed Quodam Speciali modo, qui est proprius huic Sacramento. Unde dicimus, quod Corpus Christ est in diversis altaribus, non sicut in diversis locis, sed sicut in Sacramento. Nullo enim modo Corpus Christ est in hoc Sacrament• localiter, quia si esset, divideretur à Seipso ▪ Aquinas Operate Tom. 12 Sum. part. 3. q. 75. art. 1. and 3. p. 232. col. 2. & q. 76 art. 3. & 5. ex Edit. Antwerp. 1612.
Si non posset esse unum Corpus lo••l•ter in duobus locis, quia divideretur à sei pso, profecto nec esse posset Sacramentaliter eadem ratione. Bellar. de Eucharistiâ, lib. 3. c. 3. p. 511. Tom. 3. Controvers. ex Edit. Paris. A. C. 1620.
Si non posset esse Unum Corpus lo••l•ter in duobus locis, quia divideretur à sei pso, profecto nec esse posset Sacramentaliter Same ratione. Bellar de Eucharistiâ, lib. 3. c. 3. p. 511. Tom. 3. Controversy. ex Edit. paris. A. C. 1620.
Coactus est Berengarius publicè pro fiteri, Panem & Vinum, quae in altari ponuntur, post co•secrationem non solum Sacramentum, sed etiam verum Corpus & Sanguinem Domini nostri Jesu Christi esse: & sensualiter non solùm Sacramento, sed in veritate manibus sacerdotum tractari, frangi, & fidelium dentibus atteri. Con•er Floriacens. Histor. fragmenta à P. Pithaeo edit. inter. Franc. Script. (Excus. Francof. A. C. 1596) p. 86. cum Lanfranc. lib. cont. Bereng. & Guitmund. de Sacram. l. 1. & Alger. de Sacram. l. 1. c. 19.
Coactus est Berengarius publicè Pro fiteri, Bread & Vinum, Quae in Altar ponuntur, post co•secrationem non solum Sacramentum, sed etiam verum Corpus & Sanguinem Domini Our Jesu Christ esse: & sensualiter non solùm Sacramento, said in veritate manibus Sacerdotum tractari, frangi, & Fidelium dentibus atteri. Con•er Floriacens. History fragmenta à P. Pithaeo edit. inter. Franc. Script. (Excuse. Francof. A. C. 1596) p. 86. cum Lanfranc. lib. contentedly. Bereng. & Guitmund. de Sacrament l. 1. & Alger. de Sacrament l. 1. c. 19.
Nisi sanè intelligas verba Berengarii, in majorem incides Haeresin, quàm ipse habuit: & ideo omnia referas ad species ipsas, nam de Christi Corpore partes non facimus. Johan. Semeca Glossator in Gratian. de Consecrat. Dist. 2. cap. Ego Berengarius.
Nisi sanè intelligas verba Berengarii, in majorem incides Heresy, quàm ipse Habuit: & ideo omnia referas ad species Itself, nam de Christ Corpore parts non facimus. John. Seneca Glossator in Gratian. de Consecrate. Dist 2. cap. Ego Berengarius.
Concil. Constant. Actione 13. Can. 13. p. 880. In Ecclesiâ Latina 1000. amplius annis tenuit, ut tam Populo quam Clero in celebratione Missarum post mysteriorum consecrationem seorsum Corpus & seorsum Sanguis Domini praeberetur. Cassan. Consult. Artic. 22. Vasq. cap. •. Disp. 216. c. 3. n. 38. Secundum antiquam Ecclesiae consuetudinem, omnes sicut communicabant Corpori, ita communicabant & Sanguini, quod etiam adhuc in quibusdam Ecclesiis seruatur. Jo. 6. Aquinasin Comment. Lectione 7. p. 42. col 1. Tom. 13.
Council. Constant. Action 13. Can. 13. p. 880. In Ecclesiâ Latina 1000. Amplius Annis tenuit, ut tam Populo quam Clero in celebration Masses post Mysteriorum consecrationem seorsum Corpus & seorsum Sanguis Domini praeberetur. Cassan. Consult. Artic. 22. Vasq cap. •. Disp 216. c. 3. n. 38. Secundum antiquam Ecclesiae consuetudinem, omnes sicut communicabant Corpori, ita communicabant & Sanguini, quod etiam Adhoc in Some Ecclesiis seruatur. John 6. Aquinasin Comment. Lection 7. p. 42. col 1. Tom. 13.
Confer Blond. Ital. Illustrata, in Marchia Tarbisinâ, & Tin. to de la Nobiltà di Verona, lib. 2. cap. 2. cum Hieronymi Temp•ribus apud Bellarm. de Script. Eccles. p. 104.
Confer Blond. Italian Illustrata, in Marchia Tarbisinâ, & Tin. to de la Nobiltà Die Verona, lib. 2. cap. 2. cum Hieronymus Temp•ribus apud Bellarmine de Script. Eccles. p. 104.
Aventin. Annal. l. 4. Aeneas Sylvius in Hist. Bohem. cap. 13. p. 128. Concil. B•n: Tom. 3. p. 990. Vide etiam Decret. l. 1. Tit 31. cap. 14. & quicquid Authorum videre est in Brerew. Inqu. 26.
Aventine. Annal. l. 4. Aeneas Sylvius in Hist. Bohemia cap. 13. p. 128. Council. B•n: Tom. 3. p. 990. Vide etiam Decree. l. 1. Tit 31. cap. 14. & quicquid Authorum To see est in Brerew. Ink. 26.
Siquis dixerit Ecclesiam err•re, cum ob multas Causas separationem inter conjuges quoad totum, seu quoad cohab•tationem, ad certum incertum. ve tempus, fieri posse decernit, Anathema sit. Conci. Trident. Sess. 24 Can. 8. p. 411. Edit. Bi. Tom. 9. Paris.
Siquis dixerit Church err•re, cum ob multas Causas separationem inter Conjuges quoad totum, seu quoad cohab•tationem, and certum incertum. ve Tempus, fieri posse decernit, Anathema fit. Conci. Trident. Sess. 24 Can. 8. p. 411. Edit. Bi. Tom. 9. paris.
Scil. (praeter Edit. jam nominatam) Edit. Col. Agrip. Tom. 4. part. 2. p. 332. Sum. Concil. Edit. Fra, Longii à Coriolano, Antverp. A. C. 1623. p. 1024. Item Concil. General. Pauli Quinti Auctorit. Edit. Romae, A. C. 1628. Tom. 4. p. 273.
Scil. (praeter Edit. jam nominatam) Edit. Col. Agrip. Tom. 4. part. 2. p. 332. Sum. Council. Edit. Fra, Longii à Coriolano, Antwerp. A. C. 1623. p. 1024. Item Council. General. Pauli Quintus Auctorit. Edit. Rome, A. C. 1628. Tom. 4. p. 273.
Si ob aliam Causam quàm ob Fornicationem dimiserit, quamvis aliam non duxerit, maechatur; quia uxorem suam moechari facit. Maldonat. (excus. Mogunt. A. D. 1624.) in Matth. 199 p. 392.
Si ob aliam Causam quàm ob Fornicationem dimiserit, Quamvis aliam non duxerit, maechatur; quia uxorem suam moechari facit. Maldonatus. (Excuse. Mogunt. A. D. 1624.) in Matthew 199 p. 392.
Atqui in Pontificiâ illâ Separatione (nempe à Toro & Mensa, ad certum incertumve tempus,) Vinculum Conjugii multis & variis modis solvitur & disrumoitur. Nam ad Vinculum Matrimonii •e•ti•ent hae sententiae. Et adhaereb•• Uxori suae. Faciamus ei adjutorium quod sit coram ipso. Mulier non habet potestatem sui Corporis, sed vir. Iterum convenite, ne ten•et vos Satan propter Incontinentiam vestram. Non sunt Duo, sed una Caro. Et ipsum Matrimonium defi•itur, Individuâ vitae consuetudine. Haec vero vincula Conjugii in Po•tificiâ separatione, quoad Torum & Cohabitationem, solvuntur & dirum•untur. Homines igitur, contra Decretum Divinitatis, separant, quod Deus conjunxit. Chemn. •n Exam. Concil. Trident. (Excus. Genev. A. D. 1634.) p. 437.
Atqui in Pontificiâ illâ Separation (nempe à Toro & Mensa, ad certum incertumve Tempus,) Vinculum Conjugii multis & variis modis solvitur & disrumoitur. Nam ad Vinculum Matrimonii •e•ti•ent hae sententiae. Et adhaereb•• Uxori suae. Faciamus ei Adjutorium quod sit coram ipso. Mulier non habet potestatem sui Corporis, sed vir. Iterum convenite, ne ten•et vos Satan propter Incontinentiam vestram. Non sunt Duo, sed una Caro. Et ipsum Matrimonium defi•itur, Individuâ vitae Consuetudine. Haec vero vincula Conjugii in Po•tificiâ separation, quoad Torum & Cohabitationem, solvuntur & dirum•untur. Homines igitur, contra Decretum Divinitatis, separant, quod Deus conjunxit. Chemn. •n Exam. Council. Trident. (Excuse. Geneva A. D. 1634.) p. 437.
Vix ullum peccatum cogitari potest, (sola Haere si exceptâ) quo illa sedes turpiter maculata non fuerit, maximè ab An•. 800. & infra. Staplet. Oper. Tom. 1. Cont. 1. q. 5. art 3. p 597. excus. Paris. 1620.
Vix ullum peccatum cogitari potest, (sola Hare si exceptâ) quo illa sedes Turpiter maculata non fuerit, maximè ab An•. 800. & infra. Staple. Operate Tom. 1. Cont. 1. q. 5. art 3. p 597. Excuse. paris. 1620.
— Ita ut ad Summam adorationem, quae velà Paganis su• simulacris exhiberi co•sue. vit, & ad extre ▪ mam vanitatem quam Ethnic• in suis sim•lacris exornandis admiserunt, nil à nostris reliqu• factum esse videatur. Geo. Gassander in Consult ▪ de Imag. & Simulacris mihi pag. 175, 176.
— Ita ut ad Summam adorationem, Quae velà Paganis su• simulacris exhiberi co•sue. vit, & and extre ▪ mam vanitatem quam Ethnic• in suis sim•lacris exornandis admiserunt, nil à nostris reliqu• factum esse Videatur. Geo. Gassander in Consult ▪ de Image & Simulacris mihi page. 175, 176.
Imperial. Statut. apud Goldast. Tom. 1. p. 74. Conc. Constantien. A. D. 1414. Sess. 11. Edit. Bi•. To. 7. p. 1036. Notoriè criminosus de homicidio, veneficio, pertinax Hzreticus, Simoniacus, contra •rtic•lum de Resurrectione mortuorum dogmatizavit. Et paulò supertius, — cum Vxore fratris sui & cum sanctis monialibus Incestū commisit, pag. 1035.
Imperial. Statute apud Goldast. Tom. 1. p. 74. Conc Constantien. A. D. 1414. Sess. 11. Edit. Bi•. To. 7. p. 1036. Notoriè criminosus de homicidio, veneficio, Pertinax Hzreticus, Simoniacus, contra •rtic•lum de Resurrection Mortuorum dogmatizavit. Et paulò supertius, — cum Vxore fratris sui & cum sanctis monialibus Incestū commisit, page. 1035.
De Hildebrando in haec verba sententiam ferunt Episcopi Germanici qui Conci. lio Wormatienst intersuerunt. Dum profanis studes Novitatibus, dum magis amplo quàm bo•o nomine delect• ris, dum i•audita Elatione di••enderis, velut quidam Signifer Schismatis, omnia membra Ecclesiae superba crudelitate & crud•li superbia lacerasti: flammasque Discordiae quas in Romana Ecclesia diris factionibus excitasti, per omnes Ecclesias Italiae, Galliae, & Hispaniae, furiali dementia sparsisti. — Per gloriosa tua Decreta (quod sine lachrymis dici non potest) Christi ferè nome• periit. Imperial. Statut. à Goidasto edit, Tom. 1. p. 47.
De Hildebrand in haec verba sententiam ferunt Bishops Germanicus qui Conci. lio Wormatienst intersuerunt. Dum profanis studes Novitatibus, dum magis amplo quàm bo•o nomine delect• ris, dum i•audita Elatione di••enderis, velut quidam Signifer Schisms, omnia membra Ecclesiae superba crudelitate & crud•li superbia lacerasti: flammasque Discordiae quas in Roman Ecclesia diris factionibus excitasti, per omnes Ecclesiastes Italiae, Galliae, & Hispania, furiali dementia sparsisti. — Per gloriosa tua Decreta (quod sine Lachrymis dici non potest) Christ ferè nome• Periit. Imperial. Statute à Goidasto edit, Tom. 1. p. 47.
Ex eo quo Willielmus Normanniae Comes Terram illam debellando sibi subegit, Nemo in ea Episcopus, vel Abbas ante Anselmum factus est, qui non primo fuerit Homo R•gis, ac de manu illius Episcopatûs vel Abba•iae ••vestituram per dationem Virgae Pastoralis suscepit, &c. Eadmerus Monach. Cant. in Praef. ad Hist. Nov. pag. 2. Sed nec ex eosolùm tem•ore mos h•c obtinuit; Nam ante Normannorum etiam adve••um hic 〈 ◊ 〉, ut majorum Ge•tium Antistites sacri, Episcopi nimirum & Caenobia•chae (qui saltem in Clientela Regia) à Sacris Ecclesiarum Corportbus clecti, quin saepius etiam, spretis om•inò Corporum Sacrorum suffragiis, in Aula defignati, Annuli & Bacu•i Pas•oralis, sive Pedi traditione, in Dignitatis Possessionem à Regibus nostris, jure avito nixis, mi•terentur. Joh. Selden. in •uis ad Eadmer. Notis & Spicilegio, p. 142. Hujus rei exemplum videre est apud G. Malmes. buriensem de Gest•s Regum, lib. 2 cap 8. Quin & illud aliquanto vide••• dignius quod hoc in loco 〈 ◊ 〉. Po•tifici Hildebrando Fid•itatis Iuramentum, à Guilielmo Normanno, exigenti, Guliemum Regem •espondisse — Fidelitatem facere non volo, quia nec ego p•omisi, nec A n•ecessores meos Antecesso•ibus tuis id fecisse comperio. Baron. Ad An. 1076. Guilielmus Rufus allegavit, Quod nullus Archiepiscopus aut Episcopus Regni sui, Curiae Romanae vel Papae subesset. M•tth. Paris. H•st. p. 25 Ed. t. 1094. Videsis eti•m Imperatores, & Peges Galliarum, jura sua asseren•es, apud Othonem F•isingensem, Sigibe•tum, cosque maximè Historicos qui Res H•nrici Quarti Imperatorts, & ejusdem nominis Primi Regis Anglorum conscripsere. •aprimis vero S•gonium de Reg Ital. l. 4, 9, 10, & 11. Baron. Tom. 11. A. C. 1077. Cherubinu• Laert. in Bullarii Tom. 1. p. 16. & 17. Bin. Concil. Tom. 3. part, 2. in Urbano, Calixto, & Paschali Secundis, Renatum Choppinum de Domanio Franciae. il. 2. tit. 1. sect. 6, &c. Et de Sacra Politiâ, l. 1. tit. 7. Sect. 22, & 23. ad haec, Theodor. Balsamon. Patriarch Antioch. in Concil. Chalced ▪ Can. 4. Joh. Naucl•• ▪ Chronograph. gener: 39. & H. Mutium Chron. German. 18. p. 162. &c.
Ex eo quo William Normanniae Comes Terram Illam debellando sibi subegit, Nemo in ea Episcopus, vel Abbas ante Anselmum factus est, qui non primo fuerit Homo R•gis, ac de manu Illius Episcopatûs vel Abba•iae ••vestituram per dationem Virgae Pastoralis suscepit, etc. Eadmerus Monach. Cant in Preface ad Hist. Nov. page. 2. Said nec ex eosolùm tem•ore mos h•c obtinuit; Nam ante Normannorum etiam adve••um hic 〈 ◊ 〉, ut majorum Ge•tium Antistites sacri, Bishops Nimirum & Caenobia•chae (qui Saltem in Clientela Regia) à Sacris Ecclesiarum Corportbus clecti, quin Saepius etiam, spretis om•inò Corporum Sacred suffragiis, in Aula defignati, Annuli & Bacu•i Pas•oralis, sive Pedi tradition, in Dignitatis Possessionem à Regibus nostris, jure avito nixis, mi•terentur. John Selden. in •uis ad Eadmer. Notes & Spicilegio, p. 142. Hujus rei exemplum To see est apud G. Malmes. buriensem de Gest•s Regum, lib. 2 cap 8. Quin & illud aliquanto vide••• Dignius quod hoc in loco 〈 ◊ 〉. Po•tifici Hildebrand Fid•itatis Iuramentum, à Guilielmo Normanno, exigenti, Guliemum Regem •espondisse — Fidelitatem facere non volo, quia nec ego p•omisi, nec A n•ecessores meos Antecesso•ibus tuis id To have made comperio. Baron. Ad Nias 1076. Guilielmus Rufus allegavit, Quod nullus Archbishop Or Episcopus Regni sui, Curiae Romanae vel Pope subesset. M•tth. paris. H•st. p. 25 Ed. tO. 1094. Videss eti•m Imperatores, & Peges Galliarum, jura sua asseren•es, apud Othonem F•isingensem, Sigibe•tum, cosque maximè Historicos qui Rest H•nrici Quarti Imperatorts, & ejusdem Nominis Primi Regis Anglorum conscripsere. •aprimis vero S•gonium de Reg Italian l. 4, 9, 10, & 11. Baron. Tom. 11. A. C. 1077. Cherubinu• Laertes in Bullarii Tom. 1. p. 16. & 17. been. Council. Tom. 3. part, 2. in Urbano, Calixto, & Paschali Secundis, Renatum Choppinum de Domanio Franciae. il. 2. tit. 1. sect. 6, etc. Et de Sacra Politiâ, l. 1. tit. 7. Sect. 22, & 23. ad haec, Theodorus. Balsamon. Patriarch Antioch. in Council. Chalcedon ▪ Can. 4. John Naucl•• ▪ Chronograph. gener: 39. & H. Mutium Chronicles German. 18. p. 162. etc.
Sigon. de Reg. Ital. l•. 4. ad A. C. 801. & Eginhart. in vit. Car. Mag. & Baron. Annal. Tom. 9. ad A. C. 800 p. •42. ad A. C. 545. & To. 10. ad A. C. 845. p. 34. Excus. Colon. Agrip. 1609.
Sigon. de Reg. Italian l•. 4. and A. C. 801. & Eginhart. in vit. Car. Mag. & Baron. Annal. Tom. 9. and A. C. 800 p. •42. ad A. C. 545. & To. 10. and A. C. 845. p. 34. Excuse. Colon. Agrip. 1609.
Edward the Confessor, Wi•liam 1. H. 3. Edw. •. Edw. 2. Edw. 3 Rich. 2. Hen. 4. H. 5. H. 6 Edw 4. Rich 3 H. 7. H. 8. for all which at large, See Cokes Reports, par. 5. fol. 1. Caudrey's Case, or De Jure Reg•s Ecclesiast•co. NONLATINALPHABET. Bal sam. in Conc. Carth. Can. 16.
Edward the Confessor, Wi•liam 1. H. 3. Edward •. Edward 2. Edward 3 Rich. 2. Hen. 4. H. 5. H. 6 Edward 4. Rich 3 H. 7. H. 8. for all which At large, See Cokes Reports, par. 5. fol. 1. Caudrey's Case, or De Jure Reg•s Ecclesiast•co.. Bal same. in Conc Carth Can. 16.
Apostolicâ Potestate declaramus & defiuimus, & ab omnibus, judicari debere mandamus atque statuimus, decernentes irritum & inane, si quid secus à quoquam quacunque Dignitate, Auctoritate, & Potestate praedito contigerit judicari, Non obstantibus Constitutionibus & Ordinationibus Apostolicis, Al•isque in contrarium facientibus Qui buscunque. Vide Bullam Pii quarti, Concil. Bin. Edit. Paris. Tom. 9 p. 444. Licet Ch••stus post Caenam instituerit, & suis Discipulis administraverit sub utraque specie Pa•is & Vini hoc venerabile Sacramentum, tamen hoc non obstante, &c. Licet in Primitivâ Ecclesiâ hujusmodi Sacramentum reciperetur à Fi••libus sub utráque specie; postea à couficientibus sub utr aque, & à laicis tantummodo sub sp•cie P•nis suscipiatur. Concil. Constant. Bin. Tom. 3. part. 2. Sels. 13. p. 880. excus. Colon. Agrippinae, 1618.
Apostolicâ Potestate declaramus & defiuimus, & ab omnibus, judicari Debere mandamus atque statuimus, decernentes irritum & inane, si quid secus à quoquam quacunque Dignitate, Auctoritate, & Potestate praedito contigerit judicari, Non obstantibus Constitutionibus & Ordinationibus Apostolic, Al•isque in Contrary facientibus Qui buscunque. Vide Bullam Pii quarti, Council. been. Edit. paris. Tom. 9 p. 444. Licet Ch••stus post Caenam instituerit, & suis Discipulis administraverit sub Utraque specie Pa•is & Wine hoc venerabile Sacramentum, tamen hoc non Obstacle, etc. Licet in Primitivâ Ecclesiâ hujusmodi Sacramentum reciperetur à Fi••libus sub utráque specie; postea à couficientibus sub utr aque, & à laicis tantummodo sub sp•cie P•nis suscipiatur. Council. Constant. been. Tom. 3. part. 2. Sels. 13. p. 880. Excuse. Colon. Agrippina, 1618.
— In quantum est Caput Ecclesiae errare non potest. Et tunc est caput Ecclesiae cùm facit quod in se est; nempe cum Consilio Cardinalium & doctissimorum Virorum definiendo, ubi errare non potest. Stella in Luc. 22. 31. page. 280.
— In quantum est Caput Ecclesiae errare non potest. Et tunc est caput Ecclesiae cùm facit quod in se est; nempe cum Consilio Cardinalium & doctissimorum Virorum definiendo, ubi errare non potest. Stella in Luke 22. 31. page. 280.
Spirae, Conventus ordinum Imperi celebratur, in quo Decretum factum est, ut Edictum 〈 ◊ 〉 observaretur co•tra Novatores, & omnia in integrum restituantur. Contra hoc Edictum solemnis fuit Protestatio, April. 16. A. D. 1529. & hinc ortum pervulgatum illud nomen Protestantinm. Sethus Calvis. in Chron. ad A. C. 1529. p. 831. col. 2. Edit. Francof 1620. Lutherus im•ul•t Iohannem Saxoniae Septemvirum ▪ aliosque Principes Germanicos, protestari contra Decreta Ratisbonae & Spirae de Religione facta. Unde Nomen Protestantium crevit. Q•• de re consule Cluverium in Epitom. Hist. Mundi, ad A. C. 1529. p. 790. Edit. Lugd. Bat. 1631.
Spirae, Conventus Ordinum Imperi celebratur, in quo Decretum factum est, ut Edictum 〈 ◊ 〉 observaretur co•tra Novatores, & omnia in integrum restituantur. Contra hoc Edictum solemnis fuit Declaration, April. 16. A. D. 1529. & hinc Garden pervulgatum illud Nome Protestantinm. Seth Calvis. in Chronicles ad A. C. 1529. p. 831. col. 2. Edit. Francof 1620. Lutherus im•ul•t John Saxoniae Septemvirum ▪ aliosque Princes Germanicos, protestari contra Decreta Ratisbonae & Spirae de Religion facta. Unde Nome Protestantism Crevit. Q•• de re Consul Cluverium in Epitome. Hist. Mundi, ad A. C. 1529. p. 790. Edit. Lyon Bat. 1631.
Ab Ecclesia Romana non alio discessim•s animo, quàm ut, si cor•ecta ad Priorem Ecclesiae formam redeat, •os quoque ad Illam reverta. mur, & Communionem cum Illa in suis porrò Coetilus habeamus. Zanch in Confess. Art. 19. de Ecclesiâ militante Tom. 8. p. 540. Edit. 1595.
Ab Ecclesia Roman non Alio discessim•s animo, quàm ut, si cor•ecta ad Priorem Ecclesiae formam Redeath, •os quoque ad Illam reverta. mur, & Communionem cum Illa in suis porrò Coetilus habeamus. Zanchius in Confess. Art. 19. de Ecclesiâ militant Tom. 8. p. 540. Edit. 1595.
Vide Formulam Professionis Fidei Catholicae à pio IV. decre•a•, apud Laertium cherubinum in Bullario. Tom. 2. p. 129 Edit. Rom. 1617. Q•am confer cum Canonibus Concil. Trident. ci•atis in Concione de quâ agitur, p. 13. & cumduabus Citationibus in ejusdem paginâ 35.
Vide Formulam Professionis Fidei Catholic à Pious IV. decre•a•, apud Laertium cherubinum in Bullario. Tom. 2. p. 129 Edit. Rom. 1617. Q•am confer cum Canonibus Council. Trident. ci•atis in Consorting de quâ agitur, p. 13. & cumduabus Citationibus in ejusdem paginâ 35.
— quia Roma Corrupta apud Deum reperitur indigna. Tu ergò quia id habes officii, quaere, &c. — Sed timeo ne dum pergis quaerere quae vis, ab imprudente audias quae non vis. & caet. ubi supra.
— quia Roma Corrupta apud God reperitur indigna. Tu ergò quia id habes Officii, quaere, etc. — Said Timeo ne dum pergis quaerere Quae vis, ab imprudente Audias Quae non vis. & caet. ubi supra.
Concil. Constaniense praecipuè congregatum extinguendi schismatis Causâ, quis esset verus Pontifex, vix agnoscebat. V. Hist. Concil. à Paulo V. Edit. Tom. 4. p. 127.
Council. Constaniense praecipuè congregatum extinguendi Schisms Causâ, quis esset verus Pontifex, vix agnoscebat. V. Hist. Council. à Paul V. Edit. Tom. 4. p. 127.
Statim illud in Controversiam venit, Nam Synodus Pisana in Illos potuerit animad•ertere, cùm eorum al••uter verus esset Pontif••. sed interis esse• non co•••aret. ib. p. seqq.
Immediately illud in Controversiam venit, Nam Synod Pisana in Illos potuerit animad•ertere, cùm Their al••uter verus esset Pontif••. sed interis esse• non co•••aret. ib. p. seqq.
Ne fleveri• Filia Sion (ut Episcopus Modrusiensis affatur Papam) quia Ecce•venit Leo de Tribu Juda, Radix David. Ecce Tibi suscitavit Deus Salvatorem, &c. Te, Leo Beatissime, Salvatorem, expectamus, Te Liberatorem ventu••• speravimus. Concil. •a•e•ran. ult. Sess. 6. Bin. To. 9. pag. 74.
Ne fleveri• Filia Sion (ut Episcopus Modrusiensis affatur Pope) quia Ecce•venit Leo de Tribu Juda, Radix David. Ecce Tibi Suscitavit Deus Salvatorem, etc. Te, Leo Beatissime, Salvatorem, Expect, Te Liberatorem ventu••• speravimus. Council. •a•e•ran. ult. Sess. 6. been. To. 9. page. 74.
Divinae Majestatis tuae conspectus, rutilanti cujus fulgore imbecilles oculi mei caligant &c. Et paulo post, In te uno legitimo Christi & Dei Vicario, propheticum iuud debuerit rersus impleri, Adorabunt •um omnes Reges Terrae, omnes Gentes servient ei. Ibid. Sess. 9. p. 114, 116.
Divinae Majestatis tuae conspectus, rutilanti cujus fulgore imbecilles oculi mei caligant etc. Et Paul post, In to Uno legitimo Christ & Dei Vicar, Prophetic iuud debuerit rersus Impleri, Adorabunt •um omnes Reges Terrae, omnes Gentes servient ei. Ibid Sess. 9. p. 114, 116.
Si in his recipiendis aliqua Difficultas oriatur, aut aliqua inciderint quae Declarationem aut Finitionem postulent, — confidit sancta Synodus Pontificem curaturum. — &c. viderit expēdire — &c. Si necessarium judicaverir, &c. Si ei visum fuerit, &c. Ibid. p. 434.
Si in his recipiendis Any Difficulty oriatur, Or Any inciderint Quae Declarationem Or Finitionem postulent, — confidit sancta Synod Pontifex curaturum. — etc. viderit expendire — etc. Si Necessary judicaverir, etc. Si ei visum fuerit, etc. Ibid p. 434.
fw-mi fw-la po31 fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la j, — fw-la fw-la np1 fw-la fw-la. — av fw-la vvi — av fw-mi fw-la fw-it, av fw-mi fw-la fw-la fw-la, av np1 n1 crd
Concilia Generalia dicuntur ea, quibu• interesse possunt & debent Episcopitotius Orbis, (nisi legitimè impediantur) & quibus nemo rectè praesidet nisi Summus Pontifex, aut alius ejus nomine. Inde n. dicuntur Oecumenica, i. e. Orbis Totius Terrae Concilia. Bellarm. Controv. To. 1. l. 1. de Concil. c. 4. p. 1096.
Concilia Generalia dicuntur ea, quibu• Interest possunt & debent Episcopitotius Orbis, (nisi legitimè impediantur) & quibus nemo rectè praesidet nisi Summus Pontifex, Or alius His nomine. Inde n. dicuntur Ecumenical, i. e. Orbis Totius Terrae Concilia. Bellarmine Controversy To. 1. l. 1. de Council. c. 4. p. 1096.
Quaedam sunt ab Apostolica sede approbata, atque ab Ecclesiâ universâ recepta; quaedam omnino reprobata; quaedam partim reprobata, partim approbata; quaedam nec approbata, nec reprobata; Bellarm. ubi sup. p. 1097.
Quaedam sunt ab Apostolica sede approbata, atque ab Ecclesiâ universâ recepta; quaedam Omnino reprobata; quaedam Partim reprobata, Partim approbata; quaedam nec approbata, nec reprobata; Bellarmine ubi sup. p. 1097.
pag. 1105, 1107, 1109. Et inde constat, locutum esse Bellarminum ex sententia suâ, quia sic claudit Partitionem, Quod membrum postremum in Confiliis particularibu• potissimū locum habet. p. 1097. Ergo membra priora in Generalibus, ut & postremum aliquatenus, etiamsi non potissimum.
page. 1105, 1107, 1109. Et inde constat, locutum esse Bellarminum ex sententia suâ, quia sic Claudit Partitionem, Quod Limb postremum in Confiliis particularibu• potissimum locum habet. p. 1097. Ergo membra priora in Generalibus, ut & postremum aliquatenus, Even if non potissimum.
Such as Bellarmin, Baronius, Onuphri••, Vasques, Maldonat, Stella, Ly•a, Stapleton, Pamelius, Petavius, Vi•es, Rubanus Maurus, and others. Yea Scotus, Aquinas, Pope Gregory the Great. The Bishops of Germany in the Council at Wormes, &c.
Such as Bellarmin, Baronius, Onuphri••, Vasques, Maldonatus, Stella, Ly•a, Stapleton, Pamelius, Petavius, Vi•es, Rubanus Maurus, and Others. Yea Scotus, Aquinas, Pope Gregory the Great. The Bishops of Germany in the Council At Worms, etc.
d c-acp np1, np1, np1, np1, np1, fw-la, fw-la, np1, np1, np1, n2, np1 np1, cc n2-jn. uh np1, np1, n1 np1 dt j. dt n2 pp-f np1 p-acp dt n1 p-acp n2, av
