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THE Righteousness Evangelical DESCRIB'D. SERMON I.
THE Righteousness Evangelical DESCRIBED. SERMON I.
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MATTH. V. 20. For I say unto you, that except your Righteousness exceed the Righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven.
MATTHEW. V. 20. For I say unto you, that except your Righteousness exceed the Righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of Heaven.
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REwards and Punishments are the best Sanction of Laws;
REwards and Punishments Are the best Sanction of Laws;
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and although the Guardians of Laws strike somtimes with the softest part of the hand in their Executions of sad Sentences,
and although the Guardians of Laws strike sometimes with the Softest part of the hand in their Executions of sad Sentences,
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yet in the Sanction they make no abatements, but so proportion the Duty to the Reward,
yet in the Sanction they make no abatements, but so proportion the Duty to the Reward,
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and the Punishment to the Crime, that by these we can best tell what Value the Law-giver puts upon the Obedience.
and the Punishment to the Crime, that by these we can best tell what Valve the Lawgiver puts upon the obedience.
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Joshuah put a great rate upon the taking of Kiriath-Sepher, when the Reward of the Service was his Daughter and a Dower.Joshua put a great rate upon the taking of Kiriath-Sepher, when the Reward of the Service was his Daughter and a Dower.
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But when the Young men ventur'd to fetch David the waters of Bethlehem, they had nothing but the praise of their Boldness,
But when the Young men ventured to fetch David the waters of Bethlehem, they had nothing but the praise of their Boldness,
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because their Service was no more than the satisfaction of a Curiosity.
Because their Service was no more than the satisfaction of a Curiosity.
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But as Law-givers by their Rewards declare the Value of the Obedience, so do Subjects also by the grandeur of what they expect, set a value on the Law and the Law-giver, and do their Services accordingly.
But as Lawgivers by their Rewards declare thee Valve of the obedience, so do Subject's also by the grandeur of what they expect, Set a valve on the Law and the Lawgiver, and do their Services accordingly.
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And therefore the Law of Moses, whose endearment was nothing but temporal goods and transient evils, could never make the comers thereunto perfect:
And Therefore the Law of Moses, whose endearment was nothing but temporal goods and Transient evils, could never make the comers thereunto perfect:
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but the NONLATINALPHABET, the Superinduction of a better Hope hath endeared a more perfect Obedience.
but the, the Superinduction of a better Hope hath endeared a more perfect obedience.
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When Christ brought Life and Immortality to light through the Gospel, and hath promised to us things greater than all our explicite Desires, bigger than the thoughts of our heart,
When christ brought Life and Immortality to Light through the Gospel, and hath promised to us things greater than all our explicit Desires, bigger than the thoughts of our heart,
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then NONLATINALPHABET, saith the Apostle, then we draw neer to God;
then, Says the Apostle, then we draw near to God;
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and by these we are enabled to do all that God requires, and then he requires all that we can do;
and by these we Are enabled to do all that God requires, and then he requires all that we can do;
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more Love, and more Obedience than he did of those who for want of these Helps,
more Love, and more obedience than he did of those who for want of these Helps,
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and these Revelations, and these Promises, which we have, but they had not, were but imperfect persons,
and these Revelations, and these Promises, which we have, but they had not, were but imperfect Persons,
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and could do but little more than humane Services.
and could do but little more than humane Services.
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Christ hath taught us more, and given us more, and promised to us more than ever was in the world known or believed before him;
christ hath taught us more, and given us more, and promised to us more than ever was in the world known or believed before him;
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and by the strengths and confidence of these, thrusts us forward in a holy and wise Oeconomy,
and by the strengths and confidence of these, thrusts us forward in a holy and wise Oeconomy,
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and plainly declares that we must serve him by the measures of a new Love, do him Honour by wise and material Glorifications, be united to God by a new Nature,
and plainly declares that we must serve him by the measures of a new Love, do him Honour by wise and material Glorifications, be united to God by a new Nature,
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and made alive by a new Birth, and fulfil all Righteousness;
and made alive by a new Birth, and fulfil all Righteousness;
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to be humble and meek as Christ, to be merciful as our heavenly Father is, to be pure as God is pure, to be partakers of the Divine Nature, to be wholly renewed in the frame and temper of our mind, to become people of a new heart, a direct new Creation, new Principles,
to be humble and meek as christ, to be merciful as our heavenly Father is, to be pure as God is pure, to be partakers of the Divine Nature, to be wholly renewed in the frame and temper of our mind, to become people of a new heart, a Direct new Creation, new Principles,
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and a new being, to do better than all the world before us ever did, to love God more perfectly, to despise the World more generously, to contend for the Faith more earnestly;
and a new being, to do better than all the world before us ever did, to love God more perfectly, to despise the World more generously, to contend for the Faith more earnestly;
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for all this is but a proper and a just consequent of the great Promises which our Blessed Law-giver came to publish and effect for all the world of Believers and Disciples.
for all this is but a proper and a just consequent of the great Promises which our Blessed Lawgiver Come to publish and Effect for all the world of Believers and Disciples.
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The matter which is here requir'd is certainly very great; for it is to be more righteous than the Scribes and Pharisees;
The matter which is Here required is Certainly very great; for it is to be more righteous than the Scribes and Pharisees;
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more holy than the Doctors of the Law, than the Leaders of the Synagogue, than the wise Princes of the Sanhedrim; more righteous than some that were Prophets and High Priests,
more holy than the Doctors of the Law, than the Leaders of the Synagogue, than the wise Princes of the Sanhedrim; more righteous than Some that were prophets and High Priests,
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than some that kept the Ordinances of the Law without blame;
than Some that kept the Ordinances of the Law without blame;
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men that lay in Sackcloth, and fasted much, and prayed more, and made Religion and the Study of the Law the work of their lives: This was very much; but Christians must do more. Nuncte marmoreum pro tempore fecimus;
men that lay in sackcloth, and fasted much, and prayed more, and made Religion and the Study of the Law the work of their lives: This was very much; but Christians must do more. Nuncte marmoreum Pro tempore We have done;
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at tu, Si foetura gregem suppleverit, aureus esto. They did well, and we must do better;
At tu, Si foetura gregem suppleverit, aureus esto. They did well, and we must do better;
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their houses were Marble, but our roofs must be gilded and fuller of Glory.
their houses were Marble, but our roofs must be gilded and fuller of Glory.
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* But as the matter is very great, so the necessity of it is the greatest in the world.
* But as the matter is very great, so the necessity of it is the greatest in the world.
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It must be so, or it will be much worse: unless it be thus, we shall never see the glorious Face of God.
It must be so, or it will be much Worse: unless it be thus, we shall never see the glorious Face of God.
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Here it concerns us to be wise and fearful;
Here it concerns us to be wise and fearful;
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for the matter is not a question of an Oaken Garland, or a Circle of Bays, and a Yellow Ribband:
for the matter is not a question of an Oaken Garland, or a Circle of Bays, and a Yellow Ribbon:
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it is not a question of Money or Land, nor of the vainer rewards of popular noises,
it is not a question of Money or Land, nor of the vainer rewards of popular noises,
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and the undiscerning Suffrages of the people, who are contingent Judges of good and evil: but it is the great stake of Life Eternal.
and the undiscerning Suffrages of the people, who Are contingent Judges of good and evil: but it is the great stake of Life Eternal.
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We cannot be Christians, unless we be righteous by the new measures: the Righteousness of the Kingdom is now the only way to enter into it;
We cannot be Christians, unless we be righteous by the new measures: the Righteousness of the Kingdom is now the only Way to enter into it;
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for the Sentence is fix'd, and the Judgment is decretory, and the Judge infallible, and the Decree irreversible:
for the Sentence is fixed, and the Judgement is decretory, and the Judge infallible, and the decree irreversible:
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For I say unto you, said Christ, unless your Righteousness exceed the Righteousness of the Scribes and Pharisees, ye shall in no wise enter into the Kingdom of Heaven. For I say unto you, said christ, unless your Righteousness exceed the Righteousness of the Scribes and Pharisees, you shall in no wise enter into the Kingdom of Heaven.
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Here then we have two things to consider. 1. What was the righteousness of the Scribes and Pharisees. 2. How far that is to be exceeded by the Righteousness of Christians. 1. Concerning the first.
Here then we have two things to Consider. 1. What was the righteousness of the Scribes and Pharisees. 2. How Far that is to be exceeded by the Righteousness of Christians. 1. Concerning the First.
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I will not be so nice in the Observation of these words, as to take notice that Christ does not name the Sadduces, but the Scribes and Pharisees, though there may be something in it:
I will not be so Nicaenae in the Observation of these words, as to take notice that christ does not name the Sadducees, but the Scribes and Pharisees, though there may be something in it:
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the Sadduces were called Caraim from Cara, to read;
the Sadducees were called Caraim from Cara, to read;
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for they thought it Religion to spend one third part of their day in reading their Scriptures, whose fulness they so admired, they would admit of no suppletory Traditions:
for they Thought it Religion to spend one third part of their day in reading their Scriptures, whose fullness they so admired, they would admit of no suppletory Traditions:
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But the Pharisees were called Thanaim, that is, NONLATINALPHABET, they added to the Word of God words of their own,
But the Pharisees were called Thanaim, that is,, they added to the Word of God words of their own,
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as the Church of Rome does at this day; they and these fell into an equal fate;
as the Church of Room does At this day; they and these fell into an equal fate;
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while they taught for Doctrines the Commandments of men, they prevaricated the Righteousuess of God:
while they taught for Doctrines the commandments of men, they prevaricated the Righteousness of God:
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What the Church of Rome to evil purposes hath done in this particular, may be demonstrated in due time and place;
What the Church of Room to evil Purposes hath done in this particular, may be demonstrated in due time and place;
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but what false and corrupt glosses, under the specious Title of the Tradition of their Fathers, the Pharisees had introduc'd, our Blessed Saviour reproves;
but what false and corrupt Glosses, under the specious Title of the Tradition of their Father's, the Pharisees had introduced, our Blessed Saviour reproves;
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and are now to be represented as the NONLATINALPHABET that you may see that Righteousness beyond which all they must go that intend that Heaven should be their Journeys end.
and Are now to be represented as the that you may see that Righteousness beyond which all they must go that intend that Heaven should be their Journeys end.
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1. The Pharisees obeyed the Commandments in the Letter, not in the Spirit: They minded what God spake, but not what he intended.
1. The Pharisees obeyed the commandments in the letter, not in the Spirit: They minded what God spoke, but not what he intended.
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They were busie in the outward work of the hand, but incurious of the affections and choice of the heart.
They were busy in the outward work of the hand, but incurious of the affections and choice of the heart.
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NONLATINALPHABET, said Justin Martyr to Tryphon the Jew, Ye understand all things carnally 3 that is, they rested NONLATINALPHABET,
, said Justin Martyr to Tryphon the Jew, You understand all things carnally 3 that is, they rested,
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as Nazianzen calls it, in the outward work of Piety, which not only Justin Martyr, but St. Paul calls Carnality, not meaning a carnal Appetite, but a carnal Service. Their errour was plainly this;
as Nazianzen calls it, in the outward work of Piety, which not only Justin Martyr, but Saint Paul calls Carnality, not meaning a carnal Appetite, but a carnal Service. Their error was plainly this;
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they never distinguish'd Duties natural from Duties relative;
they never distinguished Duties natural from Duties relative;
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that is, whether it were commanded for it self, or in order to something that was better;
that is, whither it were commanded for it self, or in order to something that was better;
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whether it were a principal Grace, or an instrumental Action: So God was served in the Letter, they did not much inquire into his Purpose:
whither it were a principal Grace, or an instrumental Actium: So God was served in the letter, they did not much inquire into his Purpose:
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And therefore they were curious to wash their hands, but cared not to purifie the hearts;
And Therefore they were curious to wash their hands, but cared not to purify the hearts;
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They would give Alms, but hate him that received it;
They would give Alms, but hate him that received it;
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They would go to the Temple, but did not revere the Glory of God that dwelt there between the Cherubins;
They would go to the Temple, but did not revere the Glory of God that dwelled there between the Cherubim;
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They would fast, but not mortifie their Lusts; They would say good Prayers, but not labour for the Grace they prayed for.
They would fast, but not mortify their Lustiest; They would say good Prayers, but not labour for the Grace they prayed for.
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This was just as if a man should run on his Masters errand, and do no business when he came there.
This was just as if a man should run on his Masters errand, and do no business when he Come there.
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They might easily have thought that by the Soul only a man approaches to God, and draws the Body after it;
They might Easily have Thought that by the Soul only a man Approaches to God, and draws the Body After it;
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but that no washing or corporal Services could unite them and the Shechina together, no such thing could make them like to God, who is the Prince of Spirits.
but that no washing or corporal Services could unite them and the Shechinah together, no such thing could make them like to God, who is the Prince of Spirits.
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* They did as the Dunces in Pythagoras School, who when their Master had said, Fabis abstineto, by which he intended they should not ambitiously seek for Magistracy, they thought themselves good Pythagoreans if they did not eat Beans, and they would be sure to put their Right foot first into the shooe,
* They did as the Dunces in Pythagoras School, who when their Master had said, Fabis abstineto, by which he intended they should not ambitiously seek for Magistracy, they Thought themselves good pythagoreans if they did not eat Beans, and they would be sure to put their Right foot First into the shoe,
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and their Left foot into the water, and supposed they had done enough;
and their Left foot into the water, and supposed they had done enough;
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though if they had not been Fools they would have understood their Masters meaning to have been, that they should put more affections to labour and travel,
though if they had not been Fools they would have understood their Masters meaning to have been, that they should put more affections to labour and travel,
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and less to their pleasure and recreation; and less to their pleasure and recreation;
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and so it was with the Pharisee: For as the Chaldees taught their Mora•••y by mystick words,
and so it was with the Pharisee: For as the Chaldees taught their Mora•••y by mystic words,
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and the Aegyptians by Hieroglyphicks, and the Greeks by Fables;
and the egyptians by Hieroglyphics, and the Greeks by Fables;
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so did God by Rites and Ceremonies external, leading them by the Hand to the Purities of the Heart,
so did God by Rites and Ceremonies external, leading them by the Hand to the Purities of the Heart,
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and by the Services of the Body to the Obedience of the Spirit;
and by the Services of the Body to the obedience of the Spirit;
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which because they would not understand, they thought they had done enough in the observation of the Letter.
which Because they would not understand, they Thought they had done enough in the observation of the letter.
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2. In moral Duties, where God express'd Himself more plainly, they made no Commentary of kindness;
2. In moral Duties, where God expressed Himself more plainly, they made no Commentary of kindness;
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but regarded the Prohibition so nakedly, and divested of all Antecedents, Consequents, Similitudes, and Proportions, that if they stood clear of that hated name which was set down in Moses Tables, they gave themselves liberty in many instances of the same kindred and alliance:
but regarded the Prohibition so nakedly, and divested of all Antecedents, Consequents, Similitudes, and Proportions, that if they stood clear of that hated name which was Set down in Moses Tables, they gave themselves liberty in many instances of the same kindred and alliance:
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If they abstained from murder, they thought it very well, though they made no scruple of murdering their Brothers Fame;
If they abstained from murder, they Thought it very well, though they made no scruple of murdering their Brother's Fame;
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they would not cut his throat, but they would call him Fool, or invent lies in secret, and publish his disgrace openly;
they would not Cut his throat, but they would call him Fool, or invent lies in secret, and publish his disgrace openly;
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they would not dash out his brains, but they would be extremely and unreasonably angry with him;
they would not dash out his brains, but they would be extremely and unreasonably angry with him;
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they would not steal their brothers money, but they would oppress him in crafty and cruel bargains.
they would not steal their Brother's money, but they would oppress him in crafty and cruel bargains.
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The Commandment forbade them to commit Adultery, but because Fornication was not named, they made no scruple of that;
The Commandment forbade them to commit Adultery, but Because Fornication was not nam, they made no scruple of that;
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and being commanded to Honour their Father and their Mother, they would give them good words and fair observances;
and being commanded to Honour their Father and their Mother, they would give them good words and fair observances;
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but because it was not named that they should maintain them in their need, they thought they did well enough to pretend Corban, and let their Father starve.
but Because it was not nam that they should maintain them in their need, they Thought they did well enough to pretend Corban, and let their Father starve.
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3. The Scribes and Pharisees placed their Righteousness in Negatives;
3. The Scribes and Pharisees placed their Righteousness in Negatives;
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they would not commit what was forbidden, but they car'd but little for the included positive,
they would not commit what was forbidden, but they cared but little for the included positive,
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and the omissions of good Actions did not much trouble them;
and the omissions of good Actions did not much trouble them;
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they would not hurt their brother in a forbidden instance, but neither would they do him good according to the intention of the Commandment:
they would not hurt their brother in a forbidden instance, but neither would they do him good according to the intention of the Commandment:
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It was a great innocence if they did not rob the poor, then they were righteous men;
It was a great innocence if they did not rob the poor, then they were righteous men;
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but they thought themselves not much concerned to acquire that god-like excellency, a Philanthropy and love to all mankind:
but they Thought themselves not much concerned to acquire that godlike excellency, a Philanthropy and love to all mankind:
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Whosoever blasphem'd God was to be put to death; but he that did not glorifie God as he ought, they were unconcern'd for him, and let him alone:
Whosoever blasphemed God was to be put to death; but he that did not Glorify God as he ought, they were unconcerned for him, and let him alone:
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He that spake against Moses was to die without mercy;
He that spoke against Moses was to die without mercy;
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but against the ambitious and the covetous, against the proud man and the unmerciful, they made no provisions.
but against the ambitious and the covetous, against the proud man and the unmerciful, they made no provisions.
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Virtus est vitium fugere, & sapientia prima Stultitiâ caruisse. They accounted themselves good, not for doing good, but for doing no evil;
Virtus est Vitium Fugere, & sapientia prima Stultitiâ caruisse. They accounted themselves good, not for doing good, but for doing no evil;
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that was the sum of their Theology. 4. They had one thing more as bad all this:
that was the sum of their Theology. 4. They had one thing more as bad all this:
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They broke Moses Tables into pieces, and gathering up the fragments took to themselves what part of Duty they pleased, and let the rest alone:
They broke Moses Tables into Pieces, and gathering up the fragments took to themselves what part of Duty they pleased, and let the rest alone:
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For it was a Proverb amongst the Jews, Qui operam dat praecepto, liber est à praecepto;
For it was a Proverb among the jews, Qui Operam that praecepto, liber est à praecepto;
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that is, If he chuses one positive Commandment for his business, he may be less careful in any of the rest.
that is, If he chooses one positive Commandment for his business, he may be less careful in any of the rest.
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Indeed they said also, Qui multiplicat Legem, multiplicat Vitam; He that multiplies the Law increa••s Life;
Indeed they said also, Qui multiplicat Legem, multiplicat Vitam; He that multiplies the Law increa••s Life;
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that is, if he did attend to more good things, it was so much the b•tter;
that is, if he did attend to more good things, it was so much the b•tter;
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but the other was well enough: but as for Universal Obedience, that was not the measure of their righteousness;
but the other was well enough: but as for Universal obedience, that was not the measure of their righteousness;
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for they taught that God would put our good works and bad into the balance, and according to the heavier scale give a portion in the world to come;
for they taught that God would put our good works and bad into the balance, and according to the Heavier scale give a portion in the world to come;
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so that some evil they would allow to themselves and their Disciples, always provided it was less than the good they did.
so that Some evil they would allow to themselves and their Disciples, always provided it was less than the good they did.
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They would devour Widows houses, and make it up by long Prayers: They would love their Nation, and hate their Prince;
They would devour Widows houses, and make it up by long Prayers: They would love their nation, and hate their Prince;
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offer Sacrifice, and curse Caesar in their heart; advance Judaism, and destroy Humanity.
offer Sacrifice, and curse Caesar in their heart; advance Judaism, and destroy Humanity.
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Lastly, St. Austin summ'd up the difference between the Pharisaical and Evangelical Righteousness in two words;
Lastly, Saint Austin summed up the difference between the Pharisaical and Evangelical Righteousness in two words;
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Brevis differentia inter Legem & Evangelium; timor & amor. Brevis differentia inter Legem & Evangelium; timor & amor.
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They serv'd the God of their Fathers in the spirit of Fear, and we worship the Father of our Lord Jesus in the Spirit of Love,
They served the God of their Father's in the Spirit of fear, and we worship the Father of our Lord jesus in the Spirit of Love,
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and by the Spirit of Adoption. And as this slavish Principle of theirs was the cause of all their former Imperfections,
and by the Spirit of Adoption. And as this slavish Principle of theirs was the cause of all their former Imperfections,
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so it finally and chiefly express'd it self in these two particulars. 1. They would do all that they thought they lawfully could do. 2. They would do nothing but what was expresly commanded.
so it finally and chiefly expressed it self in these two particulars. 1. They would do all that they Thought they lawfully could do. 2. They would do nothing but what was expressly commanded.
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This was the Righteousness of the Scribes and Pharisees, and their Disciples the Jews;
This was the Righteousness of the Scribes and Pharisees, and their Disciples the jews;
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which because our Blessed Saviour reproves, not only as imperfect then, but as criminal now, calling us on to a new Righteousness, the Righteousness of God, to the Law of the Spirit of Life, to the Kingdom of God and the proper Righteousness thereof, it concerns us in the next place to look after the measures of this, ever remembring that it is infinitely necessary that we should do so;
which Because our Blessed Saviour reproves, not only as imperfect then, but as criminal now, calling us on to a new Righteousness, the Righteousness of God, to the Law of the Spirit of Life, to the Kingdom of God and the proper Righteousness thereof, it concerns us in the next place to look After the measures of this, ever remembering that it is infinitely necessary that we should do so;
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and men do not generally know, or not consider what it is to be a Christian;
and men do not generally know, or not Consider what it is to be a Christian;
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they understand not what the Christian Law forbiddeth or commandeth. But as for this in my Text, it is indeed our great measure:
they understand not what the Christian Law forbiddeth or commands. But as for this in my Text, it is indeed our great measure:
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but it is not a question of good and better, but of Good and Evil, Life and Death, Salvation and Damnation;
but it is not a question of good and better, but of Good and Evil, Life and Death, Salvation and Damnation;
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for unless our Righteousness be weighed by new Weights, we shall be found too light, when God comes to weigh the Actions of all the World:
for unless our Righteousness be weighed by new Weights, we shall be found too Light, when God comes to weigh the Actions of all the World:
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and unless we be more righteous than they, we shall in no wise, that is, upon no other terms in the world, enter into the Kingdom of Heaven.
and unless we be more righteous than they, we shall in no wise, that is, upon no other terms in the world, enter into the Kingdom of Heaven.
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Now concerning this, we shall do very much amiss, if we take our measures by the Manners and Practises of the many who call themselves Christians;
Now Concerning this, we shall do very much amiss, if we take our measures by the Manners and Practises of the many who call themselves Christians;
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for there are, as Nazianzen expresses it, the NONLATINALPHABET, the old and the new Pharisees. I wish it were no worse amongst us;
for there Are, as Nazianzen Expresses it, the, the old and the new Pharisees. I wish it were no Worse among us;
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and that all Christians were indeed Righteous as they were; est aliquid prodire tenus; it would not be just nothing.
and that all Christians were indeed Righteous as they were; est Aliquid prodire tenus; it would not be just nothing.
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But I am sure that to bid defiance to the Laws of Christ, to laugh at Religion, to make a merriment at the debauchery and damnation of our Brother, is a state of evil worse than that of the Scribes and Pharisees: and yet even among such men how impatient would they be,
But I am sure that to bid defiance to the Laws of christ, to laugh At Religion, to make a merriment At the debauchery and damnation of our Brother, is a state of evil Worse than that of the Scribes and Pharisees: and yet even among such men how impatient would they be,
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and how unreasonable would they think you to be, if you should tell them, that there is no present hopes or possibility that in this state they are in they can be saved!
and how unreasonable would they think you to be, if you should tell them, that there is no present hope's or possibility that in this state they Are in they can be saved!
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〈 … 〉 •demur nobis esse belluli 〈 … 〉, Saperdae cum simus NONLATINALPHABET.
〈 … 〉 •demur nobis esse belluli 〈 … 〉, Saperdae cum Simus.
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〈 … 〉 world is too full of Christians whose Righteousness is very little 〈 … 〉 their Iniquities very great;
〈 … 〉 world is too full of Christians whose Righteousness is very little 〈 … 〉 their Iniquities very great;
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and now adays, a Christian is a man 〈 … 〉 to Church on Sundays, and on the week following will do 〈 … 〉 things;
and now adais, a Christian is a man 〈 … 〉 to Church on Sundays, and on the Week following will do 〈 … 〉 things;
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〈 ◊ 〉 corvos sequitur, testâque lutoque 〈 … 〉 quo pes ferat, atque ex tempore vivit, being •••ording to the Jewish proverbial reproof,
〈 ◊ 〉 corvos sequitur, testâque lutoque 〈 … 〉 quo pes ferat, atque ex tempore vivit, being •••ording to the Jewish proverbial reproof,
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as so many Mephibosheths: discipuli sapientum qui incessu pudefaciunt praeceptorem suum; their Master teaches them to go uprightly;
as so many Mephibosheth's: Disciples Sages qui incessu pudefaciunt praeceptorem suum; their Master Teaches them to go uprightly;
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but they still show their lame leg, and shame their Master;
but they still show their lame leg, and shame their Master;
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as if a man might be a Christian, and yet be the vilest person in the world, doing such things for which the Laws of men have provided smart and shame,
as if a man might be a Christian, and yet be the Vilest person in the world, doing such things for which the Laws of men have provided smart and shame,
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and the Laws of God have threatned the intolerable pains of an insufferable and never ending damnation.
and the Laws of God have threatened the intolerable pains of an insufferable and never ending damnation.
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Example here cannot be our rule unless men were much better, and as long as men live at the rate they do, it will be to little purpose to talk of exceeding the Righteousness of the Scribes and Pharisees: but because it must be much better with us all,
Exampl Here cannot be our Rule unless men were much better, and as long as men live At the rate they do, it will be to little purpose to talk of exceeding the Righteousness of the Scribes and Pharisees: but Because it must be much better with us all,
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or it will be very much worse with us at the latter end, I shall leave complaining and go to the Rule,
or it will be very much Worse with us At the latter end, I shall leave complaining and go to the Rule,
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and describe the necessary and unavoidable measures of the Righteousness Evangelical, without which we can never be saved.
and describe the necessary and unavoidable measures of the Righteousness Evangelical, without which we can never be saved.
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1. Therefore when it is said our Righteousness must exceed that of the Scribes and Pharisees, let us first take notice by way of praecognition, that it must at least be so much:
1. Therefore when it is said our Righteousness must exceed that of the Scribes and Pharisees, let us First take notice by Way of precognition, that it must At least be so much:
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we must keep the Letter of the whole Moral Law; we must do all that lies before us, all that is in our hand:
we must keep the letter of the Whole Moral Law; we must do all that lies before us, all that is in our hand:
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and therefore NONLATINALPHABET, which signifies to be Religious, the Grammarians derive NONLATINALPHABET, from reaching forth the hand: the outward work must be done;
and Therefore, which signifies to be Religious, the Grammarians derive, from reaching forth the hand: the outward work must be done;
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and it is not enough to say, My heart is right, but my hand went aside.
and it is not enough to say, My heart is right, but my hand went aside.
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Prudentius saith, that St. Peter wept so bitterly, because he did not confess Christ openly, whom he lov'd secretly.Prudentius Says, that Saint Peter wept so bitterly, Because he did not confess christ openly, whom he loved secretly.
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Flevit negator denique Ex ore prolapsum nefas, Cum mens maneret innocens, Animusque servârit fidem. A right heart alone will not do it;
Flevit negator denique Ex over prolapsum nefas, Cum Mens maneret Innocent, Animusque servârit fidem. A right heart alone will not do it;
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or rather the heart is not right when the hand is wrong.
or rather the heart is not right when the hand is wrong.
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If a man strikes his Neighbor, and sayes, Am not I in jest? It is folly and shame to him, said Solomon. For, once for all;If a man strikes his Neighbour, and Says, Am not I in jest? It is folly and shame to him, said Solomon. For, once for all;
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Let us remember this, that Christianity is the most profitable, the most useful, and the most bountiful institution in the whole world,
Let us Remember this, that Christianity is the most profitable, the most useful, and the most bountiful Institution in the Whole world,
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and the best definition I can give of it is this; It is the Wisdom of God brought down among us to do good to men;
and the best definition I can give of it is this; It is the Wisdom of God brought down among us to do good to men;
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and therefore we must not do less than the Pharisees, who did the outward work;
and Therefore we must not do less than the Pharisees, who did the outward work;
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at least let us be sure to do all the work that is laid before us in the Commandments.
At least let us be sure to do all the work that is laid before us in the commandments.
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And it is strange that this should be needful to be press'd amongst Christians whose Religion requires so very much more.
And it is strange that this should be needful to be pressed among Christians whose Religion requires so very much more.
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But so it is, upon a pretence that we must serve God with the mind, some are such fools as to think that it is enough to have a good meaning.
But so it is, upon a pretence that we must serve God with the mind, Some Are such Fools as to think that it is enough to have a good meaning.
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Iniquum perpol verbum est, bene vult, nis• qui bene facit. Iniquum perpol verbum est, bene vult, nis• qui bene facit.
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And because we must serve God in the Spirit, therefore they will not serve God with their Bodies;
And Because we must serve God in the Spirit, Therefore they will not serve God with their Bodies;
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and because they are called upon to have the power and the life of Godliness, they abominate all external works as mere forms;
and Because they Are called upon to have the power and the life of Godliness, they abominate all external works as mere forms;
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and 〈 ◊ 〉 the true fast is to abstain from Sin, therefore they will not abstain 〈 ◊ 〉 meat and drink, even when they are commanded;
and 〈 ◊ 〉 the true fast is to abstain from since, Therefore they will not abstain 〈 ◊ 〉 meat and drink, even when they Are commanded;
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which is 〈 ◊ 〉 if a Pharisee being taught the Circumcision of the heart shou•• 〈 ◊ 〉 to Circumcise his Flesh;
which is 〈 ◊ 〉 if a Pharisee being taught the Circumcision of the heart shou•• 〈 ◊ 〉 to Circumcise his Flesh;
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and as if a Christian, being instructed in the Excellencies of Spiritual Communion, should wholly neglect 〈 ◊ 〉 Sacramental;
and as if a Christian, being instructed in the Excellencies of Spiritual Communion, should wholly neglect 〈 ◊ 〉 Sacramental;
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that is, because the Soul is the life of man, therefore 〈 ◊ 〉 fitting to die in a humour, and lay aside the Body.
that is, Because the Soul is the life of man, Therefore 〈 ◊ 〉 fitting to die in a humour, and lay aside the Body.
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* This is a taking away the Subject of the Question; for our inquiry is, How we should keep the Commandments;
* This is a taking away the Subject of the Question; for our inquiry is, How we should keep the commandments;
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how we are to do the work that lyes before us, by what Principles, with what Intention, in what Degrees,
how we Are to do the work that lies before us, by what Principles, with what Intention, in what Degrees,
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after what manner, ut bonum bene fiat, that the good thing be done well. This therefore must be presupposed;
After what manner, ut bonum bene fiat, that the good thing be done well. This Therefore must be presupposed;
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we must take care that even our Bodies bear a part in our Spiritual Services.
we must take care that even our Bodies bear a part in our Spiritual Services.
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Our voice and tongue, our hands and our Feet, and our very bowels must be servants of God,
Our voice and tongue, our hands and our Feet, and our very bowels must be Servants of God,
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and do the work of the Commandments. This being ever supposed, our Question is, how much more we must do;
and do the work of the commandments. This being ever supposed, our Question is, how much more we must do;
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and the first measure is this;
and the First measure is this;
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Whatsoever can be signified and ministred to by the Body, the Heart and the Spirit of a man must be the principal Actor.
Whatsoever can be signified and ministered to by the Body, the Heart and the Spirit of a man must be the principal Actor.
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We must not give Alms without a charitable Soul, nor suffer Martyrdom but in Love and in Obedience;
We must not give Alms without a charitable Soul, nor suffer Martyrdom but in Love and in obedience;
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and when we say our Prayers, we do but mispend our time unless our mind ascend up to God upon the wings of desire.
and when we say our Prayers, we do but misspend our time unless our mind ascend up to God upon the wings of desire.
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Desire is the life of prayer;
Desire is the life of prayer;
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and if you indeed desire what you pray for, you will also labour for what you desire;
and if you indeed desire what you pray for, you will also labour for what you desire;
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and if you find it otherwise with your selves, your coming to Church is but like the Pharisees going up to the Temple to pray.
and if you find it otherwise with your selves, your coming to Church is but like the Pharisees going up to the Temple to pray.
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If your heart be not present, neither will God;
If your heart be not present, neither will God;
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and then there is a sound of men and women between a pair of dead walls, from whence because neither God nor your Souls are present, you must needs go home without a Blessing.
and then there is a found of men and women between a pair of dead walls, from whence Because neither God nor your Souls Are present, you must needs go home without a Blessing.
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But this measure of Evangelical Righteousness is of principal remark in all the rites and solemnities of Religion;
But this measure of Evangelical Righteousness is of principal remark in all the Rites and solemnities of Religion;
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and intends to say this, that Christian Religion is something that is not seen, it is the hidden man of the heart;
and intends to say this, that Christian Religion is something that is not seen, it is the hidden man of the heart;
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NONLATINALPHABET, it is God that dwels within;
, it is God that dwells within;
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and true Christians are men, who, as the Chaldee Oracle said, are NONLATINALPHABET, clothed with a great deal of mind.
and true Christians Are men, who, as the Chaldee Oracle said, Are, clothed with a great deal of mind.
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And therefore those words of the Prophet Hosea, Et loquar ad cor ejus, I will speak unto their heart;
And Therefore those words of the Prophet Hosea, Et loquar ad cor His, I will speak unto their heart;
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is a proverbial expression, signifying to speak spiritual comforts, and in the mystical sence signifies NONLATINALPHABET, to preach the Gospel;
is a proverbial expression, signifying to speak spiritual comforts, and in the mystical sense signifies, to preach the Gospel;
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where the Spirit is the Preacher, and the Heart is the Disciple, and the Sermon is of Righteousness and Peace,
where the Spirit is the Preacher, and the Heart is the Disciple, and the Sermon is of Righteousness and Peace,
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and Joy in the Holy Ghost.
and Joy in the Holy Ghost.
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Our Service to God must not be in outward works and Scenes of Religion, it must be something by which we become like to God;
Our Service to God must not be in outward works and Scenes of Religion, it must be something by which we become like to God;
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the Divine Prerogative must extend beyond the outward man; nay, even beyond the mortification of Corporal vices;
the Divine Prerogative must extend beyond the outward man; nay, even beyond the mortification of Corporal vices;
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the Spirit of God must go in trabis crassitudinem, and mollify all our secret pride,
the Spirit of God must go in trabis crassitudinem, and mollify all our secret pride,
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and ingenerate in us a true humility, and a Christian meekness of Spirit, and a Divine Charity.
and ingenerate in us a true humility, and a Christian meekness of Spirit, and a Divine Charity.
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For in the Gospel, when God enjoyns any external Rite or Ceremony, the outward work is always the less principal.
For in the Gospel, when God enjoins any external Rite or Ceremony, the outward work is always the less principal.
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For there is a bodily and a carnal part, an outside and a Cabinet of Religion in Christianity it self.
For there is a bodily and a carnal part, an outside and a Cabinet of Religion in Christianity it self.
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When we are baptized, the purpose of God is that we cleanse our selves from all pollution of the Flesh and Spirit,
When we Are baptised, the purpose of God is that we cleanse our selves from all pollution of the Flesh and Spirit,
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and then we are indeed NONLATINALPHABET, clean all over.
and then we Are indeed, clean all over.
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And when we communicate, the Commandment means that we should be made one Spirit with Christ,
And when we communicate, the Commandment means that we should be made one Spirit with christ,
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and should live on him, believing his Word, praying for his Spirit, supported with his Hope, refreshed by his Promises, recreated by his Comforts,
and should live on him, believing his Word, praying for his Spirit, supported with his Hope, refreshed by his Promises, recreated by his Comforts,
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and wholly and in all things conformable to his Life; that is the true Communion. The Sacraments are not made for Sinners until they do repent;
and wholly and in all things conformable to his Life; that is the true Communion. The Sacraments Are not made for Sinners until they do Repent;
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they are the food of our Souls, but our Souls must be alive unto God, or else they cannot eat;
they Are the food of our Souls, but our Souls must be alive unto God, or Else they cannot eat;
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It is good to confess our sins, as St. James sayes, and to open our wounds to the Ministers of Religion,
It is good to confess our Sins, as Saint James Says, and to open our wounds to the Ministers of Religion,
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but they absolve none but such as are are truly penitent.
but they absolve none but such as Are Are truly penitent.
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Solemn Prayers, and the Sacraments, and the Assemblies of the Faithful, and fasting days, and acts of external worship, are the solemnities and rites of Religion;
Solemn Prayers, and the Sacraments, and the Assemblies of the Faithful, and fasting days, and acts of external worship, Are the solemnities and Rites of Religion;
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but the Religion of a Christian is in the Heart and Spirit. And this is that by which Clemens Alexandrinus defined the Righteousness of a Christian, NONLATINALPHABET:
but the Religion of a Christian is in the Heart and Spirit. And this is that by which Clemens Alexandrian defined the Righteousness of a Christian,:
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all the parts and faculties that make up a man, must make up our Religion; but the heart is Domus principalis, it is the Court of the great King;
all the parts and faculties that make up a man, must make up our Religion; but the heart is Domus Principal, it is the Court of the great King;
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and he is properly served with interior graces and moral Vertues, with a humble and a good mind, with a bountiful heart,
and he is properly served with interior graces and moral Virtues, with a humble and a good mind, with a bountiful heart,
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and a willing Soul, and these will command the eye, and give laws to the hand, and make the shoulders stoop;
and a willing Soul, and these will command the eye, and give laws to the hand, and make the shoulders stoop;
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but anima cujusque est quisque; a mans soul is the man, and so is his Religion;
but anima cujusque est Quisque; a men soul is the man, and so is his Religion;
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and so you are bound to understand it. True it is, God works in us his Graces by the Sacrament;
and so you Are bound to understand it. True it is, God works in us his Graces by the Sacrament;
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but we must dispose our selves to a reception of the Divine blessing by Moral instruments.
but we must dispose our selves to a reception of the Divine blessing by Moral Instruments.
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The Soul is NONLATINALPHABET, it must work together with God, and the body works together with the soul:
The Soul is, it must work together with God, and the body works together with the soul:
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But no external action can purifie the soul, because its Nature and Operations being Spiritual it can no more be changed by a Ceremony or an external Solemnity,
But no external actium can purify the soul, Because its Nature and Operations being Spiritual it can no more be changed by a Ceremony or an external Solemnity,
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than an Angel can be caressed with sweet Meats, or a a Mans belly can be filled with Musick or long Orations. The sum is this:
than an Angel can be caressed with sweet Meats, or a a men belly can be filled with Music or long Orations. The sum is this:
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No Christian does his Duty to God but he that serves him with all his heart:
No Christian does his Duty to God but he that serves him with all his heart:
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And although it becomes us to fulfil all righteousness, even the external also;
And although it becomes us to fulfil all righteousness, even the external also;
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yet that which makes us gracious in his Eyes is not the external, it is the love of the heart and the real change of the mind and obedience of the spirit;
yet that which makes us gracious in his Eyes is not the external, it is the love of the heart and the real change of the mind and Obedience of the Spirit;
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that's the first great measure of the Righteousness Evangelical.
that's the First great measure of the Righteousness Evangelical.
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2. The Righteousness Evangelical must exceed that of the Scribes and Pharisees by extension of our Obedience to things of the same signification;
2. The Righteousness Evangelical must exceed that of the Scribes and Pharisees by extension of our obedience to things of the same signification;
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Leges non ex verbis, sed ex mente intelligendas, sayes the Law. There must be a Commentary of kindness in the understanding the Laws of Christ. Leges non ex verbis, sed ex mente intelligendas, Says the Law. There must be a Commentary of kindness in the understanding the Laws of christ.
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We must understand all Gods meaning;
We must understand all God's meaning;
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we must secure his service, we must be far removed from the dangers of his displeasure.
we must secure his service, we must be Far removed from the dangers of his displeasure.
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And therefore our Righteousness must be the purification and the perfection of the Spirit.
And Therefore our Righteousness must be the purification and the perfection of the Spirit.
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So that it will be nothing for us not to commit Adultery, unless our Eyes and Hands be chast, and the desires be clean.
So that it will be nothing for us not to commit Adultery, unless our Eyes and Hands be chaste, and the Desires be clean.
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A Christian must not look upon a woman to lust after her.
A Christian must not look upon a woman to lust After her.
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He must hate Sin in all dimensions, and in all distances, and in every angle of its reception.
He must hate since in all dimensions, and in all distances, and in every angle of its reception.
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A Christian must not sin, and he must not be willing to sin if he durst.
A Christian must not sin, and he must not be willing to sin if he durst.
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He must not be lustful, and therefore he must not feed high, nor drink deep, for these make provisions for lust:
He must not be lustful, and Therefore he must not feed high, nor drink deep, for these make provisions for lust:
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and amongst Christians, great eatings and drinkings are acts of uncleanness as well as of intemperance,
and among Christians, great eatings and drinkings Are acts of uncleanness as well as of intemperance,
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and whatever ministers to sin, and is the way of it; partakes of its nature and its curse.
and whatever Ministers to since, and is the Way of it; partakes of its nature and its curse.
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For it is remarkable that in good and evil the case is greatly different. Mortification ( e. g ) is a duty of Christianity;
For it is remarkable that in good and evil the case is greatly different. Mortification (e. g) is a duty of Christianity;
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but there is no Law concerning the Instruments of it. We are not commanded to roll our selves on thorns, as St. Benedict did;
but there is no Law Concerning the Instruments of it. We Are not commanded to roll our selves on thorns, as Saint Benedict did;
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or to burn our flesh, like St. Martinian; or to tumble in Snows with St. Francis; or in pools of water with St. Bernard. A man may chew Aloes, or ly upon the ground,
or to burn our Flesh, like Saint Martinian; or to tumble in Snows with Saint Francis; or in pools of water with Saint Bernard. A man may chew Aloes, or lie upon the ground,
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or wear sackcloth if he have a mind to it, and if he finds it good in his circumstances and to his purposes of mortification;
or wear Sackcloth if he have a mind to it, and if he finds it good in his Circumstances and to his Purposes of mortification;
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but it may be he may do it alone by the Instrumentalities of Fear and Love;
but it may be he may do it alone by the Instrumentalities of fear and Love;
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and so the thing be done, no special Instrument is under a command.
and so the thing be done, no special Instrument is under a command.
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* But although the Instruments of vertue are free, yet the Instruments and ministeries of vice are not.
* But although the Instruments of virtue Are free, yet the Instruments and ministeries of vice Are not.
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Not only the sin is forbidden, but all the wayes that lead to it.
Not only the since is forbidden, but all the ways that led to it.
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The Instruments of vertue are of themselves indifferent, that is, not naturally, but good only for their relation sake,
The Instruments of virtue Are of themselves indifferent, that is, not naturally, but good only for their Relation sake,
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and in order to their end. But the Instruments of vice are of themselves vitious;
and in order to their end. But the Instruments of vice Are of themselves vicious;
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they are part of the sin, they have a share in the phantastick pleasure, and they begin to estrange a mans heart from God,
they Are part of the since, they have a share in the fantastic pleasure, and they begin to estrange a men heart from God,
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and are directly in the prohibition.
and Are directly in the prohibition.
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For we are commanded to fly from temptation, to pray against it, to abstain from all appearances of evil, to make a covenant with our eyes, to pluck them out if there be need.
For we Are commanded to fly from temptation, to pray against it, to abstain from all appearances of evil, to make a Covenant with our eyes, to pluck them out if there be need.
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And if Christians do not understand the Commandments to this extension of signification, they will be innocent only by the measures of humane Laws,
And if Christians do not understand the commandments to this extension of signification, they will be innocent only by the measures of humane Laws,
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but not by the righteousness of God.
but not by the righteousness of God.
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3. Of the same consideration it is also that we understand Christs Commandments to extend our Duty, not only to what is named,
3. Of the same consideration it is also that we understand Christ commandments to extend our Duty, not only to what is nam,
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and what is not named of the same nature and design; but that we abstain from all such things as are like to sins.
and what is not nam of the same nature and Design; but that we abstain from all such things as Are like to Sins.
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* Of this nature there are many.
* Of this nature there Are many.
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All violences of Passion, Irregularities in Gaming, Prodigality of our time, Undecency of action, doing things unworthy of our Birth or our Profession, aptness to go to Law;
All violences of Passion, Irregularities in Gaming, Prodigality of our time, Undecency of actium, doing things unworthy of our Birth or our Profession, aptness to go to Law;
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Ambitus, or a fierce prosecution even of honourable employments; misconstruction of the words and actions of our brother;Ambitus, or a fierce prosecution even of honourable employments; misconstruction of the words and actions of our brother;
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easiness to believe evil of others, willingness to report the evil which we hear;
easiness to believe evil of Others, willingness to report the evil which we hear;
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curiosity of Dyet, peevishness toward servants, indiscreet and importune standing for place, and all excess in ornaments;
curiosity of Diet, peevishness towards Servants, indiscreet and importune standing for place, and all excess in Ornament;
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for even this little instance is directly prohibited by the Christian and Royal Law of Charity.
for even this little instance is directly prohibited by the Christian and Royal Law of Charity.
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For NONLATINALPHABET, saith S. Paul; the word is a word hard to be understood; we render it well enough; Charity vaunteth not it self;
For, Says S. Paul; the word is a word hard to be understood; we render it well enough; Charity vaunteth not it self;
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and upon this S. Basil says, that an Ecclesiastick person (and so every Christian in his proportion) ought not to go in splendid and vain Ornaments;
and upon this S. Basil Says, that an Ecclesiastic person (and so every Christian in his proportion) ought not to go in splendid and vain Ornament;
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NONLATINALPHABET: Every thing that is not wisely useful or proportioned to the state of the Christian,
: Every thing that is not wisely useful or proportioned to the state of the Christian,
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but ministers only to vanity, is a part of this NONLATINALPHABET, it is a vaunting, which the Charity and the Grace of a Christian does not well endure.
but Ministers only to vanity, is a part of this, it is a vaunting, which the Charity and the Grace of a Christian does not well endure.
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* These things are like to sins, they are of a suspicious nature, and not easily to be reconcil'd to the Righteousness Evangelical.
* These things Are like to Sins, they Are of a suspicious nature, and not Easily to be reconciled to the Righteousness Evangelical.
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It is no wonder if Christianity be nice and curious;
It is no wonder if Christianity be Nicaenae and curious;
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it is the cleanness and the purification of the Soul, and Christ intends to present his Church to God NONLATINALPHABET, without spot or wrinkle, or any such thing.
it is the cleanness and the purification of the Soul, and christ intends to present his Church to God, without spot or wrinkle, or any such thing.
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N. B. or any such thing. If there be any irregularity that is less than a wrinkle, the Evangelical Righteousness does not allow it.
N. B. or any such thing. If there be any irregularity that is less than a wrinkle, the Evangelical Righteousness does not allow it.
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* These are such things which if men will stand to defend, possibly a modest Reprover be more ashamed than an impudent Offender.
* These Are such things which if men will stand to defend, possibly a modest Reprover be more ashamed than an impudent Offender.
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* If I see a person apt to quarrel, to take every thing in an ill sence, to resent an error deeply, to reprove it bitterly, to remember it tenaciously, to repeat it frequently, to upbraid it unhandsomly, I think I have great reason to say, that this person does not do what becomes the sweetness of a Christian Spirit.
* If I see a person apt to quarrel, to take every thing in an ill sense, to resent an error deeply, to reprove it bitterly, to Remember it tenaciously, to repeat it frequently, to upbraid it unhandsomely, I think I have great reason to say, that this person does not do what becomes the sweetness of a Christian Spirit.
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If it be replied, It is no where forbidden to chide an offending person, and that it cannot be a fault to understand when a thing is said or done amiss.
If it be replied, It is no where forbidden to chide an offending person, and that it cannot be a fault to understand when a thing is said or done amiss.
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I cannot return an answer, but by saying, That suppose nothing of it were a sin,
I cannot return an answer, but by saying, That suppose nothing of it were a since,
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yet that every thing of it is so like a sin, that it is the worse for it;
yet that every thing of it is so like a since, that it is the Worse for it;
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and that it were better not to do so;
and that it were better not to do so;
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at least I think so, and so ought you too, if you be curious of your eternal interest:
At least I think so, and so ought you too, if you be curious of your Eternal Interest:
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a little more tenderness here would do well.
a little more tenderness Here would do well.
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I cannot say that this dress, or this garment, or this standing for place is the direct sin of pride;
I cannot say that this dress, or this garment, or this standing for place is the Direct since of pride;
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but I am sure it looks like it in some persons; at least the letting it alone is much better, and is very like humility.
but I am sure it looks like it in Some Persons; At least the letting it alone is much better, and is very like humility.
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And certain it is, that he is dull of hearing who understands not the voice of God,
And certain it is, that he is dull of hearing who understands not the voice of God,
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unless it be clamorous in an express and a loud Commandment, proclaimed with Trumpets and Clarions upon mount Sinai; but a willing and an obedient ear understands the still voice of Christ,
unless it be clamorous in an express and a loud Commandment, proclaimed with Trumpets and Clarions upon mount Sinai; but a willing and an obedient ear understands the still voice of christ,
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and is ready to obey his meaning at half a word; and that is the Righteousness Evangelical.
and is ready to obey his meaning At half a word; and that is the Righteousness Evangelical.
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It not only abstains from sins named, and sins implied, but from the beginnings and instruments of sin;
It not only abstains from Sins nam, and Sins implied, but from the beginnings and Instruments of since;
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and from whatsoever is like it.
and from whatsoever is like it.
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The Jews were so great haters of Swine upon pretensions of the Mosacik rites, that they would not so much as name a Swine,
The jews were so great haters of Swine upon pretensions of the Mosacik Rites, that they would not so much as name a Swine,
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but called it NONLATINALPHABET Daber Acher, another thing.
but called it Daber Acher, Another thing.
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And thus the Romans in their Auguries us'd alterum for non bonum. The simile of this St. Paul translates to a Christian duty.
And thus the Roman in their Auguries used alterum for non bonum. The simile of this Saint Paul translates to a Christian duty.
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Let not fornication be so much as named amongst you, NONLATINALPHABET, as is comely amongst Christians, that is, come not neer a foul thing;Let not fornication be so much as nam among you,, as is comely among Christians, that is, come not near a foul thing;
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speak not of it, let it be wholly banished from all your conversation;
speak not of it, let it be wholly banished from all your Conversation;
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for this niceness and curiosity of duty becometh Saints, and is an instance of the Righteousness Evangelical.
for this niceness and curiosity of duty Becometh Saints, and is an instance of the Righteousness Evangelical.
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I have now done with the first sort of measures of the Christian Righteousness; these which are the matter of our negative duty;
I have now done with the First sort of measures of the Christian Righteousness; these which Are the matter of our negative duty;
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these are the measures of our caution and our first innocence.
these Are the measures of our caution and our First innocence.
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But there are greater things behind, which although I must croud up into a narrow room,
But there Are greater things behind, which although I must crowd up into a narrow room,
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yet I must not wholly omit them: therefore,
yet I must not wholly omit them: Therefore,
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4. The fourth thing I shall note to you is, that whereas the righteousness of the Pharisees was but a fragment of the broken Tables of Moses; the pursuance of some one Grace, laoinia sanctitatis, a piece of the robe of Righteousness;
4. The fourth thing I shall note to you is, that whereas the righteousness of the Pharisees was but a fragment of the broken Tables of Moses; the pursuance of Some one Grace, laoinia sanctitatis, a piece of the robe of Righteousness;
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the Righteousness Evangelical must be like Christs seamless Coat, all of a piece from the top to the bottom;
the Righteousness Evangelical must be like Christ seamless Coat, all of a piece from the top to the bottom;
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it must invest the whole Soul:
it must invest the Whole Soul:
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Misma, Dumah, Massah, said the Proverb of the Rabbins, It is this, and it is the other,Misma, Dumah, Massah, said the Proverb of the Rabbis, It is this, and it is the other,
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and it must be all, it must be an Universal Righteousness;
and it must be all, it must be an Universal Righteousness;
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not a little knot of holy actions scattered in our lives, and drawn into a sum at the day of Judgment,
not a little knot of holy actions scattered in our lives, and drawn into a sum At the day of Judgement,
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but it must be a state of holiness. It was said of the Paphlagonian Pigeons NONLATINALPHABET, every one of them had two hearts;
but it must be a state of holiness. It was said of the Paphlagonian Pigeons, every one of them had two hearts;
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but that in our mystical Theology signifies a wicked man. but that in our mystical Theology signifies a wicked man.
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So said Solomon, The perverse or wicked man, derachaim, he is a man of two wayes;
So said Solomon, The perverse or wicked man, derachaim, he is a man of two ways;
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NONLATINALPHABET, so St. James expresses an unbeliever; a man that will and will not; something he does for God, and something for the world;
, so Saint James Expresses an unbeliever; a man that will and will not; something he does for God, and something for the world;
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he hath two minds, and in a good fit, in his well dayes he is full of Repentance, and overflows in piety;
he hath two minds, and in a good fit, in his well days he is full of Repentance, and overflows in piety;
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but the Paroxism will return in the day of temptation, and then he is gone infallibly.
but the Paroxysm will return in the day of temptation, and then he is gone infallibly.
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But know this, that in the Righteousness Evangelical, one duty cannot be exchanged for another, and three vertues will not make amends for one remaining vice.
But know this, that in the Righteousness Evangelical, one duty cannot be exchanged for Another, and three Virtues will not make amends for one remaining vice.
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He that oppresses the poor, cannot make amends by giving good Counsel;
He that Oppresses the poor, cannot make amends by giving good Counsel;
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and if a Priest be Simonaical, he cannot be esteemed righteous before God by preaching well,
and if a Priest be Simoniacal, he cannot be esteemed righteous before God by preaching well,
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and taking care of his Charge.
and taking care of his Charge.
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To be zealous for God and for Religion is good, but that will not legitimate cruelty to our Brother.
To be zealous for God and for Religion is good, but that will not legitimate cruelty to our Brother.
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It is not enough for a man to be a good Citizen, unless he be also a good man;
It is not enough for a man to be a good Citizen, unless he be also a good man;
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but some men build their houses with half a dozen cross sticks, and turfe is the foundation,
but Some men built their houses with half a dozen cross sticks, and turf is the Foundation,
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and straw is the covering, and they think they dwell securely;
and straw is the covering, and they think they dwell securely;
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their Religion is made up of two or three vertues, and they think to commute with God, some good for some bad, NONLATINALPHABET,
their Religion is made up of two or three Virtues, and they think to commute with God, Some good for Some bad,,
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as if one deadly wound were not enough to destroy the most healthful constitution in the world. Deceive not your selves.
as if one deadly wound were not enough to destroy the most healthful constitution in the world. Deceive not your selves.
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It is all one on which hand we fall: — Ʋnum operantur Et calor & frigus, sic hoc, sic illud adurit;
It is all one on which hand we fallen: — Ʋnum operantur Et calor & Frigus, sic hoc, sic illud adurit;
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Sic tenebrae visum, sic sol contrarius aufert. The Moon may burn us by night as well as the Sun by day:
Sic tenebrae visum, sic sol contrarius Aufert. The Moon may burn us by night as well as the Sun by day:
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and a man may be made blind by the light of the Sun as well as by the darkness of the evening,
and a man may be made blind by the Light of the Sun as well as by the darkness of the evening,
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and any one great mischief is enough to destroy one man. Some men are very meek and gentle naturally, and that they serve God withal;
and any one great mischief is enough to destroy one man. some men Are very meek and gentle naturally, and that they serve God withal;
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they pursue the vertue of their nature:
they pursue the virtue of their nature:
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that is, they tye a stone at the bottom of the well, and that's more than needs;
that is, they tie a stone At the bottom of the well, and that's more than needs;
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the stone will stay there without that trouble; and this good inclination will of it self easily proceed to issue;
the stone will stay there without that trouble; and this good inclination will of it self Easily proceed to issue;
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and therefore our care and caution should be more carefully employed in mortification of our natures,
and Therefore our care and caution should be more carefully employed in mortification of our nature's,
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and acquist of such vertues to which we are more refractory, and then cherish the other too,
and acquist of such Virtues to which we Are more refractory, and then cherish the other too,
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even as much as we please:
even as much as we please:
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but at the same time we are busie in this, it may be we are secret Adulterers,
but At the same time we Are busy in this, it may be we Are secret Adulterers,
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and that will spoil our confidences in the goodness of the other instance:
and that will spoil our confidences in the Goodness of the other instance:
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others are greatly bountiful to the poor, and love all mankind, and hurt no body but themselves;
Others Are greatly bountiful to the poor, and love all mankind, and hurt no body but themselves;
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but it is a thousand pities to see such loving good natured persons to perish infinitely by one crime,
but it is a thousand pities to see such loving good natured Persons to perish infinitely by one crime,
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and to see such excellent good things thrown away to please an uncontrolled and a stubborn lust;
and to see such excellent good things thrown away to please an uncontrolled and a stubborn lust;
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but so do some escape out of a pit, and are taken in a trap at their going forth;
but so do Some escape out of a pit, and Are taken in a trap At their going forth;
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and stepping aside to avoid the hoar Frost, fall into a Valley full of Snow. The Righteousness Evangelical is another kind of thing:
and stepping aside to avoid the hoar Frost, fallen into a Valley full of Snow. The Righteousness Evangelical is Another kind of thing:
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it is a holy Conversation, a God-like life, an Universal Obedience, a keeping nothing back from God, a Sanctification of the whole man,
it is a holy Conversation, a Godlike life, an Universal obedience, a keeping nothing back from God, a Sanctification of the Whole man,
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and keeps not the Body only, but the Soul and the Spirit unblamable to the coming of the Lord Jesus. 5. And lastly;
and keeps not the Body only, but the Soul and the Spirit Unblamable to the coming of the Lord jesus. 5. And lastly;
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The Pharisaical Righteousness was the product of fear, and therefore what they must needs do, that they would do; but no more:
The Pharisaical Righteousness was the product of Fear, and Therefore what they must needs do, that they would do; but no more:
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But the Righteousness Evangelical is produced by Love, it is managed by Choice, and cherished by Delight and fair Experiences. Christians are a willing people;
But the Righteousness Evangelical is produced by Love, it is managed by Choice, and cherished by Delight and fair Experiences. Christians Are a willing people;
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homines bonae voluntatis, men of good will; arbores Domini. So they are mystically represented in Scripture;homines bonae voluntatis, men of good will; Arbores Domini. So they Are mystically represented in Scripture;
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the Trees of the Lord are full of Sap: the Trees of the Lord Are full of Sap:
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among the Hebrews the Trees of the Lord did signifie such trees as grew of themselves,
among the Hebrews the Trees of the Lord did signify such trees as grew of themselves,
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and all that are of Gods planting, are such as have a vital principal within, and grow without constraint. NONLATINALPHABET, one said it of Christians;
and all that Are of God's planting, Are such as have a vital principal within, and grow without constraint., one said it of Christians;
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they obey the Laws, and by the goodness of their lives exceed the Laws;
they obey the Laws, and by the Goodness of their lives exceed the Laws;
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and certain it is, no man hath the Righteousness Evangelical if he resolves alwayes to take all his liberty in every thing that is meerly lawful;
and certain it is, no man hath the Righteousness Evangelical if he resolves always to take all his liberty in every thing that is merely lawful;
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or if he purpose to do no more than he must needs, that is, no more than he is just commanded. For the Reasons are plain.
or if he purpose to do no more than he must needs, that is, no more than he is just commanded. For the Reasons Are plain.
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1. The Christian that resolves to do every thing that is Lawful, will many times run into danger and inconvenience;
1. The Christian that resolves to do every thing that is Lawful, will many times run into danger and inconvenience;
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because the utmost extremity of Lawful is so near to that which is Unlawful, that he will often pass into Unlawful undiscernably.
Because the utmost extremity of Lawful is so near to that which is Unlawful, that he will often pass into Unlawful undiscernibly.
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Vertues and Vices have not in all their instances a great Land-mark set between them, like warlike Nations separate by prodigious Walls, vast Seas, and portentous Hills;
Virtues and Vices have not in all their instances a great Landmark Set between them, like warlike nations separate by prodigious Walls, vast Seas, and portentous Hills;
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but they are oftentimes like the bounds of a Parish;
but they Are oftentimes like the bounds of a Parish;
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men are fain to cut a cross upon the turf, and make little marks and annual perambulations for memorials:
men Are fain to Cut a cross upon the turf, and make little marks and annual perambulations for memorials:
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so it is in Lawful and Unlawful, by a little mistake a man may be greatly ruined.
so it is in Lawful and Unlawful, by a little mistake a man may be greatly ruined.
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He that drinks till his tongue is full as a spunge, and his speech a little stammering and tripping, hasty and disorderly,
He that drinks till his tongue is full as a sponge, and his speech a little stammering and tripping, hasty and disorderly,
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though he be not gone as far as drunkenness, yet he is gone beyond the severity of a Christian;
though he be not gone as Far as Drunkenness, yet he is gone beyond the severity of a Christian;
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and when he is just past into Unlawful, if he disputes too curiously he will certainly deceive himself for want of a wiser curiosity.
and when he is just passed into Unlawful, if he disputes too curiously he will Certainly deceive himself for want of a Wiser curiosity.
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But 2. He that will do all that he thinks he may lawfully, had need have an infallible guide always by him, who should without error be able to answer all cases of Conscience, which will happen every day in a life so careless and insecure;
But 2. He that will do all that he thinks he may lawfully, had need have an infallible guide always by him, who should without error be able to answer all cases of Conscience, which will happen every day in a life so careless and insecure;
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for if he should be mistaken, his error is his crime, and not his excuse. A man in this case had need be very sure of his Proposition;
for if he should be mistaken, his error is his crime, and not his excuse. A man in this case had need be very sure of his Proposition;
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which because he cannot be, in charity to himself he will quickly find that he is bound to abstain from all things that are uncertainly good,
which Because he cannot be, in charity to himself he will quickly find that he is bound to abstain from all things that Are uncertainly good,
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and from all disputable evils, from things which although they may be in themselves lawful, yet accidentally, and that from a thousand causes may become unlawful.
and from all disputable evils, from things which although they may be in themselves lawful, yet accidentally, and that from a thousand Causes may become unlawful.
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Pavidus quippe & formidolosus est Christianus, saith Salvian, — atque in tantum peccare metuens, ut interdum & non timenda formidet. Pavidus quip & formidolosus est Christian, Says Salvian, — atque in Tantum Peccare metuens, ut Interdum & non timenda formidet.
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A Christian is afraid of every little thing:
A Christian is afraid of every little thing:
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and he sometimes greatly fea• that he hath sinned, even then when he hath no other reason to be afraid,
and he sometime greatly fea• that he hath sinned, even then when he hath no other reason to be afraid,
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but because he would not do so for all the world.
but Because he would not do so for all the world.
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3. He that resolves to use all his liberty cannot be innocent, so long as there are in the world so many bold temptations,
3. He that resolves to use all his liberty cannot be innocent, so long as there Are in the world so many bold temptations,
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and presumptuous actions, so many scandals, and so much ignorance in the things of God, so many things that are suspicious, and so many things that are of evil report;
and presumptuous actions, so many scandals, and so much ignorance in the things of God, so many things that Are suspicious, and so many things that Are of evil report;
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so many ill customs and disguises in the world, with which if we resolve to comply in all that is supposed lawful, a man may be in the regions of death,
so many ill customs and disguises in the world, with which if we resolve to comply in all that is supposed lawful, a man may be in the regions of death,
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before he perceive his head to ake; and instead of a staff in his hand, may have a splinter in his Elbow. 4. Besides all this;
before he perceive his head to ache; and instead of a staff in his hand, may have a splinter in his Elbow. 4. Beside all this;
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he that thus stands on his terms with God, and so carefully husbands his duty,
he that thus Stands on his terms with God, and so carefully Husbands his duty,
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and thinks to make so good a market of obedience, that he will quit nothing which he thinks he may lawfully keep, shall never be exemplar in his life,
and thinks to make so good a market of Obedience, that he will quit nothing which he thinks he may lawfully keep, shall never be exemplar in his life,
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and shall never grow in grace, and therefore shall never enter into glory.
and shall never grow in grace, and Therefore shall never enter into glory.
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He therefore that will be righteous by the measures Evangelical, must consider not only what is lawful, but what is expedient;
He Therefore that will be righteous by the measures Evangelical, must Consider not only what is lawful, but what is expedient;
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not only what is barely safe, but what is worthy, that which may secure, and that which may do advantage to that concern that is the greatest in the world.
not only what is barely safe, but what is worthy, that which may secure, and that which may do advantage to that concern that is the greatest in the world.
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And 2. The case is very like with them that resolve to do no more good than is commanded them.
And 2. The case is very like with them that resolve to do no more good than is commanded them.
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For 1. It is infinitely unprofitable as to our eternal interest, because no man does do all that is commanded at all times;
For 1. It is infinitely unprofitable as to our Eternal Interest, Because no man does doe all that is commanded At all times;
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and therefore he that will not sometimes do more, besides that he hath no love, no zeal of duty, no holy fires in his soul;
and Therefore he that will not sometime do more, beside that he hath no love, no zeal of duty, no holy fires in his soul;
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besides this, I say, he can never make any amends towards the reparation of his Conscience.
beside this, I say, he can never make any amends towards the reparation of his Conscience.
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Let him that stole steal no more; that's well;Let him that stole steal no more; that's well;
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but that's not well enough, for he must, if he can, make restitution of what he stole,
but that's not well enough, for he must, if he can, make restitution of what he stole,
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or he shall never be pardoned; and so it is in all our entercourse with God.
or he shall never be pardoned; and so it is in all our intercourse with God.
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To do what is commanded is the duty of the present; we are tyed to this in every present, in every period of our lives;
To do what is commanded is the duty of the present; we Are tied to this in every present, in every Period of our lives;
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but therefore if we never do any more than just the present duty, who shall supply the dificiencies,
but Therefore if we never do any more than just the present duty, who shall supply the dificiencies,
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and fill up the gaps, and redeem what is past? This is a material consideration in the Righteousness Evangelical.
and fill up the gaps, and Redeem what is passed? This is a material consideration in the Righteousness Evangelical.
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But then 2. We must know that in keeping of Gods Commandments every degree of internal duty is under the Commandments;
But then 2. We must know that in keeping of God's commandments every degree of internal duty is under the commandments;
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and therefore whatever we do, we must do it is as well as we can.
and Therefore whatever we do, we must do it is as well as we can.
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Now he that does his Duty with the biggest affection he can, will also do all that he can;
Now he that does his Duty with the biggest affection he can, will also do all that he can;
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and he can never know that he hath done what is commanded, unless he does all that is in his power.
and he can never know that he hath done what is commanded, unless he does all that is in his power.
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For God hath put no limit but love and possibility, and therefore whoever says, Hither will I go and no further, This I will do and no more,
For God hath put no limit but love and possibility, and Therefore whoever Says, Hither will I go and no further, This I will do and no more,
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Thus much will I serve God, but that shall be all;
Thus much will I serve God, but that shall be all;
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he hath the affections of a Slave, and the religion of a Pharisee, the craft of a Merchant,
he hath the affections of a Slave, and the Religion of a Pharisee, the craft of a Merchant,
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and the falseness of a Broker; but he hath not the proper measures of the Righteousness Evangelical.
and the falseness of a Broker; but he hath not the proper measures of the Righteousness Evangelical.
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But so it happens in the mud and slime of the River Borborus, when the eye of the Sun hath long dwelt upon it,
But so it happens in the mud and slime of the River Borborus, when the eye of the Sun hath long dwelled upon it,
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and produces Frogs and Mice which begin to move a little under a thin cover of its own parental matter,
and produces Frogs and Mice which begin to move a little under a thin cover of its own parental matter,
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and if they can get loose to live half a life, that is all;
and if they can get lose to live half a life, that is all;
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but the hinder parts, which are not formed before the setting of the Sun, stick fast in their beds of mud,
but the hinder parts, which Are not formed before the setting of the Sun, stick fast in their Beds of mud,
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and the little moyety of a creature dies before it could be well said to live:
and the little moiety of a creature die before it could be well said to live:
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so it is with those Christians, who will do all that they think lawful, and will do no more than what they suppose necessary;
so it is with those Christians, who will do all that they think lawful, and will do no more than what they suppose necessary;
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they do but peep into the light of the Sun of righteousness; they have the beginnings of life;
they do but peep into the Light of the Sun of righteousness; they have the beginnings of life;
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but their hinder parts, their passions and affections, and the desires of the lower man are still unformed;
but their hinder parts, their passion and affections, and the Desires of the lower man Are still unformed;
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and he that dwells in this state is just so much of a Christian as a Spunge is of a plant,
and he that dwells in this state is just so much of a Christian as a Sponge is of a plant,
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and a mushrom of a shrub:
and a mushroom of a shrub:
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they may be as sensible as an oyster, and discourse at the rate of a child,
they may be as sensible as an oyster, and discourse At the rate of a child,
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but are greatly short of the Righteousness Evangelical.
but Are greatly short of the Righteousness Evangelical.
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I have now done with those parts of the Christian Righteousness, which were not only an NONLATINALPHABET or excess, but an NONLATINALPHABET to the Pharisaical:
I have now done with those parts of the Christian Righteousness, which were not only an or excess, but an to the Pharisaical:
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but because I ought not to conceal any thing from you that must integrate our duty,
but Because I ought not to conceal any thing from you that must integrate our duty,
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and secure our title to the Kingdom of Heaven;
and secure our title to the Kingdom of Heaven;
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there is this to be added, that this precept of our blessed Saviour is to be extended to the direct degrees of our duty.
there is this to be added, that this precept of our blessed Saviour is to be extended to the Direct Degrees of our duty.
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We must do more duties, and we must do them better. And in this, although we can have no positive measures, because they are potentially infinite,
We must do more duties, and we must do them better. And in this, although we can have no positive measures, Because they Are potentially infinite,
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yet therefore we ought to take the best, because we are sure the greatest is not too big;
yet Therefore we ought to take the best, Because we Are sure the greatest is not too big;
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and we are not sure that God will accept a worse, when we can do a better.
and we Are not sure that God will accept a Worse, when we can do a better.
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Now although this is to be understood of the internal affection only;
Now although this is to be understood of the internal affection only;
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because that must never be abated, but God is at all times to be loved and served with all our heart,
Because that must never be abated, but God is At all times to be loved and served with all our heart,
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yet concerning the degrees of external duty, as Prayers, and Alms, and the like, we are certainly tyed to a greater excellency in the degree,
yet Concerning the Degrees of external duty, as Prayers, and Alms, and the like, we Are Certainly tied to a greater excellency in the degree,
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than was that of the Scribes and Pharisees. I am obliged to speak one word for the determination of this inquiry, viz. to how much more of external duty Christians are obliged,
than was that of the Scribes and Pharisees. I am obliged to speak one word for the determination of this inquiry, viz. to how much more of external duty Christians Are obliged,
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than was in the righteousness of the Scribes and Pharisees. In order to this, briefly thus.
than was in the righteousness of the Scribes and Pharisees. In order to this, briefly thus.
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I remember that Salvian speaking of old men summing up their Repentances, and making amends for the sins of their whole life, exhorts them to Alms and works of Piety.
I Remember that Salvian speaking of old men summing up their Repentances, and making amends for the Sins of their Whole life, exhorts them to Alms and works of Piety.
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But inquiring how much they should do towards the redeeming of their Souls, answers with a little Sarcasm,
But inquiring how much they should do towards the redeeming of their Souls, answers with a little Sarcasm,
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but plainly enough to give a wise man an answer.
but plainly enough to give a wise man an answer.
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A man, sayes he, is not bound to give away all his goods, unless peradventure he owes all to God; A man, Says he, is not bound to give away all his goods, unless Peradventure he owes all to God;
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but in that case I cannot tell what to say; for then the case is altered.
but in that case I cannot tell what to say; for then the case is altered.
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A man is not bound to part with all his estate; that is, unless his sins be greater than his estate;
A man is not bound to part with all his estate; that is, unless his Sins be greater than his estate;
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but if they be, then he may consider of it again, and consider better.
but if they be, then he may Consider of it again, and Consider better.
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And he need not part with it all, unless pardon be more precious to him than his money,
And he need not part with it all, unless pardon be more precious to him than his money,
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and unless Heaven be worth it all, and unless he knows justly how much less will do it.
and unless Heaven be worth it all, and unless he knows justly how much less will do it.
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If he does let him try his skill, and pay just so much and no more than he owes to God:
If he does let him try his skill, and pay just so much and no more than he owes to God:
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but if he does not know, let him be sure to do enough. His meaning is this:but if he does not know, let him be sure to do enough. His meaning is this:
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Not that a man is bound to give all he hath, and leave his children beggars;
Not that a man is bound to give all he hath, and leave his children beggars;
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he is bound from that by another obligation.
he is bound from that by Another obligation.
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But as when we are tyed to pray continually, the meaning is, we should consecrate all our time by taking good portions out of all our time for that duty;
But as when we Are tied to pray continually, the meaning is, we should consecrate all our time by taking good portions out of all our time for that duty;
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the devoutest person being like the waters of Siloam, a perpetual Spring, but not a perpetual Current;
the devoutest person being like the waters of Siloam, a perpetual Spring, but not a perpetual Current;
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that is alwayes in readiness, but actually thrusting forth his waters at certain periods every day. that is always in readiness, but actually thrusting forth his waters At certain periods every day.
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So out of all our estate we must take for Religion and Repentance such portions as the whole estate can allow;
So out of all our estate we must take for Religion and Repentance such portions as the Whole estate can allow;
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so much as will consecrate the rest;
so much as will consecrate the rest;
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so much as is fit to bring when we pray for a great pardon, and deprecate a mighty anger,
so much as is fit to bring when we pray for a great pardon, and deprecate a mighty anger,
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and turn aside an intolerable fear, and will purchase an excellent peace, and will reconcile a sinner.
and turn aside an intolerable Fear, and will purchase an excellent peace, and will reconcile a sinner.
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Now in this case a Christian is to take his measures according to the rate of his contrition and his love, his Religion and his fear, his danger and his expectation,
Now in this case a Christian is to take his measures according to the rate of his contrition and his love, his Religion and his Fear, his danger and his expectation,
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and let him measure his amends wisely; his sorrow pouring in, and his fear thrusting it down, and it were very well,
and let him measure his amends wisely; his sorrow pouring in, and his Fear thrusting it down, and it were very well,
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if his love also would make it run over. For deceive not your selves, there is no other measure but this;
if his love also would make it run over. For deceive not your selves, there is no other measure but this;
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So much good as a man does, or so much as he would do, if he could,
So much good as a man does, or so much as he would do, if he could,
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so much of Religion and so much of repentance he hath, and no more:
so much of Religion and so much of Repentance he hath, and no more:
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and a man cannot ordinarily know that he is in a saveable condition, but by the Testimony which a Divine Philanthropy and a good mind alwaies gives, which is to omit no opportunity of doing good in our several proportions and possibilities.
and a man cannot ordinarily know that he is in a saveable condition, but by the Testimony which a Divine Philanthropy and a good mind always gives, which is to omit no opportunity of doing good in our several proportions and possibilities.
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There was an Alms which the Scribes and Pharisees were obliged by the Law to give, the tenth of every third years encrease;
There was an Alms which the Scribes and Pharisees were obliged by the Law to give, the tenth of every third Years increase;
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this they alwayes paid, and this sort of Alms is called NONLATINALPHABET, Righteousness or Justice, but the Alms which Christians ought to give is NONLATINALPHABET,
this they always paid, and this sort of Alms is called, Righteousness or justice, but the Alms which Christians ought to give is,
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and it is NONLATINALPHABET, it is grace, and it is love, and it is abundance, and so the old Rabbins told:
and it is, it is grace, and it is love, and it is abundance, and so the old Rabbis told:
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Justitia propriè dicitur in iis quae jure facimus; benignitas in iis quae praeter jus. It is more than righteousness, it is bounty and benignity, for that's the Christian measure.Justitia propriè dicitur in iis Quae jure facimus; benignitas in iis Quae praeter jus. It is more than righteousness, it is bounty and benignity, for that's the Christian measure.
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And so it is in the other parts and instances of the Righteousness Evangelical.
And so it is in the other parts and instances of the Righteousness Evangelical.
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And therefore it is remarkable that the Saints in the Old Testament were called NONLATINALPHABET, right men,
And Therefore it is remarkable that the Saints in the Old Testament were called, right men,
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and the Book of Genesis, as we find it twice attested by S. Hierome, was called by the Ancient Hellenists, NONLATINALPHABET, the Book of right or just men, the Book of Abraham, Isaac, and Jacob. But the word for Christians is NONLATINALPHABET, good men, harmless, and profitable.
and the Book of Genesis, as we find it twice attested by S. Jerome, was called by the Ancient Hellenists,, the Book of right or just men, the Book of Abraham, Isaac, and Jacob. But the word for Christians is, good men, harmless, and profitable.
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Men that are good, and men that do good.
Men that Are good, and men that do good.
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In pursuance of which it is further observed by learned men, that the word NONLATINALPHABET, or vertue, is not in the four Gospels;
In pursuance of which it is further observed by learned men, that the word, or virtue, is not in the four Gospels;
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for the actions of Christs Disciples should not be in gradu virtutis only, vertuous and laudable, such as these Aristotle presses in his Magna Moralia; they must pass on to a further excellency than so: the same which he calls NONLATINALPHABET;
for the actions of Christ Disciples should not be in Grade virtue only, virtuous and laudable, such as these Aristotle presses in his Magna Moralia; they must pass on to a further excellency than so: the same which he calls;
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they must be sometimes, and as often as we can in gradu heroico, or, that I may use the Christian style, they must be actions of perfection.
they must be sometime, and as often as we can in Grade heroico, or, that I may use the Christian style, they must be actions of perfection.
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Righteousness was the NONLATINALPHABET for Alms in the Old Testament, and NONLATINALPHABET, or perfection was the word for Alms in the New;
Righteousness was the for Alms in the Old Testament, and, or perfection was the word for Alms in the New;
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as appears by comparing the fifth of St. Matthew, and the sixth of S. Luke together;
as appears by comparing the fifth of Saint Matthew, and the sixth of S. Lycia together;
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and that is the full state of this difference in the inquiries of the Righteousness Pharisaical and Evangelical.
and that is the full state of this difference in the inquiries of the Righteousness Pharisaical and Evangelical.
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I have many more things to say, but ye cannot hear them now, because the time is past. One thing indeed were fit to be spoken of,
I have many more things to say, but you cannot hear them now, Because the time is past. One thing indeed were fit to be spoken of,
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if I had any time left; but I can only name it, and desire your consideration to make it up.
if I had any time left; but I can only name it, and desire your consideration to make it up.
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This great Rule that Christ gives us, does also, and that principally too, concern Churches and Common-wealths,
This great Rule that christ gives us, does also, and that principally too, concern Churches and Commonwealths,
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as well as every single Christian.
as well as every single Christian.
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Christian Parliaments must exceed the Religion and Government of the Sanhedrim. Your Laws must be more holy, the condition of the Subjects be made more tolerable, the Laws of Christ must be strictly enforced, you must not suffer your great Master to be dishonoured,
Christian Parliaments must exceed the Religion and Government of the Sanhedrim. Your Laws must be more holy, the condition of the Subject's be made more tolerable, the Laws of christ must be strictly Enforced, you must not suffer your great Master to be dishonoured,
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nor his Religion dismembred by Sects, or disgraced by impiety:
nor his Religion dismembered by Sects, or disgraced by impiety:
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you must give no impunity to vitious persons, and you must take care that no great example be greatly corrupted;
you must give no impunity to vicious Persons, and you must take care that no great Exampl be greatly corrupted;
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you must make better provisions for your poor than they did, and take more care even of the external advantages of Christs Religion and his Ministers,
you must make better provisions for your poor than they did, and take more care even of the external advantages of Christ Religion and his Ministers,
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than they did of the Priests and Levites;
than they did of the Priests and Levites;
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that is, in all things you must be more zealous to promote the Kingdom of Christ,
that is, in all things you must be more zealous to promote the Kingdom of christ,
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than they were for the Ministeries of Moses. The sum of all is this;
than they were for the Ministeries of Moses. The sum of all is this;
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The Righteousness Evangelical is the same with that which the Ancients called NONLATINALPHABET, to live an Apostolical life, that was the measure of Christians, the NONLATINALPHABET, men that desired to please God;
The Righteousness Evangelical is the same with that which the Ancients called, to live an Apostolical life, that was the measure of Christians, the, men that desired to please God;
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that is, as Apostolius most admirably describes it, men who are curious of their very eyes, temperate in their tongue, of a mortified body,
that is, as Apostolius most admirably describes it, men who Are curious of their very eyes, temperate in their tongue, of a mortified body,
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and a humble spirit, pure in their intentions, masters of their passions. Men who when they are injured return honourable words;
and a humble Spirit, pure in their intentions, Masters of their passion. Men who when they Are injured return honourable words;
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when they are lessened in their estates, increase in their Charity; when they are abused, they yet are courteous & give intreaties;
when they Are lessened in their estates, increase in their Charity; when they Are abused, they yet Are courteous & give entreaties;
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when they are hated, they pay love;
when they Are hated, they pay love;
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men that are dull in contentions, and quick in loving kindnesses, swift as the feet of Asahel, and ready as the Chariots of Amminadib. True Christians are such as are crucified with Christ, and dead unto all sin;
men that Are dull in contentions, and quick in loving Kindnesses, swift as the feet of Ashahel, and ready as the Chariots of Amminadib. True Christians Are such as Are Crucified with christ, and dead unto all since;
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and finally place their whole love on God, and for his sake upon all mankind this is the description of a Christian,
and finally place their Whole love on God, and for his sake upon all mankind this is the description of a Christian,
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and the true state of the Righteousness Evangelical;
and the true state of the Righteousness Evangelical;
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so that it was well said of Athenagoras, NONLATINALPHABET, no Christian is a wicked man, unless his life be a continual lie,
so that it was well said of Athenagoras,, no Christian is a wicked man, unless his life be a continual lie,
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unless he be false to God and his Religion.
unless he be false to God and his Religion.
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For the Righteousness of the Gospel is in short, nothing else but a transcript of the life of Christ;
For the Righteousness of the Gospel is in short, nothing Else but a transcript of the life of christ;
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De matthana nahaliel; de nahaliel Bamoth, said R. Joshua; Christ is the image of God,De matthana nahaliel; de nahaliel Bamoth, said R. joshua; christ is the image of God,
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and every Christian is the image of Christ, whose example is imitable, but it is the best,
and every Christian is the image of christ, whose Exampl is imitable, but it is the best,
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and his laws are the most perfect, but the most easie, and the promises by which he invites our greater services are most excellent, but most true;
and his laws Are the most perfect, but the most easy, and the promises by which he invites our greater services Are most excellent, but most true;
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and the rewards shall be hereafter, but they shall abide for ever, and (that I may take notice of the last words of my Text) the threatnings to them that fall short of this Righteousness are most terrible,
and the rewards shall be hereafter, but they shall abide for ever, and (that I may take notice of the last words of my Text) the threatenings to them that fallen short of this Righteousness Are most terrible,
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but most certainly shall come to pass; they shall never enter into the Kingdom of Heaven;
but most Certainly shall come to pass; they shall never enter into the Kingdom of Heaven;
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that is, their portion shall be shame and an eternal Prison, NONLATINALPHABET, a flood of brimstone, and a cohabitation with Devils to eternal ages:
that is, their portion shall be shame and an Eternal Prison,, a flood of brimstone, and a cohabitation with Devils to Eternal ages:
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and if this consideration will not prevail, there is no place left for perswasion, and there is no use of reason;
and if this consideration will not prevail, there is no place left for persuasion, and there is no use of reason;
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and the greatest hopes and the greatest fears can be no argument or sanction of laws;
and the greatest hope's and the greatest fears can be no argument or sanction of laws;
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and the greatest good in the world is not considerable, and the greatest evil is not formidable;
and the greatest good in the world is not considerable, and the greatest evil is not formidable;
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but if they be, there is no more to be said; if you would have your portion with Christ, you must be righteous by his measures;
but if they be, there is no more to be said; if you would have your portion with christ, you must be righteous by his measures;
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and these are they that I have told you.
and these Are they that I have told you.
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THE Christians Conquest Over the BODIE of SIN: SERM. II. ROM. VII. 19. For the good that I would, I do not:
THE Christians Conquest Over the BODY of SIN: SERMON. II ROM. VII. 19. For the good that I would, I do not:
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but the evil which I would not, that I do. WHat the Eunuch said to Philip, when he read the Book of the Prophet Isaiah ;
but the evil which I would not, that I do. WHat the Eunuch said to Philip, when he read the Book of the Prophet Isaiah;
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Of whom speaketh the Prophet this, of himself, or some other man? The same question I am to ask concerning the words of my Text:Of whom speaks the Prophet this, of himself, or Some other man? The same question I am to ask Concerning the words of my Text:
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Does S. Paul mean this of himself, or of some other? It is hoped that he speaks it of himself;
Does S. Paul mean this of himself, or of Some other? It is hoped that he speaks it of himself;
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and means that though his understanding is convinced that he ought to serve God; and that he hath some unperfect desires to do so;
and means that though his understanding is convinced that he ought to serve God; and that he hath Some unperfect Desires to do so;
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yet the Law of God without is opposed by a Law of Sin within.
yet the Law of God without is opposed by a Law of since within.
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We have a corrupted nature, and a body of infirmity, and our reason dwells in the dark,
We have a corrupted nature, and a body of infirmity, and our reason dwells in the dark,
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and we must go out of the world before we leave our sin.
and we must go out of the world before we leave our since.
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For besides that some sins are esteemed brave and honourable, and he is a baffled person that dares not kill his Brother like a Gentleman;
For beside that Some Sins Are esteemed brave and honourable, and he is a baffled person that dares not kill his Brother like a Gentleman;
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our very Tables are made a snare, and our civilities are direct treasons to the soul.
our very Tables Are made a snare, and our civilities Are Direct treasons to the soul.
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You cannot entertain your friend but excess is the measure;
You cannot entertain your friend but excess is the measure;
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and that you may be very kind to your Guest, you step aside and lay away the Christian;
and that you may be very kind to your Guest, you step aside and lay away the Christian;
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your love cannot be expressed unless you do him an ill turn, and civilly invite him to a Fever.
your love cannot be expressed unless you do him an ill turn, and civilly invite him to a Fever.
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Justice is too often taught to bow to great interests, and men cannot live without flattery;
justice is too often taught to bow to great interests, and men cannot live without flattery;
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and there are some Trades that minister to sin, so that without a sin we cannot maintain our Families;
and there Are Some Trades that minister to since, so that without a since we cannot maintain our Families;
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and if you mean to live, you must do as others do.
and if you mean to live, you must do as Others do.
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Now so long as men see they are like to be undone by innocence, and that they can no way live but by compliance with the evil customs of the world, men conclude practically,
Now so long as men see they Are like to be undone by innocence, and that they can no Way live but by compliance with the evil customs of the world, men conclude practically,
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because they must live they must sin;
Because they must live they must sin;
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they must live handsomly, and therefore must do some things unhandsomely, and so upon the whole matter sin is unavoidable.
they must live handsomely, and Therefore must do Some things unhandsomely, and so upon the Whole matter since is unavoidable.
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Fain they would, but cannot tell how to help it. But since it is no better, it is well it is no worse.
Fain they would, but cannot tell how to help it. But since it is no better, it is well it is no Worse.
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For it is S. Paul 's case, no worse man; he would and he would not, he did and he did not;
For it is S. Paul is case, no Worse man; he would and he would not, he did and he did not;
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he was willing, but he was not able;
he was willing, but he was not able;
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and therefore the case is clear, that if a man strives against sin, and falls unwillingly, it shall not be imputed to him;
and Therefore the case is clear, that if a man strives against since, and falls unwillingly, it shall not be imputed to him;
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he may be a regenerate man for all that.
he may be a regenerate man for all that.
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A man must indeed wrangle against sin when it comes, and like a peevish lover resist and consent at the same time, and then all is well;
A man must indeed wrangle against since when it comes, and like a peevish lover resist and consent At the same time, and then all is well;
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for this not only consists with, but is a sign of the state of Regeneration. If this be true, God will be very ill served.
for this not only consists with, but is a Signen of the state of Regeneration. If this be true, God will be very ill served.
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If it be not true, most men will have but small hopes of being saved, because this is the condition of most men.
If it be not true, most men will have but small hope's of being saved, Because this is the condition of most men.
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What then is to be done? Truth can do us no hurt, and therefore be willing to let this matter pass under examination;
What then is to be done? Truth can do us no hurt, and Therefore be willing to let this matter pass under examination;
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for if it trouble us now, it will bring comfort hereafter.
for if it trouble us now, it will bring Comfort hereafter.
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And therefore before I enter into the main enquiry, I shall by describing the state of the man of whom S. Paul speaks here, tell you plainly, who it is that is in this state of sad things,
And Therefore before I enter into the main enquiry, I shall by describing the state of the man of whom S. Paul speaks Here, tell you plainly, who it is that is in this state of sad things,
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and then do ye make your resolutions according as you shall find it necessary for the saving of your souls;
and then do you make your resolutions according as you shall find it necessary for the Saving of your Souls;
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which I am sure ought to be the end of all preaching.
which I am sure ought to be the end of all preaching.
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1. The man S. Paul speaks of is one that is dead, v. 9. one that was deceived and slain, v. 11. one in whom sin was exceeding sinful, v. 13. that is, highly imputed, greatly malicious, infinitely destructive:
1. The man S. Paul speaks of is one that is dead, v. 9. one that was deceived and slave, v. 11. one in whom since was exceeding sinful, v. 13. that is, highly imputed, greatly malicious, infinitely destructive:
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he is one who is carnal, and sold under sin, v. 14. he is one that sins against his conscience and his reason, v. 16. he is one in whom sin dwells, but the Spirit of God does not dwell;
he is one who is carnal, and sold under since, v. 14. he is one that Sins against his conscience and his reason, v. 16. he is one in whom since dwells, but the Spirit of God does not dwell;
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for no good thing dwells in him, v. 18. he is one who is brought into captivity to the law of sin, he is a servant of uncleanness, with his flesh and members serving the law of sin, v. 25. Now if this be a state of Regeneration, I wonder what is,
for no good thing dwells in him, v. 18. he is one who is brought into captivity to the law of since, he is a servant of uncleanness, with his Flesh and members serving the law of since, v. 25. Now if this be a state of Regeneration, I wonder what is,
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or can be a state of Reprobation!
or can be a state of Reprobation!
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for though this be the state of Nature, yet it cannot be the state of one redeemed by the Spirit of Christ;
for though this be the state of Nature, yet it cannot be the state of one redeemed by the Spirit of christ;
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and therefore flatter not your selves any more, that it is enough for you to have good desires, and bad performances:
and Therefore flatter not your selves any more, that it is enough for you to have good Desires, and bad performances:
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never think that any sin can reign in you, and yet you be servants of God:
never think that any since can Reign in you, and yet you be Servants of God:
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that sin can dwell in you, and at the same time the Spirit of God can dwell in you too;
that since can dwell in you, and At the same time the Spirit of God can dwell in you too;
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or that life and death can abide together. The sum of affairs is this.
or that life and death can abide together. The sum of affairs is this.
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If ye live after the flesh, ye shall dye; but if ye through the Spirit do mortifie the deeds of the body, ye shall live, but not else upon any terms whatsoever. If you live After the Flesh, you shall die; but if you through the Spirit do mortify the Deeds of the body, you shall live, but not Else upon any terms whatsoever.
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My Text is one of the hard places of S. Paul; which, as S. Peter says, the ignorant and the unstable wrest to their own damnation.
My Text is one of the hard places of S. Paul; which, as S. Peter Says, the ignorant and the unstable wrest to their own damnation.
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But because in this case the danger is so imminent, and the deception would be so intolerable, S. Paul immediately after this Chapter (in which under his own person,
But Because in this case the danger is so imminent, and the deception would be so intolerable, S. Paul immediately After this Chapter (in which under his own person,
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as was usual with him to do, he describes the state of a natural man advanced no further than Moses Law,
as was usual with him to do, he describes the state of a natural man advanced no further than Moses Law,
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and not redeemed by the blood of Christ, or inlightned by the Spirit of God,
and not redeemed by the blood of christ, or enlightened by the Spirit of God,
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and taught by the wiser Lessons and Sermons of the Gospel) immediately spends the next Chapter in opposing the Evangelical state to the Legal, the Spiritual to the Carnal, the Christian to the Natural;
and taught by the Wiser Lessons and Sermons of the Gospel) immediately spends the next Chapter in opposing the Evangelical state to the Legal, the Spiritual to the Carnal, the Christian to the Natural;
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and tells us plainly, he that is redeemed by the blood of Christ, is redeemed from the power of sin:
and tells us plainly, he that is redeemed by the blood of christ, is redeemed from the power of since:
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he that is Christs freed man, is not a slave of sin, not captive to the Devil at his will:
he that is Christ freed man, is not a slave of since, not captive to the devil At his will:
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he that is in the flesh cannot please God, but every servant of Christ is freed from sin,
he that is in the Flesh cannot please God, but every servant of christ is freed from since,
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and is a servant of righteousness, and redeemed from all his vain conversation:
and is a servant of righteousness, and redeemed from all his vain Conversation:
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for this is the end of Christs coming, and cannot be in vain unless we make it so.
for this is the end of Christ coming, and cannot be in vain unless we make it so.
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He came to bless us by turning every one of us from our iniquities.
He Come to bless us by turning every one of us from our iniquities.
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Now concerning this, besides the evidence of the thing it self, that S. Paul does not speak these words of himself,
Now Concerning this, beside the evidence of the thing it self, that S. Paul does not speak these words of himself,
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but by a NONLATINALPHABET, under his own borrowed person he describes the state of a carnal, unredeemed, unregenerate person, is expresly affirmed by S. Irenaeus and Origen, by Tertullian and S. Basil, by Theodoret and S. Chrysostom, by S. Jerom, and sometimes by S. Austin, by S. Ambrose, and S. Cyril, by Macarius and Theophylact; and is indeed that true sense and meaning of these words of S. Paul, which words none can abuse or misunderstand,
but by a, under his own borrowed person he describes the state of a carnal, unredeemed, unregenerate person, is expressly affirmed by S. Irnaeus and Origen, by Tertullian and S. Basil, by Theodoret and S. Chrysostom, by S. Jerome, and sometime by S. Austin, by S. Ambrose, and S. Cyril, by Macarius and Theophylact; and is indeed that true sense and meaning of these words of S. Paul, which words none can abuse or misunderstand,
cc-acp p-acp dt, p-acp po31 d j-vvn n1 pns31 vvz dt n1 pp-f dt j, vvn, j n1, vbz av-j vvn p-acp np1 np1 cc np1, p-acp np1 cc np1 np1, p-acp np1 cc np1 np1, p-acp np1 np1, cc av p-acp n1 np1, p-acp np1 np1, cc np1 np1, p-acp np1 cc vvd; cc vbz av d j n1 cc n1 pp-f d n2 pp-f n1 np1, r-crq n2 pi vmb vvi cc vvi,
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but to the great prejudice of a holy life, and the Patronage of all iniquity.
but to the great prejudice of a holy life, and the Patronage of all iniquity.
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But for the stating of this great case of Conscience, I shall first in short describe to you what are the proper causes which place men,
But for the stating of this great case of Conscience, I shall First in short describe to you what Are the proper Causes which place men,
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and keep them in this state of a necessity of sinning;
and keep them in this state of a necessity of sinning;
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and 2. I shall prove the absolute necessity of coming out of this condition, and quitting all our sin. 3. In what degree this is to be affected. 4. By what Instruments this is to be done;
and 2. I shall prove the absolute necessity of coming out of this condition, and quitting all our since. 3. In what degree this is to be affected. 4. By what Instruments this is to be done;
cc crd pns11 vmb vvi dt j n1 pp-f vvg av pp-f d n1, cc vvg d po12 n1. crd p-acp r-crq n1 d vbz pc-acp vbi vvn. crd p-acp r-crq n2 d vbz pc-acp vbi vdn;
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and all these being practical, will of themselves be sufficient use to the Doctrines, and need no other applicatory but a plain exhortation.
and all these being practical, will of themselves be sufficient use to the Doctrines, and need no other applicatory but a plain exhortation.
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1. What are the causes of this evil, by which we are first placed, and so long kept in a necessity of sinning,
1. What Are the Causes of this evil, by which we Are First placed, and so long kept in a necessity of sinning,
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so that we cannot do what good we would, nor avoid the evil that we hate?
so that we cannot do what good we would, nor avoid the evil that we hate?
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The first is the evil state of our Nature.
The First is the evil state of our Nature.
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And indeed he that considers the daily experiment of his own weak Nature, the ignorance and inconstancy of his soul, being like a sick mans legs,
And indeed he that considers the daily experiment of his own weak Nature, the ignorance and inconstancy of his soul, being like a sick men legs,
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or the knees of Infants, reeling and unstable by disease or by infirmity, and the perpetual leaven and germinations, the thrustings forth,
or the knees of Infants, reeling and unstable by disease or by infirmity, and the perpetual leaven and germinations, the thrustings forth,
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and swelling of his senses, running out like new wine into vapours and intoxicating activities, will readily confess, that though even in Nature there may be many good inclinations to many instances of the Divine Commandments;
and swelling of his Senses, running out like new wine into vapours and intoxicating activities, will readily confess, that though even in Nature there may be many good inclinations to many instances of the Divine commandments;
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yet it can go no further than this velleity, this desiring to do good, but is not able.
yet it can go no further than this velleity, this desiring to do good, but is not able.
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And it is upon this account that Lactantius brings in the Pagan or natural man complaining, Volo equidem non peccare, sed vincor, indutus enim sum carne fragili & imbecillâ. This is very true;
And it is upon this account that Lactantius brings in the Pagan or natural man complaining, Volo equidem non Peccare, sed vincor, Indutus enim sum Carnem fragili & imbecillâ. This is very true;
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and I add only this caution.
and I add only this caution.
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There is not in the corruption of our nature so much as will save us harmless,
There is not in the corruption of our nature so much as will save us harmless,
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or make us excusable if we sin against God. Natural corruption can make us criminal, but not innocent;
or make us excusable if we sin against God. Natural corruption can make us criminal, but not innocent;
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for though by him that willingly abides in the state of meer Nature, sin cannot be avoided,
for though by him that willingly abides in the state of mere Nature, since cannot be avoided,
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yet no man is in that state longer than he loves to be so;
yet no man is in that state longer than he loves to be so;
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for the Grace of God came to rescue us from this evil portion, and is alwayes present to give us a new Nature, and create us over again:
for the Grace of God Come to rescue us from this evil portion, and is always present to give us a new Nature, and create us over again:
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and therefore though sin is made necessary to the Natural man by his impotency and fond loves, that is by his unregenerate Nature;
and Therefore though since is made necessary to the Natural man by his impotency and found loves, that is by his unregenerate Nature;
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yet in the whole constitution of affairs, God hath more than made it up by his Grace,
yet in the Whole constitution of affairs, God hath more than made it up by his Grace,
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if we will make use of it.
if we will make use of it.
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In pueris elucet spes plurimorum, quae ubi emoritur aetate, manifestum est non deficisse naturam, sed curam, said Quintilian. We cannot tell what we are,In pueris elucet spes plurimorum, Quae ubi emoritur Age, Manifest est non deficisse naturam, sed curam, said Quintilian. We cannot tell what we Are,
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or what we think in our infancy;
or what we think in our infancy;
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and when we can know our thoughts we can easily observe that we have learned evil things by evil examples,
and when we can know our thoughts we can Easily observe that we have learned evil things by evil Examples,
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and the corrupt manners of an evil conversation: & ubi per socordiam vires, tempus, ingenium defluxêer, naturae infirmitas accusatur; that indeed is too true;
and the corrupt manners of an evil Conversation: & ubi per socordiam vires, Tempus, ingenium defluxêer, naturae Infirmitas accusatur; that indeed is too true;
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we grow lazy, and wanton, and we lose our time, and abuse our parts, and do ugly things,
we grow lazy, and wanton, and we loose our time, and abuse our parts, and do ugly things,
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and lay the fault wholly upon our Natural infirmities;
and lay the fault wholly upon our Natural infirmities;
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but we must remember that by this time it is a state of Nature, a state of flesh and blood, which cannot enter into Heaven.
but we must Remember that by this time it is a state of Nature, a state of Flesh and blood, which cannot enter into Heaven.
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The natural man and the natural child are not the same thing in true Divinity. The Natural child indeed can do no good;
The natural man and the natural child Are not the same thing in true Divinity. The Natural child indeed can do no good;
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but the Natural man cannot choose but do evil; but it is because he will do so;
but the Natural man cannot choose but do evil; but it is Because he will do so;
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he is not born in the second Birth, and renewed in the Baptism of the Spirit.
he is not born in the second Birth, and renewed in the Baptism of the Spirit.
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2. We have brought our selves into an accidental necessity of sinning by the evil principles which are suck'd in by great parts of mankind.
2. We have brought our selves into an accidental necessity of sinning by the evil principles which Are sucked in by great parts of mankind.
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We are taught ways of going to Heaven without forsaking our sins; of repentance without restitution;
We Are taught ways of going to Heaven without forsaking our Sins; of Repentance without restitution;
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of being in charity without hearty forgiveness, and without love; of believing our sins to be pardoned before they are mortified;
of being in charity without hearty forgiveness, and without love; of believing our Sins to be pardoned before they Are mortified;
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of trusting in Christs death without conformity to his life; of being in Gods favour upon the only account of being of such an opinion;
of trusting in Christ death without conformity to his life; of being in God's favour upon the only account of being of such an opinion;
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and that when we are once in, we can never be out.
and that when we Are once in, we can never be out.
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We are taught to believe that the events of things do not depend upon our crucifying our evil and corrupt affections,
We Are taught to believe that the events of things do not depend upon our crucifying our evil and corrupt affections,
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but upon eternal and unalterable Counsels;
but upon Eternal and unalterable Counsels;
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that the promises are not the rewards of obedience, but graces pertaining only to a few praedestinates,
that the promises Are not the rewards of Obedience, but graces pertaining only to a few praedestinates,
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and yet men are Saints for all that;
and yet men Are Saints for all that;
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and that the Laws of God are of the race of the Giants, not to be observed by any grace or by any industry:
and that the Laws of God Are of the raze of the Giants, not to be observed by any grace or by any industry:
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this is the Catechism of the ignorant and the prophane: but without all peradventure the contrary propositions are the way to make the world better:
this is the Catechism of the ignorant and the profane: but without all Peradventure the contrary propositions Are the Way to make the world better:
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but certainly they that believe these things do not believe it necessary that we should eschew all evil:
but Certainly they that believe these things do not believe it necessary that we should eschew all evil:
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and no wonder then if when men upon these accounts slacken their industry and their care, find sin still prevailing, still dwelling within them,
and no wonder then if when men upon these accounts slacken their industry and their care, find since still prevailing, still Dwelling within them,
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and still unconquerable by so slight and disheartned labours. For NONLATINALPHABET: every fool and every ignorant person is a child still;
and still unconquerable by so slight and disheartened labours. For: every fool and every ignorant person is a child still;
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and it is no wonder that he who talks foolishly should do childishly and weakly.
and it is no wonder that he who talks foolishly should do childishly and weakly.
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3. To our weak and corrupted nature, and our foolish discourses, men do dayly superinduce evil habits and customs of sinning.
3. To our weak and corrupted nature, and our foolish discourses, men do daily superinduce evil habits and customs of sinning.
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Consuetudo mala tanquam hamus infixus animae, said the Father;Consuetudo mala tanquam Hamus infixus Spirits, said the Father;
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an evil custom is a hook in the soul, and draws it whither the Devil pleases.
an evil custom is a hook in the soul, and draws it whither the devil Pleases.
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When it comes to the NONLATINALPHABET, as Saint Peter 's word is, a heart exercised with covetous practices, then it is also NONLATINALPHABET, it is weak and unable to do the good it fain would,
When it comes to the, as Saint Peter is word is, a heart exercised with covetous practices, then it is also, it is weak and unable to do the good it fain would,
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or to avoid the evil which in a good fit it pretends to hate. This is so known I shall not insist upon it;
or to avoid the evil which in a good fit it pretends to hate. This is so known I shall not insist upon it;
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but adde this only, that wherever a habit is contracted, it is all one what the instance be;
but add this only, that wherever a habit is contracted, it is all one what the instance be;
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it is as easie as delicious, as unalterable in vertue as in vice;
it is as easy as delicious, as unalterable in virtue as in vice;
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for what helps Nature brings to a vitious habit, the same and much more the Spirit of God, by his power and by his comforts can do in a vertuous;
for what helps Nature brings to a vicious habit, the same and much more the Spirit of God, by his power and by his comforts can do in a virtuous;
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and then we are well again. You see by this who are, and why they are in this evil condition.
and then we Are well again. You see by this who Are, and why they Are in this evil condition.
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The evil natures, and the evil principles, and the evil manners of the world, these are the causes of our imperfect willings,
The evil nature's, and the evil principles, and the evil manners of the world, these Are the Causes of our imperfect willings,
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and weaker actings in the things of God; and as long as men stay here, sin will be unavoidable.
and Weaker actings in the things of God; and as long as men stay Here, since will be unavoidable.
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For even meat it self is loathsom to a sick stomack; and it is impossible for him that is heart-sick to eat the most wholsom diet;
For even meat it self is loathsome to a sick stomach; and it is impossible for him that is heartsick to eat the most wholesome diet;
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and yet he that shall say eating is impossible, will be best confuted by seeing all the healthful men in the world eat heartily every day.
and yet he that shall say eating is impossible, will be best confuted by seeing all the healthful men in the world eat heartily every day.
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2. But what then? Cannot sin be avoided? Cannot a Christian mortifie the deeds of the body? Cannot Christ redeem us,
2. But what then? Cannot since be avoided? Cannot a Christian mortify the Deeds of the body? Cannot christ Redeem us,
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and cleanse us from all our sins? Cannot the works of the Devil be destroyed? That's the next particular to be inquired of;
and cleanse us from all our Sins? Cannot the works of the devil be destroyed? That's the next particular to be inquired of;
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Whether or not it be not necessary, and therefore very possible for a servant of God to pass from this evil state of things,
Whither or not it be not necessary, and Therefore very possible for a servant of God to pass from this evil state of things,
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and not only hate evil, but avoid it also? He that saith he hath not sinned, is a liar;
and not only hate evil, but avoid it also? He that Says he hath not sinned, is a liar;
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but what then? Because a man hath sinned, it does not follow he must do so always.
but what then? Because a man hath sinned, it does not follow he must do so always.
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Hast thou sinned? do so no more (said the wise Bensirach ); and so said Christ to the poor Paralytick, Go and sin no more. Hast thou sinned? do so no more (said the wise Ben sirach); and so said christ to the poor Paralytic, Go and sin no more.
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They were excellent words spoken by a holy Prophet, [ Let not the Sinner say he hath not sinned;
They were excellent words spoken by a holy Prophet, [ Let not the Sinner say he hath not sinned;
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for God shall burn coals of fire upon his head, that saith before the Lord God and his Glory, I have not sinned.
for God shall burn coals of fire upon his head, that Says before the Lord God and his Glory, I have not sinned.
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] Well! that case is confessed; All men have sinned, and come short of the glory of God. ] Well! that case is confessed; All men have sinned, and come short of the glory of God.
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But is there no remedy for this? Must it always be so? and must sin for ever have the upper hand,
But is there no remedy for this? Must it always be so? and must sin for ever have the upper hand,
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and for ever baffle our resolutions, and all our fierce and earnest promises of amendment? God forbid.
and for ever baffle our resolutions, and all our fierce and earnest promises of amendment? God forbid.
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There was a time then to come, and, blessed be God, it hath been long come, [ Yet a little while (saith that Prophet) and Iniquity shall be taken out of the earth,
There was a time then to come, and, blessed be God, it hath been long come, [ Yet a little while (Says that Prophet) and Iniquity shall be taken out of the earth,
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and Righteousness shall reign among you. ] For, that's in the day of Christ's Kingdom, the manifestation of the Gospel.and Righteousness shall Reign among you. ] For, that's in the day of Christ's Kingdom, the manifestation of the Gospel.
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When Christ reigns in our hearts by his Spirit, Dagon and the Ark cannot stand together;
When christ reigns in our hearts by his Spirit, Dagon and the Ark cannot stand together;
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we cannot serve Christ and Belial. And as in the state of Nature no good thing dwells within us;
we cannot serve christ and Belial. And as in the state of Nature no good thing dwells within us;
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so when Christ rules in us, no evil thing can abide;
so when christ rules in us, no evil thing can abide;
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For every Plant that my heavenly Father hath not planted shall be rooted up, and cast away into the fires of consumption or purification.For every Plant that my heavenly Father hath not planted shall be rooted up, and cast away into the fires of consumption or purification.
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But how shall this come to pass, since we all find our selves so infinitely weak and foolish? I shall tell you.
But how shall this come to pass, since we all find our selves so infinitely weak and foolish? I shall tell you.
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It is easier for a Camel to go through the eye of a Needle, than for a rich man to enter into the Kingdom of Heaven, saith Christ. It is impossible to Nature;It is Easier for a Camel to go through the eye of a Needle, than for a rich man to enter into the Kingdom of Heaven, Says christ. It is impossible to Nature;
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it is impossible to them that are given to vanity; it is impossible for them that delight in the evil snare:
it is impossible to them that Are given to vanity; it is impossible for them that delight in the evil snare:
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But Christ adds, With Men this is impossible, but with God all things are possible. What we cannot do for our selves, God can do for us, and with us.
But christ adds, With Men this is impossible, but with God all things Are possible. What we cannot do for our selves, God can do for us, and with us.
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What Nature cannot do, the Grace of God can.
What Nature cannot do, the Grace of God can.
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So that the thing may be done, not indeed by our selves, but gratia Dei mecum, saith S. Paul; God and Man together can do it.
So that the thing may be done, not indeed by our selves, but Gratia Dei mecum, Says S. Paul; God and Man together can do it.
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But if it can be done any way that God has put into our powers, the consequent is this;
But if it can be done any Way that God has put into our Powers, the consequent is this;
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No mans good will shall be taken in exchange for the real and actual mortification of his sins.
No men good will shall be taken in exchange for the real and actual mortification of his Sins.
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He that sins, and would fain not sin, but sin is present with him whether he will or no, let him take heed;
He that Sins, and would fain not since, but since is present with him whither he will or no, let him take heed;
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for the same is the Law of sin, and the Law of death (saith the Apostle);
for the same is the Law of since, and the Law of death (Says the Apostle);
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and that mans heart is not right with God. For it is impossible men should pray for deliverance, and not be heard;
and that men heart is not right with God. For it is impossible men should pray for deliverance, and not be herd;
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that they should labour, and not be prosperous; unless they pray amiss, and labour falsely.
that they should labour, and not be prosperous; unless they pray amiss, and labour falsely.
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Let no man therefore please himself with talking of great things, with perpetual conversation in pious discourses,
Let no man Therefore please himself with talking of great things, with perpetual Conversation in pious discourses,
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or with ineffective desires of serving God: He that does not practice as well as he talks, and do what he desires,
or with ineffective Desires of serving God: He that does not practice as well as he talks, and do what he Desires,
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and what he ought to do, confesses himself to sin greatly against his conscience;
and what he ought to do, Confesses himself to sin greatly against his conscience;
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and it is a prodigious folly to think that he is a good man, because though he does sin,
and it is a prodigious folly to think that he is a good man, Because though he does sin,
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yet it was against his mind to do so.
yet it was against his mind to do so.
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A mans conscience can never condemn him, if that be his excuse, to say that his conscience check'd him;
A men conscience can never condemn him, if that be his excuse, to say that his conscience checked him;
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ad that will be but a sad Apology at the day of Judgement. Some men talk like Angels, and pray with great fervor, and meditate with deep recesses,
and that will be but a sad Apology At the day of Judgement. some men talk like Angels, and pray with great fervor, and meditate with deep Recesses,
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and speak to God with loving affections, and words of union, and adhere to him in silent devotion,
and speak to God with loving affections, and words of Union, and adhere to him in silent devotion,
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and when they go abroad are as passionate as ever, peevish as a frighted Fly, vexing themselves with their own reflections:
and when they go abroad Are as passionate as ever, peevish as a frighted Fly, vexing themselves with their own reflections:
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They are cruel in their Bargains, unmerciful to their Tenants, and proud as a Barbarian Prince:
They Are cruel in their Bargains, unmerciful to their Tenants, and proud as a Barbarian Prince:
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They are, for all their fine words, impatient of reproof, scornful to their Neighbours, lovers of money, supream in their own thoughts, and submit to none;
They Are, for all their fine words, impatient of reproof, scornful to their Neighbours, lovers of money, supreme in their own thoughts, and submit to none;
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all their spiritual life they talk of, is nothing but spiritual fancy and illusion; they are still under the power of their passions, and their sin rules them imperiously, and carries them away infallibly.
all their spiritual life they talk of, is nothing but spiritual fancy and illusion; they Are still under the power of their passion, and their since rules them imperiously, and carries them away infallibly.
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Let these men consider, There are some men think it impossible to do as much as they do:
Let these men Consider, There Are Some men think it impossible to do as much as they do:
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The common Swearer cannot leave that Vice, and talk well;
The Common Swearer cannot leave that Vice, and talk well;
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and these men that talk thus well, think they cannot do as well as they talk;
and these men that talk thus well, think they cannot doe as well as they talk;
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but both of them are equally under the power of their respective sins, and are equally deceived,
but both of them Are equally under the power of their respective Sins, and Are equally deceived,
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and equally not the Servants of God. * This is true; but it is equally as true, That there is no necessity for all this;
and equally not the Servants of God. * This is true; but it is equally as true, That there is no necessity for all this;
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for it ought, and it may be otherwise if we please:
for it ought, and it may be otherwise if we please:
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For I pray be pleased to hear S. Paul; Walk in the Spirit, and ye shall not fulfil the lusts of the flesh; There's your remedy:
For I pray be pleased to hear S. Paul; Walk in the Spirit, and you shall not fulfil the Lustiest of the Flesh; There's your remedy:
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For the Spirit lusteth against the flesh, and the flesh against the Spirit; there's the cause of it;For the Spirit Lusteth against the Flesh, and the Flesh against the Spirit; there's the cause of it;
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NONLATINALPHABET, so that ye may not or cannot do the things ye would; that's the blessed consequent and product of that cause:
, so that you may not or cannot do the things you would; that's the blessed consequent and product of that cause:
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That is plainly, As there is a state of carnality, (of which S. Paul speaks in my Text) so that in that state a man cannot but obey the flesh;
That is plainly, As there is a state of carnality, (of which S. Paul speaks in my Text) so that in that state a man cannot but obey the Flesh;
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so there is also a state of spirituality, when sin is dead, and righteousness is alive;
so there is also a state of spirituality, when since is dead, and righteousness is alive;
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and in this state the flesh can no more prevail, than the Spirit could do in the other.
and in this state the Flesh can no more prevail, than the Spirit could do in the other.
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* Some men cannot chuse but sin;
* some men cannot choose but since;
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for the carnal mind is not subject to God, neither indeed can be (saith S. Paul ); for the carnal mind is not Subject to God, neither indeed can be (Says S. Paul);
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but there are also some men that cannot endure any thing that is not good. It is a great pain for a temperate man to suffer the disorders of Drunkenness;
but there Are also Some men that cannot endure any thing that is not good. It is a great pain for a temperate man to suffer the disorders of drunkenness;
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and the shames of Lust are intolerable to a chaste and modest person:
and the shames of Lust Are intolerable to a chaste and modest person:
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This also is affirmed by S. John, Whosoever is born of God doth not commit sin,
This also is affirmed by S. John, Whosoever is born of God does not commit since,
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for his seed remaineth in him. for his seed remains in him.
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So that you see it is possible for a good man not to commit the sin to which he is tempted;
So that you see it is possible for a good man not to commit the since to which he is tempted;
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but the Apostle says more, He doth not commit sin, neither indeed can he, because he is born of God.
but the Apostle Says more, He does not commit since, neither indeed can he, Because he is born of God.
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And this is agreeable to the words of our Blessed Saviour;
And this is agreeable to the words of our Blessed Saviour;
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A corrupt tree cannot bring forth good fruit, and a good tree cannot bring forth evil fruit; that is; A corrupt tree cannot bring forth good fruit, and a good tree cannot bring forth evil fruit; that is;
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As the child of Hell is carried to Sin pleno impetu, he does not check at it, he does it and is not troubled;
As the child of Hell is carried to since Pleno impetu, he does not check At it, he does it and is not troubled;
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so on the other side, a child of God is as fully convinc'd of righteousness, and that which is unrighteous is as hateful to him as Colocynths to the taste,
so on the other side, a child of God is as Fully convinced of righteousness, and that which is unrighteous is as hateful to him as Colocynths to the taste,
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or the sharpest punctures to the pupil of the eye. We may see something of this in common experiences.
or the Sharpest punctures to the pupil of the eye. We may see something of this in Common experiences.
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What man of ordinary prudence and reputation can be tempted to steal? or for what price would he be tempted to murder his friend? If we did hate all sins as we hate these, would it not be as easie to be as innocent in other instances as most men are in these? and we should have as few Drunkards as we have Thieves.
What man of ordinary prudence and reputation can be tempted to steal? or for what price would he be tempted to murder his friend? If we did hate all Sins as we hate these, would it not be as easy to be as innocent in other instances as most men Are in these? and we should have as few Drunkards as we have Thieves.
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In such as these we do not complain in the words of my Text, What I would not, that I do;
In such as these we do not complain in the words of my Text, What I would not, that I do;
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and what I would I do not. and what I would I do not.
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Does not every good man overcome all the power of great sins? And can he by the Spirit of God and right Reason, by fear and hope conquer Goliath, and beat the Sons of the Giant;
Does not every good man overcome all the power of great Sins? And can he by the Spirit of God and right Reason, by Fear and hope conquer Goliath, and beatrice the Sons of the Giant;
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and can he not overcome the little children of Gath? Or is it harder to overcome a little sin than a great one? Are not the temptations to little sins very little? and yet are they greater and stronger than a mighty Grace? Could the poor Demoniack that liv'd in the Graves, by the power of the Devil break his iron chains in pieces? and cannot he who hath the Spirit of God dissolve the chains of sin? Through Christ that strengthens me, I can do all things, saith S. Paul: Satis sibi copiarum cum Publio Decio,
and can he not overcome the little children of Gaza? Or is it harder to overcome a little since than a great one? are not the temptations to little Sins very little? and yet Are they greater and Stronger than a mighty Grace? Could the poor Demoniac that lived in the Graves, by the power of the devil break his iron chains in Pieces? and cannot he who hath the Spirit of God dissolve the chains of since? Through christ that strengthens me, I can do all things, Says S. Paul: Satis sibi copiarum cum Publio Decius,
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& nunquam nimium hostium fore, said one in Livie; which is best rendred by S. Paul, If God be with us, who can be against us? Nay, there is an NONLATINALPHABET in S. Paul, We are more than Conquerors: & Never Nimium Enemies before, said one in Livy; which is best rendered by S. Paul, If God be with us, who can be against us? Nay, there is an in S. Paul, We Are more than Conquerors:
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For even amongst an Army Conquerors there are degrees of exaltation;
For even among an Army Conquerors there Are Degrees of exaltation;
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and some serve God like the Centurion, and some like S. Peter; some like Martha, and some like Mary; NONLATINALPHABET ▪ all good men conquer their temptation,
and Some serve God like the Centurion, and Some like S. Peter; Some like Martha, and Some like Marry; ▪ all good men conquer their temptation,
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but some with more ease, and some with a clearer Victory;
but Some with more ease, and Some with a clearer Victory;
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and more than thus, Non solum viperam terimus, sed ex ea antidotum conficimus, We kill the Viper, and make Treacle of him;
and more than thus, Non solum viperam terimus, sed ex ea Antidote conficimus, We kill the Viper, and make Treacle of him;
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that is, not only escape from, but get advantages by temptations. But we commonly are more afraid than hurt;
that is, not only escape from, but get advantages by temptations. But we commonly Are more afraid than hurt;
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Let us therefore lay aside every weight, and the sin that doth so easily beset us ;Let us Therefore lay aside every weight, and the since that does so Easily beset us;
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so we read the words of the Apostle: but S. Chrysostom's rendition of them is better;
so we read the words of the Apostle: but S. Chrysostom's rendition of them is better;
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for the word NONLATINALPHABET is a perfect passive, and cannot signifie the strength and irresistibility of sin upon us, but the quite contrary;
for the word is a perfect passive, and cannot signify the strength and irresistibility of since upon us, but the quite contrary;
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NONLATINALPHABET signifies the sin that is so easily avoided, as they that understand that language know very well.
signifies the since that is so Easily avoided, as they that understand that language know very well.
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And if we were so wise and valiant as not to affright our selves with our own terrours, we should quickly find, that by the help of the Spirit of God we can do more than we thought we could.
And if we were so wise and valiant as not to affright our selves with our own terrors, we should quickly find, that by the help of the Spirit of God we can do more than we Thought we could.
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It was said of Alexander, Bene ausus est vana contemnere, he did no great matter in conquering the Persians,
It was said of Alexander, Bene ausus est Vana contemnere, he did no great matter in conquering the Persians,
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because they were a pitiful and a soft people;
Because they were a pitiful and a soft people;
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only he understood them to be so, and was wise and bold enough not to fear such Images and men of clouts.
only he understood them to be so, and was wise and bold enough not to Fear such Images and men of clouts.
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But men, in the matter of great sins and little, do as the Magicians of Aegypt; when Moses turned his Rod into a Serpent, it moved them not;
But men, in the matter of great Sins and little, do as the Magicians of Egypt; when Moses turned his Rod into a Serpent, it moved them not;
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but when they saw the Lice and the Flies, then they were afraid. We see that by the Grace of God we can escape great sins;
but when they saw the Lice and the Flies, then they were afraid. We see that by the Grace of God we can escape great Sins;
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but we start at Flies, and a Bird out of a Bush disorders us;
but we start At Flies, and a Bird out of a Bush disorders us;
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the Lion in the way troubles us not, but a Frog and a Worm affrights us.
the lion in the Way Troubles us not, but a Frog and a Worm affrights us.
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Remember the saying of S. Paul, Christ came to redeem to himself a Church, and to present it pure and spotless before the Throne of Grace;
remember the saying of S. Paul, christ Come to Redeem to himself a Church, and to present it pure and spotless before the Throne of Grace;
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and if you mean to be of this number, you must endeavour to be under this qualification, that is, (as Paul laboured to be) void of offence both towards God and towards Man. And so I have done with the second Proposition;
and if you mean to be of this number, you must endeavour to be under this qualification, that is, (as Paul laboured to be) void of offence both towards God and towards Man. And so I have done with the second Proposition;
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It is necessary that all sin great and little should be mortified and dead in us,
It is necessary that all since great and little should be mortified and dead in us,
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and that we no longer abide in that state of slavery as to say, The good that I would, I do not;
and that we no longer abide in that state of slavery as to say, The good that I would, I do not;
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but the evil that I would not, that I do. but the evil that I would not, that I do.
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3. In the next place we are to inquire in what degree this is to be effected;
3. In the next place we Are to inquire in what degree this is to be effected;
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for though in negatives properly there are no degrees, yet unless there be some allays in this Doctrine it will not be so well,
for though in negatives properly there Are no Degrees, yet unless there be Some allays in this Doctrine it will not be so well,
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and it may be your Experiences will for ever confute my Arguments:
and it may be your Experiences will for ever confute my Arguments:
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For, Who can say that he is clean from his sin? (said the Wiseman):
For, Who can say that he is clean from his since? (said the Wiseman):
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and as our Blessed Saviour said, He that is innocent among you all, let him throw the first stone at the sinner, and spare not.
and as our Blessed Saviour said, He that is innocent among you all, let him throw the First stone At the sinner, and spare not.
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To this I answer in the words of S. Gregory; All mans righteousness will be found to be unrighteous,
To this I answer in the words of S. Gregory; All men righteousness will be found to be unrighteous,
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if God should severely enter into judgment;
if God should severely enter into judgement;
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but therefore even after our innocence we must pray for pardon, ut quae succumbere discussa poterat, ex judicis pietate convalescat, that our innocence, which in strictness of Divine Judgment would be found spotted and stained, by the mercy of our Saviour may be accepted. S. Bernard expresses this well;
but Therefore even After our innocence we must pray for pardon, ut Quae succumbere discussa poterat, ex Judges Piate convalescat, that our innocence, which in strictness of Divine Judgement would be found spotted and stained, by the mercy of our Saviour may be accepted. S. Bernard Expresses this well;
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Nostra siqua est humilis justitia, recta forsitan sed non pura; Our humble righteousness is perhaps right in the eyes of God, but not pure;Nostra Siqua est Humilis justitia, Recta Perhaps sed non Pura; Our humble righteousness is perhaps right in the eyes of God, but not pure;
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that is, accepted by his Mercy, but it is such as dares not contend in Judgment.
that is, accepted by his Mercy, but it is such as dares not contend in Judgement.
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For as no man is so much a sinner, but he sometimes speaks a good word,
For as no man is so much a sinner, but he sometime speaks a good word,
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or does some things not ill; and yet that little good interrupts not that state of evil:
or does Some things not ill; and yet that little good interrupts not that state of evil:
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so it is amongst very good men, from whom sometimes may pass something that is not commendable;
so it is among very good men, from whom sometime may pass something that is not commendable;
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and yet their heart is so habitually right towards God, that they will do nothing but (I do not say which God in justice cannot,
and yet their heart is so habitually right towards God, that they will do nothing but (I do not say which God in Justice cannot,
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but) which in mercy he will not impute to eternal condemnation. It was the case of David; He was a man after Gods own heart;
but) which in mercy he will not impute to Eternal condemnation. It was the case of David; He was a man After God's own heart;
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nay it is said, he was blameless save in the matter of Uriah;
nay it is said, he was blameless save in the matter of Uriah;
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and yet we know he numbred the people, and God was angry with him and punished him for it:
and yet we know he numbered the people, and God was angry with him and punished him for it:
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but because he was a good man and served God heartily, that other fault of his was imputed to him no further:
but Because he was a good man and served God heartily, that other fault of his was imputed to him no further:
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God set a fine upon his head for it, but it was salvo contenemento, the main stake was safe.
God Set a fine upon his head for it, but it was salvo contenemento, the main stake was safe.
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For concerning good men the question is not, whether or no God could not in the rigour of justice blame their indiscretion,
For Concerning good men the question is not, whither or no God could not in the rigour of Justice blame their indiscretion,
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or impute a foolish word, or chide them for a hasty answer, or a careless action,
or impute a foolish word, or chide them for a hasty answer, or a careless actium,
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for a less devout prayer, or weak hands, for a fearful heart, or a trembling Faith.
for a less devout prayer, or weak hands, for a fearful heart, or a trembling Faith.
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These are not the measures by which God judges his Children; for he knoweth whereof we are made, and he remembers that we are but dust.
These Are not the measures by which God judges his Children; for he Knoweth whereof we Are made, and he remembers that we Are but dust.
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But the question is, whether any man that is covetous or proud, false to his trust,
But the question is, whither any man that is covetous or proud, false to his trust,
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or a Drunkard, can at the same time be a child of God? No certainly he cannot.
or a Drunkard, can At the same time be a child of God? No Certainly he cannot.
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But then we know that God judges us by Jesus Christ, that is, with the allayes of mercy, with an eye of pardon, with the sentences of a Father, by the measures of a man,
But then we know that God judges us by jesus christ, that is, with the alleys of mercy, with an eye of pardon, with the sentences of a Father, by the measures of a man,
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and by analogy to all our unavoidable abatements. God could enter with us into a more severe judgment, but he would not;
and by analogy to all our unavoidable abatements. God could enter with us into a more severe judgement, but he would not;
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and no justice tied him from exercising that mercy.
and no Justice tied him from exercising that mercy.
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But according to the measures of the Gospel, he will judge every man according to his works.
But according to the measures of the Gospel, he will judge every man according to his works.
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Now what these measures are is now the question. To which I answer first in general, and then more particularly. 1. In general thus.
Now what these measures Are is now the question. To which I answer First in general, and then more particularly. 1. In general thus.
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A Christians innocence is alwayes to be measured by the plain lines and measures of the Commandments;
A Christians innocence is always to be measured by the plain lines and measures of the commandments;
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but are not to be taken into account by uncertain and fond opinions, and the scruples of zealous and timerous persons. My meaning is this.
but Are not to be taken into account by uncertain and found opinions, and the scruples of zealous and timorous Persons. My meaning is this.
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Some men tell us that every natural inclination to a forbidden object is a sin;
some men tell us that every natural inclination to a forbidden Object is a since;
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which they that believe, finding them to be natural, do also confess that such sins are unavoidable.
which they that believe, finding them to be natural, do also confess that such Sins Are unavoidable.
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But if these natural and first motions be sins, then a man sins whether he resists them,
But if these natural and First motions be Sins, then a man Sins whither he resists them,
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or resists them not, whether he prevails or prevails not; and there is no other difference but this;
or resists them not, whither he prevails or prevails not; and there is no other difference but this;
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he that fights not against, but alwayes yields to his desires, sins greatest; and he that never yields but fights alwayes, sins oftenest.
he that fights not against, but always yields to his Desires, Sins greatest; and he that never yields but fights always, Sins oftenest.
pns31 cst vvz xx p-acp, cc-acp av vvz p-acp po31 n2, n2 js; cc pns31 cst av-x vvz cc-acp vvz av, n2 av-s.
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709
But then, by this reckoning it will indeed be impossible to avoid millions of sins; because the very doing of our duty does suppose a sin.
But then, by this reckoning it will indeed be impossible to avoid millions of Sins; Because the very doing of our duty does suppose a since.
p-acp av, p-acp d vvg pn31 vmb av vbi j pc-acp vvi crd pp-f n2; c-acp dt av vdg pp-f po12 n1 vdz vvi dt n1.
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710
If God should impute such first desires to us as sins, we were all very miserable;
If God should impute such First Desires to us as Sins, we were all very miserable;
cs np1 vmd vvi d ord n2 p-acp pno12 p-acp n2, pns12 vbdr d av j;
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but if he does not impute them, let us trouble our selves no further about them,
but if he does not impute them, let us trouble our selves no further about them,
cc-acp cs pns31 vdz xx vvi pno32, vvb pno12 vvi po12 n2 av-dx av-jc p-acp pno32,
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712
but to take care that they never prevail upon us. Thus men are taught that they never say their Prayers but they commit a sin.
but to take care that they never prevail upon us. Thus men Are taught that they never say their Prayers but they commit a since.
cc-acp pc-acp vvi n1 cst pns32 av-x vvb p-acp pno12. av n2 vbr vvn cst pns32 av-x vvb po32 n2 cc-acp pns32 vvb dt n1.
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713
Indeed that is true but too often;
Indeed that is true but too often;
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714
but yet it is possible for us by the Grace of God to please him in saying our Prayers,
but yet it is possible for us by the Grace of God to please him in saying our Prayers,
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715
and to be accepted of him.
and to be accepted of him.
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716
But indeed if God did proceed against us as we do against one another, no man could abide innocent for so much as one hour. But Gods judgment is otherwise:
But indeed if God did proceed against us as we do against one Another, no man could abide innocent for so much as one hour. But God's judgement is otherwise:
p-acp av cs np1 vdd vvi p-acp pno12 c-acp pns12 vdb p-acp crd j-jn, dx n1 vmd vvi j-jn p-acp av av-d c-acp crd n1. p-acp ng1 n1 vbz av:
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717
He enquires if the heart be right, if our labour be true, if we love no sin,
He enquires if the heart be right, if our labour be true, if we love no since,
pns31 vvz cs dt n1 vbb j-jn, cs po12 n1 vbi j, cs pns12 vvb dx n1,
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718
if we use prudent and efficacious instruments to mortifie our sin, if we go about our Religion as we go about the biggest concerns of our life;
if we use prudent and efficacious Instruments to mortify our since, if we go about our Religion as we go about the biggest concerns of our life;
cs pns12 vvb j cc j n2 pc-acp vvi po12 n1, cs pns12 vvb p-acp po12 n1 c-acp pns12 vvb p-acp dt js vvz pp-f po12 n1;
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719
if we be sincere and real in our actions and intentions. For this is the NONLATINALPHABET that God requires of us all;
if we be sincere and real in our actions and intentions. For this is the that God requires of us all;
cs pns12 vbb j cc j p-acp po12 n2 cc n2. p-acp d vbz dt cst np1 vvz pp-f pno12 d;
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720
this is that sinless state, in which if God does not find us, we shall never see his glorious face,
this is that sinless state, in which if God does not find us, we shall never see his glorious face,
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721
and if he does find us, we shall certainly be saved by the blood of Jesus.
and if he does find us, we shall Certainly be saved by the blood of jesus.
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722
For in the style of Scripture to be NONLATINALPHABET is the same thing; to be sincere, and to be without offence is all one.
For in the style of Scripture to be is the same thing; to be sincere, and to be without offence is all one.
p-acp p-acp dt n1 pp-f n1 pc-acp vbi vbz dt d n1; pc-acp vbi j, cc pc-acp vbi p-acp n1 vbz d pi.
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723
Thus David spake heartily, I am utterly purposed that my mouth shall not offend; and thou shalt find no wickedness in me.
Thus David spoke heartily, I am utterly purposed that my Mouth shall not offend; and thou shalt find no wickedness in me.
av np1 vvd av-j, pns11 vbm av-j vvn cst po11 n1 vmb xx vvi; cc pns21 vm2 vvi dx n1 p-acp pno11.
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He that endeavours this, and hopes this, and does actions, and uses means accordingly, not being deceived by his own false heart,
He that endeavours this, and hope's this, and does actions, and uses means accordingly, not being deceived by his own false heart,
pns31 cst vvz d, cc vvz d, cc vdz n2, cc vvz n2 av-vvg, xx vbg vvn p-acp po31 d j n1,
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725
nor abused by evil propositions, this man will stand upright in the Congregations of the Just;
nor abused by evil propositions, this man will stand upright in the Congregations of the Just;
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726
and though he cannot challenge Heaven by merit, yet he shall receive it as a gift, by promise and by grace.
and though he cannot challenge Heaven by merit, yet he shall receive it as a gift, by promise and by grace.
cc cs pns31 vmbx vvi n1 p-acp n1, av pns31 vmb vvi pn31 p-acp dt n1, p-acp n1 cc p-acp n1.
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727
Lex nos innocentes esse jubet, non curiosos, said Seneca. For God takes no judgment of us by any measures,Lex nos innocentes esse jubet, non curiosos, said Senecca. For God Takes no judgement of us by any measures,
fw-la fw-la fw-la fw-la fw-la, fw-fr n2, vvd np1. p-acp np1 vvz dx n1 pp-f pno12 p-acp d n2,
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728
but of the Commandment without, and the heart and the conscience within;
but of the Commandment without, and the heart and the conscience within;
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729
but he never intended his Laws to be a snare to us, or to entrap us with consequences and dark interpretations, by large deductions and witty similitudes of faults;
but he never intended his Laws to be a snare to us, or to entrap us with consequences and dark interpretations, by large deductions and witty Similitudes of Faults;
cc-acp pns31 av-x vvd po31 n2 pc-acp vbi dt n1 p-acp pno12, cc pc-acp vvi pno12 p-acp n2 cc j n2, p-acp j n2 cc j n2 pp-f n2;
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730
but he requires of us a sincere heart, and a hearty labour in the work of his Commandments:
but he requires of us a sincere heart, and a hearty labour in the work of his commandments:
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he calls upon us to avoid all that which his Law plainly forbids, and which our Consciences do condemn. This is the general measure. The particulars are briefly these.
he calls upon us to avoid all that which his Law plainly forbids, and which our Consciences do condemn. This is the general measure. The particulars Are briefly these.
pns31 vvz p-acp pno12 pc-acp vvi d d r-crq po31 n1 av-j vvz, cc r-crq po12 n2 vdb vvi. d vbz dt j n1. dt n2-j vbr av-j d.
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732
1. Every Christian is bound to arrive at that state, that he have remaining in him no habit of any sin whatsoever.
1. Every Christian is bound to arrive At that state, that he have remaining in him no habit of any since whatsoever.
crd np1 np1 vbz vvn pc-acp vvi p-acp d n1, cst pns31 vhn vvg p-acp pno31 dx n1 pp-f d n1 r-crq.
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733
Our old man must be crucified; the body of sin must be destroyed; he must no longer serve sin;
Our old man must be Crucified; the body of since must be destroyed; he must no longer serve since;
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sin shall not have the dominion over you. All these are the Apostles words;
since shall not have the dominion over you. All these Are the Apostles words;
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735
that is plainly, as I have already declared, you must not be at that pass, that though ye would avoid sin ye cannot.
that is plainly, as I have already declared, you must not be At that pass, that though you would avoid since you cannot.
d vbz av-j, c-acp pns11 vhb av vvn, pn22 vmb xx vbi p-acp d n1, cst cs pn22 vmd vvi n1 pn22 vmbx.
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For he that is so is a most perfect slave, and Christs freed man cannot be so.
For he that is so is a most perfect slave, and Christ freed man cannot be so.
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737
Nay, he that loves sin, and delights in it, hath no liberty indeed, but he hath more shew of it,
Nay, he that loves since, and delights in it, hath no liberty indeed, but he hath more show of it,
uh-x, pns31 cst vvz n1, cc n2 p-acp pn31, vhz dx n1 av, cc-acp pns31 vhz dc n1 pp-f pn31,
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738
than he that obeys it against his will.
than he that obeys it against his will.
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739
— Libertatis servaveris umbram, Si quicquid jubeare velis — He that loves to be in the place, is a less prisoner,
— Libertatis servaveris umbram, Si quicquid jubeare velis — He that loves to be in the place, is a less prisoner,
— fw-la fw-la fw-la, fw-mi fw-la vvb fw-la — pns31 cst vvz pc-acp vbi p-acp dt n1, vbz dt av-dc n1,
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740
than he that is confined against his will.
than he that is confined against his will.
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741
2. He that commits any one sin by choice and deliberation is an enemy to God,
2. He that commits any one since by choice and deliberation is an enemy to God,
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742
and is under the dominion of the flesh. In the case of deliberate sins one act does give the denomination;
and is under the dominion of the Flesh. In the case of deliberate Sins one act does give the denomination;
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743
he is an Adulterer that so much as once foully breaks the holy Laws of Marriage.
he is an Adulterer that so much as once foully breaks the holy Laws of Marriage.
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744
He that offends in one is guilty of all, saith S. James. S. Peters Denial,He that offends in one is guilty of all, Says S. James. S. Peter's Denial,
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745
and Davids Adultery had passed on to a fatal issue, if the mercy of God and a great repentance had not interceded.
and Davids Adultery had passed on to a fatal issue, if the mercy of God and a great Repentance had not interceded.
cc npg1 n1 vhd vvn a-acp p-acp dt j n1, cs dt n1 pp-f np1 cc dt j n1 vhd xx vvd.
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746
But they did so no more, and so God restored them to Grace and Pardon.
But they did so no more, and so God restored them to Grace and Pardon.
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747
And in this sense are the words of S. John, NONLATINALPHABET he that does a sin is of the Devil, and he that is born of God NONLATINALPHABET, he does not commit a sin, he chooses none, he loves none, he endures none, talia quae non faciet bonae fidei & spei Christianus;
And in this sense Are the words of S. John, he that does a since is of the devil, and he that is born of God, he does not commit a since, he chooses none, he loves none, he endures none, Talia Quae non faciet bonae fidei & Spei Christian;
cc p-acp d n1 vbr dt n2 pp-f n1 np1, pns31 cst vdz dt n1 vbz pp-f dt n1, cc pns31 cst vbz vvn pp-f np1, pns31 vdz xx vvi dt n1, pns31 vvz pix, pns31 vvz pix, pns31 vvz pix, fw-la fw-la fw-la fw-la fw-la fw-la cc fw-la np1;
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748
they do no great sin, and love no little one.
they do no great since, and love no little one.
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749
A sin chosen and deliberately done, is, as Tertullians expression is, crimen devoràtorium salutis; it devours salvation.
A since chosen and deliberately done, is, as Tertullia's expression is, crimen devoràtorium Salutis; it devours salvation.
dt n1 vvn cc av-j vdn, vbz, c-acp ng1 n1 vbz, fw-la fw-la fw-la; pn31 vvz n1.
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750
For as there are some sins which can be done but once; as a man can kill his Father but once, or himself but once;
For as there Are Some Sins which can be done but once; as a man can kill his Father but once, or himself but once;
p-acp a-acp pc-acp vbr d n2 r-crq vmb vbi vdn p-acp a-acp; c-acp dt n1 vmb vvi po31 n1 cc-acp a-acp, cc px31 p-acp a-acp;
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so in those things which can be repeated, a perfect choice is equivalent to a habit, it is the same in principle, that a habit is in the product.
so in those things which can be repeated, a perfect choice is equivalent to a habit, it is the same in principle, that a habit is in the product.
av p-acp d n2 r-crq vmb vbi vvn, dt j n1 vbz j p-acp dt n1, pn31 vbz dt d p-acp n1, cst dt n1 vbz p-acp dt n1.
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752
In short he is not a child of God, that knowingly and deliberately chooses any thing that God hates.
In short he is not a child of God, that knowingly and deliberately chooses any thing that God hates.
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753
3. Every Christian ought to attain to such a state of life, as that he never sin, not only by a long deliberation, but also not by passion.
3. Every Christian ought to attain to such a state of life, as that he never sin, not only by a long deliberation, but also not by passion.
crd np1 njp vmd p-acp vvi p-acp d dt n1 pp-f n1, c-acp cst pns31 av-x vvi, xx av-j p-acp dt j n1, cc-acp av xx p-acp n1.
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754
I do not say that he is not a good Christian, who by passion is suddenly surpriz'd and falls into folly;
I do not say that he is not a good Christian, who by passion is suddenly surprised and falls into folly;
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but this I say, that no passion ought to make him choose a sin.
but this I say, that no passion ought to make him choose a since.
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756
For let the sin enter by anger or by desire, it is all one, if the consent be gain'd.
For let the since enter by anger or by desire, it is all one, if the consent be gained.
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It is an ill sign if a man, though on the sudden, consents to a base action.
It is an ill Signen if a man, though on the sudden, consents to a base actium.
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758
Thus far every good man is tied, not only to endeavour, but to prevail against his Sin.
Thus Far every good man is tied, not only to endeavour, but to prevail against his Sin.
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759
4. There is one step more;
4. There is one step more;
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760
which if it be not actually effected, it must at least be greatly endeavoured, and the event be left to God:
which if it be not actually effected, it must At least be greatly endeavoured, and the event be left to God:
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761
and that is, that we strive for so great a dominion over our sins and lust,
and that is, that we strive for so great a dominion over our Sins and lust,
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762
as that we be not surprized on a sudden.
as that we be not surprised on a sudden.
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763
This indeed is a work of time, and it is well if it be ever done;
This indeed is a work of time, and it is well if it be ever done;
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but it must alwayes be endeavoured. But in this particular, even good men are sometimes unprosperous.
but it must always be endeavoured. But in this particular, even good men Are sometime unprosperous.
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765
S. Epiphanius, and S. Chrysostom grew once into choler, and they past too far, and lost more than their argument, they lost their reason, and they lost their patience:
S. Epiphanius, and S. Chrysostom grew once into choler, and they passed too Far, and lost more than their argument, they lost their reason, and they lost their patience:
np1 np1, cc np1 np1 vvd a-acp p-acp n1, cc pns32 vvd av av-j, cc vvn av-dc cs po32 n1, pns32 vvd po32 n1, cc pns32 vvd po32 n1:
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766
and Epiphanius wished that S. Chrysostom might not die a Bishop; and he in a peevish exchange wished that Epiphanius might never return to his Bishoprick;
and Epiphanius wished that S. Chrysostom might not die a Bishop; and he in a peevish exchange wished that Epiphanius might never return to his Bishopric;
cc np1 vvd cst n1 np1 vmd xx vvi dt n1; cc pns31 p-acp dt j n1 vvd cst np1 vmd av-x vvi p-acp po31 n1;
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767
when they had forgotten their foolish anger, God remembred it, and said Amen to both their cursed speakings.
when they had forgotten their foolish anger, God remembered it, and said Amen to both their cursed speakings.
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768
Nay, there is yet a greater example of humane frailty;
Nay, there is yet a greater Exampl of humane frailty;
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St. Paul and Barnabas were very holy persons, but once in a heat they were both to blame, they were peevish and parted company. This was not very much:
Saint Paul and Barnabas were very holy Persons, but once in a heat they were both to blame, they were peevish and parted company. This was not very much:
n1 np1 cc np1 vbdr av j n2, cc-acp a-acp p-acp dt n1 pns32 vbdr av-d pc-acp vvi, pns32 vbdr j cc j-vvn n1. d vbds xx av av-d:
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770
but God was so displeased, even for this little flye in their Box of Oyntment, that their story sayes, they never saw one anothers face again.
but God was so displeased, even for this little fly in their Box of Ointment, that their story Says, they never saw one another's face again.
cc-acp np1 vbds av vvn, av p-acp d j n1 p-acp po32 n1 pp-f n1, cst po32 n1 vvz, pns32 av-x vvd pi ng1-jn n1 av.
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771
These earnest emissions and transportations of passion do sometime declare the weakness of good men;
These earnest emissions and transportations of passion do sometime declare the weakness of good men;
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but that even here we ought at least to endeavour to be more than Conquerors appears in this,
but that even Here we ought At least to endeavour to be more than Conquerors appears in this,
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773
because God allows it not, and by punishing such follies does manifest that he intends that we should get victory over our sudden passions,
Because God allows it not, and by punishing such follies does manifest that he intends that we should get victory over our sudden passion,
c-acp np1 vvz pn31 xx, cc p-acp vvg d n2 vdz vvi cst pns31 vvz cst pns12 vmd vvi n1 p-acp po12 j n2,
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774
as well as our natural lusts.
as well as our natural Lustiest.
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775
And so I have done with the third inquiry, in what degree God expects our innocence;
And so I have done with the third inquiry, in what degree God expects our innocence;
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and now I briefly come to the last particular, which will make all the rest practicable;
and now I briefly come to the last particular, which will make all the rest practicable;
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I am now to tell you how all this can be effected, and how we shall get free from the power and dominion of our sins.
I am now to tell you how all this can be effected, and how we shall get free from the power and dominion of our Sins.
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4. The first great instruments is Faith. He that hath Faith like a grain of Mustard-seed can remove Mountains;
4. The First great Instruments is Faith. He that hath Faith like a grain of Mustard seed can remove Mountains;
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the Mountains of sin shall fall flat at the feet of the Faithful man, and shall be removed into the sea, the sea of Christs blood and penitential waters.
the Mountains of since shall fallen flat At the feet of the Faithful man, and shall be removed into the sea, the sea of Christ blood and penitential waters.
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Faith overcometh the World, saith S. John; and walk in the spirit, and ye shall not fulfil the lusts of the flesh: Faith Overcometh the World, Says S. John; and walk in the Spirit, and you shall not fulfil the Lustiest of the Flesh:
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there are two of our Enemies gone; the world and the flesh, by Faith and the Spirit, by the Spirit of Faith;
there Are two of our Enemies gone; the world and the Flesh, by Faith and the Spirit, by the Spirit of Faith;
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and as for the Devil, put on the shield of Faith, and resist the Devil, and he will flee from you, saith the Apostle;
and as for the devil, put on the shield of Faith, and resist the devil, and he will flee from you, Says the Apostle;
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and the powers of sin seem insuperable to none, but to them that have not Faith;
and the Powers of since seem insuperable to none, but to them that have not Faith;
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we do not believe that God intends we should do what he seems to require of us;
we do not believe that God intends we should do what he seems to require of us;
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or else we think that though Gods grace abounds, yet sin must superabound, expresly against the saying of S. Paul; or else we think that the evil spirit is stronger than the good Spirit of God.
or Else we think that though God's grace abounds, yet since must superabound, expressly against the saying of S. Paul; or Else we think that the evil Spirit is Stronger than the good Spirit of God.
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Hear what St. John saith, My little children, ye are of God, and have overcome the evil one;
Hear what Saint John Says, My little children, you Are of God, and have overcome the evil one;
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for the spirit that is in you is greater than that which is in the world. for the Spirit that is in you is greater than that which is in the world.
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Believest thou this? If you do, I shall tell you what may be the event of it.
Believest thou this? If you do, I shall tell you what may be the event of it.
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When the Father of the boy, possessed with the Devil, told his sad story to Christ, he said;
When the Father of the boy, possessed with the devil, told his sad story to christ, he said;
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Master if thou canst do any thing, I pray help me: Christ answered him, If thou canst believe, all things are possible to him that believeth. Master if thou Canst do any thing, I pray help me: christ answered him, If thou Canst believe, all things Are possible to him that Believeth.
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N. B. And therefore if you do believe this, go to your prayers, and go to your guards,
N. B. And Therefore if you do believe this, go to your Prayers, and go to your guards,
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and go to your labour, and try what God will do for you.
and go to your labour, and try what God will do for you.
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For whatsoever things ye desire when ye pray, believe that ye shall receive them, and ye shall have them. Now consider;
For whatsoever things you desire when you pray, believe that you shall receive them, and you shall have them. Now Consider;
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Do not we every day pray in the Divine Hymn called Te Deum, Vouchsafe, O Lord, to keep us this day without sin? And in the Collect at morning prayer, [ and grant that this day we fall into no sin,
Do not we every day pray in the Divine Hymn called Te God, Vouchsafe, Oh Lord, to keep us this day without since? And in the Collect At morning prayer, [ and grant that this day we fallen into no since,
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neither run into any kind of danger, but that all our doing may be ordered by thy governance, to do alwayes that which is righteous in thy sight? ] Have you any hope,neither run into any kind of danger, but that all our doing may be ordered by thy governance, to do always that which is righteous in thy sighed? ] Have you any hope,
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or any faith when you say that Prayer? And if you do your duty as you can, do you think the failure will be on Gods part? Fear not that;
or any faith when you say that Prayer? And if you do your duty as you can, do you think the failure will be on God's part? fear not that;
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if you can trust in God, and do accordingly;
if you can trust in God, and do accordingly;
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though your sins were as scarlet, yet they shall be as white as snow, and pure as the feet of the holy Lamb.though your Sins were as scarlet, yet they shall be as white as snow, and pure as the feet of the holy Lamb.
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Only let us forsake all those weak propositions which cut the nerves of Faith, and make it impossible for us to actuate all our good desires,
Only let us forsake all those weak propositions which Cut the nerves of Faith, and make it impossible for us to actuate all our good Desires,
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or to come out from the power of sin.
or to come out from the power of since.
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2. He that would be free from the slavery of sin, and the necessity of sinning must alwayes watch. I, that's the point;
2. He that would be free from the slavery of since, and the necessity of sinning must always watch. I, that's the point;
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but who can watch alwayes? Why every good man can watch alwayes:
but who can watch always? Why every good man can watch always:
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and that we may not be deceived in this, let us know, that the running away from a temptation is a part of our watchfulness,
and that we may not be deceived in this, let us know, that the running away from a temptation is a part of our watchfulness,
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and every good employment is another great part of it, and a laying in provisions of Reason and Religion before hand, is yet a third part of this watchfulness;
and every good employment is Another great part of it, and a laying in provisions of Reason and Religion before hand, is yet a third part of this watchfulness;
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and the conversation of a Christian is a perpetual watchfulness; not a continual thinking of that one, or those many things which may indanger us;
and the Conversation of a Christian is a perpetual watchfulness; not a continual thinking of that one, or those many things which may endanger us;
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but it is a continual doing something directly or indirectly against sin.
but it is a continual doing something directly or indirectly against since.
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He either prayes to God for his Spirit, or relies upon the Promises, or receives the Sacrament,
He either prays to God for his Spirit, or relies upon the Promises, or receives the Sacrament,
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or goes to his Bishop for Counsel and a Blessing, or to his Priest for Religious Offices,
or Goes to his Bishop for Counsel and a Blessing, or to his Priest for Religious Offices,
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or places himself at the feet of good Men to hear their wise sayings, or calls for the Churches Prayers,
or places himself At the feet of good Men to hear their wise sayings, or calls for the Churches Prayers,
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or does the duty of his calling, or actually resists Temptation, or frequently renews his holy Purposes,
or does the duty of his calling, or actually resists Temptation, or frequently renews his holy Purposes,
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or fortifies himself by Vows, or searches into his danger by a daily examination; so that in the whole he is for ever upon his guards.
or fortifies himself by Vows, or Searches into his danger by a daily examination; so that in the Whole he is for ever upon his guards.
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* This duty and caution of a Christian is like watching lest a man cut his finger.
* This duty and caution of a Christian is like watching lest a man Cut his finger.
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813
Wise men do not often cut their fingers, and yet every day they use a knife;
Wise men do not often Cut their fingers, and yet every day they use a knife;
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and a mans eye is a tender thing, and every thing can do it wrong, and every thing can put it out;
and a men eye is a tender thing, and every thing can do it wrong, and every thing can put it out;
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yet because we love our eyes so well, in the midst of so many dangers, by Gods providence and a prudent natural care, by winking when any thing comes against them,
yet Because we love our eyes so well, in the midst of so many dangers, by God's providence and a prudent natural care, by winking when any thing comes against them,
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and by turning aside when a blow is offered, they are preserved so certainly, that not one man in ten thousand does by a stroak lose one of his eyes in all his life time.
and by turning aside when a blow is offered, they Are preserved so Certainly, that not one man in ten thousand does by a stroke loose one of his eyes in all his life time.
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If we would transplant our natural care to a spiritual caution, we might by Gods grace be kept from losing our souls,
If we would transplant our natural care to a spiritual caution, we might by God's grace be kept from losing our Souls,
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as we are from losing our eyes;
as we Are from losing our eyes;
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and because a perpetual watchfulness is our great defence, and the perpetual presence of Gods grace is our great security,
and Because a perpetual watchfulness is our great defence, and the perpetual presence of God's grace is our great security,
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and that this Grace never leaves us, unless we leave it, and the precept of a dayly watchfulness is a thing not only so reasonable,
and that this Grace never leaves us, unless we leave it, and the precept of a daily watchfulness is a thing not only so reasonable,
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but so many easie wayes to be performed, we see upon what terms we may be quit of our sins,
but so many easy ways to be performed, we see upon what terms we may be quit of our Sins,
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and more than Conquerors over all the Enemies and Impediments of Salvation.
and more than Conquerors over all the Enemies and Impediments of Salvation.
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3. If you would be in the state of the Liberty of the Sons of God, that is, that you may not be servants of sin in any instance;
3. If you would be in the state of the Liberty of the Sons of God, that is, that you may not be Servants of since in any instance;
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be sure in the mortifications of sin, willingly or carelesly to leave no remains of it, no nest-egg, no principles of it, no affections to it;
be sure in the mortifications of since, willingly or carelessly to leave no remains of it, no nest-egg, no principles of it, no affections to it;
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if any thing remains, it will prove to us as Manna to the sons of Israel on the second day, it will breed worms and stink.
if any thing remains, it will prove to us as Manna to the Sons of Israel on the second day, it will breed worms and stink.
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Therefore labour against every part of it, reject every proposition that gives it countenance; pray to God against it all;
Therefore labour against every part of it, reject every proposition that gives it countenance; pray to God against it all;
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and what then? Why then, Ask and you shall have (said Christ.) Nay, say some, it is true, you shall be heard; but in part only;
and what then? Why then, Ask and you shall have (said christ.) Nay, say Some, it is true, you shall be herd; but in part only;
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for God will leave some remains of sin within us, lest we should become proud by being innocent.
for God will leave Some remains of since within us, lest we should become proud by being innocent.
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So vainly do men argue against Gods goodness and their own blessings and Salvation, NONLATINALPHABET, (as S. Basil sayes) they contrive witty arts to undo themselves, being intangled in the periods of ignorant disputations.
So vainly doe men argue against God's Goodness and their own blessings and Salvation,, (as S. Basil Says) they contrive witty arts to undo themselves, being entangled in the periods of ignorant disputations.
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But as to the thing it self, if by the remains of sin they mean the propensities and natural inclinations to forbidden objects;
But as to the thing it self, if by the remains of since they mean the propensities and natural inclinations to forbidden objects;
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there is no question but they will remain in us so long as we bear our flesh about us;
there is no question but they will remain in us so long as we bear our Flesh about us;
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and surely that is a great argument to make us humble. But these are not the sins which God charges on his people.
and surely that is a great argument to make us humble. But these Are not the Sins which God charges on his people.
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But if by remains we mean any part of the habit of sin, any affection, any malice or perverseness of the Will;
But if by remains we mean any part of the habit of since, any affection, any malice or perverseness of the Will;
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then it is a contradiction to say that God leaves in us such remains of Sin,
then it is a contradiction to say that God leaves in us such remains of since,
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lest by innocence we become Proud:
lest by innocence we become Proud:
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for how should Pride spring in a mans heart, if there be no remains of Sin left? And is it not the best, the surest way to cure the Pride of our hearts, by taking out every root of bitterness,
for how should Pride spring in a men heart, if there be no remains of since left? And is it not the best, the Surest Way to cure the Pride of our hearts, by taking out every root of bitterness,
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even the root of Pride it self? Will a Physitian purposely leave the Reliques of a disease,
even the root of Pride it self? Will a physician purposely leave the Relics of a disease,
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and pretend he does it to prevent a relapse? And is it not more likely he will relapse,
and pretend he does it to prevent a relapse? And is it not more likely he will relapse,
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if the sickness be not wholly cured? * But besides this;
if the sickness be not wholly cured? * But beside this;
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If God leaves any remains of Sin in us, what remains are they, and of what sins? Does he leave the remains of Pride? If so;
If God leaves any remains of since in us, what remains Are they, and of what Sins? Does he leave the remains of Pride? If so;
cs np1 vvz d vvz pp-f n1 p-acp pno12, r-crq vvz vbr pns32, cc pp-f r-crq n2? vdz pns31 vvi dt n2 pp-f n1? cs av;
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that were a strange cure, to leave the remains of Pride in us to keep us from being proud. But if not so;
that were a strange cure, to leave the remains of Pride in us to keep us from being proud. But if not so;
cst vbdr dt j n1, pc-acp vvi dt n2 pp-f n1 p-acp pno12 pc-acp vvi pno12 p-acp vbg j. p-acp cs xx av;
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842
but that all the remains of Pride be taken away by the grace of God blessing our endeavours;
but that all the remains of Pride be taken away by the grace of God blessing our endeavours;
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what danger is there of being proud, the remains of which Sin are by the grace of God wholly taken away? But then,
what danger is there of being proud, the remains of which since Are by the grace of God wholly taken away? But then,
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if the Pride of the heart be cured, which is the hardest to be removed,
if the Pride of the heart be cured, which is the Hardest to be removed,
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and commonly is done last of all, who can distrust the power of the Spirit of God,
and commonly is done last of all, who can distrust the power of the Spirit of God,
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or his goodness, or his promises, and say that God does not intend to cleanse his Sons and Servants from all unrighteousness;
or his Goodness, or his promises, and say that God does not intend to cleanse his Sons and Servants from all unrighteousness;
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847
and according to S. Pauls prayer, keep their bodies and souls, and spirits, unblameable to the coming of the Lord Jesus? But however, let God leave what remains he please;
and according to S. Paul's prayer, keep their bodies and Souls, and spirits, unblameable to the coming of the Lord jesus? But however, let God leave what remains he please;
cc vvg p-acp n1 npg1 n1, vvb po32 n2 cc n2, cc n2, j-u p-acp dt n-vvg pp-f dt n1 np1? p-acp a-acp, vvb np1 vvi r-crq vvz pns31 vvb;
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all will be well enough on that side, but let us be careful, as far as we can, that we leave none;
all will be well enough on that side, but let us be careful, as Far as we can, that we leave none;
d vmb vbi av av-d p-acp cst n1, cc-acp vvb pno12 vbi j, c-acp av-j c-acp pns12 vmb, cst pns12 vvb pix;
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849
lest it be severely imputed to us, and the fire break out and consume us. 4. Let us without any further question, put this argument to a material issue;
lest it be severely imputed to us, and the fire break out and consume us. 4. Let us without any further question, put this argument to a material issue;
cs pn31 vbb av-j vvn p-acp pno12, cc dt n1 vvb av cc vvb pno12. crd vvb pno12 p-acp d jc n1, vvb d n1 p-acp dt j-jn n1;
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850
let us do all that we can do towards the destruction of the whole body of sin;
let us do all that we can do towards the destruction of the Whole body of since;
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but let us never say we cannot be quit of our Sin, till we have done all that we can do towards the mortification of it.
but let us never say we cannot be quit of our since, till we have done all that we can do towards the mortification of it.
cc-acp vvb pno12 av vvb pns12 vmbx vbi vvn pp-f po12 n1, c-acp pns12 vhb vdn d cst pns12 vmb vdi p-acp dt n1 pp-f pn31.
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For till that be done, how can any man tell where the fault lies, or whether it can be done or no? If any man can say that he hath done all that he could do,
For till that be done, how can any man tell where the fault lies, or whither it can be done or not? If any man can say that he hath done all that he could do,
p-acp p-acp d vbb vdn, q-crq vmb d n1 vvb c-crq dt n1 vvz, cc cs pn31 vmb vbi vdn cc xx? cs d n1 vmb vvi cst pns31 vhz vdn d cst pns31 vmd vdi,
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853
and yet hath failed of his duty;
and yet hath failed of his duty;
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854
if he can say truly, that he hath endured as much as is possible to be endured, that he hath watched alwayes,
if he can say truly, that he hath endured as much as is possible to be endured, that he hath watched always,
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855
and never nodded, when he could avoid it, that he hath loved as much as he could love, that he hath waited till he can wait no longer;
and never nodded, when he could avoid it, that he hath loved as much as he could love, that he hath waited till he can wait no longer;
cc av-x vvd, c-crq pns31 vmd vvi pn31, cst pns31 vhz vvn p-acp d c-acp pns31 vmd vvi, cst pns31 vhz vvn c-acp pns31 vmb vvi av-dx av-jc;
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856
then indeed, if he sayes true, we must confess that it is not to be understood.
then indeed, if he Says true, we must confess that it is not to be understood.
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857
But is there any man in the World that does all that he can do? If there be, that man is blameless;
But is there any man in the World that does all that he can do? If there be, that man is blameless;
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if there be not, then he cannot say but it is his own fault that his sin prevails against him.
if there be not, then he cannot say but it is his own fault that his since prevails against him.
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859
It is true, that no man is free from sin;
It is true, that no man is free from since;
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860
but it is as true, that no man does as much as he can against it:
but it is as true, that no man does as much as he can against it:
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861
and therefore no man must go about to excuse himself by saying, no man is free from his sin;
and Therefore no man must go about to excuse himself by saying, no man is free from his since;
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862
and therefore no man can be, no not by the powers of grace: for he may as well argue thus;
and Therefore no man can be, no not by the Powers of grace: for he may as well argue thus;
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863
No man does do all that he can do against it; and therefore it is impossible he should do what he can do.
No man does doe all that he can do against it; and Therefore it is impossible he should do what he can do.
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864
The argument is apparently foolish, and the excuse is weak, and the deception visible, and sin prevails upon our weak arguings;
The argument is apparently foolish, and the excuse is weak, and the deception visible, and since prevails upon our weak arguings;
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but the consequence is plainly this: When any man commits a sin, he is guilty before God;
but the consequence is plainly this: When any man commits a since, he is guilty before God;
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866
and he cannot say he could not help it, and God is just in punishing every sin,
and he cannot say he could not help it, and God is just in punishing every since,
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and very merciful when he forgives us any:
and very merciful when he forgives us any:
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but he that says he cannot avoid it, that he cannot overcome his lust, confesses himself a servant of Sin,
but he that Says he cannot avoid it, that he cannot overcome his lust, Confesses himself a servant of since,
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869
and that he is not yet redeemed by the blood of the Holy Lamb.
and that he is not yet redeemed by the blood of the Holy Lamb.
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870
5. He that would be advanced beyond the power and necessity of of sinning must take great caution concerning his thoughts and secret desires:
5. He that would be advanced beyond the power and necessity of of sinning must take great caution Concerning his thoughts and secret Desires:
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871
For lust when it is conceived bringeth forth sin; but if it be suppressed in the conception, it comes to nothing:For lust when it is conceived brings forth since; but if it be suppressed in the conception, it comes to nothing:
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872
but we find it hard to destroy the Serpent when the egg is hatched into a Cockatrice. The thought is NONLATINALPHABET;
but we find it hard to destroy the Serpent when the egg is hatched into a Cockatrice. The Thought is;
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873
no man takes notice of it, but lets it alone till the sin be too strong,
no man Takes notice of it, but lets it alone till the since be too strong,
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874
and then we complain we cannot help it. Nolo sinas cogitationem orescere, suffer not your thoughts to grow up:
and then we complain we cannot help it. Nolo sinas cogitationem orescere, suffer not your thoughts to grow up:
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875
for they usually come NONLATINALPHABET, (as S. Basil says) suddenly, and easily, and without business;
for they usually come, (as S. Basil Says) suddenly, and Easily, and without business;
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876
but take heed that you nurse them not; but if you chance to stumble, mend your pace;
but take heed that you nurse them not; but if you chance to Stumble, mend your pace;
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877
and if you nod, let it awaken you;
and if you nod, let it awaken you;
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878
for he only can be a good man, that raises himself up at the first trip, that strangles his sin in the birth:
for he only can be a good man, that raises himself up At the First trip, that strangles his since in the birth:
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879
NONLATINALPHABET, good men rise up again even before they fall, saith S. Chrysostom. Now I pray consider, that when sin is but in the thought it is easily suppressed;
, good men rise up again even before they fallen, Says S. Chrysostom. Now I pray Consider, that when since is but in the Thought it is Easily suppressed;
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880
and if it be stopt there, it can go no further;
and if it be stopped there, it can go no further;
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881
and what great mountain of labour is it then to abstain from our sin? Is not the Adultery of the eye easily cured by shutting the eye-lid? and cannot the thoughts of the heart be turned aside by doing business, by going into company, by reading or by sleeping? A man may divert his thoughts by shaking of his head, by thinking any else, by thinking nothing.
and what great mountain of labour is it then to abstain from our since? Is not the Adultery of the eye Easily cured by shutting the eyelid? and cannot the thoughts of the heart be turned aside by doing business, by going into company, by reading or by sleeping? A man may divert his thoughts by shaking of his head, by thinking any Else, by thinking nothing.
cc r-crq j n1 pp-f n1 vbz pn31 av pc-acp vvi p-acp po12 n1? vbz xx dt n1 pp-f dt n1 av-j vvn p-acp vvg dt n1? cc vmbx dt n2 pp-f dt n1 vbb vvn av p-acp vdg n1, p-acp vvg p-acp n1, p-acp vvg cc p-acp vvg? dt n1 vmb vvi po31 n2 p-acp vvg pp-f po31 n1, p-acp vvg d av, p-acp vvg pix.
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882
Da mihi Christianum (saith S. Austin) & intelligit quod dico. Every man that loves God understands this, and more than this to be true.Dam mihi Christian (Says S. Austin) & intelligit quod dico. Every man that loves God understands this, and more than this to be true.
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883
Now if things be thus, and that we may be safe in that which is supposed to be the hardest of all, we must needs condemn our selves,
Now if things be thus, and that we may be safe in that which is supposed to be the Hardest of all, we must needs condemn our selves,
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884
and lay our faces in the dust when we give up our selves to any sin;
and lay our faces in the dust when we give up our selves to any since;
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885
we cannot be justified by saying we could not help it. For, as it was decreed by the Fathers of the Aurasican Council 2d. Hoc etiam secundum fidem Catholicam credimus, &c. This we believe according to the Catholick Faith, that have received Baptismal Grace;
we cannot be justified by saying we could not help it. For, as it was decreed by the Father's of the Aurasican Council 2d. Hoc etiam secundum fidem Catholicam Credimus, etc. This we believe according to the Catholic Faith, that have received Baptismal Grace;
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886
all that are baptized by the aid and cooperation of Christ, must and can (if they will labour faithfully) perform and fulfill those things which belong unto salvation.
all that Are baptised by the aid and cooperation of christ, must and can (if they will labour faithfully) perform and fulfil those things which belong unto salvation.
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887
6. And lastly, If sin hath gotten the power of any one of us, consider in what degree the sin hath prevailed:
6. And lastly, If since hath got the power of any one of us, Consider in what degree the since hath prevailed:
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888
If but a little, the battel will be more easie, and the victory more certain;
If but a little, the battle will be more easy, and the victory more certain;
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889
but then be sure to do it throughly, because there is not much to be done:
but then be sure to do it thoroughly, Because there is not much to be done:
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But if sin hath prevailed greatly, then indeed you have very much to do, therefore begin betimes,
But if since hath prevailed greatly, then indeed you have very much to do, Therefore begin betimes,
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891
and defer not this work till old age shall make it extremely difficult, or death shall make it impossible.
and defer not this work till old age shall make it extremely difficult, or death shall make it impossible.
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892
Nam quamvis prope te, quamvis temone sub uno Vertentem sese frustra sectabere canthum, Cum rota posterior curras, & in axe secundo. If thou beest cast behind;
Nam Quamvis Prope te, Quamvis temone sub Uno Vertentem seize frustra sectabere canthum, Cum rota posterior curras, & in axe secundo. If thou Best cast behind;
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893
if thou hast neglected the duties of thy vigorous age, thou shalt never overtake that strength;
if thou hast neglected the duties of thy vigorous age, thou shalt never overtake that strength;
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the hinder wheel, though bigger than the former, and measures more ground at every revolution, yet shall never overtake it;
the hinder wheel, though bigger than the former, and measures more ground At every revolution, yet shall never overtake it;
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and all the second counsels of thy old age, though undertaken with greater resolution, and acted with the strengths of fear and need,
and all the second Counsels of thy old age, though undertaken with greater resolution, and acted with the strengths of Fear and need,
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896
and pursued with more pertinacious purposes than the early repentances of young men, yet shall never overtake those advantages which you lost when you gave your youth to folly,
and pursued with more pertinacious Purposes than the early repentances of young men, yet shall never overtake those advantages which you lost when you gave your youth to folly,
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897
and the causes of a sad repentance.
and the Causes of a sad Repentance.
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898
However if you find it so hard a thing to get from the power of one master-sin;
However if you find it so hard a thing to get from the power of one Master sin;
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if an old Adulterer does dote, if an old Drunkard be further from remedy than a young sinner,
if an old Adulterer does dote, if an old Drunkard be further from remedy than a young sinner,
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900
if Covetousness grows with old age, if ambition be still more Hydropick and grows more thirsty for every draught of Honour, you may easily resolve that old age,
if Covetousness grows with old age, if ambition be still more Hydropic and grows more thirsty for every draught of Honour, you may Easily resolve that old age,
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901
or your last sickness is not so likely to be prosperous in the mortification of your long prevailing sins.
or your last sickness is not so likely to be prosperous in the mortification of your long prevailing Sins.
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902
Do not all men desire to end their dayes in Religion, to dye in the arms of the Church, to expire under the conduct of a religious man? when ye are sick or dying,
Do not all men desire to end their days in Religion, to die in the arms of the Church, to expire under the conduct of a religious man? when you Are sick or dying,
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then nothing but prayers and sad complaints, and the groans of a tremulous repentance, and the faint labours of an almost impossible mortification:
then nothing but Prayers and sad complaints, and the groans of a tremulous Repentance, and the faint labours of an almost impossible mortification:
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then the despised Priest is sent for: then he is a good man, and his words are Oracles, and Religion is truth,
then the despised Priest is sent for: then he is a good man, and his words Are Oracles, and Religion is truth,
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and sin is a load, and the sinner is a fool:
and since is a load, and the sinner is a fool:
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then we watch for a word of comfort from his mouth, as the fearful Prisoner for his fate upon the Judges answer.
then we watch for a word of Comfort from his Mouth, as the fearful Prisoner for his fate upon the Judges answer.
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That which is true then, is true now;
That which is true then, is true now;
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and therefore to prevent so intollerable a danger, mortifie your sin betime, for else you will hardly mortifie it at all.
and Therefore to prevent so intolerable a danger, mortify your since betime, for Else you will hardly mortify it At all.
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Remember that the Snail out-went the Eagle and won the goal, because she set out betimes.
remember that the Snail outwent the Eagl and wone the goal, Because she Set out betimes.
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To sum up all, every good man is a new Creature, and Christianity is not so much a Divine institution,
To sum up all, every good man is a new Creature, and Christianity is not so much a Divine Institution,
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as a Divine frame and temper of Spirit, which if we heartily pray for, and endeavour to obtain, we shall find it as hard and as uneasie to sin against God,
as a Divine frame and temper of Spirit, which if we heartily pray for, and endeavour to obtain, we shall find it as hard and as uneasy to sin against God,
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as now we think it impossible to abstain from our most pleasing sins.
as now we think it impossible to abstain from our most pleasing Sins.
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For as it is in the Spermatick vertue of the Heavens, which diffuses it self Universally upon all sublunary bodies,
For as it is in the Spermatic virtue of the Heavens, which diffuses it self Universally upon all sublunary bodies,
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and subtilly insinuating it self into the most dull and unactive Element, produces Gold and Pearls, Life and motion,
and subtly insinuating it self into the most dull and unactive Element, produces Gold and Pearls, Life and motion,
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and brisk activities in all things that can receive the influence and heavenly blessing;
and brisk activities in all things that can receive the influence and heavenly blessing;
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so it is in the Holy Spirit of God, and the word of God, and the grace of God, which S. John calls the seed of God, it is a Law of Righteousness,
so it is in the Holy Spirit of God, and the word of God, and the grace of God, which S. John calls the seed of God, it is a Law of Righteousness,
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and it is a Law of the Spirit of Life, and changes Nature into Grace,
and it is a Law of the Spirit of Life, and changes Nature into Grace,
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and dulness into zeal, and fear into love, and sinful habits into innocence, and passes on from grace to grace, till we arrive at the full measures of the stature of Christ,
and dullness into zeal, and Fear into love, and sinful habits into innocence, and passes on from grace to grace, till we arrive At the full measures of the stature of christ,
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and into the perfect liberty of the sons of God;
and into the perfect liberty of the Sons of God;
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so that we shall no more say, The evil that I would not that I do;
so that we shall no more say, The evil that I would not that I do;
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but we shall hate what God hates, and the evil that is forbidden we shall not do, not because we are strong of our selves,
but we shall hate what God hates, and the evil that is forbidden we shall not do, not Because we Are strong of our selves,
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but because Christ is our strength, and he is in us, and Christs strength shall be perfected in our weakness,
but Because christ is our strength, and he is in us, and Christ strength shall be perfected in our weakness,
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and his grace will be sufficient for us:
and his grace will be sufficient for us:
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and he will of his own good pleasure work in us, not only to will but also to do, velle & perficere, saith the Apostle, to will and to do it throughly,
and he will of his own good pleasure work in us, not only to will but also to do, velle & perficere, Says the Apostle, to will and to do it thoroughly,
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and fully, being sanctified throughout, to the glory of his Holy name, and the eternal salvation of our souls, through Jesus Christ our Lord, To whom with the Father, &c.
and Fully, being sanctified throughout, to the glory of his Holy name, and the Eternal salvation of our Souls, through jesus christ our Lord, To whom with the Father, etc.
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FIDES FORMATA; OR, Faith working by Love. SERM. III. JAMES II. 24. You see then, how that by Works a Man is justified, and not by Faith only.
FIDES FORMATA; OR, Faith working by Love. SERMON. III. JAMES II 24. You see then, how that by Works a Man is justified, and not by Faith only.
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THat we are justified by Faith, S. Paul tells us; That we are also justified by Works, we are told in my Text; and both may be true.
THat we Are justified by Faith, S. Paul tells us; That we Are also justified by Works, we Are told in my Text; and both may be true.
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But that this Justification is wrought by Faith without Works, to him that worketh not, but believeth (saith S. Paul ):
But that this Justification is wrought by Faith without Works, to him that works not, but Believeth (Says S. Paul):
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That this is not wrought without Works, S. James is as express for his Negative as S. Paul was for his Affirmative;
That this is not wrought without Works, S. James is as express for his Negative as S. Paul was for his Affirmative;
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and how both these should be true, is something harder to unriddle. But, affirmanti incumbit probatio, he that affirms must prove;
and how both these should be true, is something harder to unriddle. But, affirmanti incumbit Probation, he that affirms must prove;
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and therefore S. Paul proves his Doctrine by the example of Abraham, to whom Faith was imputed for Righteousness; and therefore not by Works.
and Therefore S. Paul Proves his Doctrine by the Exampl of Abraham, to whom Faith was imputed for Righteousness; and Therefore not by Works.
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And what can be answered to this? Nothing but this, That S. James uses the very same Argument to prove that our Justification is by Works also;
And what can be answered to this? Nothing but this, That S. James uses the very same Argument to prove that our Justification is by Works also;
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[ For our Father Abraham was justified by works, when he offered up his Son Isaac.
[ For our Father Abraham was justified by works, when he offered up his Son Isaac.
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] Now which of these says true? Certainly both of them; but neither of them have been well understood;
] Now which of these Says true? Certainly both of them; but neither of them have been well understood;
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insomuch that they have not only made divisions of heart among the faithful, but one party relies on Faith to the disparagement of Good Life,
insomuch that they have not only made divisions of heart among the faithful, but one party relies on Faith to the disparagement of Good Life,
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and the other makes Works to be the main ground of our hope and confidence, and consequently to exclude the efficacy of Faith:
and the other makes Works to be the main ground of our hope and confidence, and consequently to exclude the efficacy of Faith:
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The one makes Christian Religion a lazy and unactive Institution; and the other, a bold presumption on our selves;
The one makes Christian Religion a lazy and unactive Institution; and the other, a bold presumption on our selves;
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while the first tempts us to live like Heathens, and the other recalls us to live the life of Jews;
while the First tempts us to live like heathens, and the other recalls us to live the life of jews;
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while one says, I am of Paul, and another I am of S. James, and both of them put it in danger of evacuating the institution and the death of Christ;
while one Says, I am of Paul, and Another I am of S. James, and both of them put it in danger of evacuating the Institution and the death of christ;
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one looking on Christ only as a Law-giver, and the other only as a Saviour.
one looking on christ only as a Lawgiver, and the other only as a Saviour.
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The effects of these are very sad, and by all means to be diverted by all the wise considerations of the Spirit.
The effects of these Are very sad, and by all means to be diverted by all the wise considerations of the Spirit.
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My purpose is not with subtle Arts to reconcile them that never disagreed;
My purpose is not with subtle Arts to reconcile them that never disagreed;
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the two Apostles spake by the same Spirit, and to the same last design, though to differing intermedial purposes:
the two Apostles spoke by the same Spirit, and to the same last Design, though to differing intermedial Purposes:
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But because the great end of Faith, the design, the definition, the state, the oeconomy of it, is that all Believers should not live according to the flesh, but according to the Spirit.
But Because the great end of Faith, the Design, the definition, the state, the economy of it, is that all Believers should not live according to the Flesh, but according to the Spirit.
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Before I fall to the close handling of the Text, I shall premise some preliminary Considerations to prepare the way of holiness, to explicate the differing sences of the Apostles, to understand the Question and the Duty, by removing the causes of the vulgar mistakes of most men in this Article,
Before I fallen to the close handling of the Text, I shall premise Some preliminary Considerations to prepare the Way of holiness, to explicate the differing Senses of the Apostles, to understand the Question and the Duty, by removing the Causes of the Vulgar mistakes of most men in this Article,
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and then proceed to the main Inquiry.
and then proceed to the main Inquiry.
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1. That no man may abuse himself or others by mistaking of hard words, spoken in mystery, with alegorical expressions to secret senses, wrapt up in a cloud;
1. That no man may abuse himself or Others by mistaking of hard words, spoken in mystery, with alegorical expressions to secret Senses, wrapped up in a cloud;
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such as are [ Faith and Justification, and Imputation, and Righteousness, and Works ] be pleased to consider, That the very word Faith is in Scripture infinitely ambiguous, insomuch that in the Latine Concordances of S. Hierom's Bible, published by Robert Stephens, you may see no less then twenty two several senses and accceptations of of the word Faith, set down with the several places of Scripture referring to them, to which if out of my own own observation I could add no more,
such as Are [ Faith and Justification, and Imputation, and Righteousness, and Works ] be pleased to Consider, That the very word Faith is in Scripture infinitely ambiguous, insomuch that in the Latin Concordances of S. Hierom's bible, published by Robert Stephen's, you may see no less then twenty two several Senses and accceptations of of the word Faith, Set down with the several places of Scripture referring to them, to which if out of my own own observation I could add no more,
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yet these are an abundant demonstration, That whatsoever is said of the efficacy of Faith for Justification, is not to be taken in such a sence as will weaken the necessity,
yet these Are an abundant demonstration, That whatsoever is said of the efficacy of Faith for Justification, is not to be taken in such a sense as will weaken the necessity,
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and our carefulness of good life, when the word may in so many other sences be taken to verifie the affirmation of S. Paul, of Justification by Faith,
and our carefulness of good life, when the word may in so many other Senses be taken to verify the affirmation of S. Paul, of Justification by Faith,
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so as to reconcile it to the necessity of Obedience.
so as to reconcile it to the necessity of obedience.
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2. As it is in the word Faith, so it is in Works; for by Works is meant sometimes the thing done, sometimes the labour of doing, sometimes the good will;
2. As it is in the word Faith, so it is in Works; for by Works is meant sometime the thing done, sometime the labour of doing, sometime the good will;
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it is sometimes taken for a state of good life, sometimes for the Covenant of Works;
it is sometime taken for a state of good life, sometime for the Covenant of Works;
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it sometimes means the Works of the Law, sometimes the Works of the Gospel;
it sometime means thee Works of the Law, sometime the Works of the Gospel;
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sometimes it is taken for a perfect, actual, unsinning Obedience, sometimes for a sincere endeavour to please God;
sometime it is taken for a perfect, actual, unsinning obedience, sometime for a sincere endeavour to please God;
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sometimes they are meant to be such which can challenge the Reward as of Debt;
sometime they Are meant to be such which can challenge the Reward as of Debt;
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sometimes they mean only a disposition of the person to receive the favour and the grace of God.
sometime they mean only a disposition of the person to receive the favour and the grace of God.
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Now since our good Works can be but of one kind (for ours cannot be meritorious, ours cannot be without sin all our life, they cannot be such as need no repentance), it is no wonder if we must be justified without Works in this sence;
Now since our good Works can be but of one kind (for ours cannot be meritorious, ours cannot be without since all our life, they cannot be such as need no Repentance), it is no wonder if we must be justified without Works in this sense;
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for by such Works no man living can be justified:
for by such Works no man living can be justified:
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And these S. Paul calls the Works of the Law, and sometimes he calls them our righteousness;
And these S. Paul calls thee Works of the Law, and sometime he calls them our righteousness;
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and these are the Covenant of Works. But because we came into the World to serve God, and God will be obeyed,
and these Are the Covenant of Works. But Because we Come into the World to serve God, and God will be obeyed,
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and Jesus Christ came into the World to save us from sin, and to redeem to himself a people zealous of good works, and hath to this purpose reveal'd to us all his Fathers Will,
and jesus christ Come into the World to save us from since, and to Redeem to himself a people zealous of good works, and hath to this purpose revealed to us all his Father's Will,
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and destroyed the works of the Devil, and gives us his holy Spirit, and by him we shall be justified in this Obedience;
and destroyed the works of the devil, and gives us his holy Spirit, and by him we shall be justified in this obedience;
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therefore when Works signifie a sincere, hearty endeavour to keep all Gods Commands, out of a belief in Christ, that if we endeavour to do so we shall be helped by his grace,
Therefore when Works signify a sincere, hearty endeavour to keep all God's Commands, out of a belief in christ, that if we endeavour to do so we shall be helped by his grace,
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and if we really do so we shall be pardoned for what is past, and if we continue to do so we shall receive a Crown of Glory;
and if we really do so we shall be pardoned for what is past, and if we continue to do so we shall receive a Crown of Glory;
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therefore it is no wonder that it is said we are to be justified by Works;
Therefore it is no wonder that it is said we Are to be justified by Works;
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always meaning, not the Works of the Law, that is, Works that are meritorious, works that can challenge the reward, works that need no mercy, no repentance, no humiliation,
always meaning, not the Works of the Law, that is, Works that Are meritorious, works that can challenge the reward, works that need no mercy, no Repentance, no humiliation,
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and no appeal to grace and favour;
and no appeal to grace and favour;
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but always meaning, works that are an obedience to God by the measures of good will,
but always meaning, works that Are an Obedience to God by the measures of good will,
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and a sincere endeavour, and the Faith of the Lord Jesus.
and a sincere endeavour, and the Faith of the Lord jesus.
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3. But thus also it is in the word Justification: For God is justified, and Wisdom is justified,
3. But thus also it is in the word Justification: For God is justified, and Wisdom is justified,
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and Man is justified, and a sinner is not justified as long as he continues in sin;
and Man is justified, and a sinner is not justified as long as he continues in since;
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and a sinner is justified when he repents, and when he is pardoned; and an innocent person is justified when he is declared to be no criminal;
and a sinner is justified when he repents, and when he is pardoned; and an innocent person is justified when he is declared to be no criminal;
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and a righteous man is justified when he is saved; and a weak Christian is justified when his imperfect Services are accepted for the present,
and a righteous man is justified when he is saved; and a weak Christian is justified when his imperfect Services Are accepted for the present,
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and himself thrust forward to more grace; and he that is justified may be justified more;
and himself thrust forward to more grace; and he that is justified may be justified more;
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and every man that is justified to one purpose, is not so to all; and Faith in divers sences, gives Justification in as many;
and every man that is justified to one purpose, is not so to all; and Faith in diverse Senses, gives Justification in as many;
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and therefore though to every sence of Faith there is not always a degree of Justification in any,
and Therefore though to every sense of Faith there is not always a degree of Justification in any,
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yet when the Faith is such that Justification is the product and correspondent, as that Faith may be imperfect,
yet when the Faith is such that Justification is the product and correspondent, as that Faith may be imperfect,
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so the Justification is but begun, and either must proceed further, or else as the Faith will dy,
so the Justification is but begun, and either must proceed further, or Else as the Faith will die,
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so the Justification will come to nothing.
so the Justification will come to nothing.
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The like observation might be made concerning Imputation, and all the words used in this Question;
The like observation might be made Concerning Imputation, and all the words used in this Question;
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but these may suffice till I pass to other particulars.
but these may suffice till I pass to other particulars.
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4. Not only the word Faith, but also Charity, and Godliness, and Religion, signifie sometimes particular Graces,
4. Not only the word Faith, but also Charity, and Godliness, and Religion, signify sometime particular Graces,
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and sometimes they suppose Universally, and mean Conjugations and Unions of Graces, as is evident to them that read the Scriptures with observation.
and sometime they suppose Universally, and mean Conjugations and Unions of Graces, as is evident to them that read the Scriptures with observation.
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Now when Justification is attributed to Faith, or Salvation to Godliness, they are to be understood in the aggregate sence:
Now when Justification is attributed to Faith, or Salvation to Godliness, they Are to be understood in the aggregate sense:
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for, that I may give but one instance of this, when S. Paul speaks of Faith as it is a particular Grace,
for, that I may give but one instance of this, when S. Paul speaks of Faith as it is a particular Grace,
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and separate from the rest, he also does separate it from all possibility of bringing us to Heaven;
and separate from the rest, he also does separate it from all possibility of bringing us to Heaven;
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Though I have all Faith, so that I could remove Mountains, and have no Charity, I am nothing: Though I have all Faith, so that I could remove Mountains, and have no Charity, I am nothing:
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When Faith includes Charity, it will bring us to Heaven; when it is alone, when it is without Charity, it will do nothing at all.
When Faith includes Charity, it will bring us to Heaven; when it is alone, when it is without Charity, it will do nothing At all.
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5. Neither can this NONLATINALPHABET be salved by saying, That though Faith alone does justifie, yet when she does justifie, she is not alone, but Good Works must follow;
5. Neither can this be salved by saying, That though Faith alone does justify, yet when she does justify, she is not alone, but Good Works must follow;
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for this is said to no purpose;
for this is said to no purpose;
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1. Because if we be justified by Faith alone, the work is done whether Charity does follow or no;
1. Because if we be justified by Faith alone, the work is done whither Charity does follow or no;
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and therefore that want of Charity cannot hurt us.
and Therefore that want of Charity cannot hurt us.
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2. There can be no imaginable cause why Charity and Obedience should be at all necessary,
2. There can be no imaginable cause why Charity and obedience should be At all necessary,
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if the whole work can be done without it.
if the Whole work can be done without it.
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3. If Obedience and Charity be not a condition of our Salvation, then it is not necessary to follow Faith;
3. If obedience and Charity be not a condition of our Salvation, then it is not necessary to follow Faith;
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but if it be, it does as much as Faith, for that is but a part of the condition.
but if it be, it does as much as Faith, for that is but a part of the condition.
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4. If we can besaved without Charity and keeping the Commandments, what need we trouble our selves for them? if we cannot be saved without them,
4. If we can besaved without Charity and keeping the commandments, what need we trouble our selves for them? if we cannot be saved without them,
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then either Faith without them does not justifie, or if it does we are never the better,
then either Faith without them does not justify, or if it does we Are never the better,
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for we may be damned for all that Justification. The Consequent of these Observations is briefly this.
for we may be damned for all that Justification. The Consequent of these Observations is briefly this.
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1. That no man should fool himself by disputing about the Philosophy of Justification, and what causality Faith hath in it,
1. That no man should fool himself by disputing about the Philosophy of Justification, and what causality Faith hath in it,
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and whether it be the act of Faith that justifies, or the habit? Whether Faith as a Good Work,
and whither it be the act of Faith that Justifies, or the habit? Whither Faith as a Good Work,
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or Faith as an Instrument? Whether Faith as it is Obedience, or Faith as it is an Access to Christ? Whether as a Hand,
or Faith as an Instrument? Whither Faith as it is obedience, or Faith as it is an Access to christ? Whither as a Hand,
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or as a Heart? Whether by its own innate Vertue, or by the efficacy of the Object? Whether as a sign,
or as a Heart? Whither by its own innate Virtue, or by the efficacy of the Object? Whither as a Signen,
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or as a thing signified? Whether by introduction, or by perfection? Whether in the first beginnings,
or as a thing signified? Whither by introduction, or by perfection? Whither in the First beginnings,
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or in its last and best productions? Whether by inherent worthiness, or adventitious imputation? Ʋberiùs ista quaeso, &c. (that I may use the words of Cicero) haec enim spinosiora priùs, ut confiteor, me cogunt quam ut assentiar;
or in its last and best productions? Whither by inherent worthiness, or adventitious imputation? Ʋberiùs ista quaeso, etc. (that I may use the words of Cicero) haec enim spinosiora priùs, ut confiteor, me cogunt quam ut assentiar;
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These things are knotty and too intricate to do any good; they may amuse us, but never instruct us;
These things Are knotty and too intricate to do any good; they may amuse us, but never instruct us;
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and they have already made men careless and confident, disputative and troublesome, proud and uncharitable, but neither wiser nor better.
and they have already made men careless and confident, disputative and troublesome, proud and uncharitable, but neither Wiser nor better.
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Let us therefore leave these weak wayes of troubling our selves or others, and directly look to the Theology of it, the direct duty, the end of Faith,
Let us Therefore leave these weak ways of troubling our selves or Others, and directly look to the Theology of it, the Direct duty, the end of Faith,
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and the work of Faith, the conditions and the instruments of our Salvation, the just foundation of our hopes,
and the work of Faith, the conditions and the Instruments of our Salvation, the just Foundation of our hope's,
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how our faith can destroy our sin, and how it can unite us unto God;
how our faith can destroy our since, and how it can unite us unto God;
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how by it we can be made Partakers of Christs death, and Imitators of his life.
how by it we can be made Partakers of Christ death, and Imitators of his life.
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For since it is evident by the premises, that this article is not to be determined or relyed upon by arguing from words of many significations, we must walk by a clearer light, by such plain sayings and Dogmatical Propositions of Scripture which evidently teach us our duty,
For since it is evident by the premises, that this article is not to be determined or relied upon by arguing from words of many significations, we must walk by a clearer Light, by such plain sayings and Dogmatical Propositions of Scripture which evidently teach us our duty,
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and place our hopes upon that which cannot deceive us, that is which require Obedience, which call upon us to glorifie God,
and place our hope's upon that which cannot deceive us, that is which require obedience, which call upon us to Glorify God,
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and to do good to men, and to keep all Gods Commandments with diligence and sincerity.
and to do good to men, and to keep all God's commandments with diligence and sincerity.
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For since the end of our faith is that we may be Disciples and Servants of the Lord Jesus, advancing his Kingdom here, and partaking of it hereafter;
For since the end of our faith is that we may be Disciples and Servants of the Lord jesus, advancing his Kingdom Here, and partaking of it hereafter;
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since we are commanded to believe what Christ taught, that it may appear as reasonable as it is necessary to do what he hath commanded;
since we Are commanded to believe what christ taught, that it may appear as reasonable as it is necessary to do what he hath commanded;
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since Faith and works are in order one to the other, it is impossible that Evangelical Faith and Evangelical works should be opposed one to the other in the effecting of our Salvation.
since Faith and works Are in order one to the other, it is impossible that Evangelical Faith and Evangelical works should be opposed one to the other in the effecting of our Salvation.
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So that as it is to no purpose for Christians to dispute whether we are justified by Faith or the works of the Law, that is the Covenant of works without the help of Faith and the auxiliaries and allowances of mercy on Gods part, and repentance on ours;
So that as it is to no purpose for Christians to dispute whither we Are justified by Faith or the works of the Law, that is the Covenant of works without the help of Faith and the auxiliaries and allowances of mercy on God's part, and Repentance on ours;
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because no Christian can pretend to this: so it is perfectly foolish to dispute whether Christians are to be justified by Faith,
Because no Christian can pretend to this: so it is perfectly foolish to dispute whither Christians Are to be justified by Faith,
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or the works of the Gospel; for I shall make it appear that they are both the same thing.
or the works of the Gospel; for I shall make it appear that they Are both the same thing.
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No man disparages Faith but he that sayes, Faith does not work righteousness; for he that sayes so, sayes indeed it cannot justifie;
No man disparages Faith but he that Says, Faith does not work righteousness; for he that Says so, Says indeed it cannot justify;
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for he sayes that Faith is alone: it is Faith only, and the words of my Text are plain;
for he Says that Faith is alone: it is Faith only, and the words of my Text Are plain;
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You see (saith S. James ) that is, it is evident to your sense, it is as clear as an ocular demonstration, that a man is justified by works and not by Faith only. You see (Says S. James) that is, it is evident to your sense, it is as clear as an ocular demonstration, that a man is justified by works and not by Faith only.
pn22 vvb (vvz np1 np1) cst vbz, pn31 vbz j p-acp po22 n1, pn31 vbz a-acp j c-acp dt j n1, cst dt n1 vbz vvn p-acp n2 cc xx p-acp n1 av-j.
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1025
My Text hath in it these two Propositions; a negative and an affirmative. The negative is this, 1. By Faith only a man is not justified.
My Text hath in it these two Propositions; a negative and an affirmative. The negative is this, 1. By Faith only a man is not justified.
po11 n1 vhz p-acp pn31 d crd n2; dt j-jn cc dt j. dt j-jn vbz d, crd p-acp n1 av-j dt n1 vbz xx vvn.
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The affirmative, 2. By works also a man is justified.
The affirmative, 2. By works also a man is justified.
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1027
When I have briefly discoursed of these, I shall only adde such practical considerations as shall make the Doctrines useful, and tangible, and material.
When I have briefly discoursed of these, I shall only add such practical considerations as shall make the Doctrines useful, and tangible, and material.
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1. By Faith only a man is not justified. By Faith only, here is meant, Faith without Obedience.
1. By Faith only a man is not justified. By Faith only, Here is meant, Faith without obedience.
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1029
For what do we think of those that detain the Faith in Unrighteousness? they have Faith, they could not else keep it in so ill a Cabinet:
For what do we think of those that detain the Faith in Unrighteousness? they have Faith, they could not Else keep it in so ill a Cabinet:
p-acp q-crq vdb pns12 vvb pp-f d cst vvb dt n1 p-acp n1? pns32 vhb n1, pns32 vmd xx av vvi pn31 p-acp av j-jn dt n1:
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1030
but yet the Apostle reckons them amongst the Reprobates; for the abominable, the Reprobates and the disobedient are all one;
but yet the Apostle reckons them among the Reprobates; for the abominable, the Reprobates and the disobedient Are all one;
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1031
and therefore such persons for all their Faith shall have no part with faithful Abraham: for none are his Children but they that do the works of Abraham.
and Therefore such Persons for all their Faith shall have no part with faithful Abraham: for none Are his Children but they that do the works of Abraham.
cc av d n2 p-acp d po32 n1 vmb vhi dx n1 p-acp j np1: p-acp pix vbr po31 n2 cc-acp pns32 d vdb dt n2 pp-f np1.
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1032
Abraham's faith without Abraham's works is nothing: for of him that hath faith, and hath not works, S. James askes, can Faith save him? Meaning that it is impossible.
Abraham's faith without Abraham's works is nothing: for of him that hath faith, and hath not works, S. James asks, can Faith save him? Meaning that it is impossible.
npg1 n1 p-acp npg1 vvz vbz pix: p-acp pp-f pno31 cst vhz n1, cc vhz xx n2, n1 np1 vvz, vmb n1 vvi pno31? vvg cst pn31 vbz j.
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1033
For what think we of those that did miracles in Christs name, and in his name cast out Devils? Have not they Faith? Yes, omnem fidem, all faith, that is alone, for they could remove Mountains:
For what think we of those that did Miracles in Christ name, and in his name cast out Devils? Have not they Faith? Yes, omnem fidem, all faith, that is alone, for they could remove Mountains:
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1034
but yet to many of them Christ will say, Depart from me ye workers of iniquity, I know you not Nay at last, what think we of the Devils themselves? have not they faith? yes,
but yet to many of them christ will say, Depart from me you workers of iniquity, I know you not Nay At last, what think we of the Devils themselves? have not they faith? yes,
cc-acp av p-acp d pp-f pno32 np1 vmb vvi, vvb p-acp pno11 pn22 n2 pp-f n1, pns11 vvb pn22 xx uh p-acp ord, q-crq vvb pns12 pp-f dt n2 px32? vhb xx pns32 n1? uh,
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1035
and this faith is not fides miraculorum neither, but it is an Operative faith, it works a little; for it makes them tremble;
and this faith is not fides miraculorum neither, but it is an Operative faith, it works a little; for it makes them tremble;
cc d n1 vbz xx fw-la fw-la dx, cc-acp pn31 vbz dt j-jn n1, pn31 vvz dt j; p-acp pn31 vvz pno32 vvi;
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and it may be that is more than they faith does to thee:
and it may be that is more than they faith does to thee:
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1037
and yet dost thou hope to be saved by a faith that does less to thee than the Devils faith does to him? That's impossible.
and yet dost thou hope to be saved by a faith that does less to thee than the Devils faith does to him? That's impossible.
cc av vd2 pns21 vvi pc-acp vbi vvn p-acp dt n1 cst vdz av-dc p-acp pno21 cs dt ng1 n1 vdz p-acp pno31? d|vbz j.
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1038
For Faith without works is dead, saith S. James. It is manus arida saith S. Austin, it is a withered hand;
For Faith without works is dead, Says S. James. It is manus Arida Says S. Austin, it is a withered hand;
p-acp n1 p-acp n2 vbz j, vvz n1 np1. pn31 vbz fw-la fw-la vvz n1 np1, pn31 vbz dt j-vvn n1;
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1039
and that which is dead cannot work the life of grace in us, much less obtain eternal life for us.
and that which is dead cannot work the life of grace in us, much less obtain Eternal life for us.
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1040
In short, a man may have faith, and yet do the works of unrighteousness;
In short, a man may have faith, and yet do the works of unrighteousness;
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1041
he may have faith and be a Devil, and then what can such a faith do to him or for him? It can do him no good in the present constitution of affairs.
he may have faith and be a devil, and then what can such a faith do to him or for him? It can do him no good in the present constitution of affairs.
pns31 vmb vhi n1 cc vbb dt n1, cc av q-crq vmb d dt n1 vdb p-acp pno31 cc p-acp pno31? pn31 vmb vdi pno31 dx j p-acp dt j n1 pp-f n2.
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1042
S. Paul, from whose mistaken works much noise hath been made in this question, is clear in this particular.
S. Paul, from whose mistaken works much noise hath been made in this question, is clear in this particular.
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1043
Nothing in Christ Jesus can avail, but Faith working by Charity; that is, as he expounds himself once and again; Nothing in christ jesus can avail, but Faith working by Charity; that is, as he expounds himself once and again;
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1044
nothing but a new creature, nothing but keeping the Commandments of God, If faith be defin'd to be any thing that does not change our natures, nothing but a new creature, nothing but keeping the commandments of God, If faith be defined to be any thing that does not change our nature's,
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1045
and make us to be a new Creation unto God;
and make us to be a new Creation unto God;
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1046
if keeping the Commandments be not in the definition of faith, it avails nothing at all. Therefore deceive not your selves;
if keeping the commandments be not in the definition of faith, it avails nothing At all. Therefore deceive not your selves;
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1047
they are the words of our Blessed Lord himself;
they Are the words of our Blessed Lord himself;
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1048
Not every one that saith unto me Lord, Lord, that is, not every one that confesses Christ,Not every one that Says unto me Lord, Lord, that is, not every one that Confesses christ,
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1049
and believes in him, calling Christ Master and Lord shall be sav'd, but he that doth the will of my Father which is in Heaven.
and believes in him, calling christ Master and Lord shall be saved, but he that does the will of my Father which is in Heaven.
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1050
These things are so plain, that they need no Commentary; so evident, that they cannot be denyed:
These things Are so plain, that they need no Commentary; so evident, that they cannot be denied:
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1051
and to these I add but this one truth;
and to these I add but this one truth;
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1052
that faith alone without a good life is so far from justifying a sinner, that it is one of the greatest aggravations of his condemnation in the whole World.
that faith alone without a good life is so Far from justifying a sinner, that it is one of the greatest aggravations of his condemnation in the Whole World.
d n1 av-j p-acp dt j n1 vbz av av-j p-acp vvg dt n1, cst pn31 vbz crd pp-f dt js n2 pp-f po31 n1 p-acp dt j-jn n1.
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1053
For no man can be so greatly damned as he that hath faith;
For no man can be so greatly damned as he that hath faith;
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1054
for unless he knows his Masters will, that is, by faith be convinced, and assents to the revelations of the will of God, he can be beaten but with few stripes:
for unless he knows his Masters will, that is, by faith be convinced, and assents to the revelations of the will of God, he can be beaten but with few stripes:
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1055
but he that believes hath no excuse, he is NONLATINALPHABET, condemn'd by the sentence of his own heart,
but he that believes hath no excuse, he is, condemned by the sentence of his own heart,
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1056
and therefore NONLATINALPHABET, many stripes, the greater condemnation shall be his portion.
and Therefore, many stripes, the greater condemnation shall be his portion.
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1057
Natural reason is a light to the Conscience, but faith is a greater, and therefore if it be not followed, it damns deeper than the Hell of the Infidels and uninstructed.
Natural reason is a Light to the Conscience, but faith is a greater, and Therefore if it be not followed, it damns Deeper than the Hell of the Infidels and uninstructed.
j n1 vbz dt n1 p-acp dt n1, cc-acp n1 vbz dt jc, cc av cs pn31 vbb xx vvn, pn31 vvz avc-jn cs dt n1 pp-f dt n2 cc vvn.
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1058
And so I have done with the Negative Proposition of my Text;
And so I have done with the Negative Proposition of my Text;
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1059
a man is not justified by faith alone, that is, by faith which hath not in it Charity and Obedience.
a man is not justified by faith alone, that is, by faith which hath not in it Charity and obedience.
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1060
2. If faith alone will not do it, what will? The affirmative part of the Text answers; not faith alone;
2. If faith alone will not do it, what will? The affirmative part of the Text answers; not faith alone;
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1061
but works must be an ingredient: a man is justified by works; and that is now to be explicated and prov'd.
but works must be an ingredient: a man is justified by works; and that is now to be explicated and proved.
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1062
It will be absolutely to no purpose to say that faith alone does justifie, if when a man is justified, he is never the nearer to be saved.
It will be absolutely to no purpose to say that faith alone does justify, if when a man is justified, he is never the nearer to be saved.
pn31 vmb vbi av-j p-acp dx n1 pc-acp vvi d n1 av-j vdz vvi, cs c-crq dt n1 vbz vvn, pns31 vbz av-x dt av-jc pc-acp vbi vvn.
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1063
Now that without Obedience no man can go to Heaven, is so evident in holy Scripture, that he that denyes it, hath no faith.
Now that without obedience no man can go to Heaven, is so evident in holy Scripture, that he that Denies it, hath no faith.
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1064
There is no peace saith my God unto the wicked; and I will not justifie a sinner, saith God; There is no peace Says my God unto the wicked; and I will not justify a sinner, Says God;
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1065
unless faith purges away our sins it can never justifie.
unless faith purges away our Sins it can never justify.
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1066
Let a man believe all the revelations of God, if that belief ends in its self and goes no further, it is like physick taken to purge the stomach;
Let a man believe all the revelations of God, if that belief ends in its self and Goes no further, it is like physic taken to purge the stomach;
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1067
if it do not work, it is so far from bringing health, that it self is a new sickness.
if it do not work, it is so Far from bringing health, that it self is a new sickness.
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1068
Faith is a great purger and purifier of the soul, purifying your hearts by Faith, saith the Apostle.
Faith is a great purger and purifier of the soul, purifying your hearts by Faith, Says the Apostle.
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1069
It is the best physick in the World for a sinful soul, but if it does not work, it corrupts in the stomack, it makes us to rely upon weak Propositions and trifling confidences, it is but a dreaming NONLATINALPHABET, a Phantastick dream,
It is the best physic in the World for a sinful soul, but if it does not work, it corrupts in the stomach, it makes us to rely upon weak Propositions and trifling confidences, it is but a dreaming, a Fantastic dream,
pn31 vbz dt js n1 p-acp dt n1 p-acp dt j n1, cc-acp cs pn31 vdz xx vvi, pn31 vvz p-acp dt n1, pn31 vvz pno12 pc-acp vvi p-acp j n2 cc j-vvg n2, pn31 vbz p-acp dt j-vvg, dt j n1,
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1070
and introduces Pride or superstition, swelling thoughts and presumptions of the Divine favour:
and introduces Pride or Superstition, swelling thoughts and presumptions of the Divine favour:
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1071
But what saith the Apostle? Follow Peace with all men, & Holiness, without which no man can see God: Mark that.
But what Says the Apostle? Follow Peace with all men, & Holiness, without which no man can see God: Mark that.
cc-acp q-crq vvz dt n1? vvb n1 p-acp d n2, cc n1, p-acp r-crq dx n1 vmb vvi np1: vvb d.
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1072
If Faith does not make you charitable and holy, talk no more of justification by it,
If Faith does not make you charitable and holy, talk no more of justification by it,
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1073
for you shall never see the glorious face of God. Faith indeed is a title and relation to Christ;
for you shall never see the glorious face of God. Faith indeed is a title and Relation to christ;
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1074
it is a naming of his names, but what then? Why then saith the Apostle, Let every one that nameth the name of Christ depart from iniquity.
it is a naming of his names, but what then? Why then Says the Apostle, Let every one that names the name of christ depart from iniquity.
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1075
For let any man consider, can the Faith of Christ, and the hatred of God stand together? Can any man be justified that does not love God? Or can any man love God and sin at the same time? And does not he love sin that falls under its temptation,
For let any man Consider, can the Faith of christ, and the hatred of God stand together? Can any man be justified that does not love God? Or can any man love God and since At the same time? And does not he love since that falls under its temptation,
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1076
and obeyes it in the lusts thereof, and delights in the vanity, and makes excuses for it,
and obeys it in the Lustiest thereof, and delights in the vanity, and makes excuses for it,
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1077
and returns to it with passion, and abides with pleasure? This will not do it;
and returns to it with passion, and abides with pleasure? This will not do it;
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1078
such a man cannot be justified for all his believing. But therefore the Apostle shews us a more excellent way:
such a man cannot be justified for all his believing. But Therefore the Apostle shows us a more excellent Way:
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1079
This is a true saying, and I will that thou affirm constantly, that they who have believed in God, be careful to maintain good works. This is a true saying, and I will that thou affirm constantly, that they who have believed in God, be careful to maintain good works.
d vbz dt j n-vvg, cc pns11 vmb cst pns21 vvi av-j, cst pns32 r-crq vhb vvn p-acp np1, vbb j pc-acp vvi j n2.
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1080
The Apostle puts great force on this Doctrine, he arms it with a double Preface; the saying is true, and it is to be constantly affirmed;
The Apostle puts great force on this Doctrine, he arms it with a double Preface; the saying is true, and it is to be constantly affirmed;
dt n1 vvz j n1 p-acp d n1, pns31 n2 pn31 p-acp dt j-jn n1; dt n-vvg vbz j, cc pn31 vbz pc-acp vbi av-j vvn;
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1081
that is, it is not only true, but necessary;
that is, it is not only true, but necessary;
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1082
it is like Pharaoh 's dream doubled, because it is bound upon us by the decree of God,
it is like Pharaoh is dream doubled, Because it is bound upon us by the Decree of God,
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1083
and it is unalterably certain, that every Believer must do good works, or his believing will signifie little;
and it is unalterably certain, that every Believer must do good works, or his believing will signify little;
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1084
nay more than so, every man must be careful to do good works;
nay more than so, every man must be careful to do good works;
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1085
and more yet, he must carefully maintain them, that is, not do them by fits and interrupted returns,
and more yet, he must carefully maintain them, that is, not doe them by fits and interrupted returns,
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1086
but NONLATINALPHABET to be incumbent upon them, to dwell upon them, to maintain good works, that is, to persevere in them.
but to be incumbent upon them, to dwell upon them, to maintain good works, that is, to persevere in them.
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But I am yet but in the general; be pleased to go along with me in these particular considerations.
But I am yet but in the general; be pleased to go along with me in these particular considerations.
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1. No mans sins are pardoned, but in the same measure in which they are mortified, destroyed and taken away;
1. No men Sins Are pardoned, but in the same measure in which they Are mortified, destroyed and taken away;
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so that if Faith does not cure our sinful Natures it never can justifie, it never can procure our pardon.
so that if Faith does not cure our sinful Nature's it never can justify, it never can procure our pardon.
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And therefore it is, that as soon as ever Faith in the Lord Jesus was Preached, at the same time also they preached Repentance from dead works:
And Therefore it is, that as soon as ever Faith in the Lord jesus was Preached, At the same time also they preached Repentance from dead works:
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in so much that S. Paul reckons it among the fundamentals and first principles of Christianity; in so much that S. Paul reckons it among the fundamentals and First principles of Christianity;
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nay, the Baptist preached repentance and amendment of life as a preparation to the Faith of Christ. And I pray consider;
nay, the Baptist preached Repentance and amendment of life as a preparation to the Faith of christ. And I pray Consider;
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can there be any forgiveness of sins without repentance? But if an Apostle should preach forgiveness to all that believe,
can there be any forgiveness of Sins without Repentance? But if an Apostle should preach forgiveness to all that believe,
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and this belief did not also mean that they should repent and forsake their sin, the Sermons of the Apostle would make Christianity nothing else but the Sanctuary of Romulus, a device to get together all the wicked people of the world,
and this belief did not also mean that they should Repent and forsake their since, the Sermons of the Apostle would make Christianity nothing Else but the Sanctuary of Romulus, a device to get together all the wicked people of the world,
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and to make them happy without any change of manners. Christ came to other purposes; he came to sanctifie us and to cleanse us by his Word;
and to make them happy without any change of manners. christ Come to other Purposes; he Come to sanctify us and to cleanse us by his Word;
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the word of Faith was not for it self, but was a design of holiness, and the very grace of God did appear, for this end; the word of Faith was not for it self, but was a Design of holiness, and the very grace of God did appear, for this end;
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that teaching us to deny all ungodliness and worldly lusts, we should live holily, justly, and soberly in this present world: that teaching us to deny all ungodliness and worldly Lustiest, we should live holily, justly, and soberly in this present world:
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he came to gather a People together;
he Come to gather a People together;
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not like Davids Army, when Saul pursued him, but the Armies of the Lord, a faithful people, a chosen generation;
not like Davids Army, when Saul pursued him, but the Armies of the Lord, a faithful people, a chosen generation;
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and what is that? The Spirit of God adds, a People zealous of good works.
and what is that? The Spirit of God adds, a People zealous of good works.
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Now as Christ proved his power to forgive sins by curing the poor mans Palsie, because a man is never pardoned but when the punishment is removed;
Now as christ proved his power to forgive Sins by curing the poor men Palsy, Because a man is never pardoned but when the punishment is removed;
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so the great act of justification of a sinner, the pardoning of his sins is then only effected,
so the great act of justification of a sinner, the pardoning of his Sins is then only effected,
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when the spiritual evil is taken away:
when the spiritual evil is taken away:
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that's the best indication of a real and an eternal pardon, when God takes away the hardness of the heart, the love of sin, the accursed habit, the evil inclination, the sin that doth so easily beset us:
that's the best indication of a real and an Eternal pardon, when God Takes away the hardness of the heart, the love of since, the accursed habit, the evil inclination, the since that does so Easily beset us:
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and when that is gone, what remains within us that God can hate? Nothing stayes behind,
and when that is gone, what remains within us that God can hate? Nothing stays behind,
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but Gods creation, the work of his own hands, the issues of his holy Spirit. The Faith of a Christian is NONLATINALPHABET, it destroyes the whole body of sin;
but God's creation, the work of his own hands, the issues of his holy Spirit. The Faith of a Christian is, it Destroys the Whole body of since;
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and to suppose that Christ pardons a sinner, whom he doth not also purge and rescue from the dominion of sin, is to affirm that he justifies the wicked, that he calls good evil,
and to suppose that christ Pardons a sinner, whom he does not also purge and rescue from the dominion of since, is to affirm that he Justifies the wicked, that he calls good evil,
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and evil good, that he delights in a wicked person, that he makes a wicked man all one with himself;
and evil good, that he delights in a wicked person, that he makes a wicked man all one with himself;
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that he makes the members of an harlot at the same time also the members of Christ:
that he makes the members of an harlot At the same time also the members of christ:
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but all this is impossible, and therefore ought not to be pretended to by any Christian.
but all this is impossible, and Therefore ought not to be pretended to by any Christian.
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Severe are those words of our Blessed Saviour, Every plant in me that beareth not fruit he taketh away: Faith ingrafts us into Christ;
Severe Are those words of our Blessed Saviour, Every plant in me that bears not fruit he Takes away: Faith ingrafts us into christ;
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by Faith we are inserted into the vine;
by Faith we Are inserted into the vine;
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but the plant that is ingrafted, must also be parturient and fruitful, or else it shall be quite cut off from the root,
but the plant that is ingrafted, must also be parturient and fruitful, or Else it shall be quite Cut off from the root,
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and thrown into the everlasting burning:
and thrown into the everlasting burning:
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And this is the full and plain meaning of those words so often used in Scripture for the magnification of Faith, The just shall live by Faith:
And this is the full and plain meaning of those words so often used in Scripture for the magnification of Faith, The just shall live by Faith:
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No man shall live by Faith but the just man; he indeed is justified by Faith, but no man else;
No man shall live by Faith but the just man; he indeed is justified by Faith, but no man Else;
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the unjust and the unrighteous man hath no portion in this matter. That's the first great consideration in this affair;
the unjust and the unrighteous man hath no portion in this matter. That's the First great consideration in this affair;
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no man is justified in the least sense of justification, that is, when it means nothing but the pardon of sins,
no man is justified in the least sense of justification, that is, when it means nothing but the pardon of Sins,
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but when his sin is mortified and destroyed. 2. No man is actually justified, but he that is in some measure sanctified.
but when his since is mortified and destroyed. 2. No man is actually justified, but he that is in Some measure sanctified.
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For the understanding and clearing of which Proposition we must know, that justification when it is attributed to any cause, does not alwayes signifie justification actual.
For the understanding and clearing of which Proposition we must know, that justification when it is attributed to any cause, does not always signify justification actual.
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Thus when it is said in Scripture, We are justified by the death of Christ, it is but the same thing as to say, Christ dyed for us; and he rose again for us too, that we might indeed be justified in due time,
Thus when it is said in Scripture, We Are justified by the death of christ, it is but the same thing as to say, christ died for us; and he rose again for us too, that we might indeed be justified in due time,
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and by just measures and dispositions; he dyed for our sins, and rose again for our justification;
and by just measures and dispositions; he died for our Sins, and rose again for our justification;
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that is, by his Death and Resurrection he hath obtained this power, and effected this mercy, that if we believe him and obey, we shall be justified and made capable of all the blessings of the Kingdom.
that is, by his Death and Resurrection he hath obtained this power, and effected this mercy, that if we believe him and obey, we shall be justified and made capable of all the blessings of the Kingdom.
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But that this is no more but a capacity of pardon, of grace and of salvation, appears not only by Gods requiring Obedience as a condition on our parts;
But that this is no more but a capacity of pardon, of grace and of salvation, appears not only by God's requiring obedience as a condition on our parts;
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but by his expresly attributing this mercy to us at such times and in such circumstances, in which it is certain and evident that we could not actually be justified;
but by his expressly attributing this mercy to us At such times and in such Circumstances, in which it is certain and evident that we could not actually be justified;
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for so saith the Scripture, We when we were enemies, were reconciled to God by the death of his Son;
for so Says the Scripture, We when we were enemies, were reconciled to God by the death of his Son;
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and while we were yet sinners, Christ dyed for us; and while we were yet Sinners, christ died for us;
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that is, then was our Justification wrought on Gods part, that is, then he intended this mercy to us,
that is, then was our Justification wrought on God's part, that is, then he intended this mercy to us,
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then he resolved to shew us favour, to give us Promises, and Laws, and Conditions, and Hopes, and an infallible Oeconomy of Salvation;
then he resolved to show us favour, to give us Promises, and Laws, and Conditions, and Hope's, and an infallible Oeconomy of Salvation;
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and when Faith layes hold on this Grace, and this Justification, then we are to do the other part of it;
and when Faith lays hold on this Grace, and this Justification, then we Are to do the other part of it;
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that is, as God made it potential by the Death and Resurrection of Christ, so we laying hold on these things by Faith,
that is, as God made it potential by the Death and Resurrection of christ, so we laying hold on these things by Faith,
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and working the Righteousness of Faith, that is, performing what is required on our parts, we, I say, make it actual;
and working the Righteousness of Faith, that is, performing what is required on our parts, we, I say, make it actual;
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and for this very reason it is that the Apostle puts more Emphasis upon the Resurrection of Christ than upon his Death.
and for this very reason it is that the Apostle puts more Emphasis upon the Resurrection of christ than upon his Death.
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Who is he that condemneth? It is Christ that dyed, yea rather, that is risen again. Who is he that Condemneth? It is christ that died, yea rather, that is risen again.
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And Christ was both delivered for our sins, and is risen again for our justification;
And christ was both Delivered for our Sins, and is risen again for our justification;
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implying to us, that as it is in the principal, so it is in the correspondent;
implying to us, that as it is in the principal, so it is in the correspondent;
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our sins indeed are potentially pardoned, when they are marked out for death and crucifixion;
our Sins indeed Are potentially pardoned, when they Are marked out for death and crucifixion;
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when by resolving and fighting against sin we dye to sin daily, and are so made conformable to his Death; when by resolving and fighting against since we die to sin daily, and Are so made conformable to his Death;
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but we must partake of Christs Resurrection before this Justification can be actual;
but we must partake of Christ Resurrection before this Justification can be actual;
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when we are dead to sin, and are risen again unto righteousness, then as we are partakers of his Death, so we shall be partakers of his Resurrection (saith S. Paul ) that is,
when we Are dead to since, and Are risen again unto righteousness, then as we Are partakers of his Death, so we shall be partakers of his Resurrection (Says S. Paul) that is,
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then we are truly, effectually, and indeed justified, till then we are not.
then we Are truly, effectually, and indeed justified, till then we Are not.
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He that loveth Gold shall not be justified, saith the wise Bensirach; he that is covetous, let his Faith be what it will, shall not be accounted righteous before God, He that loves Gold shall not be justified, Says the wise Ben sirach; he that is covetous, let his Faith be what it will, shall not be accounted righteous before God,
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because he is not so in himself, and he is not so in Christ, for he is not in Christ at all;
Because he is not so in himself, and he is not so in christ, for he is not in christ At all;
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he hath no righteousness in himself, and he hath none in Christ;
he hath no righteousness in himself, and he hath none in christ;
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for if we be in Christ, or if Christ be in us, the Body is dead by reason of sin,
for if we be in christ, or if christ be in us, the Body is dead by reason of since,
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and the Spirit is life because of righteousness: For this the NONLATINALPHABET, that faithful thing, that is, the faithfulness is manifested;and the Spirit is life Because of righteousness: For this the, that faithful thing, that is, the faithfulness is manifested;
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the Emun, from whence comes Emunah, which is the Hebrew word for Faith, from whence Amen is derived.
the Emun, from whence comes Emunah, which is the Hebrew word for Faith, from whence Amen is derived.
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Fiat quod dictum est hinc inde; hoc fidum est, when God and we both say Amen to our promises and undertakings.Fiat quod dictum est hinc inde; hoc fidum est, when God and we both say Amen to our promises and undertakings.
n1 fw-la fw-la fw-la fw-la fw-la; fw-la fw-la fw-la, c-crq np1 cc pns12 av-d vvb uh-n p-acp po12 n2 cc n2-vvg.
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Fac fidelis sis fideli, cave fidem fluxam geras, said he in the Comedy, God is faithful, be thou so too, Fac Fidelis sis Fideli, cave fidem fluxam geras, said he in the Comedy, God is faithful, be thou so too,
fw-la fw-la fw-la fw-la, n1 fw-la fw-la n2, vvd pns31 p-acp dt n1, np1 vbz j, vbb pns21 av av,
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for if thou failest him, thy faith hath failed thee. Fides sumitur pro eo quod est inter utrumque placitum, says one;
for if thou failest him, thy faith hath failed thee. Fides sumitur Pro eo quod est inter utrumque placitum, Says one;
c-acp cs pns21 vv2 pno31, po21 n1 vhz vvn pno21. fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, vvz crd;
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and then it is true which the Prophet and the Apostle said, the Just shall live by Faith, in both senses:
and then it is true which the Prophet and the Apostle said, the Just shall live by Faith, in both Senses:
cc cs pn31 vbz j r-crq dt n1 cc dt n1 vvd, dt j vmb vvi p-acp n1, p-acp d n2:
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ex fide mea vivet, ex fide sua; we live by Gods Faith, and by our own;ex fide mea Vivet, ex fide sua; we live by God's Faith, and by our own;
fw-la fw-la fw-la n1, fw-la fw-la fw-la; pns12 vvb p-acp ng1 n1, cc p-acp po12 d;
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by his Fidelity, and by ours.
by his Fidis, and by ours.
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When the righteousness of God becomes your righteousness, and exceeds the righteousness of the Scribes and Pharisees;
When the righteousness of God becomes your righteousness, and exceeds the righteousness of the Scribes and Pharisees;
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when the righteousness of the Law is fulfilled in us, by walking not after the flesh, but after the Spirit;
when the righteousness of the Law is fulfilled in us, by walking not After the Flesh, but After the Spirit;
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then we are justified by Gods truth and by ours, by his Grace, and our Obedience.
then we Are justified by God's truth and by ours, by his Grace, and our obedience.
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So that now we see that Justification and Sanctification cannot be distinguished, but as words of Art signifying the various steps of progression in the same course, they may be distinguished in notion and speculation,
So that now we see that Justification and Sanctification cannot be distinguished, but as words of Art signifying the various steps of progression in the same course, they may be distinguished in notion and speculation,
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but never when they are to pass on to material events; for no man is justified but he that is also sanctified.
but never when they Are to pass on to material events; for no man is justified but he that is also sanctified.
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They are the express words of S. Paul, Whom he did foreknow, them he did predestinate to be conformed to the image of his Son, to be like to Christ;
They Are the express words of S. Paul, Whom he did foreknow, them he did predestinate to be conformed to the image of his Son, to be like to christ;
pns32 vbr dt j n2 pp-f n1 np1, ro-crq pns31 vdd vvi, pno32 pns31 vdd vvb pc-acp vbi vvn p-acp dt n1 pp-f po31 n1, pc-acp vbi j p-acp np1;
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and then it follows, Whom he hath predestinated, so predestinated, them he hath also called, and whom he hath called, them he hath also justified;
and then it follows, Whom he hath predestinated, so predestinated, them he hath also called, and whom he hath called, them he hath also justified;
cc cs pn31 vvz, r-crq pns31 vhz vvn, av vvn, pno32 pns31 vhz av vvn, cc r-crq pns31 vhz vvn, pno32 pns31 vhz av vvn;
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and then it follows, Whom he hath justified, them he hath also glorified.
and then it follows, Whom he hath justified, them he hath also glorified.
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So that no man is justified, that is, so as to signifie Salvation, but Sanctification must be precedent to it;
So that no man is justified, that is, so as to signify Salvation, but Sanctification must be precedent to it;
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and that was my second consideration NONLATINALPHABET, that which I was to prove.
and that was my second consideration, that which I was to prove.
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3. I pray consider, that he that does not believe the promises of the Gospel, cannot pretend to Faith in Christ;
3. I pray Consider, that he that does not believe the promises of the Gospel, cannot pretend to Faith in christ;
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but the promises are all made to us upon the conditions of Obedience, and he that does not believe them as Christ made them, believes them not at all.
but the promises Are all made to us upon the conditions of obedience, and he that does not believe them as christ made them, believes them not At all.
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In well doing commit your selves to God as unto a faithful Creator; In well doing commit your selves to God as unto a faithful Creator;
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there is no committing our selves to God without well doing, For God will render to every man according to his deeds;
there is no committing our selves to God without well doing, For God will render to every man according to his Deeds;
a-acp vbz dx vvg po12 n2 p-acp np1 p-acp av vdg, p-acp np1 vmb vvi p-acp d n1 vvg p-acp po31 n2;
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to them that obey unrighteousness, indignation and wrath;
to them that obey unrighteousness, Indignation and wrath;
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but to them who by patient continuance in well-doing seek for glory, and honour, and immortality, to them eternal life. but to them who by patient Continuance in welldoing seek for glory, and honour, and immortality, to them Eternal life.
cc-acp p-acp pno32 r-crq p-acp j n1 p-acp n1 vvi p-acp n1, cc n1, cc n1, p-acp pno32 j n1.
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So that if Faith apprehends any other promises, it is illusion, and not Faith; God gave us none such, Christ purchased none such for us;
So that if Faith apprehends any other promises, it is illusion, and not Faith; God gave us none such, christ purchased none such for us;
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search the Bible over and you shall find none such.
search the bible over and you shall find none such.
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But if Faith layes hold on these promises that are, and as they are, then it becomes an Article of our Faith, that without obedience and a sincere endeavour to keep Gods Commandments, no man living can be justified:
But if Faith lays hold on these promises that Are, and as they Are, then it becomes an Article of our Faith, that without Obedience and a sincere endeavour to keep God's commandments, no man living can be justified:
p-acp cs n1 vvz vvb p-acp d n2 cst vbr, cc c-acp pns32 vbr, cs pn31 vvz dt n1 pp-f po12 n1, cst p-acp n1 cc dt j n1 pc-acp vvi npg1 n2, dx n1 j-vvg vmb vbi vvn:
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And therefore let us take heed when we magnifie the free Grace of God, we do not exclude the conditions which this free Grace hath set upon us.
And Therefore let us take heed when we magnify the free Grace of God, we do not exclude the conditions which this free Grace hath Set upon us.
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Christ freely dyed for us, God pardons us freely in our first access to him;
christ freely died for us, God Pardons us freely in our First access to him;
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we could never deserve pardon, because when we need pardon we are enemies, and have no good thing in us;
we could never deserve pardon, Because when we need pardon we Are enemies, and have no good thing in us;
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and he freely gives us of his Spirit, and freely he enables us to obey him,
and he freely gives us of his Spirit, and freely he enables us to obey him,
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and for our little imperfect services he freely and bountifully will give us eternal life;
and for our little imperfect services he freely and bountifully will give us Eternal life;
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here is free Grace all the way, and he overvalues his pitiful services, who thinks that he deserves Heaven by them;
Here is free Grace all the Way, and he overvalues his pitiful services, who thinks that he deserves Heaven by them;
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and that if he does his duty tolerably, eternal life is not a free gift to him, but a deserved reward.
and that if he does his duty tolerably, Eternal life is not a free gift to him, but a deserved reward.
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Conscius est animus meus, experientia testis, Mystica quae retuli dogmata vera scio. Non tamen idcirco scio me fore glorificandum, Spes mea crux Christi, gratia, non opera.
Conscious est animus meus, experientia testis, Mystica Quae retuli dogmata vera scio. Non tamen Idcirco scio me before glorificandum, Spes mea crux Christ, Gratia, non opera.
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It was the meditation of the wise Chancellor of Paris: I know that without a good life,
It was the meditation of the wise Chancellor of paris: I know that without a good life,
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and the fruits of repentance, a sinner cannot be justified, and therefore I must live well,
and the fruits of Repentance, a sinner cannot be justified, and Therefore I must live well,
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or I must dye for ever:
or I must die for ever:
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But if I do live holily, I do not think that I deserve Heaven, it is the Cross of Christ that procures me grace;
But if I do live holily, I do not think that I deserve Heaven, it is the Cross of christ that procures me grace;
cc-acp cs pns11 vdb vvi av-j, pns11 vdb xx vvi cst pns11 vvb n1, pn31 vbz dt n1 pp-f np1 cst vvz pno11 n1;
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it is the Spirit of Christ that gives me grace; it is the mercy and the free gift of Christ that brings me unto glory.
it is the Spirit of christ that gives me grace; it is the mercy and the free gift of christ that brings me unto glory.
pn31 vbz dt n1 pp-f np1 cst vvz pno11 n1; pn31 vbz dt n1 cc dt j n1 pp-f np1 cst vvz pno11 p-acp n1.
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But yet he that shall exclude the works of Faith from the Justification of a sinner by the blood of Christ, may as well exclude Faith it self;
But yet he that shall exclude the works of Faith from the Justification of a sinner by the blood of christ, may as well exclude Faith it self;
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for Faith it self is one of the works of God: it is a good work, so said Christ to them that asked him.
for Faith it self is one of the works of God: it is a good work, so said christ to them that asked him.
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[ What shall we do to work the works of God? Jesus said, This is the work of God, that ye believe on him whom he hath sent.
[ What shall we do to work the works of God? jesus said, This is the work of God, that you believe on him whom he hath sent.
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] Faith is not only the foundation of good works, but it self is a good work, it is not only the cause of obedience, but a part of it;
] Faith is not only the Foundation of good works, but it self is a good work, it is not only the cause of Obedience, but a part of it;
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it is not as the Son of Sirach calls it, initium adhaerendi Deo, a beginning of cleaving unto God,
it is not as the Son of Sirach calls it, Initium adhaerendi God, a beginning of cleaving unto God,
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but it carries us on to the perfection of it.
but it carries us on to the perfection of it.
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Christ is the Author and finisher of our Faith, and when Faith is finished, a good life is made perfect in our kind:
christ is the Author and finisher of our Faith, and when Faith is finished, a good life is made perfect in our kind:
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Let no man therefore expect events for which he hath no promise, nor call for Gods fidelity without his own faithfulness,
Let no man Therefore expect events for which he hath no promise, nor call for God's Fidis without his own faithfulness,
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nor snatch at a promise without performing the condition; nor think faith to be a hand to apprehend Christ, and to do nothing else;
nor snatch At a promise without performing the condition; nor think faith to be a hand to apprehend christ, and to do nothing Else;
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for that will but deceive us, and turn Religion into words, and Holiness into hypocrisie,
for that will but deceive us, and turn Religion into words, and Holiness into hypocrisy,
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and the Promises of God into a snare, and the Truth of God into a ly.
and the Promises of God into a snare, and the Truth of God into a lie.
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For when God made a Covenant of Faith, he made also the NONLATINALPHABET, the Law of Faith;
For when God made a Covenant of Faith, he made also the, the Law of Faith;
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and when he admitted us to a Covenant of more mercy than was in the Covenant of works,
and when he admitted us to a Covenant of more mercy than was in the Covenant of works,
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or of the Law, he did not admit us to a Covenant of idleness, and an incurious walking in a state of disobedience,
or of the Law, he did not admit us to a Covenant of idleness, and an incurious walking in a state of disobedience,
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but the mercy of God leadeth us to repentance, and when he gives us better promises, he intends we should pay him a better obedience:
but the mercy of God leads us to Repentance, and when he gives us better promises, he intends we should pay him a better Obedience:
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when he forgives us what is past, he intends we should sin no more: when he offers us his graces, he would have us to make use of them;
when he forgives us what is past, he intends we should sin no more: when he offers us his graces, he would have us to make use of them;
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when he causes us to distrust our selves, his meaning is we should rely upon him;
when he Causes us to distrust our selves, his meaning is we should rely upon him;
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when he enables us to do what he commands us, he commands us to do all that we can.
when he enables us to do what he commands us, he commands us to do all that we can.
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And therefore this Covenant of Faith and Mercy is also a Covenant of Holiness, and the grace that pardons us does also purifie us;
And Therefore this Covenant of Faith and Mercy is also a Covenant of Holiness, and the grace that Pardons us does also purify us;
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for so saith the Apostle, He that hath this hope purifies himself even as God is pure.
for so Says the Apostle, He that hath this hope Purifies himself even as God is pure.
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And when we are so, then we are justified indeed; this is the NONLATINALPHABET, the Law of faith;
And when we Are so, then we Are justified indeed; this is the, the Law of faith;
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and by works in this sense, that is by the works of faith, by faith working by love,
and by works in this sense, that is by the works of faith, by faith working by love,
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and producing fruits worthy of amendment of ife, we are justified before God. And so I have done with the affirmative Proposition of my Text;
and producing fruits worthy of amendment of ife, we Are justified before God. And so I have done with the affirmative Proposition of my Text;
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you see that a man is justified by works. But there is more in it than this matter yet amounts to:
you see that a man is justified by works. But there is more in it than this matter yet amounts to:
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for S. James does not say, we are justified by works, and are not justified by faith;
for S. James does not say, we Are justified by works, and Are not justified by faith;
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that had been irreconcileable with S. Paul; but we are so justified by works, that it is not by Faith alone;
that had been Irreconcilable with S. Paul; but we Are so justified by works, that it is not by Faith alone;
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it is faith and works together:
it is faith and works together:
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that is, it is by the NONLATINALPHABET by the obedience of faith, by the works of Faith, by the Law of faith, by Righteousness Evangelical, by the conditions of the Gospel and the measures of Christ.
that is, it is by the by the Obedience of faith, by the works of Faith, by the Law of faith, by Righteousness Evangelical, by the conditions of the Gospel and the measures of christ.
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I have many things to say in this particular;
I have many things to say in this particular;
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but because I have but a little time left to say them in, I will sum it all up in this Proposition, That in the question of justification and salvation, faith and good works are no part of a distinction,
but Because I have but a little time left to say them in, I will sum it all up in this Proposition, That in the question of justification and salvation, faith and good works Are no part of a distinction,
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but members of one entire body. Faith and good works together work the righteousness of God:
but members of one entire body. Faith and good works together work the righteousness of God:
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That is, that I may speak plainly, justifying faith contains in it obedience; and if this be made good, then the two Apostles are reconciled to each other,
That is, that I may speak plainly, justifying faith contains in it Obedience; and if this be made good, then the two Apostles Are reconciled to each other,
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and both of them to the necessity, the indispensible necessity of a good life.
and both of them to the necessity, the indispensible necessity of a good life.
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Now that justifying and saving faith must be defined by something more than an act of understanding, appears not only in this, that S. Peter reckons faith as distinctly from knowledge,
Now that justifying and Saving faith must be defined by something more than an act of understanding, appears not only in this, that S. Peter reckons faith as distinctly from knowledge,
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as he does from patience, or strength or brotherly kindness; saying [ Add to your faith vertue, to vertue knowledge ] but in this also;
as he does from patience, or strength or brotherly kindness; saying [ Add to your faith virtue, to virtue knowledge ] but in this also;
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because an error in life, and whatsoever is against holiness, is against faith:
Because an error in life, and whatsoever is against holiness, is against faith:
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And therefore S. Paul reckons the lawless and the disobedient, murderers of Parents, man-stealing and such things to be against sound Doctrines;
And Therefore S. Paul reckons the lawless and the disobedient, murderers of Parents, manstealing and such things to be against found Doctrines;
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for the Doctrine of faith is called NONLATINALPHABET, the Doctrine that is according to godliness.
for the Doctrine of faith is called, the Doctrine that is according to godliness.
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And when S. Paul prayes against ungodly men, he adds this reason, NONLATINALPHABET, for all men have not faith:
And when S. Paul prays against ungodly men, he adds this reason,, for all men have not faith:
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meaning that wicked men are Infidels and Unbelievers, and particularly he affirms of him that does not provide for his own, that he hath denyed the Faith. meaning that wicked men Are Infidels and Unbelievers, and particularly he affirms of him that does not provide for his own, that he hath denied the Faith.
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Now from hence it follows that faith is godliness, because all wickedness is infidelity, it is an Apostacy from the faith. Now from hence it follows that faith is godliness, Because all wickedness is infidelity, it is an Apostasy from the faith.
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Ille erit, ille nocens qui me tibi fecerat hostem; he that sins against God, he is the enemy to the faith of Jesus Christ,Isle erit, Isle Nocens qui me tibi fecerat hostem; he that Sins against God, he is the enemy to the faith of jesus christ,
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and therefore we deceive our selves if we place faith in the understanding only;
and Therefore we deceive our selves if we place faith in the understanding only;
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it is not that, and it does not well there, but NONLATINALPHABET, saith the Apostle, the Mystery of faith is kept no where, it dwells no where but in a pure conscience.
it is not that, and it does not well there, but, Says the Apostle, the Mystery of faith is kept no where, it dwells no where but in a pure conscience.
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For I consider that since all moral habits are best defined by their operation, we can best understand what faith is by seeing what it does.
For I Consider that since all moral habits Are best defined by their operation, we can best understand what faith is by seeing what it does.
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To this purpose hear S. Paul : By faith Abel offered up to God a more excellent Sacrifice than Cain.
To this purpose hear S. Paul: By faith Abel offered up to God a more excellent Sacrifice than Cain.
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By faith Noah made an Ark. By faith Abraham left his Country and offered up his Son. By faith Moses chose to suffer affliction, and accounted the reproach of Christ greater than all the riches of Aegypt.By faith Noah made an Ark By faith Abraham left his Country and offered up his Son. By faith Moses chosen to suffer affliction, and accounted the reproach of christ greater than all the riches of Egypt.
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In short, the children of God by faith subdued Kingdoms, and wrought righteousness: To work righteousness is as much the duty and work of faith as believing is.
In short, the children of God by faith subdued Kingdoms, and wrought righteousness: To work righteousness is as much the duty and work of faith as believing is.
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So that now we may quickly make an end of this great inquiry, whether a man is justified by faith,
So that now we may quickly make an end of this great inquiry, whither a man is justified by faith,
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or by works, for he is so by both;
or by works, for he is so by both;
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if you take it alone, faith does not justifie, but take it in the aggregate sense as it is used in the question of Justification by S. Paul, and then faith does not only justifie, but it sanctifies too;
if you take it alone, faith does not justify, but take it in the aggregate sense as it is used in the question of Justification by S. Paul, and then faith does not only justify, but it Sanctifies too;
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and then you need to enquire no further;
and then you need to inquire no further;
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obedience is a part of the definition of faith, as much as it is of Charity:
Obedience is a part of the definition of faith, as much as it is of Charity:
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This is love saith S. John, that we keep his Commandments.
This is love Says S. John, that we keep his commandments.
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And the very same is affirmed of faith too by Bensirach, He that believeth the Lord will keep his Commandments. And the very same is affirmed of faith too by Ben sirach, He that Believeth the Lord will keep his commandments.
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I have now done with all the Propositions expressed and implyed in the Text;
I have now done with all the Propositions expressed and employed in the Text;
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give me leave to make some practical Considerations, and so I shall dismiss you from this Attention.
give me leave to make Some practical Considerations, and so I shall dismiss you from this Attention.
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The rise I take from the words of S. Epiphanius speaking in praise of the Apostolical and purest Ages of the Church:
The rise I take from the words of S. Epiphanius speaking in praise of the Apostolical and Purest Ages of the Church:
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There was at first no distinction of Sects and Opinions in the Church: she knew no difference of men, but good and bad; There was At First no distinction of Sects and Opinions in the Church: she knew no difference of men, but good and bad;
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there was no separation made, but what was made by piety or impiety, or (sayes he) which is all one, by fidelity and infidelity:
there was no separation made, but what was made by piety or impiety, or (Says he) which is all one, by Fidis and infidelity:
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NONLATINALPHABET. For faith hath in it the Image of godliness engraven, and infidelity hath the Character of wickedness and prevarication.
. For faith hath in it the Image of godliness engraven, and infidelity hath the Character of wickedness and prevarication.
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A man was not then esteemed a Saint for disobeying his Bishop or an Apostle, nor for misunderstanding the hard sayings of S. Paul about predestination;
A man was not then esteemed a Saint for disobeying his Bishop or an Apostle, nor for misunderstanding the hard sayings of S. Paul about predestination;
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to kick against the laudable Customs of the Church was not then accounted a note of the godly party:
to kick against the laudable Customs of the Church was not then accounted a note of the godly party:
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and to despise Government was but an ill mark, and weak indication of being a good Christian.
and to despise Government was but an ill mark, and weak indication of being a good Christian.
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The Kingdom of God did not then consist in words, but in power, the power of godliness;
The Kingdom of God did not then consist in words, but in power, the power of godliness;
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though now we are fallen into another method:
though now we Are fallen into Another method:
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we have turned all Religion into Faith, and our faith is nothing but the productions of interest or disputing;
we have turned all Religion into Faith, and our faith is nothing but the productions of Interest or disputing;
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it is adhering to a party, and a wrangling against all the world beside;
it is adhering to a party, and a wrangling against all the world beside;
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and when it is asked of what Religion he is of, we understand the meaning to be, what faction does he follow;
and when it is asked of what Religion he is of, we understand the meaning to be, what faction does he follow;
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what are the Articles of his Sect, not what is the manner of his life:
what Are the Articles of his Sect, not what is the manner of his life:
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and if men be zealous for their party and that interest, then they are precious men,
and if men be zealous for their party and that Interest, then they Are precious men,
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though otherwise they be covetous as the Grave, factious as Dathan, Schismatical as Corah, or proud as the falling Angels. Alas!
though otherwise they be covetous as the Grave, factious as Dathan, Schismatical as Corah, or proud as the falling Angels. Alas!
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these things will but deceive us, the faith of a Christian cannot consist in strifes about words, and perverse disputings of men:
these things will but deceive us, the faith of a Christian cannot consist in strifes about words, and perverse disputings of men:
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These things the Apostle calls prophane and vain bablings; and mark what he sayes of them, these things will encrease NONLATINALPHABET They are in themselves ungodliness, and will produce more;
These things the Apostle calls profane and vain babblings; and mark what he Says of them, these things will increase They Are in themselves ungodliness, and will produce more;
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they will encrease unto more ungodliness: but the faith of a Christian had other measures: that was faith then which made men faithful to their vows in Baptism.
they will increase unto more ungodliness: but the faith of a Christian had other measures: that was faith then which made men faithful to their vows in Baptism.
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The faith of a Christian was the best security in contracts, and a Christians word was as good as his bond,
The faith of a Christian was the best security in contracts, and a Christians word was as good as his bound,
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because he was faithful that promised; and a Christian would rather dye than break his word;
Because he was faithful that promised; and a Christian would rather die than break his word;
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and was always true to his trust;
and was always true to his trust;
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he was faithful to his friend, and loved as Jonathan did David. This was the Christian faith then:
he was faithful to his friend, and loved as Johnathan did David. This was the Christian faith then:
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their Religion was to hurt no man, and to do good to every man, and so it ought to be:
their Religion was to hurt no man, and to do good to every man, and so it ought to be:
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True Religion is to visit the Fatherless and Widow, and to keep our selves unspotted of the World. True Religion is to visit the Fatherless and Widow, and to keep our selves unspotted of the World.
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That's a good religion, that's pure and undefiled: so S. James, and S. Chrysostom defines NONLATINALPHABET, true Religion to be NONLATINALPHABET ▪ a pure faith and a godly life,
That's a good Religion, that's pure and undefiled: so S. James, and S. Chrysostom defines, true Religion to be ▪ a pure faith and a godly life,
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for they make up the whole mystery of godliness;
for they make up the Whole mystery of godliness;
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and no man could then pretend to faith, but he that did do valiantly, and suffer patiently,
and no man could then pretend to faith, but he that did doe valiantly, and suffer patiently,
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1270
and resist the Devil, and overcome the world.
and resist the devil, and overcome the world.
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These things are as properly the actions of Faith, as alms is of Charity, and therefore they must enter into the moral definition of it:
These things Are as properly the actions of Faith, as alms is of Charity, and Therefore they must enter into the moral definition of it:
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And this was truly understood by Salvian, that wise and godly Priest of Massilia; what is faith,
And this was truly understood by Salvian, that wise and godly Priest of Massilia; what is faith,
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and what is believing (saith he) hominem fideliter Christo credere est fidelem Deo esse, h. e.
and what is believing (Says he) hominem Fideliter Christ Believe est Fidelium God esse, h. e.
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fideliter Dei mandata servare. That man does faithfully believe in Christ who is faithful unto God, who faithfully keeps Gods commandments:Fideliter Dei Commandments servare. That man does faithfully believe in christ who is faithful unto God, who faithfully keeps God's Commandments:
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and therefore let us measure our faith here by our faithfulness to God, and by our diligence to do our Masters Comandments;
and Therefore let us measure our faith Here by our faithfulness to God, and by our diligence to do our Masters commandments;
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for Christianorum omnis religio sine scelere & maculâ vivere, said Lactantius, the whole religion of a Christian is to live unblameably;
for Christians omnis Religio sine Scelere & maculâ vivere, said Lactantius, the Whole Religion of a Christian is to live unblamably;
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that is, in all holiness and purity of conversation.
that is, in all holiness and purity of Conversation.
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2. When our faith is spoken of as the great instrument of justification and salvation, take Abraham's faith as your best pattern,
2. When our faith is spoken of as the great Instrument of justification and salvation, take Abraham's faith as your best pattern,
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and that will end the dispute, because that he was justified by faith when his faith was mighty in effect;
and that will end the dispute, Because that he was justified by faith when his faith was mighty in Effect;
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when he trusted in God, when he believed the promises, when he expected a resurrection of the dead,
when he trusted in God, when he believed the promises, when he expected a resurrection of the dead,
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when he was strong in Faith, when he gave glory to God, when against hope he believed in hope;
when he was strong in Faith, when he gave glory to God, when against hope he believed in hope;
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and when all this past into an act of a most glorious obedience, even denying his greatest desires, contradicting his most passionate affections, offering to God the best thing he had,
and when all this passed into an act of a most glorious Obedience, even denying his greatest Desires, contradicting his most passionate affections, offering to God the best thing he had,
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and exposing to death his beloved Isaac, his laughters, all his joy at the command of God.
and exposing to death his Beloved Isaac, his laughters, all his joy At the command of God.
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By this faith he was justified, saith S. Paul; by these works he was justified, faith S. James; that is, by this faith working this obedience.
By this faith he was justified, Says S. Paul; by these works he was justified, faith S. James; that is, by this faith working this Obedience.
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And then all the difficulty is over;
And then all the difficulty is over;
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only remember this, your faith is weak and will do but little for you, if it be not stronger then all your secular desires and all your peevish angers.
only Remember this, your faith is weak and will do but little for you, if it be not Stronger then all your secular Desires and all your peevish anger's.
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Thus we find in the holy Gospels, this conjunction declared necessary, Whatsoever things ye desire, when ye pray, believe that ye receive them, and ye shall have them.
Thus we find in the holy Gospels, this conjunction declared necessary, Whatsoever things you desire, when you pray, believe that you receive them, and you shall have them.
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Here is as glorious an event promised to Faith as can be expressed, Faith shall obtain any thing of God. True;
Here is as glorious an event promised to Faith as can be expressed, Faith shall obtain any thing of God. True;
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but it is not Faith alone; but faith in prayer; Faith praying, not Faith simply believing.
but it is not Faith alone; but faith in prayer; Faith praying, not Faith simply believing.
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So S. James; the prayer of Faith shall save the sick; but adds, it must be the effectual fervent prayer of a righteous man;
So S. James; the prayer of Faith shall save the sick; but adds, it must be the effectual fervent prayer of a righteous man;
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so that faith shall prevail, but there must be prayer in faith, and fervour in prayer,
so that faith shall prevail, but there must be prayer in faith, and fervour in prayer,
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and devotion in fervour, and righteousness in devotion, and then impute the effect to faith if you please, provided that it be declared, that effect cannot be wrought by Faith unless it be so qualified.
and devotion in fervour, and righteousness in devotion, and then impute the Effect to faith if you please, provided that it be declared, that Effect cannot be wrought by Faith unless it be so qualified.
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But Christ adds one thing more; When ye stand praying, forgive; but if ye will not forgive, neither will your Father forgive you.
But christ adds one thing more; When you stand praying, forgive; but if you will not forgive, neither will your Father forgive you.
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So that it will be to no purpose to say a man is justified by faith,
So that it will be to no purpose to say a man is justified by faith,
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unless you mingle charity with it: for without the charity of forgiveness, there can be no pardon;
unless you mingle charity with it: for without the charity of forgiveness, there can be no pardon;
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and then justification is but a word, when it effects nothing.
and then justification is but a word, when it effects nothing.
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3. Let every one take heed that by an importune adhering to and relying upon a mistaken Faith, he do not really make a shipwrack of a right Faith.
3. Let every one take heed that by an importune adhering to and relying upon a mistaken Faith, he do not really make a shipwreck of a right Faith.
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Hymenaeus and Alexander lost their Faith by putting away a good conscience;Hymenaeus and Alexander lost their Faith by putting away a good conscience;
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and what matter is it of what Religion or Faith a man be of, if he be a Villain and a cheat, a man of no truth,
and what matter is it of what Religion or Faith a man be of, if he be a Villain and a cheat, a man of no truth,
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and of no trust, a lover of the World, and not a lover of God? But I pray consider, can any man have Faith that denyes God? That's not possible:
and of no trust, a lover of the World, and not a lover of God? But I pray Consider, can any man have Faith that Denies God? That's not possible:
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and cannot a man as well deny God by an evil action, as by an heretical Proposition? Cannot a man deny God by works as much as by words? Hear what the Apostle sayes, They profess that they know God,
and cannot a man as well deny God by an evil actium, as by an heretical Proposition? Cannot a man deny God by works as much as by words? Hear what the Apostle Says, They profess that they know God,
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but in works they deny him, being abominable and disobedient, and unto every good work reprobate. Disobedience is a denying God.but in works they deny him, being abominable and disobedient, and unto every good work Reprobate. Disobedience is a denying God.
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Nolumus hunc regnare, is as plain a renouncing of Christ, as nolumus huic credere. It is to no purpose to say we believe in Christ and have Faith,Nolumus hunc Reign, is as plain a renouncing of christ, as nolumus huic Believe. It is to no purpose to say we believe in christ and have Faith,
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unless Christ reign in our hearts by Faith.
unless christ Reign in our hearts by Faith.
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4. From these premises we may see but too evidently, that though a great part of mankind pretend to be saved by Faith,
4. From these premises we may see but too evidently, that though a great part of mankind pretend to be saved by Faith,
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yet they know not what it is, or else wilfully mistake it, and place their hopes upon sand, or the more unstable water.
yet they know not what it is, or Else wilfully mistake it, and place their hope's upon sand, or the more unstable water.
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Believing is the least thing in a justifying Faith;
Believing is the least thing in a justifying Faith;
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for Faith is a conjugation of many Ingredients, and faith is a Covenant, and faith is a Law,
for Faith is a conjugation of many Ingredients, and faith is a Covenant, and faith is a Law,
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and faith is Obedience, and faith is a Work, and indeed it is a sincere cleaving to,
and faith is obedience, and faith is a Work, and indeed it is a sincere cleaving to,
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and closing with the terms of the Gospel in every instance, in every particular. Alas!
and closing with the terms of the Gospel in every instance, in every particular. Alas!
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the niceties of a spruce understanding, and the curious nothings of useless speculation, and all the opinions of men that make the divisions of heart,
the niceties of a spruce understanding, and the curious nothings of useless speculation, and all the opinions of men that make the divisions of heart,
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and do nothing else, cannot bring us one drop of comfort in the day of tribulation,
and do nothing Else, cannot bring us one drop of Comfort in the day of tribulation,
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and therefore are no parts of the strength of faith:
and Therefore Are no parts of the strength of faith:
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Nay, when a man begins truly to fear God, and is in the Agonies of Mortification, all these new-nothings and curiosities will lye neglected by,
Nay, when a man begins truly to Fear God, and is in the Agonies of Mortification, all these New nothings and curiosities will lie neglected by,
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as baubles do by Children when they are deadly sick:
as baubles do by Children when they Are deadly sick:
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But that only is faith that makes us to love God, to do his will, to suffer his impositions, to trust his promises, to see through a cloud, to overcome the World, to resist the Devil, to stand in the day of tryal,
But that only is faith that makes us to love God, to do his will, to suffer his impositions, to trust his promises, to see through a cloud, to overcome the World, to resist the devil, to stand in the day of trial,
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and to be comforted in all our sorrows.
and to be comforted in all our sorrows.
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This is that precious faith so mainly necessary to be insisted on, that by it we may be Sons of the free woman, liberi à vitiis ac ritibus, that the true Isaac may be in us, which is Christ according to the Spirit, the wisdom and power of God, a Divine vigour and life, whereby we are enabled with joy and cheerfulness to walk in the way of God. This is that precious faith so mainly necessary to be insisted on, that by it we may be Sons of the free woman, Liberi à Vitiis ac ritibus, that the true Isaac may be in us, which is christ according to the Spirit, the Wisdom and power of God, a Divine vigour and life, whereby we Are enabled with joy and cheerfulness to walk in the Way of God.
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By this you may try your faith, if you please, and make an end of this question:
By this you may try your faith, if you please, and make an end of this question:
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Do you believe in the Lord Jesus, yea or no? God forbid else, but if your faith be good it will abide the tryal.
Do you believe in the Lord jesus, yea or no? God forbid Else, but if your faith be good it will abide the trial.
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There are but three things that make the integrity of Christian faith; believing the words of God, confidence in his goodness, and keeping his Commandments.
There Are but three things that make the integrity of Christian faith; believing the words of God, confidence in his Goodness, and keeping his commandments.
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For the first, it is evident that every man pretends to it;
For the First, it is evident that every man pretends to it;
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if he calls himself Christian, he believes all that is in the Canon of the Scriptures;
if he calls himself Christian, he believes all that is in the Canon of the Scriptures;
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and if he did not, he were indeed no Christian.
and if he did not, he were indeed no Christian.
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But now consider, what think we of this Proposition? All shall be damned who believe not the truth, but have pleasure in unrighteousness:
But now Consider, what think we of this Proposition? All shall be damned who believe not the truth, but have pleasure in unrighteousness:
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Does not every man believe this? Is it possible they can believe there is any such thing as unrighteousness in the World, Does not every man believe this? Is it possible they can believe there is any such thing as unrighteousness in the World,
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or any such thing as damnation;
or any such thing as damnation;
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and yet commit that which the Scriptures call unrighteousness, and which all Laws, and all good men say is so? Consider how many unrighteous men there are in the world,
and yet commit that which the Scriptures call unrighteousness, and which all Laws, and all good men say is so? Consider how many unrighteous men there Are in the world,
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and yet how few of them think they shall be damned.
and yet how few of them think they shall be damned.
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I know not how it comes to pass, but men go upon strange principles, and they have made Christianity to be a very odd Institution,
I know not how it comes to pass, but men go upon strange principles, and they have made Christianity to be a very odd Institution,
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if it had not better measures than they are pleased to afford it.
if it had not better measures than they Are pleased to afford it.
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There are two great roots of all evil, Covetousness and Pride, and they have infected the greatest parts of mankind,
There Are two great roots of all evil, Covetousness and Pride, and they have infected the greatest parts of mankind,
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and yet no man thinks himself to be either Covetous or Proud:
and yet no man thinks himself to be either Covetous or Proud:
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And therefore whatever you discourse against these sins, it never hits any man, but like Jonathans Arrows to David, they fall short or they fly beyond:
And Therefore whatever you discourse against these Sins, it never hits any man, but like Jonathans Arrows to David, they fallen short or they fly beyond:
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Salvian complained of it in his time, Hoc ad crimina nostra addimus, ut cum in omnibus rei simus, etiam bonos nos & sanctos esse credamus, This we add unto our crimes, we are the vilest persons in the world, Salvian complained of it in his time, Hoc ad Crimes nostra addimus, ut cum in omnibus rei Simus, etiam bonos nos & sanctos esse Credamus, This we add unto our crimes, we Are the Vilest Persons in the world,
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and yet we think our selves to be good people, and when we die make no question but we shall go to Heaven.
and yet we think our selves to be good people, and when we die make no question but we shall go to Heaven.
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There is no cause of this, but because we have not so much faith as believing comes to,
There is no cause of this, but Because we have not so much faith as believing comes to,
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and yet most men will pretend not only to believe, but to love Christ all this while:
and yet most men will pretend not only to believe, but to love christ all this while:
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And how do they prove this? Truly they hate the memory of Judas, and curse the Jews that crucified Christ,
And how do they prove this? Truly they hate the memory of Judas, and curse the jews that Crucified christ,
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and think Pilate a very miserable man, and that all the Turks are damned; and to be called Caiphas is a word of reproach;
and think Pilate a very miserable man, and that all the Turks Are damned; and to be called Caiaphas is a word of reproach;
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and indeed there are many that do not much more for Christ than this comes to;
and indeed there Are many that do not much more for christ than this comes to;
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things to as little purpose, and of as little signification.
things to as little purpose, and of as little signification.
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But so the Jews did hate the memory of Corah as we do of Caiphas, and they builded the Sepulchre of the Prophets;
But so the jews did hate the memory of Corah as we do of Caiaphas, and they built the Sepulchre of the prophets;
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and we also are angry at them that killed the Apostles and the Martyrs, but in the mean time we neither love Christ nor his Saints;
and we also Are angry At them that killed the Apostles and the Martyrs, but in the mean time we neither love christ nor his Saints;
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for we neither obey him, nor imitate them:
for we neither obey him, nor imitate them:
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And yet we should think our selves highly injured, if one should call us Infidels and haters of Christ. But I pray consider;
And yet we should think our selves highly injured, if one should call us Infidels and haters of christ. But I pray Consider;
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what is hating of any man, but designing and doing him all the injury and spite we can? Does not he hate Christ that dishonours him, that makes Christs members the members of an harlot? That doth not feed and clothe these members? If the Jews did hate Christ when they crucified him,
what is hating of any man, but designing and doing him all the injury and spite we can? Does not he hate christ that dishonours him, that makes Christ members the members of an harlot? That does not feed and cloth these members? If the jews did hate christ when they Crucified him,
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then so does a Christian too when he crucifies him again. Let us not deceive our selves;
then so does a Christian too when he Crucifies him again. Let us not deceive our selves;
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a Christian may be damned as well as a Turk; and Christians may with as much malice crucifie Christ as the Jews did:
a Christian may be damned as well as a Turk; and Christians may with as much malice crucify christ as the jews did:
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And so does every man that sins wilfully; he spills the blood of Christ, making it to be spent in vain.
And so does every man that Sins wilfully; he spills the blood of christ, making it to be spent in vain.
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He that hateth you, hateth me, he that receives you, receives me, said Christ to his Apostles.He that hates you, hates me, he that receives you, receives me, said christ to his Apostles.
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I wish the world had so much faith as to believe that; and by this try whether we love Christ, and believe in him or no.
I wish the world had so much faith as to believe that; and by this try whither we love christ, and believe in him or no.
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I shall for the tryal of our faith ask one easie question;
I shall for the trial of our faith ask one easy question;
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Do we believe that the story of David and Jonathan is true? Have we so much faith as to think it possible that two Rivals of a Crown should love so dearly? Can any man believe this,
Do we believe that the story of David and Johnathan is true? Have we so much faith as to think it possible that two Rivals of a Crown should love so dearly? Can any man believe this,
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and not be infinitely ashamed to see Christians (almost all Christians) to be irreconcileably angry,
and not be infinitely ashamed to see Christians (almost all Christians) to be irreconcilably angry,
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and ready to pull their brothers heart out, when he offers to take our Land or money from us? Why do almost all men that go to Law for right hate one anothers persons? Why cannot men with patience hear their titles questioned? But if Christianity be so excellent a Religion,
and ready to pull their Brother's heart out, when he offers to take our Land or money from us? Why do almost all men that go to Law for right hate one another's Persons? Why cannot men with patience hear their titles questioned? But if Christianity be so excellent a Religion,
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why are so very many Christians so very wicked? Certainly they do not so much as believe the propositions and principles of their own Religion.
why Are so very many Christians so very wicked? Certainly they do not so much as believe the propositions and principles of their own Religion.
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For the body of Christians is so universally wicked, that it would be a greater change to see Christians generally live according to their profession,
For the body of Christians is so universally wicked, that it would be a greater change to see Christians generally live according to their profession,
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than it was at first from infidelity to see them to turn Believers:
than it was At First from infidelity to see them to turn Believers:
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The conversion from Christian to Christian, from Christian in title to Christian in sincerity, would be a greater miracle then it was when they were converted from Heathen and Jew to Christian.
The conversion from Christian to Christian, from Christian in title to Christian in sincerity, would be a greater miracle then it was when they were converted from Heathen and Jew to Christian.
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What is the matter? Is not repentance from dead works reckoned by S. Paul in Heb. 6. as one of the fundamental points of Christian Religion? Is it not a piece of our Catechism, the first thing we are taught,
What is the matter? Is not Repentance from dead works reckoned by S. Paul in Hebrew 6. as one of the fundamental points of Christian Religion? Is it not a piece of our Catechism, the First thing we Are taught,
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and is it not the last thing that we practise? We had better be without Baptism than without repentance, and yet both are necessary;
and is it not the last thing that we practise? We had better be without Baptism than without Repentance, and yet both Are necessary;
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and therefore if we were not without faith, we should be without neither.
and Therefore if we were not without faith, we should be without neither.
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Is not Repentance a forsaking all sin, and an intire returning unto God? Who can deny this? And is it not plainly said in Scripture, Ʋnless ye repent ye shall all perish? But shew me the man that believes these things heartily:
Is not Repentance a forsaking all since, and an entire returning unto God? Who can deny this? And is it not plainly said in Scripture, Ʋnless you Repent you shall all perish? But show me the man that believes these things heartily:
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that is, shew me a true penitent, he only believes the doctrines of repentance.
that is, show me a true penitent, he only believes the doctrines of Repentance.
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If I had time I should examine your faith by your confidence in God, and by your obedience.
If I had time I should examine your faith by your confidence in God, and by your Obedience.
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But if we fall in the meer believing, it is not likely we should do better in the other.
But if we fallen in the mere believing, it is not likely we should do better in the other.
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But because all the promises of God are conditional, and there can be no confidence in the particular without a promise or revelation, it is not possible that any man that does not live well should reasonably put his trust in God.
But Because all the promises of God Are conditional, and there can be no confidence in the particular without a promise or Revelation, it is not possible that any man that does not live well should reasonably put his trust in God.
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To live a wicked life, and then to be confident that in the day of our death God will give us pardon, is not faith,
To live a wicked life, and then to be confident that in the day of our death God will give us pardon, is not faith,
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but a direct want of faith.
but a Direct want of faith.
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If we did believe the promises upon their proper conditions, or believe that Gods Commandments were righteous and true,
If we did believe the promises upon their proper conditions, or believe that God's commandments were righteous and true,
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or that the threatnings were as really intended as they are terribly spoken, we should not dare to live at the rate we do:
or that the threatenings were as really intended as they Are terribly spoken, we should not Dare to live At the rate we do:
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But wicked men have not faith, saith S. Paul, and then the wonder ceases.
But wicked men have not faith, Says S. Paul, and then the wonder ceases.
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But there are such palpable contradictions between mens practices and the fundamentals of our faith, that it was a material consideration of our Blessed Saviour, When the Son of man comes shall he find faith upon earth? Meaning it should be very hard and scant:
But there Are such palpable contradictions between men's practices and the fundamentals of our faith, that it was a material consideration of our Blessed Saviour, When the Son of man comes shall he find faith upon earth? Meaning it should be very hard and scant:
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every man shall boast of his own goodness; every man shall boast of his own Goodness;
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sed virum fidelem, (saith Solomon) but a faithful man who can find? Some men are very good when they are afflicted.sed virum Fidelium, (Says Solomon) but a faithful man who can find? some men Are very good when they Are afflicted.
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Hanc sibi virtutem fractâ facit urceus ansâ, Et tristis nullo qui tepet igne focus; Et teges & cimex, & nudi sponda grabati, Fit brevis atque eadem nocte dieque toga.
Hanc sibi virtutem fractâ facit urceus ansâ, Et tristis nullo qui tepet Ignite focus; Et teges & cimex, & nudi sponda grabati, Fit brevis atque Same nocte dieque togam.
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When the gown of the day is the mantle of the night, and cannot at the same time cover the head, and make the feet warm;
When the gown of the day is the mantle of the night, and cannot At the same time cover the head, and make the feet warm;
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when they have but one broken dish and no spoon, then they are humble and modest;
when they have but one broken dish and no spoon, then they Are humble and modest;
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then they can suffer an injury, and bear contempt: but give them riches and they grow insolent;
then they can suffer an injury, and bear contempt: but give them riches and they grow insolent;
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fear and pusillanimity did their first work, and an opportunity to sin undoes it all.
Fear and pusillanimity did their First work, and an opportunity to since undoes it all.
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Bonum militem perdidisti, Imperatorem pessimum creasti, said Galba, you have spoiled a good Trooper when you made me a bad Commander.Bonum militem You have lost, Imperatorem pessimum creasti, said Galba, you have spoiled a good Trooper when you made me a bad Commander.
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Others can never serve God but when they are prosperous, if they lose their fortune they lose their faith, and quit their Charity:
Others can never serve God but when they Are prosperous, if they loose their fortune they loose their faith, and quit their Charity:
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Non rata fides ubi jam melior fortuna ruit; Non rata fides ubi jam melior fortuna ruit;
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if they become poor, they become lyars and deceivers of their trust, envious and greedy, restless and uncharitable;
if they become poor, they become liars and deceivers of their trust, envious and greedy, restless and uncharitable;
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that is, one way or other they shew that they love the world, and by all the faith they pretend to cannot overcome it.
that is, one Way or other they show that they love the world, and by all the faith they pretend to cannot overcome it.
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Cast up therefore your reckonings impartially; see what is, what will be required at your hands:
Cast up Therefore your reckonings impartially; see what is, what will be required At your hands:
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do not think you can be justified by faith, unless your faith be greater than all your passions;
do not think you can be justified by faith, unless your faith be greater than all your passion;
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you have not the learning, not so much as the common notices of faith, unless you can tell when you are covetous,
you have not the learning, not so much as the Common notices of faith, unless you can tell when you Are covetous,
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and reprove your self when you are proud;
and reprove your self when you Are proud;
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but he that is so, and knows it not (and that is the case of most men) hath no faith,
but he that is so, and knows it not (and that is the case of most men) hath not faith,
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and neither knows God, nor knows himself. To conclude.
and neither knows God, nor knows himself. To conclude.
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He that hath true justifying faith, believes the power of God to be above the powers of nature;
He that hath true justifying faith, believes the power of God to be above the Powers of nature;
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the goodness of God above the merit and disposition of our persons, the bounty of God above the excellency of our works, the truth of God above the contradiction of our weak arguings and fears, the love of God above our cold experience and ineffectual reason,
the Goodness of God above the merit and disposition of our Persons, the bounty of God above the excellency of our works, the truth of God above the contradiction of our weak arguings and fears, the love of God above our cold experience and ineffectual reason,
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and the necessities of doing good works above the faint excuses and ignorant pretences of disputing sinners:
and the necessities of doing good works above the faint excuses and ignorant pretences of disputing Sinners:
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But want of faith makes us so generally wicked as we are, so often running to despair;
But want of faith makes us so generally wicked as we Are, so often running to despair;
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so often baffled in our resolutions of a good life:
so often baffled in our resolutions of a good life:
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But he whose faith makes him more than Conqueror over these difficulties, to him Isaac shall be born even in his old age;
But he whose faith makes him more than Conqueror over these difficulties, to him Isaac shall be born even in his old age;
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the life of God shall be perfectly wrought in him, and by this faith so operative,
the life of God shall be perfectly wrought in him, and by this faith so operative,
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so strong, so lasting, so obedient, he shall be justified, and he shall be saved.
so strong, so lasting, so obedient, he shall be justified, and he shall be saved.
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A Consecration Sermon Preached at DUBLIN. SERM. IV. Luke XII. 42.
A Consecration Sermon Preached At DUBLIN. SERMON. IV. Luke XII. 42.
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And the Lord said, Who then is that faithful and wise Steward, whom his Lord shall make Ruler over his Houshold, to give them their portion of meat in due season.
And the Lord said, Who then is that faithful and wise Steward, whom his Lord shall make Ruler over his Household, to give them their portion of meat in due season.
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Blessed is that Servant whom his Lord when he cometh shall find so doing.
Blessed is that Servant whom his Lord when he comes shall find so doing.
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NONLATINALPHABET. THese words are not properly a question, though they seem so, and the particle NONLATINALPHABET is not interrogative,
. THese words Are not properly a question, though they seem so, and the particle is not interrogative,
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but hypothetical, and extends who to whosoever; plainly meaning that whoever is a Steward over Christs houshold, of him God requires a great care,
but hypothetical, and extends who to whosoever; plainly meaning that whoever is a Steward over Christ household, of him God requires a great care,
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because he hath trusted him with a great employment. Every Steward NONLATINALPHABET, so it is in S. Matthew, * NONLATINALPHABET, so it is in my Text;
Because he hath trusted him with a great employment. Every Steward, so it is in S. Matthew, *, so it is in my Text;
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Every Steward whom the Lord hath or shall appoint over the Family to rule it and to feed it, Every Steward whom the Lord hath or shall appoint over the Family to Rule it and to feed it,
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now and in all generations of men, as long as this Family shall abide on earth;
now and in all generations of men, as long as this Family shall abide on earth;
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that is, the Apostles, and they who were to succeed the Apostles in the Stewardship, were to be furnished with the same power,
that is, the Apostles, and they who were to succeed the Apostles in the Stewardship, were to be furnished with the same power,
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and to undertake the same charge, and to give the same strict and severe accounts. In these words here is something insinuated, and much expressed.
and to undertake the same charge, and to give the same strict and severe accounts. In these words Here is something insinuated, and much expressed.
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1. That which is insinuated only is, who these Stewards are, whom Christ had, whom Christ would appoint over his Family the Church:
1. That which is insinuated only is, who these Stewards Are, whom christ had, whom christ would appoint over his Family the Church:
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they are not here named, but we shall find them out by their proper direction and indigitation by and by.
they Are not Here nam, but we shall find them out by their proper direction and indigitation by and by.
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2. But that which is expressed, is the Office it self, in a double capacity. 1. In the dignity of it, It is a Rule and Government:
2. But that which is expressed, is the Office it self, in a double capacity. 1. In the dignity of it, It is a Rule and Government:
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[ whom the Lord shall make Ruler over his Houshold.
[ whom the Lord shall make Ruler over his Household.
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] 2. In the care and duty of it, which determines the Government to be paternal and profitable;
] 2. In the care and duty of it, which determines the Government to be paternal and profitable;
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it is a rule, but such a rule as Shepherds have over their flocks, to lead them to good pastures,
it is a Rule, but such a Rule as Shepherd's have over their flocks, to led them to good pastures,
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and to keep them within their appointed walks, and within their folds: NONLATINALPHABET: that's the work, to give them a measure and proportion of nourishment: NONLATINALPHABET, so S. Matthew calls it:
and to keep them within their appointed walks, and within their folds:: that's the work, to give them a measure and proportion of nourishment:, so S. Matthew calls it:
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meat in the season; that which is fit for them, and when it is fit; meat enough, and meat convenient;meat in the season; that which is fit for them, and when it is fit; meat enough, and meat convenient;
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and both together mean that which the Greek Poets call NONLATINALPHABET, the strong wholsom dyet. 3. Lastly, Here is the reward of the faithful and wise dispensation.
and both together mean that which the Greek Poets call, the strong wholesome diet. 3. Lastly, Here is the reward of the faithful and wise Dispensation.
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The Steward that does so, and continues to do so, till his Lord find him so doing, this man shall be blessed in his deed.
The Steward that does so, and continues to do so, till his Lord find him so doing, this man shall be blessed in his deed.
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[ Blessed is the Servant whom his Lord when he cometh shall find so doing. ] Of these in order.
[ Blessed is the Servant whom his Lord when he comes shall find so doing. ] Of these in order.
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1. Who are these Rulers of Christs Family: for though Christ knew it, and therefore needed not to ask;
1. Who Are these Rulers of Christ Family: for though christ knew it, and Therefore needed not to ask;
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yet we have disputed it so much and obeyed so little, that we have changed the plain hypothesis into an intangled question.
yet we have disputed it so much and obeyed so little, that we have changed the plain hypothesis into an entangled question.
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The answer yet is easie as to some part of the inquiry: The Apostles are the first meaning of the Text;
The answer yet is easy as to Some part of the inquiry: The Apostles Are the First meaning of the Text;
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for they were our Fathers in Christ, they begat Sons and Daughters unto God; and were a spiritual paternity is evident:
for they were our Father's in christ, they begat Sons and Daughters unto God; and were a spiritual paternity is evident:
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we need look no further for spiritual Government, because in the Paternal Rule all Power is founded;
we need look no further for spiritual Government, Because in the Paternal Rule all Power is founded;
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they begat the Family by the power of the Word and the life of the Spirit,
they begat the Family by the power of the Word and the life of the Spirit,
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and they fed this Family, and ruled it by the word of their proper Ministry:
and they fed this Family, and ruled it by the word of their proper Ministry:
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They had the keyes of this house, the Stewards Ensign, and they had the Rulers place;
They had the keys of this house, the Stewards Ensign, and they had the Rulers place;
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for they sat on twelve Thrones and judged the twelve Tribes of Israel. But of this there is no question.
for they sat on twelve Thrones and judged the twelve Tribes of Israel. But of this there is no question.
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And as little of another proposition;
And as little of Another proposition;
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that this Stewardship was to last for ever, for the power of Ministring in this Office and the Office it self were to be perpetual:
that this Stewardship was to last for ever, for the power of Ministering in this Office and the Office it self were to be perpetual:
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For the issues and powers of Government are more necessary for the perpetuating the Church, than for the first planting;
For the issues and Powers of Government Are more necessary for the perpetuating the Church, than for the First planting;
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and if it was necessary that the Apostles should have a rod and a staff at first, it would be more necessary afterwards,
and if it was necessary that the Apostles should have a rod and a staff At First, it would be more necessary afterwards,
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when the Family was more numerous, and their first zeal abated, and their native simplicity perverted into arts of hypocrisie and forms of godliness,
when the Family was more numerous, and their First zeal abated, and their native simplicity perverted into arts of hypocrisy and forms of godliness,
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when Heresies should arise, and the love of many should wax cold. The Apostles had also a power of Ordination;
when Heresies should arise, and the love of many should wax cold. The Apostles had also a power of Ordination;
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and that the very power it self does denote, for it makes perpetuity, that could not expire in the dayes of the Apostles;
and that the very power it self does denote, for it makes perpetuity, that could not expire in the days of the Apostles;
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for by it they themselves propagated a succession.
for by it they themselves propagated a succession.
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And Christ having promised his Spirit to abide with his Church for ever, and made his Apostles the Channels, the Ministers and conveyances of it, that it might descend as the inheritance and eternal portion of the Family;
And christ having promised his Spirit to abide with his Church for ever, and made his Apostles the Channels, the Ministers and conveyances of it, that it might descend as the inheritance and Eternal portion of the Family;
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it cannot be imagined that when the first Ministers were gone, there should not others rise up in the same places, some like to the first, in the same Office and Ministry of the Spirit.
it cannot be imagined that when the First Ministers were gone, there should not Others rise up in the same places, Some like to the First, in the same Office and Ministry of the Spirit.
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But the thing is plain and evident in the matter of fact also:
But the thing is plain and evident in the matter of fact also:
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Quod in Ecclesiâ nunc geritur, hoc olim fecerunt Apostoli, said S. Cyprian; What the Apostles did at first, that the Church does to this day, Quod in Ecclesiâ nunc geritur, hoc Once fecerunt Apostles, said S. Cyprian; What the Apostles did At First, that the Church does to this day,
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and shall do so for ever:
and shall do so for ever:
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For when S. Paul had given to the Bishop of Ephesus rules of Government in this Family, he commands that they should be observed till the coming of our Lord Jesus Christ:
For when S. Paul had given to the Bishop of Ephesus rules of Government in this Family, he commands that they should be observed till the coming of our Lord jesus christ:
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and therefore these authorities and charges are given to him and to his Successors;
and Therefore these authorities and charges Are given to him and to his Successors;
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it is the observation of S. Ambrose upon the warranty of that Text, and is obvious and undeniable.
it is the observation of S. Ambrose upon the warranty of that Text, and is obvious and undeniable.
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Well then, The Apostles were the first Stewards; and this Office dies not with them, but must for ever be succeeded in;
Well then, The Apostles were the First Stewards; and this Office die not with them, but must for ever be succeeded in;
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and now begins the inquiry, who are the successors of the Apostles:
and now begins the inquiry, who Are the Successors of the Apostles:
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for they are, they must evidently be the Stewards to feed and to rule this Family.
for they Are, they must evidently be the Stewards to feed and to Rule this Family.
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There are some that say that all who have any portion of work in the Family, all the Ministers of the Gospel are these Stewards,
There Are Some that say that all who have any portion of work in the Family, all the Ministers of the Gospel Are these Stewards,
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and so all will be Rulers. The Presbyters surely;
and so all will be Rulers. The Presbyters surely;
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for say they, Presbyter and Bishop is the same thing, and have the same name in Scripture,
for say they, Presbyter and Bishop is the same thing, and have the same name in Scripture,
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and therefore the Office cannot be distinguished:
and Therefore the Office cannot be distinguished:
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To this I shall very briefly say two things, which will quickly clear our way through this bush of thorns.
To this I shall very briefly say two things, which will quickly clear our Way through this bush of thorns.
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1. That the word Presbyter is but an honourable appellative used amongst the Jews, as Alderman amongst us;
1. That the word Presbyter is but an honourable appellative used among the jews, as Alderman among us;
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but it signifies no order at all, nor was ever used in Scripture to signifie any distinct company or order of Clergy:
but it signifies no order At all, nor was ever used in Scripture to signify any distinct company or order of Clergy:
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And this appears not only by an induction in all the enumerations of the Offices Ministerial in the New Testament, where to be a Presbyter is never reckoned either as a distinct Office, or a distinct Order;
And this appears not only by an induction in all the enumerations of the Offices Ministerial in the New Testament, where to be a Presbyter is never reckoned either as a distinct Office, or a distinct Order;
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but by its being indifferently communicated to all the Superior Clergy, and all the Princes of the People. but by its being indifferently communicated to all the Superior Clergy, and all the Princes of the People.
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2. The second thing I intended to say is this, that although all the Superior Clergy had not only one,
2. The second thing I intended to say is this, that although all the Superior Clergy had not only one,
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but divers common appellatives, all being called NONLATINALPHABET and NONLATINALPHABET, even the Apostolate it self being called a Deaconship ;
but diverse Common appellatives, all being called and, even the Apostolate it self being called a Deaconship;
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yet it is evident that before the common appellations were fixt into names of propriety, they were as evidently distinguished in their Offices and Powers,
yet it is evident that before the Common appellations were fixed into names of propriety, they were as evidently distinguished in their Offices and Powers,
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as they are at this day in their Names and Titles.
as they Are At this day in their Names and Titles.
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To this purpose S. Paul gave to Titus the Bishop of Crete a special Commission, Command and Power to make Ordinations;
To this purpose S. Paul gave to Titus the Bishop of Crete a special Commission, Command and Power to make Ordinations;
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and in him, and in the person of Timothy he did erect a Court of Judicature even over some of the Clergy, who yet were called Presbyters;
and in him, and in the person of Timothy he did erect a Court of Judicature even over Some of the Clergy, who yet were called Presbyters;
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against a Presbyter receive not an accusation but before two or three witnesses: there is the measure and the warranty of the Audientia Episcopalis, the Bishops Audience Court; against a Presbyter receive not an accusation but before two or three Witnesses: there is the measure and the warranty of the Audientia Episcopal, the Bishops Audience Court;
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and when the accused were found guilty, he gives in charge to proceed to censures;
and when the accused were found guilty, he gives in charge to proceed to censures;
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NONLATINALPHABET & NONLATINALPHABET You must rebuke them sharply, & you must silence them, stop their mouths, that's S. Pauls word; & You must rebuke them sharply, & you must silence them, stop their mouths, that's S. Paul's word;
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that they may no more scatter their venom in the ears and hearts of the people.
that they may no more scatter their venom in the ears and hearts of the people.
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These Bishops were commanded to set in order things that were wanting in the Churches, the same with that power of S. Paul, [ other things will I set in order when I come ] said he to the Corinthian Churches;
These Bishops were commanded to Set in order things that were wanting in the Churches, the same with that power of S. Paul, [ other things will I Set in order when I come ] said he to the Corinthian Churches;
np1 n2 vbdr vvn pc-acp vvi p-acp n1 n2 cst vbdr vvg p-acp dt n2, dt d p-acp d n1 pp-f n1 np1, [ n-jn n2 vmb pns11 vvi p-acp n1 c-crq pns11 vvb ] vvd pns31 p-acp dt jp n2;
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in which there were many who were called Presbyters, who nevertheless for all that name, had not that power:
in which there were many who were called Presbyters, who nevertheless for all that name, had not that power:
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To the same purpose it is plain in Scripture, that some would have been Apostles that were not;
To the same purpose it is plain in Scripture, that Some would have been Apostles that were not;
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such were those whom the Spirit of God notes in the Revelation;
such were those whom the Spirit of God notes in the Revelation;
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and some did love preeminence that had it not, for so did Diotrephes; and some were Judges of questions, and Some did love preeminence that had it not, for so did Diotrephes; and Some were Judges of questions,
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and all were not, for therefore they appealed to the Apostles at Jerusalem; and S. Philip though he was an Evangelist,
and all were not, for Therefore they appealed to the Apostles At Jerusalem; and S. Philip though he was an Evangelist,
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yet he could not give confirmation to the Samaritans whom he had baptized, but the Apostles were sent for,
yet he could not give confirmation to the Samaritans whom he had baptised, but the Apostles were sent for,
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for that was part of the power reserved to the Episcopal or Apostolick Order.
for that was part of the power reserved to the Episcopal or Apostolic Order.
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Now from these premises the conclusion is plain and easie. 1. Christ left a Government in his Church,
Now from these premises the conclusion is plain and easy. 1. christ left a Government in his Church,
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and founded it in the persons of the Apostles. 2. The Apostles received this power for the perpetual use and benefit,
and founded it in the Persons of the Apostles. 2. The Apostles received this power for the perpetual use and benefit,
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for the comfort and edification of the Church for ever. 3. The Apostles had this Government,
for the Comfort and edification of the Church for ever. 3. The Apostles had this Government,
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but all that were taken into the Ministry, and all that were called Presbyters had it not.
but all that were taken into the Ministry, and all that were called Presbyters had it not.
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If therefore this Government, in which there is so much disparity in the very nature and exercise and first original or it, must abide for ever; then so must that disparity:
If Therefore this Government, in which there is so much disparity in the very nature and exercise and First original or it, must abide for ever; then so must that disparity:
cs av d n1, p-acp r-crq a-acp vbz av d n1 p-acp dt j n1 cc n1 cc ord j-jn cc zz, vmb vvi p-acp av; av av vmb d n1:
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If the Apostolate in the first stabiliment was this eminency of power, then it must be so;
If the Apostolate in the First stabiliment was this eminency of power, then it must be so;
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that is, it must be the same in the succession, that it was in the foundation.
that is, it must be the same in the succession, that it was in the Foundation.
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For after the Church is founded upon its Governors, we are to expect no change of Government.
For After the Church is founded upon its Governors, we Are to expect no change of Government.
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If Christ was the Author of it, then as Christ left it, so it must abide for ever:
If christ was the Author of it, then as christ left it, so it must abide for ever:
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for ever there must be the Governing and the governed, the Superior and the subordinate, the Ordainer and the ordained, the Confirmer and he confirmed.
for ever there must be the Governing and the governed, the Superior and the subordinate, the Ordainer and the ordained, the Confirmer and he confirmed.
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Thus far the way is straight, and the path is plain.
Thus Far the Way is straight, and the path is plain.
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The Apostles were the Stewards and the ordinary Rulers of Christs Family by virtue of the order and office Apostolical;
The Apostles were the Stewards and the ordinary Rulers of Christ Family by virtue of the order and office Apostolical;
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and although this be succeeded to for ever, yet no man for his now, or at any time being called a Presbyter or Elder can pretend to it;
and although this be succeeded to for ever, yet no man for his now, or At any time being called a Presbyter or Elder can pretend to it;
cc cs d vbb vvn p-acp p-acp av, av dx n1 p-acp po31 av, cc p-acp d n1 vbg vvn dt n1 cc n-jn vmb vvi p-acp pn31;
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for besides his being a Presbyter, he must be an Apostle too;
for beside his being a Presbyter, he must be an Apostle too;
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else, though he be called in partem sollicitudinis, and may do the office of assistance and under-stewardship,
Else, though he be called in partem sollicitudinis, and may do the office of assistance and under-stewardship,
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yet the NONLATINALPHABET, the Government and Rule of the Family belongs not to him.
yet the, the Government and Rule of the Family belongs not to him.
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But then NONLATINALPHABET, who are these Stewards and Rulers over the houshold now? To this the answer is also certain and easie.
But then, who Are these Stewards and Rulers over the household now? To this the answer is also certain and easy.
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Christ hath made the same Governors to day as heretofore; Apostles still. For though the twelve Apostles are dead, yet the Apostolical order is not:
christ hath made the same Governors to day as heretofore; Apostles still. For though the twelve Apostles Are dead, yet the Apostolical order is not:
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it is NONLATINALPHABET, a generative order, and begets more Apostles.
it is, a generative order, and begets more Apostles.
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Now who these minores Apostoli are, the successors of the Apostles in that Office Apostolical and supream regiment of souls, we are sufficiently taught in Holy Scriptures;
Now who these minores Apostles Are, the Successors of the Apostles in that Office Apostolical and supreme regiment of Souls, we Are sufficiently taught in Holy Scriptures;
av q-crq d vvz np1 vbr, dt n2 pp-f dt n2 p-acp d n1 j cc j n1 pp-f n2, pns12 vbr av-j vvn p-acp j n2;
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which when I have clearly shewn to you, I shall pass on to some more practical considerations.
which when I have clearly shown to you, I shall pass on to Some more practical considerations.
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1. Therefore, Certain and known it is, that Christ appointed two sorts of Ecclesiastick persons; XII. Apostles, and the LXXII. Disciples;
1. Therefore, Certain and known it is, that christ appointed two sorts of Ecclesiastic Persons; XII. Apostles, and the LXXII. Disciples;
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to these he gave a limited commission; to those a fulness of power; to these a temporary imployment;
to these he gave a limited commission; to those a fullness of power; to these a temporary employment;
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to those a perpetual and everlasting;
to those a perpetual and everlasting;
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from these two societies founded by Christ, the whole Church of God derives the two superiour orders in the sacred Hierarchy;
from these two societies founded by christ, the Whole Church of God derives the two superior order in the sacred Hierarchy;
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and as Bishops do not claim a Divine right but by succession from the Apostles;
and as Bishops do not claim a Divine right but by succession from the Apostles;
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so the Presbyters cannot pretend to have been instituted by Christ, but by claiming a succession to the LXXII.
so the Presbyters cannot pretend to have been instituted by christ, but by claiming a succession to the LXXII.
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And then consider the difference, compare the Tables, and all the world will see the advantages of argument we have; for since the LXXII. had nothing but a mission on a temporary errand;
And then Consider the difference, compare the Tables, and all the world will see the advantages of argument we have; for since the LXXII. had nothing but a mission on a temporary errand;
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and more then that, we hear nothing of them in Scripture;
and more then that, we hear nothing of them in Scripture;
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but upon the Apostles Christ powred all the Ecclesiastical power, and made them the ordinary Ministers of that Spirit which was to abide with the Church for ever;
but upon the Apostles christ poured all the Ecclesiastical power, and made them the ordinary Ministers of that Spirit which was to abide with the Church for ever;
cc-acp p-acp dt n2 np1 vvd d dt j n1, cc vvd pno32 dt j n2 pp-f d n1 r-crq vbds pc-acp vvi p-acp dt n1 c-acp av;
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the Divine institution of Bishops, that is, of Successors to the Apostles, is much more clear then that Christ appointed Presbyters, or Successors of the LXXII.
the Divine Institution of Bishops, that is, of Successors to the Apostles, is much more clear then that christ appointed Presbyters, or Successors of the LXXII.
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And yet if from hence they do not derive it, they can never prove their order to be of Divine institution at all, much less to be so alone.
And yet if from hence they do not derive it, they can never prove their order to be of Divine Institution At all, much less to be so alone.
cc av cs p-acp av pns32 vdb xx vvi pn31, pns32 vmb av-x vvi po32 n1 pc-acp vbi pp-f j-jn n1 p-acp d, av-d av-dc pc-acp vbi av av-j.
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But we may see the very thing it self; the very matter of fact. S. James the Bishop of Jerusalem, is by S. Paul called an Apostle;
But we may see the very thing it self; the very matter of fact. S. James the Bishop of Jerusalem, is by S. Paul called an Apostle;
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Other Apostles saw I none, save James the Lords Brother. For there were some whom the Scriptures call the Apostles of our Lord; Other Apostles saw I none, save James the lords Brother. For there were Some whom the Scriptures call the Apostles of our Lord;
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that is, such which Christ made by his Word immediately, or by his Spirit extraordinarily; and even into this number and title, Matthias, and S. Paul, and Barnabas were accounted.
that is, such which christ made by his Word immediately, or by his Spirit extraordinarily; and even into this number and title, Matthias, and S. Paul, and Barnabas were accounted.
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But the Church also made Apostles; But the Church also made Apostles;
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and these were called by S. Paul, NONLATINALPHABET, Apostles of the Churches, and particularly Epaphroditus was the Apostle of the Philippians; properly so (faith Primasius, ) and what is this else but the Bishop saith Theodoret; for NONLATINALPHABET, those who are now called Bishops were then called Apostles, saith the same Father.
and these were called by S. Paul,, Apostles of the Churches, and particularly Epaphroditus was the Apostle of the Philippians; properly so (faith Primasius,) and what is this Else but the Bishop Says Theodoret; for, those who Are now called Bishops were then called Apostles, Says the same Father.
cc d vbdr vvn p-acp np1 np1,, n2 pp-f dt n2, cc av-j np1 vbds dt n1 pp-f dt njp2; av-j av (n1 np1,) cc q-crq vbz d av p-acp dt n1 vvz np1; p-acp, d r-crq vbr av vvn n2 vbdr av vvn n2, vvz dt d n1.
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The sense and full meaning of which argument is a perfect commentary upon that famous prophecy of the Church, [ Instead of thy Fathers thou shalt have children whom thou mayst make Princes in all Lands;
The sense and full meaning of which argument is a perfect commentary upon that famous prophecy of the Church, [ Instead of thy Father's thou shalt have children whom thou Mayest make Princes in all Lands;
dt n1 cc j n1 pp-f r-crq n1 vbz dt j n1 p-acp d j n1 pp-f dt n1, [ av pp-f po21 n2 pns21 vm2 vhi n2 r-crq pns21 vm2 vvi n2 p-acp d n2;
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] that is, not only the twelve Apostles our Fathers in Christ, who first begat us, were to rule Christs Family,
] that is, not only the twelve Apostles our Father's in christ, who First begat us, were to Rule Christ Family,
] cst vbz, xx av-j dt crd n2 po12 n2 p-acp np1, r-crq ord vvd pno12, vbdr pc-acp vvi npg1 n1,
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but when they were gone, their Children and Successors should arise in their stead:
but when they were gone, their Children and Successors should arise in their stead:
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Et nati natorum, & qui nascentur ab illis, their direct Successors to all generations shall be Principes populi, that is, Rulers and Governours of the whole Catholick Church.Et Nati natorum, & qui nascentur ab illis, their Direct Successors to all generations shall be Princes People, that is, Rulers and Governors of the Whole Catholic Church.
fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la, po32 j n2 p-acp d n2 vmb vbi n2 fw-la, cst vbz, n2 cc n2 pp-f dt j-jn njp n1.
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De prole enim Ecclesiae crevit eidem paternita•, id est, Episcopi quos illa genuit, & Patres appellat, De prole enim Ecclesiae Crevit Eidem paternita•, id est, Bishops quos illa genuit, & Patres appellate,
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& constituit in sedibus Patrum, saith S. Austin; the Children of the Church become Fathers of the faithful;& Constituted in sedibus Patrum, Says S. Austin; the Children of the Church become Father's of the faithful;
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that is, the Church begets Bishops, and places them in the seat of Fathers, the first Apostles.
that is, the Church begets Bishops, and places them in the seat of Father's, the First Apostles.
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After these plain and evident testimonies of Scripture, it will not be amiss to say, that this great affair relying not only upon the words of institution,
After these plain and evident testimonies of Scripture, it will not be amiss to say, that this great affair relying not only upon the words of Institution,
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but on matter of fact, passed forth into a demonstration and greatest notoriety by the Doctrine and Practice of the whole Catholick Church:
but on matter of fact, passed forth into a demonstration and greatest notoriety by the Doctrine and Practice of the Whole Catholic Church:
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For so S. Irenaeus, who was one of the most Ancient Fathers of the Church, and might easily make good his affirmative;
For so S. Irnaeus, who was one of the most Ancient Father's of the Church, and might Easily make good his affirmative;
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We can (says he) reckon the men who by the Apostles were appointed Bishops in Churches, to be their Successors unto us; We can (Says he) reckon the men who by the Apostles were appointed Bishops in Churches, to be their Successors unto us;
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leaving to them the same power and authority which they had. leaving to them the same power and Authority which they had.
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Thus S. Polycarp was by the Apostles made Bishop of Smyrna; S. Clement Bishop of Rome by S. Peter ;
Thus S. Polycarp was by the Apostles made Bishop of Smyrna; S. Clement Bishop of Room by S. Peter;
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and divers others by the Apostles, saith Tertullian; saying also that the Asian Bishops were consecrated by S. John. And to be short, that Bishops are the Successors of the Apostles in the Stewardship and Rule of the Church, is expresly taught by S. Cyprian, and S. Hierom, S. Ambrose, and S. Austin, by Euthymius, and Pacianus, by S. Gregory, and S. John Damascen, by Clarius à Muscula, and S. Sixtus, by Anacletus, and S. Isidore; by the Roman Councel under S. Sylvester, and the Councel of Carthage: and the NONLATINALPHABET, and diverse Others by the Apostles, Says Tertullian; saying also that the Asian Bishops were consecrated by S. John. And to be short, that Bishops Are the Successors of the Apostles in the Stewardship and Rule of the Church, is expressly taught by S. Cyprian, and S. Hieronymus, S. Ambrose, and S. Austin, by Euthymius, and Pacianus, by S. Gregory, and S. John Damascene, by Clarius à Muscula, and S. Sixtus, by Anacletus, and S. Isidore; by the Roman Council under S. Sylvester, and the Council of Carthage: and the,
cc j n2-jn p-acp dt n2, vvz np1; vvg av cst dt jp n2 vbdr vvn p-acp np1 np1 cc pc-acp vbi j, cst n2 vbr dt n2 pp-f dt n2 p-acp dt n1 cc n1 pp-f dt n1, vbz av-j vvn p-acp n1 jp, cc np1 np1, np1 np1, cc np1 np1, p-acp np1, cc np1, p-acp np1 np1, cc np1 np1 n1, p-acp np1 fw-fr np1, cc np1 np1, p-acp np1, cc np1 np1; p-acp dt njp n1 p-acp np1 np1, cc dt n1 pp-f np1: cc dt,
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or succession of Bishops from the Apostles hands in all the Churches Apostolical was as certainly known as in our Chronicles we find the succession of our English Kings,
or succession of Bishops from the Apostles hands in all the Churches Apostolical was as Certainly known as in our Chronicles we find the succession of our English Kings,
cc n1 pp-f n2 p-acp dt n2 n2 p-acp d dt n2 j vbds p-acp av-j vvn a-acp p-acp po12 n2 pns12 vvb dt n1 pp-f po12 jp n2,
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and one can no more be denyed then the other.
and one can no more be denied then the other.
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The conclusion from these Premises I give you in the words of S. Cyprian; Cogitent Diaconi quod Apostolos, id est, Episcopos Dominus ipse elegerit, Let the Ministers know that Apostles, that is, the Bishops were chosen by our blessed Lord himself:
The conclusion from these Premises I give you in the words of S. Cyprian; Cogitent Deacons quod Apostles, id est, Episcopos Dominus ipse elegerit, Let the Ministers know that Apostles, that is, the Bishops were chosen by our blessed Lord himself:
dt n1 p-acp d n2 pns11 vvb pn22 p-acp dt n2 pp-f n1 jp; j-jn np1 vvd np1, fw-la fw-la, fw-fr fw-la fw-la fw-la, vvb dt n2 vvb d n2, cst vbz, dt n2 vbdr vvn p-acp po12 j-vvn n1 px31:
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and this was so evident, and so believed, that S. Austin affirms it with a nemo ignorat, No man is so ignorant but he knows this, that our blessed Saviour appointed Bishops over Churches.
and this was so evident, and so believed, that S. Austin affirms it with a nemo Ignorant, No man is so ignorant but he knows this, that our blessed Saviour appointed Bishops over Churches.
cc d vbds av j, cc av vvn, cst n1 np1 vvz pn31 p-acp dt np1 j, dx n1 vbz av j p-acp pns31 vvz d, cst po12 j-vvn n1 vvn n2 p-acp n2.
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Indeed the Gnosticks spake evil of this Order; for they are noted by three Apostles.
Indeed the Gnostics spoke evil of this Order; for they Are noted by three Apostles.
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S. Paul, S. Peter, and S. Jude, to be despisers of Government, and to speak evil of Dignities;
S. Paul, S. Peter, and S. U^de, to be despisers of Government, and to speak evil of Dignities;
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and what Government it was they did so despise, we may understand by the words of S. Jude, they were NONLATINALPHABET, in the contradiction or gainsaying of Corah, who with his company rose up against Aaron the High Priest;
and what Government it was they did so despise, we may understand by the words of S. U^de, they were, in the contradiction or gainsaying of Corah, who with his company rose up against Aaron the High Priest;
cc r-crq n1 pn31 vbds pns32 vdd av vvi, pns12 vmb vvi p-acp dt n2 pp-f n1 np1, pns32 vbdr, p-acp dt n1 cc n-vvg pp-f np1, r-crq p-acp po31 n1 vvd a-acp p-acp np1 dt j n1;
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and excepting these who were the vilest of men, no man within the first 300 years after Christ, opposed Episcopacy.
and excepting these who were the Vilest of men, no man within the First 300 Years After christ, opposed Episcopacy.
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But when Constantine received the Church into his arms, he found it universally governed by Bishops;
But when Constantine received the Church into his arms, he found it universally governed by Bishops;
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and therefore no wise or good man professing to be a Christian, that is, to believe the Holy Catholick Church, can be content to quit the Apostolical Government, (that by which the whole Family of God was fed,
and Therefore no wise or good man professing to be a Christian, that is, to believe the Holy Catholic Church, can be content to quit the Apostolical Government, (that by which the Whole Family of God was fed,
cc av dx j cc j n1 vvg pc-acp vbi dt njp, cst vbz, pc-acp vvi dt j njp n1, vmb vbi j pc-acp vvi dt j n1, (cst p-acp r-crq dt j-jn n1 pp-f np1 vbds vvn,
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and taught, and ruled,) and beget to himself new Fathers and new Apostles, who by wanting succession from the Apostles of our Lord, have no Ecclesiastical and Derivative Communion with these fountains of our Saviour.
and taught, and ruled,) and beget to himself new Father's and new Apostles, who by wanting succession from the Apostles of our Lord, have no Ecclesiastical and Derivative Communion with these fountains of our Saviour.
cc vvn, cc vvn,) cc vvi p-acp px31 j n2 cc j n2, r-crq p-acp vvg n1 p-acp dt n2 pp-f po12 n1, vhb dx j cc j-jn n1 p-acp d n2 pp-f po12 n1.
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If ever Vincentius Lirinensis 's rule could be used in any question, it is in this:
If ever Vincentius Lirinensis is Rule could be used in any question, it is in this:
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Quod semper, quod ubique, quod ab omnibus; Quod semper, quod ubique, quod ab omnibus;
fw-la fw-la, fw-la fw-la, fw-la fw-la fw-la;
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That Bishops are the Successors of the Apostles in this Stewardship, and that they did always rule the Family, was taught and acknowledged always,
That Bishops Are the Successors of the Apostles in this Stewardship, and that they did always Rule the Family, was taught and acknowledged always,
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and every where, and by all men that were of the Church of God:
and every where, and by all men that were of the Church of God:
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and if these evidences be not sufficient to convince modest and sober persons in this question, we shall find our faith to fail in many other Articles, of which we yet are very confident:
and if these evidences be not sufficient to convince modest and Sobrium Persons in this question, we shall find our faith to fail in many other Articles, of which we yet Are very confident:
cc cs d n2 vbb xx j pc-acp vvi j cc j n2 p-acp d n1, pns12 vmb vvi po12 n1 pc-acp vvi p-acp d j-jn n2, pp-f r-crq pns12 av vbr av j:
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For the observation of the Lords day, the consecration of the holy Eucharist by Priests, the baptizing Infants, the communicating of Women,
For the observation of the lords day, the consecration of the holy Eucharist by Priests, the baptizing Infants, the communicating of Women,
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and the very Canon of the Scripture it self relye but upon the same probation;
and the very Canon of the Scripture it self rely but upon the same probation;
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and therefore the denying of Articles thus proved, is a way (I do not say) to bring in all Sects and Heresies, (that's but little) but a plain path and inlet to Atheism and Irreligion;
and Therefore the denying of Articles thus proved, is a Way (I do not say) to bring in all Sects and Heresies, (that's but little) but a plain path and inlet to Atheism and Irreligion;
cc av dt vvg pp-f n2 av vvn, vbz dt n1 (pns11 vdb xx vvi) pc-acp vvi p-acp d n2 cc n2, (cst|vbz p-acp j) p-acp dt j n1 cc n1 p-acp n1 cc n1;
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for by this means it will not only be impossible to agree concerning the meaning of Scripture,
for by this means it will not only be impossible to agree Concerning the meaning of Scripture,
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but the Scripture it self, and all the Records of Religion will become useless, and of no efficacy or perswasion.
but the Scripture it self, and all the Records of Religion will become useless, and of no efficacy or persuasion.
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1549
I am entred into a Sea of matter, but I will break it off abruptly,
I am entered into a Sea of matter, but I will break it off abruptly,
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1550
and sum up this inquiry with the words of the Councel of Chalcedon, which is one of the four Generals, by our Laws made the measures of judging Heresies:
and sum up this inquiry with the words of the Council of Chalcedon, which is one of the four Generals, by our Laws made the measures of judging Heresies:
cc vvb a-acp d n1 p-acp dt n2 pp-f dt n1 pp-f np1, r-crq vbz pi pp-f dt crd n2, p-acp po12 n2 vvd dt n2 pp-f vvg n2:
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1551
NONLATINALPHABET, It is sacriledge to bring back a Bishop to the degree and order of a Presbyter.
, It is sacrilege to bring back a Bishop to the degree and order of a Presbyter.
, pn31 vbz n1 pc-acp vvi av dt n1 p-acp dt n1 cc n1 pp-f dt n1.
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1552
It is indeed a rifling the order, and intangling the gifts, and confounding the method of the Holy Ghost;
It is indeed a rifling the order, and intangling the Gifts, and confounding the method of the Holy Ghost;
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1553
it is a dishonouring them whom God would honour, and a robbing them of those spiritual eminencies with which the Spirit of God does anoint the consecrated heads of Bishops.
it is a Dishonoring them whom God would honour, and a robbing them of those spiritual Eminences with which the Spirit of God does anoint the consecrated Heads of Bishops.
pn31 vbz dt vvg pno32 r-crq np1 vmd vvi, cc dt vvg pno32 pp-f d j n2 p-acp r-crq dt n1 pp-f np1 vdz vvi dt j-vvn n2 pp-f n2.
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1554
And I shall say one thing more, which indeed is a great truth, that the diminution of Episcopacy was first introduced by Popery;
And I shall say one thing more, which indeed is a great truth, that the diminution of Episcopacy was First introduced by Popery;
cc pns11 vmb vvi crd n1 av-dc, r-crq av vbz dt j n1, cst dt n1 pp-f n1 vbds ord vvd p-acp n1;
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1555
and the Popes of Rome by communicating to Abbots, and other meer Priests, special graces to exercise some essential Offices of Episcopacy, have made this sacred Order to be cheap, and apt to be invaded. But then adde this:
and the Popes of Room by communicating to Abbots, and other mere Priests, special graces to exercise Some essential Offices of Episcopacy, have made this sacred Order to be cheap, and apt to be invaded. But then add this:
cc dt n2 pp-f vvb p-acp vvg p-acp ng1, cc j-jn j n2, j n2 pc-acp vvi d j n2 pp-f n1, vhb vvn d j n1 pc-acp vbi j, cc j pc-acp vbi vvn. p-acp av vvi d:
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1556
If Simon Magus was in so damnable a condition for offering to buy the gifts and powers of the Apostolical Order, what shall we think of them that snatch them away,
If Simon Magus was in so damnable a condition for offering to buy the Gifts and Powers of the Apostolical Order, what shall we think of them that snatch them away,
cs np1 np1 vbds p-acp av j dt n1 p-acp vvg pc-acp vvi dt n2 cc n2 pp-f dt j n1, q-crq vmb pns12 vvi pp-f pno32 d vvb pno32 av,
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and pretend to wear them whether the Apostles and their Successors will or no? This is NONLATINALPHABET, to belye the Holy Ghost;
and pretend to wear them whither the Apostles and their Successors will or no? This is, to belie the Holy Ghost;
cc vvb pc-acp vvi pno32 cs dt n2 cc po32 n2 vmb cc uh-dx? d vbz, pc-acp vvi dt j n1;
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that is the least of it: it is rapine and sacrilege, besides the heresie and schism, and the spiritual lye.
that is the least of it: it is rapine and sacrilege, beside the heresy and Schism, and the spiritual lie.
d vbz dt ds pp-f pn31: pn31 vbz n1 cc n1, p-acp dt n1 cc n1, cc dt j n1.
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1559
For the Government Episcopal, as it was exemplified in the Synagogue, and practised by the same measures in the Temple,
For the Government Episcopal, as it was exemplified in the Synagogue, and practised by the same measures in the Temple,
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1560
so it was transcribed by the eternal Son of God, who translated it into a Gospel Ordinance:
so it was transcribed by the Eternal Son of God, who translated it into a Gospel Ordinance:
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1561
it was sanctified by the Holy Spirit, who named some of the persons, and gave to them all power and graces from above:
it was sanctified by the Holy Spirit, who nam Some of the Persons, and gave to them all power and graces from above:
pn31 vbds vvn p-acp dt j n1, r-crq vvd d pp-f dt n2, cc vvd p-acp pno32 d n1 cc n2 p-acp a-acp:
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it was subjected in the Apostles first, and by them transmitted to a distinct Order of Ecclesiasticks:
it was subjected in the Apostles First, and by them transmitted to a distinct Order of Ecclesiastics:
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1563
it was received into all Churches, consigned in the Records of the Holy Scriptures, preached by the universal voice of all the Christian World, delivered by notorious and uninterrupted practice,
it was received into all Churches, consigned in the Records of the Holy Scriptures, preached by the universal voice of all the Christian World, Delivered by notorious and uninterrupted practice,
pn31 vbds vvn p-acp d n2, vvn p-acp dt n2 pp-f dt j n2, vvn p-acp dt j n1 pp-f d dt njp n1, vvn p-acp j cc j-vvn n1,
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1564
and derived to further and unquestionable issue by perpetual succession.
and derived to further and unquestionable issue by perpetual succession.
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1565
I have done with the hardest part of the Text, by finding out the persons intrusted, the Stewards of Christs Family;
I have done with the Hardest part of the Text, by finding out the Persons Entrusted, the Stewards of Christ Family;
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1566
which though Christ only intimated in this place, yet he plainly enough manifested in others: The Apostles and their Successors the Bishops, are the men intrusted with this great charge;
which though christ only intimated in this place, yet he plainly enough manifested in Others: The Apostles and their Successors the Bishops, Are the men Entrusted with this great charge;
r-crq cs np1 av-j vvn p-acp d n1, av pns31 av-j d vvn p-acp n2-jn: dt n2 cc po32 n2 dt n2, vbr dt n2 vvn p-acp d j n1;
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1567
God grant they may all discharge it well. God grant they may all discharge it well.
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1568
And so I pass from the Officers to a consideration of the Office it self, in the next words;
And so I pass from the Officers to a consideration of the Office it self, in the next words;
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1569
Whom the Lord shall make Ruler over his Houshold, to give them their meat in due season. Whom the Lord shall make Ruler over his Household, to give them their meat in due season.
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2. The Office it self is the Stewardship, that is Episcopacy, the Office of the Bishop:
2. The Office it self is the Stewardship, that is Episcopacy, the Office of the Bishop:
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The name signifies an Office of the Ruler indefinitely, but the word was chosen, and by the Church appropriated to those whom it now signifies, both because the word it self is a monition of duty,
The name signifies an Office of the Ruler indefinitely, but the word was chosen, and by the Church appropriated to those whom it now signifies, both Because the word it self is a monition of duty,
dt n1 vvz dt n1 pp-f dt n1 av-j, cc-acp dt n1 vbds vvn, cc p-acp dt n1 vvn p-acp d r-crq pn31 av vvz, d c-acp dt n1 pn31 n1 vbz dt n1 pp-f n1,
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and also because the faithful were used to it in the dayes of Moses and the Prophets.
and also Because the faithful were used to it in the days of Moses and the prophets.
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1573
The word is in the Prophecy of the Church, [ I will give to thee Princes in Peace, NONLATINALPHABET, The word is in the Prophecy of the Church, [ I will give to thee Princes in Peace,,
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and Bishops in Righteousness, ] upon which place S. Hierom sayes, Principes Ecclesiae vocat futuros Episcopos; and Bishops in Righteousness, ] upon which place S. Hieronymus Says, Princes Ecclesiae vocat futuros Episcopos;
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[ The Spirit of God calls them who were to be Christian Bishops, Principes, or chief Rulers, ] and this was no new thing;
[ The Spirit of God calls them who were to be Christian Bishops, Princes, or chief Rulers, ] and this was no new thing;
[ dt n1 pp-f np1 vvz pno32 r-crq vbdr pc-acp vbi np1 n2, n2, cc j-jn n2, ] cc d vbds dx j n1;
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1576
for the chief of the Priests who were set over the rest, are called Bishops by all the Hellenist Jews.
for the chief of the Priests who were Set over the rest, Are called Bishops by all the Hellenist jews.
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Thus Joel is called NONLATINALPHABET the Bishop over the Priests;
Thus Joel is called the Bishop over the Priests;
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1578
and the son of Bani, NONLATINALPHABET the Bishop and Visitor over the Levites; and we find at the purging of the Land from Idolatry, the High Priest placed NONLATINALPHABET, Bishops over the House of God.
and the son of Bani, the Bishop and Visitor over the Levites; and we find At the purging of the Land from Idolatry, the High Priest placed, Bishops over the House of God.
cc dt n1 pp-f np1, dt n1 cc n1 p-acp dt np2; cc pns12 vvb p-acp dt n-vvg pp-f dt n1 p-acp n1, dt j n1 vvn, n2 p-acp dt n1 pp-f np1.
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1579
Nay it was the appellative of the High Priest himself, NONLATINALPHABET, Bishop Eleazar, the Son of Aaron the Priest, to whom is committed the care of Lamps,
Nay it was the appellative of the High Priest himself,, Bishop Eleazar, the Son of Aaron the Priest, to whom is committed the care of Lamps,
uh pn31 vbds dt j pp-f dt j n1 px31,, n1 np1, dt n1 pp-f np1 dt n1, p-acp ro-crq vbz vvn dt n1 pp-f n2,
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1580
and the daily Sacrifice, and the holy unction.
and the daily Sacrifice, and the holy unction.
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1581
Now this word the Church retained, choosing the same Name to her superior Ministers, because of the likeness of the Ecclesiastical Government between the Old and New Testament.
Now this word the Church retained, choosing the same Name to her superior Ministers, Because of the likeness of the Ecclesiastical Government between the Old and New Testament.
av d n1 dt n1 vvd, vvg dt d n1 p-acp po31 j-jn n2, c-acp pp-f dt n1 pp-f dt j n1 p-acp dt j cc j n1.
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1582
For Christ made no change but what was necessary:
For christ made no change but what was necessary:
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1583
Baptism was a rite among the Jews, and the Lords Supper was but the post-coenium of the Hebrews changed into a mystery, from a type to a more real exhibition;
Baptism was a rite among the jews, and the lords Supper was but the Post-coenium of the Hebrews changed into a mystery, from a type to a more real exhibition;
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and the Lords Prayer was a collection of the most eminent devotions; of the Prophets and Holy men before Christ, who prayed by the same Spirit;
and the lords Prayer was a collection of the most eminent devotions; of the prophets and Holy men before christ, who prayed by the same Spirit;
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1585
and the censures Ecclesiastical were but an imitation of the proceedings of the Judaical Tribunals;
and the censures Ecclesiastical were but an imitation of the proceedings of the Judaical Tribunals;
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1586
and the whole Religion was but the Law of Moses drawn out of its vail into clarity and manifestation;
and the Whole Religion was but the Law of Moses drawn out of its Vail into clarity and manifestation;
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1587
and to conclude in order to the present affair, the Government which Christ left was the same as he found it;
and to conclude in order to the present affair, the Government which christ left was the same as he found it;
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1588
for what Aaron and his Sons, and the Levites were in the Temple, that Bishops, Priests and Deacons are in the Church;
for what Aaron and his Sons, and the Levites were in the Temple, that Bishops, Priests and Deacons Are in the Church;
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1589
it is affirmed by S. Hierom more than once; it is affirmed by S. Hieronymus more than once;
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1590
and the use he makes of it is this, Esto subjectus Pontifici tuo, & quasi animae parentem suscipe;
and the use he makes of it is this, Esto Subjectus Pontifici tuo, & quasi Spirits parentem Suscipe;
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1591
Obey your Bishop, and receive him as the nursing Father of your Soul. But above all, this appellation is made honourable by being taken by our blessed Lord himself;
Obey your Bishop, and receive him as the nursing Father of your Soul. But above all, this appellation is made honourable by being taken by our blessed Lord himself;
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1592
for he is called in Scripture the great Shepherd and Bishop of our Souls.
for he is called in Scripture the great Shepherd and Bishop of our Souls.
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1593
But our enquiry is not after the Name, but the Office, and the Dignity and Duty of it;
But our enquiry is not After the Name, but the Office, and the Dignity and Duty of it;
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1594
Ecclesiae gubernandae sublimis ac divina potestos (so S. Cyprian calls it) a High and a Divine power from God of governing the Church; Ecclesiae gubernandae sublimis ac Divine potestos (so S. Cyprian calls it) a High and a Divine power from God of governing the Church;
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1595
rem magnam & preciosam in conspectu Domini (so S. Cyril) a great and pretious thing in the sight of God; remembering magnam & Preciosam in conspectu Domini (so S. Cyril) a great and precious thing in the sighed of God;
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1596
NONLATINALPHABET by Isidor Pelusiot; the utmost limit of what is desirable among men:
by Isidore Pelusiot; the utmost limit of what is desirable among men:
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1597
But the account upon which it is so desirable, is the same also that makes it formidable.
But the account upon which it is so desirable, is the same also that makes it formidable.
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1598
They who have tryed it, and did it conscientiously, have found the burden so great, as to make them stoop with care and labour;
They who have tried it, and did it conscientiously, have found the burden so great, as to make them stoop with care and labour;
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1599
and they who do it ignorantly or carelesly, will find it will break their bones:
and they who doe it ignorantly or carelessly, will find it will break their bones:
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1600
For the Bishops Office is all that duty which can be signified by those excellent words of S. Cyprian; He is a Bishop or Overseer of the Brotherhood, the Ruler of the people, the Shepherd of the Flock, the Governour of the Church, the Minister of Christ, and the Priest of God.
For the Bishops Office is all that duty which can be signified by those excellent words of S. Cyprian; He is a Bishop or Overseer of the Brotherhood, the Ruler of the people, the Shepherd of the Flock, the Governor of the Church, the Minister of christ, and the Priest of God.
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1601
These are great titles, and yet less than what is said of them in Scripture, which calls them Salt of the Earth, Lights upon a candlestick, Stars and Angels, Fathers of our Faith, Embassadors of God, Dispensers of the Mysteries of God, the Apostles of the Churches, and the glory of Christ;
These Are great titles, and yet less than what is said of them in Scripture, which calls them Salt of the Earth, Lights upon a candlestick, Stars and Angels, Father's of our Faith, ambassadors of God, Dispensers of the Mysteres of God, the Apostles of the Churches, and the glory of christ;
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1602
but then they are great burdens too: for the Bishop is NONLATINALPHABET, intrusted with the Lords people;
but then they Are great burdens too: for the Bishop is, Entrusted with the lords people;
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1603
that's a great charge, but there is a worse matter that follows; NONLATINALPHABET the Bishop is he of whom God will require an account for all their souls:
that's a great charge, but there is a Worse matter that follows; the Bishop is he of whom God will require an account for all their Souls:
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1604
they are the words of S. Paul, and transcribed into the 40th Canon of the Apostles, and the 24th Canon of the Councel of Antioch.
they Are the words of S. Paul, and transcribed into the 40th Canon of the Apostles, and the 24th Canon of the Council of Antioch.
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1605
And now I hope the envy is taken off; for the honour does not pay for the burden;
And now I hope the envy is taken off; for the honour does not pay for the burden;
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1606
and we can no sooner consider Episcopacy in its dignity, as it is a Rule; but the very nature of that Rule does imply so severe a duty, that as the load of it is almost insufferable,
and we can no sooner Consider Episcopacy in its dignity, as it is a Rule; but the very nature of that Rule does imply so severe a duty, that as the load of it is almost insufferable,
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1607
so the event of it is very formidable, if we take not great care. For this Stewardship is NONLATINALPHABET, a Principality and a Ministry. So it was in Christ;
so the event of it is very formidable, if we take not great care. For this Stewardship is, a Principality and a Ministry. So it was in christ;
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1608
he is Lord of all, and yet he was the Servant of all;
he is Lord of all, and yet he was the Servant of all;
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1609
so it was in the Apostles, it was NONLATINALPHABET, their lot was to be Apostles, and yet to serve and minister;
so it was in the Apostles, it was, their lot was to be Apostles, and yet to serve and minister;
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1610
and it is remarkable, that in Isaiah the 70. use the word NONLATINALPHABET or Bishop; and it is remarkable, that in Isaiah the 70. use the word or Bishop;
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but there they use it for the Hebrew word nechosheth, which the Greeks usually render by NONLATINALPHABET, but there they use it for the Hebrew word nechosheth, which the Greeks usually render by,
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1612
and the interlineary translation by Exactores. Bishops are only Gods Ministers and Tribute gatherers, requiring and overseeing them that they do their duty;
and the interlineary Translation by Exactors. Bishops Are only God's Ministers and Tribute gatherers, requiring and overseeing them that they do their duty;
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1613
and therefore here the case is so, and the burden so great, and the dignity so allayed, that the envious man hath no reason to be troubled that his brother hath so great a load;
and Therefore Here the case is so, and the burden so great, and the dignity so allayed, that the envious man hath no reason to be troubled that his brother hath so great a load;
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1614
nor the proud man plainly to be delighted with so honourable a danger. It is indeed a Rule, but it is paternal;
nor the proud man plainly to be delighted with so honourable a danger. It is indeed a Rule, but it is paternal;
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1615
it is a Government, but it must be neither NONLATINALPHABET nor NONLATINALPHABET, it is neither a power to constrain,
it is a Government, but it must be neither nor, it is neither a power to constrain,
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1616
nor a commission to get wealth; for it must be without necessity, and not for filthy lucre sake;
nor a commission to get wealth; for it must be without necessity, and not for filthy lucre sake;
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1617
but it is a Rule, NONLATINALPHABET, so S. Luke, as of him that ministers; NONLATINALPHABET so S. Mark, as of him that is servant of all;
but it is a Rule,, so S. Lycia, as of him that Ministers; so S. Mark, as of him that is servant of all;
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1618
NONLATINALPHABET, so S. John; such a principality as he hath that washes the feet of the weary Traveller; , so S. John; such a principality as he hath that washes the feet of the weary Traveller;
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1619
or if you please, take it in the words of our blessed Lord himself, that [ He that will be chief among you let him be your Minister, ] meaning that if under Christs Kingdom you desire Rule, possibly you may have it;
or if you please, take it in the words of our blessed Lord himself, that [ He that will be chief among you let him be your Minister, ] meaning that if under Christ Kingdom you desire Rule, possibly you may have it;
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1620
but all that rule under him are Servants to them that are ruled;
but all that Rule under him Are Servants to them that Are ruled;
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1621
and therefore you get nothing by it, but a great labour and a busie employment, a careful life,
and Therefore you get nothing by it, but a great labour and a busy employment, a careful life,
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1622
and a necessity of making severe accounts.
and a necessity of making severe accounts.
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1623
But all this is nothing but the general measures, I cannot be useful or understood unless I be more particular.
But all this is nothing but the general measures, I cannot be useful or understood unless I be more particular.
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1624
The particulars we shall best enumerate by recounting those great conjugations of worthy offices and actions by which Christian Bishops have blessed and built up Christendom;
The particulars we shall best enumerate by recounting those great conjugations of worthy Offices and actions by which Christian Bishops have blessed and built up Christendom;
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for because we must be followers of them, as they were of Christ, the recounting what they did worthily in their Generations, will not only demonstrate how useful,
for Because we must be followers of them, as they were of christ, the recounting what they did worthily in their Generations, will not only demonstrate how useful,
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1626
how profitable, how necessary Episcopacy is to the Christian Church, but it will at the same time teach us our duty, by what services we are to benefit the Church, in what works we are to be employed,
how profitable, how necessary Episcopacy is to the Christian Church, but it will At the same time teach us our duty, by what services we Are to benefit the Church, in what works we Are to be employed,
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1627
and how to give an account of our Stewardship with joy.
and how to give an account of our Stewardship with joy.
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1628
1. The Christian Church was founded by Bishops, not only because the Apostles, who were Bishops, were the first Preachers of the Gospel,
1. The Christian Church was founded by Bishops, not only Because the Apostles, who were Bishops, were the First Preachers of the Gospel,
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1629
and Planters of Churches, but because the Apostolical men, whom the Apostles used in planting and disseminating Religion, were by all Antiquity affirmed to have been Diocesan Bishops;
and Planters of Churches, but Because the Apostolical men, whom the Apostles used in planting and disseminating Religion, were by all Antiquity affirmed to have been Diocesan Bishops;
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insomuch that as S. Epiphanius witnesses, there were at the first disseminations of the faith of Christ, many Churches who had in them no other Clergy, but a Bishop and his Deacons,
insomuch that as S. Epiphanius Witnesses, there were At the First disseminations of the faith of christ, many Churches who had in them no other Clergy, but a Bishop and his Deacons,
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1631
and the Presbyters were brought in afterwards as the harvest grew greater:
and the Presbyters were brought in afterwards as the harvest grew greater:
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But the Bishops names are known, they are recorded in the book of Life, and their praise is in the Gospel;
But the Bishops names Are known, they Are recorded in the book of Life, and their praise is in the Gospel;
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1633
such were Timothy and Titus, Clemens and Linus, Marcus and Dionysius, Onesimus and Caius, Epaphroditus and S. James our Lords brother, Evodius and Simeon; all which,
such were Timothy and Titus, Clemens and Linus, Marcus and Dionysius, Onesimus and Caius, Epaphroditus and S. James our lords brother, Evodius and Simeon; all which,
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1634
if there be any faith in Christians that gave their lives for a testimony to the faith,
if there be any faith in Christians that gave their lives for a testimony to the faith,
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1635
and any truth in their stories;
and any truth in their stories;
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1636
and unless we who believe Thucydides and Plutarch, Livy and Tacitus, think that all Church story is a perpetual Romance,
and unless we who believe Thucydides and Plutarch, Livy and Tacitus, think that all Church story is a perpetual Romance,
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1637
and that all the brave men, the Martyrs and the Doctors of the Primitive Church, did conspire as one man to abuse all Christendom for ever;
and that all the brave men, the Martyrs and the Doctors of the Primitive Church, did conspire as one man to abuse all Christendom for ever;
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1638
I say unless all these impossible suppositions be admitted, all these whom I have now reckoned were Bishops fixed in several Churches,
I say unless all these impossible suppositions be admitted, all these whom I have now reckoned were Bishops fixed in several Churches,
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1639
and had Dioceses for their Charges. The consequent of this consideration is this:
and had Dioceses for their Charges. The consequent of this consideration is this:
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1640
If Bishops were those upon whose Ministry Christ founded and built his Church, let us consider what great wisdom is required of them that seem to be Pillars:
If Bishops were those upon whose Ministry christ founded and built his Church, let us Consider what great Wisdom is required of them that seem to be Pillars:
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the Stewards of Christs Family must be wise; that Christ requires:
the Stewards of Christ Family must be wise; that christ requires:
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1642
and if the Order be necessary to the Church, wisdom cannot but be necessary to the Order;
and if the Order be necessary to the Church, Wisdom cannot but be necessary to the Order;
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for it is a shame if they who by their Office are Fathers in Christ, shall by their unskilfulness be but Babes themselves, understanding not the secrets of Religion, the mysteries of Godliness, the perfections of the Evangelical Law, all the advantages and disadvantages in the Spiritual Life.
for it is a shame if they who by their Office Are Father's in christ, shall by their unskilfulness be but Babes themselves, understanding not the secrets of Religion, the Mysteres of Godliness, the perfections of the Evangelical Law, all the advantages and disadvantages in the Spiritual Life.
p-acp pn31 vbz dt n1 cs pns32 r-crq p-acp po32 n1 vbr n2 p-acp np1, vmb p-acp po32 n1 vbb p-acp n2 px32, vvg xx dt n2-jn pp-f n1, dt n2 pp-f n1, dt n2 pp-f dt np1 n1, d dt n2 cc n2 p-acp dt j n1.
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1644
A Bishop must be exercised in Godliness, a man of great experience in the secret conduct of Souls, not satisfied with an ordinary skill in making Homilies to the people,
A Bishop must be exercised in Godliness, a man of great experience in the secret conduct of Souls, not satisfied with an ordinary skill in making Homilies to the people,
dt n1 vmb vbi vvn p-acp n1, dt n1 pp-f j n1 p-acp dt j-jn n1 pp-f n2, xx vvn p-acp dt j n1 p-acp vvg n2 p-acp dt n1,
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1645
and speaking common exhortations in ordinary cases;
and speaking Common exhortations in ordinary cases;
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1646
but ready to answer in all secret inquiries, and able to convince the gainsayers, and to speak wisdom amongst them that are perfect.
but ready to answer in all secret inquiries, and able to convince the gainsayers, and to speak Wisdom among them that Are perfect.
cc-acp j pc-acp vvi p-acp d j-jn n2, cc j pc-acp vvi dt n2, cc pc-acp vvi n1 p-acp pno32 cst vbr j.
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1647
If the first Bishops laid the foundation, their Successors must not only preserve whatsoever is fundamental,
If the First Bishops laid the Foundation, their Successors must not only preserve whatsoever is fundamental,
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1648
but build up the Church in a most holy Faith, taking care that no Heresie sap the foundation,
but built up the Church in a most holy Faith, taking care that no Heresy sap the Foundation,
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1649
and that no hay or rotten wood be built upon it;
and that no hay or rotten wood be built upon it;
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1650
and above all things, that a most holy life be superstructed upon a holy and unreproveable Faith.
and above all things, that a most holy life be superstructed upon a holy and unreprovable Faith.
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1651
So the Apostles laid the foundation, and built the walls of the Church, and their Successors must raise up the roof as high as Heaven.
So the Apostles laid the Foundation, and built the walls of the Church, and their Successors must raise up the roof as high as Heaven.
np1 dt n2 vvd dt n1, cc vvd dt n2 pp-f dt n1, cc po32 n2 vmb vvi a-acp dt n1 c-acp j c-acp n1.
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1652
For let us talk and dispute eternally, we shall never compose the controversies in Religion,
For let us talk and dispute eternally, we shall never compose the controversies in Religion,
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1653
and establish truth upon unalterable foundations, as long as men handle the word of God deceitfully, that is, with designs and little artifices, and secular partialities;
and establish truth upon unalterable foundations, as long as men handle the word of God deceitfully, that is, with designs and little artifices, and secular Partialities;
cc vvi n1 p-acp j n2, c-acp av-j c-acp n2 vvb dt n1 pp-f np1 av-j, cst vbz, p-acp n2 cc j fw-la, cc j n2;
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1654
and they will for ever do so, as long as they are proud or covetous.
and they will for ever do so, as long as they Are proud or covetous.
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1655
It is not the difficulty of our questions, or the subtlety of our Adversaries that makes disputes interminable;
It is not the difficulty of our questions, or the subtlety of our Adversaries that makes disputes interminable;
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1656
but we shall never cure the itch of disputing, or establish Unity, unless we apply our selves to humility, and contempt of riches.
but we shall never cure the itch of disputing, or establish Unity, unless we apply our selves to humility, and contempt of riches.
cc-acp pns12 vmb av-x vvi dt n1 pp-f vvg, cc vvi n1, cs pns12 vvb po12 n2 p-acp n1, cc n1 pp-f n2.
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1657
If we will be contending, let us contend like the Olive and the Vine, who shall produce best, and most fruit;
If we will be contending, let us contend like the Olive and the Vine, who shall produce best, and most fruit;
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1658
not like the Aspine and the Elm, which shall make most noise in a wind. And all other methods are a beginning at a wrong end. And as for the people;
not like the Aspine and the Elm, which shall make most noise in a wind. And all other methods Are a beginning At a wrong end. And as for the people;
xx av-j dt n1 cc dt n1, r-crq vmb vvi ds n1 p-acp dt n1. cc d j-jn n2 vbr dt n1 p-acp dt n-jn n1. cc c-acp p-acp dt n1;
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1659
the way to make them conformable to the wise and holy rules of Faith and Government, is by reducing them to live good lives.
the Way to make them conformable to the wise and holy rules of Faith and Government, is by reducing them to live good lives.
dt n1 pc-acp vvi pno32 j p-acp dt j cc j n2 pp-f n1 cc n1, vbz p-acp vvg pno32 pc-acp vvi j n2.
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1660
When the children of Israel gave themselves to gluttony and drunkenness, and filthy lusts, they quickly fell into abominable idolatries;
When the children of Israel gave themselves to gluttony and Drunkenness, and filthy Lustiest, they quickly fell into abominable idolatries;
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1661
and S. Paul says, that men make shipwrack of their Faith by putting away a good conscience;
and S. Paul Says, that men make shipwreck of their Faith by putting away a good conscience;
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1662
for the mystery of Faith is best preserved NONLATINALPHABET, in a pure conscience, saith the same Apostle:
for the mystery of Faith is best preserved, in a pure conscience, Says the same Apostle:
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1663
secure but that, and we shall quickly end our disputes, and have an obedient and conformable people; but else never. secure but that, and we shall quickly end our disputes, and have an obedient and conformable people; but Else never.
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1664
2. As Bishops were the first Fathers of Churches, and gave them being; so they preserve them in being:
2. As Bishops were the First Father's of Churches, and gave them being; so they preserve them in being:
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1665
For without Sacraments there is no Church, or it will be starved and dye; and without Bishops there can be no Priests, and consequently no Sacraments;
For without Sacraments there is no Church, or it will be starved and die; and without Bishops there can be no Priests, and consequently no Sacraments;
c-acp p-acp n2 pc-acp vbz dx n1, cc pn31 vmb vbi vvn cc vvi; cc p-acp n2 a-acp vmb vbi dx n2, cc av-j zz n2;
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1666
and that must needs be a supreme Order from whence Ordination it self proceeds. For it is evident and notorious, that in Scripture there is no Record of Ordination,
and that must needs be a supreme Order from whence Ordination it self proceeds. For it is evident and notorious, that in Scripture there is no Record of Ordination,
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1667
but an Apostolical hand was in it; one of the NONLATINALPHABET one of the chief, one of the superior and ruling Clergy;
but an Apostolical hand was in it; one of the one of the chief, one of the superior and ruling Clergy;
cc-acp dt j n1 vbds p-acp pn31; crd pp-f dt crd pp-f dt j-jn, crd pp-f dt j-jn cc j-vvg n1;
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1668
and it is as certain in the descending ages of the Church, the Bishop always had that power, it was never denyed to him,
and it is as certain in the descending ages of the Church, the Bishop always had that power, it was never denied to him,
cc pn31 vbz a-acp j p-acp dt vvg n2 pp-f dt n1, dt n1 av vhd d n1, pn31 vbds av-x vvn p-acp pno31,
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1669
and it was never imputed to Presbyters:
and it was never imputed to Presbyters:
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1670
and S. Hierom himself, when out of his anger against John Bishop of Jerusalem he endeavoured to equal the Presbyter with the Bishop,
and S. Hieronymus himself, when out of his anger against John Bishop of Jerusalem he endeavoured to equal the Presbyter with the Bishop,
cc np1 np1 px31, c-crq av pp-f po31 n1 p-acp np1 n1 pp-f np1 pns31 vvd pc-acp vvi dt n1 p-acp dt n1,
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1671
though in very many places he spake otherwise, yet even then also, and in that heat, he excepted Ordination, acknowledging that to be the Bishops peculiar.
though in very many places he spoke otherwise, yet even then also, and in that heat, he excepted Ordination, acknowledging that to be the Bishops peculiar.
cs p-acp av d n2 pns31 vvd av, av av av av, cc p-acp d n1, pns31 vvd n1, vvg cst pc-acp vbi dt ng1 j.
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1672
And therefore they who go about to extinguish Episcopacy, do as Julian did;
And Therefore they who go about to extinguish Episcopacy, do as Julian did;
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1673
they destroy the Presbytery and starve the Flock, and take away their Shepheards, and dispark their pastures,
they destroy the Presbytery and starve the Flock, and take away their Shepherds, and dispark their pastures,
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1674
and tempt Gods providence to extraordinaries, and put the people to hard shifts, and turn the channels of salvation quite another way,
and tempt God's providence to extraordinaries, and put the people to hard shifts, and turn the channels of salvation quite Another Way,
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1675
and leave the Church to a perpetual uncertainty, whether she be alive or dead, and the people destitute of the life of their Souls,
and leave the Church to a perpetual uncertainty, whither she be alive or dead, and the people destitute of the life of their Souls,
cc vvi dt n1 p-acp dt j n1, cs pns31 vbb j cc j, cc dt n1 j pp-f dt n1 pp-f po32 n2,
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1676
and their daily bread, and their spiritual comforts, and holy blessings. The consequent of this is:
and their daily bred, and their spiritual comforts, and holy blessings. The consequent of this is:
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1677
If Sacraments depend upon Bishops, then let us take care that we convey to the people holy and pure materials, sanctified with a holy Ministry, and ministred by holy persons:
If Sacraments depend upon Bishops, then let us take care that we convey to the people holy and pure materials, sanctified with a holy Ministry, and ministered by holy Persons:
cs n2 vvb p-acp n2, av vvb pno12 vvi n1 cst pns12 vvb p-acp dt n1 j cc j n2-jn, vvn p-acp dt j n1, cc vvn p-acp j n2:
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1678
For although it be true, that the efficacy of the Sacraments does not depend wholly upon the worthiness of him that ministers;
For although it be true, that the efficacy of the Sacraments does not depend wholly upon the worthiness of him that Ministers;
c-acp cs pn31 vbb j, cst dt n1 pp-f dt n2 vdz xx vvi av-jn p-acp dt n1 pp-f pno31 cst vvz;
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1679
yet it is as true, that it does not wholly rely upon the worthiness of the Receiver;
yet it is as true, that it does not wholly rely upon the worthiness of the Receiver;
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1680
but both together relying upon the goodness of God, produce all those blessings which are designed.
but both together relying upon the Goodness of God, produce all those blessings which Are designed.
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1681
The Minister hath an influence into the effect, and does very much towards it;
The Minister hath an influence into the Effect, and does very much towards it;
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1682
and if there be a failure there, it is a defect in one of the concurring causes;
and if there be a failure there, it is a defect in one of the concurring Causes;
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1683
and therefore an unholy Bishop is a great diminution to the peoples blessing. S. Hierom presses this severely:
and Therefore an unholy Bishop is a great diminution to the peoples blessing. S. Hieronymus presses this severely:
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1684
Impiè faciunt, &c. They do wickedly who affirm, that the holy Eucharist is consecrated by the words [ alone ] and solemn prayer of the Consecrator, Impiè faciunt, etc. They do wickedly who affirm, that the holy Eucharist is consecrated by the words [ alone ] and solemn prayer of the Consecrator,
fw-fr fw-la, av pns32 vdb av-j r-crq vvb, cst dt j n1 vbz vvn p-acp dt n2 [ j ] cc j n1 pp-f dt n1,
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1685
and not also by his life and holiness: and not also by his life and holiness:
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1686
And therefore S. Cyprian affirms, that none but holy and upright men are to be chosen, who offering their Sacrifices worthily to God, may be heard in their prayers for the Lords people: but for others; And Therefore S. Cyprian affirms, that none but holy and upright men Are to be chosen, who offering their Sacrifices worthily to God, may be herd in their Prayers for the lords people: but for Others;
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1687
Sacrificia eorum panis luctus (saith the Prophet Hosea,) their Sacrifices are like the bread of sorrow, whoever eats thereof shall be defiled. Sacrifice Their Paris Luctus (Says the Prophet Hosea,) their Sacrifices Are like the bred of sorrow, whoever eats thereof shall be defiled.
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1688
This discourse is not mine but S. Cyprian's: and although his words are not to be understood dogmatically,
This discourse is not mine but S. Cyprian's: and although his words Are not to be understood dogmatically,
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1689
but in the case of duty and caution;
but in the case of duty and caution;
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1690
yet we may lay our hands upon our hearts, and consider how we shall give an account of our Stewardship,
yet we may lay our hands upon our hearts, and Consider how we shall give an account of our Stewardship,
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1691
if we shall offer to the people the bread of God with impure hands;
if we shall offer to the people the bred of God with impure hands;
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1692
it is of it self a pure nourishment, but if it passes through an unclean vessel, it loses much of its excellency.
it is of it self a pure nourishment, but if it passes through an unclean vessel, it loses much of its excellency.
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1693
3. The like also is to be said concerning Prayer:
3. The like also is to be said Concerning Prayer:
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1694
For the Episcopal Order is appointed by God to be the great Ministers of Christs Priesthood, that is, to stand between Christ and the people in the entercourse of prayer and blessing.
For the Episcopal Order is appointed by God to be the great Ministers of Christ Priesthood, that is, to stand between christ and the people in the intercourse of prayer and blessing.
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1695
We will give our selves continually to prayer, said the Apostles, that was the one half of their employment;We will give our selves continually to prayer, said the Apostles, that was the one half of their employment;
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1696
and indeed a Bishop should spend very much of his time in holy prayer, and in diverting Gods judgments,
and indeed a Bishop should spend very much of his time in holy prayer, and in diverting God's Judgments,
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1697
and procuring blessings to the people;
and procuring blessings to the people;
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1698
for in all times, the chief of the Religion was ever the chief Minister of blessing.
for in all times, the chief of the Religion was ever the chief Minister of blessing.
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1699
Thus Abraham blessed Abimelech, and Melchisedeck blessed Abraham, and Aaron blessed the people;
Thus Abraham blessed Abimelech, and Melchisedeck blessed Abraham, and Aaron blessed the people;
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1700
and without all controversie (saith the Apostle) the less is blessed of the greater.
and without all controversy (Says the Apostle) the less is blessed of the greater.
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1701
But then we know that God heareth not sinners; and it must be the effectual fervent prayer of a righteous man that shall prevail,
But then we know that God hears not Sinners; and it must be the effectual fervent prayer of a righteous man that shall prevail,
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1702
And therefore we may easily consider that a vitious Prelate is a great calamity to that Flock which he is appointed to bless and pray for.
And Therefore we may Easily Consider that a vicious Prelate is a great calamity to that Flock which he is appointed to bless and pray for.
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1703
How shall he reconcile the penitents, who is himself at enmity with God? How shall the Holy Spirit of God descend upon the Symbols at his Prayer who does perpetually grieve him,
How shall he reconcile the penitents, who is himself At enmity with God? How shall the Holy Spirit of God descend upon the Symbols At his Prayer who does perpetually grieve him,
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1704
and quench his holy fires, and drive him quite away? How shall he that hath not tasted of the Spirit by contemplation, stir up others to earnest desires of Coelestial things? Or what good shall the people receive,
and quench his holy fires, and drive him quite away? How shall he that hath not tasted of the Spirit by contemplation, stir up Others to earnest Desires of Celestial things? Or what good shall the people receive,
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1705
when the Bishop layes upon their head a covetous or a cruel, an unjust or an impure hand? But therefore, that I may use the words of S. Hierom; Cum ab Episcopo gratia in populum transfundatur,
when the Bishop lays upon their head a covetous or a cruel, an unjust or an impure hand? But Therefore, that I may use the words of S. Hieronymus; Cum ab Bishop Gratia in Populum transfundatur,
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1706
& mundi totius & Ecclesiae totius condimentum sit Episcopus, &c. Since it is intended that from the Bishop grace should be diffused amongst all the people, there is not in the world a greater indecency than a holy office ministred by an unholy person,& mundi totius & Ecclesiae totius condimentum sit Episcopus, etc. Since it is intended that from the Bishop grace should be diffused among all the people, there is not in the world a greater indecency than a holy office ministered by an unholy person,
cc fw-la fw-la cc np1 fw-la fw-la fw-la fw-la, av p-acp pn31 vbz vvn cst p-acp dt n1 n1 vmd vbi vvn p-acp d dt n1, pc-acp vbz xx p-acp dt n1 dt jc n1 cs dt j n1 vvn p-acp dt j n1,
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and no greater injury to the people, than that of the blessings which God sends to them by the ministeries Evangelical they should be cheated and defrauded by a wicked Steward.
and no greater injury to the people, than that of the blessings which God sends to them by the ministeries Evangelical they should be cheated and defrauded by a wicked Steward.
cc dx jc n1 p-acp dt n1, cs d pp-f dt n2 r-crq np1 vvz p-acp pno32 p-acp dt n2 np1 pns32 vmd vbi vvn cc vvd p-acp dt j n1.
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1708
And therefore it was an excellent Prayer which to this very purpose was by the Son of Sirach made in behalf of the High-Priests the Sons of Aaron; [ God give you wisdom in you heart to judge his people in Righteousness, that their good things be not abolished,
And Therefore it was an excellent Prayer which to this very purpose was by the Son of Sirach made in behalf of the High priests the Sons of Aaron; [ God give you Wisdom in you heart to judge his people in Righteousness, that their good things be not abolished,
cc av pn31 vbds dt j n1 r-crq p-acp d j n1 vbds p-acp dt n1 pp-f np1 vvn p-acp n1 pp-f dt n2 dt n2 pp-f np1; [ uh-np vvb pn22 n1 p-acp pn22 n1 pc-acp vvi po31 n1 p-acp n1, cst po32 j n2 vbb xx vvn,
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1709
and that their glory may endure for ever. ] and that their glory may endure for ever. ]
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1710
4. All the Offices Ecclesiastical alwayes were, and ought to be conducted by the Episcopal Order,
4. All the Offices Ecclesiastical always were, and ought to be conducted by the Episcopal Order,
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as is evident in the universal Doctrine and Practice of the Primitive Church:
as is evident in the universal Doctrine and Practice of the Primitive Church:
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1712
NONLATINALPHABET. It is the 40th Canon of the Apostles, Let the Presbyters and Deacons do nothing without leave of the Bishop: but that cafe is known.
. It is the 40th Canon of the Apostles, Let the Presbyters and Deacons do nothing without leave of the Bishop: but that cafe is known.
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The consequent of this consideration is no other than the admonition in my Text:
The consequent of this consideration is no other than the admonition in my Text:
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1714
We are Stewards of the manifold grace of God, and dispensers of the mysteries of the Kingdom; We Are Stewards of the manifold grace of God, and dispensers of the Mysteres of the Kingdom;
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1715
and it is required of Stewards that they be found faithful;
and it is required of Stewards that they be found faithful;
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1716
that we preach the word of God in season and out of season, that we rebuke and exhort, admonish and correct; that we preach the word of God in season and out of season, that we rebuke and exhort, admonish and correct;
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1717
for these God calls Pastores Secundùm cor meum, Pastors according to his own heart, which feed the people with knowledge and understanding;
for these God calls Pastors Secundùm cor meum, Pastors according to his own heart, which feed the people with knowledge and understanding;
p-acp d np1 vvz ng1 fw-la fw-la fw-la, ng1 vvg p-acp po31 d n1, r-crq vvb dt n1 p-acp n1 cc n1;
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1718
but they must also comfort the afflicted, and bind up the broken heart;
but they must also Comfort the afflicted, and bind up the broken heart;
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1719
minister the Sacraments with great diligence, and righteous measures, and abundant charity, alwayes having in mind those passionate words of Christ of S. Peter, If thou lovest me, feed my sheep; if thou hast any love to me, feed my lambs.
minister the Sacraments with great diligence, and righteous measures, and abundant charity, always having in mind those passionate words of christ of S. Peter, If thou Lovest me, feed my sheep; if thou hast any love to me, feed my Lambs.
vvb dt n2 p-acp j n1, cc j n2, cc j n1, av vhg p-acp n1 d j n2 pp-f np1 pp-f np1 np1, cs pns21 vv2 pno11, vvb po11 n1; cs pns21 vh2 d n1 p-acp pno11, vvb po11 n2.
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1720
And let us remember this also, that nothing can enforce the people to obey their Bishops as they ought,
And let us Remember this also, that nothing can enforce the people to obey their Bishops as they ought,
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1721
but our doing that duty and charity to them which God requires.
but our doing that duty and charity to them which God requires.
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1722
There is reason in these words of S. Chrysostom, [ It is necessary that the Church should adhere to their Bishop as the body to the head,
There is reason in these words of S. Chrysostom, [ It is necessary that the Church should adhere to their Bishop as the body to the head,
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1723
as plants to their roots, as rivers to their springs, as Children to their Fathers, as Disciples to their Masters. as plants to their roots, as Rivers to their springs, as Children to their Father's, as Disciples to their Masters.
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1724
] These similitudes express not only the relation and dependency, but they tell us the reason of the Duty:
] These Similitudes express not only the Relation and dependency, but they tell us the reason of the Duty:
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1725
The Head gives light and reason to conduct the Body; the Roots give nourishment to the Plants;
The Head gives Light and reason to conduct the Body; the Roots give nourishment to the Plants;
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1726
and the Springs, perpetual emanation of Waters to the Channels: Fathers teach and feed their Children;
and the Springs, perpetual emanation of Waters to the Channels: Father's teach and feed their Children;
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1727
and Disciples receive wise Instructions from their Masters:
and Disciples receive wise Instructions from their Masters:
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1728
and if we be all this to the People, they will be all that to us;
and if we be all this to the People, they will be all that to us;
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1729
and Wisdom will compel them to submit, and our Humility will teach them Obedience, and our Charity will invite their compliance;
and Wisdom will compel them to submit, and our Humility will teach them obedience, and our Charity will invite their compliance;
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1730
our good example will provoke them to good works, and our meekness will melt them into softness and flexibility:
our good Exampl will provoke them to good works, and our meekness will melt them into softness and flexibility:
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1731
For all the Lords People are Populus voluntarius, a free and willing people;
For all the lords People Are Populus voluntarius, a free and willing people;
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1732
and we, who cannot compel their bodies, must thus constrain their Souls, by inviting their Wills, by convincing their Understandings, by the beauty of fair example, the efficacy and holiness,
and we, who cannot compel their bodies, must thus constrain their Souls, by inviting their Wills, by convincing their Understandings, by the beauty of fair Exampl, the efficacy and holiness,
cc pns12, r-crq vmbx vvi po32 n2, vmb av vvi po32 n2, p-acp vvg po32 n2, p-acp vvg po32 n2, p-acp dt n1 pp-f j n1, dt n1 cc n1,
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1733
and the demonstrations of the Spirit
and the demonstrations of the Spirit
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1734
This is experimentum ejus qui in nobis loquitur Christus, The experiment of Christ that speaketh in us:
This is experimentum His qui in nobis loquitur Christus, The experiment of christ that speaks in us:
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1735
For to this purpose those are excellent words which St. Paul spake, [ Remember them who have the rule over you, whose faith follow, considering the end of their conversation. ] There lies the demonstration;
For to this purpose those Are excellent words which Saint Paul spoke, [ remember them who have the Rule over you, whose faith follow, considering the end of their Conversation. ] There lies the demonstration;
c-acp p-acp d n1 d vbr j n2 r-crq n1 np1 vvd, [ vvb pno32 r-crq vhb dt n1 p-acp pn22, rg-crq n1 vvb, vvg dt n1 pp-f po32 n1. ] a-acp vvz dt n1;
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1736
and those Prelates who teach good life, whose Sermons, are the measures of Christ, and whose Life is a copy of their Sermons, these must be followed, and surely these will;
and those Prelates who teach good life, whose Sermons, Are the measures of christ, and whose Life is a copy of their Sermons, these must be followed, and surely these will;
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1737
for these are burning and shining Lights:
for these Are burning and shining Lights:
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1738
but if we hold forth false fires, and by the amusement of evil example call the Vessels that sail upon a dangerous Sea to come upon a Rock,
but if we hold forth false fires, and by the amusement of evil Exampl call the Vessels that sail upon a dangerous Sea to come upon a Rock,
cc-acp cs pns12 vvb av j n2, cc p-acp dt n1 pp-f j-jn n1 vvb dt n2 cst vvb p-acp dt j n1 pc-acp vvi p-acp dt n1,
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1739
or an iron Shore instead of a safe Harbour, we cause them to make shipwreck of their precious Faith,
or an iron Shore instead of a safe Harbour, we cause them to make shipwreck of their precious Faith,
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1740
and to perish in the deceitful and unstable water: Vox operum fortiùs sonat quàm verborum:
and to perish in the deceitful and unstable water: Vox Operum fortiùs Sonnet quàm verborum:
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1741
A good Life is the strongest argument that your Faith is good, and a gentle voice will be sooner entertained than a voice of thunder;
A good Life is the Strongest argument that your Faith is good, and a gentle voice will be sooner entertained than a voice of thunder;
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1742
but the greatest eloquence in the world is meek spirit, and a liberal hand;
but the greatest eloquence in the world is meek Spirit, and a liberal hand;
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1743
these are the two Pastoral Staves the Prophet speaks of, nognam & hovelim, beauty and bands; he that hath the staff of the beauty of holiness, the ornament of fair example, he hath also the staff of bands, atque in funiculis Adam trahet eos, in vinculis charitatis, as the Prophet Hosea 's expression is, he shall draw the people after him by the cords of a man, by the bands of a holy charity.
these Are the two Pastoral Staves the Prophet speaks of, nognam & hovelim, beauty and bans; he that hath the staff of the beauty of holiness, the ornament of fair Exampl, he hath also the staff of bans, atque in funiculis Adam trahet eos, in vinculis charitatis, as the Prophet Hosea is expression is, he shall draw the people After him by the cords of a man, by the bans of a holy charity.
d vbr dt crd np1 n2 dt n1 vvz pp-f, fw-la cc fw-la, n1 cc n2; pns31 cst vhz dt n1 pp-f dt n1 pp-f n1, dt n1 pp-f j n1, pns31 vhz av dt n1 pp-f n2, fw-la p-acp fw-la np1 vvn fw-la, fw-la fw-la fw-la, p-acp dt n1 np1 vbz n1 vbz, pns31 vmb vvi dt n1 p-acp pno31 p-acp dt n2 pp-f dt n1, p-acp dt n2 pp-f dt j n1.
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1744
But if against all these demonstrations any man will be refractory, we have instead of a Staff an Apostolical Rod, which is the last and latest remedy,
But if against all these demonstrations any man will be refractory, we have instead of a Staff an Apostolical Rod, which is the last and latest remedy,
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1745
and either brings to repentance, or consigns to ruine and reprobation.
and either brings to Repentance, or consigns to ruin and reprobation.
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1746
If there were any time remaining, I could reckon that the Episcopal Order is the Principle of Unity in the Church;
If there were any time remaining, I could reckon that the Episcopal Order is the Principle of Unity in the Church;
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1747
and we see it is so, by the innumerable Sects that sprang up when Episcopacy was persecuted.
and we see it is so, by the innumerable Sects that sprang up when Episcopacy was persecuted.
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1748
I could add, how that Bishops were the cause that S. John wrote his Gospel;
I could add, how that Bishops were the cause that S. John wrote his Gospel;
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1749
that the Christian Faith was for 300 years together bravely defended by the Sufferings, the Prisons,
that the Christian Faith was for 300 Years together bravely defended by the Sufferings, the Prisons,
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1750
and Flames, the Life and Death of Bishop, as the principal Combatants;
and Flames, the Life and Death of Bishop, as the principal Combatants;
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1751
that the Fathers of the Church, whose Writings are held in so great veneration in all the Christian World, were almost all of them Bishops.
that the Father's of the Church, whose Writings Are held in so great veneration in all the Christian World, were almost all of them Bishops.
cst dt n2 pp-f dt n1, rg-crq n2-vvg vbr vvn p-acp av j n1 p-acp d dt njp n1, vbdr av d pp-f pno32 n2.
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1752
I could add, That the Reformation of Religion in England was principally by the Preachings and the Disputings, the Writings and the Martyrdom of Bishops:
I could add, That the Reformation of Religion in England was principally by the Preachings and the Disputings, the Writings and the Martyrdom of Bishops:
pns11 vmd vvi, cst dt n1 pp-f n1 p-acp np1 vbds av-j p-acp dt n2-vvg cc dt n2-vvg, dt n2-vvg cc dt n1 pp-f n2:
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1753
That Bishops have ever since been the greatest defensatives against Popery:
That Bishops have ever since been the greatest defensatives against Popery:
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1754
That England and Ireland were governed by Bishops ever since they were Christian, and under their Conduct have for so many Ages enjoyed all the blessings of the Gospel.
That England and Ireland were governed by Bishops ever since they were Christian, and under their Conduct have for so many Ages enjoyed all the blessings of the Gospel.
cst np1 cc np1 vbdr vvn p-acp n2 av c-acp pns32 vbdr np1, cc p-acp po32 vvb vhb p-acp av d n2 vvd d dt n2 pp-f dt n1.
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1755
I could add also, That Episcopacy is the great stabiliment of Monarchy; but of this we are convinced by a sad and too dear bought Experience:
I could add also, That Episcopacy is the great stabiliment of Monarchy; but of this we Are convinced by a sad and too dear bought Experience:
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1756
I could therefore instead of it, say, That Episcopacy is the great ornament of Religion;
I could Therefore instead of it, say, That Episcopacy is the great ornament of Religion;
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1757
That as it rescues the Clergy from contempt, so it is the greatest preservative of the Peoples Liberty from Ecclesiastick Tyranny on one hand (the Gentry being little better than Servants while they live under the Presbytery),
That as it rescues the Clergy from contempt, so it is the greatest preservative of the Peoples Liberty from Ecclesiastic Tyranny on one hand (the Gentry being little better than Servants while they live under the Presbytery),
cst c-acp pn31 vvz dt n1 p-acp n1, av pn31 vbz dt js n1 pp-f dt ng1 n1 p-acp j n1 p-acp crd n1 (dt n1 vbg j jc cs n2 cs pns32 vvb p-acp dt n1),
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1758
and Anarchy and Licentiousness on the other;
and Anarchy and Licentiousness on the other;
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1759
That it endears Obedience, and is subject to the Laws of Princes, and is wholly ordained for the good of Mankind, and the benefit of Souls.
That it endears obedience, and is Subject to the Laws of Princes, and is wholly ordained for the good of Mankind, and the benefit of Souls.
cst pn31 vvz n1, cc vbz j-jn p-acp dt n2 pp-f n2, cc vbz av-jn vvn p-acp dt j pp-f n1, cc dt n1 pp-f n2.
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1760
But I cannot stay to number all the Blessings which have entered into the World at this door:
But I cannot stay to number all the Blessings which have entered into the World At this door:
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1761
I only remark these because they describe unto us the Bishops Imployment, which is, to be busie in the service of Souls, to do good in all capacities, to serve every mans need, to promote all publick benefits.
I only remark these Because they describe unto us the Bishops Employment, which is, to be busy in the service of Souls, to do good in all capacities, to serve every men need, to promote all public benefits.
pns11 av-j n1 d c-acp pns32 vvb p-acp pno12 dt ng1 n1, r-crq vbz, pc-acp vbi j p-acp dt n1 pp-f n2, pc-acp vdi j p-acp d n2, pc-acp vvi d ng1 n1, pc-acp vvi d j n2.
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to cement Governments, to establish Peace, to propagate the Kingdom of Christ, to do hurt to no man, to do good to every man;
to cement Governments, to establish Peace, to propagate the Kingdom of christ, to do hurt to no man, to do good to every man;
pc-acp vvi n2, pc-acp vvi n1, pc-acp vvi dt n1 pp-f np1, pc-acp vdi vvi p-acp dx n1, pc-acp vdi j p-acp d n1;
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1763
that is, so to minister, that Religion and Charity, publick Peace and Private Blessings may be in their exaltation.
that is, so to minister, that Religion and Charity, public Peace and Private Blessings may be in their exaltation.
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As long as it was thus done by the Primitive Bishops, the Princes and the People gave them all honour;
As long as it was thus done by the Primitive Bishops, the Princes and the People gave them all honour;
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Insomuch that by a Decree of Constantine the Great, the Bishop had power given him to retract the Sentences made by the Presidents of Provinces;
Insomuch that by a decree of Constantine the Great, the Bishop had power given him to retract the Sentences made by the Presidents of Provinces;
av cst p-acp dt n1 pp-f np1 dt j, dt n1 vhd n1 vvn pno31 pc-acp vvi dt n2 vvn p-acp dt n2 pp-f n2;
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1766
and we find in the Acts of S. Nicholas, that he rescued some innocent persons from death when the Executioner was ready to strike the fatal blow;
and we find in the Acts of S. Nicholas, that he rescued Some innocent Persons from death when the Executioner was ready to strike the fatal blow;
cc pns12 vvb p-acp dt n2 pp-f np1 np1, cst pns31 vvd d j-jn n2 p-acp n1 c-crq dt n1 vbds j pc-acp vvi dt j n1;
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1767
which thing, even when it fell into inconvenience, was indeed forbidden by Arcadius and Honorius; but the confidence and honour was only changed, it was not taken away;
which thing, even when it fell into inconvenience, was indeed forbidden by Arcadius and Honorius; but the confidence and honour was only changed, it was not taken away;
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1768
for the condemned Criminal had leave to appeal to the Audientia Episcopalis, to the Bishops Court.
for the condemned Criminal had leave to appeal to the Audientia Episcopal, to the Bishops Court.
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1769
This was not any right which the Bishops could challenge, but a reward of their Piety;
This was not any right which the Bishops could challenge, but a reward of their Piety;
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1770
and so long as the holy Office was holily administred, the World found so much comfort and security,
and so long as the holy Office was holily administered, the World found so much Comfort and security,
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1771
so much justice and mercy, so many temporal and spiritual Blessings consequent to the Ministries of that Order, that,
so much Justice and mercy, so many temporal and spiritual Blessings consequent to the Ministries of that Order, that,
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1772
as the Galatians to S. Paul, men have plucked out their eyes to do them service, and to do them honour:
as the Galatians to S. Paul, men have plucked out their eyes to do them service, and to do them honour:
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1773
For then Episcopacy did that good that God intended by it; it was a Spiritual Government, by Spiritual Persons, for Spiritual Ends:
For then Episcopacy did that good that God intended by it; it was a Spiritual Government, by Spiritual Persons, for Spiritual Ends:
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1774
Then the Princes and the People gave them honours, because they deserved and sought them not;
Then the Princes and the People gave them honours, Because they deserved and sought them not;
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1775
then they gave them wealth, because they would dispend it wisely, frugally, and charitably:
then they gave them wealth, Because they would dispend it wisely, frugally, and charitably:
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1776
Then they gave them power, because it was sure to be used for the defence of the innocent,
Then they gave them power, Because it was sure to be used for the defence of the innocent,
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1777
for the relief of the oppressed, for the punishment of evil doers, and the reward of the virtuous:
for the relief of the oppressed, for the punishment of evil doers, and the reward of the virtuous:
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1778
Then they desired to be judged by them, because their Audiences or Courts did NONLATINALPHABET, they appeased all furious Sentences,
Then they desired to be judged by them, Because their Audiences or Courts did, they appeased all furious Sentences,
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1779
and taught gentle Principles, and gave merciful Measures, and in their Courts were all Equity and Piety, and Christian Determinations.
and taught gentle Principles, and gave merciful Measures, and in their Courts were all Equity and Piety, and Christian Determinations.
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1780
But afterwards, when they did fall NONLATINALPHABET, into secular methods, and made their Counsels vain by pride,
But afterwards, when they did fallen, into secular methods, and made their Counsels vain by pride,
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1781
and dirtied their sentences with money, then they became like other men; and so it will be, unless the Bishops be more holy then other men:
and dirtied their sentences with money, then they became like other men; and so it will be, unless the Bishops be more holy then other men:
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1782
but when our sanctity and severity shall be as eminent as the calling is, then we shall be called to Councels,
but when our sanctity and severity shall be as eminent as the calling is, then we shall be called to Counsels,
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1783
and sit in publick meetings, and bring comfort to private Families, and rule in the hearts of men by a jus relationis, such as was between the Roman Emperors and the Senate;
and fit in public meetings, and bring Comfort to private Families, and Rule in the hearts of men by a jus relationis, such as was between the Roman Emperor's and the Senate;
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1784
they courted one another into power, and in giving honour strived to out-do each other for from an humble wise man, no man will snatch an imployment that is honourable;
they courted one Another into power, and in giving honour strived to outdo each other for from an humble wise man, no man will snatch an employment that is honourable;
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1785
but from the proud and from the covetous every man endeavours to wrest it, and thinks it lawful prize. My time is now done;
but from the proud and from the covetous every man endeavours to wrest it, and thinks it lawful prize. My time is now done;
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1786
and therefore I cannot speak to the third part of my text, the reward of the good Steward and of the bad;
and Therefore I cannot speak to the third part of my text, the reward of the good Steward and of the bad;
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1787
I shall only mention it to you in a short exhortation, and so conclude. In the Primitive Church a Bishop was never admitted to publick penance;
I shall only mention it to you in a short exhortation, and so conclude. In the Primitive Church a Bishop was never admitted to public penance;
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1788
not only because in them every crime is ten, and he that could discern a publick shame, could not deserve a publick honor;
not only Because in them every crime is ten, and he that could discern a public shame, could not deserve a public honour;
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1789
nor yet only because every such punishment was scandalous, and did more evil by the example of the crime,
nor yet only Because every such punishment was scandalous, and did more evil by the Exampl of the crime,
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1790
then it could do good by the example of the punishment;
then it could do good by the Exampl of the punishment;
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1791
but also because no spiritual power is higher then the Episcopal, and therefore they were to be referred to the Divine judgment, which was likely to fall on them very heavily:
but also Because no spiritual power is higher then the Episcopal, and Therefore they were to be referred to the Divine judgement, which was likely to fallen on them very heavily:
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1792
NONLATINALPHABET: the Lord will cut the evil Stewards asunder;
: the Lord will Cut the evil Stewards asunder;
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1793
he will suffer Schisms and Divisions to enter in upon us, and that will sadly cut us asunder;
he will suffer Schisms and Divisions to enter in upon us, and that will sadly Cut us asunder;
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1794
but the evil also shall fall upon their persons, like the punishment of quartering Traitors, NONLATINALPHABET punishment with the circumstances of detestation and exemplarity.
but the evil also shall fallen upon their Persons, like the punishment of quartering Traitors, punishment with the Circumstances of detestation and exemplarity.
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1795
Consider therefore what is your great duty. Consider what is your great danger. The lines of duty I have already described;
Consider Therefore what is your great duty. Consider what is your great danger. The lines of duty I have already described;
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1796
only remember how dear and pretious Souls are to God, since for their salvation Christ gave his bloud,
only Remember how dear and precious Souls Are to God, since for their salvation christ gave his blood,
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1797
and therefore will not easily lose them, whom though they had sinned against him, yet he so highly valued;
and Therefore will not Easily loose them, whom though they had sinned against him, yet he so highly valued;
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1798
remember that you are Christs Deputies in the care of Souls, and that you succeed in the place of the Apostles.
Remember that you Are Christ Deputies in the care of Souls, and that you succeed in the place of the Apostles.
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1799
Non est facile stare loco Pauli, & tenere gradum Petri; Non est facile stare loco Pauli, & tenere Gradum Petri;
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1800
You have undertaken the work of S. Paul, and the Office of S. Peter, and what think you upon this account will be required of us? S. Hierom expresses it thus.
You have undertaken the work of S. Paul, and the Office of S. Peter, and what think you upon this account will be required of us? S. Hieronymus Expresses it thus.
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1801
The wisdom and skill of a Bishop ought to be so great, that his countenance, his gesture, his motion, every thing should be vocal, ut quicquid agit, quicquid loquitur, doctrina sit Apostolorum:
The Wisdom and skill of a Bishop ought to be so great, that his countenance, his gesture, his motion, every thing should be vocal, ut quicquid agit, quicquid loquitur, Doctrina sit Apostolorum:
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1802
that whatever he does or speaks be doctrine Apostolical.
that whatever he does or speaks be Doctrine Apostolical.
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1803
The ancient Fathers had a pious opinion, that besides the Angel guardian which is appointed to the guard of every man, there is to every Bishop a second Angel appointed to him at the Consecration;
The ancient Father's had a pious opinion, that beside the Angel guardian which is appointed to the guard of every man, there is to every Bishop a second Angel appointed to him At the Consecration;
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1804
and to this Origen alludes, saying that every Bishoprick hath two Angels, the one visible and the other invisible.
and to this Origen alludes, saying that every Bishopric hath two Angels, the one visible and the other invisible.
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1805
This is a great matter, and shews what a precious thing that Order and those Persons are in the eyes of God;
This is a great matter, and shows what a precious thing that Order and those Persons Are in the eyes of God;
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1806
but then this also means, that we should live Angelick lives, which the Church rarely well expresses by saying, that Episcopal dignity is the Ecclesiastick state of perfection,
but then this also means, that we should live Angelical lives, which the Church rarely well Expresses by saying, that Episcopal dignity is the Ecclesiastic state of perfection,
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1807
and supposes the persons to be so far advanced in holiness, as to be in the state of confirmation in grace.
and supposes the Persons to be so Far advanced in holiness, as to be in the state of confirmation in grace.
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1808
But I shall say nothing of these things, because it may be they press too hard;
But I shall say nothing of these things, Because it may be they press too hard;
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1809
but the use I shall make of it upon occasion of the reward of the good and bad Steward, is to remind you of your great danger.
but the use I shall make of it upon occasion of the reward of the good and bad Steward, is to remind you of your great danger.
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1810
For if it be required of Bishops to be so wise and so holy, so industrious and so careful,
For if it be required of Bishops to be so wise and so holy, so Industria and so careful,
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1811
so busie and so good up to the height of best examples; if they be anointed of the Lord, and are the Husbands of the Churches;
so busy and so good up to the height of best Examples; if they be anointed of the Lord, and Are the Husbands of the Churches;
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1812
if they be the Shepherds of the flock, and Stewards of the houshould;
if they be the Shepherd's of the flock, and Stewards of the household;
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1813
it is very fit they consider their danger, that they may be careful to do their duty.
it is very fit they Consider their danger, that they may be careful to do their duty.
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1814
S. Bernard considers it well in his Epistle to Henry Archbishop of Sens; If I lying in my Cell,
S. Bernard considers it well in his Epistle to Henry Archbishop of Since; If I lying in my Cell,
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1815
and smoaking under a Bushel, not shining, yet cannot avoid the breath of the winds, but that my light is almost blown out;
and smoking under a Bushel, not shining, yet cannot avoid the breath of the winds, but that my Light is almost blown out;
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1816
what will become of my Candle, if it were placed on a candelstick and set upon a hill? I am to look to my self alone,
what will become of my Candle, if it were placed on a Candlestick and Set upon a hill? I am to look to my self alone,
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1817
and provide for my own salvation;
and provide for my own salvation;
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1818
and yet I offend my self, I am weary of my self, I am my own scandal and my own danger;
and yet I offend my self, I am weary of my self, I am my own scandal and my own danger;
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1819
my own eye, and mine own belly, and my own appetite find me work enough; and therefore God help them who besides themselves are answerable for many others.
my own eye, and mine own belly, and my own appetite find me work enough; and Therefore God help them who beside themselves Are answerable for many Others.
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1820
Jacob kept the Sheep of Laban; and we keep the Sheep of Christ;Jacob kept the Sheep of Laban; and we keep the Sheep of christ;
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1821
and Jacob was to answer for every Sheep that was stoln, and every lamb that was torn by the wild beast;
and Jacob was to answer for every Sheep that was stolen, and every lamb that was torn by the wild beast;
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1822
and so shall we too, if by our fault one of Christs Sheep perish;
and so shall we too, if by our fault one of Christ Sheep perish;
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1823
and yet it may be there are 100000 Souls committed to the care and conduct of some one Shepherd, who yet will find his own Soul work enough for all his care and watchfulness.
and yet it may be there Are 100000 Souls committed to the care and conduct of Some one Shepherd, who yet will find his own Soul work enough for all his care and watchfulness.
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1824
If any man should desire me to carry a Frigat into the Indies, in which a 100 men were imbarqued;
If any man should desire me to carry a Frigate into the Indies, in which a 100 men were embarked;
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1825
I were a mad man to undertake the charge without proportionable skill:
I were a mad man to undertake the charge without proportionable skill:
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1826
and therefore when there is more danger, and more Souls, and rougher Seas, and more secret Rocks,
and Therefore when there is more danger, and more Souls, and rougher Seas, and more secret Rocks,
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1827
and horrible storms, and the shipwrack is an eternal loss, the matter will then require great consideration in the undertaking,
and horrible storms, and the shipwreck is an Eternal loss, the matter will then require great consideration in the undertaking,
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1828
and greatest care in the conduct.
and greatest care in the conduct.
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1829
Upon this account we find many brave persons in the first and in the middle ages of the Church with great resolution refusing Episcopacy.
Upon this account we find many brave Persons in the First and in the middle ages of the Church with great resolution refusing Episcopacy.
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1830
I will not speak of those who for fear of Martyrdom declined it, but those who for fear of damnation did refuse.
I will not speak of those who for Fear of Martyrdom declined it, but those who for Fear of damnation did refuse.
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1831
S. Bernard was by three rich Cities severally called to be their Bishop, and by two to be their Arch-Bishop, and he refused them; S. Dominicus refused four successively;
S. Bernard was by three rich Cities severally called to be their Bishop, and by two to be their Arch-Bishop, and he refused them; S. Dominicus refused four successively;
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S. Thomas Aquinas refused the Archbishoprick of Naples, and Vincentius Ferrerius would not accept of Valentia, or Ilerda; and Bernardinus Senensis refused the Bishopricks of Sens, Ʋrbin and Ferrara. They had reason;S. Thomas Aquinas refused the Archbishopric of Naples, and Vincentius Ferrerius would not accept of Valentia, or Ilerda; and Bernardine Senensis refused the Bishoprics of Since, Ʋrbin and Ferrara. They had reason;
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and yet if they had done amiss in that Office which they declined, it had been somthing more excusable;
and yet if they had done amiss in that Office which they declined, it had been something more excusable;
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but if they that seek it be as careless in the Office as they are greedy of the honour, that will be found intolerable.
but if they that seek it be as careless in the Office as they Are greedy of the honour, that will be found intolerable.
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Electus Episcopus ambulat in disco, recusans volvitur in areâ, said the Hermit in S. Hierom, The Bishop walks upon round and trundling stones,Electus Episcopus ambulat in disco, recusans volvitur in areâ, said the Hermit in S. Hieronymus, The Bishop walks upon round and trundling stones,
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but he that refuses it, stands upon a floor. But I shall say no more of it;
but he that refuses it, Stands upon a floor. But I shall say no more of it;
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because I suppose you have read it and considered it in S. Chrysostoms six books de sacerdotio, in the Apologetie of S. Greg. Naz. in the pastoral of S. Greg. of Rome; in S. Dionysius's 8th. Epistle to Demophilus; in the letters of Epiphanius to S. Hierom, in S. Austins Epistle to Bishop Valerius, in S. Bernards life of S. Malcaby, in S. Hieroms 138. Epistle to Fabiola. These things I am sure you could not read without trembling;
Because I suppose you have read it and considered it in S. Chrysostom six books de Sacerdotal, in the Apologetic of S. Greg. Nazareth in the pastoral of S. Greg. of Rome; in S. Dionysius's 8th. Epistle to Demophilus; in the letters of Epiphanius to S. Hieronymus, in S. Austins Epistle to Bishop Valerius, in S. Bernards life of S. Malcaby, in S. Hieroms 138. Epistle to Fabiola. These things I am sure you could not read without trembling;
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and certainly, if it can belong to any Christian, then [ work out your salvation with fear and trembling ] that's the Bishops burden.
and Certainly, if it can belong to any Christian, then [ work out your salvation with Fear and trembling ] that's the Bishops burden.
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1839
For the Bishop is like a man that is surety for his friend; he is bound for many, and for great sums;
For the Bishop is like a man that is surety for his friend; he is bound for many, and for great sums;
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1840
what is to be done in this case, Solomons answer is the way:
what is to be done in this case, Solomons answer is the Way:
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1841
Do this now, my Son, deliver thy self, make sure thy friend, give not sleep to thine eyes, nor slumber to thine eye-lids :Do this now, my Son, deliver thy self, make sure thy friend, give not sleep to thine eyes, nor slumber to thine eyelids:
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1842
that is, be sedulous to discharge thy trust, to perform thy charge; be zealous for souls, and careless of money; that is, be sedulous to discharge thy trust, to perform thy charge; be zealous for Souls, and careless of money;
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1843
and remember this, that even in Christs Family there was one sad example of an Apostate Apostle;
and Remember this, that even in Christ Family there was one sad Exampl of an Apostate Apostle;
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1844
and he fell into that fearful estate merely by the desire and greediness of money. Be warm in zeal, and indifferent in thy temporalities:
and he fell into that fearful estate merely by the desire and greediness of money. Be warm in zeal, and indifferent in thy temporalities:
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1845
For he that is zealous in temporals, and cold in the spiritual;
For he that is zealous in temporals, and cold in the spiritual;
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1846
he that doth the accessories of his calling by himself, and and the principal by his Deputies;
he that does the accessories of his calling by himself, and and the principal by his Deputies;
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1847
he that is present at the feast of Sheep-shearing, and puts others to feed the flock, hath no sign at all upon him of a good Shepherd.
he that is present At the feast of Sheepshearing, and puts Others to feed the flock, hath no Signen At all upon him of a good Shepherd.
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1848
It is not fit for us to leave the word of God, and to serve tables, said the Apostles:It is not fit for us to leave the word of God, and to serve tables, said the Apostles:
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1849
And if it be a less worthy Office to serve the Tables even of the poor, to the diminution of our care in the dispensation of Gods Word, it must needs be an unworthy employment to leave the Word of God,
And if it be a less worthy Office to serve the Tables even of the poor, to the diminution of our care in the Dispensation of God's Word, it must needs be an unworthy employment to leave the Word of God,
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and to attend the rich and superfluous furniture of our own Tables. Remember the quality of your Charges.
and to attend the rich and superfluous furniture of our own Tables. remember the quality of your Charges.
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1851
Civitas est, Vigilate ad custodiam & concordiam; sponsa est, studete am•ri; oves sunt, intendite pastui: The Church is a Spouse; Civitas est, Vigilate ad custodiam & concordiam; Sponsa est, studete am•ri; Owes sunt, Intendite pastui: The Church is a Spouse;
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1852
the Universal Church is Christs Spouse, but your own Diocess is yours; behave your selves so that ye be beloved:
the Universal Church is Christ Spouse, but your own Diocese is yours; behave your selves so that you be Beloved:
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1853
Your people are as Sheep, and they must be fed, and guided, and preserved, and healed, and brought home:
Your people Are as Sheep, and they must be fed, and guided, and preserved, and healed, and brought home:
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1854
The Church is a City, and you are the watchmen; take care that the City be kept at unity in it self;
The Church is a city, and you Are the watchmen; take care that the city be kept At unity in it self;
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1855
be sure to make peace amongst your people, suffer no hatreds, no quarrels, no Suits at Law amongst the Citizens, which you can avoid;
be sure to make peace among your people, suffer no hatreds, no quarrels, no Suits At Law among the Citizens, which you can avoid;
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1856
make peace in your Diocesses by all the ways of prudence, piety, and authority that you can;
make peace in your Dioceses by all the ways of prudence, piety, and Authority that you can;
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1857
and let not your own corrections of criminals be to any purpose but for their amendment,
and let not your own corrections of criminals be to any purpose but for their amendment,
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1858
for the cure of offenders as long as there is hope, and for the security of those who are sound and whole: Preach often, and pray continually;
for the cure of offenders as long as there is hope, and for the security of those who Are found and Whole: Preach often, and pray continually;
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1859
let your Discipline be with charity, and your Censures flow;
let your Discipline be with charity, and your Censures flow;
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1860
let not Excommunications pass for trifles, and drive not away the fly from your brothers forehead with a hatchet;
let not Excommunications pass for trifles, and drive not away the fly from your Brother's forehead with a hatchet;
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1861
give Counsel frequently, and Dispensations seldom, but never without necessity or great charity;
give Counsel frequently, and Dispensations seldom, but never without necessity or great charity;
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1862
let every place in your Diocess say, Invenerunt me vigiles, the Watchmen have found me out, hassovelim; They that walk the City round have sought me out and found me:
let every place in your Diocese say, Invenerunt me Vigiles, the Watchmen have found me out, hassovelim; They that walk the city round have sought me out and found me:
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Let every one of us (as St. Paul 's expression is) shew himself a Workman that shall not be ashamed; Let every one of us (as Saint Paul is expression is) show himself a Workman that shall not be ashamed;
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operarium inconfusibilem, mark that, such a labourer as shall not be put to shame for his illness or his unskilfulness, his falsness and unfaithfulness, in that day when the great Bishop of Souls shall make his last and dreadful Visitation;operarium inconfusibilem, mark that, such a labourer as shall not be put to shame for his illness or his unskilfulness, his falseness and unfaithfulness, in that day when the great Bishop of Souls shall make his last and dreadful Visitation;
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1865
For be sure, there is not a carkase nor a skin, not a lock of wooll nor a drop of milk of the whole Flock,
For be sure, there is not a carcase nor a skin, not a lock of wool nor a drop of milk of the Whole Flock,
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1866
but God shall for it call the Idol Shepherd to a severe account:
but God shall for it call the Idol Shepherd to a severe account:
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1867
And how, think you, will his anger burn, when he shall see so many Goats standing at his left hand,
And how, think you, will his anger burn, when he shall see so many Goats standing At his left hand,
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1868
and so few Sheep at his right? and upon inquiry shall find, that his Ministring Shepherds were Wolves in Sheeps cloathing? and that by their ill Example,
and so few Sheep At his right? and upon inquiry shall find, that his Ministering Shepherd's were Wolves in Sheep clothing? and that by their ill Exampl,
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1869
or pernicious Doctrines, their care of Money, and carelesness of their Flocks, so many Souls perish;
or pernicious Doctrines, their care of Money, and carelessness of their Flocks, so many Souls perish;
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1870
who if they had been carefully and tenderly, wisely and conscientiously handled, might have shined as bright as Angels? And it is a sad consideration to remember,
who if they had been carefully and tenderly, wisely and conscientiously handled, might have shined as bright as Angels? And it is a sad consideration to Remember,
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1871
how many Souls are pitifully handled in this World, and carelesly dismissed out of this World;
how many Souls Are pitifully handled in this World, and carelessly dismissed out of this World;
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1872
they are left to live at their own rate, and when they are sick they are bidden to be of good comfort, and then all is well;
they Are left to live At their own rate, and when they Are sick they Are bidden to be of good Comfort, and then all is well;
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1873
who when they are dead, find themselves cheated of their precious and invaluable Eternity.
who when they Are dead, find themselves cheated of their precious and invaluable Eternity.
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1874
Oh, how will those Souls in their eternal Prisons for ever curse those evil and false Guides!
O, how will those Souls in their Eternal Prisons for ever curse those evil and false Guides!
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1875
And how will those evil Guides themselves abide in Judgment, when the Angels of wrath snatch their abused People into everlasting Torments? For will God bless them,
And how will those evil Guides themselves abide in Judgement, when the Angels of wrath snatch their abused People into everlasting Torments? For will God bless them,
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1876
or pardon them, by whom so many Souls perish? Shall they reign with Christ who evacuate the death of Christ,
or pardon them, by whom so many Souls perish? Shall they Reign with christ who evacuate the death of christ,
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1877
and make it useless to dear Souls? Shall they partake of Christs Glories, by whom it comes to pass that there is less joy in Heaven it self,
and make it useless to dear Souls? Shall they partake of Christ Glories, by whom it comes to pass that there is less joy in Heaven it self,
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1878
even because sinners are not converted, and God is not glorified, and the people is not instructed,
even Because Sinners Are not converted, and God is not glorified, and the people is not instructed,
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1879
and the Kingdom of God is not filled? Oh no;
and the Kingdom of God is not filled? O no;
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1880
the curses of a false Prophet will fall upon them, and the reward of the evil Steward will be their portion;
the curses of a false Prophet will fallen upon them, and the reward of the evil Steward will be their portion;
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1881
and they who destroyed the Sheep, or neglected them, shall have their portion with Goats for ever and ever in everlasting burnings, in which it is impossible for a man to dwell.
and they who destroyed the Sheep, or neglected them, shall have their portion with Goats for ever and ever in everlasting burnings, in which it is impossible for a man to dwell.
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1882
Can any thing be beyond this? beyond damnation? Surely a man would think, not:
Can any thing be beyond this? beyond damnation? Surely a man would think, not:
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1883
And yet I remember a severe saying of S. Gregory, Scire debent Prelati, quod tot mortibus digni sunt, quot perditionis exempla ad subditos extenderunt;
And yet I Remember a severe saying of S. Gregory, Scire debent Prelati, quod tot mortibus Worthy sunt, quot perditionis exempla ad Subject extenderunt;
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1884
One damnation is not enough for an evil Shepherd;
One damnation is not enough for an evil Shepherd;
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1885
but for every Soul who dies by his evil example or pernicious carelesness, he deserves a new death, a new damnation.
but for every Soul who die by his evil Exampl or pernicious carelessness, he deserves a new death, a new damnation.
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1886
Let us therefore be wise and faithful, walk warily, and watch carefully, and rule diligently, and pray assiduously;
Let us Therefore be wise and faithful, walk warily, and watch carefully, and Rule diligently, and pray assiduously;
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1887
for God is more propense to rewards then to punishments;
for God is more propense to rewards then to punishments;
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1888
and the good Steward that is wise and faithful in his dispensation, shall be greatly blessed:
and the good Steward that is wise and faithful in his Dispensation, shall be greatly blessed:
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1889
But how? He shall be made ruler over the houshold. What is that? for he is so already. True;
But how? He shall be made ruler over the household. What is that? for he is so already. True;
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1890
but he shall be much more; Ex dispensatore faciet procuratorem; God will treat him as Joseph was treated by his Master;
but he shall be much more; Ex dispensatore faciet procuratorem; God will Treat him as Joseph was treated by his Master;
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he was first a Steward, and then a Procurator, one that ruled his Goods without account, and without restraint:
he was First a Steward, and then a Procurator, one that ruled his Goods without account, and without restraint:
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1892
Our Ministry shall pass into Empire, our Labour into Rest, our Watchfulness into Fruition, and our Bishoprick to a Kingdom.
Our Ministry shall pass into Empire, our Labour into Rest, our Watchfulness into Fruition, and our Bishopric to a Kingdom.
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1893
In the mean time our Bishopricks are a great and weighty Care, and in a spiritual sence our Dominion is founded in Grace,
In the mean time our Bishoprics Are a great and weighty Care, and in a spiritual sense our Dominion is founded in Grace,
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1894
and our Rule is in the hearts of the people, and our Strengths are the Powers of the Holy Ghost,
and our Rule is in the hearts of the people, and our Strengths Are the Powers of the Holy Ghost,
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1895
and the Weapons of our warfare are Spiritual;
and the Weapons of our warfare Are Spiritual;
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1896
and the Eye of God watches over us curiously, to see if we watch over our Flocks by day and by night:
and the Eye of God watches over us curiously, to see if we watch over our Flocks by day and by night:
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1897
And though the Primitive Church (as the the Ecclesiastick Histories observe) when they deposed a Bishop from his Office, ever concealed his Crime,
And though the Primitive Church (as the the Ecclesiastic Histories observe) when they deposed a Bishop from his Office, ever concealed his Crime,
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1898
and made no Record of it;
and made no Record of it;
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1899
yet remember this, that God does and will call us to a strict and severe account:
yet Remember this, that God does and will call us to a strict and severe account:
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1900
Take heed that you may never hear that fearful Sentence, I was hungry, and ye gave me no meat.
Take heed that you may never hear that fearful Sentence, I was hungry, and you gave me no meat.
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1901
If you suffer Christs little ones to starve, it will be required severely at your hands:
If you suffer Christ little ones to starve, it will be required severely At your hands:
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1902
And know this, that the time will quickly come in which God shall say unto thee in the words of the Prophet, Where is the Flock that was given thee, thy beautiful Flock? What wilt thou say when he shall visit thee?
And know this, that the time will quickly come in which God shall say unto thee in the words of the Prophet, Where is the Flock that was given thee, thy beautiful Flock? What wilt thou say when he shall visit thee?
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1903
God of his mercy grant unto us all to be so faithful and so wise as to convert Souls,
God of his mercy grant unto us all to be so faithful and so wise as to convert Souls,
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1904
and to be so blessed and so assisted, that we may give an account of our Charges with joy, to the glory of God, to the edification and security of our Flocks,
and to be so blessed and so assisted, that we may give an account of our Charges with joy, to the glory of God, to the edification and security of our Flocks,
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1905
and the salvation of our own Souls, in that day when the great Shepherd and Bishop of our Souls shall come to Judgment,
and the salvation of our own Souls, in that day when the great Shepherd and Bishop of our Souls shall come to Judgement,
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1906
even our Lord and Saviour Jesus Christ;
even our Lord and Saviour jesus christ;
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1907
To whom, with the Father and the Holy Ghost, be all Honour and Glory, Love and Obedience,
To whom, with the Father and the Holy Ghost, be all Honour and Glory, Love and obedience,
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1908
now and for evermore, Amen. FINIS.
now and for evermore, Amen. FINIS.
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1909
A SERMON Preached at the opening of the PARLIAMENT. SERM. V. 1 Sam. 15. latter part of verse 22.
A SERMON Preached At the opening of the PARLIAMENT. SERMON. V. 1 Sam. 15. latter part of verse 22.
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1910
Behold to obey is better than sacrifice, and to hearken than the fat of Rams.
Behold to obey is better than sacrifice, and to harken than the fat of Rams.
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1911
First part of ver. 23. For Rebellion is as the sin of Witchcraft, and Stubbornness is as Iniquity and Idolatry.
First part of for. 23. For Rebellion is as the since of Witchcraft, and Stubbornness is as Iniquity and Idolatry.
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1912
IN the World nothing is more easie than to say our Prayers, and to obey our Superiors;
IN the World nothing is more easy than to say our Prayers, and to obey our Superiors;
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1913
and yet in the World there is nothing to which we are so unwilling as to Prayer,
and yet in the World there is nothing to which we Are so unwilling as to Prayer,
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1914
and nothing seems so intolerable as Obedience: for men esteem all Laws to be Fetters, and their Superiors are their Enemies:
and nothing seems so intolerable as obedience: for men esteem all Laws to be Fetters, and their Superiors Are their Enemies:
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1915
and when a command is given, we turn into all shapes of excuse to escape from the imposition:
and when a command is given, we turn into all shapes of excuse to escape from the imposition:
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1916
For either the authority is incompetent, or the Law it self is Statutum non bonum, or it is impossible to be kept,
For either the Authority is incompetent, or the Law it self is Statutum non bonum, or it is impossible to be kept,
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1917
or at least very inconvenient, and we are to be reliev'd in equity; or there is a secret dispensation, and it does not bind in my particular case, or not now;
or At least very inconvenient, and we Are to be relieved in equity; or there is a secret Dispensation, and it does not bind in my particular case, or not now;
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1918
or it is but the law of a man, and was made for a certain end;
or it is but the law of a man, and was made for a certain end;
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1919
or it does not bind the conscience, but 'twas only for Political regards; or, if the worst happen, I will obey passively, and then I am innocent.
or it does not bind the conscience, but 'twas only for Political regards; or, if the worst happen, I will obey passively, and then I am innocent.
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1920
Thus every man snuffs up the wind, like the wild Asses in the Wilderness, and thinks that Authority is an incroachment upon a mans birth-right;
Thus every man snuffs up the wind, like the wild Asses in the Wilderness, and thinks that authority is an encroachment upon a men birthright;
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1921
and in the mean time never considers that Christ took upon him our Nature that he might learn us obedience,
and in the mean time never considers that christ took upon him our Nature that he might Learn us Obedience,
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1922
and in that also make us become like unto God. In his Justice and his Mercy he was imitable before;
and in that also make us become like unto God. In his justice and his Mercy he was imitable before;
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1923
but before the Incarnation of Christ we could not in passive graces imitate God who was impassible:
but before the Incarnation of christ we could not in passive graces imitate God who was impassable:
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1924
but he was pleased at a great rate to set forward this duty;
but he was pleased At a great rate to Set forward this duty;
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1925
and when himself became obedient in the hardest point, obediens usque ad mortem, and is now become to us the Author and Finisher of our Obedience, as well as of our Faith, admonetur omnis aetas fieri posse quod aliquando factum est.
and when himself became obedient in the Hardest point, Obedient usque ad mortem, and is now become to us the Author and Finisher of our obedience, as well as of our Faith, admonetur omnis Aetas fieri posse quod aliquando factum est.
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1926
We must needs confess it very possible to obey the severest of the Divine Laws, even to dye if God commands, because it was already done by a man;
We must needs confess it very possible to obey the Severest of the Divine Laws, even to die if God commands, Because it was already done by a man;
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1927
and we must needs confess it excellent, because it was done by God himself. But this great Example is of universal influence in the whole matter of Obedience:
and we must needs confess it excellent, Because it was done by God himself. But this great Exampl is of universal influence in the Whole matter of obedience:
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1928
For that I may speak of that part of this Duty which can be useful, and concerns us;
For that I may speak of that part of this Duty which can be useful, and concerns us;
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1929
Men do not deny but they must obey in all Civil things, but in Religion they have a Supreme, God only, and Conscience is his interpreter;
Men do not deny but they must obey in all Civil things, but in Religion they have a Supreme, God only, and Conscience is his interpreter;
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1930
and in effect every man must be the Judge whether he shall obey or no.
and in Effect every man must be the Judge whither he shall obey or no.
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1931
Therefore it is that I say, the example of our Lord is the great determination of this inquiry:
Therefore it is that I say, the Exampl of our Lord is the great determination of this inquiry:
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1932
for he did obey and suffer, according to the commands of his Superiors under whose Government he was placed;
for he did obey and suffer, according to the commands of his Superiors under whose Government he was placed;
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1933
he gave his back to the smiters, and his cheeks to the nippers;
he gave his back to the smiters, and his cheeks to the nippers;
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1934
he kept the Orders of the Rulers, and the Customs of the Synagogues, the Law of Moses and the Rites of the Temple;
he kept the Order of the Rulers, and the Customs of the Synagogues, the Law of Moses and the Rites of the Temple;
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1935
and by so doing he fulfilled all righteousness. Christ made no distinctions in his Obedience,
and by so doing he fulfilled all righteousness. christ made no Distinctions in his obedience,
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1936
but obeyed God in all things, and those that God set over him in all things according to God, and in things of Religion most of all;
but obeyed God in all things, and those that God Set over him in all things according to God, and in things of Religion most of all;
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1937
because to obey was of it self a great instance of Religion:
Because to obey was of it self a great instance of Religion:
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1938
and if ever Religion comes to be pretended against Obedience in any thing where our Superior can command, it is imposture:
and if ever Religion comes to be pretended against obedience in any thing where our Superior can command, it is imposture:
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1939
For that is the purpose of my Text, Obedience is better than Sacrifice.
For that is the purpose of my Text, obedience is better than Sacrifice.
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1940
Our own judgment, our own opinion is the Sacrifice seldom fit to be offered to God,
Our own judgement, our own opinion is the Sacrifice seldom fit to be offered to God,
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1941
but most commonly deserving to be consumed by fire:
but most commonly deserving to be consumed by fire:
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1942
but take it at the best, it is not half so good as Obedience; for that was indeed Christ's Sacrifice, and (as David said of Goliah 's sword, non est alter talis ) there is no other Sacrifice that can be half so good:
but take it At the best, it is not half so good as obedience; for that was indeed Christ's Sacrifice, and (as David said of Goliath is sword, non est alter Talis) there is no other Sacrifice that can be half so good:
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1943
and when Abraham had lifted up his sacrificing knife to slay his Son, and so expressed his obedience, God would have no more;
and when Abraham had lifted up his sacrificing knife to slay his Son, and so expressed his Obedience, God would have no more;
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1944
he had the Obedience, and he cared not for the Sacrifice. By Sacrifice here then is meant the external and contingent actions of Religion;
he had the obedience, and he cared not for the Sacrifice. By Sacrifice Here then is meant the external and contingent actions of Religion;
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1945
by Obedience is meant submission to Authority, and observing the command.
by obedience is meant submission to authority, and observing the command.
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1946
Obedience is a not chusing our Duty, a not disputing with our Betters, not to argue, not to delay, not to murmur;
obedience is a not choosing our Duty, a not disputing with our Betters, not to argue, not to Delay, not to murmur;
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1947
it is not this, but it is much better;
it is not this, but it is much better;
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1948
for it is Love, and Simplicity, and Humility, and Ʋsefulness, and I think these do reductively contain all that is excellent in the whole conjugation of Christian Graces.
for it is Love, and Simplicity, and Humility, and Ʋsefulness, and I think these do reductively contain all that is excellent in the Whole conjugation of Christian Graces.
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1949
My Text is a perfect Proposition, and hath no special remark in the words of it;
My Text is a perfect Proposition, and hath no special remark in the words of it;
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1950
but is only a great representation of the most useful Truth to all Kingdoms and Parliaments,
but is only a great representation of the most useful Truth to all Kingdoms and Parliaments,
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1951
and Councels and Authorities in the whole world:
and Counsels and Authorities in the Whole world:
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1952
It is your Charter, and the Sanction of your Authority, and the Stabiliment of your Peace,
It is your Charter, and the Sanction of your authority, and the Stabiliment of your Peace,
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1953
and the Honour of your Laws, and the great defence of your Religion, and the building up,
and the Honour of your Laws, and the great defence of your Religion, and the building up,
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1954
and the guarding of the Kings Throne. It is that by which all the Societies in Heaven and Earth are firm:
and the guarding of the Kings Throne. It is that by which all the Societies in Heaven and Earth Are firm:
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1955
without this you cannot have a Village prosperous, or a Ship arrive in Harbour:
without this you cannot have a Village prosperous, or a Ship arrive in Harbour:
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1956
It is that which God hath bound upon us by hope and fear, by wrath and conscience, by duty and necessity.
It is that which God hath bound upon us by hope and Fear, by wrath and conscience, by duty and necessity.
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1957
Obedience is the formality of all Vertues, and every sin is Disobedience:
obedience is the formality of all Virtues, and every since is Disobedience:
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1958
There can no greater thing be said, unless you please to add, that we never read that the earth opened and swallowed up any man alive,
There can no greater thing be said, unless you please to add, that we never read that the earth opened and swallowed up any man alive,
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1959
but a company of rebellious disobedient people, who rose up against Moses and Aaron, the Prince of the People, and the Priest of God.
but a company of rebellious disobedient people, who rose up against Moses and Aaron, the Prince of the People, and the Priest of God.
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Page 80
1960
For Obedience is the most necessary thing in the world, and corruptio optimi est pessima: Disobedience is the greatest evil in the world,
For obedience is the most necessary thing in the world, and Corruption Optimi est pessima: Disobedience is the greatest evil in the world,
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Page 80
1961
and that alone which can destroy it. My Text is instanced in the matter of Obedience to God;
and that alone which can destroy it. My Text is instanced in the matter of obedience to God;
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1962
but yet the case is so, that though I shall in the first place discourse of our Obedience to man, I shall not set one foot aside from the main intention of it;
but yet the case is so, that though I shall in the First place discourse of our obedience to man, I shall not Set one foot aside from the main intention of it;
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1963
because Obedience to our Superiours is really, and is accounted to be Obedience to God, for they are sent by God, they are his Vicegerents, his Ministers, and his Embassadors.
Because obedience to our Superiors is really, and is accounted to be obedience to God, for they Are sent by God, they Are his Vicegerents, his Ministers, and his ambassadors.
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1964
Apostolus cujusque est quisque, say the Jews, Every mans Apostle is himself;Apostles cujusque est Quisque, say the jews, Every men Apostle is himself;
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Page 81
1965
and he that heareth or despiseth you, said Christ, heareth or despiseth me: And the reason is very evident,
and he that hears or despises you, said christ, hears or despises me: And the reason is very evident,
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Page 81
1966
because it is not to be expected that God should speak to us by himself,
Because it is not to be expected that God should speak to us by himself,
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1967
but sometimes by Angels, sometimes by Prophets, once by his Son, and alwaies by his Servants.
but sometime by Angels, sometime by prophets, once by his Son, and always by his Servants.
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1968
Now I desire two things to be observed.
Now I desire two things to be observed.
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1969
First, We may as well perceive that God speaks to us when he uses the ministry of men as when he uses the ministry of Angels:
First, We may as well perceive that God speaks to us when he uses the Ministry of men as when he uses the Ministry of Angels:
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Page 81
1970
one is as much declared and as certain as the other.
one is as much declared and as certain as the other.
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1971
And if it be said, a man may pretend to come from God, and yet deliver nothing but his own errand; that is no strange thing:
And if it be said, a man may pretend to come from God, and yet deliver nothing but his own errand; that is no strange thing:
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1972
but remember also that S. Paul puts this supposition in the case of an Angel, [ If an Angel preach any other Gospel;
but Remember also that S. Paul puts this supposition in the case of an Angel, [ If an Angel preach any other Gospel;
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1973
] and we know that many Angels come like Angels of light, who yet teach nothing but the waies of Darkness.] and we know that many Angels come like Angels of Light, who yet teach nothing but the ways of Darkness.
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1974
So that we are still as much bound to obey our Superior as to obey an Angel:
So that we Are still as much bound to obey our Superior as to obey an Angel:
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1975
a man is paulò minor angelis, a little lower than the Angels; but we are much lower than the King.
a man is paulò minor Angels, a little lower than the Angels; but we Are much lower than the King.
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Page 81
1976
Consider then with what fear and love we should receive an Angel, and so let us receive all those whom God hath sent to us, and set over us; for they are no less:
Consider then with what Fear and love we should receive an Angel, and so let us receive all those whom God hath sent to us, and Set over us; for they Are no less:
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Page 81
1977
less indeed in their Persons, but not in their Authorities. Nay the case is nearer yet;
less indeed in their Persons, but not in their Authorities. Nay the case is nearer yet;
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1978
for we are not only bound to receive God's Deputies as God's Angel, but as God himself:
for we Are not only bound to receive God's Deputies as God's Angel, but as God himself:
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Page 81
1979
For it is the power of God in the hand of a man, and he that resists, resists God's Ordinance.
For it is the power of God in the hand of a man, and he that resists, resists God's Ordinance.
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Page 81
1980
And I pray remember, that there is not only no power greater than God's, but there is no other; for all Power is his.
And I pray Remember, that there is not only no power greater than God's, but there is no other; for all Power is his.
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Page 81
1981
The consequent of this is plain enough; I need say no more of it: It is all one to us who commands, God, or God's Vicegerent.
The consequent of this is plain enough; I need say no more of it: It is all one to us who commands, God, or God's Vicegerent.
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1982
This was the first thing to be observed.
This was the First thing to be observed.
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1983
Secondly, there can be but two things in the world required to make Obedience necessary, the greatness of the Authority,
Secondly, there can be but two things in the world required to make obedience necessary, the greatness of the authority,
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1984
and the worthiness of the Thing.
and the worthiness of the Thing.
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1985
In the first you see the case can have no difference, because the thing it self is but one:
In the First you see the case can have no difference, Because the thing it self is but one:
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Page 81
1986
There is but one Authority in the world, and that is God's: as there is but one Sun whose light is diffused into all Kingdoms.
There is but one authority in the world, and that is God's: as there is but one Sun whose Light is diffused into all Kingdoms.
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1987
But is there not great difference in the Thing commanded? Yes certainly, there is some; but nothing to warrant disobedience:
But is there not great difference in the Thing commanded? Yes Certainly, there is Some; but nothing to warrant disobedience:
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Page 81
1988
for whatever the thing be, it may be commanded by man, if it be not countermanded by God. For,
for whatever the thing be, it may be commanded by man, if it be not countermanded by God. For,
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1989
1. It is not required that every thing commanded should of it self be necessary;
1. It is not required that every thing commanded should of it self be necessary;
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Page 81
1990
for God himself oftentimes commands things which have in them no other excellency than that of Obedience.
for God himself oftentimes commands things which have in them no other excellency than that of obedience.
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Page 81
1991
What made Abraham the friend of God? and what made his offer to kill his Son to be so pleasing to God? It had been naturally no very great good to cut the throat of a little child;
What made Abraham the friend of God? and what made his offer to kill his Son to be so pleasing to God? It had been naturally no very great good to Cut the throat of a little child;
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1992
but only that it was Obedience.
but only that it was obedience.
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1993
What excellency was there in the journeys of the Patriarchs from Mesopotamia to Syria, from the Land of Canaan into Aegypt? and what thanks could the sons of Israel deserve that they sate still upon the seventh day of the week? and how can a man be dearer unto God by keeping of a Feast,
What excellency was there in the journeys of the Patriarchs from Mesopotamia to Syria, from the Land of Canaan into Egypt? and what thanks could the Sons of Israel deserve that they sat still upon the seventh day of the Week? and how can a man be Dearer unto God by keeping of a Feast,
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1994
or building of a Booth, or going to Jerusalem, or cutting off the foreskin of a Boy,
or building of a Booth, or going to Jerusalem, or cutting off the foreskin of a Boy,
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1995
or washing their hands and garments in fair water? There was nothing in these things but the Obedience.
or washing their hands and garments in fair water? There was nothing in these things but the obedience.
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Page 82
1996
And when our blessed Lord himself came to his Servant to take of him the Baptism of Repentance,
And when our blessed Lord himself Come to his Servant to take of him the Baptism of Repentance,
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1997
alas he could take nothing but the water and the ceremony:
alas he could take nothing but the water and the ceremony:
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1998
for, as Tertullian observes, he was nullius poenitentiae debitor, he was indeed a just person and needed no repentance;
for, as Tertullian observes, he was Nullius poenitentiae debtor, he was indeed a just person and needed no Repentance;
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1999
but even so it became him to fulfil all righteousness:
but even so it became him to fulfil all righteousness:
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2000
but yet even then it was that the Holy Spirit did descend upon his holy head,
but yet even then it was that the Holy Spirit did descend upon his holy head,
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2001
and crowned that Obedience, though it were but a Ceremony. Obedience, you see, may be necessary, when the Law is not so:
and crowned that obedience, though it were but a Ceremony. obedience, you see, may be necessary, when the Law is not so:
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2002
For in these cases, God's Son, and God's Servants did obey in things which were made good only by the Commandment:
For in these cases, God's Son, and God's Servants did obey in things which were made good only by the Commandment:
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2003
and if we do so in the Instances of humane Laws, there is nothing to be said against it,
and if we do so in the Instances of humane Laws, there is nothing to be said against it,
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2004
but that what was not of it self necessary, is made so by the Authority of the Commander and the force of the Commandment:
but that what was not of it self necessary, is made so by the authority of the Commander and the force of the Commandment:
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2005
But there is more in it than so. For,
But there is more in it than so. For,
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2006
2. We pretend to be willing to obey even in things naturally not necessary, if a divine command does interpose;
2. We pretend to be willing to obey even in things naturally not necessary, if a divine command does interpose;
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2007
but if it be only a commandment of man, and the thing be not necessary of it self,
but if it be only a Commandment of man, and the thing be not necessary of it self,
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2008
then we desire to be excused.
then we desire to be excused.
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2009
But will we do nothing else? We our selves will do many things that God hath not commanded,
But will we do nothing Else? We our selves will do many things that God hath not commanded,
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2010
and may not our Superiors command us in many cases to do what we may lawfully do without a commandment? Can we become a Law unto our selves,
and may not our Superiors command us in many cases to do what we may lawfully do without a Commandment? Can we become a Law unto our selves,
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2011
and cannot the word and power of our Superiors also become a Law unto us? hath God given more to a private than to a publick hand? But consider the ill consequents of this fond opinion.
and cannot the word and power of our Superiors also become a Law unto us? hath God given more to a private than to a public hand? But Consider the ill consequents of this found opinion.
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2012
Are all the practices of Geneva or Scotland recorded in the word of God? are the triffling Ceremonies of their publick Penance recorded in the four Gospels? are all the rules of decency,
are all the practices of Geneva or Scotland recorded in the word of God? Are the trifling Ceremonies of their public Penance recorded in the four Gospels? Are all the rules of decency,
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2013
and all things that are of good report, and all the measures of Prudence, and the laws of peace and War,
and all things that Are of good report, and all the measures of Prudence, and the laws of peace and War,
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2014
and the Customs of the Churches of God, and the lines of publick honesty, are all these described to us by the Laws of God? If they be, let us see and read them, that we may have an end to all questions and minute cases of Conscience:
and the Customs of the Churches of God, and the lines of public honesty, Are all these described to us by the Laws of God? If they be, let us see and read them, that we may have an end to all questions and minute cases of Conscience:
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2015
but if they be not, and yet by the Word of God these are bound upon us in general, and no otherwise;
but if they be not, and yet by the Word of God these Are bound upon us in general, and no otherwise;
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2016
then it follows that the particulars of all these, which may be infinite, and are innumerable,
then it follows that the particulars of all these, which may be infinite, and Are innumerable,
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2017
yet may be the matter of humane Laws;
yet may be the matter of humane Laws;
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2018
and then are bound upon us by the power of God put into the hands of man.
and then Are bound upon us by the power of God put into the hands of man.
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2019
The consequent is this, that whatsoever is commanded by our Superiors according to the will of God,
The consequent is this, that whatsoever is commanded by our Superiors according to the will of God,
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2020
or whatsoever is not against it, is of necessity to be obeyed.
or whatsoever is not against it, is of necessity to be obeyed.
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2021
3. But what if our Princes or our Prelates command things against the Word of God? what then? Why nothing then,
3. But what if our Princes or our Prelates command things against the Word of God? what then? Why nothing then,
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2022
but that we must obey God and not man; there's no dispute of that.
but that we must obey God and not man; there's no dispute of that.
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2023
But what then again? Why therefore sayes the Papist I will not obey the Protestant Kings,
But what then again? Why Therefore Says the Papist I will not obey the Protestant Kings,
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because against the Word of God they command me to come to Church where Heresie is preached;
Because against the Word of God they command me to come to Church where Heresy is preached;
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and I will not acknowledge the Bishops, saith the Presbyterian, because they are against the Discipline and Scepter of Jesus Christ;
and I will not acknowledge the Bishops, Says the Presbyterian, Because they Are against the Discipline and Sceptre of jesus christ;
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and the Independent hates Parochial meetings, and is wholly for a gathered Church, and supposes this to be the practice Apostolical;
and the Independent hates Parochial meetings, and is wholly for a gathered Church, and supposes this to be the practice Apostolical;
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and I will not bring my Child to Baptism, (saith the Anabaptist) because God calls none but Believers to that Sacrament;
and I will not bring my Child to Baptism, (Says the Anabaptist) Because God calls none but Believers to that Sacrament;
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and I will acknowledge no Clergy, no Lord, no Master, saith the Quaker, because Christ commands us to call no man Master on the earth, and be not called of men Rabbi.
and I will acknowledge no Clergy, no Lord, no Master, Says the Quaker, Because christ commands us to call no man Master on the earth, and be not called of men Rabbi.
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And if you call upon these men to obey the Authority God had set over them, they tell you with one voice, with all their hearts,
And if you call upon these men to obey the authority God had Set over them, they tell you with one voice, with all their hearts,
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as far as the Word of God will give them leave; but God is to be obeyed, and not man:
as Far as the Word of God will give them leave; but God is to be obeyed, and not man:
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and therefore if you put the Laws in execution against them, they will obey you passively,
and Therefore if you put the Laws in execution against them, they will obey you passively,
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because you are stronger, and so long as they know it they will not stir against you;
Because you Are Stronger, and so long as they know it they will not stir against you;
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but they in the mean time are little less than Martyrs, and you no better than Persecutors.
but they in the mean time Are little less than Martyrs, and you no better than Persecutors.
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What shall we do now? for here is evidently a great heap of disorder:
What shall we do now? for Here is evidently a great heap of disorder:
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they all confess that Authority must be obeyed, but when you come to the tryal, none of them all will do it,
they all confess that authority must be obeyed, but when you come to the trial, none of them all will do it,
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and they think they are not bound:
and they think they Are not bound:
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but because their Opinions being contrary cannot all be right, and it may be none of them are, it is certain that all this while Authority is infinitely wronged and prejudiced amongst them,
but Because their Opinions being contrary cannot all be right, and it may be none of them Are, it is certain that all this while authority is infinitely wronged and prejudiced among them,
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when all phantastick Opinions shall be accounted a sufficient reason to despise it.
when all fantastic Opinions shall be accounted a sufficient reason to despise it.
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I hope the Presbyterian will join with the Protestant, and say that the Papist, and the Socinian,
I hope the Presbyterian will join with the Protestant, and say that the Papist, and the Socinian,
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and the Independent, and the Anabaptist, and the Quaker are guilty of Rebellion and Disobedience, for all their pretence of the Word of God to be on their side:
and the Independent, and the Anabaptist, and the Quaker Are guilty of Rebellion and Disobedience, for all their pretence of the Word of God to be on their side:
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and I am more sure that all these will join with the Protestant, and say that the Presbyterian hath no reason to disobey Authority upon pretence of their new Government, concerning which they do but dream dreams, when they think they see visions. Certain it is that the biggest part of dissenters in the whole world are criminally disobedient;
and I am more sure that all these will join with the Protestant, and say that the Presbyterian hath no reason to disobey authority upon pretence of their new Government, Concerning which they do but dream dreams, when they think they see visions. Certain it is that the biggest part of dissenters in the Whole world Are criminally disobedient;
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and it is a thousand to one but that Authority is in the right against them, and ought to be obeyed.
and it is a thousand to one but that authority is in the right against them, and ought to be obeyed.
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It remains now in the next place, that we enquire what Authority is to do in this case,
It remains now in the next place, that we inquire what authority is to do in this case,
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and what these Sectaries and Recusants are to do; for these are two things worth enquiry. 1. Concerning Authority:
and what these Sectaries and Recusants Are to do; for these Are two things worth enquiry. 1. Concerning authority:
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All disagreeing persons, to cover their foul shame of Rebellion or Disobedience, pretend Conscience for their Judge,
All disagreeing Persons, to cover their foul shame of Rebellion or Disobedience, pretend Conscience for their Judge,
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and the Scripture for their Law:
and the Scripture for their Law:
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Now if these men think that by this means they proceed safely, upon the same ground the Superior may do what he thinks to be his duty,
Now if these men think that by this means they proceed safely, upon the same ground the Superior may do what he thinks to be his duty,
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and be at least as safe as they. If the Rebellious Subject can think that by God's Law he ought not to obey;
and be At least as safe as they. If the Rebellious Subject can think that by God's Law he ought not to obey;
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the Prince may at the same time think that by God's Law he ought to punish him:
the Prince may At the same time think that by God's Law he ought to Punish him:
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and it is as certain that he is justly punished, as he thinks it certain he reasonably disobeys.
and it is as certain that he is justly punished, as he thinks it certain he reasonably disobeys.
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Or is the Conscience of the Superior bound to relax his Laws if the Inferior tells him so? Can the Prince give Laws to the peoples will,
Or is the Conscience of the Superior bound to relax his Laws if the Inferior tells him so? Can the Prince give Laws to the peoples will,
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and can the people give measures to the Princes understanding? If any one of the people can prescribe or make it necessary to change the Law, then every one can;
and can the people give measures to the Princes understanding? If any one of the people can prescribe or make it necessary to change the Law, then every one can;
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and by this time every new Opinion will introduce a new Law, and that Law shall be obeyed by him only that hath a mind to it,
and by this time every new Opinion will introduce a new Law, and that Law shall be obeyed by him only that hath a mind to it,
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and that will be a strange Law that binds a man only to do his own pleasure.
and that will be a strange Law that binds a man only to do his own pleasure.
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But because the King's Conscience is to him as sure a Rule as the Conscience of any disobedient Subject can be to himself, the Prince is as much bound to do his duty in Government,
But Because the King's Conscience is to him as sure a Rule as the Conscience of any disobedient Subject can be to himself, the Prince is as much bound to do his duty in Government,
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as the other can be to follow his Conscience in disagreeing;
as the other can be to follow his Conscience in disagreeing;
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and the consequent will be, that whether the Subject be right or wrong in the disputation, it is certain he hath the just reward of Disobedience in the conclusion.
and the consequent will be, that whither the Subject be right or wrong in the disputation, it is certain he hath the just reward of Disobedience in the conclusion.
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If one mans Conscience can be the measure of another mans action, why shall not the Princes Conscience be the Subjects measure? but if it cannot,
If one men Conscience can be the measure of Another men actium, why shall not the Princes Conscience be the Subject's measure? but if it cannot,
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then the Prince is not to depart from his own Conscience, but proceed according to the Laws which he judges just and reasonable.
then the Prince is not to depart from his own Conscience, but proceed according to the Laws which he judges just and reasonable.
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2. The Superior is tied by the Laws of Christian Charity so far to bend in the ministration of his Laws,
2. The Superior is tied by the Laws of Christian Charity so Far to bend in the ministration of his Laws,
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as to pity the invincible Ignorance and Weakness of his abused people, qui devoratur à malis Pastoribus (as S. Hierom 's expression is) that are devour'd by their evil Shepherds:
as to pity the invincible Ignorance and Weakness of his abused people, qui devoratur à malis Pastoribus (as S. Hieronymus is expression is) that Are devoured by their evil Shepherd's:
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but this is to last no longer than till the Ignorance can be cured, and the man be taught his duty;
but this is to last no longer than till the Ignorance can be cured, and the man be taught his duty;
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for whatsoever comes after this looks so like Obstinacy, that no Laws in the world judge it to be any thing else.
for whatsoever comes After this looks so like Obstinacy, that no Laws in the world judge it to be any thing Else.
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And then secondly, this also is to be understood to be the duty of Superiors only in matters of mere Opinion, not relating to Practice.
And then secondly, this also is to be understood to be the duty of Superiors only in matters of mere Opinion, not relating to Practice.
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For no mans Opinion must be suffer'd to do mischief, to disturb the peace, to dishonour the Government:
For no men Opinion must be suffered to do mischief, to disturb the peace, to dishonour the Government:
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not only because every disagreeing person can to serve his end pretend his Conscience, and so claim impunity for his Villany;
not only Because every disagreeing person can to serve his end pretend his Conscience, and so claim impunity for his Villainy;
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but also because those things which concern the good of mankind, and the Peace of Kingdoms are so plainly taught, that no man who thinks himself so wise as to be fit to oppose Authority, can be so foolish as in these things not to know his duty.
but also Because those things which concern the good of mankind, and the Peace of Kingdoms Are so plainly taught, that no man who thinks himself so wise as to be fit to oppose authority, can be so foolish as in these things not to know his duty.
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In other things, if the Opinion does neither bite nor scratch, if it dwells at home in the house of Understanding,
In other things, if the Opinion does neither bite nor scratch, if it dwells At home in the house of Understanding,
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and wanders not into the out-houses of Passion and popular Orations, the Superior imposes no Laws,
and wanders not into the outhouses of Passion and popular Orations, the Superior imposes no Laws,
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and exacts no Obedience, and destroyes no Liberty, and gives no Restraint: This is the part of Authority.
and exacts no obedience, and Destroys no Liberty, and gives no Restraint: This is the part of authority.
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2. The next enquiry is, What must the dis-agreeing Subject do when he supposes the Superiors command is against the Law of God? I answer that if he thinks so,
2. The next enquiry is, What must the disagreeing Subject doe when he supposes the Superiors command is against the Law of God? I answer that if he thinks so,
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and thinks true, he must not obey his Superior in that:
and thinks true, he must not obey his Superior in that:
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but because most men that think so, think amiss, there are many particulars fit by such persons to be considered.
but Because most men that think so, think amiss, there Are many particulars fit by such Persons to be considered.
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1. Let such men think charitably of others, and that all are not fools or mad-men who are not of the same Opinion with themselves or their own little party. 2. Let him think himself as fallible and subject to mistake as other men are. 3. But let him by no means think that every Opinion of his is an Inspiration from God;
1. Let such men think charitably of Others, and that all Are not Fools or madmen who Are not of the same Opinion with themselves or their own little party. 2. Let him think himself as fallible and Subject to mistake as other men Are. 3. But let him by no means think that every Opinion of his is an Inspiration from God;
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for that is the pride and madness of a pretended Religion: such a man is to be cured by Physick;
for that is the pride and madness of a pretended Religion: such a man is to be cured by Physic;
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for he could not enter into that perswasion by Reason or Experience, and therefore it must enter into him by folly or the anger of God. 4. From hence it will naturally follow, that he ought to think his Opinion to be uncertain,
for he could not enter into that persuasion by Reason or Experience, and Therefore it must enter into him by folly or the anger of God. 4. From hence it will naturally follow, that he ought to think his Opinion to be uncertain,
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and that he ought not to behave himself like the man that is too confident;
and that he ought not to behave himself like the man that is too confident;
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but because his Obedience is Duty, and his Duty certain, he will find it more wise and safe and holy to leave that which is disputable,
but Because his obedience is Duty, and his Duty certain, he will find it more wise and safe and holy to leave that which is disputable,
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and pursue that which is demonstrable; to change his uncertain Opinion for his certain Duty: For it is twenty to one but he is deceived in his Opinion;
and pursue that which is demonstrable; to change his uncertain Opinion for his certain Duty: For it is twenty to one but he is deceived in his Opinion;
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but if he be, it is certain that whatsoever his Conscience be, yet in his separation from Authority he is a sinner.
but if he be, it is certain that whatsoever his Conscience be, yet in his separation from authority he is a sinner.
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2. Every man who by his Opinion is engaged against Authority, should do well to study his doubtful Opinion less, and Humility and Obedience more.
2. Every man who by his Opinion is engaged against authority, should do well to study his doubtful Opinion less, and Humility and obedience more.
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But you say, that this concerns not me, for my disagreeing is not in a doubtful matter,
But you say, that this concerns not me, for my disagreeing is not in a doubtful matter,
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but I am sure I am in the right; there are no ifs and ands in my case. Well it may be so:
but I am sure I am in the right; there Are no ifs and ands in my case. Well it may be so:
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but were it not better that you did doubt? A wise man feareth (saith Solomon) and departeth from evil;
but were it not better that you did doubt? A wise man fears (Says Solomon) and departeth from evil;
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but a fool rageth and is confident: but a fool rages and is confident:
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and the difference between a Learned man and a Novice is this, that the young fellow cryeth out, I am sure it is so;
and the difference between a Learned man and a Novice is this, that the young fellow Cries out, I am sure it is so;
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the better learned answers, NONLATINALPHABET, possibly it may, and peradventure it is so, but I pray enquire:
the better learned answers,, possibly it may, and Peradventure it is so, but I pray inquire:
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and he is the best Diviner, NONLATINALPHABET, he is the best Judge that conjectures best, not he that is most confident;
and he is the best Diviner,, he is the best Judge that Conjectures best, not he that is most confident;
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for, as Xenophanes said wisely, Man does but conjecture, but God only knows;
for, as Xenophanes said wisely, Man does but conjecture, but God only knows;
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and it is no disparagement to a wise man to learn, and by suspecting the fallibility of things and his own aptness to mistake, to walk prudently and safely, with an eye to God,
and it is no disparagement to a wise man to Learn, and by suspecting the fallibility of things and his own aptness to mistake, to walk prudently and safely, with an eye to God,
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and an ear open to his Superior. Some men are drunk with Phancy, and mad with Opinion:
and an ear open to his Superior. some men Are drunk with Fancy, and mad with Opinion:
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Who believe more strongly than boyes and women? who are so hard to be perswaded as fools? and who so readily suspect their Teachers as they who are governed by chance,
Who believe more strongly than boys and women? who Are so hard to be persuaded as Fools? and who so readily suspect their Teachers as they who Are governed by chance,
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and know not the intrinsick measures of good and evil? Qui pauca considerat de facili pronunciat;
and know not the intrinsic measures of good and evil? Qui pauca considerate de Facili pronunciat;
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it is a little learning and not enough that makes men conclude hastily, and clap fast hold on the Conclusion before they have well weighed the Premises:
it is a little learning and not enough that makes men conclude hastily, and clap fast hold on the Conclusion before they have well weighed the Premises:
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but Experience and Humility would teach us Modesty and Fear.
but Experience and Humility would teach us Modesty and fear.
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3. In all disputes he that obeys his Superior can never be a Heretick in the estimate of Law, and he can never be a Schismatick in the point of Conscience;
3. In all disputes he that obeys his Superior can never be a Heretic in the estimate of Law, and he can never be a Schismatic in the point of Conscience;
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so that he certainly avoids one great death, and very probably the other. Res judicata pro veritate accipitur, saith the Law;
so that he Certainly avoids one great death, and very probably the other. Rest Judicata Pro veritate accipitur, Says the Law;
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if the Judge have given sentence, that sentence is supposed a truth:
if the Judge have given sentence, that sentence is supposed a truth:
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and Cassidor said according to the sentence of the Law, Nimis iniquum est ut ille patiatur dispendium, qui imperium fecit alienum.
and Cassidor said according to the sentence of the Law, Nimis Iniquum est ut Isle patiatur dispendium, qui imperium fecit Alienum.
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Our Obedience secures us from the imputation of evil, and Error does but seldom go in company with Obedience:
Our obedience secures us from the imputation of evil, and Error does but seldom go in company with obedience:
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But however there is this advantage to be gotten by Obedience;
But however there is this advantage to be got by obedience;
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that he who prefers the sentence of the Law before his own Opinion does do an act of great Humility,
that he who prefers the sentence of the Law before his own Opinion does doe an act of great Humility,
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and exercises the grace of Modesty, and takes the best way to secure his Conscience and the publick Peace,
and exercises the grace of Modesty, and Takes the best Way to secure his Conscience and the public Peace,
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and pleases the Government which he is bound to please, and pursues the excellencies of Unity,
and Pleases the Government which he is bound to please, and pursues the excellencies of Unity,
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and promotes Charity and Godly Love:
and promotes Charity and Godly Love:
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whereas on the other side, he that goes by himself apart from his Superior, is alwayes materially a Schismatick,
whereas on the other side, he that Goes by himself apart from his Superior, is always materially a Schismatic,
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and is more likely to be deceived by his own Singularity and Prejudice and Weakness, than by following the Guides God hath set over him:
and is more likely to be deceived by his own Singularity and Prejudice and Weakness, than by following the Guides God hath Set over him:
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And if he loses Truth, certainly he will get nothing else:
And if he loses Truth, Certainly he will get nothing Else:
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for by so doing we lose our Peace too, and give publick offence, and arm Authority against us,
for by so doing we loose our Peace too, and give public offence, and arm authority against us,
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and are scandalous in Law, and pull evil upon our heads;
and Are scandalous in Law, and pull evil upon our Heads;
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and all this for a proud Singularity, or a trifling Opinion, in which we are not so likely to be deceived,
and all this for a proud Singularity, or a trifling Opinion, in which we Are not so likely to be deceived,
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if we trust our selves less, and the publick more.
if we trust our selves less, and the public more.
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In omnibus falli possum, in obedientia non possum, said S. Teresa, I can in every thing else,In omnibus Fallen possum, in obedientia non possum, said S. Teresa, I can in every thing Else,
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but in Obedience I can never be deceived.
but in obedience I can never be deceived.
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And it is very remarkable in my Text, that Rebellion or Disobedience is compared to the sin of witchcraft. Indeed it seems strange,
And it is very remarkable in my Text, that Rebellion or Disobedience is compared to the since of witchcraft. Indeed it seems strange,
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for the meaning of it is not only that a Rebel is as much hated by God as a Witch,
for the meaning of it is not only that a Rebel is as much hated by God as a Witch,
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but it means that the sins are alike in their very natures:
but it means that the Sins Are alike in their very nature's:
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quasi peccatum divinationis (saith the Vulgar Latine) they that disobey Authority, trusting in their own Opinions, are but like Witches or Diviners;quasi peccatum divinationis (Says the vulgar Latin) they that disobey authority, trusting in their own Opinions, Are but like Witches or Diviners;
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that is, they are led by an evil spirit;
that is, they Are led by an evil Spirit;
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pride and a lying and deceiving spirit is their Teacher, and their answers are seldom true;
pride and a lying and deceiving Spirit is their Teacher, and their answers Are seldom true;
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for though they pretend the Truth of God for their Disobedience, yet they fall into the deception of the Devil, and that's the end of their soothsaying.
for though they pretend the Truth of God for their Disobedience, yet they fallen into the deception of the devil, and that's the end of their soothsaying.
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And let me add this, That when a man distrusts his Superior and trusts himself, if he misses Truth, it will be greatly imputed to him;
And let me add this, That when a man distrusts his Superior and trusts himself, if he misses Truth, it will be greatly imputed to him;
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he shall feel the evil of his error and the shame of his pride, the reproach of his folly and the punishment of his disobedience, the dishonour of Singularity,
he shall feel the evil of his error and the shame of his pride, the reproach of his folly and the punishment of his disobedience, the dishonour of Singularity,
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and the restlesness of Schism, and the scorn of the multitude:
and the restlessness of Schism, and the scorn of the multitude:
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but on the other side, if he obey Authority, and yet be deceived, he is greatly excused, he erred on the safer side, he is defended by the hands of many vertues,
but on the other side, if he obey authority, and yet be deceived, he is greatly excused, he erred on the safer side, he is defended by the hands of many Virtues,
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and gets peace and love of the Congregation. You see the blessings of Obedience, even in the questions and matters of Religion:
and gets peace and love of the Congregation. You see the blessings of obedience, even in the questions and matters of Religion:
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but I have something more to say, and it is not only of great use to appease the tumultuary disputations and arguings of Religion which have lately disturbed these Nations,
but I have something more to say, and it is not only of great use to appease the tumultuary disputations and arguings of Religion which have lately disturbed these nations,
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but is proper to be spoken to, and to be reduced to practice by this Honourable and High Court of Parliament.
but is proper to be spoken to, and to be reduced to practice by this Honourable and High Court of Parliament.
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That which I am to say is this;
That which I am to say is this;
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You have no other way of Peace, no better way to appease and quiet the Quarrels in Religion which have been too long among us,
You have no other Way of Peace, no better Way to appease and quiet the Quarrels in Religion which have been too long among us,
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but by reducing all men to Obedience, and all questions to the measures of the Laws:
but by reducing all men to obedience, and all questions to the measures of the Laws:
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For they on both sides pretend Scripture, but one side only can pretend to the Laws:
For they on both sides pretend Scripture, but one side only can pretend to the Laws:
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and they that do admit no Authority above their own to expound Scripture, cannot deny but Kings and Parliaments are the makers and proper expounders of our Laws;
and they that do admit no authority above their own to expound Scripture, cannot deny but Kings and Parliaments Are the makers and proper expounders of our Laws;
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and if ever you mean to have Truth and Peace kiss each other, let no man dispute against your Laws.
and if ever you mean to have Truth and Peace kiss each other, let no man dispute against your Laws.
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For did not our blessed Saviour say, that an Oath is the end of all questions,
For did not our blessed Saviour say, that an Oath is the end of all questions,
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and after depositions are taken, all Judges go to sentence? What Oaths are to private questions, that Laws are to publick.
and After depositions Are taken, all Judges go to sentence? What Oaths Are to private questions, that Laws Are to public.
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And if it be said that Laws may be mistaken;
And if it be said that Laws may be mistaken;
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it is true, but may not an Oath also be a Perjury? and yet because in humane affairs we have no greater certainty,
it is true, but may not an Oath also be a Perjury? and yet Because in humane affairs we have no greater certainty,
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and greater than God gives we may not look for, let the Laws be the last determination;
and greater than God gives we may not look for, let the Laws be the last determination;
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and in wise and religious Governments no disputation is to go beyond them.
and in wise and religious Governments no disputation is to go beyond them.
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2. But this is not only true in Religious prudence and plain necessity, but this is the way that God hath appointed,
2. But this is not only true in Religious prudence and plain necessity, but this is the Way that God hath appointed,
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and that he hath blessed, and that he hath intended to be the means of ending all questions.
and that he hath blessed, and that he hath intended to be the means of ending all questions.
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This we learn from S. Paul, I exhort that first of all Prayers, and Supplications, and Intercessions, and giving of Thanks be made for all men:
This we Learn from S. Paul, I exhort that First of all Prayers, and Supplications, and Intercessions, and giving of Thanks be made for all men:
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for Kings & for all that are in Authority: For all; for Parliaments and for Councils, for Bishops and for Magistrates:for Kings & for all that Are in authority: For all; for Parliaments and for Councils, for Bishops and for Magistrates:
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it is for all, and for Kings above all.
it is for all, and for Kings above all.
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Well, to what purpose is all this? that we may lead a quiet and peaceable life in all godliness and honesty. Mark that:
Well, to what purpose is all this? that we may led a quiet and peaceable life in all godliness and honesty. Mark that:
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Kings and all that are in Authority are by God appointed to be the means of obtaining unity and peace in godliness, NONLATINALPHABET, in all the true and godly worshipings of God;
Kings and all that Are in authority Are by God appointed to be the means of obtaining unity and peace in godliness,, in all the true and godly worshippings of God;
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no Unity in Religion without Kings and Bishops, and those that are in Authority.
no Unity in Religion without Kings and Bishops, and those that Are in authority.
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3. And indeed because this is God's way of ending our Controversies, the matter of Authority is highly to be regarded.
3. And indeed Because this is God's Way of ending our Controversies, the matter of authority is highly to be regarded.
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If you suffer the Authority of the King to be lessened, to be scrupled, to be denied in Ecclesiastical affairs, you have no way left to silence the tongues and hands of gainsaying people.
If you suffer the authority of the King to be lessened, to be scrupled, to be denied in Ecclesiastical affairs, you have no Way left to silence the tongues and hands of gainsaying people.
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But so it is, the Kings Authority is appointed and enabled by God to end our questions of Religion:
But so it is, the Kings authority is appointed and enabled by God to end our questions of Religion:
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Divinatio in labiis Regis (saith Solomon) in judicio non errabit os ejus, Divination and a wise sentence is in the lips of the King, Divinatio in labiis Regis (Says Solomon) in Judicio non errabit os His, Divination and a wise sentence is in the lips of the King,
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and his mouth shall not erre in judgment.
and his Mouth shall not err in judgement.
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In all Scripture there is not so much for the Popes infallibility, but by this it appears there is divinity in the Kings sentence:
In all Scripture there is not so much for the Popes infallibility, but by this it appears there is divinity in the Kings sentence:
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for God gives to Kings, who are his Vicegerents, a peculiar spirit.
for God gives to Kings, who Are his Vicegerents, a peculiar Spirit.
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And when Justinian had out of the sense of Julian the Lawyer observed that there were many cases for which Law made no provision, he adds, If any such shall happen, Augustum imploretur remedium, run to the King for remedy;
And when Justinian had out of the sense of Julian the Lawyer observed that there were many cases for which Law made no provision, he adds, If any such shall happen, Augustum imploretur remedium, run to the King for remedy;
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for therefore God hath set the Imperial fortune over humane affairs, ut possit omnia quae noviter contingunt & emendare & componere, for Therefore God hath Set the Imperial fortune over humane affairs, ut possit omnia Quae noviter Happen & emendare & componere,
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& modis ac regulis competentibus tradere, that the King may amend and rule and compose every new arising question.& modis ac regulis competentibus Tradere, that the King may amend and Rule and compose every new arising question.
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And it is not to be despised, but is a great indication of this Truth, that the Answers of the Roman Princes and Judges recorded in the Civil Law are such that all Nations of the world do approve them,
And it is not to be despised, but is a great indication of this Truth, that the Answers of the Roman Princes and Judges recorded in the Civil Law Are such that all nations of the world do approve them,
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and are a great testimony how the sentences of Kings ought to be valued, even in matters of Religion, and questions of greatest doubt.
and Are a great testimony how the sentences of Kings ought to be valued, even in matters of Religion, and questions of greatest doubt.
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Bona conscientia Scyphus est Josephi, said the old Abbot of Kells; a good Conscience is like Joseph 's Cup, in which our Lord the King divines. Bona conscientia Scyphus est Joseph, said the old Abbot of Kells; a good Conscience is like Joseph is Cup, in which our Lord the King Divines.
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And since God hath blessed us with so good, so just, so religious and so wise a Prince, let the sentence of his Laws be our last resort,
And since God hath blessed us with so good, so just, so religious and so wise a Prince, let the sentence of his Laws be our last resort,
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and no questions be permitted after his judgment and legal determination. For Wisdom saith, By me Princes rule, by me they decree justice:
and no questions be permitted After his judgement and Legal determination. For Wisdom Says, By me Princes Rule, by me they Decree Justice:
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and therefore the spirit of the King is a divine eminency, and is as the spirit of the most High God.
and Therefore the Spirit of the King is a divine eminency, and is as the Spirit of the most High God.
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4. Let no man be too busie in disputing the laws of his Superiors, for a man by that seldom gets good to himself,
4. Let no man be too busy in disputing the laws of his Superiors, for a man by that seldom gets good to himself,
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but seldom misses to do mischief unto others: NONLATINALPHABET, said one in Laertius. Will a Son contend with his Father? that's not decent,
but seldom misses to do mischief unto Others:, said one in Laertius. Will a Son contend with his Father? that's not decent,
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though the son speak that which is right: he may possibly say well enough, but he does do very ill;
though the son speak that which is right: he may possibly say well enough, but he does doe very ill;
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not only because he does not pay his duty and reverential fear, but because it is in it self very often unreasonable to dispute concerning the command of our Superior,
not only Because he does not pay his duty and reverential Fear, but Because it is in it self very often unreasonable to dispute Concerning the command of our Superior,
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whether it be good or no; for the very commandment can make it not only good, but a necessary good.
whither it be good or no; for the very Commandment can make it not only good, but a necessary good.
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It seemed good to the Holy Ghost and to us to lay on you no greater burden than these necessary things, said the Council of Jerusalem: and yet these things were not necessary, but as they were commanded:It seemed good to the Holy Ghost and to us to lay on you no greater burden than these necessary things, said the Council of Jerusalem: and yet these things were not necessary, but as they were commanded:
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to abstain from a strangled hen or a bloody pudding could not of themselves be necessary;
to abstain from a strangled hen or a bloody pudding could not of themselves be necessary;
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but the commandment came, authority did interpose, and then they were made so.
but the Commandment Come, Authority did interpose, and then they were made so.
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5. But then besides the advantages both of the Spirit, and the authority of Kings in matter of question, the Laws and Decrees of a National Church ought upon the account of their own advantages be esteemed as a final sentence in all things disputed.
5. But then beside the advantages both of the Spirit, and the Authority of Kings in matter of question, the Laws and Decrees of a National Church ought upon the account of their own advantages be esteemed as a final sentence in all things disputed.
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The thing is a plain command, Hebrews 13. 7. Remember them which have the Rule over you, who have spoken unto you the word of God:
The thing is a plain command, Hebrews 13. 7. remember them which have the Rule over you, who have spoken unto you the word of God:
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this tells what Rulers he means; Rulers Ecclesiastical:
this tells what Rulers he means; Rulers Ecclesiastical:
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and what of them? whose faith follow; they must praeire in articulis; they are not Masters of your Faith, but Guides of it:
and what of them? whose faith follow; they must praeire in articulis; they Are not Masters of your Faith, but Guides of it:
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and they that sit in Moses chair must be heard and obeyed, said our blessed Saviour.
and they that fit in Moses chair must be herd and obeyed, said our blessed Saviour.
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These words were not said for nothing; and they were nothing if their authority were nothing.
These words were not said for nothing; and they were nothing if their Authority were nothing.
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For between the laws of a Church and the opinion of a Subject the comparison is the same as between a publick spirit and a private.
For between the laws of a Church and the opinion of a Subject the comparison is the same as between a public Spirit and a private.
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The publick is far the better, the daughter of God, and the mother of a blessing, and alwayes dwels in light.
The public is Far the better, the daughter of God, and the mother of a blessing, and always dwells in Light.
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The publick spirit hath already passed the tryal, it hath been subjected to the Prophets, tryed and searched and approved;
The public Spirit hath already passed the trial, it hath been subjected to the prophets, tried and searched and approved;
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the private is yet to be examined. The publick spirit is uniform and apt to be followed;
the private is yet to be examined. The public Spirit is uniform and apt to be followed;
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the private is various and multiform as chance, and no man can follow him that hath it:
the private is various and multiform as chance, and no man can follow him that hath it:
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for if he follows one, he is reproved by a thousand; and if he changes he may get a shame, but no truth;
for if he follows one, he is reproved by a thousand; and if he changes he may get a shame, but no truth;
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and he can never rest but in the arms and conduct of his Superior.
and he can never rest but in the arms and conduct of his Superior.
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When Aaron and Miriam murmured against Moses, God told them they were Prophets of an inferior rank than Moses was;
When Aaron and Miriam murmured against Moses, God told them they were prophets of an inferior rank than Moses was;
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God communicated himself to them in dreams and visions; but the Ruach hakkodesh, the publick spirit of Moses their Prince, that was higher:
God communicated himself to them in dreams and visions; but the Ruach Hakkodesh, the public Spirit of Moses their Prince, that was higher:
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and what then? wherefore then (God said) were ye not afraid to speak against my servant Moses? plainly teaching us, that where there is a more excellent spirit, they that have a spirit less excellent ought to be afraid to speak against it.
and what then? Wherefore then (God said) were you not afraid to speak against my servant Moses? plainly teaching us, that where there is a more excellent Spirit, they that have a Spirit less excellent ought to be afraid to speak against it.
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And this is the full case of the private and publick spirit; that is, of a Subject speaking against the Spirit and the Laws of the Church.
And this is the full case of the private and public Spirit; that is, of a Subject speaking against the Spirit and the Laws of the Church.
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In Heaven, and in the air, and in all the regions of Spirits, the Spirit of a lower Order dares not speak against the Spirit of an higher;
In Heaven, and in the air, and in all the regions of Spirits, the Spirit of a lower Order dares not speak against the Spirit of an higher;
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and therefore for a private Spirit to oppose the publick, is a disorder greater than is in Hell it self. To conclude this point;
and Therefore for a private Spirit to oppose the public, is a disorder greater than is in Hell it self. To conclude this point;
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Let us consider whether it were not an intolerable mischief if the Judges should give sentence in causes of instance by the measures of their own fancy, and not by the Laws;
Let us Consider whither it were not an intolerable mischief if the Judges should give sentence in Causes of instance by the measures of their own fancy, and not by the Laws;
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who would endure them? and yet why may they not do that as well as any Ecclesiastick person preach Religion, not which the Laws allow,
who would endure them? and yet why may they not do that as well as any Ecclesiastic person preach Religion, not which the Laws allow,
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but what is taught him by his own private Opinion? but he that hath the Laws on his side, hath ever something of true Religion to warrant him,
but what is taught him by his own private Opinion? but he that hath the Laws on his side, hath ever something of true Religion to warrant him,
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and can never want a great measure of justification:
and can never want a great measure of justification:
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NONLATINALPHABET, the Laws and the Customs of the Country are the results of wise Counsels or long experience;
, the Laws and the Customs of the Country Are the results of wise Counsels or long experience;
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they ever comply with Peace and publick benefit: and nothing of this can be said of private Religions;
they ever comply with Peace and public benefit: and nothing of this can be said of private Religions;
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for they break the Peace and trouble the Conscience, and undoe Government, and despise the Laws,
for they break the Peace and trouble the Conscience, and undo Government, and despise the Laws,
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and offend Princes, and dishonour the wisdom of Parliaments, and destroy Obedience.
and offend Princes, and dishonour the Wisdom of Parliaments, and destroy obedience.
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Well, but in the last place, but if we cannot do what the Laws command, we will suffer what they impose;
Well, but in the last place, but if we cannot do what the Laws command, we will suffer what they impose;
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and then all is well again.
and then all is well again.
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But first, who ever did so that could help it? And secondly, this talking of passive Obedience is but a mockery;
But First, who ever did so that could help it? And secondly, this talking of passive obedience is but a mockery;
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for what man did ever say the Laws were not good, but he also said the Punishment was unjust? And thirdly, which of all the Recusants did not endeavour to get ground upon the Laws,
for what man did ever say the Laws were not good, but he also said the Punishment was unjust? And Thirdly, which of all the Recusants did not endeavour to get ground upon the Laws,
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and secretly or openly asperse the Authority that put him to pain for doing that which he calls his duty? and can any man boast of his passive Obedience that calls it Persecution? he may think to please himself,
and secretly or openly asperse the authority that put him to pain for doing that which he calls his duty? and can any man boast of his passive obedience that calls it Persecution? he may think to please himself,
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but he neither does or sayes any thing that is for the reputation of the Laws:
but he neither does or Says any thing that is for the reputation of the Laws:
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Such men are like them that sail in a storm;
Such men Are like them that sail in a storm;
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they may possibly be thrown into a Harbour, but they are very sick all the way.
they may possibly be thrown into a Harbour, but they Are very sick all the Way.
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But after all this I have one thing to observe to such persons, That such a passive Obedience as this does not acquit a man before God;
But After all this I have one thing to observe to such Persons, That such a passive obedience as this does not acquit a man before God;
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and he that suffers what the Law inflicts is not discharged in the Court of Conscience,
and he that suffers what the Law inflicts is not discharged in the Court of Conscience,
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but there is still a sinner and a debter: For the Law is not made for the righteous, but for sinners;
but there is still a sinner and a debtor: For the Law is not made for the righteous, but for Sinners;
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that is, the punishment appointed by the Law falls on him only that hath sinned:
that is, the punishment appointed by the Law falls on him only that hath sinned:
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but an offending subject cannot with the fruit of his body pay for the sin of his Soul:
but an offending Subject cannot with the fruit of his body pay for the since of his Soul:
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when he does evil he must suffer evil; but if he does not repent besides, a worse thing will happen to him;
when he does evil he must suffer evil; but if he does not Repent beside, a Worse thing will happen to him;
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for we are not tyed to obey only for wrath but also for Conscience.
for we Are not tied to obey only for wrath but also for Conscience.
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Passive Obedience is only the correspondent of wrath, but it is the active Obedience that is required by Conscience; and whatever the Subject suffers for his own fault, it matters nothing as to his Duty,Passive obedience is only the correspondent of wrath, but it is the active obedience that is required by Conscience; and whatever the Subject suffers for his own fault, it matters nothing as to his Duty,
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but this also God will exact at the hands of every man that is placed under Authority.
but this also God will exact At the hands of every man that is placed under authority.
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I have now told you the sum of what I had to say concerning Obedience to Laws and to your own Government,
I have now told you the sum of what I had to say Concerning obedience to Laws and to your own Government,
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and it will be to little purpose to make Laws in matter of Religion, or in any thing else,
and it will be to little purpose to make Laws in matter of Religion, or in any thing Else,
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if the end of it be, that every man shall chuse whether he will obey or no:
if the end of it be, that every man shall choose whither he will obey or no:
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and if it be questioned whether you be deceived or no, though the suffering such a question is a great diminution to your Authority,
and if it be questioned whither you be deceived or no, though the suffering such a question is a great diminution to your authority,
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yet it is infinitely more probable that you are in the right than that the disobedient Subject is;
yet it is infinitely more probable that you Are in the right than that the disobedient Subject is;
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because you are conducted with a publick spirit, you have a special title and peculiar portions of the promise of Gods assistance, you have all the helps of Counsel and the advantages of deliberation, you have the Scriptures and the Laws, you are as much concerned to judge according to truth as any man, you have the principal of all capacities and states of men to assist your Consultations, you are the most concerned for Peace,
Because you Are conducted with a public Spirit, you have a special title and peculiar portions of the promise of God's assistance, you have all the helps of Counsel and the advantages of deliberation, you have the Scriptures and the Laws, you Are as much concerned to judge according to truth as any man, you have the principal of all capacities and states of men to assist your Consultations, you Are the most concerned for Peace,
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and to please God also is your biggest interest:
and to please God also is your biggest Interest:
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and therefore it cannot be denied to be the most reasonable thing in the world which is set down in the Law, Praesumptio est pro authoritate imponentis, the presumption of truth ought to be on your side;
and Therefore it cannot be denied to be the most reasonable thing in the world which is Set down in the Law, Praesumptio est Pro authoritate imponentis, the presumption of truth ought to be on your side;
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and since this is the most likely way for Truth, and the most certain way for Peace, you are to insist in this,
and since this is the most likely Way for Truth, and the most certain Way for Peace, you Are to insist in this,
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and it is not possible to find a better. I have another part or sense of my Text yet to handle;
and it is not possible to find a better. I have Another part or sense of my Text yet to handle;
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but because I have no more time of mine own, and I will not take any of yours, I shall only do it in a short Exhortation to this most Honourable Auditory, and so conclude.
but Because I have no more time of mine own, and I will not take any of yours, I shall only do it in a short Exhortation to this most Honourable Auditory, and so conclude.
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God hath put a Royal Mantle, and fastned it with a Golden Clasp, upon the shoulder of the KING,
God hath put a Royal Mantle, and fastened it with a Golden Clasp, upon the shoulder of the KING,
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and he hath given you the Judges Robe;
and he hath given you the Judges Robe;
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the King holds the Scepter, and he hath now permitted you to touch the golden Ball,
the King holds the Sceptre, and he hath now permitted you to touch the golden Ball,
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and to take it a while into your handling, and make Obedience to your Laws to be Duty and Religion:
and to take it a while into your handling, and make obedience to your Laws to be Duty and Religion:
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but then remember that the first in every kind is to be the measure of the rest;
but then Remember that the First in every kind is to be the measure of the rest;
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you cannot reasonably expect that the Subjects should obey you, unless you obey God. I do not speak this only in relation to your personal duty;
you cannot reasonably expect that the Subject's should obey you, unless you obey God. I do not speak this only in Relation to your personal duty;
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though in that also it would be considered, that all the Bishops and Ministers of Religion are bound to teach the same Doctrines by their Lives as they do by their Sermons;
though in that also it would be considered, that all the Bishops and Ministers of Religion Are bound to teach the same Doctrines by their Lives as they do by their Sermons;
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and what we are to do in the matters of Doctrine, you are also to do in the matters of Laws;
and what we Are to do in the matters of Doctrine, you Are also to do in the matters of Laws;
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what is reasonable for the advantages of Religion, is also the best Method for the advantages of Government; we must preach by our good example,
what is reasonable for the advantages of Religion, is also the best Method for the advantages of Government; we must preach by our good Exampl,
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and you must govern by it;
and you must govern by it;
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and your good example in observing the Laws of Religion will strangely endear them to the affections of the people.
and your good Exampl in observing the Laws of Religion will strangely endear them to the affections of the people.
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But I shall rather speak to you as you are in a capacity of Union and of Government;
But I shall rather speak to you as you Are in a capacity of union and of Government;
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for as now you have a new Power, so there is incumbent upon you a special Duty.
for as now you have a new Power, so there is incumbent upon you a special Duty.
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1. Take care that all your Power and your Consels be employed in doing honour and advantages to Piety and Holiness.
1. Take care that all your Power and your Counsels be employed in doing honour and advantages to Piety and Holiness.
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Then you obey God in your publick capacity, when by holy Laws and wise Administrations you take care that all the Land be an obedient and a religious people.
Then you obey God in your public capacity, when by holy Laws and wise Administrations you take care that all the Land be an obedient and a religious people.
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For then you are Princely Rulers indeed when you take care of the Salvation of a whole Nation.
For then you Are Princely Rulers indeed when you take care of the Salvation of a Whole nation.
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Nihil aliud est imperium nisi cura salutis alienae, said Ammianus; Government is nothing but a care that all men be saved.Nihil Aliud est imperium nisi Cure Salutis Alien, said Ammianus; Government is nothing but a care that all men be saved.
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And therefore take care that men do not destroy their Souls by the abominations of an evil life:
And Therefore take care that men do not destroy their Souls by the abominations of an evil life:
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see that God be obeyed, take care that the breach of the Laws of God may not be unpunished.
see that God be obeyed, take care that the breach of the Laws of God may not be unpunished.
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The best way to make men to be good Subjects to the King is to make them good Servants of God.
The best Way to make men to be good Subject's to the King is to make them good Servants of God.
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Suffer not Drunkenness to pass with impunity, let Lust find a publick shame:
Suffer not drunkenness to pass with impunity, let Lust find a public shame:
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let the Sons of the Nobility and Gentry no more dare to dishonour God than the meanest of the people shall: let baseness be basely esteemed;
let the Sons of the Nobilt and Gentry no more Dare to dishonour God than the Meanest of the people shall: let baseness be basely esteemed;
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that is, put such Characters of Shame upon dishonourable Crimes, that it be esteemed more against the honour of a Gentleman to be drunk than to be kicked, more shame to fornicate than to be caned:
that is, put such Characters of Shame upon dishonourable Crimes, that it be esteemed more against the honour of a Gentleman to be drunk than to be Kicked, more shame to fornicate than to be caned:
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and for honours sake and the reputation of Christianity, take some course that the most unworthy sins of the world have not reputation added to them by being the practice of Gentlemen and persons of good birth and fortunes.
and for honours sake and the reputation of Christianity, take Some course that the most unworthy Sins of the world have not reputation added to them by being the practice of Gentlemen and Persons of good birth and fortune's.
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Let not them who should be examples of Holiness have an impunity and a licence to provoke God to anger;
Let not them who should be Examples of Holiness have an impunity and a licence to provoke God to anger;
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lest it be said that in Ireland it is not lawful for any man to sin,
lest it be said that in Ireland it is not lawful for any man to since,
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unless he be a person of quality. Optimus est reipublicae status, ubi nihil deest nisi licentia pereundi;
unless he be a person of quality. Optimus est reipublicae status, ubi nihil deest nisi licentia pereundi;
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In a common-wealth that's the best state of things, where every thing can be had but a leave to sin, a licence to be undone.
In a commonwealth that's the best state of things, where every thing can be had but a leave to since, a licence to be undone.
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2. As God is thus to be obeyed, and you are to take care that he be,
2. As God is thus to be obeyed, and you Are to take care that he be,
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so God also must be honoured, by paying that reverence and religious obedience which is due to those persons whom he hath been pleased to honour, by admitting them to the dispensation of his blessings, and the ministeries of your Religion. For certain it is, this is a right way of giving honour and obedience to God.
so God also must be honoured, by paying that Reverence and religious Obedience which is due to those Persons whom he hath been pleased to honour, by admitting them to the Dispensation of his blessings, and the ministeries of your Religion. For certain it is, this is a right Way of giving honour and Obedience to God.
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The Church is in some very peculiar manner the portion and the called and the care of God;
The Church is in Some very peculiar manner the portion and the called and the care of God;
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and it will concern you in pursuance of your obedience to God, to take care that they in whose hands Religion is to be ministred and conducted, be not discouraged.
and it will concern you in pursuance of your Obedience to God, to take care that they in whose hands Religion is to be ministered and conducted, be not discouraged.
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For what your Judges are to the ministry of Laws, that your Bishops are in the ministeries of Religion;
For what your Judges Are to the Ministry of Laws, that your Bishops Are in the ministeries of Religion;
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and it concerns you that the hands of neither of them be made weak:
and it concerns you that the hands of neither of them be made weak:
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and so long as you make Religion your care, and Holiness your measure, you will not think that Authority is the more to be despised because it is in the hands of the Church,
and so long as you make Religion your care, and Holiness your measure, you will not think that authority is the more to be despised Because it is in the hands of the Church,
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or that it is a sin to speak evil of dignities, unless they be Ecclesiastical;
or that it is a since to speak evil of dignities, unless they be Ecclesiastical;
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but that they may be reviled, and that though nothing is baser then for a man to be a Thief, yet Sacrilege is no dishonour;
but that they may be reviled, and that though nothing is baser then for a man to be a Thief, yet Sacrilege is no dishonour;
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and indeed to be an Oppressor is a great and crying sin, yet to oppress the Church, to diminish her rents, to make her beggerly and contemptible, that's no offence;
and indeed to be an Oppressor is a great and crying since, yet to oppress the Church, to diminish her rends, to make her beggarly and contemptible, that's no offence;
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and that though it is not lawful to despise Government, yet if it be Church-government, that then the case is altered.
and that though it is not lawful to despise Government, yet if it be Church-government, that then the case is altered.
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Take heed of that, for then God is dishonoured, when any thing is the more despised by how much it relates nearer unto God.
Take heed of that, for then God is dishonoured, when any thing is the more despised by how much it relates nearer unto God.
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No Religion ever did despise their chiefest Ministers; and the Christian Religion gives them the greatest honour.
No Religion ever did despise their chiefest Ministers; and the Christian Religion gives them the greatest honour.
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For honourable Priesthood is like a shower from heaven, it causes blessings every where:
For honourable Priesthood is like a shower from heaven, it Causes blessings every where:
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but a pitiful, a disheartned, a discouraged Clergy, waters the ground with a water-pot, here and there a little good, and for a little while;
but a pitiful, a disheartened, a discouraged Clergy, waters the ground with a waterpot, Here and there a little good, and for a little while;
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but every evil man can destroy all that work whenever he pleases. Take heed;
but every evil man can destroy all that work whenever he Pleases. Take heed;
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in the world there is not a greater misery can happen to any man, then to be an enemy to God's Church.
in the world there is not a greater misery can happen to any man, then to be an enemy to God's Church.
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All Histories of Christendome and the whole Book of God have sad records, and sad threatnings,
All Histories of Christendom and the Whole Book of God have sad records, and sad threatenings,
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and sad stories of Corah, and Doeg, and Balaam, and Jeroboam, and Ʋzzah, and Ananias, and Sapphira, and Julian, and of Hereticks and Schismaticks, and sacrilegious;
and sad stories of Corah, and Doeg, and balaam, and Jeroboam, and Ʋzzah, and Ananias, and Sapphira, and Julian, and of Heretics and Schismatics, and sacrilegious;
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and after all, these men could not prevail finally, but paid for the mischief they did,
and After all, these men could not prevail finally, but paid for the mischief they did,
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and ended their daies in dishonour, and left nothing behind them but the memory of their sin,
and ended their days in dishonour, and left nothing behind them but the memory of their since,
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and the record of their curse.
and the record of their curse.
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3. In the same proportion you are to take care of all inferiour Relatives of God and of Religion.
3. In the same proportion you Are to take care of all inferior Relatives of God and of Religion.
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Find out methods to relieve the Poor, to accommodate and well dispose of the cures of Souls;
Find out methods to relieve the Poor, to accommodate and well dispose of the cures of Souls;
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let not the Churches lye wast and in ruinous heaps, to the diminution of Religion,
let not the Churches lie waste and in ruinous heaps, to the diminution of Religion,
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and the reproach of the Nation, lest the nations abroad say, that the Britans are a kind of Christians that have no Churches:
and the reproach of the nation, lest the Nations abroad say, that the Britons Are a kind of Christians that have no Churches:
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for Churches, and Courts of Judicature, and the publick defences of an Imperial City, are res sacrae; they are venerable in Law, and honourable in Religion.
for Churches, and Courts of Judicature, and the public defences of an Imperial city, Are Rest Sacrae; they Are venerable in Law, and honourable in Religion.
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But that which concerns us most is, that we all keep close to our Religion.
But that which concerns us most is, that we all keep close to our Religion.
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Ad magnas reipublicae utilitates retinetur Religio in civitatibus, said Cicero; by Religion and the strict preserving of it, ye shall best preserve the Interests of the Nation:Ad Magnas reipublicae utilitates retinetur Religio in civitatibus, said Cicero; by Religion and the strict preserving of it, you shall best preserve the Interests of the nation:
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and according to the precept of the Apostle, Mark them which cause divisions amongst us, contrary to the doctrine that ye have receiv'd, and avoid them.
and according to the precept of the Apostle, Mark them which cause divisions among us, contrary to the Doctrine that you have received, and avoid them.
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For I beseech you to consider, all you that are true Protestants; do you not think that your Religion is holy, and Apostolical, and taught by Christ,
For I beseech you to Consider, all you that Are true Protestants; do you not think that your Religion is holy, and Apostolical, and taught by christ,
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and pleasing unto God? If you do not think so, why do you not leave it? but if you do think so,
and pleasing unto God? If you do not think so, why do you not leave it? but if you do think so,
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why are ye not zealous for it? Is not the Government a part of it? it is that which immures,
why Are you not zealous for it? Is not the Government a part of it? it is that which immures,
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and adorns, and conducts all the rest, and is establisht in the 36. Article of the Church, in the publick Service-book,
and adorns, and conducts all the rest, and is established in the 36. Article of the Church, in the public Service book,
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and in the book of Consecration:
and in the book of Consecration:
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it is therefore a part of our Religion, and is not all of it worth preserving? If it be,
it is Therefore a part of our Religion, and is not all of it worth preserving? If it be,
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then they which make Schisms against this Doctrine, by the rule of the Apostle are to be avoided.
then they which make Schisms against this Doctrine, by the Rule of the Apostle Are to be avoided.
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Beatus qui praedicat verbum inauditum, Blessed is he that preaches a word that was never heard before, so said the Spanish Jesuite:Beatus qui praedicat verbum inauditum, Blessed is he that Preaches a word that was never herd before, so said the Spanish Jesuit:
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but Christ said otherwise; No man having drunk old wine straight desires new, for he saith the old is better.
but christ said otherwise; No man having drunk old wine straight Desires new, for he Says the old is better.
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And so it is in Religion, Quod primum verum, Truth is alwaies first: and since Episcopacy hath been of so lasting an abode, of so long a blessing,
And so it is in Religion, Quod primum verum, Truth is always First: and since Episcopacy hath been of so lasting an Abided, of so long a blessing,
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since it hath ever combin'd with Government, and hath been taught by that Spirit that hath so long dwelt in God's Church,
since it hath ever combined with Government, and hath been taught by that Spirit that hath so long dwelled in God's Church,
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and hath now according to the promise of Jesus, that sayes the gates of hell shall not prevail against the Church, been restored amongst us by a heap of miracles,
and hath now according to the promise of jesus, that Says the gates of hell shall not prevail against the Church, been restored among us by a heap of Miracles,
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and as it went away, so it return'd again in the hand of Monarchy, and in the bosome of our Fundamental Laws;
and as it went away, so it returned again in the hand of Monarchy, and in the bosom of our Fundamental Laws;
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suffer no evil tongue to speak against this Truth, which hath had so long a testimony from God,
suffer no evil tongue to speak against this Truth, which hath had so long a testimony from God,
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and from Experience, and from the wisdom of so many Ages, of all your Ancestors and all your Laws,
and from Experience, and from the Wisdom of so many Ages, of all your Ancestors and all your Laws,
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lest ye be found to speak against God, and neglect the things that belong unto your Peace,
lest you be found to speak against God, and neglect the things that belong unto your Peace,
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and get nothing by it but news and danger, and what other effects ye know not.
and get nothing by it but news and danger, and what other effects you know not.
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But Leontinus Bishop of Antioch stroak'd his old white beard and said, When this snow is dissolved, a great deal of dirty weather will follow;
But Leontinus Bishop of Antioch stroked his old white beard and said, When this snow is dissolved, a great deal of dirty weather will follow;
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meaning, that when the old Religion should be questioned and discountenanced, the new Religion would bring nothing but trouble and unquietness:
meaning, that when the old Religion should be questioned and discountenanced, the new Religion would bring nothing but trouble and unquietness:
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and we have found it so by a sad experience. 4. Ye cannot obey God unless ye do Justice:
and we have found it so by a sad experience. 4. You cannot obey God unless you do justice:
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for this also is better then sacrifice, said Solomon, Prov. 21. 3. For Christ, who is the Sun of righteousness, is a Sun and a Shield to them that do righteously.
for this also is better then sacrifice, said Solomon, Curae 21. 3. For christ, who is the Sun of righteousness, is a Sun and a Shield to them that do righteously.
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The Indian was not immured sufficiently by the Atlantick sea, nor the Bosphoran by the walls of Ice,
The Indian was not immured sufficiently by the Atlantic sea, nor the Bosphoran by the walls of Ice,
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nor the Arabian by his meridian Sun;
nor the Arabian by his meridian Sun;
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the Christian Justice of the Roman Princes brake through all inclosures, and by Justice set up Christs standard,
the Christian justice of the Roman Princes brake through all enclosures, and by justice Set up Christ standard,
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and gave to all the world a testimony how much could be done by Prudence and Valour,
and gave to all the world a testimony how much could be done by Prudence and Valour,
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when they were conducted by the hands of Justice.
when they were conducted by the hands of justice.
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And now you will have a great trial of this part of your Obedience to God.
And now you will have a great trial of this part of your obedience to God.
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For you are to give sentence in the causes of half a Nation:
For you Are to give sentence in the Causes of half a nation:
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and he had need be a wise and a good man that divides the inheritance amongst Brethren;
and he had need be a wise and a good man that divides the inheritance among Brothers;
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that he may not be abused by contrary pretences, nor biassed by the Interest of friends,
that he may not be abused by contrary pretences, nor biased by the Interest of Friends,
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nor transported with the unjust thoughts even of a just Revenge, nor allured by the opportunities of Spoil,
nor transported with the unjust thoughts even of a just Revenge, nor allured by the opportunities of Spoil,
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nor turn'd aside by Partiality in his own concerns, nor blinded by Gold which puts out the eyes of wise men,
nor turned aside by Partiality in his own concerns, nor blinded by Gold which puts out the eyes of wise men,
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nor couzened by pretended zeal, nor wearied with the difficulty of questions, nor directed by a general measure in cases not measurable by it,
nor cozened by pretended zeal, nor wearied with the difficulty of questions, nor directed by a general measure in cases not measurable by it,
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nor born down by Prejudice, nor abused by resolutions taken before the cause be heard, nor over-ruled by National Interests.
nor born down by Prejudice, nor abused by resolutions taken before the cause be herd, nor overruled by National Interests.
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For Justice ought to be the simplest thing in the world, and is to be measured by nothing but by Truth and by Laws,
For justice ought to be the simplest thing in the world, and is to be measured by nothing but by Truth and by Laws,
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and by the Decrees of Princes.
and by the Decrees of Princes.
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But whatever you do, let not the pretence of a different Religion make you think it lawful to oppress any man in his just rights:
But whatever you do, let not the pretence of a different Religion make you think it lawful to oppress any man in his just rights:
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For Opinions are not, but Laws only, and doing as we would be done to, are the measures of Justice:
For Opinions Are not, but Laws only, and doing as we would be done to, Are the measures of justice:
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and though Justice does alike to all men, Jew and Christian, Lutheran and Calvinist;
and though justice does alike to all men, Jew and Christian, Lutheran and Calvinist;
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yet to do right to them that are of another Opinion is the way to win them;
yet to do right to them that Are of Another Opinion is the Way to win them;
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but if you for Conscience sake do them wrong, they will hate you and your Religion.
but if you for Conscience sake do them wrong, they will hate you and your Religion.
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Lastly, as Obedience is better than Sacrtfice, so God also said, I will have Mercy and not Sacrifice;
Lastly, as obedience is better than Sacrtfice, so God also said, I will have Mercy and not Sacrifice;
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meaning that Mercy is the best Obedience.
meaning that Mercy is the best obedience.
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Perierat totum quod Deus fecerat, nisi misericordia subvenisset, said Chrysologus; all the Creatures both of Heaven and earth would perish if Mercy did not relieve us all.Perierat totum quod Deus fecerat, nisi misericordia subvenisset, said Chrysologus; all the Creatures both of Heaven and earth would perish if Mercy did not relieve us all.
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Other good things more or less, every man expects according to the portion of his fortune:
Other good things more or less, every man expects according to the portion of his fortune:
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Ex clementia omnes idem sperant, * but from Mercy and Clemency all the world alike do expect advantages. Ex Clementia omnes idem Sperant, * but from Mercy and Clemency all the world alike do expect advantages.
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And which of us all stands here this day, that does not need God's pardon and the Kings? Surely no man is so much pleased with his own innocence,
And which of us all Stands Here this day, that does not need God's pardon and the Kings? Surely no man is so much pleased with his own innocence,
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as that he will be willing to quit his claim to Mercy: and if we all need it, let us all shew it.
as that he will be willing to quit his claim to Mercy: and if we all need it, let us all show it.
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Naturae imperio gemimus, cum funus adultae Virginis occurrit, vel terrâ clauditur infans, Et minor igne rogi —
Naturae Imperial gemimus, cum funus adultae Virginis occurrit, vel terrâ clauditur infans, Et minor Ignite rogi —
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If you do but see a Maiden carried to her Grave a little before her intended marriage,
If you do but see a Maiden carried to her Grave a little before her intended marriage,
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or an Infant die before the birth of Reason, Nature hath taught us to pay a tributary tear: Alas!
or an Infant die before the birth of Reason, Nature hath taught us to pay a tributary tear: Alas!
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your eyes will behold the ruine of many Families, which though they sadly have deserved, yet Mercy is not delighted with the spectacle;
your eyes will behold the ruin of many Families, which though they sadly have deserved, yet Mercy is not delighted with the spectacle;
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and therefore God places a watry cloud in the eye, that when the light of Heaven shines upon it, it may produce a Rain-bow to be a Sacrament and a Memorial that God and the Sons of God do not love to see a man perish.
and Therefore God places a watery cloud in the eye, that when the Light of Heaven shines upon it, it may produce a Rainbow to be a Sacrament and a Memorial that God and the Sons of God do not love to see a man perish.
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God never rejoices in the death of him that dies; and we also esteem it undecent to have Musick at a Funeral.
God never rejoices in the death of him that die; and we also esteem it undecent to have Music At a Funeral.
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And as Religion teaches us to pity a condemned Criminal, so Mercy intercedes for the most benigne interpretation of the Laws.
And as Religion Teaches us to pity a condemned Criminal, so Mercy intercedes for the most benign Interpretation of the Laws.
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You must indeed be as just as the Laws, and you must be as merciful as your Religion: You must indeed be as just as the Laws, and you must be as merciful as your Religion:
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and you have no way to tye these together, but to follow the Pattern in the Mount;
and you have no Way to tie these together, but to follow the Pattern in the Mount;
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do as God does, who in judgment remembers mercy. To conclude;
do as God does, who in judgement remembers mercy. To conclude;
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If every one in this Honourable Assembly would join together to promote Christian Religion in its true notion, that is, Peace and Holiness, the love of God and the love of our Brother, Christianity in all its proper usefulness,
If every one in this Honourable Assembly would join together to promote Christian Religion in its true notion, that is, Peace and Holiness, the love of God and the love of our Brother, Christianity in all its proper usefulness,
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and would not endure in the Nation any thing against the Laws of the Holy Jesus; if they were all zealous for the Doctrines of Righteousness,
and would not endure in the nation any thing against the Laws of the Holy jesus; if they were all zealous for the Doctrines of Righteousness,
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and impatient of Sin in your selves and in the people, it is not to be imagined what a happy Nation we should be.
and impatient of since in your selves and in the people, it is not to be imagined what a happy nation we should be.
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But if ye divide into parties, and keep up useless differences of names or interests;
But if you divide into parties, and keep up useless differences of names or interests;
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if ye do not join in the bands of Peace, that is, the King and the Church, Religion and the good of the Nation, you can never hope to see a blessing to be the end of your labours.
if you do not join in the bans of Peace, that is, the King and the Church, Religion and the good of the nation, you can never hope to see a blessing to be the end of your labours.
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Remember the words of Solomon, Righteousness exalteth a Nation, but sin is a reproach to any people:
remember the words of Solomon, Righteousness Exalteth a nation, but since is a reproach to any people:
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but when Righteousness is advanced in the hearts and lives of the Nation, who shall dare to reprove your Faith, who can find fault with your Religion?
but when Righteousness is advanced in the hearts and lives of the nation, who shall Dare to reprove your Faith, who can find fault with your Religion?
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God of his mercy grant that in all your Consultations the Word of God may be your measure, the Spirit of God may be your guide,
God of his mercy grant that in all your Consultations the Word of God may be your measure, the Spirit of God may be your guide,
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and the glory of God may be your end:
and the glory of God may be your end:
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He of his mercy grant that moderation may be your limit, and Peace may be within your walls as long as you are there,
He of his mercy grant that moderation may be your limit, and Peace may be within your walls as long as you Are there,
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and in all the land for ever after.
and in all the land for ever After.
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But remember, that since the honour and service of his Majesty, and the peace and prosperity of the Church, the perpetuity of our fundamental Laws, publick Justice,
But Remember, that since the honour and service of his Majesty, and the peace and Prosperity of the Church, the perpetuity of our fundamental Laws, public justice,
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and the honour of all legal Authority, the advancement of Trade, and the wealth of the Nation is your design;
and the honour of all Legal authority, the advancement of Trade, and the wealth of the nation is your Design;
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remember, I pray, what warranty you have to expect all this;
Remember, I pray, what warranty you have to expect all this;
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no less than the words of our Blessed Saviour, but it is upon these terms, Seek ye first the Kingdom of God,
no less than the words of our Blessed Saviour, but it is upon these terms, Seek you First the Kingdom of God,
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and the righteousness thereof, and all these things shall be added to you. Amen. FINIS.and the righteousness thereof, and all these things shall be added to you. Amen. FINIS.
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Via Intelligentiae. SERM. VI.
Via Intelligentiae. SERMON. VI.
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John VII. 17. If any man will do his will, he shall know of the Doctrine,
John VII. 17. If any man will do his will, he shall know of the Doctrine,
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whether it be of God, or whether I speak of my self.
whither it be of God, or whither I speak of my self.
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THE Ancients in their Mythological Learning tell us, that when Jupiter espyed the Men of the World striving for Truth,
THE Ancients in their Mythological Learning tell us, that when Jupiter espied the Men of the World striving for Truth,
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and pulling her in pieces to secure her to themselves, he sent Mercury down amongst them,
and pulling her in Pieces to secure her to themselves, he sent Mercury down among them,
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and he with his usual Arts dressed Error up in the Imagery of Truth, and thrust her into the Croud,
and he with his usual Arts dressed Error up in the Imagery of Truth, and thrust her into the Crowd,
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and so left them to contend still:
and so left them to contend still:
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and though then by Contention men were sure to get but little Truth, yet they were as earnest as ever,
and though then by Contention men were sure to get but little Truth, yet they were as earnest as ever,
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and lost Peace too, in their Importune contentions for the very Image of Truth. And this indeed is no wonder:
and lost Peace too, in their Importune contentions for the very Image of Truth. And this indeed is no wonder:
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but when Truth and Peace are brought into the world together, and bound up in the same bundle of life;
but when Truth and Peace Are brought into the world together, and bound up in the same bundle of life;
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when we are taught a Religion by the Prince of Peace, who is the Truth it self, to see men Contending for this Truth to the breach of that Peace; and when men fall out, to see that they should make Christianity their Theme, that is one of the greatest wonders in the World.
when we Are taught a Religion by the Prince of Peace, who is the Truth it self, to see men Contending for this Truth to the breach of that Peace; and when men fallen out, to see that they should make Christianity their Theme, that is one of the greatest wonders in the World.
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For Christianity is NONLATINALPHABET, a soft and gentle Institution;
For Christianity is, a soft and gentle Institution;
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NONLATINALPHABET, it was brought into the World to soften the asperities of humane nature, and to cure the Barbarities of evil men,
, it was brought into the World to soften the asperities of humane nature, and to cure the Barbarities of evil men,
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and the Contentions of the passionate.
and the Contentions of the passionate.
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The Eagle seeing her breast wounded, and espying the Arrow that hurt her to be feathered, cryed out, NONLATINALPHABET, the feathered Nation is destroyed by their own Feathers;
The Eagl seeing her breast wounded, and espying the Arrow that hurt her to be feathered, cried out,, the feathered nation is destroyed by their own Feathers;
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That is, a Christian fighting and wrangling with a Christian; and indeed that's very sad: but wrangling about Peace too;
That is, a Christian fighting and wrangling with a Christian; and indeed that's very sad: but wrangling about Peace too;
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that Peace it self should be the argument of a War, that's unnatural;
that Peace it self should be the argument of a War, that's unnatural;
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and if it were not that there are many who are homines multae religionis, nullius penè pietatis, Men of much Religion and little Godliness, it would not be that there should be so many quarrels in and concerning that Religion which is wholly made up of Truth and Peace,
and if it were not that there Are many who Are homines Multitude Religion, Nullius penè pietatis, Men of much Religion and little Godliness, it would not be that there should be so many quarrels in and Concerning that Religion which is wholly made up of Truth and Peace,
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and was sent amongst us to reconcile the hearts of men when they were tempted to uncharitableness by any other unhappy argument.
and was sent among us to reconcile the hearts of men when they were tempted to uncharitableness by any other unhappy argument.
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Disputation cures no Vice, but kindles a great many, and makes Passion evaporate into sin:Disputation cures no Vice, but kindles a great many, and makes Passion evaporate into since:
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and though men esteem it Learning, yet it is the most useless Learning in the World.
and though men esteem it Learning, yet it is the most useless Learning in the World.
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When Eudamidas the Son of Archidamas heard old Xenocrates disputing about Wisdom, he asked very soberly,
When Eudamidas the Son of Archidamus herd old Xenocrates disputing about Wisdom, he asked very soberly,
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If the old man be yet disputing and enquiring concerning Wisdom, what time will he have to make use of it? Christianity is all for practice,
If the old man be yet disputing and inquiring Concerning Wisdom, what time will he have to make use of it? Christianity is all for practice,
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and so much time as is spent in quarrels about it is a diminution to its Interest:
and so much time as is spent in quarrels about it is a diminution to its Interest:
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men enquire so much what it is, that they have but little time left to be Christians. I remember a saying of Erasmus, that when he first read the New Testament with fear and a good mind, with a purpose to understand it and obey it, he found it very useful & very pleasant:
men inquire so much what it is, that they have but little time left to be Christians. I Remember a saying of Erasmus, that when he First read the New Testament with Fear and a good mind, with a purpose to understand it and obey it, he found it very useful & very pleasant:
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but when afterwards he fell on reading the vast differences of Commentaries, then he understood it less than he did before,
but when afterwards he fell on reading the vast differences of Commentaries, then he understood it less than he did before,
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then he began not to understand it:
then he began not to understand it:
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For indeed the Truths of God are best dressed in the plain Culture and simplicity of the Spirit;
For indeed the Truths of God Are best dressed in the plain Culture and simplicity of the Spirit;
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but the Truths that men commonly teach are like the reflexions of a Multiplying-glass: for one piece of good money you shall have forty that are phantastical;
but the Truths that men commonly teach Are like the reflexions of a Multiplying-glass: for one piece of good money you shall have forty that Are fantastical;
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and it is forty to one if your finger hit upon the right. Men have wearied themselves in the dark, having been amused with false fires:
and it is forty to one if your finger hit upon the right. Men have wearied themselves in the dark, having been amused with false fires:
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and instead of going home, have wandred all night NONLATINALPHABET, in untroden, unsafe, uneasie wayes; but have not found out what their Soul desires.
and instead of going home, have wandered all night, in untrodden, unsafe, uneasy ways; but have not found out what their Soul Desires.
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But therefore since we are so miserable, and are in error, and have wandred very far, we must do as wandring Travellers use to do, go back just to that place from whence they wandred,
But Therefore since we Are so miserable, and Are in error, and have wandered very Far, we must do as wandering Travellers use to do, go back just to that place from whence they wandered,
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and begin upon a new account.
and begin upon a new account.
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Let us go to the Truth it self, to Christ, and he will tell us an easie way of ending all our Quarrels:
Let us go to the Truth it self, to christ, and he will tell us an easy Way of ending all our Quarrels:
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For we shall find Christianity to be the easiest and the hardest thing in the World:
For we shall find Christianity to be the Easiest and the Hardest thing in the World:
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it is like a secret in Arithmetick, infinitely hard till it be found out by a right operation,
it is like a secret in Arithmetic, infinitely hard till it be found out by a right operation,
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and then it is so plain, we wonder we did not understand it earlier. Christ's way of finding out of Truth is by doing the will of God.
and then it is so plain, we wonder we did not understand it earlier. Christ's Way of finding out of Truth is by doing the will of God.
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We will try that by and by, if possible we may find that easie and certain:
We will try that by and by, if possible we may find that easy and certain:
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in the mean time let us consider what wayes men have propounded to find out Truth,
in the mean time let us Consider what ways men have propounded to find out Truth,
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and upon the foundation of that to establish Peace in Christendom. 1. That there is but one true way is agreed upon;
and upon the Foundation of that to establish Peace in Christendom. 1. That there is but one true Way is agreed upon;
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and therefore almost every Church of one denomination that lives under Government propounds to you a Systeme or collective Body of Articles,
and Therefore almost every Church of one denomination that lives under Government propounds to you a System or collective Body of Articles,
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and tells you, that's the true Religion, and they are the Church, and the peculiar people of God: like Brutus and Cassius, of whom one sayes, Ʋbicunque ipsi essent, praetexebant esse rempublicam, they supposed themselves were the Common-wealth;
and tells you, that's the true Religion, and they Are the Church, and the peculiar people of God: like Brutus and Cassius, of whom one Says, Ʋbicunque ipsi essent, praetexebant esse Res publicam, they supposed themselves were the Commonwealth;
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and these are the Church, and out of this Church they will hardly allow salvation: But of this there can be no end;
and these Are the Church, and out of this Church they will hardly allow salvation: But of this there can be no end;
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for divide the Church into Twenty parts, and in what part soever your lot falls, you and your party are damned by the other Nineteen;
for divide the Church into Twenty parts, and in what part soever your lot falls, you and your party Are damned by the other Nineteen;
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and men on all hands almost keep their own Proselytes by affrighting them with the fearful Sermons of Damnation:
and men on all hands almost keep their own Proselytes by affrighting them with the fearful Sermons of Damnation:
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but in the mean time here is no security to them that are not able to judge for themselves,
but in the mean time Here is no security to them that Are not able to judge for themselves,
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and no Peace for them that are.
and no Peace for them that Are.
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2. Others cast about to cure this evil, and conclude that it must be done by submission to an infallible Guide;
2. Others cast about to cure this evil, and conclude that it must be done by submission to an infallible Guide;
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this must do it or nothing:
this must do it or nothing:
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and this is the way of the Church of Rome: Follow but the Pope and his Clergy,
and this is the Way of the Church of Rome: Follow but the Pope and his Clergy,
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and you are safe, at least as safe as their warrant can make you. Indeed this were a very good way, if it were a way at all; but it is none;
and you Are safe, At least as safe as their warrant can make you. Indeed this were a very good Way, if it were a Way At all; but it is none;
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for this can never end our Controversies: not only because the greatest Controversies are about this Infallible Guide;
for this can never end our Controversies: not only Because the greatest Controversies Are about this Infallible Guide;
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but also because, 1. We cannot find that there is upon Earth any such Guide at all. 2. We do not find it necessary that there should. 3. We find that they who pretend to be this infallible Guide are themselves infinitely deceived. 4. That they do not believe themselves to be Infallible whatever they say to us;
but also Because, 1. We cannot find that there is upon Earth any such Guide At all. 2. We do not find it necessary that there should. 3. We find that they who pretend to be this infallible Guide Are themselves infinitely deceived. 4. That they do not believe themselves to be Infallible whatever they say to us;
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because they do not put an end to all their own Questions that trouble them. 5. Because they have no peace but what is constrained by force and Government. 6. And lastly,
Because they do not put an end to all their own Questions that trouble them. 5. Because they have no peace but what is constrained by force and Government. 6. And lastly,
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because if there were such a Guide, we should fail of Truth by many other causes:
Because if there were such a Guide, we should fail of Truth by many other Causes:
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for it may be that Guide would not do his duty; or we are fallible Followers of this infallible Leader;
for it may be that Guide would not do his duty; or we Are fallible Followers of this infallible Leader;
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or we should not understand his meaning at all times, or we should be perverse at some times, or something as bad:
or we should not understand his meaning At all times, or we should be perverse At Some times, or something as bad:
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because we all confess that God is an Infallible Guide, and that some way or other he does teach us sufficiently,
Because we all confess that God is an Infallible Guide, and that Some Way or other he does teach us sufficiently,
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and yet it does come to pass by our faults that we are as far to seek for Peace and Truth as ever.
and yet it does come to pass by our Faults that we Are as Far to seek for Peace and Truth as ever.
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3. Some very wise men finding this to fail, have undertaken to reconcile the differences of Christendom by a way of moderation.
3. some very wise men finding this to fail, have undertaken to reconcile the differences of Christendom by a Way of moderation.
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Thus they have projected to reconcile the Papists and the Lutherans, the Lutherans and the Calvinists, the Remonstrants and Contra-remonstrants, and project that each side should abate of their asperities,
Thus they have projected to reconcile the Papists and the Lutherans, the Lutherans and the Calvinists, the Remonstrants and Contra-remonstrants, and project that each side should abate of their asperities,
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and pare away something of their propositions, and joyn in Common terms and phrases of Accommodation, each of them sparing somthing,
and pare away something of their propositions, and join in Common terms and phrases of Accommodation, each of them sparing something,
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and promising they shall have a great deal of peace for the exchange of a little of their opinion.
and promising they shall have a great deal of peace for the exchange of a little of their opinion.
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This was the way of Cassander, Modrevius, Andreas Frisius, Erasmus, Spalato, Grotius, and indeed of Charles the Fifth in part,
This was the Way of Cassander, Modrevius, Andrew Frisius, Erasmus, Spalato, Grotius, and indeed of Charles the Fifth in part,
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but something more heartily of Ferdinand the Second.
but something more heartily of Ferdinand the Second.
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This device produced the conferences at Poissy, at Montpellier, at Ratisbon, at the Hague, at many places more:
This device produced the conferences At Poissy, At Montpellier, At Regensburg, At the Hague, At many places more:
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and what was the event of these? Their parties when their Delegates returned, either disclamed their Moderation,
and what was the event of these? Their parties when their Delegates returned, either disclaimed their Moderation,
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or their respective Princes had some other ends to serve, or they permitted the Meetings upon uncertain hopes,
or their respective Princes had Some other ends to serve, or they permitted the Meetings upon uncertain hope's,
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and a tryal if any good might come;
and a trial if any good might come;
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or it may be they were both in the wrong, and their mutual abatement was nothing but a mutual quitting of what they could not get,
or it may be they were both in the wrong, and their mutual abatement was nothing but a mutual quitting of what they could not get,
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and the shaking hands of false friends;
and the shaking hands of false Friends;
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or it may be it was all of it nothing but Hypocrisie and Arts of Craftiness,
or it may be it was all of it nothing but Hypocrisy and Arts of Craftiness,
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and, like Lucian 's man, every one could be a man and a Pestle when he pleased.
and, like Lucian is man, every one could be a man and a Pestle when he pleased.
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And the Councel of Trent, though under another cover, made use of the artifice, but made the secret manifest and common:
And the Council of Trent, though under Another cover, made use of the artifice, but made the secret manifest and Common:
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for at this day the Jesuits in the Questions de auxiliis Divinae gratiae have prevailed with the Dominicans to use their expressions,
for At this day the Jesuits in the Questions de auxiliis Divinae Gratiae have prevailed with the Dominicans to use their expressions,
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and yet they think they still keep the sentence of their own Order. From hence can succeed nothing but folly and a phantastick peace:
and yet they think they still keep the sentence of their own Order. From hence can succeed nothing but folly and a fantastic peace:
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This is but the skinning of an old sore, it will break out upon all occasions.
This is but the skinning of an old soar, it will break out upon all occasions.
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4. Others, who understand things beyond the common rate, observing that many of our Controversies and peevish wranglings are kept up by the ill stating of the Question, endeavour to declare things wisely,
4. Others, who understand things beyond the Common rate, observing that many of our Controversies and peevish wranglings Are kept up by the ill stating of the Question, endeavour to declare things wisely,
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and make the matter intelligible, and the words clear; hoping by this means to cut off all disputes.
and make the matter intelligible, and the words clear; hoping by this means to Cut off all disputes.
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Indeed this is a very good way, so far as it can go;
Indeed this is a very good Way, so Far as it can go;
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and would prevail very much, if all men were wise, and would consent to those statings,
and would prevail very much, if all men were wise, and would consent to those statings,
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and would not fall out upon the main enquiry when it were well stated: but we find by a sad experience that few Questions are well stated;
and would not fallen out upon the main enquiry when it were well stated: but we find by a sad experience that few Questions Are well stated;
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and when they are, they are not consented to;
and when they Are, they Are not consented to;
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and when they are agreed on by both sides that they are well stated, it is nothing else but a drawing up the Armies in Battalia with great skill and discipline;
and when they Are agreed on by both sides that they Are well stated, it is nothing Else but a drawing up the Armies in Battalions with great skill and discipline;
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the next thing they do is, they thrust their Swords into one anothers sides.
the next thing they do is, they thrust their Swords into one another's sides.
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5. What remedy after all this? Some other good men have propounded one way yet:
5. What remedy After all this? some other good men have propounded one Way yet:
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but that is a way of Peace rather than Truth;
but that is a Way of Peace rather than Truth;
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and that is, that all Opinions should be tolerated and none persecuted, and then all the world will be at peace.
and that is, that all Opinions should be tolerated and none persecuted, and then all the world will be At peace.
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Indeed this relies upon a great reasonableness;
Indeed this relies upon a great reasonableness;
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not only because Opinions cannot be forced, but because if men receive no hurt it is to be hoped they will do none:
not only Because Opinions cannot be forced, but Because if men receive no hurt it is to be hoped they will do none:
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But we find that this alone will not do it:
But we find that this alone will not do it:
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For besides that all men are not so just as not to do any Injury (for some men begin the evil) besides this (I say) there are very many men amongst us who are not content that you permit them;
For beside that all men Are not so just as not to do any Injury (for Some men begin the evil) beside this (I say) there Are very many men among us who Are not content that you permit them;
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for they will not permit you, but rule over your Faith, and say that their way is not only true, but necessary;
for they will not permit you, but Rule over your Faith, and say that their Way is not only true, but necessary;
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and therefore the Truth of God is at stake, and all indifference and moderation is carnal Wisdom,
and Therefore the Truth of God is At stake, and all indifference and moderation is carnal Wisdom,
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and want of Zeal for God:
and want of Zeal for God:
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nay more than so, they preach for Toleration when themselves are under the rod, who when they got the rod into their own hands thought Toleration it self to be Intolerable.
nay more than so, they preach for Toleration when themselves Are under the rod, who when they god the rod into their own hands Thought Toleration it self to be Intolerable.
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Thus do the Papists, and thus the Calvinists: and for their Cruelty they pretend Charity:
Thus do the Papists, and thus the Calvinists: and for their Cruelty they pretend Charity:
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They will indeed force you to come in, but it is in true Zeal for your Soul:
They will indeed force you to come in, but it is in true Zeal for your Soul:
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and if they do you violence, it is no more than if they pull your Arm out of joint,
and if they do you violence, it is no more than if they pull your Arm out of joint,
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when to save you from drowning they draw you out of a River;
when to save you from drowning they draw you out of a River;
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and if you complain, it is no more to be regarded than the out-cries of Children against their Rulers, or sick men against Physitians.
and if you complain, it is no more to be regarded than the Outcries of Children against their Rulers, or sick men against Physicians.
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But as to the thing it self, the truth is, it is better in Contemplation than Practice:
But as to the thing it self, the truth is, it is better in Contemplation than Practice:
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for reckon all that is got by it when you come to handle it, and it can never satisfie for the infinite disorders happening in the Government;
for reckon all that is god by it when you come to handle it, and it can never satisfy for the infinite disorders happening in the Government;
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the scandal to Religion, the secret dangers to publick Societies, the growth of Heresie, the nursing up of parties to a grandeur so considerable as to be able in their own time to change the Laws and the Government.
the scandal to Religion, the secret dangers to public Societies, the growth of Heresy, the nursing up of parties to a grandeur so considerable as to be able in their own time to change the Laws and the Government.
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So that if the Question be whether meer Opinions are to be persecuted, it is certainly true, they ought not.
So that if the Question be whither mere Opinions Are to be persecuted, it is Certainly true, they ought not.
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But if it be considered how by Opinions men rifle the affairs of Kingdoms, it is also as certain, they ought not to be made publick and permitted.
But if it be considered how by Opinions men rifle the affairs of Kingdoms, it is also as certain, they ought not to be made public and permitted.
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And what is now to be done? must Truth be for ever in the dark,
And what is now to be done? must Truth be for ever in the dark,
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and the World for ever be divided, and Societies disturbed, and Governments weakned, and our Spirits debauched with Error and the uncertain Opinions and the Pedantry of talking men? Certainly there is a way to cure all this evil;
and the World for ever be divided, and Societies disturbed, and Governments weakened, and our Spirits debauched with Error and the uncertain Opinions and the Pedantry of talking men? Certainly there is a Way to cure all this evil;
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and the wise Governour of all the World hath not been wanting in so necessary a matter as to lead us into all Truth.
and the wise Governor of all the World hath not been wanting in so necessary a matter as to led us into all Truth.
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But the way hath not yet been hit upon, and yet I have told you all the wayes of Man and his Imaginations in Order to Truth and Peace:
But the Way hath not yet been hit upon, and yet I have told you all the ways of Man and his Imaginations in Order to Truth and Peace:
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and you see these will not do;
and you see these will not do;
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we can find no rest for the soles of our feet amidst all the waters of Contention and Disputations,
we can find no rest for the soles of our feet amid all the waters of Contention and Disputations,
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and little artifices of divided Schools.
and little artifices of divided Schools.
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Every man is a lyar, and his Understanding is weak, and his Propositions uncertain, and his Opinions trifling,Every man is a liar, and his Understanding is weak, and his Propositions uncertain, and his Opinions trifling,
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and his Contrivances imperfect, and neither Truth nor Peace does come from man.
and his Contrivances imperfect, and neither Truth nor Peace does come from man.
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I know I am in an Auditory of inquisitive persons, whose business is to study for Truth, that they may find it for themselves and teach it unto others:
I know I am in an Auditory of inquisitive Persons, whose business is to study for Truth, that they may find it for themselves and teach it unto Others:
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I am in a School of Prophets and Prophets Sons, who all ask Pilate 's Question, What is Truth? You look for it in your Books,
I am in a School of prophets and prophets Sons, who all ask Pilate is Question, What is Truth? You look for it in your Books,
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and you tug hard for it in your Disputations, and you derive it from the Cisterns of the Fathers,
and you tug hard for it in your Disputations, and you derive it from the Cisterns of the Father's,
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and you enquire after the old wayes, and sometimes are taken with new appearances, and you rejoice in false lights,
and you inquire After the old ways, and sometime Are taken with new appearances, and you rejoice in false lights,
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or are delighted with little umbrages and peep of Day:
or Are delighted with little umbrages and peep of Day:
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But where is there a man, or a Society of men, that can be at rest in his enquiry,
But where is there a man, or a Society of men, that can be At rest in his enquiry,
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and is sure he understands all the Truths of God? where is there a man but the more he studies and enquires, still he discovers nothing so clearly as his own Ignorance? This is a demonstration that we are not in the right way, that we do not enquire wisely, that our Method is not artificial.
and is sure he understands all the Truths of God? where is there a man but the more he studies and enquires, still he discovers nothing so clearly as his own Ignorance? This is a demonstration that we Are not in the right Way, that we do not inquire wisely, that our Method is not artificial.
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If men did fall upon the right way, it were impossible so many learned men should be engaged in contrary parties and Opinions.
If men did fallen upon the right Way, it were impossible so many learned men should be engaged in contrary parties and Opinions.
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We have examined all wayes but one, all but God's way: Let us (having missed in all the other) try this:
We have examined all ways but one, all but God's Way: Let us (having missed in all the other) try this:
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let us go to God for Truth;
let us go to God for Truth;
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for Truth comes from God only, and his wayes are plain, and his sayings are true,
for Truth comes from God only, and his ways Are plain, and his sayings Are true,
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and his promises Yea and Amen: and if we miss the Truth it is because we will not find it:
and his promises Yea and Amen: and if we miss the Truth it is Because we will not find it:
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for certain it is, that all that Truth which God hath made necessary, he hath also made legible and plain,
for certain it is, that all that Truth which God hath made necessary, he hath also made legible and plain,
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and if we will open our eyes we shall see the Sun, and if we will walk in the light, we shall rejoice in the light:
and if we will open our eyes we shall see the Sun, and if we will walk in the Light, we shall rejoice in the Light:
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only let us withdraw the Curtains, let us remove the impediments and the sin that doth so easily beset us; that's God's way.
only let us withdraw the Curtains, let us remove the impediments and the since that does so Easily beset us; that's God's Way.
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Every man must in his station do that portion of duty which God requires of him,
Every man must in his station do that portion of duty which God requires of him,
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and then he shall be taught of God all that is fit for him to learn:
and then he shall be taught of God all that is fit for him to Learn:
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there is no other way for him but this.
there is no other Way for him but this.
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The fear of the Lord is the beginning of wisdom, and a good understanding have all they that do thereafter. The Fear of the Lord is the beginning of Wisdom, and a good understanding have all they that do thereafter.
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And so said David of himself, I have more understanding than my Teachers; because I keep thy Commandments. And so said David of himself, I have more understanding than my Teachers; Because I keep thy commandments.
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And this is the only way which Christ hath taught us: And this is the only Way which christ hath taught us:
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if you ask, What is Truth? you must not do as Pilate did, ask the Question,
if you ask, What is Truth? you must not do as Pilate did, ask the Question,
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and then go away from him that only can give you an answer; for as God is the Author of Truth, so he is the Teacher of it;
and then go away from him that only can give you an answer; for as God is the Author of Truth, so he is the Teacher of it;
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and the way to learn it is this of my Text:
and the Way to Learn it is this of my Text:
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For so saith our blessed Lord, If any man will do his will, he shall know of the Doctrine,
For so Says our blessed Lord, If any man will do his will, he shall know of the Doctrine,
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whether it be of God or no. whither it be of God or no.
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My Text is simple as Truth it self, but greatly comprehensive, and contains a Truth that alone will enable you to understand all Mysteries, and to expound all Prophecies, and to interpret all Scriptures, and to search into all Secrets, all (I mean) which concern our happinesse and our duty:
My Text is simple as Truth it self, but greatly comprehensive, and contains a Truth that alone will enable you to understand all Mysteres, and to expound all Prophecies, and to interpret all Scriptures, and to search into all Secrets, all (I mean) which concern our happiness and our duty:
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and it being an affirmative hypothetical, is plainly to be resolved into this Proposition, The way to judge of Religion is by doing of our duty;
and it being an affirmative hypothetical, is plainly to be resolved into this Proposition, The Way to judge of Religion is by doing of our duty;
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and Theologie is rather a Divine life than a Divine knowledge. In Heaven indeed we shall first see, and then love;and Theology is rather a Divine life than a Divine knowledge. In Heaven indeed we shall First see, and then love;
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but here on Earth we must first love, and love will open our eyes as well as our hearts,
but Here on Earth we must First love, and love will open our eyes as well as our hearts,
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and we shall then see and perceive and understand.
and we shall then see and perceive and understand.
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In the handling of which Proposition I shall first represent to you that the certain causes of our Errors are nothing but direct sins, nothing makes us Fools and Ignorants but living vicious lives;
In the handling of which Proposition I shall First represent to you that the certain Causes of our Errors Are nothing but Direct Sins, nothing makes us Fools and ignorants but living vicious lives;
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and then I shall proceed to the direct demonstration of the Article in question, that Holiness is the only way of Truth and Ʋnderstanding.
and then I shall proceed to the Direct demonstration of the Article in question, that Holiness is the only Way of Truth and Ʋnderstanding.
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1. No man understands the Word of God as it ought to be understood, unless he layes aside all affections to Sin:
1. No man understands the Word of God as it ought to be understood, unless he lays aside all affections to since:
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of which because we have taken very little care, the product hath been that we have had very little wisdom,
of which Because we have taken very little care, the product hath been that we have had very little Wisdom,
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and very little knowledge in the wayes of God. NONLATINALPHABET, said Aristotle, wickedness does corrupt a mans reasoning;
and very little knowledge in the ways of God., said Aristotle, wickedness does corrupt a men reasoning;
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it gives him false principles and evil measures of things: the sweet Wine that Ʋlysses gave to the Cyclops put his eye out;
it gives him false principles and evil measures of things: the sweet Wine that Ʋlysses gave to the Cyclops put his eye out;
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and a man that hath contracted evil affections, and made a league with sin, sees only by those measures.
and a man that hath contracted evil affections, and made a league with since, sees only by those measures.
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A Covetous man understands nothing to be good that is not profitable;
A Covetous man understands nothing to be good that is not profitable;
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and a Voluptuous man likes your reasoning well enough if you discourse of Bonum jucundum, the pleasures of the sense, the ravishments of lust, the noises and inadvertencies, the mirth and songs of merry Company;
and a Voluptuous man likes your reasoning well enough if you discourse of Bonum jucundum, the pleasures of the sense, the ravishments of lust, the noises and Inadvertencies, the mirth and songs of merry Company;
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but if you talk to him of the melancholy Lectures of the Cross, the content of Resignation, the peace of Meekness,
but if you talk to him of the melancholy Lectures of the Cross, the content of Resignation, the peace of Meekness,
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and the Joyes of the Holy Ghost, and of rest in God, after your long discourse and his great silence he cries out, What's the matter? He knows not what you mean:
and the Joys of the Holy Ghost, and of rest in God, After your long discourse and his great silence he cries out, What's the matter? He knows not what you mean:
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Either you must fit his humour, or change your discourse.
Either you must fit his humour, or change your discourse.
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I remember that Arianus tells of a Gentleman that was banished from Rome, and in his sorrow visited the Philosopher,
I Remember that Arianus tells of a Gentleman that was banished from Room, and in his sorrow visited the Philosopher,
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and he heard him talk wisely, and believed him, and promised him to leave all the thoughts of Rome and splendors of the Court,
and he herd him talk wisely, and believed him, and promised him to leave all the thoughts of Room and splendors of the Court,
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and retire to the course of a severe Philosopy:
and retire to the course of a severe Philosophy:
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but before the good mans Lectures were done, there came NONLATINALPHABET, letters from Caesar to recall him home, to give him pardon, and promise him great employment:
but before the good men Lectures were done, there Come, letters from Caesar to Recall him home, to give him pardon, and promise him great employment:
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He presently grew weary of the good mans Sermon, and wished he would make an end, thought his discourse was dull and flat;
He presently grew weary of the good men Sermon, and wished he would make an end, Thought his discourse was dull and flat;
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for his head and heart were full of another story and new principles; and by these measures he could hear only and he could understand.
for his head and heart were full of Another story and new principles; and by these measures he could hear only and he could understand.
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Every man understands by his Affections more than by his Reason:
Every man understands by his Affections more than by his Reason:
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and when the Wolf in the Fable went to School to learn to spell, whatever letters were told him, he could never make any thing of them but Agnus; he thought of nothing but his belly:
and when the Wolf in the Fable went to School to Learn to spell, whatever letters were told him, he could never make any thing of them but Agnus; he Thought of nothing but his belly:
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and if a man be very hungry, you must give him meat before you give him Counsel.
and if a man be very hungry, you must give him meat before you give him Counsel.
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A mans mind must be like your proposition before it can be entertained: for whatever you put into a man it will smell of the Vessel:
A men mind must be like your proposition before it can be entertained: for whatever you put into a man it will smell of the Vessel:
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it is mans mind that gives the Emphasis, and makes your argument to prevail.
it is men mind that gives the Emphasis, and makes your argument to prevail.
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And upon this account it is that there are so many false Doctrines in the only Article of Repentance.
And upon this account it is that there Are so many false Doctrines in the only Article of Repentance.
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Men know they must repent, but the definition of Repentance they take from the convenience of their own Affairs:
Men know they must Repent, but the definition of Repentance they take from the convenience of their own Affairs:
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what they will not part with, that is not necessary to be parted with, and they will repent, but not restore:
what they will not part with, that is not necessary to be parted with, and they will Repent, but not restore:
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they will say nollem factum, they wish they had never done it; but since it is done, you must give them leave to rejoice in their purchase:
they will say nollem factum, they wish they had never done it; but since it is done, you must give them leave to rejoice in their purchase:
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they will ask forgiveness of God; but they sooner forgive themselves, and suppose that God is of their mind:
they will ask forgiveness of God; but they sooner forgive themselves, and suppose that God is of their mind:
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If you tye them to hard terms, your Doctrine is not to be understood, or it is but one Doctors Opinion,
If you tie them to hard terms, your Doctrine is not to be understood, or it is but one Doctors Opinion,
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and therefore they will fairly take their leave, and get them another Teacher.
and Therefore they will fairly take their leave, and get them Another Teacher.
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What makes these evil, these dangerous and desperate Doctrines? not the obscurity of the thing,
What makes these evil, these dangerous and desperate Doctrines? not the obscurity of the thing,
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but the cloud upon the heart;
but the cloud upon the heart;
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for say you what you will, He that hears must be the Expounder, and we can never suppose but a man will give sentence in behalf of what he passionately loves.
for say you what you will, He that hears must be the Expounder, and we can never suppose but a man will give sentence in behalf of what he passionately loves.
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And so it comes to pass that, as Rabbi Moses observed, that God for the greatest Sin imposed the least Oblation,
And so it comes to pass that, as Rabbi Moses observed, that God for the greatest since imposed the least Oblation,
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as a she-Goat for the sin of Idolatry; for a woman accused of Adultery, a Barly-Cake: so do most men;
as a she-Goat for the since of Idolatry; for a woman accused of Adultery, a Barly-Cake: so do most men;
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they think to expiate the worst of their sins with a trifling, with a pretended, little, insignificant repentance.
they think to expiate the worst of their Sins with a trifling, with a pretended, little, insignificant Repentance.
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God indeed did so, that the cheapness of the Oblation might teach them to hope for pardon;
God indeed did so, that the cheapness of the Oblation might teach them to hope for pardon;
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not from the Ceremony, but from a severe internal repentance:
not from the Ceremony, but from a severe internal Repentance:
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But men take any argument to lessen their repentances, that they may not lessen their pleasures or their estates,
But men take any argument to lessen their repentances, that they may not lessen their pleasures or their estates,
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and that Repentance may be nothing but a word, and Mortification signifie nothing against their pleasures,
and that Repentance may be nothing but a word, and Mortification signify nothing against their pleasures,
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but be a term of Art only, fitted for the Schools or for the Pulpit, but nothing relative to Practice, or the Extermination of their sin.
but be a term of Art only, fitted for the Schools or for the Pulpit, but nothing relative to Practice, or the Extermination of their since.
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So that it is no wonder we understand so little of Religion: it is because we are in love with that which destroyes it;
So that it is no wonder we understand so little of Religion: it is Because we Are in love with that which Destroys it;
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and as a man does not care to hear what does not please him, so neither does he believe it;
and as a man does not care to hear what does not please him, so neither does he believe it;
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he cannot, he will not understand it.
he cannot, he will not understand it.
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And the same is the Case in the matter of Pride; the Church hath extremely suffered by it in many ages.
And the same is the Case in the matter of Pride; the Church hath extremely suffered by it in many ages.
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Ari•s missed a Bishoprick, and therefore turned Heretick; NONLATINALPHABET, saith the story, he disturbed and shaked the Church;Ari•s missed a Bishopric, and Therefore turned Heretic;, Says the story, he disturbed and shaked the Church;
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for he did not understand this Truth, [ That the peace of the Church was better than the satisfaction of his person,
for he did not understand this Truth, [ That the peace of the Church was better than the satisfaction of his person,
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or the promoting his foolish Opinion.
or the promoting his foolish Opinion.
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] And do not we see and feel that at this very day the Pride of men makes it seem impossible for many persons to obey their Superiors? and they do not see what they can read every day, that it is a sin to speak evil of Dignities. ] And do not we see and feel that At this very day the Pride of men makes it seem impossible for many Persons to obey their Superiors? and they do not see what they can read every day, that it is a since to speak evil of Dignities.
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A man would think it a very easie thing to understand the 13. Chapter to the Romans, Whosoever resisteth the Power, resisteth ehe Ordinance of God:
A man would think it a very easy thing to understand the 13. Chapter to the Roman, Whosoever Resisteth the Power, Resisteth ehe Ordinance of God:
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and yet we know a generation of men to whom these words were so obscure, that they thought it lawful to fight against their King. A man would think it easie to believe that those who were in the gainsaying of Corah, who rose up against the high Priest, were in a very sad condition:
and yet we know a generation of men to whom these words were so Obscure, that they Thought it lawful to fight against their King. A man would think it easy to believe that those who were in the gainsaying of Corah, who rose up against the high Priest, were in a very sad condition:
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and yet there are too many amongst us who are in the gainsaying of Corah, and think they do very well;
and yet there Are too many among us who Are in the gainsaying of Corah, and think they do very well;
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that they are the Godly party, and the good people of God.
that they Are the Godly party, and the good people of God.
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Why? what's the matter? In the world there can be nothing plainer than these words, Let every soul be subject to the higher Powers, and that you need not make a scruple who are these higher powers, it is as plainly said, there is no power but of God;
Why? what's the matter? In the world there can be nothing plainer than these words, Let every soul be Subject to the higher Powers, and that you need not make a scruple who Are these higher Powers, it is as plainly said, there is no power but of God;
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all that are set over you by the Laws of your Nation, these are over you in the Lord:
all that Are Set over you by the Laws of your nation, these Are over you in the Lord:
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and yet men will not understand these plain things; they deny to do their notorious duty, and yet believe they are in the right,
and yet men will not understand these plain things; they deny to do their notorious duty, and yet believe they Are in the right,
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and if they sometimes obey for wrath, they oftner disobey for Conscience sake. Where is the fault? The words are plain, the duty is certain, the Book lies open; but, alas!
and if they sometime obey for wrath, they oftener disobey for Conscience sake. Where is the fault? The words Are plain, the duty is certain, the Book lies open; but, alas!
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it is Sealed within, that is, men have eyes and will not see, ears and will not hear. it is Sealed within, that is, men have eyes and will not see, ears and will not hear.
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But the wonder is the less;
But the wonder is the less;
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for we know when God said to Jonas, doest thou well to be angry? he answered God to his face, I do well to be angry even unto the death.
for we know when God said to Jonah, dost thou well to be angry? he answered God to his face, I do well to be angry even unto the death.
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Let God declare his mind never so plainly, if men will not lay aside the evil principle that is within, their open love to their secret sin, they may kill an Apostle,
Let God declare his mind never so plainly, if men will not lay aside the evil principle that is within, their open love to their secret since, they may kill an Apostle,
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and yet be so ignorant as to think they do God good service;
and yet be so ignorant as to think they do God good service;
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they may disturb Kingdoms, and break the peace of a well-ordered Church, and rise up against their Fathers,
they may disturb Kingdoms, and break the peace of a well-ordered Church, and rise up against their Father's,
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and be cruel to their Brethren, and stir up the people to Sedition;
and be cruel to their Brothers, and stir up the people to Sedition;
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and all this with a cold stomach and a hot liver, with a hard heart and a tender Conscience, with humble carriage and a proud spirit.
and all this with a cold stomach and a hight liver, with a hard heart and a tender Conscience, with humble carriage and a proud Spirit.
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For thus men hate Repentance, because they scorn to confess an Error;
For thus men hate Repentance, Because they scorn to confess an Error;
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they will not return to Peace and Truth, because they fear to lose the good opinion of the people whom themselves have couzened;
they will not return to Peace and Truth, Because they Fear to loose the good opinion of the people whom themselves have cozened;
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they are afraid to be good, lest they should confess they have formerly done amiss: and he that observes how much evil is done, and how many Heresies are risen,
they Are afraid to be good, lest they should confess they have formerly done amiss: and he that observes how much evil is done, and how many Heresies Are risen,
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and how much obstinacy and unreasonable perseverance in folly dwells in the World upon the stock of Pride, may easily conclude that no learning is sufficient to make a proud man understand the truth of God,
and how much obstinacy and unreasonable perseverance in folly dwells in the World upon the stock of Pride, may Easily conclude that no learning is sufficient to make a proud man understand the truth of God,
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unless he first learn to be humble.
unless he First Learn to be humble.
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But Obedite & intelligetis (saith the Prophet) obey and be humble, leave the foolish affections of sin, and then ye shall understand. That's the first particular:
But Obey & intelligetis (Says the Prophet) obey and be humble, leave the foolish affections of since, and then you shall understand. That's the First particular:
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All remaining affections to sin hinder the learning and understanding of the things of God.
All remaining affections to since hinder the learning and understanding of the things of God.
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2. He that means to understand the will of God and the truth of Religion must lay aside all inordinate affections to the world.
2. He that means to understand the will of God and the truth of Religion must lay aside all inordinate affections to the world.
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2 Cor. 3. 14. S. Paul complained that there was at that day a veil upon the hearts of the Jews in the reading of the Old Testament:
2 Cor. 3. 14. S. Paul complained that there was At that day a veil upon the hearts of the jews in the reading of the Old Testament:
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they looked for a Temporal Prince to be their Messias, and their affections and hopes dwelt in secular advantages;
they looked for a Temporal Prince to be their Messias, and their affections and hope's dwelled in secular advantages;
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and so long as that veil was there, they could not see, and they would not accept the poor despised Jesus.
and so long as that veil was there, they could not see, and they would not accept the poor despised jesus.
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For the things of the world, besides that they entangle one another, and make much business,
For the things of the world, beside that they entangle one Another, and make much business,
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and spend much time, they also take up the attentions of a mans mind, and spend his faculties,
and spend much time, they also take up the attentions of a men mind, and spend his faculties,
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and make them trifling and secular with the very handling and conversation. And therefore the Pythagoreans taught their Disciples NONLATINALPHABET, a separation from the things of the body,
and make them trifling and secular with the very handling and Conversation. And Therefore the pythagoreans taught their Disciples, a separation from the things of the body,
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if they would purely find out truth and the excellencies of wisdom.
if they would purely find out truth and the excellencies of Wisdom.
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Had not he lost his labour that would have discoursed wisely to Apicius, and told him of the books of Fate and the secrets of the other World, the abstractions of the Soul and its brisker Immortality, that Saints and Angels eat not,
Had not he lost his labour that would have discoursed wisely to Apicius, and told him of the books of Fate and the secrets of the other World, the abstractions of the Soul and its brisker Immortality, that Saints and Angels eat not,
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and that the Spirit of a man lives for ever upon wisdom, and holiness and contemplation? The fat Glutton would have stared a while upon the Preacher, and then have fallen asleep.
and that the Spirit of a man lives for ever upon Wisdom, and holiness and contemplation? The fat Glutton would have stared a while upon the Preacher, and then have fallen asleep.
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But if you had discoursed well and knowingly of a Lamprey, a large Mullet, or a Boar, animal propter Convivia natum, and have sent him a Cook from Asia to make new Sawces, he would have attended carefully,
But if you had discoursed well and knowingly of a Lamprey, a large Mullet, or a Boar, animal propter Convivia natum, and have sent him a Cook from Asia to make new Sauces, he would have attended carefully,
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and taken in your discourses greedily. And so it is in the Questions and secrets of Christianity:
and taken in your discourses greedily. And so it is in the Questions and secrets of Christianity:
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which made S. Paul, when he intended to convert Foelix, discourse first with him about Temperance, Righteousness and Judgment to come. He began in the right point;
which made S. Paul, when he intended to convert Felix, discourse First with him about Temperance, Righteousness and Judgement to come. He began in the right point;
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he knew it was to no purpose to preach Jesus Christ crucified to an intemperate person, to an Usurper of other mens rights, to one whose soul dwelt in the World,
he knew it was to no purpose to preach jesus christ Crucified to an intemperate person, to an Usurper of other men's rights, to one whose soul dwelled in the World,
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and cared not for the sentence of the last day.
and cared not for the sentence of the last day.
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The Philosophers began their Wisdom with the meditation of death, and S. Paul his with the discourse of the day of Judgment:
The Philosophers began their Wisdom with the meditation of death, and S. Paul his with the discourse of the day of Judgement:
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to take the heart off from this world and the amabilities of it, which dishonour and baffle the understanding,
to take the heart off from this world and the amabilities of it, which dishonour and baffle the understanding,
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and made Solomon himself become a child and fool'd into Idolatry, by the prettiness of a talking woman.
and made Solomon himself become a child and fooled into Idolatry, by the prettiness of a talking woman.
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Men now-a-dayes love not a Religion that will cost them dear.
Men nowadays love not a Religion that will cost them dear.
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If your Doctrine calls upon Men to part with any considerable part of their estates, you must pardon them if they cannot believe you; they understand it not.
If your Doctrine calls upon Men to part with any considerable part of their estates, you must pardon them if they cannot believe you; they understand it not.
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I shall give you one great instance of it.
I shall give you one great instance of it.
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When we consider the infinite unreasonableness that is in the Popish Religion, how against common sense their Doctrine of Transubstantiation is,
When we Consider the infinite unreasonableness that is in the Popish Religion, how against Common sense their Doctrine of Transubstantiation is,
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how against the common Experience of humane nature is the Doctrine of the Popes Infallibility, how against Scripture is the Doctrine of Indulgences and Purgatory;
how against the Common Experience of humane nature is the Doctrine of the Popes Infallibility, how against Scripture is the Doctrine of Indulgences and Purgatory;
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we may well think it a wonder that no more men are perswaded to leave such unlearned follies.
we may well think it a wonder that no more men Are persuaded to leave such unlearned follies.
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But then on the other side, the wonder will cease, if we mark how many temporal ends are served by these Doctrines.
But then on the other side, the wonder will cease, if we mark how many temporal ends Are served by these Doctrines.
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If you destroy the Doctrine of Purgatory and Indulgences you take away the Priests Income, and make the the See Apostolick to be poor;
If you destroy the Doctrine of Purgatory and Indulgences you take away the Priests Income, and make the the See Apostolic to be poor;
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if you deny the Popes Infallibility, you will despise his Authority, and examine his Propositions, and discover his Failings, and put him to answer hard Arguments, and lessen his Power:
if you deny the Popes Infallibility, you will despise his authority, and examine his Propositions, and discover his Failings, and put him to answer hard Arguments, and lessen his Power:
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and indeed, when we run through all the Propositions of difference between them and us,
and indeed, when we run through all the Propositions of difference between them and us,
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and see that in every one of them they serve an end of money or of power;
and see that in every one of them they serve an end of money or of power;
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it will be very visible that the way to confute them is not by learned disputations, (for we see they have been too long without effect,
it will be very visible that the Way to confute them is not by learned disputations, (for we see they have been too long without Effect,
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and without prosperity) the men must be cured of their affections to the World, ut nudi nudum sequantur crucifixum, that with naked and devested affections they might follow the naked Crucified Jesus, and then they would soon learn the truths of God, which till then will be impossible to be apprehended.
and without Prosperity) the men must be cured of their affections to the World, ut nudi Nudum sequantur crucifixum, that with naked and devested affections they might follow the naked crucified jesus, and then they would soon Learn the truths of God, which till then will be impossible to be apprehended.
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NONLATINALPHABET, Men (as St. Basil says) when they expound Scripture, always bring in something of themselves:
, Men (as Saint Basil Says) when they expound Scripture, always bring in something of themselves:
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but till there be (as one said) NONLATINALPHABET, a rising out from their own seats,
but till there be (as one said), a rising out from their own seats,
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until they go out from their dark dungeons, they can never see the light of Heaven.
until they go out from their dark dungeons, they can never see the Light of Heaven.
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And how many men are there amongst us who are therefore enemies to the Religion, because it seems to be against their profit? The argument of Demetrius is unanswerable;
And how many men Are there among us who Are Therefore enemies to the Religion, Because it seems to be against their profit? The argument of Demetrius is unanswerable;
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by this Craft they get their livings: leave them in their Livings, and they will let your Religion alone;by this Craft they get their livings: leave them in their Livings, and they will let your Religion alone;
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if not, they think they have reason to speak against it.
if not, they think they have reason to speak against it.
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When mens souls are possessed with the World, their souls cannot be invested with holy Truths. NONLATINALPHABET, as S. Isidor said:
When men's Souls Are possessed with the World, their Souls cannot be invested with holy Truths., as S. Isidore said:
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the Soul must be informed, insoul'd, or animated with the propositions that you put in, or you shall never do any good, or get Disciples to Christ.
the Soul must be informed, insouled, or animated with the propositions that you put in, or you shall never do any good, or get Disciples to christ.
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Now because a man cannot serve two Masters;
Now Because a man cannot serve two Masters;
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because he cannot vigorously attend two objects; because there can be but one soul in any living Creature;
Because he cannot vigorously attend two objects; Because there can be but one soul in any living Creature;
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if the World have got possession, talk no more of your Questions, shut your Bibles,
if the World have god possession, talk no more of your Questions, shut your Bibles,
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and read no more of the Words of God to them, for they cannot tell of the Doctrine, whether it be of God, or of the World. That is the second particular:
and read no more of the Words of God to them, for they cannot tell of the Doctrine, whither it be of God, or of the World. That is the second particular:
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Worldly affections hinder true understandings in Religion.
Worldly affections hinder true understandings in Religion.
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3. No man, how learned soever, can understand the Word of God, or be at peace in the Questions of Religion,
3. No man, how learned soever, can understand the Word of God, or be At peace in the Questions of Religion,
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unless he be a Master over his Passions, Tu quoque si vis Lumine claro Cernere verum, Gaudia pelle, Pelle Timorem:
unless he be a Master over his Passion, Tu quoque si vis Lumine claro Cernere verum, Gaudia pelle, Pelle Timorem:
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Nubila mens est Vinctáque fraenis Haec ubi regnant. said the wise Boethius; A man must first learn himself before he can learn God.
Nubila Mens est Vinctáque fraenis Haec ubi regnant. said the wise Boethius; A man must First Learn himself before he can Learn God.
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Tua te fallit Imago: nothing deceives a man so soon as a mans self;Tua te Falls Imago: nothing deceives a man so soon as a men self;
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when a man is (that I may use Plato 's expression) NONLATINALPHABET mingled with his nature and his Congenial infirmities of anger and desire, he can never have any thing but NONLATINALPHABET, a knowledge partly moral and partly natural:
when a man is (that I may use Plato is expression) mingled with his nature and his Congenial infirmities of anger and desire, he can never have any thing but, a knowledge partly moral and partly natural:
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his whole life is but Imagination; his knowledge is Inclination and Opinion;
his Whole life is but Imagination; his knowledge is Inclination and Opinion;
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he judges of Heavenly things by the measures of his fears and his desires, and his Reason is half of it sense,
he judges of Heavenly things by the measures of his fears and his Desires, and his Reason is half of it sense,
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and determinable by the principles of sense. NONLATINALPHABET, then a man learns well when he is a Philosopher in his Passions.
and determinable by the principles of sense., then a man learns well when he is a Philosopher in his Passion.
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Passionate men are to be taught the first elements of Religion:
Passionate men Are to be taught the First elements of Religion:
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and let men pretend to as much learning as they please, they must begin again at Christs Cross; they must learn true mortification and crucifixion of their anger and desires,
and let men pretend to as much learning as they please, they must begin again At Christ Cross; they must Learn true mortification and crucifixion of their anger and Desires,
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before they can be good Scholars in Christs School, or be admitted into the more secret enquiries of Religion, or profit in spiritual understanding.
before they can be good Scholars in Christ School, or be admitted into the more secret Enquiries of Religion, or profit in spiritual understanding.
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It was an excellent Proverb of the Jews, In passionibus Spiritus Sanctus non habitat, the Holy Ghost never dwells in the house of Passion.
It was an excellent Proverb of the jews, In passionibus Spiritus Sanctus non habitat, the Holy Ghost never dwells in the house of Passion.
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Truth enters into the heart of man when it is empty and clean and still;
Truth enters into the heart of man when it is empty and clean and still;
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but when the mind is shaken with Passion as with a storm, you can never hear the voyce of the Charmer, though he charm very wisely:
but when the mind is shaken with Passion as with a storm, you can never hear the voice of the Charmer, though he charm very wisely:
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and you will very hardly sheath a sword when it is held by a loose and a paralytick Arm. He that means to learn the secrets of Gods wisdom must be,
and you will very hardly sheath a sword when it is held by a lose and a paralytic Arm. He that means to Learn the secrets of God's Wisdom must be,
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as Plato says, NONLATINALPHABET, his soul must be Consubstantiated with Reason, not invested with Passion: to him that is otherwise, things are but in the dark, his notion is obscure and his sight troubled;
as Plato Says,, his soul must be Consubstantiated with Reason, not invested with Passion: to him that is otherwise, things Are but in the dark, his notion is Obscure and his sighed troubled;
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and therefore though we often meet with passionate Fools, yet we seldom or never hear of a very passionate wise man.
and Therefore though we often meet with passionate Fools, yet we seldom or never hear of a very passionate wise man.
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I have now done with the first part of my undertaking, and proved to you that our evil life is the cause of our Controversies and Ignorances in Religion and of the things of God.
I have now done with the First part of my undertaking, and proved to you that our evil life is the cause of our Controversies and Ignorances in Religion and of the things of God.
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You see what hinders us from becoming good Divines. But all this while we are but in the preparation to the Mysteries of Godliness:
You see what hinders us from becoming good Divines. But all this while we Are but in the preparation to the Mysteres of Godliness:
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When we have thrown off all affections to sin, when we have stripp'd our selves from all fond adherences to the things of the world,
When we have thrown off all affections to since, when we have stripped our selves from all found adherences to the things of the world,
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and have broken the chains and dominion of our Passions; then we may say with David, Ecce paratum est Cor meum, Deus ;
and have broken the chains and dominion of our Passion; then we may say with David, Ecce Paratum est Cor meum, Deus;
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My heart is ready, O God, my heart is ready : then we may say, Speak, Lord, for thy Servant heareth :My heart is ready, Oh God, my heart is ready: then we may say, Speak, Lord, for thy Servant hears:
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But we are not yet instructed.
But we Are not yet instructed.
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It remains therefore that we inquire what is that immediate Principle or Means by which we shall certainly and infallibly be led into all Truth,
It remains Therefore that we inquire what is that immediate Principle or Means by which we shall Certainly and infallibly be led into all Truth,
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and be taught the Mind of God, and understand all his Secrets; and this is worth our knowledge.
and be taught the Mind of God, and understand all his Secrets; and this is worth our knowledge.
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I cannot say that this will end your Labours, and put a period to your Studies, and make your Learning easie;
I cannot say that this will end your Labours, and put a Period to your Studies, and make your Learning easy;
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it may possibly increase your Labour, but it will make it profitable; it will not end your Studies, but it will direct them;
it may possibly increase your Labour, but it will make it profitable; it will not end your Studies, but it will Direct them;
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it will not make Humane Learning easie, but it will make it wise unto Salvation, and conduct it into true notices and ways of Wisdom.
it will not make Humane Learning easy, but it will make it wise unto Salvation, and conduct it into true notices and ways of Wisdom.
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I am now to describe to you the right way of Knowledg: Qui facit Voluntatem Patris mei (saith Christ) that's the way;
I am now to describe to you the right Way of Knowledge: Qui facit Voluntatem Patris mei (Says christ) that's the Way;
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do God's Will, and you shall understand God's Word. do God's Will, and you shall understand God's Word.
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And it was an excellent saying of S. Peter, Add to your Faith Virtue, &c. If these things be in you and abound, ye shall not be unfruitful in the knowledge of our Lord Jesus Christ.
And it was an excellent saying of S. Peter, Add to your Faith Virtue, etc. If these things be in you and abound, you shall not be unfruitful in the knowledge of our Lord jesus christ.
cc pn31 vbds dt j n-vvg pp-f n1 np1, vvb p-acp po22 n1 n1, av cs d n2 vbb p-acp pn22 cc vvi, pn22 vmb xx vbi j p-acp dt n1 pp-f po12 n1 np1 np1.
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For in this case 'tis not enough that all our hindrances of Knowledge are removed; for that is but the opening of the covering of the Book of God; For in this case it's not enough that all our hindrances of Knowledge Are removed; for that is but the opening of the covering of the Book of God;
c-acp p-acp d n1 pn31|vbz xx av-d cst d po12 n2 pp-f n1 vbr vvn; p-acp d vbz p-acp dt n-vvg pp-f dt n-vvg pp-f dt n1 pp-f np1;
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but when it is opened, it is written with a hand that every eye cannot read.
but when it is opened, it is written with a hand that every eye cannot read.
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Though the windows of the East be open, yet every eye cannot behold the glories of the Sun:
Though the windows of the East be open, yet every eye cannot behold the Glories of the Sun:
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NONLATINALPHABET, saith Plotinus; the eye that is not made Solar cannot see the Sun; the eye must be fitted to the splendor:
, Says Plotinus; the eye that is not made Solar cannot see the Sun; the eye must be fitted to the splendour:
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and it is not the wit of the man, but the spirit of the man; not so much his head as his heart, that learns the Divine Philosophy.
and it is not the wit of the man, but the Spirit of the man; not so much his head as his heart, that learns the Divine Philosophy.
cc pn31 vbz xx dt n1 pp-f dt n1, cc-acp dt n1 pp-f dt n1; xx av av-d po31 n1 p-acp po31 n1, cst vvz dt j-jn n1.
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1. Now in this Inquiry I must take one thing for a praecognitum, that every good man is NONLATINALPHABET, he is taught of God: and indeed unless he teach us, we shall make but ill Scholars our selves, and worse Guides to others.
1. Now in this Inquiry I must take one thing for a praecognitum, that every good man is, he is taught of God: and indeed unless he teach us, we shall make but ill Scholars our selves, and Worse Guides to Others.
crd av p-acp d n1 pns11 vmb vvi crd n1 p-acp dt n1, cst d j n1 vbz, pns31 vbz vvn pp-f np1: cc av cs pns31 vvb pno12, pns12 vmb vvi p-acp j-jn n2 po12 n2, cc jc n2 p-acp n2-jn.
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Nemo potest Deum scire, nisi à Deo doceatur, said St. Irenaeus, ( lib. 6. cap. 13. ) If God teaches us, then all is well;Nemo potest God Scire, nisi à God doceatur, said Saint Irnaeus, (lib. 6. cap. 13.) If God Teaches us, then all is well;
np1 fw-la fw-la fw-la, fw-la fw-fr fw-la ng1, vvd n1 np1, (n1. crd n1. crd) cs np1 vvz pno12, cs d vbz av;
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but if we do not learn Wisdom at his feet, from whence should we have it? it can come from no other Spring.
but if we do not Learn Wisdom At his feet, from whence should we have it? it can come from no other Spring.
cc-acp cs pns12 vdb xx vvi n1 p-acp po31 n2, p-acp c-crq vmd pns12 vhi pn31? pn31 vmb vvi p-acp dx j-jn n1.
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And therefore it naturally follows, that by how much nearer we are to God, by so much better we are like to be instructed.
And Therefore it naturally follows, that by how much nearer we Are to God, by so much better we Are like to be instructed.
cc av pn31 av-j vvz, cst a-acp c-crq av-d av-jc pns12 vbr p-acp np1, p-acp av av-d vvi pns12 vbr j pc-acp vbi vvn.
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But this being supposed, as being most evident, we can easily proceed by wonderful degrees and steps of progression in the Oeconomy of this Divine Philosophy: For,
But this being supposed, as being most evident, we can Easily proceed by wondered Degrees and steps of progression in the Oeconomy of this Divine Philosophy: For,
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2. There is in every righteous man a new vital Principle;
2. There is in every righteous man a new vital Principle;
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the Spirit of Grace is the Spirit of Wisdom, and teaches us by secret Inspirations, by proper Arguments, by actual Perswasions, by personal Applications, by Effects and Energies:
the Spirit of Grace is the Spirit of Wisdom, and Teaches us by secret Inspirations, by proper Arguments, by actual Persuasions, by personal Applications, by Effects and Energies:
dt n1 pp-f n1 vbz dt n1 pp-f n1, cc vvz pno12 p-acp j-jn n2, p-acp j n2, p-acp j n2, p-acp j n2, p-acp n2 cc n2:
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and as the Soul of a man is the cause of all his vital Operations,
and as the Soul of a man is the cause of all his vital Operations,
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so is the Spirit of God the Life of that Life, and the cause of all Actions and Productions Spiritual:
so is the Spirit of God the Life of that Life, and the cause of all Actions and Productions Spiritual:
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And the consequence of this is what St. John tells us of, Ye have received the Ʋnction from above,
And the consequence of this is what Saint John tells us of, You have received the Ʋnction from above,
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and that annointing teacheth you all things : All things of some one kind; that is, certainly, all things that pertain to life and godliness ; and that anointing Teaches you all things: All things of Some one kind; that is, Certainly, all things that pertain to life and godliness;
cc d vvg vvz pn22 d n2: d n2 pp-f d crd n1; d vbz, av-j, d n2 cst vvb p-acp n1 cc n1;
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all that by which a man is wise and happy. We see this by common experience.
all that by which a man is wise and happy. We see this by Common experience.
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Unless the Soul have a new Life put into it, unless there be a vital Principle within,
Unless the Soul have a new Life put into it, unless there be a vital Principle within,
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unless the Spirit of Life be the Informer of the Spirit of the Man, the Word of God will be as dead in the operation as the Body in its powers and possibilities.
unless the Spirit of Life be the Informer of the Spirit of the Man, the Word of God will be as dead in the operation as the Body in its Powers and possibilities.
cs dt n1 pp-f n1 vbb dt n1 pp-f dt n1 pp-f dt n1, dt n1 pp-f np1 vmb vbi a-acp j p-acp dt n1 p-acp dt n1 p-acp po31 n2 cc n2.
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Sol & Homo generant hominem, saith our Philosophy: A Man alone does not beget a Man, but a Man and the Sun;Sol & Homo generant hominem, Says our Philosophy: A Man alone does not beget a Man, but a Man and the Sun;
fw-la cc fw-la fw-la fw-la, vvz po12 n1: dt n1 av-j vdz xx vvi dt n1, cc-acp dt n1 cc dt n1;
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for without the influence of the Celestial Bodies all natural Actions are ineffective: and so it is in the operations of the Soul.
for without the influence of the Celestial Bodies all natural Actions Are ineffective: and so it is in the operations of the Soul.
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Which Principle divers Phanaticks, both among us and in the Church of Rome, misunderstanding, look for new Revelations,
Which Principle diverse Fanatics, both among us and in the Church of Rome, misunderstanding, look for new Revelations,
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and expect to be conducted by Ecstasie, and will not pray but in a transfiguration,
and expect to be conducted by Ecstasy, and will not pray but in a transfiguration,
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and live upon raptures and extravagant expectations, and separate themselves from the conversation of men by affectations, by new measures and singularities,
and live upon raptures and extravagant Expectations, and separate themselves from the Conversation of men by affectations, by new measures and singularities,
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and destroy Order, and despise Government, and live upon illiterate Phantasms and ignorant Discourses. These men do NONLATINALPHABET they belie the Holy Ghost:
and destroy Order, and despise Government, and live upon illiterate Phantasms and ignorant Discourses. These men do they belie the Holy Ghost:
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For the Spirit of God makes men wise; it is an evil Spirit that makes them Fools.
For the Spirit of God makes men wise; it is an evil Spirit that makes them Fools.
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The Spirit of God makes us Wise unto Salvation; it does not spend its holy Influences in disguises and convulsions of the Understanding:
The Spirit of God makes us Wise unto Salvation; it does not spend its holy Influences in disguises and convulsions of the Understanding:
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Gods Spirit does not destroy Reason, but heightens it; he never disorders the Beauties of Government, but is a God of Order;
God's Spirit does not destroy Reason, but heightens it; he never disorders the Beauty's of Government, but is a God of Order;
npg1 n1 vdz xx vvi n1, cc-acp vvz pn31; pns31 av-x vvz dt n2 pp-f n1, cc-acp vbz dt n1 pp-f n1;
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it is the Spirit of Humility, and teaches no Pride;
it is the Spirit of Humility, and Teaches no Pride;
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he is to be found in Churches and Pulpits, upon Altars, and in the Doctors Chairs;
he is to be found in Churches and Pulpits, upon Altars, and in the Doctors Chairs;
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not in Conventicles, and mutinous corners of a House:
not in Conventicles, and mutinous corners of a House:
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he goes in company with his own Ordinances, and makes progressions by the measures of life;
he Goes in company with his own Ordinances, and makes progressions by the measures of life;
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his infusions are just as our acquisitions, and his Graces pursue the methods of Nature:
his infusions Are just as our acquisitions, and his Graces pursue the methods of Nature:
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that which was imperfect he leads on to perfection, and that which was weak he makes strong:
that which was imperfect he leads on to perfection, and that which was weak he makes strong:
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he opens the heart, not to receive murmurs, or to attend to secret whispers, but to hear the word of God;
he Opens the heart, not to receive murmurs, or to attend to secret whispers, but to hear the word of God;
pns31 vvz dt n1, xx pc-acp vvi n2, cc pc-acp vvi p-acp j-jn n2, cc-acp pc-acp vvi dt n1 pp-f np1;
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and then he opens the heart, and creates a new one;
and then he Opens the heart, and creates a new one;
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and without this new creation, this new principle of life, we may hear the word of God,
and without this new creation, this new principle of life, we may hear the word of God,
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but we can never understand it; we hear the sound, but are never the better;
but we can never understand it; we hear the found, but Are never the better;
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unless there be in our hearts a secret conviction by the Spirit of God, the Gospel it self is a dead Letter,
unless there be in our hearts a secret conviction by the Spirit of God, the Gospel it self is a dead letter,
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and worketh not in us the light and righteousness of God.
and works not in us the Light and righteousness of God.
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Do not we see this by daily experience? Even those things which a good man and an evil man know, they do not know them both alike.
Do not we see this by daily experience? Even those things which a good man and an evil man know, they do not know them both alike.
vdb xx pns12 vvi d p-acp j n1? j d n2 r-crq dt j n1 cc dt j-jn n1 vvi, pns32 vdb xx vvi pno32 d av.
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A wicked man does know that Good is lovely, and Sin is of an evil and destructive nature;
A wicked man does know that Good is lovely, and since is of an evil and destructive nature;
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and when he is reproved, he is convinced; and when he is observed, he is ashamed;
and when he is reproved, he is convinced; and when he is observed, he is ashamed;
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and when he has done, he is unsatisfied; and when he pursues his sin, he does it in the dark:
and when he has done, he is unsatisfied; and when he pursues his since, he does it in the dark:
cc c-crq pns31 vhz vdn, pns31 vbz j-vvn; cc c-crq pns31 vvz po31 n1, pns31 vdz pn31 p-acp dt j:
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Tell him he shall die, and he sighs deeply, but he knows it as well as you:
Tell him he shall die, and he sighs deeply, but he knows it as well as you:
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Proceed, and say, that after death comes Judgment, and the poor man believes and trembles; he knows that God is angry with him;
Proceed, and say, that After death comes Judgement, and the poor man believes and trembles; he knows that God is angry with him;
vvb, cc vvi, cst p-acp n1 vvz n1, cc dt j n1 vvz cc vvz; pns31 vvz cst np1 vbz j p-acp pno31;
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and if you tell him that for ought he knows he may be in Hell to morrow, he knows that it is an intolerable truth, but it is also undeniable:
and if you tell him that for ought he knows he may be in Hell to morrow, he knows that it is an intolerable truth, but it is also undeniable:
cc cs pn22 vvb pno31 cst p-acp pi pns31 vvz pns31 vmb vbi p-acp n1 p-acp n1, pns31 vvz cst pn31 vbz dt j n1, cc-acp pn31 vbz av j:
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And yet after all this, he runs to commit his sin with as certain an event and resolution as if he knew no Argument against it:
And yet After all this, he runs to commit his since with as certain an event and resolution as if he knew no Argument against it:
cc av p-acp d d, pns31 vvz pc-acp vvi po31 n1 p-acp p-acp j dt n1 cc n1 c-acp cs pns31 vvd dx n1 p-acp pn31:
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These notices of things terrible and true pass through his Understanding as an Eagle through the Air;
These notices of things terrible and true pass through his Understanding as an Eagl through the Air;
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as long as her flight lasted the air was shaken, but there remains no path behind her.
as long as her flight lasted the air was shaken, but there remains no path behind her.
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Now since at the same time we see other persons, not so learned it may be, not so much versed in Scriptures,
Now since At the same time we see other Persons, not so learned it may be, not so much versed in Scriptures,
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yet they say a thing is good and lay hold of it; they believe glorious things of Heaven, and they live accordingly, as men that believe themselves;
yet they say a thing is good and lay hold of it; they believe glorious things of Heaven, and they live accordingly, as men that believe themselves;
av pns32 vvb dt n1 vbz j cc vvb n1 pp-f pn31; pns32 vvb j n2 pp-f n1, cc pns32 vvb av-vvg, c-acp n2 cst vvb px32;
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half a word is enough to make them understand; a nod is a sufficient reproof; the crowing of a Cock, the singing of a Lark, the dawning of the day,
half a word is enough to make them understand; a nod is a sufficient reproof; the crowing of a Cock, the singing of a Lark, the dawning of the day,
j-jn dt n1 vbz av-d pc-acp vvi pno32 vvi; dt n1 vbz dt j n1; dt n-vvg pp-f dt n1, dt n-vvg pp-f dt n1, dt n-vvg pp-f dt n1,
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and the washing their hands, are to them competent memorials of Religion, and warnings of their duty.
and the washing their hands, Are to them competent memorials of Religion, and Warnings of their duty.
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What is the reason of this difference? They both read the Scriptures, they read and hear the same Sermons, they have capable Understandings, they both believe what they hear and what they read,
What is the reason of this difference? They both read the Scriptures, they read and hear the same Sermons, they have capable Understandings, they both believe what they hear and what they read,
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and yet the event is vastly different. The reason is that which I am now speaking of;
and yet the event is vastly different. The reason is that which I am now speaking of;
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the one understands by one Principle, the other by another; the one understands by Nature, and the other by Grace;
the one understands by one Principle, the other by Another; the one understands by Nature, and the other by Grace;
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the one by Humane Learning, and the other by Divine; the one reads the Scriptures without, and the other within;
the one by Humane Learning, and the other by Divine; the one reads the Scriptures without, and the other within;
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the one understands as a Son of Man, the other as a Son of God;
the one understands as a Son of Man, the other as a Son of God;
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the one perceives by the proportions of the world, and the other by the measures of the Spirit;
the one perceives by the proportions of the world, and the other by the measures of the Spirit;
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the one understands by Reason, and the other by Love;
the one understands by Reason, and the other by Love;
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and therefore he does not only understand the Sermons of the Spirit, and perceives their meaning;
and Therefore he does not only understand the Sermons of the Spirit, and perceives their meaning;
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but he pierces deeper, and knows the meaning of that meaning;
but he pierces Deeper, and knows the meaning of that meaning;
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that is, the secret of the Spirit, that which is spiritually discerned, that which gives life to the Proposition,
that is, the secret of the Spirit, that which is spiritually discerned, that which gives life to the Proposition,
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and activity to the Soul. And the reason is, because he hath a Divine Principle within him, and a new Understanding;
and activity to the Soul. And the reason is, Because he hath a Divine Principle within him, and a new Understanding;
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that is plainly, he hath Love, and that's more than Knowledge; as was rarely well observed by S. Paul, Knowledge puffeth up, but Charity edifieth;
that is plainly, he hath Love, and that's more than Knowledge; as was rarely well observed by S. Paul, Knowledge Puffeth up, but Charity Edifieth;
d vbz av-j, pns31 vhz n1, cc d|vbz av-dc cs n1; c-acp vbds av-j av vvn p-acp np1 np1, n1 vvz a-acp, cc-acp n1 vvz;
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that is, Charity makes the best Scholars.
that is, Charity makes the best Scholars.
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No Sermons can edifie you, no Scriptures can build you up a holy Building to God,
No Sermons can edify you, no Scriptures can built you up a holy Building to God,
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unless the Love of God be in your hearts, and purifie your Souls from all filthiness of the Flesh and Spirit.
unless the Love of God be in your hearts, and purify your Souls from all filthiness of the Flesh and Spirit.
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But so it is in the regions of Stars, where a vast body of Fire is so divided by excentrick motions, that it looks as if Nature had parted them into Orbs and round shells of plain and purest materials:
But so it is in the regions of Stars, where a vast body of Fire is so divided by eccentric motions, that it looks as if Nature had parted them into Orbs and round shells of plain and Purest materials:
cc-acp av pn31 vbz p-acp dt n2 pp-f n2, c-crq dt j n1 pp-f n1 vbz av vvn p-acp j n2, cst pn31 vvz c-acp cs n1 vhd vvn pno32 p-acp n2 cc j n2 pp-f n1 cc js n2-jn:
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But where the cause is simple, and the matter without variety, the motions must be uniform;
But where the cause is simple, and the matter without variety, the motions must be uniform;
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and in Heaven we should either espy no motion, or no variety.
and in Heaven we should either espy no motion, or no variety.
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But God, who designed the Heavens to be the causes of all changes and motions here below, hath placed his Angels in their houses of light,
But God, who designed the Heavens to be the Causes of all changes and motions Here below, hath placed his Angels in their houses of Light,
p-acp np1, r-crq vvd dt n2 pc-acp vbi dt n2 pp-f d n2 cc n2 av a-acp, vhz vvn po31 n2 p-acp po32 n2 pp-f n1,
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and given to every one of his appointed Officers a portion of the fiery matter to circumagitate and roll; and now the wonder ceases:
and given to every one of his appointed Officers a portion of the fiery matter to circumagitate and roll; and now the wonder ceases:
cc vvn p-acp d crd pp-f po31 j-vvn n2 dt n1 pp-f dt j n1 pc-acp vvi cc vvi; cc av dt n1 vvz:
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for if it be enquired why this part of the fire runs Eastward, and the other to the South, they being both indifferent to either, it is because an Angel of God sits in the Centre,
for if it be inquired why this part of the fire runs Eastward, and the other to the South, they being both indifferent to either, it is Because an Angel of God sits in the Centre,
c-acp cs pn31 vbb vvn c-crq d n1 pp-f dt n1 vvz av, cc dt n-jn p-acp dt n1, pns32 vbg d j p-acp d, pn31 vbz p-acp dt n1 pp-f np1 vvz p-acp dt n1,
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and makes the same matter turn, not by the bent of its own mobility and inclination,
and makes the same matter turn, not by the bent of its own mobility and inclination,
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but in order to the needs of Man, and the great purposes of God: And so it is in the Understandings of Men;
but in order to the needs of Man, and the great Purposes of God: And so it is in the Understandings of Men;
cc-acp p-acp n1 p-acp dt n2 pp-f n1, cc dt j n2 pp-f np1: cc av pn31 vbz p-acp dt n2 pp-f n2;
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when they all receive the same Notions, and are taught by the same Master, and give full consent to all the Propositions,
when they all receive the same Notions, and Are taught by the same Master, and give full consent to all the Propositions,
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and can of themselves have nothing to distinguish them in the events, it is because God has sent his Divine Spirit,
and can of themselves have nothing to distinguish them in the events, it is Because God has sent his Divine Spirit,
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and kindles a new fire, and creates a braver capacity, and applies the Actives to the Passives, and blesses their operation;
and kindles a new fire, and creates a braver capacity, and Applies the Actives to the Passives, and Blesses their operation;
cc vvz dt j n1, cc vvz dt jc n1, cc vvz dt n2 p-acp dt n2, cc vvz po32 n1;
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For there is in the heart of man such a dead sea, and an indisposition to holy flames,
For there is in the heart of man such a dead sea, and an indisposition to holy flames,
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like as in the cold Rivers in the North, so as the fires will not burn them,
like as in the cold rivers in the North, so as the fires will not burn them,
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and the Sun it self will never warm them, till Gods holy Spirit does from the Temple of the New Jerusalem bring a holy flame,
and the Sun it self will never warm them, till God's holy Spirit does from the Temple of the New Jerusalem bring a holy flame,
cc dt n1 pn31 n1 vmb av-x vvi pno32, c-acp ng1 j n1 vdz p-acp dt n1 pp-f dt j np1 vvb dt j n1,
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and make it shine and burn.
and make it shine and burn.
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The Natural man (saith the holy Apostle) cannot preceive the things of the Spirit; they are foolishness unto him; The Natural man (Says the holy Apostle) cannot preceive the things of the Spirit; they Are foolishness unto him;
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for they are spiritually discerned: For he that discourses of things by the measures of sense, thinks nothing good but that which is delicious to the palate,
for they Are spiritually discerned: For he that discourses of things by the measures of sense, thinks nothing good but that which is delicious to the palate,
p-acp pns32 vbr av-j vvn: c-acp pns31 cst vvz pp-f n2 p-acp dt n2 pp-f n1, vvz pix j cc-acp cst r-crq vbz j p-acp dt n1,
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or pleases the brutish part of Man;
or Pleases the brutish part of Man;
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and therefore while he estimates the secrets of Religion by such measures, they must needs seem as insipid as Cork, or the uncondited Mushrom;
and Therefore while he estimates the secrets of Religion by such measures, they must needs seem as insipid as Cork, or the uncondited Mushroom;
cc av cs pns31 vvz dt n2-jn pp-f n1 p-acp d n2, pns32 vmb av vvi p-acp j c-acp n1, cc dt vvn n1;
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for they have nothing at all of that in their constitution.
for they have nothing At all of that in their constitution.
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A voluptuous person is like the Dogs of Sicily, so fill'd with the deliciousness of Plants that grow in every furrow and hedge, that they can never keep the scent of their Game.
A voluptuous person is like the Dogs of Sicily, so filled with the deliciousness of Plants that grow in every furrow and hedge, that they can never keep the scent of their Game.
dt j n1 vbz av-j dt n2 pp-f np1, av vvn p-acp dt n1 pp-f n2 cst vvb p-acp d n1 cc n1, cst pns32 vmb av-x vvi dt n1 pp-f po32 n1.
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NONLATINALPHABET, said St. Chrysostom: The fire and water can never mingle; so neither can sensuality, and the watchfulness and wise discerning of the Spirit.
, said Saint Chrysostom: The fire and water can never mingle; so neither can sensuality, and the watchfulness and wise discerning of the Spirit.
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Pilato interroganti de veritate, Christus non respondit; When the wicked Governour asked of Christ concerning Truth, Christ gave him no answer:Pilate interroganti de veritate, Christus non respondit; When the wicked Governor asked of christ Concerning Truth, christ gave him no answer:
np1 fw-la fw-la fw-la, fw-la fw-fr fw-fr; c-crq dt j n1 vvd pp-f np1 vvg n1, np1 vvd pno31 dx n1:
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He was not fit to hear it.
He was not fit to hear it.
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He therefore who so understands the Words of God, that he not only believes but loves the Proposition;
He Therefore who so understands the Words of God, that he not only believes but loves the Proposition;
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he who consents with all his heart, and being convinc'd of the truth does also apprehend the necessity,
he who consents with all his heart, and being convinced of the truth does also apprehend the necessity,
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and obeys the precept, and delights in the discovery, and lays his hand upon his heart,
and obeys the precept, and delights in the discovery, and lays his hand upon his heart,
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and reduces the notices of things to the practice of duty;
and reduces the notices of things to the practice of duty;
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he who dares trust his proposition, and drives it on to the utmost issue, resolving to go after it whithersoever it can invite him;
he who dares trust his proposition, and drives it on to the utmost issue, resolving to go After it whithersoever it can invite him;
pns31 r-crq vvz vvi po31 n1, cc vvz pn31 a-acp p-acp dt j n1, vvg pc-acp vvi p-acp pn31 av pn31 vmb vvi pno31;
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this Man walks in the Spirit; at least thus far he is gone towards it; his Understanding is brought in obsequium Christi, into the obedience of Christ.
this Man walks in the Spirit; At least thus Far he is gone towards it; his Understanding is brought in obsequium Christ, into the Obedience of christ.
d n1 vvz p-acp dt n1; p-acp ds av av-j pns31 vbz vvn p-acp pn31; po31 n1 vbz vvn p-acp fw-la fw-la, p-acp dt n1 pp-f np1.
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This is a loving God with all our mind; and whatever goes less than this, is but Memory, and not Understanding;
This is a loving God with all our mind; and whatever Goes less than this, is but Memory, and not Understanding;
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or else such notice of things by which a man is neither the wiser nor the better.
or Else such notice of things by which a man is neither the Wiser nor the better.
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3. Sometimes God gives to his choicest, his most elect and precious Servants, a knowledge even of secret things, which he communicates not to others.
3. Sometime God gives to his Choicest, his most elect and precious Servants, a knowledge even of secret things, which he communicates not to Others.
crd av np1 vvz p-acp po31 js, po31 av-ds j-vvn cc j n2, dt n1 av pp-f j-jn n2, r-crq pns31 n2 xx p-acp n2-jn.
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We finde it greatly remark'd in the case of Abraham, Gen. 18. 17. And the Lord said, Shall I hide from Abraham that thing that I do? Why not from Abraham? God tells us, ver. 19. For I know him, that he will command his Children and his Houshold after him,
We find it greatly remarked in the case of Abraham, Gen. 18. 17. And the Lord said, Shall I hide from Abraham that thing that I do? Why not from Abraham? God tells us, ver. 19. For I know him, that he will command his Children and his Household After him,
pns12 vvb pn31 av-j vvn p-acp dt n1 pp-f np1, np1 crd crd cc dt n1 vvd, vmb pns11 vvi p-acp np1 d n1 cst pns11 vdi? q-crq xx p-acp np1? np1 vvz pno12, fw-la. crd p-acp pns11 vvb pno31, cst pns31 vmb vvi po31 n2 cc po31 n1 p-acp pno31,
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and they shall keep the way of the Lord, to do justice and judgment. And though this be irregular and infrequent, yet it is a reward of their piety,and they shall keep the Way of the Lord, to do Justice and judgement. And though this be irregular and infrequent, yet it is a reward of their piety,
cc pns32 vmb vvi dt n1 pp-f dt n1, pc-acp vdi n1 cc n1. cc cs d vbb j cc j, av pn31 vbz dt n1 pp-f po32 n1,
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and the proper increase also of the spiritual man.
and the proper increase also of the spiritual man.
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We find this spoken by God to Daniel, and promised to be the lot of the righteous man in the days of the Messias; Dan. 12. 10. Many shall be purified, and made white, and tryed;
We find this spoken by God to daniel, and promised to be the lot of the righteous man in the days of the Messias; Dan. 12. 10. Many shall be purified, and made white, and tried;
pns12 vvb d vvn p-acp np1 p-acp np1, cc vvd pc-acp vbi dt n1 pp-f dt j n1 p-acp dt n2 pp-f dt np1; np1 crd crd d vmb vbi vvn, cc vvd j-jn, cc vvn;
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but the wicked shall do wickedly: and what then? None of the wicked shall understand, but the wise shall understand. but the wicked shall do wickedly: and what then? None of the wicked shall understand, but the wise shall understand.
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Where besides that the wise man and the wicked are opposed, plainly signifying that the wicked man is a Fool and an Ignorant;
Where beside that the wise man and the wicked Are opposed, plainly signifying that the wicked man is a Fool and an Ignorant;
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it is plainly said that None of the wicked shall understand the wisdom and mysteriousness of the Kingdom of the Messias.
it is plainly said that None of the wicked shall understand the Wisdom and mysteriousness of the Kingdom of the Messias.
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4. A good life is the best way to understand Wisdom and Religion, because by the experiences and relishes of Religion there is conveyed to them such a sweetness, to which all wicked men are strangers:
4. A good life is the best Way to understand Wisdom and Religion, Because by the experiences and Relishes of Religion there is conveyed to them such a sweetness, to which all wicked men Are Strangers:
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there is in the things of God to them which practise them a deliciousness that makes us love them,
there is in the things of God to them which practise them a deliciousness that makes us love them,
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and that love admits us into Gods Cabinet, and strangely clarifies the Understanding by the purification of the Heart.
and that love admits us into God's Cabinet, and strangely clarifies the Understanding by the purification of the Heart.
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For when our Reason is raised up by the Spirit of Christ, it is turned quickly into experience;
For when our Reason is raised up by the Spirit of christ, it is turned quickly into experience;
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when our Faith relies upon the Principles of Christ, it is changed into Vision;
when our Faith relies upon the Principles of christ, it is changed into Vision;
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and so long as we know God only in the ways of man, by contentious Learning, by Arguing and Dispute, we see nothing but the shadow of him,
and so long as we know God only in the ways of man, by contentious Learning, by Arguing and Dispute, we see nothing but the shadow of him,
cc av av-j c-acp pns12 vvb np1 av-j p-acp dt n2 pp-f n1, p-acp j n1, p-acp vvg cc vvb, pns12 vvb pix cc-acp dt n1 pp-f pno31,
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and in that shadow we meet with many dark appearances, little certainty, and much conjecture:
and in that shadow we meet with many dark appearances, little certainty, and much conjecture:
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But when we know him NONLATINALPHABET, with the eyes of holiness, and the intuition of gracious experiences, with a quiet spirit and the peace of Enjoyment;
But when we know him, with the eyes of holiness, and the intuition of gracious experiences, with a quiet Spirit and the peace of Enjoyment;
cc-acp c-crq pns12 vvb pno31, p-acp dt n2 pp-f n1, cc dt n1 pp-f j n2, p-acp dt j-jn n1 cc dt n1 pp-f n1;
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then we shall hear what we never heard, and see what our eyes never saw;
then we shall hear what we never herd, and see what our eyes never saw;
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then the mysteries of Godliness shall be opened unto us, and clear as the windows of the morning:
then the Mysteres of Godliness shall be opened unto us, and clear as the windows of the morning:
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And this is rarely well expressed by the Apostle, If we stand up from the dead and awake from sleep,
And this is rarely well expressed by the Apostle, If we stand up from the dead and awake from sleep,
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then Christ shall give us light. then christ shall give us Light.
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For although the Scriptures themselves are written by the Spirit of God, yet they are written within and without:
For although the Scriptures themselves Are written by the Spirit of God, yet they Are written within and without:
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and besides the light that shines upon the face of them, unless there be a light shining within our hearts, unfolding the leaves,
and beside the Light that shines upon the face of them, unless there be a Light shining within our hearts, unfolding the leaves,
cc p-acp dt n1 cst vvz p-acp dt n1 pp-f pno32, cs pc-acp vbi dt n1 vvg p-acp po12 n2, j-vvg dt n2,
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and interpreting the mysterious sense of the Spirit, convincing our Consciences and preaching to our hearts;
and interpreting the mysterious sense of the Spirit, convincing our Consciences and preaching to our hearts;
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to look for Christ in the leaves of the Gospel, is to look for the living amongst the dead.
to look for christ in the leaves of the Gospel, is to look for the living among the dead.
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There is a life in them, but that life is (according to S. Paul 's expression) hid with Christ in God:
There is a life in them, but that life is (according to S. Paul is expression) hid with christ in God:
pc-acp vbz dt n1 p-acp pno32, cc-acp cst n1 vbz (p-acp p-acp n1 np1 vbz n1) vvn p-acp np1 p-acp np1:
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and unless the Spirit of God be the Promo-condus, we shall never draw it forth. Humane Learning brings excellent ministeries towards this:
and unless the Spirit of God be the Promo-condus, we shall never draw it forth. Humane Learning brings excellent ministeries towards this:
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it is admirably useful for the reproof of Heresies, for the detection of Fallacies, for the Letter of the Scripture,
it is admirably useful for the reproof of Heresies, for the detection of Fallacies, for the letter of the Scripture,
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for Collateral testimonies, for exterior advantages;
for Collateral testimonies, for exterior advantages;
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but there is something beyond this, that humane Learning without the addition of Divine can never reach.
but there is something beyond this, that humane Learning without the addition of Divine can never reach.
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Moses was learned in all the Learning of the Egyptians; and the holy men of God contemplated the glories of God in the admirable order, motion and influences of the Heaven:Moses was learned in all the Learning of the egyptians; and the holy men of God contemplated the Glories of God in the admirable order, motion and influences of the Heaven:
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but besides all this, they were taught of God something far beyond these prettinesses.
but beside all this, they were taught of God something Far beyond these prettinesses.
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Pythagoras read Moses 's Books, and so did Plato; and yet they became not Proselytes of the Religion,Pythagoras read Moses is Books, and so did Plato; and yet they became not Proselytes of the Religion,
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though they were learned Scholars of such a Master.
though they were learned Scholars of such a Master.
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The reason is, because that which they drew forth from thence was not the life and secret of it. Tradidit arcano quodcunque Volumine Moses.
The reason is, Because that which they drew forth from thence was not the life and secret of it. Tradidit Arcano quodcunque Volumine Moses.
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There is a secret in these Books, which few men, none but the Godly, did understand:
There is a secret in these Books, which few men, none but the Godly, did understand:
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and though much of this secret is made manifest in the Gospel, yet even here also there is a Letter and there is a Spirit: still there is a reserve for Gods secret ones,
and though much of this secret is made manifest in the Gospel, yet even Here also there is a letter and there is a Spirit: still there is a reserve for God's secret ones,
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even all those deep mysteries which the old Testament covered in Figures, and Stories, and Names,
even all those deep Mysteres which the old Testament covered in Figures, and Stories, and Names,
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and Prophesies, and which Christ hath, and by his Spirit will yet reveal more plainly to all that will understand them by their proper measures.
and prophecies, and which christ hath, and by his Spirit will yet reveal more plainly to all that will understand them by their proper measures.
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For although the Gospel is infinitely more legible and plain than the obscurer Leaves of the Law,
For although the Gospel is infinitely more legible and plain than the obscurer Leaves of the Law,
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yet there is a Seal upon them also; which Seal no man shall open but he that is worthy.
yet there is a Seal upon them also; which Seal no man shall open but he that is worthy.
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We may understand something of it by the three Children of the Captivity;
We may understand something of it by the three Children of the Captivity;
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they were all skill'd in all the wisdom of the Chaldees, and so was Daniel: but there was something beyond that in him;
they were all skilled in all the Wisdom of the Chaldees, and so was daniel: but there was something beyond that in him;
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the wisdom of the most high God was in him, and that taught him a learning beyond his learning.the Wisdom of the most high God was in him, and that taught him a learning beyond his learning.
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In all Scripture there is a spiritual sense, a spiritual Cabala, which as it tends directly to holiness,
In all Scripture there is a spiritual sense, a spiritual Cabala, which as it tends directly to holiness,
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so it is best and truest understood by the Sons of the Spirit, who love God, and therefore know him.
so it is best and Truest understood by the Sons of the Spirit, who love God, and Therefore know him.
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NONLATINALPHABET, every thing is best known by its own similitudes and analogies. But I must take some other time to speak fully of these things.
, every thing is best known by its own Similitudes and analogies. But I must take Some other time to speak Fully of these things.
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I have but one thing more to say, and then I shall make my Applications of this Doctrine, and so conclude.
I have but one thing more to say, and then I shall make my Applications of this Doctrine, and so conclude.
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5. Lastly, there is a sort of Gods dear Servants who walk in perfectness, who perfect holiness in the fear of God;
5. Lastly, there is a sort of God's dear Servants who walk in perfectness, who perfect holiness in the Fear of God;
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and they have a degree of Clarity and divine knowledge more than we can discourse of,
and they have a degree of Clarity and divine knowledge more than we can discourse of,
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and more certain than the Demonstrations of Geometry, brighter than the Sun, and indeficient as the light of Heaven.
and more certain than the Demonstrations of Geometry, Brighter than the Sun, and indeficient as the Light of Heaven.
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This is called by the Apostle the NONLATINALPHABET Christ is this brightness of God, manifested in the hearts of his dearest Servants. NONLATINALPHABET NONLATINALPHABET —
This is called by the Apostle the christ is this brightness of God, manifested in the hearts of his dearest Servants. —
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But I shall say no more of this at this time, for this is to be felt and not to be talked of;
But I shall say no more of this At this time, for this is to be felt and not to be talked of;
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and they that never touched it with their finger, may secretly perhaps laugh at it in their heart, and be never the wiser.
and they that never touched it with their finger, may secretly perhaps laugh At it in their heart, and be never the Wiser.
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All that I shall now say of it is, that a good man is united unto God NONLATINALPHABET,
All that I shall now say of it is, that a good man is united unto God,
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as a flame touches a flame, and combines into splendor and to glory: so is the Spirit of a man united unto Christ by the Spirit of God.
as a flame touches a flame, and combines into splendour and to glory: so is the Spirit of a man united unto christ by the Spirit of God.
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These are the friends of God, and they best know Gods mind, and they only that are so know how much such men do know.
These Are the Friends of God, and they best know God's mind, and they only that Are so know how much such men do know.
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They have a special Ʋnction from above: So that now you are come to the top of all;
They have a special Ʋnction from above: So that now you Are come to the top of all;
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this is the highest round of the Ladder, and the Angels stand upon it: they dwell in Love and Contemplation, they worship and obey, but dispute not:
this is the highest round of the Ladder, and the Angels stand upon it: they dwell in Love and Contemplation, they worship and obey, but dispute not:
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and our quarrels and impertinent wranglings about Religion are nothing else but the want of the measures of this State.
and our quarrels and impertinent wranglings about Religion Are nothing Else but the want of the measures of this State.
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Our light is like a Candle, every wind of vain Doctrine blows it out, or spends the wax, and makes the light tremulous;
Our Light is like a Candle, every wind of vain Doctrine blows it out, or spends the wax, and makes the Light tremulous;
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but the lights of Heaven are fixed and bright, and shine for ever. But that we may speak not only things mysterious, but things intelligible;
but the lights of Heaven Are fixed and bright, and shine for ever. But that we may speak not only things mysterious, but things intelligible;
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how does it come to pass, by what means and what Oeconomy is it effected, that a holy life is the best determination of all Questions,
how does it come to pass, by what means and what Oeconomy is it effected, that a holy life is the best determination of all Questions,
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and the surest way of knowledge? Is it to be supposed that a Godly man is better enabled to determine the Questions of Purgatory of Transubstantiation? is the gift of Chastity the best way to reconcile Thomas and Scotus? and is a temperate man alwaies a better Scholar than a Drunkard? To this I answer, that in all things in which true wisdom consists, Holiness, which is the best wisdom, is the surest way of understanding them. And this,
and the Surest Way of knowledge? Is it to be supposed that a Godly man is better enabled to determine the Questions of Purgatory of Transubstantiation? is the gift of Chastity the best Way to reconcile Thomas and Scotus? and is a temperate man always a better Scholar than a Drunkard? To this I answer, that in all things in which true Wisdom consists, Holiness, which is the best Wisdom, is the Surest Way of understanding them. And this,
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1. Is effected by Holiness as a proper and natural instrument: for naturally every thing is best discerned by its proper light and congenial instrument.
1. Is effected by Holiness as a proper and natural Instrument: for naturally every thing is best discerned by its proper Light and congenial Instrument.
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NONLATINALPHABET. For as the eye sees visible objects, and the understanding perceives the Intellectual; so does the Spirit the things of the Spirit.
. For as the eye sees visible objects, and the understanding perceives the Intellectual; so does the Spirit the things of the Spirit.
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The natural man (saith S. Paul) knows not the things of God, for they are Spiritually discerned: The natural man (Says S. Paul) knows not the things of God, for they Are Spiritually discerned:
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that is, they are discovered by a proper light, and concerning these things an unsanctified man discourses pitifully, with an imperfect Idea, as a blind man does of Light and Colours which he never saw.
that is, they Are discovered by a proper Light, and Concerning these things an unsanctified man discourses pitifully, with an imperfect Idea, as a blind man does of Light and Colours which he never saw.
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A good man, though unlearned in secular notices, is like the windows of the Temple, narrow without and broad within:
A good man, though unlearned in secular notices, is like the windows of the Temple, narrow without and broad within:
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he sees not so much of what profits not abroad, but whatsoever is within, and concerns Religion and the glorifications of God, that he sees with a broad inspection:
he sees not so much of what profits not abroad, but whatsoever is within, and concerns Religion and the glorifications of God, that he sees with a broad inspection:
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But all humane learning without God is but blindness and ignorant folly.
But all humane learning without God is but blindness and ignorant folly.
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But when it is NONLATINALPHABET, righteousness dipt in the wells of Truth, it is like an eye of Gold in a rich Garment,
But when it is, righteousness dipped in the wells of Truth, it is like an eye of Gold in a rich Garment,
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or like the light of Heaven, it shews it self by its own splendor.
or like the Light of Heaven, it shows it self by its own splendour.
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What Learning is it to discourse of the Philosophy of the Sacrament, if you do not feel the vertue of it? and the man that can with eloquence and subtlety discourse of the instrumental efficacy of Baptismal waters, talks ignorantly in respect of him who hath the answer of a good Conscience within,
What Learning is it to discourse of the Philosophy of the Sacrament, if you do not feel the virtue of it? and the man that can with eloquence and subtlety discourse of the instrumental efficacy of Baptismal waters, talks ignorantly in respect of him who hath the answer of a good Conscience within,
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and is cleansed by the purifications of the Spirit.
and is cleansed by the purifications of the Spirit.
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If the Question concern any thing that can perfect a man and make him happy, all that is the proper knowledge and notice of the good man.
If the Question concern any thing that can perfect a man and make him happy, all that is the proper knowledge and notice of the good man.
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How can a wicked man understand the purities of the heart? and how can an evil and unworthy Communicant tell what it is to have received Christ by Faith, to dwell with him, to be united to him, to receive him in his heart? The good man only understands that:
How can a wicked man understand the Purities of the heart? and how can an evil and unworthy Communicant tell what it is to have received christ by Faith, to dwell with him, to be united to him, to receive him in his heart? The good man only understands that:
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the one sees the colour, and the other feels the substance; the one discourses of the Sacrament, and the other receives Christ;
the one sees the colour, and the other feels the substance; the one discourses of the Sacrament, and the other receives christ;
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the one discourses for or against Transubstantiation, but the good man feels himself to be changed and so joined to Christ, that he only understands the true sense of Transubstantiation,
the one discourses for or against Transubstantiation, but the good man feels himself to be changed and so joined to christ, that he only understands the true sense of Transubstantiation,
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while he becomes to Christ bone of his bone, flesh of his flesh, and of the same Spirit with his Lord.
while he becomes to christ bone of his bone, Flesh of his Flesh, and of the same Spirit with his Lord.
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We talk much of Reformation, and (blessed be God) once we have felt the good of it:
We talk much of Reformation, and (blessed be God) once we have felt the good of it:
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But of late we have smarted under the name and pretension:
But of late we have smarted under the name and pretension:
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The Woman that lost her Groat, everrit domum, not evertit; she swept the house, she did not turn the house out of doors.
The Woman that lost her Groat, Overthrow domum, not Overturn; she swept the house, she did not turn the house out of doors.
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That was but an ill Reformation that untiled the Roof and broke the Walls, and was digging down the Foundation.
That was but an ill Reformation that untiled the Roof and broke the Walls, and was digging down the Foundation.
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Now among all the pretensions of Reformation, who can tell better what is, and what is not, true Reformation,
Now among all the pretensions of Reformation, who can tell better what is, and what is not, true Reformation,
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than he that is truly Reformed himself? He knows what pleases God, and can best tell by what instruments he is reconciled.
than he that is truly Reformed himself? He knows what Pleases God, and can best tell by what Instruments he is reconciled.
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The mouth of the just bringeth forth wisdom; The Mouth of the just brings forth Wisdom;
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and the lips of the righteous know what is acceptable, saith Solomon. He cannot be cousened by names of things, and the lips of the righteous know what is acceptable, Says Solomon. He cannot be cozened by names of things,
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and feels that Reformation to be Imposture that is Sacrilegious:
and feels that Reformation to be Imposture that is Sacrilegious:
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himself is humble and obedient, and therefore knows that is not Truth that perswades to Schism and Disobedience:
himself is humble and obedient, and Therefore knows that is not Truth that persuades to Schism and Disobedience:
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and most of the Questions of Christendom are such which either are good for nothing, and therefore to be laid aside;
and most of the Questions of Christendom Are such which either Are good for nothing, and Therefore to be laid aside;
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or if they be complicated with action, and are ministeries of practice, no man can judge them so well as the spiritual man.
or if they be complicated with actium, and Are ministeries of practice, no man can judge them so well as the spiritual man.
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That which best pleases God, that which does good to our Neighbour, that which teaches sobriety, that which combines with Government, that which speaks honour of God and does him honour, that only is Truth.That which best Pleases God, that which does good to our Neighbour, that which Teaches sobriety, that which combines with Government, that which speaks honour of God and does him honour, that only is Truth.
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Holiness therefore is a proper and natural instrument of Divine knowledge, and must needs be the best way of instruction in the Questions of Christendom,
Holiness Therefore is a proper and natural Instrument of Divine knowledge, and must needs be the best Way of instruction in the Questions of Christendom,
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because in the most of them a Duty is complicated with the Proposition.
Because in the most of them a Duty is complicated with the Proposition.
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No man that intends to live holily can ever suffer any pretences of Religion to be made to teach him to fight against his King.
No man that intends to live holily can ever suffer any pretences of Religion to be made to teach him to fight against his King.
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And when the men of Geneva turned their Bishop out of doors, they might easily have considered that the same person was their Prince too;
And when the men of Geneva turned their Bishop out of doors, they might Easily have considered that the same person was their Prince too;
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and that must needs be a strange Religion that rose up against Moses and Aaron at the same time:
and that must needs be a strange Religion that rose up against Moses and Aaron At the same time:
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but that hath been the method ever since. There was no Church till then was ever governed without an Apostle or a Bishop:
but that hath been the method ever since. There was no Church till then was ever governed without an Apostle or a Bishop:
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and since then, they who go from their Bishop have said very often to their King too, Nolumus hunc regnare: and when we see men pretending Religion,
and since then, they who go from their Bishop have said very often to their King too, Nolumus hunc Reign: and when we see men pretending Religion,
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and yet refuse to own the Kings Supremacy, they may upon the stock of holiness easily reprove their own folly, by considering that such recusancy does introduce into our Churches the very worst, the most intollerable parts of Popery:
and yet refuse to own the Kings Supremacy, they may upon the stock of holiness Easily reprove their own folly, by considering that such recusancy does introduce into our Churches the very worst, the most intolerable parts of Popery:
cc av vvb p-acp d dt ng1 n1, pns32 vmb p-acp dt n1 pp-f n1 av-j vvi po32 d n1, p-acp vvg cst d n1 vdz vvi p-acp po12 n2 dt av js, dt av-ds j n2 pp-f n1:
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For perfect submission to Kings is the glory of the Protestant Cause: and really the reproveable Doctrines of the Church of Rome are by nothing so much confuted,
For perfect submission to Kings is the glory of the Protestant Cause: and really the reprovable Doctrines of the Church of Room Are by nothing so much confuted,
c-acp j n1 p-acp ng1 vbz dt n1 pp-f dt n1 n1: cc av-j dt j n2 pp-f dt n1 pp-f vvb vbr p-acp pix av av-d vvn,
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as that they destroy good life by consequent and evident deduction;
as that they destroy good life by consequent and evident deduction;
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as by an Induction of particulars were easie to make apparent, if this were the proper season for it.
as by an Induction of particulars were easy to make apparent, if this were the proper season for it.
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2. Holiness is not only an advantage to the learning all wisdom and holiness, but for the discerning that which is wise and holy from what is trifling and useless and contentious;
2. Holiness is not only an advantage to the learning all Wisdom and holiness, but for the discerning that which is wise and holy from what is trifling and useless and contentious;
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and to one of these heads all Questions will return: and therefore in all, from Holiness we have the best Instructions.
and to one of these Heads all Questions will return: and Therefore in all, from Holiness we have the best Instructions.
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And this brings me to the next Particle of the general Consideration.
And this brings me to the next Particle of the general Consideration.
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For that which we are taught by the holy Spirit of God, this new nature, this vital principle within us, it is that which is worth our learning;
For that which we Are taught by the holy Spirit of God, this new nature, this vital principle within us, it is that which is worth our learning;
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not vain and empty, idle and insignificant notions, in which when you have laboured till your eyes are fixed in their Orbs,
not vain and empty, idle and insignificant notions, in which when you have laboured till your eyes Are fixed in their Orbs,
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and your flesh unfixed from its bones, you are no better and no wiser.
and your Flesh unfixed from its bones, you Are no better and no Wiser.
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If the Spirit of God be your Teacher, he will teach you such truths as will make you know and love God,
If the Spirit of God be your Teacher, he will teach you such truths as will make you know and love God,
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and become like to him, and enjoy him for ever, by passing from similitude to union and eternal fruition.
and become like to him, and enjoy him for ever, by passing from similitude to Union and Eternal fruition.
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But what are you the better if any man should pretend to teach you whether every Angel makes a species? and what is the individuation of the Soul in the state of separation? what are you the wiser if you should study and find out what place Adam should for ever have lived in if he had not fallen? and what is any man the more learned if he hears the disputes,
But what Are you the better if any man should pretend to teach you whither every Angel makes a species? and what is the individuation of the Soul in the state of separation? what Are you the Wiser if you should study and find out what place Adam should for ever have lived in if he had not fallen? and what is any man the more learned if he hears thee disputes,
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whether Adam should have multiplyed Children in the state of Innocence, and what would have been the event of things if one Child had been born before his Fathers sin?
whither Adam should have multiplied Children in the state of Innocence, and what would have been the event of things if one Child had been born before his Father's since?
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Too many Scholars have lived upon Air and empty notions for many ages past, and troubled themselves with tying & untying knots,
Too many Scholars have lived upon Air and empty notions for many ages past, and troubled themselves with tying & untying knots,
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like Hypocondriacks in a fit of Melancholy, thinking of nothing, & troubling themselves with nothing, and falling out about nothings, and being very wise & very learned in things that are not and work not,
like Hypocondriacks in a fit of Melancholy, thinking of nothing, & troubling themselves with nothing, and falling out about nothings, and being very wise & very learned in things that Are not and work not,
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and were never planted in Paradise by the finger of God. Mens notions are too often like the Mules, begotten by aequivocal and unnatural Generations;
and were never planted in Paradise by the finger of God. Men's notions Are too often like the Mules, begotten by equivocal and unnatural Generations;
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but they make no species: they are begotten, but they can beget nothing;
but they make no species: they Are begotten, but they can beget nothing;
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they are the effects of long study, but they can do no good when they are produced:
they Are the effects of long study, but they can do no good when they Are produced:
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they are not that which Solomon calls viam intelligentiae, the way of understanding.
they Are not that which Solomon calls viam intelligentiae, the Way of understanding.
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If the Spirit of God be our Teacher, we shall learn to avoid evil, and to do good, to be wise and to be holy, to be profitable and careful:
If the Spirit of God be our Teacher, we shall Learn to avoid evil, and to do good, to be wise and to be holy, to be profitable and careful:
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and they that walk in this way shall find more peace in their Consciences, more skill in the Scriptures, more satisfaction in their doubts,
and they that walk in this Way shall find more peace in their Consciences, more skill in the Scriptures, more satisfaction in their doubts,
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than can be obtained by all the polemical and impertinent disputations of the world.
than can be obtained by all the polemical and impertinent disputations of the world.
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And if the holy Spirit can teach us how vain a thing it is to do foolish things, he also will teach us how vain a thing it is to trouble the world with foolish Questions, to disturb the Church for interest or pride, to resist Government in things indifferent, to spend the peoples zeal in things unprofitable, to make Religion to consist in outsides,
And if the holy Spirit can teach us how vain a thing it is to do foolish things, he also will teach us how vain a thing it is to trouble the world with foolish Questions, to disturb the Church for Interest or pride, to resist Government in things indifferent, to spend the peoples zeal in things unprofitable, to make Religion to consist in outsides,
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and opposition to circumstances and trifling regards.
and opposition to Circumstances and trifling regards.
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No, no, the Man that is wise, he that is conducted by the Spirit of God, knows better in what Christs Kingdom does consist,
No, no, the Man that is wise, he that is conducted by the Spirit of God, knows better in what Christ Kingdom does consist,
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than to throw away his time and interest, and peace and safety; for what? for Religion? no:
than to throw away his time and Interest, and peace and safety; for what? for Religion? no:
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for the Body of Religion? not so much: for the Garment of the Body of Religion? no, not for so much;
for the Body of Religion? not so much: for the Garment of the Body of Religion? no, not for so much;
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but for the Fringes of the Garment of the Body of Religion; for such and no better are the disputes that trouble our discontented Brethren;
but for the Fringes of the Garment of the Body of Religion; for such and no better Are the disputes that trouble our discontented Brothers;
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they are things, or rather Circumstances and manners of things, in which the Soul and Spirit is not at all concerned.
they Are things, or rather circumstances and manners of things, in which the Soul and Spirit is not At all concerned.
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3. Holiness of life is the best way of finding out truth and understanding;
3. Holiness of life is the best Way of finding out truth and understanding;
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not only as a Natural medium, nor only as a prudent medium, but as a means by way of Divine blessing.
not only as a Natural medium, nor only as a prudent medium, but as a means by Way of Divine blessing.
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He that hath my Commandments and keepeth them, he it is that loveth me:
He that hath my commandments and Keepeth them, he it is that loves me:
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and he that loveth me shall be loved of my Father, and I will love him,
and he that loves me shall be loved of my Father, and I will love him,
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and will manifest my self to him. Here we have a promise for it; and upon that we may relye.and will manifest my self to him. Here we have a promise for it; and upon that we may rely.
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The old man that confuted the Arian Priest by a plain recital of his Creed, found a mighty power of God effecting his own Work by a strange manner,
The old man that confuted the Arian Priest by a plain recital of his Creed, found a mighty power of God effecting his own Work by a strange manner,
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and by a very plain instrument: it wrought a divine blessing just as Sacraments use to do:
and by a very plain Instrument: it wrought a divine blessing just as Sacraments use to do:
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and this Lightning sometimes comes in a strange manner as a peculiar blessing to good men.
and this Lightning sometime comes in a strange manner as a peculiar blessing to good men.
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For God kept the secrets of his Kingdom from the wise Heathens and the learned Jews, revealing them to Babes, not because they had less learning,
For God kept the secrets of his Kingdom from the wise heathens and the learned jews, revealing them to Babes, not Because they had less learning,
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but because they had more love;
but Because they had more love;
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they were children and Babes in Malice, they loved Christ, and so he became to them a light and a glory.
they were children and Babes in Malice, they loved christ, and so he became to them a Light and a glory.
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St. Paul had more Learning then they all;
Saint Paul had more Learning then they all;
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and Moses was instructed in all the Learning of the Egyptians: yet because he was the meekest man upon Earth, he was also the wisest,
and Moses was instructed in all the Learning of the egyptians: yet Because he was the Meekest man upon Earth, he was also the Wisest,
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and to his humane Learning in which he was excellent, he had a divine light and excellent wisdom superadded to him by way of spiritual blessings.
and to his humane Learning in which he was excellent, he had a divine Light and excellent Wisdom superadded to him by Way of spiritual blessings.
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And St. Paul, though he went very far to the Knowledge of many great and excellent truths by the force of humane learning,
And Saint Paul, though he went very Far to the Knowledge of many great and excellent truths by the force of humane learning,
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yet he was far short of perfective truth and true wisdom till he learned a new Lesson in a new School, at the feet of one greater then his Gamaliel: his learning grew much greater, his notions brighter, his skill deeper, by the love of Christ,
yet he was Far short of perfective truth and true Wisdom till he learned a new lesson in a new School, At the feet of one greater then his Gamaliel: his learning grew much greater, his notions Brighter, his skill Deeper, by the love of christ,
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and his desires, his passionate desires after Jesus.
and his Desires, his passionate Desires After jesus.
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The force and use of humane learning, and of this Divine learning I am now speaking of, are both well expressed by the Prophet Isaiah, 29. 11, 12. And the vision of all is become unto you as the words of a Book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee:
The force and use of humane learning, and of this Divine learning I am now speaking of, Are both well expressed by the Prophet Isaiah, 29. 11, 12. And the vision of all is become unto you as the words of a Book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee:
dt n1 cc n1 pp-f j n1, cc pp-f d j-jn n1 pns11 vbm av vvg pp-f, vbr d av vvn p-acp dt n1 np1, crd crd, crd cc dt n1 pp-f d vbz vvn p-acp pn22 p-acp dt n2 pp-f dt n1 cst vbz vvn, r-crq n2 vvb p-acp pi cst vbz j, vvg, vvb d, pns11 vvb pno21:
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and he saith, I cannot, for it is seal'd.
and he Says, I cannot, for it is sealed.
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And the Book is delivered to him that is not learned, saying, Read this, I pray thee:
And the Book is Delivered to him that is not learned, saying, Read this, I pray thee:
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and he saith, I am not learned. and he Says, I am not learned.
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He that is no learned man, who is not bred up in the Schools of the Prophets, cannot read Gods Book for want of learning.
He that is no learned man, who is not bred up in the Schools of the prophets, cannot read God's Book for want of learning.
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For humane Learning is the gate and first entrance of Divine vision; not the only one indeed, but the common gate.
For humane Learning is the gate and First Entrance of Divine vision; not the only one indeed, but the Common gate.
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But beyond this, there must be another learning;
But beyond this, there must be Another learning;
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for he that is learned, bring the Book to him, and you are not much the better as to the secret part of it,
for he that is learned, bring the Book to him, and you Are not much the better as to the secret part of it,
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if the Book be sealed, if his eyes be closed, if his heart be not opened,
if the Book be sealed, if his eyes be closed, if his heart be not opened,
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if God does not speak to him in the secret way of discipline. Humane learning is an excellent Foundation;
if God does not speak to him in the secret Way of discipline. Humane learning is an excellent Foundation;
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but the top-stone is laid by Love and Conformity to the will of God.
but the topstone is laid by Love and Conformity to the will of God.
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For we may further observe, that blindnesse, errour and Ignorance are the punishments which God sends upon wicked and ungodly men.
For we may further observe, that blindness, error and Ignorance Are the punishments which God sends upon wicked and ungodly men.
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Etiamsi propter nostrae intelligentiae tarditatem & vitae demeritum veritas nondum se apertissime ostenderit, was St. Austin 's expression, The truth hath not yet been manifested fully to us, by reason of our demerits: Even if propter Nostrae intelligentiae tarditatem & vitae demeritum veritas Nondum se apertissime ostenderit, was Saint Austin is expression, The truth hath not yet been manifested Fully to us, by reason of our demerits:
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our sins have hindred the brightness of the truth from shining upon us.
our Sins have hindered the brightness of the truth from shining upon us.
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And St. Paul observes, that when the Heathens gave themselves over to lusts, God gave them over to strong delusions, & to believe a Lie.
And Saint Paul observes, that when the heathens gave themselves over to Lustiest, God gave them over to strong delusions, & to believe a Lie.
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But God giveth to a man that is good in his sight, wisdom and knowledge and joy, said the wise Preacher. But this is most expresly promised in the New Testament,
But God gives to a man that is good in his sighed, Wisdom and knowledge and joy, said the wise Preacher. But this is most expressly promised in the New Testament,
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and particularly in that admirable Sermon which our blessed Saviour preach'd a little before his death.
and particularly in that admirable Sermon which our blessed Saviour preached a little before his death.
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The Comforter, which is the Holy Ghost, whom the Father, will send in my name, he shall teach you all things. Well: The Comforter, which is the Holy Ghost, whom the Father, will send in my name, he shall teach you all things. Well:
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there's our Teacher told of plainly:
there's our Teacher told of plainly:
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But how shall we obtain this teacher, and how shall we be taught? v. 15, 16, 17. Christ will pray for us that we may have this Spirit. That's well:
But how shall we obtain this teacher, and how shall we be taught? v. 15, 16, 17. christ will pray for us that we may have this Spirit. That's well:
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but shall all Christians have the Spirit? Yes, all that will live like Christians: for so said Christ, If ye love me, keep my Commandments;
but shall all Christians have the Spirit? Yes, all that will live like Christians: for so said christ, If you love me, keep my commandments;
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and I will pray the Father, and he will give you another Comforter, that may abide with you for ever;
and I will pray the Father, and he will give you Another Comforter, that may abide with you for ever;
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even the spirit of truth, whom the World cannot receive, because it seeth him not, neither knoweth him. Mark these things.even the Spirit of truth, whom the World cannot receive, Because it sees him not, neither Knoweth him. Mark these things.
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The Spirit of God is our teacher: he will abide with us for ever to be our teacher:
The Spirit of God is our teacher: he will abide with us for ever to be our teacher:
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he will teach us all things; but how? if ye love Christ, if ye keep his Commandments, but not else:
he will teach us all things; but how? if you love christ, if you keep his commandments, but not Else:
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if ye be of the World, that is of worldly affections, ye cannot see him, ye cannot know him.
if you be of the World, that is of worldly affections, you cannot see him, you cannot know him.
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And this is the particular I am now to speak to, The way by which the Spirit of God teaches us in all the ways and secrets of God, is Love and Holinesse.
And this is the particular I am now to speak to, The Way by which the Spirit of God Teaches us in all the ways and secrets of God, is Love and Holiness.
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Secreta Dei Deo nostro & filiis domus ejus, Gods secrets are to himself and the sons of his House, saith the Jewish Proverb.Secreta Dei God nostro & filiis domus His, God's secrets Are to himself and the Sons of his House, Says the Jewish Proverb.
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Love is the great instrument of Divine knowledge, that is the NONLATINALPHABET, the height of all that is to be taught or learned.
Love is the great Instrument of Divine knowledge, that is the, the height of all that is to be taught or learned.
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Love is Obedience, and we learn his words best when we practise them:
Love is obedience, and we Learn his words best when we practise them:
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NONLATINALPHABET, said Aristotle; those things which they that learn ought to practise, even while they practise will best learn.
, said Aristotle; those things which they that Learn ought to practise, even while they practise will best Learn.
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Quisquis non venit, profectò nec didicit: Ita enim Dominus docet per Spiritus gratiam, ut quod quisque didicerit, non tantum cognoscendo videat, Quisquis non venit, profectò nec Didicat: Ita enim Dominus docet per Spiritus gratiam, ut quod Quisque didicerit, non Tantum cognoscendo Videat,
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sed etiam volendo appetat & agendo perficiat. St. Austin De gratia Christi lib. 1. c. 14. Unlesse we come to Christ, we shall never learn:sed etiam volendo appetat & Agendo perficiat. Saint Austin De Gratia Christ lib. 1. c. 14. Unless we come to christ, we shall never Learn:
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for so our Blessed Lord teaches us by the grace of his Spirit, that what any one learns, he not only sees it by knowledge,
for so our Blessed Lord Teaches us by the grace of his Spirit, that what any one learns, he not only sees it by knowledge,
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but desires it by choice, and perfects it by practice.
but Desires it by choice, and perfects it by practice.
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4. When this is reduced to practice and experience, we find not only in things of practice,
4. When this is reduced to practice and experience, we find not only in things of practice,
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but even in deepest mysteries, not only the choicest and most eminent Saints, but even every good man can best tell what is true, and best reprove an error.
but even in Deepest Mysteres, not only the Choicest and most eminent Saints, but even every good man can best tell what is true, and best reprove an error.
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He that goes about to speak of and to understand the mysterious Trinity, and does it by words and names of mans invention,
He that Goes about to speak of and to understand the mysterious Trinity, and does it by words and names of men invention,
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or by such which signifie contingently, if he reckons this mystery by the Mythology of Numbers, by the Cabala of Letters, by the distinctions of the School,
or by such which signify contingently, if he reckons this mystery by the Mythology of Numbers, by the Cabala of Letters, by the Distinctions of the School,
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and by the weak inventions of disputing people;
and by the weak Inventions of disputing people;
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if he only talks of Essences and existencies, Hypostases and personalities, distinctions without difference, and priority in Coequalities,
if he only talks of Essences and Existencies, Hypostases and personalities, Distinctions without difference, and priority in Coequalities,
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and unity in Pluralities, and of superior Praedicates of no larger extent then the inferior Subjects, he may amuse himself,
and unity in Pluralities, and of superior Predicates of no larger extent then the inferior Subject's, he may amuse himself,
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and find his understanding will be like St. Peters upon the Mount of Tabor at the Transfiguration:
and find his understanding will be like Saint Peter's upon the Mount of Tabor At the Transfiguration:
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he may build three Tabernacles in his head, and talk something, but he knows not what.
he may built three Tabernacles in his head, and talk something, but he knows not what.
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But the good man that feels the power of the Father, and he to whom the Son is become Wisdom, Righteousnesse, Sanctification, and Redemption; he in whose heart the love of the Spirit of God is spred, to whom God hath communicated the Holy Ghost, the Comforter; this man,
But the good man that feels the power of the Father, and he to whom the Son is become Wisdom, Righteousness, Sanctification, and Redemption; he in whose heart the love of the Spirit of God is spread, to whom God hath communicated the Holy Ghost, the Comforter; this man,
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though he understands nothing of that which is unintelligible, yet he only understands the mysteriousnesse of the Holy Trinity.
though he understands nothing of that which is unintelligible, yet he only understands the mysteriousness of the Holy Trinity.
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No man can be convinced well and wisely of the Article of the Holy, Blessed, and Ʋndivided Trinity, but he that feels the mightiness of the Father begetting him to a new life, the wisdom of the Son building him up in a most holy Faith, and the love of the Spirit of God making him to become like unto God.
No man can be convinced well and wisely of the Article of the Holy, Blessed, and Ʋndivided Trinity, but he that feels the mightiness of the Father begetting him to a new life, the Wisdom of the Son building him up in a most holy Faith, and the love of the Spirit of God making him to become like unto God.
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He that hath passed from his Childhood in Grace under the spiritual generation of the Father, and is gone forward to be a young man in Christ, strong and vigorous in holy actions and holy undertakings,
He that hath passed from his Childhood in Grace under the spiritual generation of the Father, and is gone forward to be a young man in christ, strong and vigorous in holy actions and holy undertakings,
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and from thence is become an old Disciple, and strong and grown old in Religion, and the conversation of the Spirit;
and from thence is become an old Disciple, and strong and grown old in Religion, and the Conversation of the Spirit;
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this man best understands the secret and undiscernable oeconomy, he feels this unintelligible Mystery, and sees with his heart what his tongue can never express,
this man best understands the secret and undiscernible economy, he feels this unintelligible Mystery, and sees with his heart what his tongue can never express,
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and his Metaphysicks can never prove.
and his Metaphysics can never prove.
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In these cases Faith and Love are the best Knowledg, and Jesus Christ is best known by the Grace of our Lord Jesus Christ;
In these cases Faith and Love Are the best Knowledge, and jesus christ is best known by the Grace of our Lord jesus christ;
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and if the Kingdom of God be in us, then we know God, and are known of him;
and if the Kingdom of God be in us, then we know God, and Are known of him;
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and when we communicate of the Spirit of God, when we pray for him, and have received him,
and when we communicate of the Spirit of God, when we pray for him, and have received him,
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and entertained him, and dwelt with him, and warmed our selves by his holy fires, then we know him too:
and entertained him, and dwelled with him, and warmed our selves by his holy fires, then we know him too:
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But there is no other satisfactory knowledge of the Blessed Trinity but this:
But there is no other satisfactory knowledge of the Blessed Trinity but this:
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And therefore whatever thing is spoken of God Metaphysically, there is no knowing of God Theologically, and as he ought to be known,
And Therefore whatever thing is spoken of God Metaphysically, there is no knowing of God Theologically, and as he ought to be known,
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but by the measures of Holiness, and the proper light of the Spirit of God. But in this case Experience is the best Learning, and Christianity is the best Institution,
but by the measures of Holiness, and the proper Light of the Spirit of God. But in this case Experience is the best Learning, and Christianity is the best Institution,
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and the Spirit of God is the best Teacher, and Holiness is the greatest Wisdom;
and the Spirit of God is the best Teacher, and Holiness is the greatest Wisdom;
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and he that sins most is the most Ignorant, and the humble and obedient man is the best Scholar:
and he that Sins most is the most Ignorant, and the humble and obedient man is the best Scholar:
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For the Spirit of God is a loving Spirit, and will not enter into a polluted Soul: For the Spirit of God is a loving Spirit, and will not enter into a polluted Soul:
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But he that keepeth the Law getteth the understanding thereof, and the perfection of the fear of the Lord is Wisdom, said the wise Ben-Sirach. And now give me leave to apply the Doctrine to you,But he that Keepeth the Law gets the understanding thereof, and the perfection of the Fear of the Lord is Wisdom, said the wise Ben sirach. And now give me leave to apply the Doctrine to you,
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and so I shall dismiss you from this attention.
and so I shall dismiss you from this attention.
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Many ways have been attempted to reconcile the differences of the Church in matters of Religion,
Many ways have been attempted to reconcile the differences of the Church in matters of Religion,
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and all the Counsels of man have yet prov'd ineffective:
and all the Counsels of man have yet proved ineffective:
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Let us now try Gods method, let us betake our selves to live holily, and then the Spirit of God will lead us into all Truth.
Let us now try God's method, let us betake our selves to live holily, and then the Spirit of God will led us into all Truth.
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And indeed it matters not what Religion any man is of, if he be a Villain;
And indeed it matters not what Religion any man is of, if he be a Villain;
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the Opinion of his Sect, as it will not save his Soul, so neither will it do good to the Publick:
the Opinion of his Sect, as it will not save his Soul, so neither will it do good to the Public:
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But this is a sure Rule, If the holy man best understands Wisdom and Religion,
But this is a sure Rule, If the holy man best understands Wisdom and Religion,
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then by the proportions of holiness we shall best measure the Doctrines that are obtruded to the disturbance of our Peace,
then by the proportions of holiness we shall best measure the Doctrines that Are obtruded to the disturbance of our Peace,
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and the dishonour of the Gospel. And therefore, 1. That is no good Religion whose Principles destroy any duty of Religion.
and the dishonour of the Gospel. And Therefore, 1. That is no good Religion whose Principles destroy any duty of Religion.
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He that shall maintain it to be lawful to make a War for the defence of his Opinion, be it what it will, his Doctrine is against Godliness.
He that shall maintain it to be lawful to make a War for the defence of his Opinion, be it what it will, his Doctrine is against Godliness.
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Any thing that is proud, any thing that is peevish and scornful, any thing that is uncharitable, is against the NONLATINALPHABET, that form of sound Doctrine which the Apostle speaks of:
Any thing that is proud, any thing that is peevish and scornful, any thing that is uncharitable, is against the, that from of found Doctrine which the Apostle speaks of:
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And I remember that Ammianus Marcellinus telling of George a proud and factious Minister, that he was an Informer against his Brethren, he says, he did it oblitus professionis suae, quae nil nisi justum suadet & lene;
And I Remember that Ammianus Marcellinus telling of George a proud and factious Minister, that he was an Informer against his Brothers, he Says, he did it Forgetful professionis suae, Quae nil nisi Justum Suadet & lene;
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he forgot his Profession, which teaches nothing but justice and meekness, kindnesses and charity.
he forgotten his Profession, which Teaches nothing but Justice and meekness, Kindnesses and charity.
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And however Bellarmine and others are pleased to take but indirect and imperfect notice of it,
And however Bellarmine and Others Are pleased to take but indirect and imperfect notice of it,
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yet Goodness is the best note of the true Church.
yet goodness is the best note of the true Church.
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2. It is but an ill sign of Holiness when a man is busie in troubling himself and his Superiour in little Scruples and phantastick Opinions, about things not concerning the life of Religion,
2. It is but an ill Signen of Holiness when a man is busy in troubling himself and his Superior in little Scruples and fantastic Opinions, about things not Concerning the life of Religion,
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or the pleasure of God, or the excellencies of the Spirit.
or the pleasure of God, or the excellencies of the Spirit.
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A good man knows how to please God, how to converse with him, how to advance the Kingdom of the Lord Jesus, to set forward Holiness,
A good man knows how to please God, how to converse with him, how to advance the Kingdom of the Lord jesus, to Set forward Holiness,
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and the Love of God and of his Brother;
and the Love of God and of his Brother;
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and he knows also that there is no Godliness in spending our time and our talk, our heart and our spirits, about the Garments and Outsides of Religion:
and he knows also that there is no Godliness in spending our time and our talk, our heart and our spirits, about the Garments and Outsides of Religion:
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And they can ill teach others, that do not know that Religion does not consist in these things;
And they can ill teach Others, that do not know that Religion does not consist in these things;
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but Obedience may, and reductively that is Religion:
but obedience may, and reductively that is Religion:
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and he that for that which is no part of Religion destroys Religion directly, by neglecting that Duty that is adopted into Religion, is a man of Phancy and of the World;
and he that for that which is no part of Religion Destroys Religion directly, by neglecting that Duty that is adopted into Religion, is a man of Fancy and of the World;
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but he gives but an ill account that he is a man of God, and a Son of the Spirit.
but he gives but an ill account that he is a man of God, and a Son of the Spirit.
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Spend not your time in that which profits not; for your labour and your health, your time and your Studies are very valuable;
Spend not your time in that which profits not; for your labour and your health, your time and your Studies Are very valuable;
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and it is a thousand pities to see a diligent and a hopeful person spend himself in gathering Cockle-shells and little Pebbles, in telling Sands upon the shores,
and it is a thousand pities to see a diligent and a hopeful person spend himself in gathering Cockle-shells and little Pebbles, in telling Sands upon the shores,
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and making Garlands of useless Daisies.
and making Garlands of useless Daisies.
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Study that which is profitable, that which will make you useful to Churches and Commonwealths, that which will make you desirable and wise.
Study that which is profitable, that which will make you useful to Churches and Commonwealths, that which will make you desirable and wise.
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Only I shall add this to you, That in Learning there are variety of things as well as in Religion: there is Mint and Cummin,
Only I shall add this to you, That in Learning there Are variety of things as well as in Religion: there is Mint and Cummin,
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and there are the weighty things of the Law;
and there Are the weighty things of the Law;
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so there are Studies more and less useful, and every thing that is useful will be required in its time:
so there Are Studies more and less useful, and every thing that is useful will be required in its time:
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and I may in this also use the words of our Blessed Saviour, These things ought you to look after,
and I may in this also use the words of our Blessed Saviour, These things ought you to look After,
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and not to leave the other unregarded.
and not to leave the other unregarded.
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But your great care is to be in the things of God and of Religion, in Holiness and true Wisdom, remembring the saying of Origen, That the Knowledge that arises from Goodness is NONLATINALPHABET, something that is more certain and more divine than all demonstration,
But your great care is to be in the things of God and of Religion, in Holiness and true Wisdom, remembering the saying of Origen, That the Knowledge that arises from goodness is, something that is more certain and more divine than all demonstration,
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than all other Learnings of the World. 3. That's no good Religion that disturbs Governments, or shakes a foundation of publick Peace.
than all other Learning's of the World. 3. That's no good Religion that disturbs Governments, or shakes a Foundation of public Peace.
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Kings and Bishops are the Foundations and the great Principles of Unity, of Peace, and Government;Kings and Bishops Are the Foundations and the great Principles of Unity, of Peace, and Government;
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like Rachel and Leah they build up the house of Israel: and those blind Sampsons that shake these Pillars, intend to pull the house down.
like Rachel and Leah they built up the house of Israel: and those blind Sampsons that shake these Pillars, intend to pull the house down.
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My Son, fear God and the King, saith Solomon, and meddle not with them that are given to change. My Son, Fear God and the King, Says Solomon, and meddle not with them that Are given to change.
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That is not Truth that loves Changes;
That is not Truth that loves Changes;
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and the new-nothings of Heretical and Schismatical Preachers are infinitely far from the blessings of Truth.
and the New nothings of Heretical and Schismatical Preachers Are infinitely Far from the blessings of Truth.
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In the holy Language Truth hath a mysterious Name, NONLATINALPHABET Emet; it consists of three Letters, the first and the last and the middlemost of the Hebrew Letters;
In the holy Language Truth hath a mysterious Name, Emet; it consists of three Letters, the First and the last and the middlemost of the Hebrew Letters;
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implying to us, that Truth is first, and will be last, and it is the same all the way,
implying to us, that Truth is First, and will be last, and it is the same all the Way,
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and combines and unites all extreams; it ties all ends together. Truth is lasting, and ever full of blessing:
and combines and unites all extremes; it ties all ends together. Truth is lasting, and ever full of blessing:
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For the Jews observe that those Letters which signifie Truth, are both in the figure and the number Quadrate, firm and cubical;
For the jews observe that those Letters which signify Truth, Are both in the figure and the number Quadrate, firm and cubical;
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these signifie a Foundation, and an abode for ever.
these signify a Foundation, and an Abided for ever.
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Whereas on the other side, the word which in Hebrew signifies a lye, NONLATINALPHABET Secher, is made of Letters whose numbers are imperfect,
Whereas on the other side, the word which in Hebrew signifies a lie, Searcher, is made of Letters whose numbers Are imperfect,
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and their figure pointed and voluble; to signifie that a Lye hath no foundation. And this very Observation will give good light in our Questions and Disputes:
and their figure pointed and voluble; to signify that a Lie hath no Foundation. And this very Observation will give good Light in our Questions and Disputes:
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And I give my instance in Episcopal Government, which hath been of so lasting an abode, of so long a blessing, hath its firmament by the Principles of Christianity, hath been blessed by the issues of that stabiliment;
And I give my instance in Episcopal Government, which hath been of so lasting an Abided, of so long a blessing, hath its firmament by the Principles of Christianity, hath been blessed by the issues of that stabiliment;
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it hath for sixteen hundred years combined with Monarchy, and hath been taught by the Spirit which hath so long dwelt in Gods Church,
it hath for sixteen hundred Years combined with Monarchy, and hath been taught by the Spirit which hath so long dwelled in God's Church,
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and hath now (according to the promise of Jesus, that says the gates of Hell shall never prevail against the Church ) been re••ored amongst us by a heap of Miracles;
and hath now (according to the promise of jesus, that Says the gates of Hell shall never prevail against the Church) been re••ored among us by a heap of Miracles;
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and as it went away, so now it is returned again in the hand of Monarchy, and in the bosom of our fundamental Laws.
and as it went away, so now it is returned again in the hand of Monarchy, and in the bosom of our fundamental Laws.
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Now that Doctrine must needs be suspected of Error, and an intolerable Lie, that speaks against this Truth, which hath had so long a testimony from God,
Now that Doctrine must needs be suspected of Error, and an intolerable Lie, that speaks against this Truth, which hath had so long a testimony from God,
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and from the Wisdom and Experience of so many Ages, of all our Ancestors, and all our Laws.
and from the Wisdom and Experience of so many Ages, of all our Ancestors, and all our Laws.
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When the Spirit of God wrote in Greek, Christ is call'd NONLATINALPHABET and NONLATINALPHABET if he had spoken Hebrew, he had been called NONLATINALPHABET and NONLATINALPHABET, that is, NONLATINALPHABET Emet, he is Truth, the same yesterday and to day and for ever:
When the Spirit of God wrote in Greek, christ is called and if he had spoken Hebrew, he had been called and, that is, Emet, he is Truth, the same yesterday and to day and for ever:
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and whoever opposes this holy Sanction which Christs Spirit hath sanctified, his Word hath warranted, his Blessings have endeared, his Promises have ratified,
and whoever opposes this holy Sanction which Christ Spirit hath sanctified, his Word hath warranted, his Blessings have endeared, his Promises have ratified,
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and his Church hath always kept; he fights against this NONLATINALPHABET Emet, and Secher is his portion;
and his Church hath always kept; he fights against this Emet, and Searcher is his portion;
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his lot is a Lie, his portion is there where Holiness can never dwell.
his lot is a Lie, his portion is there where Holiness can never dwell.
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And now to conclude, to you Fathers and Brethren, you who are, or intend to be of the Clergy; you see here the best Compendium of your Studies, the best abbreviature of your Labours, the truest Method of Wisdom,
And now to conclude, to you Father's and Brothers, you who Are, or intend to be of the Clergy; you see Here the best Compendium of your Studies, the best abbreviature of your Labours, the Truest Method of Wisdom,
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and the infallible, the only way of judging concerning the Disputes and Questions in Christendom. It is not by reading multitudes of Books,
and the infallible, the only Way of judging Concerning the Disputes and Questions in Christendom. It is not by reading Multitudes of Books,
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but by studying the Truth of God: It is not by laborious Commentaries of the Doctors that you can finish your work,
but by studying the Truth of God: It is not by laborious Commentaries of the Doctors that you can finish your work,
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but by the Expositions of the Spirit of God: It is not by the Rules of Metaphysicks, but by the proportions of Holiness: And when all Books are read,
but by the Expositions of the Spirit of God: It is not by the Rules of Metaphysics, but by the proportions of Holiness: And when all Books Are read,
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and all Arguments examined, and all Authorities alledged, nothing can be found to be true that is unholy.
and all Arguments examined, and all Authorities alleged, nothing can be found to be true that is unholy.
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Give your selves to reading, to exhortation, and to Doctrine, saith St. Paul. Read all good Books you can;Give your selves to reading, to exhortation, and to Doctrine, Says Saint Paul. Read all good Books you can;
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but exhortation unto good life is the best Instrument, and the best Teacher of true Doctrine, of that which is according to Godliness.
but exhortation unto good life is the best Instrument, and the best Teacher of true Doctrine, of that which is according to Godliness.
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And let me tell you this, The great Learning of the Fathers was more owing to their Piety than to their Skill;
And let me tell you this, The great Learning of the Father's was more owing to their Piety than to their Skill;
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more to God than to themselves:
more to God than to themselves:
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and to this purpose is that excellent Ejaculation of St. Chrysostom, with which I will conclude.
and to this purpose is that excellent Ejaculation of Saint Chrysostom, with which I will conclude.
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O blessed and happy men, whose Names are in the Book of Life, from whom the Devils fled, Oh blessed and happy men, whose Names Are in the Book of Life, from whom the Devils fled,
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and Hereticks did fear them, who (by Holiness) have stopped the mouths of them that spake perverse things!
and Heretics did Fear them, who (by Holiness) have stopped the mouths of them that spoke perverse things!
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But I, like David, will cry out, Where are thy loving-kindnesses which have been ever of old? Where is the blessed Quire of Bishops and Doctors, who shined like Lights in the World,
But I, like David, will cry out, Where Are thy Loving-kindnesses which have been ever of old? Where is the blessed Choir of Bishops and Doctors, who shined like Lights in the World,
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and contained the Word of Life? Dulce est meminisse; their very memory is pleasant.
and contained the Word of Life? Dulce est Meminisse; their very memory is pleasant.
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Where is that Evodias, the sweet savour of the Church, the Successor and Imitator of the holy Apostles? Where is Ignatius, in whom God dwelt? Where is S. Dionysius the Areopagite, that Bird of Paradise, that celestial Eagle? Where is Hyppolitus, that good man, NONLATINALPHABET, that gentle sweet person? Where is great St. Basil, a man almost equal to the Apostles? Where is Athanasius, rich in vertue? Where is Gregory Nyssen, that great Divine? and Ephrem the great Syrian, that stirred up the sluggish,
Where is that Evodias, the sweet savour of the Church, the Successor and Imitator of the holy Apostles? Where is Ignatius, in whom God dwelled? Where is S. Dionysius the Areopagite, that Bird of Paradise, that celestial Eagl? Where is Hippolytus, that good man,, that gentle sweet person? Where is great Saint Basil, a man almost equal to the Apostles? Where is Athanasius, rich in virtue? Where is Gregory Nyssen, that great Divine? and Ephrem the great Syrian, that stirred up the sluggish,
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and awakened the sleepers, and comforted the afflicted, and brought the young men to discipline;
and awakened the sleepers, and comforted the afflicted, and brought the young men to discipline;
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the Looking-glass of the Religious, the Captain of the Penitents, the destruction of Heresies, the receptacle of Graces, the habitation of the Holy Ghost? These were the men that prevailed against Errour,the Looking-glass of the Religious, the Captain of the Penitents, the destruction of Heresies, the receptacle of Graces, the habitation of the Holy Ghost? These were the men that prevailed against Error,
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because they lived according to Truth:
Because they lived according to Truth:
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and whoever shall oppose you and the Truth you walk by, may better be confuted by your Lives than by your Disputations.
and whoever shall oppose you and the Truth you walk by, may better be confuted by your Lives than by your Disputations.
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Let your adversaries have no evil thing to say of you, and then you will best silence them:
Let your Adversaries have no evil thing to say of you, and then you will best silence them:
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For all Heresies and false Doctrines are but like Myron 's counterfeit Cow, it deceived none but Beasts;
For all Heresies and false Doctrines Are but like Myron is counterfeit Cow, it deceived none but Beasts;
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and these can cozen none but the wicked and the negligent, them that love a Lie, and live according to it.
and these can cozen none but the wicked and the negligent, them that love a Lie, and live according to it.
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[ But if ye become burning and shining lights; if ye do not detain the truth in unrighteousness;
[ But if you become burning and shining lights; if you do not detain the truth in unrighteousness;
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if ye walk in light and live in the Spirit; your Doctrines will be true, and that Truth will prevail.
if you walk in Light and live in the Spirit; your Doctrines will be true, and that Truth will prevail.
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] But if ye live wickedly and scandalously, every little Schismatick shall put you to shame,
] But if you live wickedly and scandalously, every little Schismatic shall put you to shame,
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and draw Disciples after him, and abuse your Flocks, and feed them with Colocynths and Hemlock,
and draw Disciples After him, and abuse your Flocks, and feed them with Colocynths and Hemlock,
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and place Heresie in the Chairs appointed for your Religion.
and place Heresy in the Chairs appointed for your Religion.
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I pray God give you all Grace to follow this Wisdom, to study this Learning, to labour for the understanding of Godliness;
I pray God give you all Grace to follow this Wisdom, to study this Learning, to labour for the understanding of Godliness;
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so your Time and your Studies, your Persons and your Labours, will be holy and useful, sanctified and blessed, beneficial to men,
so your Time and your Studies, your Persons and your Labours, will be holy and useful, sanctified and blessed, beneficial to men,
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and pleasing to God, through him who is the Wisdom of the Father, who is made to all that love him Wisdom, and Righteousness, and Sanctification, and Redemption: To whom with the Father, &c. FINIS.
and pleasing to God, through him who is the Wisdom of the Father, who is made to all that love him Wisdom, and Righteousness, and Sanctification, and Redemption: To whom with the Father, etc. FINIS.
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A Funeral Sermon. SERM. VII. 1 Cor. XV. 23. But every Man in his own Order: Christ the first fruits;
A Funeral Sermon. SERMON. VII. 1 Cor. XV. 23. But every Man in his own Order: christ the First fruits;
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afterward they that are Christ's at his coming.
afterwards they that Are Christ's At his coming.
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THE Condition of Man in this world is so limited and depressed, so relative and imperfect, that the best things he does he does weakly,
THE Condition of Man in this world is so limited and depressed, so relative and imperfect, that the best things he does he does weakly,
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and the best things he hath are imperfections in their very constitution. I need not tell how little it is that we know;
and the best things he hath Are imperfections in their very constitution. I need not tell how little it is that we know;
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the greatest indication of this is, That we can never tell how many things we know not:
the greatest indication of this is, That we can never tell how many things we know not:
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and we may soon span our own Knowledge, but our Ignorance we can never fathom.
and we may soon span our own Knowledge, but our Ignorance we can never fathom.
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Our very Will, in which Mankind pretends to be most noble and imperial, is a direct state of imperfection;
Our very Will, in which Mankind pretends to be most noble and imperial, is a Direct state of imperfection;
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and our very liberty of Chusing good and evil is permitted to us, not to make us proud, but to make us humble;
and our very liberty of Choosing good and evil is permitted to us, not to make us proud, but to make us humble;
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for it supposes weakness of Reason and weakness of Love.
for it supposes weakness of Reason and weakness of Love.
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For if we understood all the degrees of Amability in the Service of God, or if we had such love to God as he deserves,
For if we understood all the Degrees of Amability in the Service of God, or if we had such love to God as he deserves,
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and so perfect a conviction as were fit for his Services, we could no more Deliberate:
and so perfect a conviction as were fit for his Services, we could no more Deliberate:
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For Liberty of Will is like the motion of a Magnetick Needle toward the North, full of trembling and uncertainty till it were fixed in the beloved Point;
For Liberty of Will is like the motion of a Magnetic Needle towards the North, full of trembling and uncertainty till it were fixed in the Beloved Point;
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it wavers as long as it is free, and is at rest when it can chuse no more.
it wavers as long as it is free, and is At rest when it can choose no more.
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And truly what is the hope of man? It is indeed the Resurrection of of the Soul in this world from sorrow and her saddest pressures,
And truly what is the hope of man? It is indeed the Resurrection of of the Soul in this world from sorrow and her Saddest pressures,
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and like the Twilight to the Day, and the Harbinger of joy;
and like the Twilight to the Day, and the Harbinger of joy;
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but still it is but a conjugation of Infirmities, and proclaims our present calamity, only because it is uneasie here, it thrusts us forwards toward the light and glories of the Resurrection.
but still it is but a conjugation of Infirmities, and proclaims our present calamity, only Because it is uneasy Here, it thrusts us forward towards the Light and Glories of the Resurrection.
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For as a Worm creeping with her belly on the ground, with her portion and share of Adam 's Curse, lifts up its head to partake a little of the blessings of the air,
For as a Worm creeping with her belly on the ground, with her portion and share of Adam is Curse, lifts up its head to partake a little of the blessings of the air,
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and opens the junctures of her imperfect body, and curles her little rings into knots and combinations, drawing up her tail to a neighbourhood of the heads pleasure and motion;
and Opens the junctures of her imperfect body, and curls her little rings into knots and combinations, drawing up her tail to a neighbourhood of the Heads pleasure and motion;
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but still it must return to abide the fate of its own nature, and dwell and sleep upon the dust:
but still it must return to abide the fate of its own nature, and dwell and sleep upon the dust:
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So are the hopes of a mortal man;
So Are the hope's of a Mortal man;
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he opens his eyes and looks upon fine things at distance, and shuts them again with weakness,
he Opens his eyes and looks upon fine things At distance, and shuts them again with weakness,
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because they are too glorious to behold; and the Man rejoices because he hopes fine things are staying for him;
Because they Are too glorious to behold; and the Man rejoices Because he hope's fine things Are staying for him;
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but his heart akes, because he knows there are a thousand ways to fail and miss of those glories;
but his heart akes, Because he knows there Are a thousand ways to fail and miss of those Glories;
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and though he hopes, yet he enjoys not; he longs, but he possesses not, and must be content with his portion of dust;
and though he hope's, yet he enjoys not; he longs, but he Possesses not, and must be content with his portion of dust;
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and being a worm and no man must lie down in this portion, before he can receive the end of his hopes, the salvation of his Soul in the Resurrection of the dead.
and being a worm and no man must lie down in this portion, before he can receive the end of his hope's, the salvation of his Soul in the Resurrection of the dead.
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For as Death is the end of our lives, so is the Resurrection the end of our hopes;
For as Death is the end of our lives, so is the Resurrection the end of our hope's;
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and as we dye daily, so we daily hope:
and as we die daily, so we daily hope:
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but Death which is the end of our life, is the enlargement of our Spirits from hope to certainty, from uncertain fears to certain expectations, from the death of the Body to the life of the Soul;
but Death which is the end of our life, is the enlargement of our Spirits from hope to certainty, from uncertain fears to certain Expectations, from the death of the Body to the life of the Soul;
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that is, to partake of the light and life of Christ, to rise to life as he did;
that is, to partake of the Light and life of christ, to rise to life as he did;
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for his Resurrection is the beginning of ours: He dyed for us alone, not for himself;
for his Resurrection is the beginning of ours: He died for us alone, not for himself;
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but he rose again for himself and us too. So that if he did rise, so shall we; the Resurrection shall be universal;
but he rose again for himself and us too. So that if he did rise, so shall we; the Resurrection shall be universal;
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good and bad, all shall rise, but not altogether: First Christ, then we that are Christs;
good and bad, all shall rise, but not altogether: First christ, then we that Are Christ;
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and yet there is a third Resurrection, though not spoken of here; but thus it shall be.
and yet there is a third Resurrection, though not spoken of Here; but thus it shall be.
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The dead of Christ shall rise first; that is, next to Christ; and after them the wicked shall rise to condemnation.The dead of christ shall rise First; that is, next to christ; and After them the wicked shall rise to condemnation.
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So that you see here is the sum of affairs treated of in my Text:
So that you see Here is the sum of affairs treated of in my Text:
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Not whether it be lawful to eat a Tortoise or a Mushroom, or to tread with the foot bare upon the ground within the Octaves of Easter. It is not here inquired whether Angels be material or immaterial;
Not whither it be lawful to eat a Tortoise or a Mushroom, or to tread with the foot bore upon the ground within the Octaves of Easter. It is not Here inquired whither Angels be material or immaterial;
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or whether the dwellings of dead Infants be within the Air or in the Regions of the Earth;
or whither the dwellings of dead Infants be within the Air or in the Regions of the Earth;
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the inquiry here is, whether we are to be Christians or no? whether we are to live good lives or no? or whether it be permitted to us to live with Lust or Covetousness acted with all the Daughters of Rapine and Ambition? whether there be any such thing as sin, any judicatory for Consciences, any rewards of Piety, any difference of Good and Bad, any rewards after this life? This is the design of these words by proper interpretation:
the inquiry Here is, whither we Are to be Christians or no? whither we Are to live good lives or no? or whither it be permitted to us to live with Lust or Covetousness acted with all the Daughters of Rapine and Ambition? whither there be any such thing as since, any judicatory for Consciences, any rewards of Piety, any difference of Good and Bad, any rewards After this life? This is the Design of these words by proper Interpretation:
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for if men shall dye like Dogs and Sheep, they will certainly live like Wolves and Foxes:
for if men shall die like Dogs and Sheep, they will Certainly live like Wolves and Foxes:
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but he that believes the Article of the Resurrection, hath entertained the greatest Demonstration in the world, That nothing can make us happy but the Knowledge of God,
but he that believes the Article of the Resurrection, hath entertained the greatest Demonstration in the world, That nothing can make us happy but the Knowledge of God,
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and Conformity to the life and death of the Holy Jesus.
and Conformity to the life and death of the Holy jesus.
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Here therefore are the great Hinges of all Religion: 1. Christ is already risen from the dead. 2. We also shall rise in Gods time and our order. Christ is the first fruits.
Here Therefore Are the great Hinges of all Religion: 1. christ is already risen from the dead. 2. We also shall rise in God's time and our order. christ is the First fruits.
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But there shall be a full Harvest of the Resurrection, and all shall rise.
But there shall be a full Harvest of the Resurrection, and all shall rise.
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My Text speaks only of the Resurrection of the just, of them that belong to Christ;
My Text speaks only of the Resurrection of the just, of them that belong to christ;
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explicitely I say of these, and therefore directly of Resurrection to life Eternal. But because he also says there shall be an order for every man;
explicitly I say of these, and Therefore directly of Resurrection to life Eternal. But Because he also Says there shall be an order for every man;
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and yet every man does not belong to Christ; therefore indirectly also he implies the more universal Resurrection unto Judgment:
and yet every man does not belong to christ; Therefore indirectly also he Implies the more universal Resurrection unto Judgement:
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But this shall be the last thing that shall be done;
But this shall be the last thing that shall be done;
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for, according to the Proverb of the Jews, Michael flies but with one wing, and Gabriel with two;
for, according to the Proverb of the jews, Michael flies but with one wing, and Gabriel with two;
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God is quick in sending Angels of peace, and they flie apace; but the messengers of wrath come slowly:
God is quick in sending Angels of peace, and they fly apace; but the messengers of wrath come slowly:
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God is more hasty to glorifie his Servants than to condemn the wicked.
God is more hasty to Glorify his Servants than to condemn the wicked.
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And therefore in the story of Dives and Lazarus we find that the beggar dyed first;
And Therefore in the story of Dives and Lazarus we find that the beggar died First;
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the good man Lazarus was first taken away from his misery to his comfort, and afterwards the rich man dyed:
the good man Lazarus was First taken away from his misery to his Comfort, and afterwards the rich man died:
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and as the good many times die first, so all of them rise first, as if it were a matter of haste:
and as the good many times die First, so all of them rise First, as if it were a matter of haste:
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And as the mothers breasts swell and shoot and long to give food to her babe;
And as the mother's breasts swell and shoot and long to give food to her babe;
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so Gods bowels did yearn over his banished Children, and he longs to cause them to eat and drink in his Kingdom.
so God's bowels did yearn over his banished Children, and he longs to cause them to eat and drink in his Kingdom.
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And at last the wicked shall rise unto condemnation, for that must be done too; every man in his own order:
And At last the wicked shall rise unto condemnation, for that must be done too; every man in his own order:
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First Christ, then Christs Servants, and at last Christs Enemies.
First christ, then Christ Servants, and At last Christ Enemies.
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The first of these is the great ground of our Faith, the second is the consummation of all our hopes:
The First of these is the great ground of our Faith, the second is the consummation of all our hope's:
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the first is the foundation of God that stands sure, the second is that superstructure that shall never perish:
the First is the Foundation of God that Stands sure, the second is that superstructure that shall never perish:
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by the first we believe in God unto righteousness, by the second we live in God unto salvation:
by the First we believe in God unto righteousness, by the second we live in God unto salvation:
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But the third, for that also is true and must be considered, is the great affrightment of all them that live ungodly.
But the third, for that also is true and must be considered, is the great affrightment of all them that live ungodly.
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But in the whole, Christs Resurrection and ours is the NONLATINALPHABET and NONLATINALPHABET of a Christian; that as Jesus Christ is the same yesterday and to day,
But in the Whole, Christ Resurrection and ours is the and of a Christian; that as jesus christ is the same yesterday and to day,
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and the same for ever, so may we in Christ become the morrow of the Resurrection, the same or better than yesterday in our natural life;and the same for ever, so may we in christ become the morrow of the Resurrection, the same or better than yesterday in our natural life;
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the same body and the same soul tyed together in the same essential union, with this only difference, that not Nature but Grace and Glory with an Hermetick seal give us a new signature, whereby we shall no more be changed,
the same body and the same soul tied together in the same essential Union, with this only difference, that not Nature but Grace and Glory with an Hermetic seal give us a new signature, whereby we shall no more be changed,
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but like unto Christ our head we shall become the same for ever.
but like unto christ our head we shall become the same for ever.
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Of these I shall discourse in order. 1. That Christ who is the first fruits, is the first in this order:
Of these I shall discourse in order. 1. That christ who is the First fruits, is the First in this order:
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he is already risen from the dead. 2. We shall all take our turns, we shall die,
he is already risen from the dead. 2. We shall all take our turns, we shall die,
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and as sure as death we shall all rise again. And 3. This very order is effective of the thing it self.
and as sure as death we shall all rise again. And 3. This very order is effective of the thing it self.
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That Christ is first risen, is the demonstration and certainty of ours, for because there is an order in this oeconomy, the first in the kind is the measure of the rest.
That christ is First risen, is the demonstration and certainty of ours, for Because there is an order in this economy, the First in the kind is the measure of the rest.
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If Christ be the first fruits, we are the whole vintage, and we shall all die in the order of Nature,
If christ be the First fruits, we Are the Whole vintage, and we shall all die in the order of Nature,
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and shall rise again in the order of Christ:
and shall rise again in the order of christ:
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They that are Christ's, and are found so at his coming, shall partake of his Resurrection.
They that Are Christ's, and Are found so At his coming, shall partake of his Resurrection.
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But Christ first, then they that are Christ's: that's the order. 1. Christ is the first fruits;
But christ First, then they that Are Christ's: that's the order. 1. christ is the First fruits;
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he is already risen from the dead: For he alone could not be held by death. Free among the dead. NONLATINALPHABET, NONLATINALPHABET.
he is already risen from the dead: For he alone could not be held by death. Free among the dead.,.
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Death was Sins eldest Daughter, and the Grave-cloaths were her first mantle; Death was Sins eldest Daughter, and the Graveclothes were her First mantle;
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but Christ was Conqueror over both, and came to take that away, and to disarm this.
but christ was Conqueror over both, and Come to take that away, and to disarm this.
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This was a glory fit for the head of mankind, but it was too great and too good to be easily believed by incredulous and weak-hearted Man. It was at first doubted of by all that were concerned;
This was a glory fit for the head of mankind, but it was too great and too good to be Easily believed by incredulous and weakhearted Man. It was At First doubted of by all that were concerned;
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but they that saw it had no reason to doubt any longer.
but they that saw it had no reason to doubt any longer.
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But what's that to us who saw it not? Yes, very much, Valde dubitatum est ab illis,
But what's that to us who saw it not? Yes, very much, Valde Dubitatum est ab illis,
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ne dubitaretur à nobis, saith S. Augustine, They doubted very much, that by their confirmation we might be established and doubt no more.ne dubitaretur à nobis, Says S. Augustine, They doubted very much, that by their confirmation we might be established and doubt no more.
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Mary Magdalene saw him first, and she ran with joy and said she had seen the Lord, Marry Magdalene saw him First, and she ran with joy and said she had seen the Lord,
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and that he was risen from the dead; but they believed her not:
and that he was risen from the dead; but they believed her not:
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After that divers women together saw him, and they told it, but had no thanks for their pains,After that diverse women together saw him, and they told it, but had no thanks for their pains,
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and obtained no credit among the Disciples: The two Disciples that went to Emaus saw him, talked with him, eat with him,
and obtained no credit among the Disciples: The two Disciples that went to Emaus saw him, talked with him, eat with him,
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and they ran and told it: they told true, but no body believed them:
and they ran and told it: they told true, but no body believed them:
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Then S. Peter saw him, but he was not yet got into the Chair of the Catholick Church, they did not think him infallible,
Then S. Peter saw him, but he was not yet god into the Chair of the Catholic Church, they did not think him infallible,
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and so they believed him not at all. Five times in one day he appeared; for after all this he appeared to the Eleven;
and so they believed him not At all. Five times in one day he appeared; for After all this he appeared to the Eleven;
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they were indeed transported with joy and wonder, but they would scarce believe their own eyes,
they were indeed transported with joy and wonder, but they would scarce believe their own eyes,
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and though they saw him they doubted. Well, all this was not enough;
and though they saw him they doubted. Well, all this was not enough;
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he was seen also of James, and suffered Thomas to thrust his hand into his side,
he was seen also of James, and suffered Thomas to thrust his hand into his side,
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and appeared to S. Paul, and was seen by five hundred brethren at once.
and appeared to S. Paul, and was seen by five hundred brothers At once.
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So that there is no capacity of mankind, no time, no place, but had an ocular demonstration of his Resurrection.
So that there is no capacity of mankind, no time, no place, but had an ocular demonstration of his Resurrection.
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He appeared to Men and Women, to the Clergy and the Laity, to sinners of both sexes;
He appeared to Men and Women, to the Clergy and the Laity, to Sinners of both sexes;
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to weak men and to criminals, to doubters and denyers, at home and abroad, in publick and in private, in their houses and their journeys, unexpected and by appointment, betimes in the morning and late at night, to them in conjunction and to them in dispersion,
to weak men and to criminals, to doubters and Denyers, At home and abroad, in public and in private, in their houses and their journeys, unexpected and by appointment, betimes in the morning and late At night, to them in conjunction and to them in dispersion,
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when they did look for him and when they did not;
when they did look for him and when they did not;
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he appeared upon earth to many, and to S. Paul and S. Stephen from Heaven: So that we can require no greater testimony than all these are able to give us;
he appeared upon earth to many, and to S. Paul and S. Stephen from Heaven: So that we can require no greater testimony than all these Are able to give us;
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and they saw for themselves and for us too, that the Faith and certainty of the Resurrection of Jesus might be conveyed to all that shall die and follow Christ in their own order.
and they saw for themselves and for us too, that the Faith and certainty of the Resurrection of jesus might be conveyed to all that shall die and follow christ in their own order.
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Now this being matter of fact, cannot be supposed infinite, but limited to time and place,
Now this being matter of fact, cannot be supposed infinite, but limited to time and place,
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and therefore to be proved by them who at that time were upon the place;
and Therefore to be proved by them who At that time were upon the place;
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good men and true, simple and yet losers by the bargain, many and united, confident and constant, preaching it all their life,
good men and true, simple and yet losers by the bargain, many and united, confident and constant, preaching it all their life,
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and stoutly maintaining it at their death:
and stoutly maintaining it At their death:
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Men that would not deceive others, and Men that could not be deceived themselves in a matter so notorious and so proved, and so seen:
Men that would not deceive Others, and Men that could not be deceived themselves in a matter so notorious and so proved, and so seen:
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and if this be not sufficient credibility in a matter of fact as this was,
and if this be not sufficient credibility in a matter of fact as this was,
cc cs d vbb xx j n1 p-acp dt n1 pp-f n1 c-acp d vbds,
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then we can have no story credibly transmitted to us, no Records kept, no Acts of Courts, no Narratives of the dayes of old, no Traditions of our Fathers, no memorials of them in the third Generation.
then we can have no story credibly transmitted to us, no Records kept, no Acts of Courts, no Narratives of the days of old, no Traditions of our Father's, no memorials of them in the third Generation.
cs pns12 vmb vhi dx n1 av-j vvn p-acp pno12, dx n2 vvn, dx n2 pp-f n2, dx n2 pp-f dt n2 pp-f j, dx n2 pp-f po12 n2, dx n2 pp-f pno32 p-acp dt ord n1.
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Nay, if from these we have not sufficient causes, and arguments of Faith, how shall we be able to know the will of Heaven upon Earth? unless God do not only tell it once,
Nay, if from these we have not sufficient Causes, and Arguments of Faith, how shall we be able to know the will of Heaven upon Earth? unless God do not only tell it once,
uh-x, cs p-acp d pns12 vhb xx j n2, cc n2 pp-f n1, q-crq vmb pns12 vbi j pc-acp vvi dt n1 pp-f n1 p-acp n1? cs np1 vdb xx av-j vvi pn31 a-acp,
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but always, and not only always to some men, but always to all men:
but always, and not only always to Some men, but always to all men:
cc-acp av, cc xx av-j av p-acp d n2, cc-acp av p-acp d n2:
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for if some men must believe others, they can never do it in any thing more reasonably than in this;
for if Some men must believe Others, they can never do it in any thing more reasonably than in this;
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and if we may not trust them in this, then without a perpetual miracle no man could have Faith:
and if we may not trust them in this, then without a perpetual miracle no man could have Faith:
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for Faith could never come by hearing, by nothing but by seeing.
for Faith could never come by hearing, by nothing but by seeing.
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But if there be any use of History, any Faith in men, any honesty in manners, any truth in humane entercourse;
But if there be any use of History, any Faith in men, any honesty in manners, any truth in humane intercourse;
p-acp cs pc-acp vbb d n1 pp-f n1, d n1 p-acp n2, d n1 p-acp n2, d n1 p-acp j n1;
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if there be any use of Apostles or Teachers, of Ambassadors or Letters, of ears or hearing;
if there be any use of Apostles or Teachers, of ambassadors or Letters, of ears or hearing;
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if there be any such thing as the Grace of Faith, that is less than demonstration or intuition,
if there be any such thing as the Grace of Faith, that is less than demonstration or intuition,
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then we may be as sure that Christ the first Fruits is already risen, as all these credibilities can make us. But let us take heed;
then we may be as sure that christ the First Fruits is already risen, as all these credibilities can make us. But let us take heed;
cs pns12 vmb vbi a-acp j cst np1 dt ord n2 vbz av vvn, c-acp d d n2 vmb vvi pno12. cc-acp vvb pno12 vvi n1;
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as God hates a a lie, so he hates incredulity; an obstinate, a foolish and pertinacious understanding.
as God hates a a lie, so he hates incredulity; an obstinate, a foolish and pertinacious understanding.
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What we do every minute of our lives in matters of title and great concernment,
What we do every minute of our lives in matters of title and great concernment,
r-crq pns12 vdb d n1 pp-f po12 n2 p-acp n2 pp-f n1 cc j n1,
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if we refuse to do it in Religion, which yet is to be conducted as all humane affairs are, by humane instruments and arguments of perswasion proper to the nature of the thing, it is an obstinacy as cross to humane reason,
if we refuse to do it in Religion, which yet is to be conducted as all humane affairs Are, by humane Instruments and Arguments of persuasion proper to the nature of the thing, it is an obstinacy as cross to humane reason,
cs pns12 vvb pc-acp vdi pn31 p-acp n1, r-crq av vbz pc-acp vbi vvn p-acp d j n2 vbr, p-acp j n2 cc n2 pp-f n1 j p-acp dt n1 pp-f dt n1, pn31 vbz dt n1 c-acp j p-acp j n1,
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as it is to Divine Faith.
as it is to Divine Faith.
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But this Article was so clearly proved, that presently it came to pass that men were no longer ashamed of the Cross,
But this Article was so clearly proved, that presently it Come to pass that men were no longer ashamed of the Cross,
p-acp d n1 vbds av av-j vvn, cst av-j pn31 vvd pc-acp vvi d n2 vbdr av-dx av-jc j pp-f dt n1,
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but it was worn upon breasts, printed in the air, drawn upon foreheads, carried upon Banners, put upon Crowns Imperial, presently it came to pass that the Religion of the despised Jesus did infinitely prevail:
but it was worn upon breasts, printed in the air, drawn upon foreheads, carried upon Banners, put upon Crowns Imperial, presently it Come to pass that the Religion of the despised jesus did infinitely prevail:
cc-acp pn31 vbds vvn p-acp n2, vvn p-acp dt n1, vvn p-acp n2, vvn p-acp n2, vvn p-acp n2 j-jn, av-j pn31 vvd pc-acp vvi cst dt n1 pp-f dt j-vvn np1 vdd av-j vvi:
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a Religion that taught men to be meek and humble, apt to receive injuries, but unapt to do any;
a Religion that taught men to be meek and humble, apt to receive injuries, but unapt to do any;
dt n1 cst vvd n2 pc-acp vbi j cc j, j pc-acp vvi n2, cc-acp j pc-acp vdi d;
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a Religion that gave countenance to the poor and pitiful, in a time when riches were adored,
a Religion that gave countenance to the poor and pitiful, in a time when riches were adored,
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and ambition and pleasure had possessed the heart of all mankind;
and ambition and pleasure had possessed the heart of all mankind;
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a Religion that would change the face of things, and the hearts of men, and break vile habits into gentleness and counsel;
a Religion that would change the face of things, and the hearts of men, and break vile habits into gentleness and counsel;
dt n1 cst vmd vvi dt n1 pp-f n2, cc dt n2 pp-f n2, cc vvi j n2 p-acp n1 cc n1;
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that such a Religion, in such a time, by the Sermons and conduct of Fishermen, men of mean breeding and illiberal Arts, should so speedily triumph over the Philosophy of the world,
that such a Religion, in such a time, by the Sermons and conduct of Fishermen, men of mean breeding and illiberal Arts, should so speedily triumph over the Philosophy of the world,
cst d dt n1, p-acp d dt n1, p-acp dt n2 cc n1 pp-f n2, n2 pp-f j n-vvg cc j n2, vmd av av-j vvi p-acp dt n1 pp-f dt n1,
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and the arguments of the subtle, and the Sermons of the Eloquent;
and the Arguments of the subtle, and the Sermons of the Eloquent;
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the Power of Princes and the Interests of States, the inclinations of nature and the blindness of zeal, the force of custom and the sollicitation of passions, the pleasures of sin and the busie Arts of the Devil;
the Power of Princes and the Interests of States, the inclinations of nature and the blindness of zeal, the force of custom and the solicitation of passion, the pleasures of since and the busy Arts of the devil;
dt n1 pp-f n2 cc dt n2 pp-f n2, dt n2 pp-f n1 cc dt n1 pp-f n1, dt n1 pp-f n1 cc dt n1 pp-f n2, dt n2 pp-f n1 cc dt j n2 pp-f dt n1;
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that is, against Wit, and Power, Superstition and Wilfulness, Fame and Money, Nature and Empire, which are all the causes in this World that can make a thing impossible;
that is, against Wit, and Power, Superstition and Wilfulness, Fame and Money, Nature and Empire, which Are all the Causes in this World that can make a thing impossible;
d vbz, p-acp n1, cc n1, n1 cc n1, n1 cc n1, n1 cc n1, r-crq vbr d dt n2 p-acp d n1 cst vmb vvi dt n1 j;
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this, this is to be ascribed to the power of God, and is the great demonstration of the Resurrection of Jesus.
this, this is to be ascribed to the power of God, and is the great demonstration of the Resurrection of jesus.
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Every thing was an Argument for it, and improved it; no Objection could hinder it, no Enemies destroy it;
Every thing was an Argument for it, and improved it; no Objection could hinder it, no Enemies destroy it;
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whatsoever was for them, it made the Religion to encrease; whatsoever was against them, made it to encrease;
whatsoever was for them, it made the Religion to increase; whatsoever was against them, made it to increase;
r-crq vbds p-acp pno32, pn31 vvd dt n1 pc-acp vvi; r-crq vbds p-acp pno32, vvd pn31 pc-acp vvi;
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Sun-shine and Storms, fair Weather or foul, it was all one as to the event of things:
Sunshine and Storms, fair Weather or foul, it was all one as to the event of things:
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for they were instruments in the hands of God, who could make what himself should chuse to be the product of any cause;
for they were Instruments in the hands of God, who could make what himself should choose to be the product of any cause;
c-acp pns32 vbdr n2 p-acp dt n2 pp-f np1, r-crq vmd vvi r-crq n1 vmd vvi pc-acp vbi dt n1 pp-f d n1;
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so that if the Christians had peace, they went abroad and brought in Converts; if they had no peace but persecution, the Converts came in to them.
so that if the Christians had peace, they went abroad and brought in Converts; if they had no peace but persecution, the Converts Come in to them.
av cst cs dt np1 vhd n1, pns32 vvd av cc vvn p-acp vvz; cs pns32 vhd dx n1 p-acp n1, dt vvz vvd a-acp p-acp pno32.
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In prosperity they allured and enticed the World by the beauty of holiness;
In Prosperity they allured and enticed the World by the beauty of holiness;
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in affliction and trouble they amazed all men with the splendour of their Innocence, and the glories of their patience;
in affliction and trouble they amazed all men with the splendour of their Innocence, and the Glories of their patience;
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and quickly it was that the World became Disciple to the glorious Nazarene, and men could no longer doubt of the Resurrection of Jesus,
and quickly it was that the World became Disciple to the glorious Nazarene, and men could no longer doubt of the Resurrection of jesus,
cc av-j pn31 vbds d dt n1 vvd n1 p-acp dt j np1, cc n2 vmd av-dx av-jc n1 pp-f dt n1 pp-f np1,
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when it became so demonstrated by the certainty of them that saw it, and the courage of them that dyed for it,
when it became so demonstrated by the certainty of them that saw it, and the courage of them that died for it,
c-crq pn31 vvd av vvn p-acp dt n1 pp-f pno32 cst vvd pn31, cc dt n1 pp-f pno32 cst vvd p-acp pn31,
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and the multitude of them that believed it;
and the multitude of them that believed it;
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who by their Sermons and their Actions, by their publick Offices and Discourses, by Festivals and Eucharists, by Arguments of Experience and Sense, by Reason and Religion, by perswading rational Men,
who by their Sermons and their Actions, by their public Offices and Discourses, by Festivals and Eucharists, by Arguments of Experience and Sense, by Reason and Religion, by persuading rational Men,
r-crq p-acp po32 n2 cc po32 n2, p-acp po32 j n2 cc n2, p-acp n2 cc n2, p-acp n2 pp-f n1 cc n1, p-acp n1 cc n1, p-acp vvg j n2,
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and establishing believing Christians, by their living in the obedience of Jesus, and dying for the testimony of Jesus, have greatly advanced his Kingdom,
and establishing believing Christians, by their living in the Obedience of jesus, and dying for the testimony of jesus, have greatly advanced his Kingdom,
cc vvg vvg np1, p-acp po32 n-vvg p-acp dt n1 pp-f np1, cc vvg p-acp dt n1 pp-f np1, vhb av-j vvn po31 n1,
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and his Power, and his Glory, into which he entred after his Resurrection from the dead.
and his Power, and his Glory, into which he entered After his Resurrection from the dead.
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For he is the first Fruits;
For he is the First Fruits;
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and if we hope to rise through him, we must confess that himself is first risen from the dead. That's the first particular.
and if we hope to rise through him, we must confess that himself is First risen from the dead. That's the First particular.
cc cs pns12 vvb pc-acp vvi p-acp pno31, pns12 vmb vvi cst px31 vbz ord vvn p-acp dt j. d|vbz dt ord j.
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2. There is an order for us also: We also shall rise again: Combustúsque senex tumulo procedit adultus, Consumens dat membra rogus; —
2. There is an order for us also: We also shall rise again: Combustúsque senex tumulo procedit adultus, Consumens that membra Rogus; —
crd pc-acp vbz dt n1 p-acp pno12 av: pns12 av vmb vvi av: fw-la fw-la fw-la fw-la fw-la, n2 cst fw-la n1; —
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The ashes of old Camillus shall stand up spritely from his Urn;
The Ashes of old Camillus shall stand up spritely from his Urn;
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and the Funeral fires shall produce a new warmth to the dead bones of all those who dyed under the arms of all the Enemies of the Roman greatness.
and the Funeral fires shall produce a new warmth to the dead bones of all those who died under the arms of all the Enemies of the Roman greatness.
cc dt n1 n2 vmb vvi dt j n1 p-acp dt j n2 pp-f d d r-crq vvd p-acp dt n2 pp-f d dt n2 pp-f dt njp n1.
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This is a less wonder than the former: for admonetur omnis aetas jam fieri posse quod aliquando factum est.
This is a less wonder than the former: for admonetur omnis Aetas jam fieri posse quod aliquando factum est.
d vbz dt av-dc n1 cs dt j: c-acp fw-la fw-la n2 fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
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If it was done once, it may be done again;
If it was done once, it may be done again;
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for since it could never have been done but by a power that is infinite, that infinite must also be eternal and indeficient.
for since it could never have been done but by a power that is infinite, that infinite must also be Eternal and indeficient.
c-acp c-acp pn31 vmd av-x vhi vbn vdn p-acp p-acp dt n1 cst vbz j, cst j vmb av vbi j cc j.
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By the same Almighty power which restored life to the dead body of our living Lord, we may all be restored to a new life in the Resurrection of the dead.
By the same Almighty power which restored life to the dead body of our living Lord, we may all be restored to a new life in the Resurrection of the dead.
p-acp dt d j-jn n1 r-crq vvd n1 p-acp dt j n1 pp-f po12 j-vvg n1, pns12 vmb d vbi vvn p-acp dt j n1 p-acp dt n1 pp-f dt j.
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When Man was not, what power, what causes made him to be? whatsoever it was, it did then as great a work as to raise his body to the same being again;
When Man was not, what power, what Causes made him to be? whatsoever it was, it did then as great a work as to raise his body to the same being again;
c-crq n1 vbds xx, q-crq n1, r-crq n2 vvd pno31 pc-acp vbi? c-crq pn31 vbds, pn31 vdd av p-acp j dt n1 c-acp pc-acp vvi po31 n1 p-acp dt d vbg av;
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and because we know not the method of Natures secret changes, and how we can be fashioned beneath in secreto terrae, and cannot handle and discern the possibilities and seminal powers in the ashes of dissolved bones, must our ignorance in Philosophy be put in balance against the Articles of Religion, the hopes of Mankind, the Faith of Nations and the truth of God? and are our opinions of the power of God so low, that our understanding must be his measure;
and Because we know not the method of Nature's secret changes, and how we can be fashioned beneath in secreto terrae, and cannot handle and discern the possibilities and seminal Powers in the Ashes of dissolved bones, must our ignorance in Philosophy be put in balance against the Articles of Religion, the hope's of Mankind, the Faith of nations and the truth of God? and Are our opinions of the power of God so low, that our understanding must be his measure;
cc c-acp pns12 vvb xx dt n1 pp-f ng1 j-jn n2, cc c-crq pns12 vmb vbi vvn p-acp p-acp av fw-la, cc vmbx vvi cc vvi dt n2 cc j-jn n2 p-acp dt n2 pp-f j-vvn n2, vmb po12 n1 p-acp n1 vbi vvn p-acp n1 p-acp dt n2 pp-f n1, dt n2 pp-f n1, dt n1 pp-f n2 cc dt n1 pp-f np1? cc vbr po12 n2 pp-f dt n1 pp-f np1 av j, cst po12 n1 vmb vbi po31 n1;
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and he shall be confessed to do nothing unless it be made plain in our Philosophy? Certainly we have a low opinion of God unless we believe he can do more things than we can understand:
and he shall be confessed to do nothing unless it be made plain in our Philosophy? Certainly we have a low opinion of God unless we believe he can do more things than we can understand:
cc pns31 vmb vbi vvn pc-acp vdi pix cs pn31 vbb vvn j p-acp po12 n1? av-j pns12 vhb dt j n1 pp-f np1 cs pns12 vvb pns31 vmb vdi dc n2 cs pns12 vmb vvi:
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But let us hear S. Paul 's demonstration; If the Corn dies and lives again;
But let us hear S. Paul is demonstration; If the Corn die and lives again;
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if it lays its body down, suffers alteration, dissolution and death, but at the Spring rises again in the verdure of a leaf, in the fulness of the ear, in the kidneys of Wheat;
if it lays its body down, suffers alteration, dissolution and death, but At the Spring rises again in the verdure of a leaf, in the fullness of the ear, in the kidneys of Wheat;
cs pn31 vvz po31 n1 a-acp, vvz n1, n1 cc n1, cc-acp p-acp dt n1 vvz av p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f dt n1, p-acp dt n2 pp-f n1;
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if it proceeds from little to great, from nakedness to ornament, from emptiness to plenty, from unity to multitude, from death to life:
if it proceeds from little to great, from nakedness to ornament, from emptiness to plenty, from unity to multitude, from death to life:
cs pn31 vvz p-acp j p-acp j, p-acp n1 p-acp n1, p-acp n1 p-acp n1, p-acp n1 p-acp n1, p-acp n1 p-acp n1:
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be a Sadducee no more, shame not thy understanding, and reproach not the weakness of thy Faith, by thinking that Corn can be restored to life, and Man cannot;
be a Sadducee no more, shame not thy understanding, and reproach not the weakness of thy Faith, by thinking that Corn can be restored to life, and Man cannot;
vbb dt np1 av-dx av-dc, vvb xx po21 n1, cc vvb xx dt n1 pp-f po21 n1, p-acp vvg d n1 vmb vbi vvn p-acp n1, cc n1 vmbx;
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especially since in every Creature the obediential capacity is infinite, and cannot admit degrees;
especially since in every Creature the obediential capacity is infinite, and cannot admit Degrees;
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for every Creature can be any thing under the power of God, which cannot be less than infinite.
for every Creature can be any thing under the power of God, which cannot be less than infinite.
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But we find no obscure foot-steps of this mystery even amongst the Heathens:
But we find no Obscure footsteps of this mystery even among the heathens:
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Pliny reports that Appion the Grammarian by the use of the Plant Osiris called Homer from his Grave; pliny reports that Appion the Grammarian by the use of the Plant Osiris called Homer from his Grave;
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and in Valerius Maximus we find that Aelius Tubero returned to life when he was seated in his Funeral pile;
and in Valerius Maximus we find that Aelius Tubero returned to life when he was seated in his Funeral pile;
cc p-acp np1 np1 pns12 vvb d np1 np1 vvn p-acp n1 c-crq pns31 vbds vvn p-acp po31 n1 n1;
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and in Plutarch, that Soleus after three days burial did live; and in Valerius that Aeris Pamphilius did so after ten days.
and in Plutarch, that Soleus After three days burial did live; and in Valerius that Aeris Pamphilus did so After ten days.
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And it was so commonly believed, that Glaucus who was choked in a Vessel of honey did rise again, that it grew to a Proverb;
And it was so commonly believed, that Glaucus who was choked in a Vessel of honey did rise again, that it grew to a Proverb;
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Glaucus poto melle surrexit; Glaucus having tasted honey, dyed and lived again. I pretend not to believe these stories to be true;Glaucus Poto melle surrexit; Glaucus having tasted honey, died and lived again. I pretend not to believe these stories to be true;
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but from these instances it may be concluded that they believed it possible that there should be a Resurrection from the dead;but from these instances it may be concluded that they believed it possible that there should be a Resurrection from the dead;
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and natural reason, and their Philosophy did not wholly destroy their hopes and expectation to have a portion in this Article.
and natural reason, and their Philosophy did not wholly destroy their hope's and expectation to have a portion in this Article.
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For God knowing that the great hopes of Man, that the biggest endearment of Religion, the sanction of private Justice, the band of Piety and holy Courage, does wholly derive from the Article of the Resurrection, was pleased not only to make it credible,
For God knowing that the great hope's of Man, that the biggest endearment of Religion, the sanction of private justice, the band of Piety and holy Courage, does wholly derive from the Article of the Resurrection, was pleased not only to make it credible,
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but easie and familiar to us;
but easy and familiar to us;
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and we so converse every night with the Image of death, that every morning we find an argument of the Resurrection.
and we so converse every night with the Image of death, that every morning we find an argument of the Resurrection.
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Sleep and Death have but one mother, and they have one name in common. Sleep and Death have but one mother, and they have one name in Common.
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Soles occidere & redire possunt, Nobis cum semel occidit lux brevis, Nox est perpetua una dormienda, Catul.
Soles occidere & Redire possunt, Nobis cum semel occidit lux brevis, Nox est perpetua una dormienda, Catul
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Charnel-houses are but NONLATINALPHABET ▪ Coemeteries or sleeping-places, and they that die are fallen asleep, and the Resurrection is but an awakening and standing up from sleep:Charnel-houses Are but ▪ Cemeteries or Sleeping-places, and they that die Are fallen asleep, and the Resurrection is but an awakening and standing up from sleep:
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but in sleep our senses are as fast bound by Nature, as our Joints are by the Grave-cloaths;
but in sleep our Senses Are as fast bound by Nature, as our Joints Are by the Graveclothes;
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and unless an Angel of God waken us every morning, we must confess our selves as unable to converse with men,
and unless an Angel of God waken us every morning, we must confess our selves as unable to converse with men,
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as we now are afraid to die & to converse with Spirits. But however Death it self is no more;
as we now Are afraid to die & to converse with Spirits. But however Death it self is no more;
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it is but darkness and a shadow, a rest and a forgetfulness.
it is but darkness and a shadow, a rest and a forgetfulness.
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What is there more in death? what is there less in sleep? For do we not see by experience that nothing of equal loudness does awaken us sooner than a mans voice, especially if he be called by name? and thus also it shall be in the Resurrection:What is there more in death? what is there less in sleep? For do we not see by experience that nothing of equal loudness does awaken us sooner than a men voice, especially if he be called by name? and thus also it shall be in the Resurrection:
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We shall be awakened by the voice of a man, and he that called Lazarus by name from his Grave, shall also call us:
We shall be awakened by the voice of a man, and he that called Lazarus by name from his Grave, shall also call us:
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for although S. Paul affirms, that the trumpet shall sound, and there shall be the voice of an Arch-Angel;
for although S. Paul affirms, that the trumpet shall found, and there shall be the voice of an Arch-Angel;
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yet this is not a word of Nature, but of Office and Ministry:
yet this is not a word of Nature, but of Office and Ministry:
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Christ himself is that Arch-Angel, and he shall descend with a mighty shout, (saith the Apostle) and all that are in the grave shall hear his voice, saith S. John: So that we shall be awakened by the voice of a Man,
christ himself is that Arch-Angel, and he shall descend with a mighty shout, (Says the Apostle) and all that Are in the grave shall hear his voice, Says S. John: So that we shall be awakened by the voice of a Man,
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because we are only fallen asleep by the decree of God;
Because we Are only fallen asleep by the Decree of God;
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and when the Cock and the Lark call us up to prayer and labour, the first thing we see is an argument of our Resurrection from the dead.
and when the Cock and the Lark call us up to prayer and labour, the First thing we see is an argument of our Resurrection from the dead.
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And when we consider what the Greek Church reports, That amongst them the bodies of those that die Excommunicate will not return to dust till the Censure be taken off ▪ we may with a little faith and reason believe, that the same power that keeps them from their natural Dissolution, can recall then to life and union.
And when we Consider what the Greek Church reports, That among them the bodies of those that die Excommunicate will not return to dust till the Censure be taken off ▪ we may with a little faith and reason believe, that the same power that keeps them from their natural Dissolution, can Recall then to life and Union.
cc c-crq pns12 vvb r-crq dt jp n1 vvz, cst p-acp pno32 dt n2 pp-f d cst vvb j vmb xx vvi pc-acp vvi p-acp dt n1 vbb vvn a-acp ▪ pns12 vmb p-acp dt j n1 cc n1 vvb, cst dt d n1 cst vvz pno32 p-acp po32 j n1, vmb vvi av p-acp n1 cc n1.
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I will not now insist upon the story of the Rising Bones seen every year in Egypt, nor the pretences of the Chymists, that they from the ashes of Flowers can re-produce from the same materials the same beauties in colour and figure;
I will not now insist upon the story of the Rising Bones seen every year in Egypt, nor the pretences of the chemists, that they from the Ashes of Flowers can reproduce from the same materials the same beauty's in colour and figure;
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for he that proves a certain Truth from an uncertain Argument, is like him that wears a wooden leg when he hath two sound legs already;
for he that Proves a certain Truth from an uncertain Argument, is like him that wears a wooden leg when he hath two found legs already;
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it hinders his going, but helps him not:
it hinders his going, but helps him not:
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the Truth of God stands not in need of such supporters, Nature alone is a sufficient Preacher:
the Truth of God Stands not in need of such supporters, Nature alone is a sufficient Preacher:
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Quae nunc herba fuit, lignum jacet, herba futura, Aeriae nudantur aves cum penna vetusta, Et nova subvestit reparatas pluma volucres.
Quae nunc herba fuit, lignum jacet, herba futura, Aeriae nudantur aves cum penna vetusta, Et nova subvestit reparatas pluma volucres.
fw-la fw-la fw-la fw-la, fw-la fw-la, fw-la fw-la, fw-la fw-la n2 fw-la n1 fw-la, fw-la fw-la fw-la fw-la n1 fw-la.
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Night and Day, the Sun returning to the same point of East, every change of Species in the same matter, Generation and Corruption, the Eagle renewing her youth,
Night and Day, the Sun returning to the same point of East, every change of Species in the same matter, Generation and Corruption, the Eagl renewing her youth,
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and the Snake her skin, the Silk-worm and the Swallows, the care of posterity and the care of an immortal name, Winter and Summer, the Fall and Spring, the Old Testament and the New, the words of Job, and the Visions of the Prophets, the Prayer of Ezekiel for the resurrection of the men of Ephraim, and the return of Jonas from the Whales belly, the Histories of the Jews and the Narratives of Christians, the Faith of Believers and the Philosophy of the reasonable;
and the Snake her skin, the Silkworm and the Swallows, the care of posterity and the care of an immortal name, Winter and Summer, the Fallen and Spring, the Old Testament and the New, the words of Job, and the Visions of the prophets, the Prayer of Ezekielem for the resurrection of the men of Ephraim, and the return of Jonah from the Whale's belly, the Histories of the jews and the Narratives of Christians, the Faith of Believers and the Philosophy of the reasonable;
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all join in the verification of this Mystery.
all join in the verification of this Mystery.
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And amongst these heaps it is not of the least consideration, that there was never any good man, who having been taught this Article,
And among these heaps it is not of the least consideration, that there was never any good man, who having been taught this Article,
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but if he served God, he also relied upon this. If he believed God, he believed this;
but if he served God, he also relied upon this. If he believed God, he believed this;
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and therefore S. Paul says that they who were NONLATINALPHABET, were also NONLATINALPHABET, they who had no hope (meaning of the Resurrection) were also Atheists,
and Therefore S. Paul Says that they who were, were also, they who had no hope (meaning of the Resurrection) were also Atheists,
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and without God in the world.
and without God in the world.
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And it is remarkable what S. Augugustine observes, That when the World saw the righteous Abel destroyed,
And it is remarkable what S. Augustine observes, That when the World saw the righteous Abel destroyed,
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and that the murderer out-lived his crime, and built up a numerous Family, and grew mighty upon Earth, they neglected the service of God upon that account, till God in pity of their prejudice and foolish arguings took Enoch up to Heaven to recover them from their impieties, by shewing them that their bodies and souls should be rewarded for ever in an Eternal union.
and that the murderer outlived his crime, and built up a numerous Family, and grew mighty upon Earth, they neglected the service of God upon that account, till God in pity of their prejudice and foolish arguings took Enoch up to Heaven to recover them from their impieties, by showing them that their bodies and Souls should be rewarded for ever in an Eternal Union.
cc cst dt n1 vvn po31 n1, cc vvd a-acp dt j n1, cc vvd j p-acp n1, pns32 vvd dt n1 pp-f np1 p-acp d n1, c-acp np1 p-acp n1 pp-f po32 n1 cc j n2-vvg vvd np1 a-acp p-acp n1 pc-acp vvi pno32 p-acp po32 n2, p-acp vvg pno32 d po32 n2 cc n2 vmd vbi vvn p-acp av p-acp dt j n1.
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But Christ the first fruits is gone before, and himself did promise, that when himself was lifted up he would draw all men after him:
But christ the First fruits is gone before, and himself did promise, that when himself was lifted up he would draw all men After him:
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Every man in his own order; first Christ, then they that are Christ's at his coming. Every man in his own order; First christ, then they that Are Christ's At his coming.
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And so I have done with the second Particular, not Christ only, but we also shall rise in Gods time and our order.
And so I have done with the second Particular, not christ only, but we also shall rise in God's time and our order.
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But concerning this order I must speak a word or two, not only for the fuller handling the Text,
But Concerning this order I must speak a word or two, not only for the fuller handling the Text,
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but because it will be matter of application of what hath been already spoken of the Article of the Resurrection.
but Because it will be matter of application of what hath been already spoken of the Article of the Resurrection.
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3. First Christ and then we: And we therefore because Christ is already risen:
3. First christ and then we: And we Therefore Because christ is already risen:
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But you must remember, that the Resurrection and Exaltation of Christ was the reward of his perfect obedience and purest holiness,
But you must Remember, that the Resurrection and Exaltation of christ was the reward of his perfect Obedience and Purest holiness,
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and he calling us to an imitation of the same obedience, and the same perfect holiness, prepares a way for us to the same Resurrection.
and he calling us to an imitation of the same Obedience, and the same perfect holiness, prepares a Way for us to the same Resurrection.
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If we by holiness become the Sons of God as Christ was, we shall also, as he was, become the Sons of God in the Resurrection: But upon no other terms.
If we by holiness become the Sons of God as christ was, we shall also, as he was, become the Sons of God in the Resurrection: But upon no other terms.
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So said our blessed Lord himself:
So said our blessed Lord himself:
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Ye which have followed me in the Regeneration, when the Son of Man shall sit on the throne of his glory, ye also shall sit upon Thrones judging the Tribes of Israel. You which have followed me in the Regeneration, when the Son of Man shall fit on the throne of his glory, you also shall fit upon Thrones judging the Tribes of Israel.
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For as it was with Christ the first Fruits, so it shall be with all Christians in their own order:
For as it was with christ the First Fruits, so it shall be with all Christians in their own order:
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as with the Head, so it shall be with the Members.
as with the Head, so it shall be with the Members.
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He was the Son of God by love and obedience, and then became the Son of God by Resurrection from the dead to life Eternal, and so shall we;
He was the Son of God by love and Obedience, and then became the Son of God by Resurrection from the dead to life Eternal, and so shall we;
pns31 vbds dt n1 pp-f np1 p-acp n1 cc n1, cc av vvd dt n1 pp-f np1 p-acp n1 p-acp dt j p-acp n1 j, cc av vmb pns12;
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but we cannot be so in any other way. To them that are Christ's, and to none else shall this be given:
but we cannot be so in any other Way. To them that Are Christ's, and to none Else shall this be given:
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For we must know that God hath sent Christ into the World to be a great example and demonstration of the Oeconomy and Dispensation of Eternal life.
For we must know that God hath sent christ into the World to be a great Exampl and demonstration of the Oeconomy and Dispensation of Eternal life.
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As God brought Christ to glory, so he will bring us, but by no other method.
As God brought christ to glory, so he will bring us, but by no other method.
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He first obeyed the will of God, and patiently suffered the will of God; he dyed and rose again, and entred into glory; and so must we.
He First obeyed the will of God, and patiently suffered the will of God; he died and rose again, and entered into glory; and so must we.
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Thus Christ is made Via, Veritas, & Vita, the Way, the Truth, and the Life; that is, the true way to Eternal life:
Thus christ is made Via, Veritas, & Vita, the Way, the Truth, and the Life; that is, the true Way to Eternal life:
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He first trode this Wine-press, and we must insist in the same steps, or we shall never partake of this blessed Resurrection.
He First trodden this Winepress, and we must insist in the same steps, or we shall never partake of this blessed Resurrection.
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He was made the Son of God in a most glorious manner, and we by him, by his merit,
He was made the Son of God in a most glorious manner, and we by him, by his merit,
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and by his grace, and by his example: but other than this there is no way of Salvation for us:
and by his grace, and by his Exampl: but other than this there is no Way of Salvation for us:
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That's the first and great effect of this glorious order. 4. But there is one thing more in it yet:
That's the First and great Effect of this glorious order. 4. But there is one thing more in it yet:
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Every man in his own order. Every man in his own order.
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First Christ, and then they that are Christ's: But what shall become of them that are not Christs? why there is an order for them too:First christ, and then they that Are Christ's: But what shall become of them that Are not Christ? why there is an order for them too:
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First, they that are Christs; and then they that are not his: * Blessed and holy is he that hath his part in the first Resurrection:
First, they that Are Christ; and then they that Are not his: * Blessed and holy is he that hath his part in the First Resurrection:
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There is a first and a second Resurrection even after this life; The dead in Christ shall rise first:
There is a First and a second Resurrection even After this life; The dead in christ shall rise First:
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Now blessed are they that have their portion here; for upon these the second death shall have no power.
Now blessed Are they that have their portion Here; for upon these the second death shall have no power.
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As for the recalling the wicked from their Graves, it is no otherwise in the sense of the Spirit to be called a Resurrection,
As for the recalling the wicked from their Graves, it is not otherwise in the sense of the Spirit to be called a Resurrection,
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than taking a Criminal from the Prison to the Bar, is a giving of Liberty.
than taking a Criminal from the Prison to the Bar, is a giving of Liberty.
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When poor Attilius Aviola had been seized on by an Apoplexy, his friends supposing him dead carried him to his Funeral pile;
When poor Attelius Aviola had been seized on by an Apoplexy, his Friends supposing him dead carried him to his Funeral pile;
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but when the fire began to approach, and the heat to warm the body, he revived,
but when the fire began to approach, and the heat to warm the body, he revived,
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and seeing himself incircled with Funeral flames, called out aloud to his friends to rescue, not the dead, but the living Aviola from that horrid burning: But it could not be, he only was restored from his sickness to fall into death,
and seeing himself encircled with Funeral flames, called out aloud to his Friends to rescue, not the dead, but the living Aviola from that horrid burning: But it could not be, he only was restored from his sickness to fallen into death,
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and from his dull disease to a sharp and intolerable torment. Just so shall the wicked live again;and from his dull disease to a sharp and intolerable torment. Just so shall the wicked live again;
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they shall receive their Souls, that they may be a portion for Devils; they shall receive their bodies, that they may feel the everlasting burning;
they shall receive their Souls, that they may be a portion for Devils; they shall receive their bodies, that they may feel the everlasting burning;
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they shall see Christ, that they may look on him whom they have pierced; and they shall hear the voice of God passing upon them the intolerable sentence;
they shall see christ, that they may look on him whom they have pierced; and they shall hear the voice of God passing upon them the intolerable sentence;
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they shall come from their Graves, that they may go into Hell; and live again, that they may die for ever.
they shall come from their Graves, that they may go into Hell; and live again, that they may die for ever.
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So have we seen a poor condemned Criminal, the weight of whose sorrows sitting heavily upon his soul, hath benummed him into a deep sleep, till he hath forgotten his groans,
So have we seen a poor condemned Criminal, the weight of whose sorrows sitting heavily upon his soul, hath benumbed him into a deep sleep, till he hath forgotten his groans,
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and laid aside his deep sighings;
and laid aside his deep sighings;
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but on a sudden comes the Messenger of death, and unbinds the Poppy Garland, scatters the heavy Cloud that incircled his miserable head,
but on a sudden comes the Messenger of death, and unbinds the Poppy Garland, scatters the heavy Cloud that encircled his miserable head,
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and makes him return to acts of life, that he may quickly descend into death and be no more.
and makes him return to acts of life, that he may quickly descend into death and be no more.
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So is every Sinner that lies down in shame, and makes his grave with the wicked;
So is every Sinner that lies down in shame, and makes his grave with the wicked;
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he shall indeed rise again, and be call'd upon by the voice of the Archangel;
he shall indeed rise again, and be called upon by the voice of the Archangel;
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but then he shall descend into sorrows greater than the reason and the patience of a man, weeping and shrieking louder than the groans of the miserable children in the Valley of Hinnom.
but then he shall descend into sorrows greater than the reason and the patience of a man, weeping and shrieking Louder than the groans of the miserable children in the Valley of Hinnom.
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These indeed are sad stories, but true as the voice of God, and the Sermons of the Holy Jesus.
These indeed Are sad stories, but true as the voice of God, and the Sermons of the Holy jesus.
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They are Gods Words, and Gods Decrees;
They Are God's Words, and God's Decrees;
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and I wish that all who profess the belief of these, would consider sadly what they mean.
and I wish that all who profess the belief of these, would Consider sadly what they mean.
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If ye believe the Article of the Resurrection, then you know that in your body you shall receive what you did in the body,
If you believe the Article of the Resurrection, then you know that in your body you shall receive what you did in the body,
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whether it be good or bad. It matters not now very much whether our bodies be beauteous or deformed;
whither it be good or bad. It matters not now very much whither our bodies be beauteous or deformed;
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for if we glorifie God in our bodies, God shall make our bodies glorious.
for if we Glorify God in our bodies, God shall make our bodies glorious.
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It matters not much whether we live in ease and pleasure, or eat nothing but bitter herbs;
It matters not much whither we live in ease and pleasure, or eat nothing but bitter herbs;
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the body that lies in dust and ashes, that goes stooping and feeble, that lodges at the foot of the Cross,
the body that lies in dust and Ashes, that Goes stooping and feeble, that lodges At the foot of the Cross,
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and dwells in discipline, shall be feasted at the eternal Supper of the Lamb.
and dwells in discipline, shall be feasted At the Eternal Supper of the Lamb.
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And ever remember this, That beastly pleasures, and lying lips, and a deceitful tongue, and a heart that sendeth forth proud things, are no good dispositions to a blessed Resurrection.
And ever Remember this, That beastly pleasures, and lying lips, and a deceitful tongue, and a heart that sends forth proud things, Are no good dispositions to a blessed Resurrection.
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NONLATINALPHABET It is not good that in the body we live a life of dissolution, for that's no good harmony with that purpose of Glory which God designs the body.
It is not good that in the body we live a life of dissolution, for that's no good harmony with that purpose of Glory which God designs the body.
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NONLATINALPHABET NONLATINALPHABET said Phocyllides; for we hope that from our beds of darkness we shall rise into Regions of light,
said Phocyllides; for we hope that from our Beds of darkness we shall rise into Regions of Light,
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and shall become like unto God: They shall partake of a Resurrection to life; and what this can infer is very obvious:
and shall become like unto God: They shall partake of a Resurrection to life; and what this can infer is very obvious:
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For if it be so hard to believe a Resurrection from one death, let us not be dead in trespasses and sins;
For if it be so hard to believe a Resurrection from one death, let us not be dead in Trespasses and Sins;
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for a Resurrection from two deaths will be harder to be believed, and harder to be effected.
for a Resurrection from two death's will be harder to be believed, and harder to be effected.
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But if any of you have lost the life of Grace, and so forfeited all your title to a life of Glory, betake your selves to an early and an entire Piety, that when by this first Resurrection you have made this way plain before your face, you may with confidence expect a happy Resurrection from your graves:
But if any of you have lost the life of Grace, and so forfeited all your title to a life of Glory, betake your selves to an early and an entire Piety, that when by this First Resurrection you have made this Way plain before your face, you may with confidence expect a happy Resurrection from your graves:
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For if it be possible that the Spirit, when it is dead in sin, can arise to a life of Righteousness;
For if it be possible that the Spirit, when it is dead in since, can arise to a life of Righteousness;
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much more it is easie to suppose, that the body after death is capable of being restor'd again:
much more it is easy to suppose, that the body After death is capable of being restored again:
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And this is a consequent of St. Paul 's Argument, Rom. 5. 10. If when ye were enemies ye were reconciled by his death, much more being reconciled we shall be saved by his life;
And this is a consequent of Saint Paul is Argument, Rom. 5. 10. If when you were enemies you were reconciled by his death, much more being reconciled we shall be saved by his life;
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plainly declaring, that it is a harder and more wonderful thing for a wicked man to become the friend of God,
plainly declaring, that it is a harder and more wondered thing for a wicked man to become the friend of God,
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than for one that is so, to be carried up to heaven and partake of his Glory.
than for one that is so, to be carried up to heaven and partake of his Glory.
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The first Resurrection is certainly the greater miracle: But he that hath risen once, may rise again;
The First Resurrection is Certainly the greater miracle: But he that hath risen once, may rise again;
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and this is as sure as that he that dies once, may die again, and die for ever.
and this is as sure as that he that die once, may die again, and die for ever.
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But he who partakes of the death of Christ by Mortification, and of his Resurrection by holiness of life and a holy Faith, shall, according to the expression of the Prophet Isaiah, Isa. 26. 20. Enter into his chamber of death;
But he who partakes of the death of christ by Mortification, and of his Resurrection by holiness of life and a holy Faith, shall, according to the expression of the Prophet Isaiah, Isaiah 26. 20. Enter into his chamber of death;
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when Nature and Gods decree shall shut the doors upon him, and there he shall be hidden for a little moment:
when Nature and God's Decree shall shut the doors upon him, and there he shall be hidden for a little moment:
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But then shall they that dwell in dust awake and sing, with Christs dead body shall they arise;
But then shall they that dwell in dust awake and sing, with Christ dead body shall they arise;
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all shall rise, but every man in his own order; Christ the first fruits, then they that are Christ's at his coming. Amen.
all shall rise, but every man in his own order; christ the First fruits, then they that Are Christ's At his coming. Amen.
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I have now done with my meditation of the Resurrection; but we have a new and a sadder subject to consider.
I have now done with my meditation of the Resurrection; but we have a new and a sadder Subject to Consider.
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It is glorious and brave when a Christian contemplates those Glories which stand at the foot of the Account of all Gods Servants;
It is glorious and brave when a Christian contemplates those Glories which stand At the foot of the Account of all God's Servants;
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but when we consider, that before all or any thing of this happens, every Christian must twice exuere hominem, put off the Old man,
but when we Consider, that before all or any thing of this happens, every Christian must twice exuere hominem, put off the Old man,
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and then lie down in dust, and the dishonours of the grave, it is Vinum Myrrhatum, there is Myrrhe put into our Wine;
and then lie down in dust, and the dishonours of the grave, it is Vinum Myrrhatum, there is Myrrh put into our Wine;
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it is wholsom, but it will allay all our pleasures of that glorious expectation: But no man can escape it.
it is wholesome, but it will allay all our pleasures of that glorious expectation: But no man can escape it.
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After that the Great Cyrus had Rul'd long in a mighty Empire, yet there came a Message from Heaven, not so sad it may be,
After that the Great Cyrus had Ruled long in a mighty Empire, yet there Come a Message from Heaven, not so sad it may be,
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yet as decretory as the Hand-writing on the wall that arrested his Successor Darius, NONLATINALPHABET, Prepare thy self, O Cyrus, and then go unto the Gods;
yet as decretory as the Handwriting on the wall that arrested his Successor Darius,, Prepare thy self, Oh Cyrus, and then go unto the God's;
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he laid aside his Tire and his beauteous Diadem, and cover'd his face with a cloth,
he laid aside his Tire and his beauteous Diadem, and covered his face with a cloth,
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and in a single Linen laid his honour'd head in a poor humble Grave: And none of us all can avoid this Sentence:
and in a single Linen laid his honoured head in a poor humble Grave: And none of us all can avoid this Sentence:
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For if Wit and Learning, great Fame and great Experience; if wise Notices of Things, and an honourable Fortune;
For if Wit and Learning, great Fame and great Experience; if wise Notices of Things, and an honourable Fortune;
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if Courage and Skill, if Prelacy and an honourable Age, if any thing that could give Greatness and Immunity to a wise and prudent Man, could have been put in bar against a sad day,
if Courage and Skill, if Prelacy and an honourable Age, if any thing that could give Greatness and Immunity to a wise and prudent Man, could have been put in bar against a sad day,
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and have gone for good plea, this sad Scene of Sorrows had not been the entertainment of this Assembly.
and have gone for good plea, this sad Scene of Sorrows had not been the entertainment of this Assembly.
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But tell me, Where are those great Masters, who while they liv'd, flourish'd in their studies? Jam eorum Praebendas alii possident,
But tell me, Where Are those great Masters, who while they lived, flourished in their studies? Jam Their Praebendas alii possident,
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& nescio utrum de iis cogitant; & nescio utrum de iis cogitant;
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Other men have got their Prebends and their Dignities, and who knows whether ever they remember them or no? While they liv'd they seem'd nothing;
Other men have god their Prebends and their Dignities, and who knows whither ever they Remember them or not? While they lived they seemed nothing;
j-jn n2 vhb vvn po32 np1 cc po32 n2, cc r-crq vvz c-crq av pns32 vvb pno32 cc xx? cs pns32 vvd pns32 vvd pix;
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when they are dead every man for a while speaks of them what they please, and afterwards they are as if they had not been.
when they Are dead every man for a while speaks of them what they please, and afterwards they Are as if they had not been.
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But the piety of the Christian Church hath made some little provision towards an artificial Immortality for brave and worthy persons;
But the piety of the Christian Church hath made Some little provision towards an artificial Immortality for brave and worthy Persons;
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and the Friendships which our dead contracted while they were alive, require us to continue a fair memory as long as we can;
and the Friendships which our dead contracted while they were alive, require us to continue a fair memory as long as we can;
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but they expire in monthly minds, or at most in a faint and declining Anniversary;
but they expire in monthly minds, or At most in a faint and declining Anniversary;
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— NONLATINALPHABET NONLATINALPHABET And we have great reason so to do in this present sad accident of the death of our late most Reverend Primate, whose death the Church of Ireland hath very great reason to deplore;
— And we have great reason so to do in this present sad accident of the death of our late most Reverend Primate, whose death the Church of Ireland hath very great reason to deplore;
— cc pns12 vhb j n1 av pc-acp vdi p-acp d j j n1 pp-f dt n1 pp-f po12 j av-ds n-jn n-jn, rg-crq n1 dt n1 pp-f np1 vhz av j n1 pc-acp vvi;
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and we have great obligation to remember his very many worthy Deeds done for this poor afflicted and despised Church.
and we have great obligation to Remember his very many worthy deeds done for this poor afflicted and despised Church.
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St. Paul made an excellent Funeral Oration, as it were instituting a Feast of All Saints, Who all died having obtained a good report:
Saint Paul made an excellent Funeral Oration, as it were instituting a Feast of All Saints, Who all died having obtained a good report:
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And that excellent Preacher in the 11. cap. of the Hebrews, made a Sermon of their Commemoration.
And that excellent Preacher in the 11. cap. of the Hebrews, made a Sermon of their Commemoration.
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For since good men, while they are alive, have their Conversation in Heaven;
For since good men, while they Are alive, have their Conversation in Heaven;
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when they are in Heaven 'tis also fit that they should in their good Names live upon Earth.
when they Are in Heaven it's also fit that they should in their good Names live upon Earth.
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And as their great Examples are an excellent Sermon to the living, and the praising them when Envy and Flattery can have no Interest to interpose,
And as their great Examples Are an excellent Sermon to the living, and the praising them when Envy and Flattery can have no Interest to interpose,
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as it is the best and most vigorous Sermon and Incentive to great things;
as it is the best and most vigorous Sermon and Incentive to great things;
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so to conceal what good God hath wrought by them, is great unthankfulness to God and to good men.
so to conceal what good God hath wrought by them, is great unthankfulness to God and to good men.
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When Dorcas died, the Apostle came to see the dead Corps, and the Friends of the deceased expressed their grief and their love by shewing the Coats that she,
When Dorcas died, the Apostle Come to see the dead Corpse, and the Friends of the deceased expressed their grief and their love by showing the Coats that she,
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whilst she lived, wrought with her own hands:
while she lived, wrought with her own hands:
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She was a good Needle-woman and a good Huswife, and did good to mankind in her little way,
She was a good Needle-woman and a good Huswife, and did good to mankind in her little Way,
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and that it self ought not to be forgotten;
and that it self ought not to be forgotten;
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and the Apostle himself was not displeased with their little Sermons, and that NONLATINALPHABET which the women made upon that sad interview.
and the Apostle himself was not displeased with their little Sermons, and that which the women made upon that sad interview.
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But if we may have the same liberty to record the worthy things of this our most venerable Father and Brother,
But if we may have the same liberty to record the worthy things of this our most venerable Father and Brother,
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and if there remains no more of that Envy which usually obscures the splendour of living Heroes;
and if there remains no more of that Envy which usually obscures the splendour of living Heroes;
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if you can with your charitable, though weeping, eyes behold the great gifts of God with which he adorned this great Prelate,
if you can with your charitable, though weeping, eyes behold the great Gifts of God with which he adorned this great Prelate,
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and not object the failings of humanity to the participation of the Graces of the Spirit,
and not Object the failings of humanity to the participation of the Graces of the Spirit,
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or think that Gods Gifts are the less because they are born in earthen Vessels, NONLATINALPHABET,
or think that God's Gifts Are the less Because they Are born in earthen Vessels,,
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for all men bear Mortality about them, and the Cabinet is not so beauteous as the Diamond that shines within its bosom;
for all men bear Mortality about them, and the Cabinet is not so beauteous as the Diamond that shines within its bosom;
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then we may without interruption pay this duty to Piety, and Friendship, and Thankfulness, and deplore our sad loss by telling a true and sad story of this great man, whom God hath lately taken from our eyes.
then we may without interruption pay this duty to Piety, and Friendship, and Thankfulness, and deplore our sad loss by telling a true and sad story of this great man, whom God hath lately taken from our eyes.
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He was bred in Cambridge, in Sidney-Colledge, under Mr. Hulet, a grave and a worthy man;
He was bred in Cambridge, in Sidney-Colledge, under Mr. Hulet, a grave and a worthy man;
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and he shewed himself not only a fruitful Plant by his great progress in his Studies,
and he showed himself not only a fruitful Plant by his great progress in his Studies,
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but made him another return of gratitude, taking care to provide a good Imployment for him in Ireland, where he then began to be greatly interested.
but made him Another return of gratitude, taking care to provide a good Employment for him in Ireland, where he then began to be greatly interested.
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It was spoken as an honour to Augustus Caesar, that he gave his Tutor an honourable Funeral;
It was spoken as an honour to Augustus Caesar, that he gave his Tutor an honourable Funeral;
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and Marcus Antoninus erected a Statue unto his;
and Marcus Antoninus erected a Statue unto his;
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and Gratian the Emperour made his Master Ausonius to be Consul: And our worthy Primate, knowing the Obligation which they pass upon us, who do Obstetricare gravidae animae, help the parturient Soul to bring forth Fruits according to its seminal powers, was careful not only to reward the industry of such persons so useful to the Church in the cultivating infantes palmarum, young Plants, whose joynts are to be stretch'd and made streight;
and Gratian the Emperor made his Master Ausonius to be Consul: And our worthy Primate, knowing the Obligation which they pass upon us, who do Obstetricare gravidae Spirits, help the parturient Soul to bring forth Fruits according to its seminal Powers, was careful not only to reward the industry of such Persons so useful to the Church in the cultivating Infants palmarum, young Plants, whose Joints Are to be stretched and made straight;
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but to demonstrate that his Scholar knew how to value Learning, when he knew so well how to reward the Teacher.
but to demonstrate that his Scholar knew how to valve Learning, when he knew so well how to reward the Teacher.
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Having pass'd the course of his Studies in the University, and done his Exercise with that applause which is usually the Reward of pregnant Wits and hard Study, he was remov'd into York-shire, where first in the City of York he was an assiduous Preacher;
Having passed the course of his Studies in the university, and done his Exercise with that applause which is usually the Reward of pregnant Wits and hard Study, he was removed into Yorkshire, where First in the city of York he was an assiduous Preacher;
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but by the disposition of the Divine Providence he hapned to be engaged at North-Alerton in Disputation with three pragmatical Romish Priests of the Jesuits Order, whom he so much worsted in the Conference,
but by the disposition of the Divine Providence he happened to be engaged At Northallerton in Disputation with three pragmatical Romish Priests of the Jesuits Order, whom he so much worsted in the Conference,
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and so shamefully disadvantaged by the evidence of Truth, represented wisely and learnedly, that the famous Primate of York, Archbishop Matthews, a learned and an excellent Prelate,
and so shamefully disadvantaged by the evidence of Truth, represented wisely and learnedly, that the famous Primate of York, Archbishop Matthews, a learned and an excellent Prelate,
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and a most worthy Preacher, hearing of that Triumph, sent for him and made him his Chaplain;
and a most worthy Preacher, hearing of that Triumph, sent for him and made him his Chaplain;
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in whose Service he continued till the death of the Primate, but in that time had given so much testimony of his dexterity in the conduct of Ecclesiastical and Civil Affairs, that he grew dear to his Master.
in whose Service he continued till the death of the Primate, but in that time had given so much testimony of his dexterity in the conduct of Ecclesiastical and Civil Affairs, that he grew dear to his Master.
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In that Imployment he was made Prebendary of York, and then of Rippon, the Dean of which Church having made him his Sub-Dean, he managed the Affairs of that Church so well that he soon acquired a greater fame,
In that Employment he was made Prebendary of York, and then of Rippon, the Dean of which Church having made him his Sub-Dean, he managed the Affairs of that Church so well that he soon acquired a greater fame,
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and entred into the possession of many hearts, and admiration to those many more that knew him.
and entered into the possession of many hearts, and admiration to those many more that knew him.
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There and at his Parsonage he continued long to do the duty of a learned and good Preacher,
There and At his Parsonage he continued long to do the duty of a learned and good Preacher,
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and by his Wisdom, Eloquence, and Deportment, so gain'd the affections of the Nobility, Gentry,
and by his Wisdom, Eloquence, and Deportment, so gained the affections of the Nobilt, Gentry,
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and Commons of that Country, that as at his return thither upon the blessed Restauration of His most Sacred Majesty he knew himself oblig'd enough,
and Commons of that Country, that as At his return thither upon the blessed Restauration of His most Sacred Majesty he knew himself obliged enough,
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and was so kind as to give them a Visit;
and was so kind as to give them a Visit;
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so they by their coming in great numbers to meet him, their joyful Reception of him, their great Caressing of him when he was there, their forward hopes to enjoy him as their Bishop, their trouble at his Departure, their unwillingness to let him go away, gave signal testimonies that they were wise and kind enough to understand and value his great worth.
so they by their coming in great numbers to meet him, their joyful Reception of him, their great Caressing of him when he was there, their forward hope's to enjoy him as their Bishop, their trouble At his Departure, their unwillingness to let him go away, gave signal testimonies that they were wise and kind enough to understand and valve his great worth.
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But while he lived there he was like a Diamond in the dust (or Lucius Quinctius at the Plough);
But while he lived there he was like a Diamond in the dust (or Lucius Quinctius At the Plough);
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his low Fortune cover'd a most valuable person, till he became observ'd by Sir Thomas Wentworth Lord President of York, whom we all knew for his great Excellencies,
his low Fortune covered a most valuable person, till he became observed by Sir Thomas Wentworth Lord President of York, whom we all knew for his great Excellencies,
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and his great but glorious Misfortunes. This rare Person espied the great Abilities of Doctor Bramhall, and made him his Chaplain,
and his great but glorious Misfortunes. This rare Person espied the great Abilities of Doctor Bramhall, and made him his Chaplain,
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and brought him into Ireland, as one whom he believ'd would prove the most fit Instrument to serve in that design which for two years before his arrival here he had greatly meditated and resolved, the Reformation of Religion,
and brought him into Ireland, as one whom he believed would prove the most fit Instrument to serve in that Design which for two Years before his arrival Here he had greatly meditated and resolved, the Reformation of Religion,
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and the Reparation of the broken Fortunes of the Church: The Complaints were many, the Abuses great, the Causes of the Church vastly numerous;
and the Reparation of the broken Fortune's of the Church: The Complaints were many, the Abuses great, the Causes of the Church vastly numerous;
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but as fast as they were brought in, so fast they were by the Lord Deputy referred back to Dr. Bramhall, who by his indefatigable Pains, great Sagacity, perpetual Watchfulness, daily and hourly Consultations, reduc'd things to a more tolerable condition than they had been left in by the schismatical Principles of some,
but as fast as they were brought in, so fast they were by the Lord Deputy referred back to Dr. Bramhall, who by his indefatigable Pains, great Sagacity, perpetual Watchfulness, daily and hourly Consultations, reduced things to a more tolerable condition than they had been left in by the Schismatical Principles of Some,
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and the unjust Prepossessions of others, for many years before:
and the unjust Prepossessions of Others, for many Years before:
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For at the Reformation the Popish Bishops and Priests seemed to conform, and did so, that keeping their Bishopricks they might enrich their Kindred and dilapidate the Revenues of the Church, which by pretended Offices, false Informations, Fee-farms at contemptible Rents,
For At the Reformation the Popish Bishops and Priests seemed to conform, and did so, that keeping their Bishoprics they might enrich their Kindred and dilapidate the Revenues of the Church, which by pretended Offices, false Informations, Fee-farms At contemptible Rends,
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and ungodly Alienations, were made low as Poverty it self, and unfit to minister to the needs of them that serv'd the Altar,
and ungodly Alienations, were made low as Poverty it self, and unfit to minister to the needs of them that served the Altar,
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or the noblest purposes of Religion: For Hospitality decayed, and the Bishops were easie to be oppressed by those that would;
or the Noblest Purposes of Religion: For Hospitality decayed, and the Bishops were easy to be oppressed by those that would;
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and they complained, but for a long time had no helper, till God raised up that glorious Instrument the Earl of Strafford, who brought over with him as great affections to the Church and to all publick Interests,
and they complained, but for a long time had no helper, till God raised up that glorious Instrument the Earl of Strafford, who brought over with him as great affections to the Church and to all public Interests,
cc pns32 vvd, cc-acp p-acp dt j n1 vhd dx n1, c-acp np1 vvd a-acp d j n1 dt n1 pp-f np1, r-crq vvd a-acp p-acp pno31 c-acp j n2 p-acp dt n1 cc p-acp d j n2,
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and as admirable Abilities, as ever before his time did invest and adorn any of the Kings Vice-gerents;
and as admirable Abilities, as ever before his time did invest and adorn any of the Kings Vicegerents;
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and God fitted his hand with an Instrument good as his Skill was great:
and God fitted his hand with an Instrument good as his Skill was great:
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for the first Specimen of his Abilities and Diligence in recovery of some lost Tithes, being represented to His late Majesty of blessed and glorious Memory, it pleased His Majesty upon the death of Bishop Downham to advance the Doctor to the Bishoprick of Derry, which he not only adorned with an excellent Spirit and a wise Government,
for the First Specimen of his Abilities and Diligence in recovery of Some lost Tithes, being represented to His late Majesty of blessed and glorious Memory, it pleased His Majesty upon the death of Bishop Downham to advance the Doctor to the Bishopric of Derry, which he not only adorned with an excellent Spirit and a wise Government,
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but did more than double the Revenue, not by taking any thing from them to whom it was due,
but did more than double the Revenue, not by taking any thing from them to whom it was due,
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but by resuming something of the Churches Patrimony, which by undue means was detained in unfitting hands.
but by resuming something of the Churches Patrimony, which by undue means was detained in unfitting hands.
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But his care was beyond his Diocese, and his zeal broke out to warm all his Brethren;
But his care was beyond his Diocese, and his zeal broke out to warm all his Brothers;
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and though by reason of the Favour and Piety of King James the escheated Counties were well provided for their Tithes,
and though by reason of the Favour and Piety of King James the escheated Counties were well provided for their Tithes,
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yet the Bishopricks were not so well till the Primate, then Bishop of Derry, by the favour of the Lord Lieutenant and his own incessant and assiduous labour and wise conduct, brought in divers Impropriations, cancelled many unjust Alienations,
yet the Bishoprics were not so well till the Primate, then Bishop of Derry, by the favour of the Lord Lieutenant and his own incessant and assiduous labour and wise conduct, brought in diverse Impropriations, canceled many unjust Alienations,
av dt n2 vbdr xx av av c-acp dt n-jn, cs n1 pp-f uh, p-acp dt n1 pp-f dt n1 n1 cc po31 d j cc j n1 cc j n1, vvn p-acp j n2, vvn d j n2,
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and did restore them to a condition much more tolerable; I say much more tolerable; for though he raised them above contempt, yet they were not near to envy;
and did restore them to a condition much more tolerable; I say much more tolerable; for though he raised them above contempt, yet they were not near to envy;
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but he knew there could not in all times be wanting too many that envied to the Church every degree of prosperity:
but he knew there could not in all times be wanting too many that envied to the Church every degree of Prosperity:
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so Judas did to Christ the expence of Oyntment, and so Dionysius told the Priest,
so Judas did to christ the expense of Ointment, and so Dionysius told the Priest,
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when himself stole the golden Cloak from Apollo, and gave him one of Arcadian home-spun, that it was warmer for him in Winter and cooler in Summer.
when himself stole the golden Cloak from Apollo, and gave him one of Arcadian homespun, that it was warmer for him in Winter and cooler in Summer.
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And for ever, since the Church by Gods blessing and the favour of Religious Kings and Princes,
And for ever, since the Church by God's blessing and the favour of Religious Kings and Princes,
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and Pious Nobility, hath been endowed with fair Revenues, inim icus homo, the Enemy hath not been wanting by pretences of Religion to take away Gods portion from the Church,
and Pious Nobilt, hath been endowed with fair Revenues, inim icus homo, the Enemy hath not been wanting by pretences of Religion to take away God's portion from the Church,
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as if his Word were intended as an instrument to rob his Houses.
as if his Word were intended as an Instrument to rob his Houses.
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But when the Israelites were governed by a NONLATINALPHABET, and God was their King, and Moses his Lieutenant,
But when the Israelites were governed by a, and God was their King, and Moses his Lieutenant,
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and things were of his management, he was pleased by making great Provisions for them that ministred in the service of the Tabernacle to consign this truth for ever;
and things were of his management, he was pleased by making great Provisions for them that ministered in the service of the Tabernacle to consign this truth for ever;
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That Men, as they love God, at the same rate are to make provisions for his Priests.
That Men, as they love God, At the same rate Are to make provisions for his Priests.
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For when himself did it, he not only gave the 48 Cities, with a mile of Glebe round about their City every way,
For when himself did it, he not only gave the 48 Cities, with a mile of Glebe round about their city every Way,
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and yet the whole Country was but 140 miles long, or thereabouts from Dan to Beersheba; but beside this they had the Tithe of all encrease, the first Fruits, Offerings, Vows, Redemptions,
and yet the Whole Country was but 140 miles long, or thereabouts from Dan to Beersheba; but beside this they had the Tithe of all increase, the First Fruits, Offerings, Vows, Redemptions,
cc av dt j-jn n1 vbds p-acp crd n2 av-j, cc av p-acp uh p-acp np1; p-acp a-acp d pns32 vhd dt n1 pp-f d n1, dt ord n2, n2, n2, n2,
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and in short, they had 24 sorts of Dues, as Buxtorf relates;
and in short, they had 24 sorts of Dues, as Buxtorf relates;
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and all this either brought to the Barn home to them without trouble, or else as the nature of the thing required, brought to the Temple;
and all this either brought to the Barn home to them without trouble, or Else as the nature of the thing required, brought to the Temple;
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the first to make it more profitable, and the second to declare that they received it not from the people but from God, not the Peoples kindness but the Lords inheritance;
the First to make it more profitable, and the second to declare that they received it not from the people but from God, not the Peoples kindness but the lords inheritance;
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insomuch that this small Tribe of Levi, which was not the 40th part of the People,
insomuch that this small Tribe of Levi, which was not the 40th part of the People,
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as the Scripture computes them, had a Revenue almost treble to any of the largest of the Tribes.
as the Scripture computes them, had a Revenue almost triple to any of the Largest of the Tribes.
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I will not insist on what Villalpandus observes, it may easily be read in the 45. of Ezekiel concerning that portion which God reserves for himself and his service;
I will not insist on what Villalpandus observes, it may Easily be read in the 45. of Ezekielem Concerning that portion which God reserves for himself and his service;
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but whatsoever it be this I shall say, that it is confessedly a Prophecy of the Gospel;
but whatsoever it be this I shall say, that it is confessedly a Prophecy of the Gospel;
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but this I add, that they had as little to do, and much less than a Christian Priest,
but this I add, that they had as little to do, and much less than a Christian Priest,
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and yet in all the 24 courses the poorest Priest amongst them might be esteemed a rich man.
and yet in all the 24 courses the Poorest Priest among them might be esteemed a rich man.
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I speak not this to upbraid any man or any thing but Sacriledge and Murmur, I speak not this to upbraid any man or any thing but Sacrilege and Murmur,
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nor to any other end but to represent upon what great and Religious grounds the then Bishop of Derry did with so much care and assiduous labour endeavour to restore the Church of Ireland to that splendor and fulness;
nor to any other end but to represent upon what great and Religious grounds the then Bishop of Derry did with so much care and assiduous labour endeavour to restore the Church of Ireland to that splendour and fullness;
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which as it is much conducing to the honour of God and of Religion, God himself being the Judge,
which as it is much conducing to the honour of God and of Religion, God himself being the Judge,
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so it is much more necessary for you than it is for us, and so this wise Prelate rarely well understood it;
so it is much more necessary for you than it is for us, and so this wise Prelate rarely well understood it;
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and having the same advantage and blessing as we now have, a gracious King, and a Lieutenant Patron of Religion and the Church, he improved the deposita pietatis, as Origen calls them, the Gages of Piety, which the Religion of the ancient Princes and Nobles of this Kingdom had bountifully given to such a comfortable competency, that though there be place left for present and future Piety to enlarge it self,
and having the same advantage and blessing as we now have, a gracious King, and a Lieutenant Patron of Religion and the Church, he improved the Deposita pietatis, as Origen calls them, the Gages of Piety, which the Religion of the ancient Princes and Nobles of this Kingdom had bountifully given to such a comfortable competency, that though there be place left for present and future Piety to enlarge it self,
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yet no man hath reason to be discouraged in his duty;
yet no man hath reason to be discouraged in his duty;
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insomuch that as I have heard from a most worthy hand, that at his going into England he gave account to the Arch-bishop of Canterbury of 30000 l. a year, in the recovery of which he was greatly and principally instrumental.
insomuch that as I have herd from a most worthy hand, that At his going into England he gave account to the Archbishop of Canterbury of 30000 l. a year, in the recovery of which he was greatly and principally instrumental.
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But the goods of this World are called waters by Solomon: Stollen waters are sweet, and they are too unstable to be stopt:
But the goods of this World Are called waters by Solomon: Stolen waters Are sweet, and they Are too unstable to be stopped:
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some of these waters did run back from their proper Channel, and return to another course than God and the Laws intended;
Some of these waters did run back from their proper Channel, and return to Another course than God and the Laws intended;
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yet his labours and pious Counsels were not the less acceptable to God and good men,
yet his labours and pious Counsels were not the less acceptable to God and good men,
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and therefore by a thankful and honourable recognition, the Convocation of the Church of Ireland hath transmitted in Record to posterity their deep resentment of his singular services and great abilities in this whole affair.
and Therefore by a thankful and honourable recognition, the Convocation of the Church of Ireland hath transmitted in Record to posterity their deep resentment of his singular services and great abilities in this Whole affair.
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And this honour will for ever remain to that Bishop of Derry; he had a Zerubbabel who repaired the Temple and restored its beauty,
And this honour will for ever remain to that Bishop of Derry; he had a Zerubbabel who repaired the Temple and restored its beauty,
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but he was the Joshua, the High-Priest, who under him ministred this blessing to the Congregations of the Lord.
but he was the joshua, the High-Priest, who under him ministered this blessing to the Congregations of the Lord.
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But his care was not determined in the exterior part only, and Accessaries of Religion;
But his care was not determined in the exterior part only, and Accessaries of Religion;
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he was careful, and he was prosperous in it, to reduce that Divine and excellent Service of our Church to publick and constant Exercise, to Unity and Devotion;
he was careful, and he was prosperous in it, to reduce that Divine and excellent Service of our Church to public and constant Exercise, to Unity and Devotion;
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and to cause the Articles of the Church of England to be accepted as the Rule of publick confessions and perswasions here, that they and we might be Populus unius labii, of one heart and one lip, building up our hopes of Heaven on a most holy Faith;
and to cause the Articles of the Church of England to be accepted as the Rule of public confessions and persuasions Here, that they and we might be Populus unius labii, of one heart and one lip, building up our hope's of Heaven on a most holy Faith;
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and taking away that Shibboleth which made this Church lisp too undecently, or rather in some little degree to speak the speech of Ashdod, and not the language of Canaan; and the excellent and wise pains he took in this particular no man can dehonestate or reproach,
and taking away that Shibboleth which made this Church lisp too undecently, or rather in Some little degree to speak the speech of Ashdod, and not the language of Canaan; and the excellent and wise pains he took in this particular no man can dehonestate or reproach,
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but he that is not willing to confess that the Church of England is the best Reformed Church in the world.
but he that is not willing to confess that the Church of England is the best Reformed Church in the world.
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But when the brave Roman Infantry under the Conduct of Manlius ascended up to the Capitol to defend Religion and their Altars from the fury of the Gauls, they all prayed to God, Ʋt quemadmodum ipsi ad defendendum templum ejus concurrissent, ita ille virtutem eorum numine suo tueretur:
But when the brave Roman Infantry under the Conduct of Manlius ascended up to the Capitol to defend Religion and their Altars from the fury of the Gauls, they all prayed to God, Ʋt quemadmodum ipsi ad defendendum Templum His concurrissent, ita Isle virtutem Their numine Sue tueretur:
p-acp c-crq dt j njp n1 p-acp dt vvb pp-f npg1 vvn a-acp p-acp dt n1 pc-acp vvi n1 cc po32 n2 p-acp dt n1 pp-f dt np2, pns32 d vvd p-acp np1, vvb fw-la fw-la fw-la fw-la n1 fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la:
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That as they came to defend his Temple by their Arms, so he would defend their Persons and that Cause with his Power and Divinity.
That as they Come to defend his Temple by their Arms, so he would defend their Persons and that Cause with his Power and Divinity.
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And this excellent man in the Cause of Religion found the like blessing which they prayed for;
And this excellent man in the Cause of Religion found the like blessing which they prayed for;
cc d j n1 p-acp dt n1 pp-f n1 vvd dt j n1 r-crq pns32 vvd p-acp;
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God by the prosperity of his labours and a blessed effect gave testimony not only of the Piety and Wisdom of his purposes,
God by the Prosperity of his labours and a blessed Effect gave testimony not only of the Piety and Wisdom of his Purposes,
np1 p-acp dt n1 pp-f po31 n2 cc dt j-vvn n1 vvd n1 xx av-j pp-f dt n1 cc n1 pp-f po31 n2,
(13) sermon (DIV1)
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but that he loves to bless a wise Instrument when it is vigorously employed in a wise and religious labour.
but that he loves to bless a wise Instrument when it is vigorously employed in a wise and religious labour.
cc-acp cst pns31 vvz pc-acp vvi dt j n1 c-crq pn31 vbz av-j vvn p-acp dt j cc j n1.
(13) sermon (DIV1)
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He overcame the difficulty in defiance of all such pretences as were made even from Religion it self to obstruct the better procedure of real and material Religion.
He overcame the difficulty in defiance of all such pretences as were made even from Religion it self to obstruct the better procedure of real and material Religion.
pns31 vvd dt n1 p-acp n1 pp-f d d n2 c-acp vbdr vvn av p-acp n1 pn31 n1 pc-acp vvi dt jc n1 pp-f j cc j-jn n1.
(13) sermon (DIV1)
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These were great things and matter of great envy, and like the fiery eruptions of Vesuvius might with the very ashes of Consumption have buried another man.
These were great things and matter of great envy, and like the fiery eruptions of Vesuvius might with the very Ashes of Consumption have buried Another man.
d vbdr j n2 cc n1 pp-f j n1, cc av-j dt j n2 pp-f np1 vmd p-acp dt j n2 pp-f n1 vhb vvn j-jn n1.
(13) sermon (DIV1)
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At first indeed, as his blessed Master the most holy Jesus had, so he also had his Annum acceptibilem. At first the product was nothing but great admiration at his stupendious parts,
At First indeed, as his blessed Master the most holy jesus had, so he also had his Annum acceptibilem. At First the product was nothing but great admiration At his stupendious parts,
p-acp ord av, c-acp po31 j-vvn n1 dt av-ds j np1 vhd, av pns31 av vhd po31 fw-la fw-la. p-acp ord dt n1 vbds pix cc-acp j n1 p-acp po31 j n2,
(13) sermon (DIV1)
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and wonder at his mighty diligence and observation of his unusual zeal in so good and great things;
and wonder At his mighty diligence and observation of his unusual zeal in so good and great things;
cc vvb p-acp po31 j n1 cc n1 pp-f po31 j n1 p-acp av j cc j n2;
(13) sermon (DIV1)
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but this quickly passed into the natural daughters of Envy, Suspicion and Detraction, the Spirit of Obloquy and Slander.
but this quickly passed into the natural daughters of Envy, Suspicion and Detraction, the Spirit of Obloquy and Slander.
cc-acp d av-j vvn p-acp dt j n2 pp-f n1, n1 cc n1, dt n1 pp-f n1 cc n1.
(13) sermon (DIV1)
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3446
His zeal for recovery of the Church Revenues was called Oppression and Rapine, Covetousness and Injustice;
His zeal for recovery of the Church Revenues was called Oppression and Rapine, Covetousness and Injustice;
po31 n1 p-acp n1 pp-f dt n1 n2 vbds vvn n1 cc n1, n1 cc n1;
(13) sermon (DIV1)
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his care of reducing Religion to wise and justifiable principles was called Popery and Arminianism, and I know not what names, which signifie what the Authors are pleased to mean,
his care of reducing Religion to wise and justifiable principles was called Popery and Arminianism, and I know not what names, which signify what the Authors Are pleased to mean,
po31 n1 pp-f vvg n1 p-acp j cc j n2 vbds vvn n1 cc n1, cc pns11 vvb xx r-crq n2, r-crq vvi q-crq dt n2 vbr vvn pc-acp vvi,
(13) sermon (DIV1)
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and the people to construe and to hate.
and the people to construe and to hate.
cc dt n1 pc-acp vvi cc pc-acp vvi.
(13) sermon (DIV1)
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3449
The intermedial prosperity of his Person and Fortune, which he had as an earnest of a greater reward to so well-meant labours, was supposed to be the production of Illiberal Arts and ways of getting;
The intermedial Prosperity of his Person and Fortune, which he had as an earnest of a greater reward to so well-meant labours, was supposed to be the production of Illiberal Arts and ways of getting;
dt j n1 pp-f po31 n1 cc n1, r-crq pns31 vhd p-acp dt n1 pp-f dt jc n1 p-acp av j n2, vbds vvn pc-acp vbi dt n1 pp-f j n2 cc n2 pp-f vvg;
(13) sermon (DIV1)
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3450
and the necessary refreshment of his wearied spirits, which did not always supply all his needs,
and the necessary refreshment of his wearied spirits, which did not always supply all his needs,
cc dt j n1 pp-f po31 j-vvn n2, r-crq vdd xx av vvi d po31 n2,
(13) sermon (DIV1)
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3451
and were sometimes less than the permissions even of prudent charity, they called Intemperance: Dederunt enim malum Metelli Nevio poetae;
and were sometime less than the permissions even of prudent charity, they called Intemperance: Dederunt enim malum Metelli Nevio poetae;
cc vbdr av av-dc cs dt n2 av pp-f j n1, pns32 vvd n1: fw-la fw-la fw-la np1 np1 fw-la;
(13) sermon (DIV1)
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their own surmises were the Bills of Accusation, and the splendour of his great NONLATINALPHABET, or Doing of good works, was the great probation of all their Calumnies.
their own surmises were the Bills of Accusation, and the splendour of his great, or Doing of good works, was the great probation of all their Calumnies.
po32 d n2 vbdr dt n2 pp-f n1, cc dt n1 pp-f po31 j, cc vdg pp-f j n2, vbds dt j n1 pp-f d po32 n2.
(13) sermon (DIV1)
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3453
But if Envy be the accuser, what can be the defences of Innocence? Saucior invidiae morsu, quaerenda medela est, Dic quibus in terris sentiet aeger opem?
But if Envy be the accuser, what can be the defences of Innocence? Saucior invidiae Morsu, quaerenda Medlam est, Die quibus in terris sentiet aeger opem?
p-acp cs n1 vbb dt n1, r-crq vmb vbi dt n2 pp-f n1? fw-la fw-la fw-la, fw-la n1 fw-la, fw-la fw-la p-acp fw-la fw-la fw-la fw-la?
(13) sermon (DIV1)
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3454
Our Blessed Saviour knowing the unsatisfiable angers of men if their Money or Estates were medled with, refused to divide an Inheritance amongst Brethren:
Our Blessed Saviour knowing the unsatisfiable anger's of men if their Money or Estates were meddled with, refused to divide an Inheritance among Brothers:
po12 j-vvn n1 vvg dt j n2 pp-f n2 cs po32 n1 cc n2 vbdr vvn p-acp, vvd pc-acp vvi dt n1 p-acp n2:
(13) sermon (DIV1)
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3455
it was not to be imagined that this great person (invested, as all his Brethren were, with the infirmities of Mortality,
it was not to be imagined that this great person (invested, as all his Brothers were, with the infirmities of Mortality,
pn31 vbds xx pc-acp vbi vvn cst d j n1 (vvn, c-acp d po31 n2 vbdr, p-acp dt n2 pp-f n1,
(13) sermon (DIV1)
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3456
and yet employed in dividing and recovering and apportioning of Lands) should be able to bear all that reproach which Jealousie and Suspicion,
and yet employed in dividing and recovering and apportioning of Lands) should be able to bear all that reproach which Jealousy and Suspicion,
cc av vvn p-acp vvg cc vvg cc vvg pp-f n2) vmd vbi j pc-acp vvi d cst n1 r-crq n1 cc n1,
(13) sermon (DIV1)
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3457
and malicious Envy could invent against him. But NONLATINALPHABET, said Sophocles: And so did he; the Affrightments brought to his great Fame and Reputation made him to walk more warily,
and malicious Envy could invent against him. But, said Sophocles: And so did he; the Affrightments brought to his great Fame and Reputation made him to walk more warily,
cc j n1 vmd vvi p-acp pno31. p-acp, vvd np1: cc av vdd pns31; dt n2 vvn p-acp po31 j n1 cc n1 vvd pno31 pc-acp vvi av-dc av-j,
(13) sermon (DIV1)
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3458
and do justly, and act prudently, and conduct his affairs by the measures of Laws, as far as he understood, and indeed that was a very great way:
and do justly, and act prudently, and conduct his affairs by the measures of Laws, as Far as he understood, and indeed that was a very great Way:
cc vdb av-j, cc vvi av-j, cc vvi po31 n2 p-acp dt n2 pp-f n2, c-acp av-j c-acp pns31 vvd, cc av cst vbds dt j j n1:
(13) sermon (DIV1)
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3459
but there was Aperta justitia, clausa manus, Justice was open, but his Hand was shut;
but there was Aperta justitia, Clausa manus, justice was open, but his Hand was shut;
cc-acp a-acp vbds np1 fw-la, fw-la fw-la, n1 vbds j, cc-acp po31 n1 vbds vvn;
(13) sermon (DIV1)
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3460
and though every Slanderer could tell a story, yet none could prove that ever he received a Bribe to blind his eyes, to the value of a pair of Gloves:
and though every Slanderer could tell a story, yet none could prove that ever he received a Bribe to blind his eyes, to the valve of a pair of Gloves:
cc cs d n1 vmd vvi dt n1, av pix vmd vvi cst av pns31 vvd dt n1 pc-acp vvi po31 n2, p-acp dt n1 pp-f dt n1 pp-f n2:
(13) sermon (DIV1)
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3461
It was his own Expression, when he gave glory to God who had preserved him innocent.
It was his own Expression, when he gave glory to God who had preserved him innocent.
pn31 vbds po31 d n1, c-crq pns31 vvd n1 p-acp np1 r-crq vhd vvn pno31 j-jn.
(13) sermon (DIV1)
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3462
But because every mans Cause is right in own eyes, it was hard for him so to acquit himself, that in the Intriques of Law and difficult Cases some of his Enemies should not seem (when they were heard alone) to speak reason against him.
But Because every men Cause is right in own eyes, it was hard for him so to acquit himself, that in the Intriques of Law and difficult Cases Some of his Enemies should not seem (when they were herd alone) to speak reason against him.
cc-acp c-acp d ng1 n1 vbz j-jn p-acp d n2, pn31 vbds j p-acp pno31 av pc-acp vvi px31, cst p-acp dt np1 pp-f n1 cc j n2 d pp-f po31 n2 vmd xx vvi (c-crq pns32 vbdr vvn av-j) pc-acp vvi n1 p-acp pno31.
(13) sermon (DIV1)
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3463
But see the greatness of Truth and Prudence, and how greatly God stood with him.
But see the greatness of Truth and Prudence, and how greatly God stood with him.
p-acp vvi dt n1 pp-f n1 cc n1, cc c-crq av-j np1 vvd p-acp pno31.
(13) sermon (DIV1)
295
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3464
When the numerous Armies of vexed people, Turba gravis paci, placidae { que } inimica quieti, heaped up Catalogues of Accusations,
When the numerous Armies of vexed people, Turba gravis paci, placidae { que } Inimical Quieti, heaped up Catalogues of Accusations,
c-crq dt j n2 pp-f j-vvn n1, np1 fw-la fw-la, fw-la { fw-fr } fw-la fw-la, vvd a-acp n2 pp-f n2,
(13) sermon (DIV1)
295
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3465
when the Parliament of Ireland imitating the violent procedures of the then disordered English, when his glorious Patron was taken from his head,
when the Parliament of Ireland imitating the violent procedures of the then disordered English, when his glorious Patron was taken from his head,
c-crq dt n1 pp-f np1 vvg dt j n2 pp-f dt av j-vvn np1, c-crq po31 j n1 vbds vvn p-acp po31 n1,
(13) sermon (DIV1)
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3466
and he was disrobed of his great defences;
and he was disrobed of his great defences;
cc pns31 vbds vvn pp-f po31 j n2;
(13) sermon (DIV1)
295
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3467
when Petitions were invited and Accusations furnished, and Calumny was rewarded and managed with art and power,
when Petitions were invited and Accusations furnished, and Calumny was rewarded and managed with art and power,
c-crq n2 vbdr vvn cc n2 vvn, cc n1 vbds vvn cc vvn p-acp n1 cc n1,
(13) sermon (DIV1)
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3468
when there were above 200 Petitions put in against him, and himself denyed leave to answer by word of mouth;
when there were above 200 Petitions put in against him, and himself denied leave to answer by word of Mouth;
c-crq a-acp vbdr p-acp crd n2 vvn p-acp p-acp pno31, cc px31 vvn n1 pc-acp vvi p-acp n1 pp-f n1;
(13) sermon (DIV1)
295
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3469
when he was long imprisoned, and treated so that a guilty man would have been broken into affrightment and pitiful and low considerations;
when he was long imprisoned, and treated so that a guilty man would have been broken into affrightment and pitiful and low considerations;
c-crq pns31 vbds av-j vvn, cc vvd av cst dt j n1 vmd vhi vbn vvn p-acp n1 cc j cc j n2;
(13) sermon (DIV1)
295
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3470
yet then he himself standing almost alone, like Calimachus at Marathon invested with enemies and covered with arrows, defended himself beyond all the powers of guiltiness,
yet then he himself standing almost alone, like Callimachus At Marathon invested with enemies and covered with arrows, defended himself beyond all the Powers of guiltiness,
av cs pns31 px31 vvg av av-j, av-j np1 p-acp np1 vvn p-acp n2 cc vvn p-acp n2, vvd px31 p-acp d dt n2 pp-f n1,
(13) sermon (DIV1)
295
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3471
even with the defences of Truth and the bravery of Innocence, and answered the Petitions in writing, sometimes twenty in a day, with so much clearness, evidence of truth, reality of Fact and Testimony of Law, that his very Enemies were ashamed and convinced;
even with the defences of Truth and the bravery of Innocence, and answered the Petitions in writing, sometime twenty in a day, with so much clearness, evidence of truth, reality of Fact and Testimony of Law, that his very Enemies were ashamed and convinced;
av p-acp dt n2 pp-f n1 cc dt n1 pp-f n1, cc vvd dt n2 p-acp n1, av crd p-acp dt n1, p-acp av d n1, n1 pp-f n1, n1 pp-f n1 cc n1 pp-f n1, cst po31 j n2 vbdr j cc vvn;
(13) sermon (DIV1)
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3472
they found they had done like Aesops Viper, they licked the file till their tongues bled; but himself was wholly invulnerable.
they found they had done like Aesops Viper, they licked the file till their tongues bled; but himself was wholly invulnerable.
pns32 vvd pns32 vhd vdn av-j npg1 n1, pns32 vvd dt n1 p-acp po32 n2 vvn; cc-acp px31 vbds av-jn j.
(13) sermon (DIV1)
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3473
They were therefore forced to leave their muster-rolls and decline the particulars, and fall to their NONLATINALPHABET, to accuse him for going about to subvert the fundamental Laws;
They were Therefore forced to leave their muster-rolls and decline the particulars, and fallen to their, to accuse him for going about to subvert the fundamental Laws;
pns32 vbdr av vvn pc-acp vvi po32 n2 cc vvi dt n2-j, cc vvi p-acp po32, p-acp vvi pno31 p-acp vvg a-acp pc-acp vvi dt j n2;
(13) sermon (DIV1)
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3474
the way by which great Strafford and Canterbury fell;
the Way by which great Strafford and Canterbury fell;
dt n1 p-acp r-crq j np1 cc np1 vvd;
(13) sermon (DIV1)
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3475
which was a device, when all reasons fail'd, to oppress the Enemy by the bold affirmation of a Conclusion they could not prove:
which was a device, when all Reasons failed, to oppress the Enemy by the bold affirmation of a Conclusion they could not prove:
r-crq vbds dt n1, c-crq d n2 vvn, pc-acp vvi dt n1 p-acp dt j n1 pp-f dt n1 pns32 vmd xx vvi:
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3476
they did like those Gladiatores whom the Romans call'd Retiaries, when they could not stab their Enemies with their Daggers, they threw Nets over him,
they did like those Gladiators whom the Roman called Retiaries, when they could not stab their Enemies with their Daggers, they threw Nets over him,
pns32 vdd vvi d n2 r-crq dt njp2 vvd n2-j, c-crq pns32 vmd xx vvi po32 n2 p-acp po32 n2, pns32 vvd n2 p-acp pno31,
(13) sermon (DIV1)
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3477
and cover'd him with a general mischief.
and covered him with a general mischief.
cc vvd pno31 p-acp dt j n1.
(13) sermon (DIV1)
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3478
But the Martyr King Charles the First, of most Glorious and Eternal Memory, seeing so great a Champion likely to be oppress'd with numbers and despair, sent what rescue he could, His Royal Letter for his Bail, which was hardly granted to him;
But the Martyr King Charles the First, of most Glorious and Eternal Memory, seeing so great a Champion likely to be oppressed with numbers and despair, sent what rescue he could, His Royal letter for his Bail, which was hardly granted to him;
p-acp dt n1 n1 np1 dt ord, pp-f ds j cc j n1, vvg av j dt n1 j pc-acp vbi vvn p-acp n2 cc n1, vvd r-crq n1 pns31 vmd, po31 j n1 p-acp po31 n1, r-crq vbds av vvn p-acp pno31;
(13) sermon (DIV1)
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3479
and when it was, it was upon such hard terms, that his very delivery was a persecution.
and when it was, it was upon such hard terms, that his very delivery was a persecution.
cc c-crq pn31 vbds, pn31 vbds p-acp d j n2, cst po31 j n1 vbds dt n1.
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3480
So necessary it was for them, who intended to do mischief to the Publick, to take away the strongest Pillars of the House.
So necessary it was for them, who intended to do mischief to the Public, to take away the Strongest Pillars of the House.
av j pn31 vbds p-acp pno32, r-crq vvd pc-acp vdi n1 p-acp dt j, pc-acp vvi av dt js n2 pp-f dt n1.
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3481
This thing I remark to acquit this great man from the Tongue of slander, which had so boldly spoken, that it was certain something would stick;
This thing I remark to acquit this great man from the Tongue of slander, which had so boldly spoken, that it was certain something would stick;
d n1 pns11 n1 pc-acp vvi d j n1 p-acp dt n1 pp-f n1, r-crq vhd av av-j vvn, cst pn31 vbds j pi vmd vvi;
(13) sermon (DIV1)
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3482
yet was so impotent and unarmed, that it could not kill that great Fame which his greater Worthiness had procur'd him.
yet was so impotent and unarmed, that it could not kill that great Fame which his greater Worthiness had procured him.
av vbds av j cc j-vvn-u, cst pn31 vmd xx vvi cst j n1 r-crq po31 jc n1 vhd vvn pno31.
(13) sermon (DIV1)
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3483
It was said of Hippasus the Pythagorean, that being asked how and what he had done, he answered, Nondum nihil, neque enim adhuc mihi invidetur;
It was said of Hippasus the Pythagorean, that being asked how and what he had done, he answered, Nondum nihil, neque enim Adhoc mihi invidetur;
pn31 vbds vvn pp-f np1 dt np1, cst vbg vvn c-crq cc r-crq pns31 vhd vdn, pns31 vvd, fw-la fw-la, fw-la fw-la fw-la fw-la fw-la;
(13) sermon (DIV1)
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3484
I have done nothing yet, for no man envies me. He that does great things cannot avoid the tongues and teeth of Envy;
I have done nothing yet, for no man envies me. He that does great things cannot avoid the tongues and teeth of Envy;
pns11 vhb vdn pix av, c-acp dx n1 vvz pno11. pns31 cst vdz j n2 vmbx vvi dt n2 cc n2 pp-f n1;
(13) sermon (DIV1)
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3485
but if Calumnies must pass for Evidences, the bravest Hero's must always be the most reproached Persons in the World.
but if Calumnies must pass for Evidences, the Bravest Hero's must always be the most reproached Persons in the World.
cc-acp cs n2 vmb vvi p-acp n2, dt js n2 vmb av vbi dt av-ds vvn n2 p-acp dt n1.
(13) sermon (DIV1)
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3486
Nascitur Aetolicus, pravum ingeniosus ad omne; Qui facere assuerat, patriae non degener artis, Candida de nigris, & de candentibus atra.
Nascitur Aetolicus, pravum ingeniosus ad omne; Qui facere assuerat, patriae non degener artis, Candida de nigris, & de candentibus atra.
fw-la np1, fw-la fw-la fw-la fw-la; fw-la fw-la fw-la, fw-la fw-fr n1 fw-la, fw-la fw-fr n1, cc fw-la fw-la fw-la.
(13) sermon (DIV1)
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3487
Every thing can have an ill name and an ill sense put upon it;
Every thing can have an ill name and an ill sense put upon it;
d n1 vmb vhi dt j-jn n1 cc dt j-jn n1 vvn p-acp pn31;
(13) sermon (DIV1)
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3488
but God, who takes care of Reputations as he does of Lives, by the orders of his Providence confutes the slander, ut memoria justorum sit in benedictionibus, that the memory of the righteous man might be embalm'd with honour:
but God, who Takes care of Reputations as he does of Lives, by the order of his Providence confutes the slander, ut memoria Justorum sit in benedictionibus, that the memory of the righteous man might be embalmed with honour:
cc-acp np1, r-crq vvz n1 pp-f n2 c-acp pns31 vdz pp-f vvz, p-acp dt n2 pp-f po31 n1 vvz dt n1, fw-la fw-la fw-la fw-la p-acp fw-la, cst dt n1 pp-f dt j n1 vmd vbi vvn p-acp n1:
(13) sermon (DIV1)
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3489
And so it hapned to this great man;
And so it happened to this great man;
cc av pn31 vvd p-acp d j n1;
(13) sermon (DIV1)
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3490
for by a publick Warranty, by the concurrent Consent of both Houses of Parliament, the Libellous Petitions against him, the false Records and publick Monuments of injurious shame were cancell'd,
for by a public Warranty, by the concurrent Consent of both Houses of Parliament, the Libellous Petitions against him, the false Records and public Monuments of injurious shame were canceled,
c-acp p-acp dt j n1, p-acp dt j vvb pp-f d n2 pp-f n1, dt j n2 p-acp pno31, dt j n2 cc j n2 pp-f j n1 vbdr vvn,
(13) sermon (DIV1)
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3491
and he was restor'd in integrum to that Fame where his great Labours and just Procedures had first estated him;
and he was restored in integrum to that Fame where his great Labours and just Procedures had First estated him;
cc pns31 vbds vvn p-acp n1 p-acp d n1 c-crq po31 j n2 cc j n2 vhd ord vvn pno31;
(13) sermon (DIV1)
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3492
which, though it was but justice, yet it was also such honour, that it is greater than the virulence of tongues, which his worthiness and their envy had arm'd against him.
which, though it was but Justice, yet it was also such honour, that it is greater than the virulence of tongues, which his worthiness and their envy had armed against him.
r-crq, cs pn31 vbds p-acp n1, av pn31 vbds av d n1, cst pn31 vbz jc cs dt n1 pp-f n2, r-crq po31 n1 cc po32 n1 vhd vvn p-acp pno31.
(13) sermon (DIV1)
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3493
But yet the great Scene of the troubles was but newly opened.
But yet the great Scene of the Troubles was but newly opened.
p-acp av dt j n1 pp-f dt n2 vbds cc-acp av-j vvn.
(13) sermon (DIV1)
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3494
I shall not refuse to speak yet more of his troubles, as remembring that S. Paul, when he discourses of the glories of the Saints departed, he tells more of their Sufferings than of their Prosperities,
I shall not refuse to speak yet more of his Troubles, as remembering that S. Paul, when he discourses of the Glories of the Saints departed, he tells more of their Sufferings than of their Prosperities,
pns11 vmb xx vvi pc-acp vvi av dc pp-f po31 n2, c-acp vvg d n1 np1, c-crq pns31 vvz pp-f dt n2 pp-f dt n2 vvd, pns31 vvz dc pp-f po32 n2 cs pp-f po32 n2,
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as being that Laboratory and Crysable in which God makes his Servants Vessels of honour to his glory. The storm quickly grew high;
as being that Laboratory and Crystalline in which God makes his Servants Vessels of honour to his glory. The storm quickly grew high;
c-acp vbg d n1 cc j p-acp r-crq np1 vvz po31 n2 n2 pp-f n1 p-acp po31 n1. dt n1 av-j vvd j;
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& transitum est à linguis ad gladios; and that was indeed NONLATINALPHABET, Iniquity had put on arms;& transitum est à linguis ad gladios; and that was indeed, Iniquity had put on arms;
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when it is armata nequitia, then a man is hard put to it.
when it is armata Nequitia, then a man is hard put to it.
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The Rebellion breaking out, the Bishop went to his Charge at Derry; and because he was within the defence of Walls, the execrable Traitor Sir Phelim ô Neale laid a snare to bring him to a dishonourable death;
The Rebellion breaking out, the Bishop went to his Charge At Derry; and Because he was within the defence of Walls, the execrable Traitor Sir Phelim o Neale laid a snare to bring him to a dishonourable death;
dt n1 vvg av, dt n1 vvd p-acp po31 n1 p-acp uh; cc c-acp pns31 vbds p-acp dt n1 pp-f n2, dt j n1 n1 np1 uh np1 vvn dt n1 pc-acp vvi pno31 p-acp dt j n1;
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for he wrote a Letter to the Bishop, pretended Intelligence between them, desir'd that according to their former Agreement such a Gate might be deliver'd to him.
for he wrote a letter to the Bishop, pretended Intelligence between them, desired that according to their former Agreement such a Gate might be Delivered to him.
c-acp pns31 vvd dt n1 p-acp dt n1, j-vvn n1 p-acp pno32, vvd cst vvg p-acp po32 j n1 d dt n1 vmd vbi vvn p-acp pno31.
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The Messenger was not advis'd to be cautious, nor at all instructed in the art of Secrecy;
The Messenger was not advised to be cautious, nor At all instructed in the art of Secrecy;
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for it was intended that he should be search'd, intercepted, and hang'd for ought they car'd:
for it was intended that he should be searched, intercepted, and hanged for ought they cared:
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but the Arrow was shot against the Bishop, that he might be accused for base Conspiracy,
but the Arrow was shot against the Bishop, that he might be accused for base conspiracy,
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and die with shame and sad dishonour. But here God manifested his mighty care of his Servants;
and die with shame and sad dishonour. But Here God manifested his mighty care of his Servants;
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he was pleased to send into the heart of the Messenger such an affrightment, that he directly ran away with the Letter,
he was pleased to send into the heart of the Messenger such an affrightment, that he directly ran away with the letter,
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and never durst come neer the Town to deliver it.
and never durst come near the Town to deliver it.
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This story was published by Sir Phelim himself, who added, That if he could have thus ensnar'd the Bishop, he had good assurance the Town should have been his own:
This story was published by Sir Phelim himself, who added, That if he could have thus Ensnared the Bishop, he had good assurance the Town should have been his own:
d n1 vbds vvn p-acp n1 np1 px31, r-crq vvd, cst cs pns31 vmd vhi av vvn dt n1, pns31 vhd j n1 dt n1 vmd vhi vbn po31 d:
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Sed bonitas Dei praevalitura est super omnem malitiam hominis; The goodness of God is greater than all the malice of men;said bonitas Dei praevalitura est super omnem Malitiam hominis; The Goodness of God is greater than all the malice of men;
vvd fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la; dt n1 pp-f np1 vbz jc cs d dt n1 pp-f n2;
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and nothing could so prove how dear that sacred Life was to God, as his rescue from the dangers.
and nothing could so prove how dear that sacred Life was to God, as his rescue from the dangers.
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Stantia non poterant tecta probare Deos: Stantia non poterant Tecta Probare Gods:
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To have kept him in a warm house had been nothing, unless the roof had fallen upon his head;
To have kept him in a warm house had been nothing, unless the roof had fallen upon his head;
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that rescue was a remark of Divine Favour and Providence.
that rescue was a remark of Divine Favour and Providence.
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But it seems Sir Phelim 's Treason against the Life of this worthy Man had a Correspondent in the Town; and it broke out speedily;
But it seems Sir Phelim is Treason against the Life of this worthy Man had a Correspondent in the Town; and it broke out speedily;
p-acp pn31 vvz n1 np1 vbz n1 p-acp dt n1 pp-f d j n1 vhd dt j p-acp dt n1; cc pn31 vvd av av-j;
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for what they could not effect by malicious stratagem, they did in part by open force;
for what they could not Effect by malicious stratagem, they did in part by open force;
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they turned the Bishop out of the Town, and upon trifling and unjust pretences search'd his Carriages,
they turned the Bishop out of the Town, and upon trifling and unjust pretences searched his Carriages,
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and took what they pleas'd, till they were asham'd to take more: they did worse than divorce him from his Church;
and took what they pleased, till they were ashamed to take more: they did Worse than divorce him from his Church;
cc vvd r-crq pns32 vvd, c-acp pns32 vbdr j pc-acp vvi av-dc: pns32 vdd jc cs n1 pno31 p-acp po31 n1;
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for in all the Roman Divorces they said, Tuas tibi res habeto, Take your Goods and be gone; but Plunder was Religion then.
for in all the Roman Divorces they said, Tuas tibi Rest habeto, Take your Goods and be gone; but Plunder was Religion then.
c-acp p-acp d dt njp n2 pns32 vvd, np1 fw-la fw-la fw-la, vvb po22 n2-j cc vbi vvn; cc-acp n1 vbds n1 av.
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However, though the usage was sad, yet it was recompenced to him by his taking Sanctuary in Oxford, where he was graciously receiv'd by that most incomparable and divine Prince;
However, though the usage was sad, yet it was recompensed to him by his taking Sanctuary in Oxford, where he was graciously received by that most incomparable and divine Prince;
c-acp, cs dt n1 vbds j, av pn31 vbds vvn p-acp pno31 p-acp po31 vvg n1 p-acp np1, c-crq pns31 vbds av-j vvn p-acp d av-ds j cc j-jn n1;
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but having served the King in York-shire by his Pen, and by his Counsels, and by his Interests, return'd back to Ireland, where under the excellent Conduct of his Grace the now Lord Lieutenant, he ran the risque and fortune of oppressed Vertue.
but having served the King in Yorkshire by his Pen, and by his Counsels, and by his Interests, returned back to Ireland, where under the excellent Conduct of his Grace the now Lord Lieutenant, he ran the risk and fortune of oppressed Virtue.
cc-acp vhg vvn dt n1 p-acp n1 p-acp po31 n1, cc p-acp po31 n2, cc p-acp po31 n2, vvd av p-acp np1, c-crq p-acp dt j vvb pp-f po31 n1 dt av n1 n1, pns31 vvd dt n1 cc n1 pp-f j-vvn n1.
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But God having still resolv'd to afflict us, the good man was forc'd into the fortune of the Patriarchs, to leave his Country and his Charges,
But God having still resolved to afflict us, the good man was forced into the fortune of the Patriarchs, to leave his Country and his Charges,
p-acp np1 vhg av vvd pc-acp vvi pno12, dt j n1 vbds vvn p-acp dt n1 pp-f dt n2, pc-acp vvi po31 n1 cc po31 n2,
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and seek for safety and bread in a strange Land; for so the Prophets were us'd to do, wandring up and down in sheeps-cloathing;
and seek for safety and bred in a strange Land; for so the prophets were used to do, wandering up and down in Sheep's clothing;
cc vvi p-acp n1 cc n1 p-acp dt j n1; c-acp av dt n2 vbdr vvn pc-acp vdi, vvg a-acp cc a-acp p-acp n1;
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but poor as they were, the World was not worthy of them: and this worthy man, despising the shame, took up his Cross and followed his Master.
but poor as they were, the World was not worthy of them: and this worthy man, despising the shame, took up his Cross and followed his Master.
cc-acp j c-acp pns32 vbdr, dt n1 vbds xx j pp-f pno32: cc d j n1, vvg dt n1, vvd a-acp po31 n1 cc vvd po31 n1.
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Exilium causa ipsa jubet sibi dulce videri, Et desiderium dulce levat patriae. He was not ashamed to suffer where the Cause was honourable and glorious;
Exilium causa ipsa jubet sibi dulce videri, Et desiderium dulce levat patriae. He was not ashamed to suffer where the Cause was honourable and glorious;
fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la. pns31 vbds xx j pc-acp vvi c-crq dt n1 vbds j cc j;
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but so God provided for the needs of his Banished, and sent a man who could minister comfort to the afflicted,
but so God provided for the needs of his Banished, and sent a man who could minister Comfort to the afflicted,
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and courage to the persecuted, and resolutions to the tempted, and strength to that Religion for which they all suffered.
and courage to the persecuted, and resolutions to the tempted, and strength to that Religion for which they all suffered.
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And here this great man was indeed triumphant; this was one of the last and best Scenes of his life:
And Here this great man was indeed triumphant; this was one of the last and best Scenes of his life:
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NONLATINALPHABET, The last days are the best witnesses of a man.
, The last days Are the best Witnesses of a man.
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But so it was, that he stood up in publick and brave defence for the Doctrine and Discipline of the Church of England; First, by his Sufferings and great Example;
But so it was, that he stood up in public and brave defence for the Doctrine and Discipline of the Church of England; First, by his Sufferings and great Exampl;
p-acp av pn31 vbds, cst pns31 vvd a-acp p-acp j cc j n1 p-acp dt n1 cc n1 pp-f dt n1 pp-f np1; ord, p-acp po31 n2 cc j n1;
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for, Verbis tantùm philosophari, non est Doctoris, sed Histrionis; To talk well and not to do bravely, is for a Comedian, not a Divine:
for, Verbis tantùm Philosophize, non est Doctoris, said Actors; To talk well and not to do bravely, is for a Comedian, not a Divine:
p-acp, fw-la fw-la fw-la, fw-fr fw-fr np1, vvd np1; pc-acp vvi av cc xx pc-acp vdi av-j, vbz p-acp dt n1, xx dt j-jn:
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But this great man did both;
But this great man did both;
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he suffered his own Calamity with great courage, and by his wise Discourses strengthened the hearts of others.
he suffered his own Calamity with great courage, and by his wise Discourses strengthened the hearts of Others.
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For there wanted not diligent Tempters in the Church of Rome, who taking advantage of the Afflictions of His Sacred Majesty, in which state Men commonly suspect every thing,
For there wanted not diligent Tempters in the Church of Rome, who taking advantage of the Afflictions of His Sacred Majesty, in which state Men commonly suspect every thing,
c-acp a-acp vvd xx av-j ng1 p-acp dt n1 pp-f np1, r-crq vvg n1 pp-f dt n2 pp-f po31 j n1, p-acp r-crq n1 n2 av-j vvi d n1,
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and like men in sickness are willing to change from side to side, hoping for ease and finding none, flew at Royal Game,
and like men in sickness Are willing to change from side to side, hoping for ease and finding none, flew At Royal Game,
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and hop'd to draw away the King from that Religion which His most Royal Father, the best Man and the wisest Prince in the World, had seal'd with the best Blood in Christendom, and which Himself suck'd in with His Education,
and hoped to draw away the King from that Religion which His most Royal Father, the best Man and the Wisest Prince in the World, had sealed with the best Blood in Christendom, and which Himself sucked in with His Education,
cc vvd pc-acp vvi av dt n1 p-acp d n1 r-crq po31 av-ds j n1, dt js n1 cc dt js n1 p-acp dt n1, vhd vvd p-acp dt js n1 p-acp np1, cc r-crq px31 vvd p-acp p-acp po31 n1,
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and had confirm'd by Choice and Reason, and confess'd publickly and bravely, and hath since restor'd prosperously.
and had confirmed by Choice and Reason, and confessed publicly and bravely, and hath since restored prosperously.
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Millitiere was the man, witty and bold enough to attempt a zealous and a foolish undertaking, who addressed himself with ignoble, indeed but witty, Arts to perswade the King to leave what was dearer to Him than His Eyes.Millitiere was the man, witty and bold enough to attempt a zealous and a foolish undertaking, who addressed himself with ignoble, indeed but witty, Arts to persuade the King to leave what was Dearer to Him than His Eyes.
np1 vbds dt n1, j cc j av-d pc-acp vvi dt j cc dt j n-vvg, r-crq vvd px31 p-acp j, av p-acp j, n2 pc-acp vvi dt n1 pc-acp vvi r-crq vbds jc-jn pc-acp pno31 cs po31 n2.
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It is true, it was a Wave dash'd against a Rock, and an Arrow shot against the Sun, it could not reach him;
It is true, it was a Wave dashed against a Rock, and an Arrow shot against the Sun, it could not reach him;
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but the Bishop of Derry turn'd it also, and made it fall upon the Shooters head;
but the Bishop of Derry turned it also, and made it fallen upon the Shooters head;
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for he made so ingenious, so learned, and so acute Reply to that Book;
for he made so ingenious, so learned, and so acute Reply to that Book;
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he so discover'd the Errors of the Roman Church, retorted the Arguments, stated the Questions, demonstrated the Truth,
he so discovered the Errors of the Roman Church, retorted the Arguments, stated the Questions, demonstrated the Truth,
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and sham'd their Procedures, that nothing could be a greater Argument of the Bishops Learning, great Parts, deep Judgment, quickness of Apprehension,
and shamed their Procedures, that nothing could be a greater Argument of the Bishops Learning, great Parts, deep Judgement, quickness of Apprehension,
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and Sincerity in the Catholick and Apostolick Faith;
and Sincerity in the Catholic and Apostolic Faith;
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or of the Follies and Prevarications of the Church of Rome. He worte no Apologies for himself,
or of the Follies and Prevarications of the Church of Room. He wort not Apologies for himself,
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though it were much to be wished that, as Junius wrote his own Life, or Moses his own Story,
though it were much to be wished that, as Junius wrote his own Life, or Moses his own Story,
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so we might have understood from himself how great things God had done for him and by him:
so we might have understood from himself how great things God had done for him and by him:
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but all that he permitted to God, and was silent in his own Defences; Gloriosius enim est injuriam tacendo fugere, quàm respondendo superare:
but all that he permitted to God, and was silent in his own Defences; Gloriosius enim est Injuriam tacendo Fugere, quàm respondendo superare:
cc-acp d cst pns31 vvd p-acp np1, cc vbds j p-acp po31 d n2; np1 fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la:
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But when the Honour and Conscience of his King, and the Interest of a true Religion was at stake, the fire burned within him,
But when the Honour and Conscience of his King, and the Interest of a true Religion was At stake, the fire burned within him,
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and at last he spake with his tongue;
and At last he spoke with his tongue;
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he cried out like the Son of Croesus, NONLATINALPHABET, Take heed and meddle not with the King;
he cried out like the Son of Croesus,, Take heed and meddle not with the King;
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His Person is too sacred, and Religion too dear to him to be assaulted by vulgar hands.
His Person is too sacred, and Religion too dear to him to be assaulted by Vulgar hands.
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In short, he acquitted himself in this Affair with so much Truth and Piety, Learning and Judgment, that in those Papers his Memory will last unto very late succeeding Generations.
In short, he acquitted himself in this Affair with so much Truth and Piety, Learning and Judgement, that in those Papers his Memory will last unto very late succeeding Generations.
p-acp j, pns31 vvn px31 p-acp d n1 p-acp av d n1 cc n1, n1 cc n1, cst p-acp d n2 po31 n1 vmb vvi p-acp av j j-vvg n2.
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But this most Reverend Prelate found a nobler Adversary, and a braver Scene for his Contention:
But this most Reverend Prelate found a Nobler Adversary, and a braver Scene for his Contention:
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He found that the Roman Priests being wearied and baffled by the wise Discourses and pungent Arguments of the English Divines, had studiously declined any more to dispute the particular Questions against us,
He found that the Roman Priests being wearied and baffled by the wise Discourses and pungent Arguments of the English Divines, had studiously declined any more to dispute the particular Questions against us,
pns31 vvd cst dt njp n2 vbg vvn cc vvn p-acp dt j n2 cc j n2 pp-f dt jp n2-jn, vhd av-j vvn d dc pc-acp vvi dt j n2 p-acp pno12,
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but fell at last upon a general Charge, imputing to the Church of England the great crime of Schism;
but fell At last upon a general Charge, imputing to the Church of England the great crime of Schism;
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and by this they thought they might with most probability deceive unwary and unskilful Readers; for they saw the Schism, and they saw we had left them;
and by this they Thought they might with most probability deceive unwary and unskilful Readers; for they saw the Schism, and they saw we had left them;
cc p-acp d pns32 vvd pns32 vmd p-acp ds n1 vvi j-u cc j-u n2; c-acp pns32 vvd dt n1, cc pns32 vvd pns12 vhd vvn pno32;
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and because they consider'd not the Causes, they resolv'd to out-face us in the Charge:
and Because they considered not the Causes, they resolved to outface us in the Charge:
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But now it was that dignum nactus Argumentum, having an Argument fit to employ his great Abilities, Consecrat hic praesul calamum calami { que } labores Ante aras Domino laeta trophaea suo;
But now it was that dignum nactus Argumentum, having an Argument fit to employ his great Abilities, Consecrate hic Præsul calamum calami { que } labores Ante aras Domino Laeta trophaea Sue;
cc-acp av pn31 vbds d fw-la fw-la fw-la, vhg dt n1 j pc-acp vvi po31 j n2, vvi fw-la n1 fw-la fw-la { fw-fr } fw-la n1 fw-mi fw-la fw-la uh fw-la;
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the Bishop now dedicates his Labours to the service of God and of his Church, undertook the Question,
the Bishop now dedicates his Labours to the service of God and of his Church, undertook the Question,
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and in a full Discourse proves the Church of Rome not only to be guilty of the Schism, by making it necessary to depart from them;
and in a full Discourse Proves the Church of Rome not only to be guilty of the Schism, by making it necessary to depart from them;
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but they did actuate the Schisms, and themselves made the first separation in the great point of the Popes Supremacy, which was the Palladium for which they principally contended.
but they did actuate the Schisms, and themselves made the First separation in the great point of the Popes Supremacy, which was the Palladium for which they principally contended.
cc-acp pns32 vdd vvi dt n2, cc px32 vvd dt ord n1 p-acp dt j n1 pp-f dt ng1 n1, r-crq vbds dt np1 p-acp r-crq pns32 av-j vvd.
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He made it appear that the Popes of Rome were Usurpers of the Rights of Kings and Bishops;
He made it appear that the Popes of Room were Usurpers of the Rights of Kings and Bishops;
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that they brought in new Doctrines in every Age, that they impos'd their own Devices upon Christendom as Articles of Faith, that they prevaricated the Doctrines of the Apostles, that the Church of England only returned to her Primitive purity, that she joined with Christ and his Apostles, that she agreed in all the Sentiments of the Primitive Church.
that they brought in new Doctrines in every Age, that they imposed their own Devices upon Christendom as Articles of Faith, that they prevaricated the Doctrines of the Apostles, that the Church of England only returned to her Primitive purity, that she joined with christ and his Apostles, that she agreed in all the Sentiments of the Primitive Church.
cst pns32 vvd p-acp j n2 p-acp d n1, cst pns32 vvn po32 d n2 p-acp np1 p-acp n2 pp-f n1, cst pns32 vvn dt n2 pp-f dt n2, cst dt n1 pp-f np1 av-j vvd p-acp po31 j n1, cst pns31 vvd p-acp np1 cc po31 n2, cst pns31 vvd p-acp d dt n2 pp-f dt j n1.
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He stated the questions so wisely, and conducted them so prudently, and handled them so learnedly, that I may truly say, they were never more materially confuted by any man,
He stated the questions so wisely, and conducted them so prudently, and handled them so learnedly, that I may truly say, they were never more materially confuted by any man,
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since the questions have so unhappily disturbed Christendom. Verum hoc eos malè ussit:
since the questions have so unhappily disturbed Christendom. Verum hoc eos malè ussit:
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and they finding themselves smitten under the fifth rib, set up an old Champion of their own, a Goliah to fight against the Armies of Israel; the old Bishop of Chalcedon, known to many of us, replyed to this excellent Book;
and they finding themselves smitten under the fifth rib, Set up an old Champion of their own, a Goliath to fight against the Armies of Israel; the old Bishop of Chalcedon, known to many of us, replied to this excellent Book;
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but was so answered by a Rejoinder made by the Lord Bishop of Derry, in which he so pressed the former Arguments, refuted the Cavils, brought in so many impregnable Authorities and Probations,
but was so answered by a Rejoinder made by the Lord Bishop of Derry, in which he so pressed the former Arguments, refuted the Cavils, brought in so many impregnable Authorities and Probations,
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and added so many moments and weights to his discourse, that the pleasures of reading the Book would be the greatest,
and added so many moments and weights to his discourse, that the pleasures of reading the Book would be the greatest,
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if the profit to the Church of God were not greater. Flumina tum lactis, tum flumina nectaris ibant, Flavaque de viridi stillabant ilice mella.
if the profit to the Church of God were not greater. Flumina tum Lactis, tum flumina nectaris John, Flavaque de viridi stillabant ilice Mella.
cs dt n1 p-acp dt n1 pp-f np1 vbdr xx jc. fw-la fw-la n1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la.
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For so Sampson 's Riddle was again expounded, Out of the strong came meat, and out of the eater came sweetness;
For so Sampson is Riddle was again expounded, Out of the strong Come meat, and out of the eater Come sweetness;
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his Arguments were strong, and the Eloquence was sweet and delectable;
his Arguments were strong, and the Eloquence was sweet and delectable;
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and though there start up another combatant against him, yet he had only the honour to fall by the hands of Hector: still haeret lateri lethalis arundo; the headed arrow went in so far, that it could not be drawn out,
and though there start up Another combatant against him, yet he had only the honour to fallen by the hands of Hector: still Heretic lateri Lethalis arundo; the headed arrow went in so Far, that it could not be drawn out,
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but the barbed steel stuck behind.
but the barbed steel stuck behind.
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And whenever men will desire to be satisfied in those great questions, the Bishop of Derry 's Book shall be his Oracle.
And whenever men will desire to be satisfied in those great questions, the Bishop of Derry is Book shall be his Oracle.
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I will not insist upon his other excellent writings;
I will not insist upon his other excellent writings;
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but it is known every where with what Piety and acumen he wrote against the Manichean Doctrine of Fatal necessity, which a late witty man had pretended to adorn with a new Vizor;
but it is known every where with what Piety and acumen he wrote against the Manichean Doctrine of Fatal necessity, which a late witty man had pretended to adorn with a new Vizor;
cc-acp pn31 vbz vvn d c-crq p-acp r-crq n1 cc n1 pns31 vvd p-acp dt jp n1 pp-f j n1, r-crq dt j j n1 vhd vvn pc-acp vvi p-acp dt j n1;
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but this excellent Person washed off the Ceruse and the meritricious paintings, rarely well asserted the oeconomy of the Divine Providence;
but this excellent Person washed off the Ceruse and the meretricious paintings, rarely well asserted the economy of the Divine Providence;
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and having once more triumphed over his Adversary plenus victoriarum & trophaeorum, betook himself to the more agreeable attendance upon sacred Offices;
and having once more triumphed over his Adversary plenus victoriarum & trophaeorum, betook himself to the more agreeable attendance upon sacred Offices;
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and having usefully and wisely discoursed of the sacred Rite of Confirmation, imposed his hands upon the most Illustrious Princes, the Dukes of York and Gloucester, and the Princess Royal,
and having usefully and wisely discoursed of the sacred Rite of Confirmation, imposed his hands upon the most Illustrious Princes, the Dukes of York and Gloucester, and the Princess Royal,
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and ministred to them the Promise of the Holy Spirit, and ministerially established them in the Religion and Service of the holy Jesus.
and ministered to them the Promise of the Holy Spirit, and ministerially established them in the Religion and Service of the holy jesus.
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And one thing more I shall remark, that at his leaving those Parts upon the Kings Return, some of the Remonstrant Ministers of the Low Countries coming to take their leaves of this great man,
And one thing more I shall remark, that At his leaving those Parts upon the Kings Return, Some of the Remonstrant Ministers of the Low Countries coming to take their leaves of this great man,
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and desiring that by his means the Church of England would be kind to them, he had reason to grant it,
and desiring that by his means the Church of England would be kind to them, he had reason to grant it,
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because they were learned men, and in many things of a most excellent belief;
Because they were learned men, and in many things of a most excellent belief;
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yet he reproved them, and gave them caution against it, that they approached too near and gave too much countenance to the great and dangerous errors of the Socinians.
yet he reproved them, and gave them caution against it, that they approached too near and gave too much countenance to the great and dangerous errors of the socinians.
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He thus having served God and the King abroad, God was pleased to return to the King and to us all,
He thus having served God and the King abroad, God was pleased to return to the King and to us all,
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as in the days of old, and we sung the song of David.
as in the days of old, and we sung the song of David.
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In convertendo captivitatem Sion: When King David and all his Servants returned to Jerusalem, this great person having trod in the Winepress was called to drink of the Wine,In convertendo captivitatem Sion: When King David and all his Servants returned to Jerusalem, this great person having trod in the Winepress was called to drink of the Wine,
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and as an honorary Reward of his great services and abilities, was chosen Primate of this National Church:
and as an honorary Reward of his great services and abilities, was chosen Primate of this National Church:
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In which time we are to look upon him, as the King and the Kings great Vicegerent did,
In which time we Are to look upon him, as the King and the Kings great Vicegerent did,
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as a person concerning whose abilities the World had too great testimony ever to make a doubt.
as a person Concerning whose abilities the World had too great testimony ever to make a doubt.
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It is true he was in the declension of his age and health; but his very Ruines were goodly;
It is true he was in the declension of his age and health; but his very Ruins were goodly;
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and they who saw the broken heaps of Pompey 's Theatre, and the crushed Obelisks,
and they who saw the broken heaps of Pompey is Theatre, and the crushed Obelisks,
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and the old face of beauteous Philaenium, could not but admire the disordered glories of such magnificent structures, which were venerable in their very dust.
and the old face of beauteous Philaenium, could not but admire the disordered Glories of such magnificent structures, which were venerable in their very dust.
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He ever was used to overcome all difficulties, only Mortality was too hard for him;
He ever was used to overcome all difficulties, only Mortality was too hard for him;
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but still his Vertues and his Spirit was immortal, he still took great care, and still had new and noble designs,
but still his Virtues and his Spirit was immortal, he still took great care, and still had new and noble designs,
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and proposed to himself admirable things. He governed his Province with great justice and sincerity; Ʋnus amplo consulens pastor gregi, Somnos tuetur omnium solus vigil.
and proposed to himself admirable things. He governed his Province with great Justice and sincerity; Ʋnus amplo consulens pastor gregi, Somnos tuetur omnium solus vigil.
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And had this remark in all his Government, that as he was a great hater of Sacriledge,
And had this remark in all his Government, that as he was a great hater of Sacrilege,
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so he professed himself a publick Enemy to Nonresidence, and often would declare wisely and religiously against it, allowing it in no case but of necessity or the greater good of the Church.
so he professed himself a public Enemy to Nonresidence, and often would declare wisely and religiously against it, allowing it in no case but of necessity or the greater good of the Church.
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There are great things spoken of his Predecessor S. Patrick, that he founded 700 Churches and Religious Convents, that he ordained 5000 Priests,
There Are great things spoken of his Predecessor S. Patrick, that he founded 700 Churches and Religious Convents, that he ordained 5000 Priests,
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and with his own hands consecrated 350 Bishops. How true the story is I know not;
and with his own hands consecrated 350 Bishops. How true the story is I know not;
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but we were all witnesses that the late Primate, whose memory we now celebrate, did by an extraordinary contingency of Providence in one day consecrate two Arch-Bishops and ten Bishops;
but we were all Witnesses that the late Primate, whose memory we now celebrate, did by an extraordinary contingency of Providence in one day consecrate two Arch-Bishops and ten Bishops;
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and did benefit to almost all the Churches in Ireland, and was greatly instrumental to the Re-endowments of the whole Clergy;
and did benefit to almost all the Churches in Ireland, and was greatly instrumental to the Re-endowments of the Whole Clergy;
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and in the greatest abilities and incomparable industry was inferior to none of his most glorious Antecessours.
and in the greatest abilities and incomparable industry was inferior to none of his most glorious Antecessors.
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Since the Canonization of Saints came into the Church, we find no Irish Bishop canonized,
Since the Canonization of Saints Come into the Church, we find no Irish Bishop canonized,
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except S. Laurence of Dublin, and S. Malachias of Down; indeed Richard of Armagh 's Canonization was propounded, but not effected;
except S. Laurence of Dublin, and S. Malachias of Down; indeed Richard of Armagh is Canonization was propounded, but not effected;
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but the Character which was given of that learned Primate by Trithemius does exactly fit this our late Father;
but the Character which was given of that learned Primate by Trithemius does exactly fit this our late Father;
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Vir in Divinis Scripturis eruditus, secularis Philosophiae jurisque Canonici non ignarus, clarus ingenio, sermone scholasticus, in declamandis sermonibus ad populum excellentis industriae: Vir in Divinis Scriptures eruditus, secularis Philosophiae jurisque Canonic non Ignorance, Clear ingenio, sermon scholasticus, in declamandis sermonibus ad Populum excellentis industriae:
fw-la p-acp fw-la n2 fw-la, fw-la np1 fw-la np2 fw-fr fw-la, fw-la fw-la, n1 fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la:
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He was learned in the Scriptures, skill'd in secular Philosophy, and not unknowing in the Civil and Canon Laws, (in which studies I wish the Clergy were with some carefulness and diligence still more conversant) he was of an excellent spirit, a Scholar in his discourses,
He was learned in the Scriptures, skilled in secular Philosophy, and not unknowing in the Civil and Canon Laws, (in which studies I wish the Clergy were with Some carefulness and diligence still more conversant) he was of an excellent Spirit, a Scholar in his discourses,
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an early and industrious Preacher to the people.
an early and Industria Preacher to the people.
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And as if there were a more particular sympathy between their souls, our Primate had so great a Veneration to his memory, that he purposed,
And as if there were a more particular Sympathy between their Souls, our Primate had so great a Veneration to his memory, that he purposed,
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if he had lived, to have restored his Monument in Dundalke, which Time, or Impiety, or Unthankfulness had either omitted or destroyed.
if he had lived, to have restored his Monument in Dundalk, which Time, or Impiety, or Unthankfulness had either omitted or destroyed.
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So great a lover he was of all true and inherent worth, that he loved it in the very memory of the dead,
So great a lover he was of all true and inherent worth, that he loved it in the very memory of the dead,
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and to have such great Examples transmitted to the intuition and imitation of posterity.
and to have such great Examples transmitted to the intuition and imitation of posterity.
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At his coming to the Primacy he knew he should at first espie little besides the Ruines of Discipline, a Harvest of thorns,
At his coming to the Primacy he knew he should At First espy little beside the Ruins of Discipline, a Harvest of thorns,
p-acp po31 n-vvg p-acp dt n1 pns31 vvd pns31 vmd p-acp ord vvi j p-acp dt n2 pp-f n1, dt n1 pp-f n2,
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and Heresies prevailing in the hearts of the People, the Churches possessed by Wolves and Intruders, Mens hearts greatly estranged from true Religion;
and Heresies prevailing in the hearts of the People, the Churches possessed by Wolves and Intruders, Men's hearts greatly estranged from true Religion;
cc n2 vvg p-acp dt n2 pp-f dt n1, dt n2 vvn p-acp n2 cc n2, ng2 n2 av-j vvn p-acp j n1;
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and therefore he set himself to weed the fields of the Church;
and Therefore he Set himself to weed the fields of the Church;
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he treated the Adversaries sometimes sweetly, sometimes he confuted them learnedly, sometimes he rebuked them sharply.
he treated the Adversaries sometime sweetly, sometime he confuted them learnedly, sometime he rebuked them sharply.
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He visited his Charges diligently and in his own person, not by Proxies and instrumental Deputations:
He visited his Charges diligently and in his own person, not by Proxies and instrumental Deputations:
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Quaerens non nostra, sed nos, & quae sunt Jesu Christi; Seeking non nostra, sed nos, & Quae sunt Jesu Christ;
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he designed nothing that we knew of but the Redintegration of Religion, the Honour of God and the King, the Restoring of collapsed Discipline,
he designed nothing that we knew of but the Redintegration of Religion, the Honour of God and the King, the Restoring of collapsed Discipline,
pns31 vvd pix cst pns12 vvd pp-f p-acp dt n1 pp-f n1, dt n1 pp-f np1 cc dt n1, dt j-vvg pp-f vvn n1,
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and the Renovation of Faith and the Service of God in the Churches.
and the Renovation of Faith and the Service of God in the Churches.
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And still he was indefatigable, and, even at the last scene of his life, intended to undertake a Regal Visitation.
And still he was indefatigable, and, even At the last scene of his life, intended to undertake a Regal Visitation.
cc av pns31 vbds j, cc, av p-acp dt ord n1 pp-f po31 n1, vvd pc-acp vvi dt j n1.
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Quid enim vultis me otiosum à Domino comprehendi? said one; he was not willing that God should take him unimployed:Quid enim Wills me Idle à Domino comprehendi? said one; he was not willing that God should take him unemployed:
fw-la fw-la fw-la pno11 fw-la fw-fr fw-la fw-la? vvd crd; pns31 vbds xx j cst np1 vmd vvi pno31 vvn:
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But, good man, he felt his Tabernacle ready to fall in pieces, and could go no further,
But, good man, he felt his Tabernacle ready to fallen in Pieces, and could go no further,
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for God would have no more work done by that hand; he therefore espying this, put his house in order, and had lately visited his Diocese,
for God would have no more work done by that hand; he Therefore espying this, put his house in order, and had lately visited his Diocese,
c-acp np1 vmd vhi dx dc n1 vdn p-acp d n1; pns31 av vvg d, vvd po31 n1 p-acp n1, cc vhd av-j vvn po31 n1,
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and done what he then could to put his Charge in order;
and done what he then could to put his Charge in order;
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for he had a good while since received the sentence of death within himself, and knew he was shortly to render an account of his stewardship;
for he had a good while since received the sentence of death within himself, and knew he was shortly to render an account of his stewardship;
c-acp pns31 vhd dt j n1 a-acp vvd dt n1 pp-f n1 p-acp px31, cc vvd pns31 vbds av-j pc-acp vvi dt n1 pp-f po31 n1;
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he therefore upon a brisk alarm of death, which God sent him the last January, made his Will;
he Therefore upon a brisk alarm of death, which God sent him the last January, made his Will;
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in which, besides the prudence and presence of spirit manifested in making just and wise settlement of his Estate, and provisions for his Descendants;
in which, beside the prudence and presence of Spirit manifested in making just and wise settlement of his Estate, and provisions for his Descendants;
p-acp r-crq, p-acp dt n1 cc n1 pp-f n1 vvn p-acp vvg j cc j n1 pp-f po31 n1, cc n2 p-acp po31 n2;
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at midnight, and in the trouble of his sickness and circumstances of addressing death, still kept a special sentiment and made confession of Gods admirable mercies,
At midnight, and in the trouble of his sickness and Circumstances of addressing death, still kept a special sentiment and made Confessi of God's admirable Mercies,
p-acp n1, cc p-acp dt n1 pp-f po31 n1 cc n2 pp-f vvg n1, av vvd dt j n1 cc vvd n1 pp-f npg1 j n2,
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and gave thanks that God had permitted him to live to see the blessed Restauration of His Majesty and the Church of England, confessed his Faith to be the same as ever, gave praises to God that he was born and bred up in this Religion,
and gave thanks that God had permitted him to live to see the blessed Restauration of His Majesty and the Church of England, confessed his Faith to be the same as ever, gave praises to God that he was born and bred up in this Religion,
cc vvd n2 cst np1 vhd vvn pno31 pc-acp vvi pc-acp vvi dt j-vvn n1 pp-f po31 n1 cc dt n1 pp-f np1, vvd po31 n1 pc-acp vbi dt d c-acp av, vvd n2 p-acp np1 cst pns31 vbds vvn cc vvn a-acp p-acp d n1,
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and prayed to God, and hoped he should die in the Communion of this Church, which he declar'd to be the most pure and Apostolical Church in the whole World.
and prayed to God, and hoped he should die in the Communion of this Church, which he declared to be the most pure and Apostolical Church in the Whole World.
cc vvd p-acp np1, cc vvd pns31 vmd vvi p-acp dt n1 pp-f d n1, r-crq pns31 vvd pc-acp vbi dt av-ds j cc j n1 p-acp dt j-jn n1.
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He prayed to God to pardon his frailties and infirmities, relied upon the mercies of God and the merits of Jesus Christ,
He prayed to God to pardon his frailties and infirmities, relied upon the Mercies of God and the merits of jesus christ,
pns31 vvd p-acp np1 pc-acp vvi po31 n2 cc n2, vvd p-acp dt n2 pp-f np1 cc dt n2 pp-f np1 np1,
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and with a singular sweetness resigned up his soul into the hands of his Redeemer.
and with a singular sweetness resigned up his soul into the hands of his Redeemer.
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But God, who is the great Choragus and Master of the Scenes of Life and Death, was not pleased then to draw the Curtains;
But God, who is the great Choragus and Master of the Scenes of Life and Death, was not pleased then to draw the Curtains;
p-acp np1, r-crq vbz dt j np1 cc n1 pp-f dt n2 pp-f n1 cc n1, vbds xx vvn av pc-acp vvi dt n2;
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there was an Epilogue to his Life yet to be acted and spoken.
there was an Epilogue to his Life yet to be acted and spoken.
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He returned to actions and life, and went on in the methods of the same procedure as before;
He returned to actions and life, and went on in the methods of the same procedure as before;
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was desirous still to establish the affairs of the Church, complained of some disorders which he purposed to redress, girt himself to the work;
was desirous still to establish the affairs of the Church, complained of Some disorders which he purposed to redress, girded himself to the work;
vbds j av pc-acp vvi dt n2 pp-f dt n1, vvd pp-f d n2 r-crq pns31 vvd pc-acp vvi, vvd px31 p-acp dt n1;
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but though his spirit was willing, yet his flesh was weak;
but though his Spirit was willing, yet his Flesh was weak;
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and as the Apostles in the Vespers of Christs Passion, so he in the eye of his own Dissolution was heavy, not to sleep,
and as the Apostles in the Vespers of Christ Passion, so he in the eye of his own Dissolution was heavy, not to sleep,
cc c-acp dt n2 p-acp dt np2 pp-f npg1 n1, av pns31 p-acp dt n1 pp-f po31 d n1 vbds j, xx pc-acp vvi,
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but heavy unto death, and looked for the last warning, which seized on him in the midst of business;
but heavy unto death, and looked for the last warning, which seized on him in the midst of business;
cc-acp j p-acp n1, cc vvd p-acp dt ord n1, r-crq vvd p-acp pno31 p-acp dt n1 pp-f n1;
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and though it was sudden, yet it could not be unexpected, or unprovided by surprize,
and though it was sudden, yet it could not be unexpected, or unprovided by surprise,
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and therefore could be no other than that NONLATINALPHABET which Augustus used to wish unto himself, a civil and well-natured death, without the amazement of troublesome circumstances,
and Therefore could be no other than that which Augustus used to wish unto himself, a civil and well-natured death, without the amazement of troublesome Circumstances,
cc av vmd vbi dx n-jn cs d r-crq npg1 vvd pc-acp vvi p-acp px31, dt j cc j n1, p-acp dt n1 pp-f j n2,
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or the great cracks of a falling house, or the convulsions of impatience.
or the great cracks of a falling house, or the convulsions of impatience.
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Seneca tells that Bassus Aufidius was wont to say, Sperare se nullum dolorem esse in illo extremo anhelitu, si tamen esset, habere aliquantum in ipsa brevitate solatii: Senecca tells that Bassus Aufidius was wont to say, Sperare se nullum dolorem esse in illo extremo anhelitu, si tamen esset, habere aliquantum in ipsa Brevity solatii:
np1 vvz cst np1 np1 vbds j pc-acp vvi, fw-la fw-la fw-la fw-la fw-la p-acp fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la p-acp fw-la vvi fw-la:
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He hoped that the pains of the last Dissolution were little or none; or if they were, it was full of comfort that they could be but short.
He hoped that the pains of the last Dissolution were little or none; or if they were, it was full of Comfort that they could be but short.
pns31 vvd cst dt n2 pp-f dt ord n1 vbdr j cc pix; cc cs pns32 vbdr, pn31 vbds j pp-f n1 cst pns32 vmd vbi p-acp j.
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It happened so to this excellent man;
It happened so to this excellent man;
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his Passive Fortitude had been abundantly tried before, and therefore there was the less need of it now;
his Passive Fortitude had been abundantly tried before, and Therefore there was the less need of it now;
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his active Graces had been abundantly demonstrated by the great and good things he did,
his active Graces had been abundantly demonstrated by the great and good things he did,
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and therefore his last scene was not so laborious, but God called him away something after the manner of Moses, which the Jews express by Osculum oris Dei, the Kiss of Gods mouth;
and Therefore his last scene was not so laborious, but God called him away something After the manner of Moses, which the jews express by Osculum oris Dei, the Kiss of God's Mouth;
cc av po31 ord n1 vbds xx av j, p-acp np1 vvd pno31 av pi p-acp dt n1 pp-f np1, r-crq dt np2 vvb p-acp np1 fw-la fw-la, dt n1 pp-f npg1 n1;
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that is, a death indeed fore-signified, but gentle and serene, and without temptation. To sum up all;
that is, a death indeed foresignified, but gentle and serene, and without temptation. To sum up all;
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He was a wise Prelate, a learned Doctor, a just Man, a true Friend, a great Benefactor to others, a thankful Beneficiary where he was obliged himself.
He was a wise Prelate, a learned Doctor, a just Man, a true Friend, a great Benefactor to Others, a thankful Beneficiary where he was obliged himself.
pns31 vbds dt j n1, dt j n1, dt j n1, dt j n1, dt j n1 p-acp n2-jn, dt j n1 c-crq pns31 vbds vvn px31.
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He was a faithful Servant to his Masters, a Loyal Subject to the King, a zealous Assertor of his Religion against Popery on one side, and Fanaticism on the other.
He was a faithful Servant to his Masters, a Loyal Subject to the King, a zealous Assertor of his Religion against Popery on one side, and Fanaticism on the other.
pns31 vbds dt j n1 p-acp po31 n2, dt j j-jn p-acp dt n1, dt j n1 pp-f po31 n1 p-acp n1 p-acp crd n1, cc n1 p-acp dt n-jn.
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The practice of his Religion was not so much in Forms and exteriour Ministries, though he was a great observer of all the publick Rites and Ministries of the Church,
The practice of his Religion was not so much in Forms and exterior Ministries, though he was a great observer of all the public Rites and Ministries of the Church,
dt n1 pp-f po31 n1 vbds xx av av-d p-acp n2 cc j-jn n2, cs pns31 vbds dt j n1 pp-f d dt j n2 cc n2 pp-f dt n1,
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as it was in doing good for others.
as it was in doing good for Others.
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He was like Myson, whom the Scythian Anarchasis so greatly praised, NONLATINALPHABET, he governed his Family well, he gave to all their due of maintenance and duty;
He was like Myson, whom the Scythian Anarchasis so greatly praised,, he governed his Family well, he gave to all their endue of maintenance and duty;
pns31 vbds av-j np1, ro-crq dt jp np1 av av-j vvn,, pns31 vvd po31 n1 av, pns31 vvd p-acp d po32 n-jn pp-f n1 cc n1;
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he did great benefit to mankind;
he did great benefit to mankind;
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he had the fate of the Apostle S. Paul, he passed through evil report and good report,
he had the fate of the Apostle S. Paul, he passed through evil report and good report,
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as a deceiver and yet true. He was a man of great business and great resort:
as a deceiver and yet true. He was a man of great business and great resort:
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Semper aliquis in Cydonis domo, as the Corinthians said, There was always somebody in Cydons house.Semper aliquis in Cydonia domo, as the Corinthians said, There was always somebody in Cydons house.
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He was NONLATINALPHABET he divided his life into labour and his book; He was he divided his life into labour and his book;
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he took care of his Churches when he was alive, and even after his death, having left 500 l. for the Repair of his Cathedral of Armagh and S. Peters Church in Drogheda: He was an excellent Scholar, and rarely well accomplished;
he took care of his Churches when he was alive, and even After his death, having left 500 l. for the Repair of his Cathedral of Armagh and S. Peter's Church in Drogheda: He was an excellent Scholar, and rarely well accomplished;
pns31 vvd n1 pp-f po31 n2 c-crq pns31 vbds j, cc av p-acp po31 n1, vhg vvn crd n1 p-acp dt n1 pp-f po31 n1 pp-f np1 cc np1 npg1 n1 p-acp np1: pns31 vbds dt j n1, cc av-j av vvn;
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first instructed to great excellency by natural parts, and then consummated by study and experience.
First instructed to great excellency by natural parts, and then consummated by study and experience.
ord vvn p-acp j n1 p-acp j n2, cc av vvn p-acp n1 cc n1.
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Melanchthon was used to say, that himself was a Logician, Pomeranus a Grammarian, Justus Jonas an Orator,Melanchthon was used to say, that himself was a Logician, Pomeranian a Grammarian, Justus Jonah an Orator,
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but that Luther was all these.
but that Luther was all these.
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It was greatly true of him, that the single perfections which make many men eminent, were united in this Primate, and made him illustrious.
It was greatly true of him, that the single perfections which make many men eminent, were united in this Primate, and made him illustrious.
pn31 vbds av-j j pp-f pno31, cst dt j n2 r-crq vvb d n2 j, vbdr vvn p-acp d n-jn, cc vvd pno31 j.
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At, at, Quintilium perpetuus sopor Ʋrget: cui pudor & justitiae soror Incorrupta fides, nudaque veritas Quando ullum invenient parem?
At, At, Quintilium perpetuus sopor Ʋrget: cui pudor & justitiae soror Incorrupta fides, nudaque veritas Quando ullum invenient Parem?
p-acp, p-acp, 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 fw-la fw-la j fw-la?
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It will be hard to find his Equal in all things:
It will be hard to find his Equal in all things:
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Fortasse tanquam Phoenix anno quingentesimo nascitur, (that I may use the words of Seneca) nec est mirum ex intervallo magna generari mediocria & in turbam nascentia saepe fortuna producit: eximia vero ipsa raritate commendat. Fortasse tanquam Phoenix Anno quingentesimo nascitur, (that I may use the words of Senecca) nec est Mirum ex intervallo Magna generari mediocria & in turbam nascentia saepe fortuna producit: Eximia vero ipsa raritate commendat.
np1 fw-la n1 fw-la fw-la fw-la, (cst pns11 vmb vvi dt n2 pp-f np1) fw-la fw-la fw-la fw-la uh fw-la fw-la fw-fr cc fw-la fw-la fw-la fw-la fw-la fw-la: fw-la fw-la fw-la fw-la fw-la.
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For in him was visible the great lines of Hooker 's Judiciousness, of Jewel 's Learning, of the acuteness of Bishop Andrews. He was skilled in more great things than one;
For in him was visible the great lines of Hooker is Judiciousness, of Jewel is Learning, of the acuteness of Bishop Andrews. He was skilled in more great things than one;
c-acp p-acp pno31 vbds j dt j n2 pp-f np1 vbz n1, pp-f n1 vbz vvg, pp-f dt n1 pp-f n1 np1. pns31 vbds vvn p-acp av-dc j n2 cs crd;
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and, as one said of Phidias, he could not only make excellent Statues of Ivory, but he could work in Stone and Brass:
and, as one said of Phidias, he could not only make excellent Statues of Ivory, but he could work in Stone and Brass:
cc, c-acp pi vvn pp-f np1, pns31 vmd xx av-j vvi j n2 pp-f n1, cc-acp pns31 vmd vvi p-acp n1 cc n1:
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He shewed his Equanimity in Poverty, and his Justice in Riches; he was useful in his Country, and profitable in his Banishment;
He showed his Equanimity in Poverty, and his justice in Riches; he was useful in his Country, and profitable in his Banishment;
pns31 vvd po31 n1 p-acp n1, cc po31 n1 p-acp n2; pns31 vbds j p-acp po31 n1, cc j p-acp po31 n1;
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for as Paraeus was at Anvilla, Luther at Wittenburg, S. Athanasius and S. Chrysostom in their Banishment, S. Hierom in his retirement at Bethlehem, they were Oracles to them that needed it;
for as Pareus was At Anvilla, Luther At Wittenberg, S. Athanasius and S. Chrysostom in their Banishment, S. Hieronymus in his retirement At Bethlehem, they were Oracles to them that needed it;
c-acp c-acp np1 vbds p-acp np1, np1 p-acp np1, np1 np1 cc np1 np1 p-acp po32 n1, n1 np1 p-acp po31 n1 p-acp np1, pns32 vbdr n2 p-acp pno32 cst vvd pn31;
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so was he in Holland and France, where he was abroad;
so was he in Holland and France, where he was abroad;
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and beside the particular endearments which his friends received from him, for he did do relief to his brethren that wanted,
and beside the particular endearments which his Friends received from him, for he did doe relief to his brothers that wanted,
cc p-acp dt j n2 r-crq po31 n2 vvn p-acp pno31, c-acp pns31 vdd n1 n1 p-acp po31 n2 cst vvd,
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and supplied the Souldiers out of his store in Yorkshire, when himself could but ill spare it;
and supplied the Soldiers out of his store in Yorkshire, when himself could but ill spare it;
cc vvd dt n2 av pp-f po31 n1 p-acp np1, c-crq n1 vmd p-acp av-jn vvb pn31;
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but he received publick thanks from the Convocation of which he was President, and publick Justification from the Parliament where he was Speaker;
but he received public thanks from the Convocation of which he was President, and public Justification from the Parliament where he was Speaker;
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so that although, as one said, Miraculi instar vitae iter, si longum, sine offensione percurrere; yet no man had greater Enemies, and no man had greater justifications.
so that although, as one said, Miraculi instar vitae iter, si Longum, sine offension percurrere; yet no man had greater Enemies, and no man had greater justifications.
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But God hath taken our Elijah from our heads this day:
But God hath taken our Elijah from our Heads this day:
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I pray God that at least his Mantle may be left behind, and that his Spirit may be doubled upon his Successor;
I pray God that At least his Mantle may be left behind, and that his Spirit may be doubled upon his Successor;
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and that we may all meet together with him at the right hand of the Lamb, where every man shall receive according to his deeds,
and that we may all meet together with him At the right hand of the Lamb, where every man shall receive according to his Deeds,
cc cst pns12 vmb d vvi av p-acp pno31 p-acp dt j-jn n1 pp-f dt n1, c-crq d n1 vmb vvi vvg p-acp po31 n2,
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whether they be good or whether they be evil.
whither they be good or whither they be evil.
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I conclude with the words of Caius Plinius, Equidem beatos puto quibus Deorum munere datum est, aut facere scribenda, aut scribere legenda:
I conclude with the words of Caius Pliny, Equidem Beatos puto quibus Gods munere datum est, Or facere scribenda, Or Scribere Legenda:
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he wrote many things fit to be read, and did very many things worthy to be written;
he wrote many things fit to be read, and did very many things worthy to be written;
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which if we wisely imitate, we may hope to meet him in the Resurrection of the just,
which if we wisely imitate, we may hope to meet him in the Resurrection of the just,
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and feast with him in the eternal Supper of the Lamb, there to sing perpetual Anthems to the honour of God the Father, Son and Holy Ghost:
and feast with him in the Eternal Supper of the Lamb, there to sing perpetual Anthems to the honour of God the Father, Son and Holy Ghost:
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To whom be all honour, &c. FINIS.To whom be all honour, etc. FINIS.
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A Funeral Sermon, &c. SERM. VIII. 2 Sam. XIV. 14. For we must needs die, and are as water spilt on the ground which cannot be gathered up again:
A Funeral Sermon, etc. SERMON. VIII. 2 Sam. XIV. 14. For we must needs die, and Are as water spilled on the ground which cannot be gathered up again:
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neither doth God respect any person: yet doth he devise means that his banished be not expelled from him.
neither does God respect any person: yet does he devise means that his banished be not expelled from him.
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WHen our Blessed Saviour and his Disciples viewed the Temple, some one amongst them cried out, Magister aspice, quales lapides!
WHen our Blessed Saviour and his Disciples viewed the Temple, Some one among them cried out, Magister Aspice, quales lapides!
c-crq po12 j-vvn n1 cc po31 n2 vvd dt n1, d pi p-acp pno32 vvd av, fw-la fw-la, fw-la fw-la!
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Master, behold what fair, what great stones are here! Master, behold what fair, what great stones Are Here!
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Christ made no other reply but foretold their dissolution, and a world of sadness and sorrow which should bury that whole Nation,
christ made no other reply but foretold their dissolution, and a world of sadness and sorrow which should bury that Whole nation,
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when the teeming cloud of Gods displeasure should produce a storm which was the daughter of the biggest anger,
when the teeming cloud of God's displeasure should produce a storm which was the daughter of the biggest anger,
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and the mother of the greatest calamity which ever crush'd any of the Sons of Adam; [ The time shall come that there shall not be left one stone upon another.
and the mother of the greatest calamity which ever crushed any of the Sons of Adam; [ The time shall come that there shall not be left one stone upon Another.
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] The whole Temple and the Religion, the Ceremonies ordained by God, and the Nation beloved by God,
] The Whole Temple and the Religion, the Ceremonies ordained by God, and the nation Beloved by God,
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and the Fabrick erected for the Service of God, shall run to their own Period, and lye down in their several Graves.
and the Fabric erected for the Service of God, shall run to their own Period, and lie down in their several Graves.
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Whatsoever had a beginning can also have an ending, and it shall die, unless it be daily watered with the Purles flowing from the Fountain of Life,
Whatsoever had a beginning can also have an ending, and it shall die, unless it be daily watered with the Pearls flowing from the Fountain of Life,
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and refreshed with the Dew of Heaven, and the Wells of God:
and refreshed with the Due of Heaven, and the Wells of God:
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And therefore God had provided a Tree in Paradise to have supported Adam in his artificial Immortality: Immortality was not in his Nature,
And Therefore God had provided a Tree in Paradise to have supported Adam in his artificial Immortality: Immortality was not in his Nature,
cc av np1 vhd vvn dt n1 p-acp n1 pc-acp vhi vvn np1 p-acp po31 j n1: n1 vbds xx p-acp po31 n1,
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but in the Hands and Arts, in the Favour and Superadditions of God. Man was always the same mixture of Heat and Cold, of Dryness and Moisture;
but in the Hands and Arts, in the Favour and Superadditions of God. Man was always the same mixture of Heat and Cold, of Dryness and Moisture;
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ever the same weak thing, apt to feel rebellion in the humours, and to suffer the evils of a civil war in his body natural:
ever the same weak thing, apt to feel rebellion in the humours, and to suffer the evils of a civil war in his body natural:
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and therefore health and life was to descend upon him from Heaven, and he was to suck life from a Tree on Earth;
and Therefore health and life was to descend upon him from Heaven, and he was to suck life from a Tree on Earth;
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himself being but ingraffed into a Tree of Life, and adopted into the condition of an immortal Nature:
himself being but Ingrafted into a Tree of Life, and adopted into the condition of an immortal Nature:
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But he that in the best of his days was but a Cien of this Tree of Life, by his sin was cut off from thence quickly,
But he that in the best of his days was but a Cien of this Tree of Life, by his since was Cut off from thence quickly,
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and planted upon Thorns, and his portion was for ever after among the Flowers, which to day spring and look like health and beauty,
and planted upon Thorns, and his portion was for ever After among the Flowers, which to day spring and look like health and beauty,
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and in the evening they are sick, and at night are dead, and the oven is their grave:
and in the evening they Are sick, and At night Are dead, and the oven is their grave:
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And as before, oven from our first spring from the dust on earth, we might have died if we had not been preserved by the continual flux of a rare providence;
And as before, oven from our First spring from the dust on earth, we might have died if we had not been preserved by the continual flux of a rare providence;
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so now that we are reduced to the Laws of our own Nature, we must needs die. It is natural, and therefore necessary:
so now that we Are reduced to the Laws of our own Nature, we must needs die. It is natural, and Therefore necessary:
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It is become a punishment to us, and therefore it is unavoidable; and God hath bound the evil upon us by bands of natural and inseparable propriety,,
It is become a punishment to us, and Therefore it is unavoidable; and God hath bound the evil upon us by bans of natural and inseparable propriety,,
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and by a supervening unalterable Decree of Heaven; and we are fallen from our privilege, and are returned to the condition of Beasts, and Buildings, and common things:
and by a supervening unalterable decree of Heaven; and we Are fallen from our privilege, and Are returned to the condition of Beasts, and Buildings, and Common things:
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And we see Temples defiled unto the ground, and they die by Sacrilege; and great Empires die by their own plenty and ease, full Humours, and factious Subjects;
And we see Temples defiled unto the ground, and they die by Sacrilege; and great Empires die by their own plenty and ease, full Humours, and factious Subject's;
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and huge Buildings fall by their own weight, and the violence of many Winters eating and consuming the Cement, which is the marrow of their bones;
and huge Buildings fallen by their own weight, and the violence of many Winter's eating and consuming the Cement, which is the marrow of their bones;
cc j n2 vvb p-acp po32 d n1, cc dt n1 pp-f d n2 vvg cc vvg dt n1, r-crq vbz dt n1 pp-f po32 n2;
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and Princes die like the meanest of their Servants; and every thing finds a Grave and a Tomb;
and Princes die like the Meanest of their Servants; and every thing finds a Grave and a Tomb;
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and the very Tomb it self dies by the bigness of its pompousness and luxury, — Phario nutantia pondera saxo Quae cineri vanus dat ruitura labor,
and the very Tomb it self die by the bigness of its pompousness and luxury, — Pharaoh nutantia pondera saxon Quae cineri Vanus that ruitura labour,
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and becomes as friable and uncombined dust as the ashes of the Sinner or the Saint that lay under it,
and becomes as friable and uncombined dust as the Ashes of the Sinner or the Saint that lay under it,
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and is now forgotten in his bed of darkness.
and is now forgotten in his Bed of darkness.
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And to this Catalogue of mortality Man is inrolled with a [ Statutum est ] It is appointed for all men to once die, and after death comes judgment:
And to this Catalogue of mortality Man is enrolled with a [ Statutum est ] It is appointed for all men to once die, and After death comes judgement:
cc p-acp d n1 pp-f n1 n1 vbz vvn p-acp dt [ fw-la fw-la ] pn31 vbz vvn p-acp d n2 p-acp a-acp vvi, cc p-acp n1 vvz n1:
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And if a Man can be stronger than Nature, or can wrestle with a Decree of Heaven,
And if a Man can be Stronger than Nature, or can wrestle with a decree of Heaven,
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or can escape from a divine punishment by his own arts, so that neither the Power nor the Providence of God,
or can escape from a divine punishment by his own arts, so that neither the Power nor the Providence of God,
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nor the Laws of Nature, nor the Bands of eternal Predestination can hold him, then he may live beyond the fate and period of Flesh,
nor the Laws of Nature, nor the Bans of Eternal Predestination can hold him, then he may live beyond the fate and Period of Flesh,
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and last longer than a Flower:
and last longer than a Flower:
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But if all these can hold us and tie us to conditions, then we must lay our heads down upon a turf,
But if all these can hold us and tie us to conditions, then we must lay our Heads down upon a turf,
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and entertain creeping things in the cells and little chambers of our eyes, and dwell with worms till time and death shall be no more.
and entertain creeping things in the cells and little chambers of our eyes, and dwell with worms till time and death shall be no more.
cc vvb j-vvg n2 p-acp dt n2 cc j n2 pp-f po12 n2, cc vvi p-acp n2 p-acp n1 cc n1 vmb vbi dx av-dc.
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We must needs die ] That's our Sentence: But that's not all. We are as water spilt on the ground, which cannot be gathered up again. ] Stay,We must needs die ] That's our Sentence: But that's not all. We Are as water spilled on the ground, which cannot be gathered up again. ] Stay,
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1. We are as water, weak, and of no consistence, always descending, abiding in no certain place,
1. We Are as water, weak, and of no consistence, always descending, abiding in no certain place,
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unless where we are detained with violence; and every little breath of wind makes us rough and tempestuous, and troubles our faces; every trifling accident discomposes us;
unless where we Are detained with violence; and every little breath of wind makes us rough and tempestuous, and Troubles our faces; every trifling accident discomposes us;
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and as the face of the waters wafting in a storm so wrinkles it self that it makes upon its forehead furrows deep and hollow like a grave;
and as the face of the waters wafting in a storm so wrinkles it self that it makes upon its forehead furrows deep and hollow like a grave;
cc c-acp dt n1 pp-f dt n2 vvg p-acp dt n1 av vvz pn31 n1 cst pn31 vvz p-acp po31 n1 n2 j-jn cc j-jn av-j dt n1;
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so do our great and little cares and trifles first make the wrinkles of old age,
so do our great and little Cares and trifles First make the wrinkles of old age,
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and then they dig a grave for us:
and then they dig a grave for us:
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And there is in Nature nothing so contemptible, but it may meet with us in such circumstances, that it may be too hard for us in our weaknesses;
And there is in Nature nothing so contemptible, but it may meet with us in such Circumstances, that it may be too hard for us in our Weaknesses;
cc pc-acp vbz p-acp n1 pix av j, cc-acp pn31 vmb vvi p-acp pno12 p-acp d n2, cst pn31 vmb vbi av j c-acp pno12 p-acp po12 n2;
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and the sting of a Bee is a weapon sharp enough to pierce the finger of a child or the lip of a Man;
and the sting of a Bee is a weapon sharp enough to pierce the finger of a child or the lip of a Man;
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and those Creatures which Nature hath left without weapons, yet they are armed sufficiently to vex those parts of men which are left defenceless and obnoxious to a Sun-beam, to the roughness of a sowre Grape, to the unevenness of a Gravel-stone, to the dust of a Wheel,
and those Creatures which Nature hath left without weapons, yet they Are armed sufficiently to vex those parts of men which Are left defenceless and obnoxious to a Sunbeam, to the roughness of a sour Grape, to the unevenness of a Gravel-stone, to the dust of a Wheel,
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or the unwholsom breath of a Star looking awry upon a sinner.
or the unwholesome breath of a Star looking awry upon a sinner.
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2. But besides the weaknesses and natural decayings of our bodies, if chances and contingencies be innumerable,
2. But beside the Weaknesses and natural decayings of our bodies, if chances and contingencies be innumerable,
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then no man can reckon our dangers, and the praeternatural causes of our deaths:
then no man can reckon our dangers, and the preternatural Causes of our death's:
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So that he is a vain person whose hopes of life are too confidently encreas'd by reason of his health:
So that he is a vain person whose hope's of life Are too confidently increased by reason of his health:
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and he is too unreasonably timerous, who thinks his hopes at an end when he dwels in sickness.
and he is too unreasonably timorous, who thinks his hope's At an end when he dwells in sickness.
cc pns31 vbz av av-j j, r-crq vvz po31 n2 p-acp dt n1 c-crq pns31 vvz p-acp n1.
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For men die without rule, and with and without occasions;
For men die without Rule, and with and without occasions;
p-acp n2 vvb p-acp n1, cc p-acp cc p-acp n2;
(14) sermon (DIV1)
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and no man suspecting or foreseeing any of deaths addresses, and no man in his whole condition is weaker than another.
and no man suspecting or Foreseeing any of death's Addresses, and no man in his Whole condition is Weaker than Another.
cc dx n1 vvg cc vvg d pp-f ng1 n2, cc dx n1 p-acp po31 j-jn n1 vbz jc cs j-jn.
(14) sermon (DIV1)
319
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A man in a long Consumption is fallen under one of the solemnities and preparations to death:
A man in a long Consumption is fallen under one of the solemnities and preparations to death:
dt n1 p-acp dt j n1 vbz vvn p-acp crd pp-f dt n2 cc n2 p-acp n1:
(14) sermon (DIV1)
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but at the same instant the most healthful person is as neer death, upon a more fatal and a more sudden, but a less discerned cause.
but At the same instant the most healthful person is as near death, upon a more fatal and a more sudden, but a less discerned cause.
cc-acp p-acp dt d n-jn dt av-ds j n1 vbz a-acp av-j n1, p-acp dt av-dc j cc dt av-dc j, cc-acp dt av-dc vvn n1.
(14) sermon (DIV1)
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There are but few persons upon whose foreheads every man can read the sentence of death written in the lines of a lingring sickness,
There Are but few Persons upon whose foreheads every man can read the sentence of death written in the lines of a lingering sickness,
pc-acp vbr p-acp d n2 p-acp rg-crq n2 d n1 vmb vvi dt n1 pp-f n1 vvn p-acp dt n2 pp-f dt j-vvg n1,
(14) sermon (DIV1)
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but they (sometimes) hear the passing-bell ring for stronger men, even long before their own knell calls at the house of their mother to open her womb,
but they (sometime) hear the passing-bell ring for Stronger men, even long before their own knell calls At the house of their mother to open her womb,
cc-acp pns32 (av) vvb dt n1 vvb p-acp jc n2, av av-j p-acp po32 d n1 vvz p-acp dt n1 pp-f po32 n1 pc-acp vvi po31 n1,
(14) sermon (DIV1)
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& make a bed for them. No man is surer of to morrow than the weakest of his brethren:
& make a Bed for them. No man is Surer of to morrow than the Weakest of his brothers:
cc vvi dt n1 p-acp pno32. dx n1 vbz jc pp-f p-acp n1 cs dt js pp-f po31 n2:
(14) sermon (DIV1)
319
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and when Lepidus and Aufidius stumbled at the threshold of the Senate and fell down and dyed, the blow came from Heaven in a cloud;
and when Lepidus and Aufidius stumbled At the threshold of the Senate and fell down and died, the blow Come from Heaven in a cloud;
cc c-crq np1 cc np1 vvn p-acp dt n1 pp-f dt n1 cc vvd a-acp cc vvd, dt n1 vvd p-acp n1 p-acp dt n1;
(14) sermon (DIV1)
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but it struck more suddenly than upon the poor slave that made sport upon the Theatre with a praemeditated and fore-described death:
but it struck more suddenly than upon the poor slave that made sport upon the Theatre with a premeditated and fore-described death:
cc-acp pn31 vvd dc av-j cs p-acp dt j n1 cst vvd n1 p-acp dt n1 p-acp dt j-vvn cc j n1:
(14) sermon (DIV1)
319
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3745
Quod quisque vitet, nunquam homini satis cautum est in horas. Quod Quisque vitet, Never Homini satis cautum est in horas.
fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la p-acp fw-la.
(14) sermon (DIV1)
319
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3746
There are sicknesses that walk in darkness, and there are exterminating Angels that fly wrapt up in the curtains of immateriality and an uncommunicating nature;
There Are Sicknesses that walk in darkness, and there Are exterminating Angels that fly wrapped up in the curtains of immateriality and an uncommunicating nature;
pc-acp vbr n2 cst vvb p-acp n1, cc pc-acp vbr vvg n2 cst vvb vvn a-acp p-acp dt n2 pp-f n1 cc dt vvg n1;
(14) sermon (DIV1)
319
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whom we cannot see, but we feel their force and sink under their Sword, and from Heaven the vail descends that wraps our heads in the fatal sentence.
whom we cannot see, but we feel their force and sink under their Sword, and from Heaven the Vail descends that wraps our Heads in the fatal sentence.
r-crq pns12 vmbx vvi, cc-acp pns12 vvb po32 n1 cc vvi p-acp po32 n1, cc p-acp n1 dt n1 vvz cst vvz po12 n2 p-acp dt j n1.
(14) sermon (DIV1)
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There is no age of man but it hath proper to it self some posterns and outlets for death, besides those infinite and open ports out of which myriads of men and women every day pass into the dark, and the land of forgetfulness.
There is no age of man but it hath proper to it self Some posterns and outlets for death, beside those infinite and open ports out of which myriads of men and women every day pass into the dark, and the land of forgetfulness.
pc-acp vbz dx n1 pp-f n1 p-acp pn31 vhz j p-acp pn31 n1 d n2 cc n2 p-acp n1, p-acp d j cc j n2 av pp-f r-crq crd pp-f n2 cc n2 d n1 vvi p-acp dt j, cc dt n1 pp-f n1.
(14) sermon (DIV1)
319
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Infancy hath life but in effigie, or like a spark dwelling in a pile of wood:Infancy hath life but in effigy, or like a spark Dwelling in a pile of wood:
n1 vhz n1 p-acp p-acp n1, cc av-j dt n1 vvg p-acp dt n1 pp-f n1:
(14) sermon (DIV1)
319
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the candle is so newly lighted, that every little shaking of the taper, and every ruder breath of air puts it out, and it dies.
the candle is so newly lighted, that every little shaking of the taper, and every Ruder breath of air puts it out, and it die.
dt n1 vbz av av-j vvn, cst d j n-vvg pp-f dt n1, cc d jc n1 pp-f n1 vvz pn31 av, cc pn31 vvz.
(14) sermon (DIV1)
319
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3751
Childhood is so tender, and yet so unwary;Childhood is so tender, and yet so unwary;
n1 vbz av j, cc av av j-u;
(14) sermon (DIV1)
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so soft to all the impressions of Chance, and yet so forward to run into them, that God knew there could be no security without the care and vigilance of an Angel-keeper:
so soft to all the impressions of Chance, and yet so forward to run into them, that God knew there could be no security without the care and vigilance of an Angel-keeper:
av j p-acp d dt n2 pp-f n1, cc av av av-j pc-acp vvi p-acp pno32, cst np1 vvd pc-acp vmd vbi dx n1 p-acp dt n1 cc n1 pp-f dt n1:
(14) sermon (DIV1)
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and the eyes of Parents and the arms of Nurses, the provisions of art, and all the effects of Humane love and Providence are not sufficient to keep one child from horrid mischiefs, from strange and early calamities and deaths,
and the eyes of Parents and the arms of Nurse's, the provisions of art, and all the effects of Humane love and Providence Are not sufficient to keep one child from horrid mischiefs, from strange and early calamities and death's,
cc dt n2 pp-f n2 cc dt n2 pp-f n2, dt n2 pp-f n1, cc d dt n2 pp-f j n1 cc n1 vbr xx j pc-acp vvi crd n1 p-acp j n2, p-acp j cc j n2 cc n2,
(14) sermon (DIV1)
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unless a messenger be sent from Heaven to stand sentinel, and watch the very playings and sleepings, the eatings and drinkings of the Children;
unless a Messenger be sent from Heaven to stand sentinel, and watch the very playings and sleepings, the eatings and drinkings of the Children;
cs dt n1 vbi vvn p-acp n1 pc-acp vvi n1, cc vvi dt j n2-vvg cc n2-vvg, dt n2-vvg cc n2-vvg pp-f dt n2;
(14) sermon (DIV1)
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and it is a long time before Nature makes them capable of help: for there are many deaths, and very many diseases to which poor babes are exposed;
and it is a long time before Nature makes them capable of help: for there Are many death's, and very many diseases to which poor babes Are exposed;
cc pn31 vbz dt j n1 p-acp n1 vvz pno32 j pp-f n1: c-acp a-acp vbr d n2, cc av d n2 p-acp r-crq j n2 vbr vvn;
(14) sermon (DIV1)
319
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but they have but very few capacities of Physick:
but they have but very few capacities of Physic:
cc-acp pns32 vhb p-acp av d n2 pp-f n1:
(14) sermon (DIV1)
319
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3757
to shew that infancy is as liable to death as old age, and equally exposed to danger,
to show that infancy is as liable to death as old age, and equally exposed to danger,
pc-acp vvi d n1 vbz a-acp j p-acp n1 c-acp j n1, cc av-jn vvn p-acp n1,
(14) sermon (DIV1)
319
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and equally uncapable of a remedy:
and equally uncapable of a remedy:
cc av-jn j pp-f dt n1:
(14) sermon (DIV1)
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with this only difference, that old age hath diseases incurable by nature, and the diseases of childhood are incurable by art;
with this only difference, that old age hath diseases incurable by nature, and the diseases of childhood Are incurable by art;
p-acp d j n1, cst j n1 vhz n2 j p-acp n1, cc dt n2 pp-f n1 vbr j p-acp n1;
(14) sermon (DIV1)
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and both the states are the next heirs of death.
and both the states Are the next Heirs of death.
cc d dt n2 vbr dt ord n2 pp-f n1.
(14) sermon (DIV1)
319
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3761
3. But all the middle way the case is altered: Nature is strong, and Art is apt to give ease and remedy,
3. But all the middle Way the case is altered: Nature is strong, and Art is apt to give ease and remedy,
crd p-acp d dt j-jn n1 dt n1 vbz vvn: n1 vbz j, cc n1 vbz j pc-acp vvi n1 cc n1,
(14) sermon (DIV1)
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but still there is no security;
but still there is no security;
cc-acp av pc-acp vbz dx n1;
(14) sermon (DIV1)
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and there the case is not altered. 1. For there are so many diseases in men that are not understood. 2. So many new ones every year. 3. The old ones are so changed in circumstances,
and there the case is not altered. 1. For there Are so many diseases in men that Are not understood. 2. So many new ones every year. 3. The old ones Are so changed in Circumstances,
cc a-acp dt n1 vbz xx vvn. crd p-acp a-acp vbr av d n2 p-acp n2 cst vbr xx vvn. crd av d j pi2 d n1. crd dt j pi2 vbr av vvn p-acp n2,
(14) sermon (DIV1)
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and intermingled with so many collateral complications. 4. The Symptoms are oftentimes so alike. 5. Sometimes so hidden and fallacious. 6. Sometimes none at all (as in the most sudden and most dangerous Imposthumations.) 7. And then, the diseases in the inward parts of the body, are oftentimes such, to which no application can be made. 8. They are so far off, that the effects of all medicines can no otherwise come to them,
and intermingled with so many collateral complications. 4. The Symptoms Are oftentimes so alike. 5. Sometime so hidden and fallacious. 6. Sometime none At all (as in the most sudden and most dangerous Imposthumations.) 7. And then, the diseases in the inward parts of the body, Are oftentimes such, to which no application can be made. 8. They Are so Far off, that the effects of all medicines can not otherwise come to them,
cc vvn p-acp av d j n2. crd dt n2 vbr av av av-j. crd av av vvn cc j. crd av pix p-acp d (c-acp p-acp dt av-ds j cc av-ds j n2.) crd cc av, dt n2 p-acp dt j n2 pp-f dt n1, vbr av d, p-acp r-crq dx n1 vmb vbi vvn. crd pns32 vbr av av-j a-acp, cst dt n2 pp-f d n2 vmb xx av vvn p-acp pno32,
(14) sermon (DIV1)
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than the effect and juices of all meats;
than the Effect and juices of all Meats;
cs dt n1 cc n2 pp-f d n2;
(14) sermon (DIV1)
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3766
that is, not till after two or three alterations and decoctions, which change the very species of the medicament. 9. And after all this, very many principles in the art of Physick are so uncertain, that after they have been believed seven or eight Ages,
that is, not till After two or three alterations and decoctions, which change the very species of the Medicament. 9. And After all this, very many principles in the art of Physic Are so uncertain, that After they have been believed seven or eight Ages,
d vbz, xx c-acp p-acp crd cc crd n2 cc n2, r-crq n1 dt j n2 pp-f dt n1. crd cc p-acp d d, av d n2 p-acp dt n1 pp-f n1 vbr av j, cst c-acp pns32 vhb vbn vvn crd cc crd n2,
(14) sermon (DIV1)
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and that upon them much of the practice hath been established, they come to be considered by a witty man,
and that upon them much of the practice hath been established, they come to be considered by a witty man,
cc cst p-acp pno32 d pp-f dt n1 vhz vbn vvn, pns32 vvb pc-acp vbi vvn p-acp dt j n1,
(14) sermon (DIV1)
320
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3768
and others established in their stead;
and Others established in their stead;
cc n2-jn vvn p-acp po32 n1;
(14) sermon (DIV1)
320
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by which men must practise, and by which three or four generations of men more (as happens) must live or die. 10. And all this while the men are sick,
by which men must practise, and by which three or four generations of men more (as happens) must live or die. 10. And all this while the men Are sick,
p-acp r-crq n2 vmb vvi, cc p-acp r-crq crd cc crd n2 pp-f n2 av-dc (c-acp vvz) vmb vvi cc vvi. crd cc d d cs dt n2 vbr j,
(14) sermon (DIV1)
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and they take things that certainly make them sicker for the present, and very uncertainly restore health for the future:
and they take things that Certainly make them sicker for the present, and very uncertainly restore health for the future:
cc pns32 vvb n2 cst av-j vvi pno32 jc p-acp dt j, cc av av-j vvi n1 p-acp dt j-jn:
(14) sermon (DIV1)
320
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3771
that it may appear of what a large extent is humane calamity;
that it may appear of what a large extent is humane calamity;
cst pn31 vmb vvi pp-f r-crq dt j n1 vbz j n1;
(14) sermon (DIV1)
320
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3772
when Gods providence hath not only made it weak and miserable upon the certain stock of a various nature,
when God's providence hath not only made it weak and miserable upon the certain stock of a various nature,
c-crq ng1 n1 vhz xx av-j vvd pn31 j cc j p-acp dt j n1 pp-f dt j n1,
(14) sermon (DIV1)
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3773
and upon the accidents of an infinite contingency;
and upon the accidents of an infinite contingency;
cc p-acp dt n2 pp-f dt j n1;
(14) sermon (DIV1)
320
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3774
but even from the remedies which are appointed, our dangers and our troubles are certainly encreased:
but even from the remedies which Are appointed, our dangers and our Troubles Are Certainly increased:
cc-acp av p-acp dt n2 r-crq vbr vvn, po12 n2 cc po12 n2 vbr av-j vvn:
(14) sermon (DIV1)
320
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3775
so that we may well be likened to water; our nature is no stronger, our abode no more certain;
so that we may well be likened to water; our nature is no Stronger, our Abided no more certain;
av cst pns12 vmb av vbi vvn p-acp n1; po12 n1 vbz dx jc, po12 n1 av-dx av-dc j;
(14) sermon (DIV1)
320
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3776
if the sluces be opened, it falls away and runneth apace;
if the sluices be opened, it falls away and Runneth apace;
cs dt n2 vbb vvn, pn31 vvz av cc vvz av;
(14) sermon (DIV1)
320
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3777
if its current be stopped, it swells and grows troublesome, and spills over with a greater diffusion;
if its current be stopped, it Swells and grows troublesome, and spills over with a greater diffusion;
cs po31 n1 vbi vvn, pn31 vvz cc vvz j, cc vvz a-acp p-acp dt jc n1;
(14) sermon (DIV1)
320
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3778
if it be made to stand still, it putrifies: and all this we do. For, 4. In all the process of our health we are running to our grave:
if it be made to stand still, it putrifies: and all this we do. For, 4. In all the process of our health we Are running to our grave:
cs pn31 vbb vvn pc-acp vvi av, pn31 vvz: cc d d pns12 vdb. p-acp, crd p-acp d dt n1 pp-f po12 n1 pns12 vbr vvg p-acp po12 n1:
(14) sermon (DIV1)
320
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3779
we open our own sluces by viciousness and unworthy actions; we pour in drink, and let out life;
we open our own sluices by viciousness and unworthy actions; we pour in drink, and let out life;
pns12 vvb po12 d n2 p-acp n1 cc j n2; pns12 vvb p-acp n1, cc vvb av n1;
(14) sermon (DIV1)
321
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3780
we increase diseases, and know not how to bear them; we strangle our selves with our own intemperance;
we increase diseases, and know not how to bear them; we strangle our selves with our own intemperance;
pns12 vvb n2, cc vvb xx c-crq pc-acp vvi pno32; pns12 vvb po12 n2 p-acp po12 d n1;
(14) sermon (DIV1)
321
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3781
we suffer the fevers and the inflammations of lust, and we quench our souls with drunkenness;
we suffer the fevers and the inflammations of lust, and we quench our Souls with Drunkenness;
pns12 vvb dt n2 cc dt n2 pp-f n1, cc pns12 vvb po12 n2 p-acp n1;
(14) sermon (DIV1)
321
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3782
we bury our understandings in loads of meat and surfets:
we bury our understandings in loads of meat and Surfeits:
pns12 vvb po12 n2 p-acp n2 pp-f n1 cc n2:
(14) sermon (DIV1)
321
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3783
and then we lie down upon our beds, and roar with pain and disquietness of our souls:
and then we lie down upon our Beds, and roar with pain and disquietness of our Souls:
cc av pns12 vvb a-acp p-acp po12 n2, cc vvi p-acp n1 cc n1 pp-f po12 n2:
(14) sermon (DIV1)
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3784
Nay, we kill one anothers souls and bodies with violence and folly, with the effects of pride and uncharitableness;
Nay, we kill one another's Souls and bodies with violence and folly, with the effects of pride and uncharitableness;
uh-x, pns12 vvb pi ng1-jn n2 cc n2 p-acp n1 cc n1, p-acp dt n2 pp-f n1 cc n1;
(14) sermon (DIV1)
321
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3785
we live and die like fools, and bring a new mortality upon our selves;
we live and die like Fools, and bring a new mortality upon our selves;
pns12 vvb cc vvi av-j n2, cc vvi dt j n1 p-acp po12 n2;
(14) sermon (DIV1)
321
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3786
wars and vexatious cares, and private duells and publick disorders, and every thing that is unreasonable,
wars and vexatious Cares, and private duels and public disorders, and every thing that is unreasonable,
n2 cc j n2, cc j n2 cc j n2, cc d n1 cst vbz j,
(14) sermon (DIV1)
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3787
and every thing that is violent: so that now we may add this fourth gate to the Grave:
and every thing that is violent: so that now we may add this fourth gate to the Grave:
cc d n1 cst vbz j: av cst av pns12 vmb vvi d ord n1 p-acp dt j:
(14) sermon (DIV1)
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3788
Besides Nature and Chance, and the mistakes of Art, men die with their own Sins, and then enter into the Grave in haste and passion,
Beside Nature and Chance, and the mistakes of Art, men die with their own Sins, and then enter into the Grave in haste and passion,
a-acp n1 cc n1, cc dt n2 pp-f n1, n2 vvb p-acp po32 d n2, cc av vvb p-acp dt j p-acp n1 cc n1,
(14) sermon (DIV1)
321
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3789
and pull the heavy stone of the Monument upon their own heads. And thus we make our selves like water spilt on the ground;
and pull the heavy stone of the Monument upon their own Heads. And thus we make our selves like water spilled on the ground;
cc vvi dt j n1 pp-f dt n1 p-acp po32 d n2. cc av pns12 vvb po12 n2 j n1 vvn p-acp dt n1;
(14) sermon (DIV1)
321
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3790
we throw away our lives as if they were unprofitable, (and indeed most men make them so) we let our years slip through our fingers like water;
we throw away our lives as if they were unprofitable, (and indeed most men make them so) we let our Years slip through our fingers like water;
pns12 vvb av po12 n2 c-acp cs pns32 vbdr j, (cc av ds n2 vvb pno32 av) pns12 vvb po12 n2 vvi p-acp po12 n2 j n1;
(14) sermon (DIV1)
321
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3791
and nothing is to be seen, but like a showr of tears upon a spot of ground;
and nothing is to be seen, but like a shower of tears upon a spot of ground;
cc pix vbz pc-acp vbi vvn, cc-acp av-j dt n1 pp-f n2 p-acp dt n1 pp-f n1;
(14) sermon (DIV1)
321
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3792
there is a Grave digged, and a solemn mourning and a great talk in the Neighbourhood,
there is a Grave dug, and a solemn mourning and a great talk in the Neighbourhood,
pc-acp vbz dt j vvn, cc dt j n1 cc dt j n1 p-acp dt n1,
(14) sermon (DIV1)
321
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3793
and when the daies are finished, they shall be, and they shall be remembred, no more:
and when the days Are finished, they shall be, and they shall be remembered, no more:
cc c-crq dt n2 vbr vvn, pns32 vmb vbi, cc pns32 vmb vbi vvn, av-dx av-dc:
(14) sermon (DIV1)
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3794
And that's like water too, when it is spilt, it cannot be gathered up again. There is no redemption from the Grave.
And that's like water too, when it is spilled, it cannot be gathered up again. There is no redemption from the Grave.
cc d|vbz j n1 av, c-crq pn31 vbz vvn, pn31 vmbx vbi vvn a-acp av. pc-acp vbz dx n1 p-acp dt j.
(14) sermon (DIV1)
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3795
— inter se mortales mutua vivunt Et quasi cursores vitäi lampada tradunt. Men live in their course and by turns;
— inter se mortales mutuam Vivunt Et quasi cursores vitäi lampada tradunt. Men live in their course and by turns;
— fw-la fw-la fw-la n1 fw-la fw-la fw-la fw-la fw-la fw-es fw-la. n2 vvb p-acp po32 n1 cc p-acp n2;
(14) sermon (DIV1)
322
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3796
their light burns a while, and then it burns blew and faint, and men go to converse with Spirits,
their Light burns a while, and then it burns blue and faint, and men go to converse with Spirits,
po32 n1 vvz dt n1, cc av pn31 vvz j-jn cc j, cc n2 vvb pc-acp vvi p-acp n2,
(14) sermon (DIV1)
323
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3797
and then they reach the taper to another;
and then they reach the taper to Another;
cc av pns32 vvb dt n1 p-acp j-jn;
(14) sermon (DIV1)
323
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3798
and as the hours of yesterday can never return again, so neither can the man whose hours they were,
and as the hours of yesterday can never return again, so neither can the man whose hours they were,
cc c-acp dt n2 pp-f av-an vmb av vvi av, av dx vmb dt n1 rg-crq n2 pns32 vbdr,
(14) sermon (DIV1)
323
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3799
and who lived them over once, he shall never come to live them again, and live them better.
and who lived them over once, he shall never come to live them again, and live them better.
cc r-crq vvd pno32 a-acp a-acp, pns31 vmb av-x vvi pc-acp vvi pno32 av, cc vvi pno32 av-jc.
(14) sermon (DIV1)
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3800
When Lazarus, and the widows Son of Naim, and Tebitha, and the Saints that appeared in Jerusalem at the Resurrection of our blessed Lord arose, they came into this world, some as strangers only to make a visit,
When Lazarus, and the Widows Son of Nain, and Tebitha, and the Saints that appeared in Jerusalem At the Resurrection of our blessed Lord arose, they Come into this world, Some as Strangers only to make a visit,
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and all of them to manifest a glory:
and all of them to manifest a glory:
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but none came upon the stock of a new life, or entred upon the stage as at first,
but none Come upon the stock of a new life, or entered upon the stage as At First,
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or to perform the course of a new nature:
or to perform the course of a new nature:
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and therefore it is observable, that we never read of any wicked person that was raised from the dead:
and Therefore it is observable, that we never read of any wicked person that was raised from the dead:
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Dives would fain have returned to his brothers house; but neither he, nor any from him could be sent:Dives would fain have returned to his Brother's house; but neither he, nor any from him could be sent:
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but all the rest in the new Testament (one only excepted) were expressed to have been holy persons,
but all the rest in the new Testament (one only excepted) were expressed to have been holy Persons,
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or else by their age were declared innocent. Lazarus was beloved of Christ: those souls that appeared at the Resurrection were the souls of Saints:
or Else by their age were declared innocent. Lazarus was Beloved of christ: those Souls that appeared At the Resurrection were the Souls of Saints:
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Tabitha raised by S. Peter was a charitable and a holy Christian:Tabitha raised by S. Peter was a charitable and a holy Christian:
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and the maiden of twelve years old, raised by our blessed Saviour, had not entred into the regions of choice and sinfulness:
and the maiden of twelve Years old, raised by our blessed Saviour, had not entered into the regions of choice and sinfulness:
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and the only exception of the widows son, is indeed none at all, for in it the Scripture is wholly silent;
and the only exception of the Widows son, is indeed none At all, for in it the Scripture is wholly silent;
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and therefore it is very probable that the same process was used, God in all other instances having chosen to exemplifie his miracles of nature to purposes of the Spirit, and in spiritual capacities.
and Therefore it is very probable that the same process was used, God in all other instances having chosen to exemplify his Miracles of nature to Purposes of the Spirit, and in spiritual capacities.
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So that although the Lord of Nature did not break the bands of Nature in some instances, to manifest his glory to succeeding great and never failing purposes;
So that although the Lord of Nature did not break the bans of Nature in Some instances, to manifest his glory to succeeding great and never failing Purposes;
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yet (besides that this shall be no more) it was also instanced in such persons who were holy and innocent,
yet (beside that this shall be no more) it was also instanced in such Persons who were holy and innocent,
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and within the verge and comprehensions of the Eternal mercy.
and within the verge and comprehensions of the Eternal mercy.
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We never read that a wicked person felt such a miracle, or was raised from the Grave to try the second time for a Crown;
We never read that a wicked person felt such a miracle, or was raised from the Grave to try the second time for a Crown;
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but where he fell, there he lay down dead, and saw the light no more.
but where he fell, there he lay down dead, and saw the Light no more.
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This consideration I intend to you as a severe Monitor and an advice of carefulness, that you order your affairs so that you may be partakers of the first Resurrection;
This consideration I intend to you as a severe Monitor and an Advice of carefulness, that you order your affairs so that you may be partakers of the First Resurrection;
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that is, from sin to grace, from the death of vitious habits, to the vigour, life,
that is, from since to grace, from the death of vicious habits, to the vigour, life,
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and efficacy of an habitual righteousness:
and efficacy of an habitual righteousness:
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For (as it hapned to those persons in the New Testament now mentioned, to them (I say) in the literal sense) Blessed are they that have part in the first Resurrection, upon them the second death shall have no power:
For (as it happened to those Persons in the New Testament now mentioned, to them (I say) in the literal sense) Blessed Are they that have part in the First Resurrection, upon them the second death shall have no power:
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meaning that they who by the power of Christ and his holy Spirit were raised to life again, were holy and blessed souls,
meaning that they who by the power of christ and his holy Spirit were raised to life again, were holy and blessed Souls,
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and such who were written in the book of God; and that this grace hapned to no wicked and vitious person:
and such who were written in the book of God; and that this grace happened to no wicked and vicious person:
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so it is most true in the spiritual and intended sense: You only that serve God in a holy life;
so it is most true in the spiritual and intended sense: You only that serve God in a holy life;
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you who are not dead in trespasses and sins;
you who Are not dead in Trespasses and Sins;
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you who serve God with an early diligence and an unwearied industry, and a holy Religion, you and you only shall come to life eternal, you only shall be called from death to life;
you who serve God with an early diligence and an unwearied industry, and a holy Religion, you and you only shall come to life Eternal, you only shall be called from death to life;
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the rest of mankind shall never live again, but pass from death to death; from one •eath to another, to a worse;
the rest of mankind shall never live again, but pass from death to death; from one •eath to Another, to a Worse;
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from the death of the body, to the eter•al death of body and soul:
from the death of the body, to the eter•al death of body and soul:
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and therefore in the Apostles Creed there •s no mention made of the Resurrection of wicked persons;
and Therefore in the Apostles Creed there •s no mention made of the Resurrection of wicked Persons;
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but of the Resurrection of the body to everlasting life.
but of the Resurrection of the body to everlasting life.
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The wicked indeed shall be ha•e• forth from their graves, from their everlasting prisons, where in chains •f •arkness they are kept unto the judgment of the great day:
The wicked indeed shall be ha•e• forth from their graves, from their everlasting prisons, where in chains •f •arkness they Are kept unto the judgement of the great day:
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but this ••••efore cannot be called in sensu favoris, a Resurrection, but the so••••ities of the eternal death;
but this ••••efore cannot be called in sensu favoris, a Resurrection, but the so••••ities of the Eternal death;
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It is nothing but a new capacity of dying again; such a dying as cannot signifie rest;
It is nothing but a new capacity of dying again; such a dying as cannot signify rest;
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but where death means nothing but an intollerable and never ceasing calamity:
but where death means nothing but an intolerable and never ceasing calamity:
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and therefore these words of my Text are otherwise to be understood of the wicked, otherwise of the godly:
and Therefore these words of my Text Are otherwise to be understood of the wicked, otherwise of the godly:
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The wicked are spilt like water and shall never be gathered up again; no not in the gatherings of eternity;
The wicked Are spilled like water and shall never be gathered up again; no not in the gatherings of eternity;
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They shall be put into Vessels of wrath and set upon the flames of hell;
They shall be put into Vessels of wrath and Set upon the flames of hell;
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but that is not a gathering, but a scattering from the face and presence of God.
but that is not a gathering, but a scattering from the face and presence of God.
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But the godly also come under the sense of these words: They descend into their Graves, and shall no more be reckoned among the living;
But the godly also come under the sense of these words: They descend into their Graves, and shall no more be reckoned among the living;
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they have no concernment in all that is done under the Sun. Agamemnon hath no more to do with the Turks Armies invading and possessing that part of Greece where he reigned,
they have no concernment in all that is done under the Sun. Agamemnon hath no more to do with the Turks Armies invading and possessing that part of Greece where he reigned,
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than had the Hippocentaur who never had a being:
than had the Hippocentaur who never had a being:
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and Cicero hath no more interest in the present evils of Christendom, than we have to do with his boasted discovery of Catilines Conspiracy.
and Cicero hath no more Interest in the present evils of Christendom, than we have to do with his boasted discovery of Catilines conspiracy.
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What is it to me that Rome was taken by the Gauls? and what is it now to Camillus if different religions be tolerated amongst us? These things that now happen concern the living,
What is it to me that Room was taken by the Gauls? and what is it now to Camillus if different Religions be tolerated among us? These things that now happen concern the living,
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and they are made the scenes of our duty or danger respectively:
and they Are made the scenes of our duty or danger respectively:
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and when our Wives are dead and sleep in charnel houses, they are not troubled when we laugh loudly at the songs sung at the next marriage feast;
and when our Wives Are dead and sleep in charnel houses, they Are not troubled when we laugh loudly At the songs sung At the next marriage feast;
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nor do they envy when another snatches away the gleanings of their husbands passion.
nor do they envy when Another snatches away the gleanings of their Husbands passion.
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It is true, they envy not, and they lie in a bosom where there can be no murmur;
It is true, they envy not, and they lie in a bosom where there can be no murmur;
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and they that are consigned to Kingdoms, and to the feast of the marriage-supper of the Lamb, the glorious and eternal Bridegroom of holy Souls, they cannot think our Marriages here, our lighter laughings and vain rejoicings, considerable as to them.
and they that Are consigned to Kingdoms, and to the feast of the Marriage supper of the Lamb, the glorious and Eternal Bridegroom of holy Souls, they cannot think our Marriages Here, our lighter laughings and vain rejoicings, considerable as to them.
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And yet there is a relation continued still:
And yet there is a Relation continued still:
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Aristotle, said, that to affirm the dead take no thought for the good of the living, is a disparagement to the laws of that friendship which in their state of separation they cannot be tempted to rescind.Aristotle, said, that to affirm the dead take no Thought for the good of the living, is a disparagement to the laws of that friendship which in their state of separation they cannot be tempted to rescind.
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And the Church hath taught in general, that they pray for us, they recommend to God the state of all their Relatives, in the union of the intercession that our blessed Lord makes for them and us:
And the Church hath taught in general, that they pray for us, they recommend to God the state of all their Relatives, in the Union of the Intercession that our blessed Lord makes for them and us:
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and S. Ambrose gave some things in charge to his dying brother Satyrus, that he should do for him in the other world:
and S. Ambrose gave Some things in charge to his dying brother Satyr, that he should do for him in the other world:
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he gave it him (I say) when he was dying, not when he was dead.
he gave it him (I say) when he was dying, not when he was dead.
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And certain it is that though our dead friends affection to us is not to be estimated according to our low conceptions,
And certain it is that though our dead Friends affection to us is not to be estimated according to our low conceptions,
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yet it is not less, but much more than ever it was; it is greater in degree, and of another kind.
yet it is not less, but much more than ever it was; it is greater in degree, and of Another kind.
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But then we should do well also to remember, that in this world we are something besides flesh and bloud;
But then we should do well also to Remember, that in this world we Are something beside Flesh and blood;
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that we may not without violent necessities run into new relations, but preserve the affections we bore to our dead when they were alive:
that we may not without violent necessities run into new relations, but preserve the affections we boar to our dead when they were alive:
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We must not so live as if they were perished, but so as pressing forward to the most intimate participation of the communion of Saints.
We must not so live as if they were perished, but so as pressing forward to the most intimate participation of the communion of Saints.
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And we also have some ways to express this relation, and to bear a part in this communion, by actions of intercourse with them,
And we also have Some ways to express this Relation, and to bear a part in this communion, by actions of intercourse with them,
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aud yet proper to our state:
and yet proper to our state:
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such as are strictly performing the will of the dead, providing for, and tenderly and wisely educating their children, paying their debts, imitating their good example, preserving their memories privately,
such as Are strictly performing the will of the dead, providing for, and tenderly and wisely educating their children, paying their debts, imitating their good Exampl, preserving their memories privately,
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and publickly keeping their memorials, and desiring of God with hearty and constant prayer that God would give them a joyful Resurrection,
and publicly keeping their memorials, and desiring of God with hearty and constant prayer that God would give them a joyful Resurrection,
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and a merciful Judgment, (for so S. Paul prayed in behalf of Onesiphorus ) that God would shew them mercy in that day, that fearful,
and a merciful Judgement, (for so S. Paul prayed in behalf of Onesiphorus) that God would show them mercy in that day, that fearful,
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and yet much to be desired day, in which the most righteous person hath need of much mercy and pity, and shall find it.
and yet much to be desired day, in which the most righteous person hath need of much mercy and pity, and shall find it.
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Now these instances of duty shew that the relation remains still; and though the Relict of a man or woman hath liberty to contract new relations,
Now these instances of duty show that the Relation remains still; and though the Relict of a man or woman hath liberty to contract new relations,
av d n2 pp-f n1 vvi cst dt n1 vvz av; cc cs dt n1 pp-f dt n1 cc n1 vhz n1 pc-acp vvi j n2,
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yet I do not find they have liberty to cast off the old, as if there were no such thing as immortality of souls.
yet I do not find they have liberty to cast off the old, as if there were no such thing as immortality of Souls.
av pns11 vdb xx vvi pns32 vhb n1 pc-acp vvi a-acp dt j, c-acp cs pc-acp vbdr dx d n1 p-acp n1 pp-f n2.
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Remember that we shall converse together again;
remember that we shall converse together again;
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let us therefore never do any thing of reference to them which we shall be ashamed of in the day when all secrets shall be discovered,
let us Therefore never do any thing of Referente to them which we shall be ashamed of in the day when all secrets shall be discovered,
vvb pno12 av av vdb d n1 pp-f n1 p-acp pno32 r-crq pns12 vmb vbi j pp-f p-acp dt n1 c-crq d n2-jn vmb vbi vvn,
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and that we shall meet again in the presence of God:
and that we shall meet again in the presence of God:
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In the mean time, God watcheth concerning all their interest, and he will in his time both discover and recompense.
In the mean time, God watches Concerning all their Interest, and he will in his time both discover and recompense.
p-acp dt j n1, np1 vvz vvg d po32 n1, cc pns31 vmb p-acp po31 n1 av-d vvi cc vvi.
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For though, as to us, they are like water spilt;
For though, as to us, they Are like water spilled;
p-acp cs, c-acp p-acp pno12, pns32 vbr av-j n1 vvn;
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yet, to God, they are as water fallen in the Sea, safe and united in his comprehension, and inclosures.
yet, to God, they Are as water fallen in the Sea, safe and united in his comprehension, and enclosures.
av, p-acp np1, pns32 vbr p-acp n1 vvn p-acp dt n1, j cc j-vvn p-acp po31 n1, cc n2.
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But we are not yet passed the consideration of the sentence:
But we Are not yet passed the consideration of the sentence:
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3873
This descending to the grave is the lot of all men, [ neither doth God respect the person of any man ] The rich is not protected for favour,
This descending to the grave is the lot of all men, [ neither does God respect the person of any man ] The rich is not protected for favour,
d vvg p-acp dt n1 vbz dt n1 pp-f d n2, [ av-dx vdz np1 vvi dt n1 pp-f d n1 ] dt j vbz xx vvn p-acp n1,
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nor the poor for pity, the old man is not reverenced for his age, nor the Infant regarded for his tenderness;
nor the poor for pity, the old man is not reverenced for his age, nor the Infant regarded for his tenderness;
ccx dt j p-acp n1, dt j n1 vbz xx vvn p-acp po31 n1, ccx dt n1 vvn p-acp po31 n1;
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youth and beauty, learning and prudence, wit and strength lie down equally in the dishonours of the Grave.
youth and beauty, learning and prudence, wit and strength lie down equally in the dishonours of the Grave.
n1 cc n1, n1 cc n1, n1 cc n1 vvb a-acp av-j p-acp dt n2 pp-f dt j.
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3876
All men, and all natures, and all persons resist the addresses and solennities of death, and strive to preserve a miserable and unpleasant life;
All men, and all nature's, and all Persons resist the Addresses and solemnities of death, and strive to preserve a miserable and unpleasant life;
av-d n2, cc d n2, cc d n2 vvi dt n2 cc n2 pp-f n1, cc vvb pc-acp vvi dt j cc j n1;
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and yet they all sink down and die.
and yet they all sink down and die.
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For so have I seen the Pillars of a Building assisted with artificial props bending under the pressure of a roof,
For so have I seen the Pillars of a Building assisted with artificial props bending under the pressure of a roof,
p-acp av vhb pns11 vvn dt n2 pp-f dt n1 vvn p-acp j n2 vvg p-acp dt n1 pp-f dt n1,
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and pertinaciously resisting the infallible and prepared ruine, Donec certa dies omni compage solutâ Ipsum cum rebus subruat auxilium, Till the determin'd day comes,
and pertinaciously resisting the infallible and prepared ruin, Donec Certa dies omni compage solutâ Ipsum cum rebus subruat auxilium, Till the determined day comes,
cc av-j vvg dt j cc j-vvn n1, fw-la fw-la fw-la fw-la n1 fw-la fw-la fw-la fw-la fw-la fw-la, c-acp dt vvd n1 vvz,
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and then the burden sunk upon the pillars, and disordered the aids and auxiliary rafters into a common ruine and a ruder grave:
and then the burden sunk upon the pillars, and disordered the aids and auxiliary rafters into a Common ruin and a Ruder grave:
cc av dt n1 vvn p-acp dt n2, cc vvd dt n2 cc j n2 p-acp dt j n1 cc dt jc n1:
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so are the desires and weak arts of man;
so Are the Desires and weak arts of man;
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with little aids and assistances of care and Physick we strive to support our decaying bodies,
with little aids and assistances of care and Physic we strive to support our decaying bodies,
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and to put off the evil day;
and to put off the evil day;
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but quickly that day will come, and then neither Angels nor men can rescue us from our grave;
but quickly that day will come, and then neither Angels nor men can rescue us from our grave;
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but the roof sinks down upon the walls, and the walls descend to the foundation;
but the roof sinks down upon the walls, and the walls descend to the Foundation;
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3886
and the beauty of the face, and the dishonours of the belly, the discerning head and the servile feet, the thinking heart and the working hand, the eyes and the guts together shall be crushed into the confusion of a heap,
and the beauty of the face, and the dishonours of the belly, the discerning head and the servile feet, the thinking heart and the working hand, the eyes and the guts together shall be crushed into the confusion of a heap,
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and dwell with Creatures of an equivocal production, with worms and serpents, the sons and daughters of our own bones, in a house of dirt and darkness.
and dwell with Creatures of an equivocal production, with worms and Serpents, the Sons and daughters of our own bones, in a house of dirt and darkness.
cc vvi p-acp n2 pp-f dt j n1, p-acp n2 cc n2, dt n2 cc n2 pp-f po12 d n2, p-acp dt n1 pp-f n1 cc n1.
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Let not us think to be excepted or deferred:
Let not us think to be excepted or deferred:
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If beauty, or wit, or youth, or nobleness, or wealth, or vertue could have been a defence,
If beauty, or wit, or youth, or nobleness, or wealth, or virtue could have been a defence,
cs n1, cc n1, cc n1, cc n1, cc n1, cc n1 vmd vhi vbn dt n1,
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and an excuse from the Grave, we had not met here to day to mourn upon the Hearse of an Excellent Lady:
and an excuse from the Grave, we had not met Here to day to mourn upon the Hearse of an Excellent Lady:
cc dt n1 p-acp dt j, pns12 vhd xx vvn av p-acp n1 pc-acp vvi p-acp dt n1 pp-f dt j n1:
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and God only knows for which of us next the Mourners shall go about the streets or weep in houses.
and God only knows for which of us next the Mourners shall go about the streets or weep in houses.
cc np1 av-j vvz p-acp r-crq pp-f pno12 ord dt n2 vmb vvi p-acp dt n2 cc vvi p-acp n2.
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NONLATINALPHABET NONLATINALPHABET We have lived so many years;
We have lived so many Years;
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and every day and every minute we make an escape from those thousands of dangers and deaths that encompass us round about:
and every day and every minute we make an escape from those thousands of dangers and death's that encompass us round about:
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and such escapings we must reckon to be an extraordinary fortune, and therefore that it cannot last long.
and such escapings we must reckon to be an extraordinary fortune, and Therefore that it cannot last long.
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Vain are the thoughts of Man, who when he is young or healthful, thinks he hath a long thread of life to run over,
Vain Are the thoughts of Man, who when he is young or healthful, thinks he hath a long thread of life to run over,
j vbr dt n2 pp-f n1, r-crq c-crq pns31 vbz j cc j, vvz pns31 vhz dt j n1 pp-f n1 pc-acp vvi a-acp,
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and that it is violent and strange for young persons to die; and natural and proper only for the aged.
and that it is violent and strange for young Persons to die; and natural and proper only for the aged.
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It is as natural for a man to die by drowning as by a Fever:
It is as natural for a man to die by drowning as by a Fever:
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And what greater violence or more unnatural thing is it, that the Horse threw his Rider into the River,
And what greater violence or more unnatural thing is it, that the Horse threw his Rider into the River,
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than that a drunken meeting cast him into a Fever? and the strengths of youth are as soon broken by the strong sicknesses of youth,
than that a drunken meeting cast him into a Fever? and the strengths of youth Are as soon broken by the strong Sicknesses of youth,
cs cst dt j n1 vvd pno31 p-acp dt n1? cc dt n2 pp-f n1 vbr a-acp av vvn p-acp dt j n2 pp-f n1,
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and the stronger intemperance, as the weakness of old age by a Cough, or an Asthma, or a continual Rheum:
and the Stronger intemperance, as the weakness of old age by a Cough, or an Asthma, or a continual Rheum:
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Nay, it is more natural for young Men and Women to die, than for old;
Nay, it is more natural for young Men and Women to die, than for old;
uh-x, pn31 vbz av-dc j p-acp j n2 cc n2 pc-acp vvi, cs p-acp j;
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because that is more natural which hath more natural causes, and that is more natural which is most common:
Because that is more natural which hath more natural Causes, and that is more natural which is most Common:
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but to die with age is an extreme rare thing;
but to die with age is an extreme rare thing;
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and there are more persons carried forth to burial before the five and thirtieth year of their age, than after it:
and there Are more Persons carried forth to burial before the five and thirtieth year of their age, than After it:
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3905
And therefore let no vain confidence make you hope for long life:
And Therefore let no vain confidence make you hope for long life:
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3906
If you have lived but little, and are still in youth, remember that now you are in your biggest throng of dangers both of body and soul;
If you have lived but little, and Are still in youth, Remember that now you Are in your biggest throng of dangers both of body and soul;
cs pn22 vhb vvn p-acp j, cc vbr av p-acp n1, vvb cst av pn22 vbr p-acp po22 js n1 pp-f n2 d pp-f n1 cc n1;
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and the proper sins of youth to which they rush infinitely and without consideration, are also the proper and immediate instruments of death.
and the proper Sins of youth to which they rush infinitely and without consideration, Are also the proper and immediate Instruments of death.
cc dt j n2 pp-f n1 p-acp r-crq pns32 vvb av-j cc p-acp n1, vbr av dt j cc j n2 pp-f n1.
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3908
But if you be old you have escaped long and wonderfully, and the time of your escaping is out:
But if you be old you have escaped long and wonderfully, and the time of your escaping is out:
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you must not for ever think to live upon wonders, or that God will work miracles to satisfie your longing follies,
you must not for ever think to live upon wonders, or that God will work Miracles to satisfy your longing follies,
pn22 vmb xx p-acp av vvi pc-acp vvi p-acp n2, cc cst np1 vmb vvi n2 pc-acp vvi po22 j-vvg n2,
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3910
and unreasonable desires of living longer to sin and to the world.
and unreasonable Desires of living longer to since and to the world.
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3911
Go home and think to die, and what you would choose to be doing when you die, that do daily:
Go home and think to die, and what you would choose to be doing when you die, that do daily:
vvb av-an cc vvb pc-acp vvi, cc r-crq pn22 vmd vvi pc-acp vbi vdg c-crq pn22 vvb, cst vdb av-j:
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for you will all come to that pass to rejoice that you did so, or wish that you had:
for you will all come to that pass to rejoice that you did so, or wish that you had:
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3913
that will be the condition of every one of us; for God regardeth no mans person. Well!
that will be the condition of every one of us; for God Regardeth no men person. Well!
cst vmb vbi dt n1 pp-f d crd pp-f pno12; p-acp np1 vvz dx ng1 n1. av!
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3914
but all this you will think is but a sad story: What? we must die, and go to darkness and dishonour;
but all this you will think is but a sad story: What? we must die, and go to darkness and dishonour;
cc-acp d d pn22 vmb vvi vbz p-acp dt j n1: q-crq? pns12 vmb vvi, cc vvi p-acp n1 cc n1;
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3915
and we must die quickly, and we must quit all our delights, and all our sins, or do worse, infinitely worse;
and we must die quickly, and we must quit all our delights, and all our Sins, or do Worse, infinitely Worse;
cc pns12 vmb vvi av-j, cc pns12 vmb vvi d po12 n2, cc d po12 n2, cc vdb av-jc, av-j jc;
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3916
and this is the condition of us all, from which none can be excepted;
and this is the condition of us all, from which none can be excepted;
cc d vbz dt n1 pp-f pno12 d, p-acp r-crq pix vmb vbi vvn;
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every man shall be spilt and fall into the ground, and be gathered up no more.
every man shall be spilled and fallen into the ground, and be gathered up no more.
d n1 vmb vbi vvn cc vvi p-acp dt n1, cc vbb vvn a-acp dx av-dc.
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3918
Is there no comfort after all this? shall we go from hence, and be no more seen, and have no recompense? Miser, ô miser, aiunt, omnia ademit Ʋna die infansta mihi tot praemia vitae.
Is there no Comfort After all this? shall we go from hence, and be no more seen, and have no recompense? Miser, o miser, Aiunt, omnia ademit Ʋna die infansta mihi tot praemia vitae.
vbz pc-acp dx n1 p-acp d d? vmb pns12 vvi p-acp av, cc vbi av-dx av-dc vvn, cc vhb dx n1? n1, uh n1, fw-la, fw-la fw-la fw-la vvb fw-la fw-la fw-la fw-la fw-la.
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3919
Shall we exchange our fair Dwellings for a Coffin, our softer Beds for the moistned and weeping Turf,
Shall we exchange our fair Dwellings for a Coffin, our Softer Beds for the moistened and weeping Turf,
vmb pns12 vvi po12 j n2 p-acp dt n1, po12 jc n2 p-acp dt vvn cc j-vvg n1,
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3920
and our pretty Children for Worms; and is there no allay to this huge calamity? yes, there is:
and our pretty Children for Worms; and is there no allay to this huge calamity? yes, there is:
cc po12 j n2 p-acp n2; cc vbz pc-acp dx n1 p-acp d j n1? uh, pc-acp vbz:
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3921
There is a [ yet ] in the Text:
There is a [ yet ] in the Text:
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[ For all this, yet doth God devise means that his banished be not expelled from him.
[ For all this, yet does God devise means that his banished be not expelled from him.
[ c-acp d d, av vdz np1 vvi n2 cst po31 j-vvn vbb xx vvd p-acp pno31.
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3923
] All this sorrow and trouble is but a phantasm, and receives its account and degrees from our present conceptions,
] All this sorrow and trouble is but a phantasm, and receives its account and Degrees from our present conceptions,
] d d n1 cc n1 vbz p-acp dt n1, cc vvz po31 n1 cc n2 p-acp po12 j n2,
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3924
and the proportion to our relishes and gust.
and the proportion to our Relishes and gust.
cc dt n1 p-acp po12 vvz cc n1.
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3925
When Pompey saw the Ghost of his first Lady Julia, who vexed his rest and his conscience for superinducing Cornelia upon her bed within the ten months of mourning, he presently fancied it, either to be an illusion,
When Pompey saw the Ghost of his First Lady Julia, who vexed his rest and his conscience for superinducing Cornelia upon her Bed within the ten months of mourning, he presently fancied it, either to be an illusion,
c-crq np1 vvd dt n1 pp-f po31 ord n1 np1, r-crq vvd po31 n1 cc po31 n1 p-acp vvg np1 p-acp po31 n1 p-acp dt crd n2 pp-f n1, pns31 av-j vvd pn31, av-d pc-acp vbi dt n1,
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3926
or else that death could be no very great evil:
or Else that death could be no very great evil:
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3927
Aut nihil est sensus animis in morte relictum, Aut mors ipsa nihil — Either my dead Wife knows not of my unhandsome marriage, and forgetfulness of her;
Or nihil est sensus animis in morte relictum, Or mors ipsa nihil — Either my dead Wife knows not of my unhandsome marriage, and forgetfulness of her;
fw-la fw-la fw-la fw-la fw-la p-acp fw-la fw-la, fw-la fw-la fw-la fw-la — av-d po11 j n1 vvz xx pp-f po11 j n1, cc n1 pp-f pno31;
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3928
or if she does, then the dead live. — longae, canitis si cognita, vitae Mors media est —
or if she does, then the dead live. — Long, canitis si cognita, vitae Mors media est —
cc cs pns31 vdz, cs dt j vvi. — fw-la, n1 fw-la fw-la, fw-la fw-la fw-la fw-la —
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3929
Death is nothing but the middle point between two lives, between this and another:
Death is nothing but the middle point between two lives, between this and Another:
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concerning which comfortable mystery the holy Scripture instructs our Faith and entertains our hope in these words:
Concerning which comfortable mystery the holy Scripture instructs our Faith and entertains our hope in these words:
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God is still the God of Abraham, Isaac, and Jacob; for all do live to him;
God is still the God of Abraham, Isaac, and Jacob; for all do live to him;
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3932
and the Souls of Saints are with Christ:
and the Souls of Saints Are with christ:
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3933
I desire to be dissolved (saith St. Paul ) and to be with Christ, for that is much better : I desire to be dissolved (Says Saint Paul) and to be with christ, for that is much better:
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3934
and, Blessed are the dead which die in the Lord; they rest from their labours, and their works follow them :
and, Blessed Are the dead which die in the Lord; they rest from their labours, and their works follow them:
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For we know, that if our earthly house of this Tabernacle were dissolv'd, we have a building of God, a house not made with hands, eternal in the heavens : For we know, that if our earthly house of this Tabernacle were dissolved, we have a building of God, a house not made with hands, Eternal in the heavens:
c-acp pns12 vvb, cst cs po12 j n1 pp-f d n1 vbdr vvn, pns12 vhb dt n-vvg pp-f np1, dt n1 xx vvn p-acp n2, j p-acp dt ng1:
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and this state of separation St. Paul calls, a being absent from the Body, and being present with the Lord: and this state of separation Saint Paul calls, a being absent from the Body, and being present with the Lord:
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This is one of Gods means which he hath devised, that although our Dead are like persons banished from this world, This is one of God's means which he hath devised, that although our Dead Are like Persons banished from this world,
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yet they are not expelled from God: They are in the hands of Christ;
yet they Are not expelled from God: They Are in the hands of christ;
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they are in his presence; they are, or shall be clothed with a house of Gods making;
they Are in his presence; they Are, or shall be clothed with a house of God's making;
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they rest from all their labours; all tears are wiped from their eyes, and all discontents from their spirits;they rest from all their labours; all tears Are wiped from their eyes, and all discontents from their spirits;
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and in the state of separation, before the Soul be re-invested with her new house, the Spirits of all persons are with God,
and in the state of separation, before the Soul be reinvested with her new house, the Spirits of all Persons Are with God,
cc p-acp dt n1 pp-f n1, p-acp dt n1 vbb j p-acp po31 j n1, dt n2 pp-f d n2 vbr p-acp np1,
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so secur'd, and so blessed, and so sealed up for glory, that this state of interval and imperfection is, in respect of its certain event and end, infinitely more desirable than all the Riches,
so secured, and so blessed, and so sealed up for glory, that this state of interval and imperfection is, in respect of its certain event and end, infinitely more desirable than all the Riches,
av vvn, cc av vvn, cc av vvd a-acp p-acp n1, cst d n1 pp-f n1 cc n1 vbz, p-acp n1 pp-f po31 j n1 cc n1, av-j av-dc j cs d dt n2,
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and all the Pleasures, and all the Vanities, and all the Kingdoms of this world.
and all the Pleasures, and all the Vanities, and all the Kingdoms of this world.
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I will not venture to determine what are the circumstances of the abode of Holy Souls in their separate dwellings;
I will not venture to determine what Are the Circumstances of the Abided of Holy Souls in their separate dwellings;
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and yet possibly that might be easier than to tell what or how the Soul is and works in this world, where it is in the Body tanquam in alienâ domo, as in a prison, in fetters and restraints;
and yet possibly that might be Easier than to tell what or how the Soul is and works in this world, where it is in the Body tanquam in alienâ domo, as in a prison, in fetters and restraints;
cc av av-j cst vmd vbi jc cs pc-acp vvi r-crq cc c-crq dt n1 vbz cc vvz p-acp d n1, c-crq pn31 vbz p-acp dt n1 fw-la p-acp fw-la fw-la, a-acp p-acp dt n1, p-acp n2 cc n2;
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for here the Soul is discomposed and hindred;
for Here the Soul is discomposed and hindered;
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it is not as it shall be, as it ought to be, as it was intended to be;
it is not as it shall be, as it ought to be, as it was intended to be;
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it is not permitted to its own freedom, and proper operation;
it is not permitted to its own freedom, and proper operation;
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so that all that we can understand of it here, is that it is so incommodated with a troubled and abated instrument, that the object we are to consider cannot be offered to us in a right line, in just and equal propositions;
so that all that we can understand of it Here, is that it is so incommodated with a troubled and abated Instrument, that the Object we Are to Consider cannot be offered to us in a right line, in just and equal propositions;
av cst d cst pns12 vmb vvi pp-f pn31 av, vbz d pn31 vbz av vvn p-acp dt j-vvn cc vvn n1, cst dt n1 pns12 vbr pc-acp vvi vmbx vbi vvn p-acp pno12 p-acp dt j-jn n1, p-acp j cc j-jn n2;
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or if it could, yet because we are to understand the Soul by the Soul, it becomes not only a troubled and abused object, but a crooked instrument; and we here can consider it just as a weak eye can behold a staff thrust into the waters of a troubled River;
or if it could, yet Because we Are to understand the Soul by the Soul, it becomes not only a troubled and abused Object, but a crooked Instrument; and we Here can Consider it just as a weak eye can behold a staff thrust into the waters of a troubled River;
cc cs pn31 vmd, av c-acp pns12 vbr pc-acp vvi dt n1 p-acp dt n1, pn31 vvz xx av-j dt j-vvn cc vvn n1, p-acp dt j n1; cc pns12 av vmb vvi pn31 j c-acp dt j n1 vmb vvi dt n1 vvd p-acp dt n2 pp-f dt j-vvn n1;
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the very water makes a refraction, and the storm doubles the refraction, and the water of the eye doubles the species,
the very water makes a refraction, and the storm doubles the refraction, and the water of the eye doubles the species,
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and there is nothing right in the thing;
and there is nothing right in the thing;
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the object is out of its just place, and the medium is troubled, and the organ is impotent:
the Object is out of its just place, and the medium is troubled, and the organ is impotent:
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At cum exierit & in liberum coelum quasi in dontum suam venerit; At cum exierit & in liberum coelum quasi in dontum suam venerit;
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when the Soul is entred into her own house, into the free regions of the rest,
when the Soul is entered into her own house, into the free regions of the rest,
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and the neighbourhood of heavenly Joys, then its operations are more spiritual, proper, and proportion'd to its being;
and the neighbourhood of heavenly Joys, then its operations Are more spiritual, proper, and proportioned to its being;
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and though we cannot see at such a distance, yet the object is more fitted if we had a capable Understanding;
and though we cannot see At such a distance, yet the Object is more fitted if we had a capable Understanding;
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it is in it self in a more excellent and free condition. Certain it is, that the Body does hinder many actions of the Soul:
it is in it self in a more excellent and free condition. Certain it is, that the Body does hinder many actions of the Soul:
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It is an imperfect Body, and a diseased Brain, or a violent passion that makes Fools:
It is an imperfect Body, and a diseased Brain, or a violent passion that makes Fools:
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No man hath a foolish Soul;
No man hath a foolish Soul;
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and the reasonings of men have infinite difference and degrees, by reason of the Bodies constitution.
and the reasonings of men have infinite difference and Degrees, by reason of the Bodies constitution.
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Among Beasts, which have no Reason, there is a greater likeness than between Men, who have:
Among Beasts, which have no Reason, there is a greater likeness than between Men, who have:
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And as by Faces it is easier to know a Man from a Man, than a Sparrow from a Sparrow;
And as by Faces it is Easier to know a Man from a Man, than a Sparrow from a Sparrow;
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or a Squirrel from a Squirrel; so the difference is very great in our Souls;
or a Squirrel from a Squirrel; so the difference is very great in our Souls;
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which difference, because it is not originally in the Soul (and indeed cannot be in simple or spiritual substances of the same species or kind) it must needs derive wholly from the Body, from its accidents and circumstances;
which difference, Because it is not originally in the Soul (and indeed cannot be in simple or spiritual substances of the same species or kind) it must needs derive wholly from the Body, from its accidents and Circumstances;
r-crq n1, c-acp pn31 vbz xx av-j p-acp dt n1 (cc av vmbx vbi p-acp j cc j n2 pp-f dt d n2 cc n1) pn31 vmb av vvi av-jn p-acp dt n1, p-acp po31 n2 cc n2;
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from whence it follows, that because the Body casts fetters and restraints, hinderances and impediments upon the Soul, that the Soul is much freer in the state of separation;
from whence it follows, that Because the Body Cast fetters and restraints, hindrances and impediments upon the Soul, that the Soul is much freer in the state of separation;
p-acp c-crq pn31 vvz, cst c-acp dt n1 vvz n2 cc n2, n2 cc n2 p-acp dt n1, cst dt n1 vbz av-d jc p-acp dt n1 pp-f n1;
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and if it hath any act of life, it is much more noble and expedite.
and if it hath any act of life, it is much more noble and expedite.
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That the Soul is alive after our death, St. Paul affirms, [ Christ died for us, that whether we wake or sleep, we should live together with him.
That the Soul is alive After our death, Saint Paul affirms, [ christ died for us, that whither we wake or sleep, we should live together with him.
cst dt n1 vbz j p-acp po12 n1, n1 np1 vvz, [ np1 vvd p-acp pno12, cst cs pns12 vvb cc n1, pns12 vmd vvi av p-acp pno31.
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] Now it were strange that we should be alive, and live with Christ, and yet do no act of life:
] Now it were strange that we should be alive, and live with christ, and yet do no act of life:
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The Body when it is asleep does many; and if the Soul does none, the Principle is less active than the Instrument;
The Body when it is asleep does many; and if the Soul does none, the Principle is less active than the Instrument;
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but if it does any act at all in separation, it must necessarily be an act or effect of Understanding;
but if it does any act At all in separation, it must necessarily be an act or Effect of Understanding;
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there is nothing else it can do, but this it can:
there is nothing Else it can do, but this it can:
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For it is but a weak and an unlearned Proposition to say, That the Soul can do nothing of it self, nothing without the phantasms and provisions of the Body: For,
For it is but a weak and an unlearned Proposition to say, That the Soul can do nothing of it self, nothing without the phantasms and provisions of the Body: For,
c-acp pn31 vbz p-acp dt j cc dt j n1 pc-acp vvi, cst dt n1 vmb vdi pix pp-f pn31 n1, pix p-acp dt n2 cc n2 pp-f dt n1: c-acp,
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1. In this life the Soul hath one principle clearly separate, abstracted, and immaterial;
1. In this life the Soul hath one principle clearly separate, abstracted, and immaterial;
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I mean the Spirit of Grace, which is a principle of life and action, and in many instances does not at all communicate with matter,
I mean the Spirit of Grace, which is a principle of life and actium, and in many instances does not At all communicate with matter,
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as in the infusion, superinduction and creation of spiritual Graces
as in the infusion, superinduction and creation of spiritual Graces
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2. As nutrition, generation, eating and drinking, are actions proper to the Body and its state;
2. As nutrition, generation, eating and drinking, Are actions proper to the Body and its state;
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so extasies, visions, raptures, intuitive knowledg, and consideration of its self, acts of volition, and reflex acts of understanding, are proper to the Soul.
so ecstasies, visions, raptures, intuitive knowledge, and consideration of its self, acts of volition, and reflex acts of understanding, Are proper to the Soul.
av n2, n2, n2, j n1, cc n1 pp-f po31 n1, n2 pp-f n1, cc n1 n2 pp-f n1, vbr j p-acp dt n1
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3. And therefore it is observable, that St. Paul said that he knew not whether his visions and raptures were in or out of the body;
3. And Therefore it is observable, that Saint Paul said that he knew not whither his visions and raptures were in or out of the body;
crd cc av pn31 vbz j, cst n1 np1 vvd d pns31 vvd xx cs po31 n2 cc n2 vbdr a-acp cc av pp-f dt n1;
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for by that we see his judgment of the thing, that one was as likely as the other,
for by that we see his judgement of the thing, that one was as likely as the other,
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neither of them impossible or unreasonable; and therefore that the Soul is as capable of action alone as in conjunction.
neither of them impossible or unreasonable; and Therefore that the Soul is as capable of actium alone as in conjunction.
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4. If in the state of Blessedness there are some actions of the Soul which do not pass through the Body, such as contemplation of God,
4. If in the state of Blessedness there Are Some actions of the Soul which do not pass through the Body, such as contemplation of God,
crd cs p-acp dt n1 pp-f n1 pc-acp vbr d n2 pp-f dt n1 r-crq vdb xx vvi p-acp dt n1, d c-acp n1 pp-f np1,
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and conversing with Spirits, and receiving those influences and rare immissions which coming from the Holy and Mysterious Trinity make up the Crown of Glory;
and conversing with Spirits, and receiving those influences and rare immissions which coming from the Holy and Mysterious Trinity make up the Crown of Glory;
cc vvg p-acp n2, cc vvg d n2 cc j n2 r-crq vvg p-acp dt j cc j np1 vvi a-acp dt n1 pp-f n1;
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it follows, that the necessity of the Bodies ministery is but during the state of this life,
it follows, that the necessity of the Bodies Ministry is but during the state of this life,
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and as long as it converses with fire and water, and lives with corn and flesh,
and as long as it converses with fire and water, and lives with corn and Flesh,
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and is fed by the satisfaction of material appetites;
and is fed by the satisfaction of material appetites;
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which necessity and manner of conversation when it ceases, it can be no longer necessary for the Soul to be served by phantasms and material representations.
which necessity and manner of Conversation when it ceases, it can be no longer necessary for the Soul to be served by phantasms and material representations.
r-crq n1 cc n1 pp-f n1 c-crq pn31 vvz, pn31 vmb vbi dx jc j p-acp dt n1 pc-acp vbi vvn p-acp n2 cc j-jn n2.
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5. And therefore when the Body shall be re-united, it shall be so ordered that then the Body shall confess it gives not any thing,
5. And Therefore when the Body shall be Reunited, it shall be so ordered that then the Body shall confess it gives not any thing,
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but receives all its being and operation, its manner and abode from the Soul; and that then it comes not to serve a necessity, but to partake a Glory.
but receives all its being and operation, its manner and Abided from the Soul; and that then it comes not to serve a necessity, but to partake a Glory.
cc-acp vvz d po31 n1 cc n1, po31 n1 cc n1 p-acp dt n1; cc cst cs pn31 vvz xx pc-acp vvi dt n1, cc-acp pc-acp vvi dt n1.
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For as the operations of the Soul in this life begin in the Body, and by it the object is transmitted to the Soul;
For as the operations of the Soul in this life begin in the Body, and by it the Object is transmitted to the Soul;
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so then they shall begin in the Soul, and pass to the Body:
so then they shall begin in the Soul, and pass to the Body:
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And as the operations of the Soul by reason of its dependence on the Body are animal, natural, and material;
And as the operations of the Soul by reason of its dependence on the Body Are animal, natural, and material;
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so in the resurrection the body shall be spiritual by reason of the preeminence, influence,
so in the resurrection the body shall be spiritual by reason of the preeminence, influence,
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and prime operation of the Soul. Now between these two states stands the state of separation, in which the operations of the Soul are of a middle nature, that is, not so spiritual as in the resurrection,
and prime operation of the Soul. Now between these two states Stands the state of separation, in which the operations of the Soul Are of a middle nature, that is, not so spiritual as in the resurrection,
cc j-jn n1 pp-f dt n1 av p-acp d crd n2 vvz dt n1 pp-f n1, p-acp r-crq dt n2 pp-f dt n1 vbr pp-f dt j-jn n1, cst vbz, xx av j c-acp p-acp dt n1,
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and not so animal and natural as in the state of conjunction.
and not so animal and natural as in the state of conjunction.
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To all which I add this consideration, That our Souls have the same condition that Christs Soul had in the state of separation,
To all which I add this consideration, That our Souls have the same condition that Christ Soul had in the state of separation,
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because he took on him all our Nature, and all our Condition;
Because he took on him all our Nature, and all our Condition;
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and it is certain, Christs Soul in the three days of his separation did exercise acts of life, of joy and triumph,
and it is certain, Christ Soul in the three days of his separation did exercise acts of life, of joy and triumph,
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and did not sleep, but visited the Souls of the Fathers, trampled upon the pride of Devils,
and did not sleep, but visited the Souls of the Father's, trampled upon the pride of Devils,
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and satisfied those longing Souls which were Prisoners of hope: And from all this we may conclude, That the Souls of all the Servants of Christ are alive,
and satisfied those longing Souls which were Prisoners of hope: And from all this we may conclude, That the Souls of all the Servants of christ Are alive,
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and therefore do the actions of life, and proper to their state;
and Therefore do the actions of life, and proper to their state;
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and therefore it is highly probable that the Soul works clearer, and understands brighter, and discourses wiser,
and Therefore it is highly probable that the Soul works clearer, and understands Brighter, and discourses Wiser,
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and rejoyces louder, and loves noblier, and desires purer, and hopes stronger than it can do here.
and rejoices Louder, and loves noblier, and Desires Purer, and hope's Stronger than it can do Here.
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But if these arguments should fail, yet the felicity of Gods Saints cannot fail:
But if these Arguments should fail, yet the felicity of God's Saints cannot fail:
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For suppose the Body to be a necessary Instrument, but out of tune and discomposed by sin and anger, by accident and chance, by defect and imperfections,
For suppose the Body to be a necessary Instrument, but out of tune and discomposed by since and anger, by accident and chance, by defect and imperfections,
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yet that it is better than none at all;
yet that it is better than none At all;
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and that if the Soul works imperfectly with an imperfect Body, that then she works not at all when she hath none:
and that if the Soul works imperfectly with an imperfect Body, that then she works not At all when she hath none:
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And suppose also that the Soul should be as much without sense or perception in death,
And suppose also that the Soul should be as much without sense or perception in death,
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as it is in a deep sleep, which is the image and shadow of death; yet then God devises other means that his banished be not expelled from him. For
as it is in a deep sleep, which is the image and shadow of death; yet then God devises other means that his banished be not expelled from him. For
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2. God will restore the Soul to the Body, and raise the Body to such a perfection that it shall be an Organ fit to praise him upon;
2. God will restore the Soul to the Body, and raise the Body to such a perfection that it shall be an Organ fit to praise him upon;
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it shall be made spiritual to minister to the Soul, when the Soul is turned into a Spirit;
it shall be made spiritual to minister to the Soul, when the Soul is turned into a Spirit;
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then the Soul shall be brought forth by Angels from her incomparable and easie bed, from her rest in Christs holy Bosom,
then the Soul shall be brought forth by Angels from her incomparable and easy Bed, from her rest in Christ holy Bosom,
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and be made perfect in her being, and in all her operations:
and be made perfect in her being, and in all her operations:
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And this shall first appear by that perfection which the Soul shall receive as instrumental to the last Judgment;
And this shall First appear by that perfection which the Soul shall receive as instrumental to the last Judgement;
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for then she shall see clearly all the Records of this World, all the Register of her own Memory:
for then she shall see clearly all the Records of this World, all the Register of her own Memory:
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For all that we did in this life is laid up in our Memories;
For all that we did in this life is laid up in our Memories;
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and though dust and forgetfulness be drawn upon them, yet when God shall lift us from our dust,
and though dust and forgetfulness be drawn upon them, yet when God shall lift us from our dust,
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then shall appear clearly all that we have done, written in the Tables of our Conscience, which is the Souls Memory.
then shall appear clearly all that we have done, written in the Tables of our Conscience, which is the Souls Memory.
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We see many times, and in many instances, that a great Memory is hindred and put out,
We see many times, and in many instances, that a great Memory is hindered and put out,
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and we thirty years after come to think of something that lay so long under a Curtain;
and we thirty Years After come to think of something that lay so long under a Curtain;
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we think of it suddenly, and without a line of deduction, or proper consequence:
we think of it suddenly, and without a line of deduction, or proper consequence:
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And all those famous Memories of Simonides and Theodactes, of Hortensius and Seneca, of Sceptius, Metrodorus, and Carneades of Cyneas the Embassadour of Pyrrhus, are only the Records better kept,
And all those famous Memories of Simonides and Theodactes, of Hortensius and Senecca, of Sceptius, Metrodorus, and Carneades of Cynias the Ambassador of Phyrrhus, Are only the Records better kept,
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and less disturbed by accident and disease:
and less disturbed by accident and disease:
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For even the Memory of Herods son of Athens, of Bathyllus, and the dullest person now alive, is so great,
For even the Memory of Herods son of Athens, of Bathyllus, and the dullest person now alive, is so great,
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and by God made so sure a Record of all that ever he did, that as soon as ever God shall but tune our Instrument,
and by God made so sure a Record of all that ever he did, that as soon as ever God shall but tune our Instrument,
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and draw the Curtains, and but light up the Candle of Immortality, there we shall find it all, there we shall see all,
and draw the Curtains, and but Light up the Candle of Immortality, there we shall find it all, there we shall see all,
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and the whole world shall see all;
and the Whole world shall see all;
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then we shall be made fit to converse with God after the manner of Spirits, we shall be like to Angels.
then we shall be made fit to converse with God After the manner of Spirits, we shall be like to Angels.
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In the mean time, although upon the perswasion of the former Discourse it be highly probable that the Souls of Gods Servants do live in a state of present blessedness,
In the mean time, although upon the persuasion of the former Discourse it be highly probable that the Souls of God's Servants do live in a state of present blessedness,
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and in the exceeding joys of a certain expectation of the revelation of the day of the Lord, and the coming of Jesus;
and in the exceeding Joys of a certain expectation of the Revelation of the day of the Lord, and the coming of jesus;
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yet it will concern us only to secure our state by holy living, and leave the event to God, that (as St. Paul said) whether present or absent,
yet it will concern us only to secure our state by holy living, and leave the event to God, that (as Saint Paul said) whither present or absent,
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whether sleeping or waking, whether perceiving or perceiving not, we may be accepted of him;
whither sleeping or waking, whither perceiving or perceiving not, we may be accepted of him;
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that when we are banished this World, and from the light of the Sun, we may not be expelled from God,
that when we Are banished this World, and from the Light of the Sun, we may not be expelled from God,
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and from the light of his countenance, but that from our beds of sorrows our Souls may pass into the Bosom of Christ,
and from the Light of his countenance, but that from our Beds of sorrows our Souls may pass into the Bosom of christ,
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and from thence to his right hand in the day of Sentence: For we must all appear before the judgment seat of Christ;
and from thence to his right hand in the day of Sentence: For we must all appear before the judgement seat of christ;
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and then if we have done well in the Body, we shall never be expelled from the beatifical presence of God,
and then if we have done well in the Body, we shall never be expelled from the beatifical presence of God,
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but be Domesticks of his Family, and Heirs of his Kingdom, and Partakers of his Glory. Amen.
but be Domestics of his Family, and Heirs of his Kingdom, and Partakers of his Glory. Amen.
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I Have now done with my Text, but yet am to make you another Sermon.
I Have now done with my Text, but yet am to make you Another Sermon.
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I have told you the necessity and the state of death, it may be too largely for such a sad story;
I have told you the necessity and the state of death, it may be too largely for such a sad story;
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I shall therefore now with a better compendium teach you how to live, by telling you a plain Narative of a Life, which if you imitate,
I shall Therefore now with a better compendium teach you how to live, by telling you a plain Narrative of a Life, which if you imitate,
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and write after the Copy, it will make that death shall not be an evil,
and write After the Copy, it will make that death shall not be an evil,
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but a thing to be desired, and to be reckoned among the purchases and advantages of your Fortune.
but a thing to be desired, and to be reckoned among the purchases and advantages of your Fortune.
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When Martha and Mary went to weep over the Grave of their Brother, Christ met them there,
When Martha and Marry went to weep over the Grave of their Brother, christ met them there,
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and preached a Funeral Sermon, discoursing of the Resurrection, and applying to the purposes of Faith,
and preached a Funeral Sermon, discoursing of the Resurrection, and applying to the Purposes of Faith,
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and confession of Christ, and glorification of God. We have no other, we can have no better precedent to follow:
and Confessi of christ, and glorification of God. We have no other, we can have no better precedent to follow:
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and now that we are come to weep over the grave of our Dear Sister, this rare Personage, we cannot chuse but have many virtues to learn, many to imitate, and some to exercise.
and now that we Are come to weep over the grave of our Dear Sister, this rare Personage, we cannot choose but have many Virtues to Learn, many to imitate, and Some to exercise.
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I chuse not to declare her Extraction and Genealogy; it was indeed fair and honourable;
I choose not to declare her Extraction and Genealogy; it was indeed fair and honourable;
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but having the blessing to be descended from Worthy and Honour'd Ancestors, and her self to be adopted and ingraffed into a more Noble Family;
but having the blessing to be descended from Worthy and Honoured Ancestors, and her self to be adopted and Ingrafted into a more Noble Family;
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yet she felt such outward Appendages to be none of hers, because not of her choice,
yet she felt such outward Appendages to be none of hers, Because not of her choice,
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but the purchase of the Virtues of others, which although they did engage her to do noble things,
but the purchase of the Virtues of Others, which although they did engage her to do noble things,
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yet they would upbraid all degenerate and less honourable Lives than were those which began and encreased the honour of the Families.
yet they would upbraid all degenerate and less honourable Lives than were those which began and increased the honour of the Families.
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She did not love her Fortune for making her noble;
She did not love her Fortune for making her noble;
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but thought it would be a dishonour to her if she did not continue a Nobleness and Excellency of Virtue fit to be owned by Persons relating to such Ancestors.
but Thought it would be a dishonour to her if she did not continue a Nobleness and Excellency of Virtue fit to be owned by Persons relating to such Ancestors.
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It is fit for us all to honour the Nobleness of a Family:
It is fit for us all to honour the Nobleness of a Family:
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but it is also fit for them that are Noble to despise it, and to establish their Honour upon the foundation of doing excellent things,
but it is also fit for them that Are Noble to despise it, and to establish their Honour upon the Foundation of doing excellent things,
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and suffering in good causes, and despising dishonourable actions, and in communicating good things to others:
and suffering in good Causes, and despising dishonourable actions, and in communicating good things to Others:
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For this is the rule in Nature; Those Creatures are most honourable which have the greatest power, and do the greatest good:
For this is the Rule in Nature; Those Creatures Are most honourable which have the greatest power, and do the greatest good:
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And accordingly my self have been witness of it, how this excellent Lady would by an act of humility and Christian abstraction strip her self of all that fair Appendage and exteriour Honour which decked her Person and her Fortune,
And accordingly my self have been witness of it, how this excellent Lady would by an act of humility and Christian abstraction strip her self of all that fair Appendage and exterior Honour which decked her Person and her Fortune,
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and desired to be owned by nothing but what was her own, that she might only be esteemed honourable according to that which is the Honour of a Christian, and a wise Person.
and desired to be owned by nothing but what was her own, that she might only be esteemed honourable according to that which is the Honour of a Christian, and a wise Person.
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2. She had a strict and severe education, and it was one of Gods Graces and Favours to her:
2. She had a strict and severe education, and it was one of God's Graces and Favours to her:
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For being the Heiress of a great Fortune, and living amongst the throng of persons in the sight of vanities and empty temptations, that is, in that part of the Kingdom where Greatness is too often express'd in great follies and great vices, God had provided a severe and angry Education to chastise the forwardnesses of a young Spirit and a fair Fortune, that she might for ever be so far distant from a vice, that she might only see it and loath it,
For being the Heiress of a great Fortune, and living among the throng of Persons in the sighed of vanities and empty temptations, that is, in that part of the Kingdom where Greatness is too often expressed in great follies and great vices, God had provided a severe and angry Education to chastise the forwardnesses of a young Spirit and a fair Fortune, that she might for ever be so Far distant from a vice, that she might only see it and loath it,
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but never taste of it, so much as to be put to her choice whether she would be virtuous or no.
but never taste of it, so much as to be put to her choice whither she would be virtuous or no.
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God intending to secure this Soul to himself, would not suffer the follies of the world to seize upon her by way of too neer a trial or busie temptation. 3. She was married young;
God intending to secure this Soul to himself, would not suffer the follies of the world to seize upon her by Way of too near a trial or busy temptation. 3. She was married young;
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and besides her businesses of Religion, seemed to be ordained in the providence of God to bring to this honourable Family a part of a fair Fortune,
and beside her businesses of Religion, seemed to be ordained in the providence of God to bring to this honourable Family a part of a fair Fortune,
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and to leave behind her a fairer Issue, worth ten thousand times her Portion:
and to leave behind her a Fairer Issue, worth ten thousand times her Portion:
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And as if this had been all the publick business of her life, when she had so far served Gods ends, God in mercy would also serve hers,
And as if this had been all the public business of her life, when she had so Far served God's ends, God in mercy would also serve hers,
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and take her to an early blessedness.
and take her to an early blessedness.
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4. In passing through which line of providence, she had the art to secure her eternal Interest, by turning her Condition into Duty,
4. In passing through which line of providence, she had the art to secure her Eternal Interest, by turning her Condition into Duty,
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and expressing her Duty in the greatest eminency of a virtuous, prudent, and rare affection, that hath been known in any example.
and expressing her Duty in the greatest eminency of a virtuous, prudent, and rare affection, that hath been known in any Exampl.
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I will not give her so low a testimony, as to say only that she was chast;
I will not give her so low a testimony, as to say only that she was chaste;
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She was a Person of that severity, modesty, and close Religion (as to that particular) that she was not capable of uncivil temptation;
She was a Person of that severity, modesty, and close Religion (as to that particular) that she was not capable of Uncivil temptation;
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and you might as well have suspected the Sun to smell of the Poppy that he looks on,
and you might as well have suspected the Sun to smell of the Poppy that he looks on,
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as that she could have been a person apt to be sullied by the breath of a soul question.
as that she could have been a person apt to be sullied by the breath of a soul question.
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5. But that which I shall note in her, is that which I would have exemplar to all Ladies, and to all Women:
5. But that which I shall note in her, is that which I would have exemplar to all Ladies, and to all Women:
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She had a love so great for her Lord, so intirely given up to a dear affection, that she thought the same things,
She had a love so great for her Lord, so entirely given up to a dear affection, that she Thought the same things,
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and loved the same loves, and hated according to the same enmities, and breathed in his soul,
and loved the same loves, and hated according to the same enmities, and breathed in his soul,
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and lived in his presence, and languished in his absence; and all that she was or did, was only for and to her dearest Lord:
and lived in his presence, and languished in his absence; and all that she was or did, was only for and to her dearest Lord:
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Si gaudet, si flet, St tacet, hunc loquitur, Coenat, propinat, poscit, negat, innuit, unus Naevius est:
Si Gadet, si flet, Saint tacet, hunc loquitur, Coenat, propinat, poscit, negate, innuit, Unus Naevius est:
fw-mi fw-la, fw-la fw-la, zz fw-la, fw-la fw-la, np1, fw-la, fw-la, vvd, n1, fw-la np1 fw-la:
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— And although this was a great enamel to the beauty of her Soul, yet it might in some degrees be also a reward to the Virtue of her Lord:
— And although this was a great enamel to the beauty of her Soul, yet it might in Some Degrees be also a reward to the Virtue of her Lord:
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For she would often discourse it to them that convers'd with her, that he would improve that interest which he had in her affection to the advantages of God and of Religion;
For she would often discourse it to them that conversed with her, that he would improve that Interest which he had in her affection to the advantages of God and of Religion;
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and she would delight to say, that he called her to her Devotions, he encouraged her good inclinations, he directed her piety, he invited her with good Books;
and she would delight to say, that he called her to her Devotions, he encouraged her good inclinations, he directed her piety, he invited her with good Books;
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and then she loved Religion, which she saw was not only pleasing to God, and an act or state of duty,
and then she loved Religion, which she saw was not only pleasing to God, and an act or state of duty,
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but pleasing to her Lord, and an act also of affection and conjugal obedience;
but pleasing to her Lord, and an act also of affection and conjugal Obedience;
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and what at first she loved the more forwardly for his sake, in the using of Religion, left such relishes upon her spirit, that she found in it amability enough to make her love it for its own.
and what At First she loved the more forwardly for his sake, in the using of Religion, left such Relishes upon her Spirit, that she found in it amability enough to make her love it for its own.
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So God usually brings us to him by instruments of nature and affections, and then incorporates us into his Inheritance by the more immediate relishes of Heaven,
So God usually brings us to him by Instruments of nature and affections, and then incorporates us into his Inheritance by the more immediate Relishes of Heaven,
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and the secret things of the Spirit.
and the secret things of the Spirit.
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He only was (under God) the light of her eyes, and the cordial of her spirits,
He only was (under God) the Light of her eyes, and the cordial of her spirits,
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and the guide of her actions, and the measure of her affections, till her affections swell'd up into a Religion,
and the guide of her actions, and the measure of her affections, till her affections swelled up into a Religion,
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and then it could go no higher, but was confederate with those other duties which made her dear to God:
and then it could go no higher, but was confederate with those other duties which made her dear to God:
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which rare combination of Duty and Religion, I chuse to express in the words of Solomon; She forsook not the guide of her youth,
which rare combination of Duty and Religion, I choose to express in the words of Solomon; She forsook not the guide of her youth,
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nor brake the Covenant of her God. 6. As she was a rare Wife, so she was an excellent Mother: nor brake the Covenant of her God. 6. As she was a rare Wife, so she was an excellent Mother:
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For in so tender a constitution of spirit as hers was, and in so great a kindness towards her Children, there hath seldom been seen a stricter and more curious care of their persons, their deportment, their nature, their disposition, their learning, and their customs:
For in so tender a constitution of Spirit as hers was, and in so great a kindness towards her Children, there hath seldom been seen a Stricter and more curious care of their Persons, their deportment, their nature, their disposition, their learning, and their customs:
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And if ever kindness and care did contest, and make parties in her, yet her care and her severity was ever victorious;
And if ever kindness and care did contest, and make parties in her, yet her care and her severity was ever victorious;
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and she knew not how to do an ill turn to their severer part, by her more tender and forward kindness.
and she knew not how to do an ill turn to their severer part, by her more tender and forward kindness.
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And as her custom was, she turned this also into love to her Lord:
And as her custom was, she turned this also into love to her Lord:
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For she was not only diligent to have them bred nobly and religiously, but also was careful and sollicitous that they should be taught to observe all the circumstances and inclinations, the desires and wishes of their Father;
For she was not only diligent to have them bred nobly and religiously, but also was careful and solicitous that they should be taught to observe all the Circumstances and inclinations, the Desires and wishes of their Father;
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as thinking that virtue to have no good circumstances, which was not dressed by his copy,
as thinking that virtue to have no good Circumstances, which was not dressed by his copy,
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and ruled by his lines, and his affections:
and ruled by his lines, and his affections:
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And her prudence in the managing her children was so singular and rare, that when ever you mean to bless this family,
And her prudence in the managing her children was so singular and rare, that when ever you mean to bless this family,
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and pray a hearty and a profitable prayer for it, beg of God, that the children may have those excellent things which she designed to them,
and pray a hearty and a profitable prayer for it, beg of God, that the children may have those excellent things which she designed to them,
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and provided for them in her heart and wishes, that they may live by her purposes,
and provided for them in her heart and wishes, that they may live by her Purposes,
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and may grow thither, whither she would fain have brought them.
and may grow thither, whither she would fain have brought them.
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All these were great parts of an excellent Religion, a• they concerned her greatest temporal relations.
All these were great parts of an excellent Religion, a• they concerned her greatest temporal relations.
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7. But if we examine how she demeaned her self towards God, there also you will find her not of a common, but of an exemplar piety:
7. But if we examine how she demeaned her self towards God, there also you will find her not of a Common, but of an exemplar piety:
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She was a great reader of Scripture, confining her self to great portions every day;
She was a great reader of Scripture, confining her self to great portions every day;
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which she read not to the purposes of vanity, and impertinent curiosities, not to seem knowing,
which she read not to the Purposes of vanity, and impertinent curiosities, not to seem knowing,
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or to become talking, not to expound and rule;
or to become talking, not to expound and Rule;
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but to teach her all her duty, to instruct her in the knowledge and love of God and of her Neighbours;
but to teach her all her duty, to instruct her in the knowledge and love of God and of her Neighbours;
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to make her more humble, and to teach her to despise the world and all its gilded vanities;
to make her more humble, and to teach her to despise the world and all its gilded vanities;
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and that she might entertain passions wholly in design and order to Heaven. I have seen a female Religion that wholly dwelt upon the face and tongue;
and that she might entertain passion wholly in Design and order to Heaven. I have seen a female Religion that wholly dwelled upon the face and tongue;
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that like a wanton and an undressed tree spends all its juice in suckers and irregular branches, in leafs and gum,
that like a wanton and an undressed tree spends all its juice in suckers and irregular branches, in leafs and gum,
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and after all such goodly outsides you should never eat an Apple, or be delighted with the beauties,
and After all such goodly outsides you should never eat an Apple, or be delighted with the beauty's,
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or the perfumes of a hopeful blossom. But the Religion of this excellent Lady was of another constitution;
or the perfumes of a hopeful blossom. But the Religion of this excellent Lady was of Another constitution;
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It took root downward in humility, and brought forth fruit upward in the substantial graces of a Christian, in Charity and Justice, in Chastity and Modesty, in fair Friendships and sweetness of Society:
It took root downward in humility, and brought forth fruit upward in the substantial graces of a Christian, in Charity and justice, in Chastity and Modesty, in fair Friendships and sweetness of Society:
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She had not very much of the forms and outsides of godliness, but she was hugely careful for the power of it,
She had not very much of the forms and outsides of godliness, but she was hugely careful for the power of it,
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for the moral, essential, and useful parts; such which would make her be, not seem to be, religious.
for the moral, essential, and useful parts; such which would make her be, not seem to be, religious.
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8. She was a very constant person at her prayers, and spent all her time which Nature did permit to her choice, in her devotions,
8. She was a very constant person At her Prayers, and spent all her time which Nature did permit to her choice, in her devotions,
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and reading and meditating, and the necessary offices of houshold Government; every one of which is an action of Religion, some by nature, some by adoption.
and reading and meditating, and the necessary Offices of household Government; every one of which is an actium of Religion, Some by nature, Some by adoption.
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To these also God gave her a very great love to hear the word of God preached;
To these also God gave her a very great love to hear the word of God preached;
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in which because I had sometimes the honour to minister to her, I can give this certain testimony, that she was a diligent, watchful, and attentive hearer:
in which Because I had sometime the honour to minister to her, I can give this certain testimony, that she was a diligent, watchful, and attentive hearer:
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and to this had so excellent a judgment, that if ever I saw a woman whose judgment was to be revered, it was hers alone:
and to this had so excellent a judgement, that if ever I saw a woman whose judgement was to be revered, it was hers alone:
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and I have sometimes thought that the eminency of her discerning faculties did reward a pious discourse,
and I have sometime Thought that the eminency of her discerning faculties did reward a pious discourse,
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and placed it in the regions of honour and usefulness, and gathered it up from the ground, where commonly such Homilies are spilt,
and placed it in the regions of honour and usefulness, and gathered it up from the ground, where commonly such Homilies Are spilled,
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or scattered in neglect and inconsideration. But her appetite was not soon satisfied with what was useful to her soul:
or scattered in neglect and inconsideration. But her appetite was not soon satisfied with what was useful to her soul:
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she was also a constant Reader of Sermons, and seldom missed to read one every day;
she was also a constant Reader of Sermons, and seldom missed to read one every day;
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and that she might be full of instruction and holy principles, she had lately designed to have a large Book, in which she purposed to have a stock of Religion transcribed in such assistances as she would chuse, that she might be readily furnished and instructed to every good work.
and that she might be full of instruction and holy principles, she had lately designed to have a large Book, in which she purposed to have a stock of Religion transcribed in such assistances as she would choose, that she might be readily furnished and instructed to every good work.
cc cst pns31 vmd vbi j pp-f n1 cc j n2, pns31 vhd av-j vvn pc-acp vhi dt j n1, p-acp r-crq pns31 vvd pc-acp vhi dt n1 pp-f n1 vvn p-acp d n2 c-acp pns31 vmd vvi, cst pns31 vmd vbi av-j vvn cc vvn p-acp d j n1.
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But God prevented that, and hath filled her desires, not out of Cisterns and little Aquaeducts,
But God prevented that, and hath filled her Desires, not out of Cisterns and little Aqueducts,
p-acp np1 vvd cst, cc vhz vvn po31 n2, xx av pp-f np1 cc j n2,
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but hath carried her to the Fountain, where she drinks of the pleasures of the River, and is full of God.
but hath carried her to the Fountain, where she drinks of the pleasures of the River, and is full of God.
cc-acp vhz vvn pno31 p-acp dt n1, c-crq pns31 vvz pp-f dt n2 pp-f dt n1, cc vbz j pp-f np1.
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9. She always lived a life of much innocence, free from the violences of great sins:
9. She always lived a life of much innocence, free from the violences of great Sins:
crd pns31 av vvd dt n1 pp-f d n1, j p-acp dt n2 pp-f j n2:
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her person, her breeding, her modesty, her honour, her Religion, her early marriage, the Guide of her soul,
her person, her breeding, her modesty, her honour, her Religion, her early marriage, the Guide of her soul,
po31 n1, po31 n-vvg, po31 n1, po31 n1, po31 n1, po31 j n1, dt n1 pp-f po31 n1,
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and the Guide of her youth, were as so many fountains of restraining grace to her, to keep her from the dishonours of a crime.
and the Guide of her youth, were as so many fountains of restraining grace to her, to keep her from the dishonours of a crime.
cc dt n1 pp-f po31 n1, vbdr a-acp av d n2 pp-f vvg n1 p-acp pno31, pc-acp vvi pno31 p-acp dt n2 pp-f dt n1.
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Bonum est portare jugum ab adolescentiâ, it is good to bear the yoke of the Lord from our youth;Bonum est portare jugum ab adolescentiâ, it is good to bear the yoke of the Lord from our youth;
fw-la fw-la fw-la fw-la fw-la fw-la, pn31 vbz j pc-acp vvi dt n1 pp-f dt n1 p-acp po12 n1;
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and though she did so, being guarded by a mighty providence, and a great favour and grace of God from staining her fair soul with the spots of hell,
and though she did so, being guarded by a mighty providence, and a great favour and grace of God from staining her fair soul with the spots of hell,
cc cs pns31 vdd av, vbg vvn p-acp dt j n1, cc dt j n1 cc n1 pp-f np1 p-acp vvg po31 j n1 p-acp dt n2 pp-f n1,
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yet she had strange fears and early cares upon her;
yet she had strange fears and early Cares upon her;
av pns31 vhd j n2 cc j n2 p-acp pno31;
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but these were not only for her self, but in order to others, to her neerest Relatives:
but these were not only for her self, but in order to Others, to her nearest Relatives:
cc-acp d vbdr xx av-j p-acp po31 n1, cc-acp p-acp n1 p-acp n2-jn, p-acp po31 js n2:
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For she was so great a lover of this Honourable Family of which now she was a Mother, that she desired to become a channel of great blessings to it unto future ages,
For she was so great a lover of this Honourable Family of which now she was a Mother, that she desired to become a channel of great blessings to it unto future ages,
c-acp pns31 vbds av j dt n1 pp-f d j n1 pp-f r-crq av pns31 vbds dt n1, cst pns31 vvd pc-acp vvi dt n1 pp-f j n2 p-acp pn31 p-acp j-jn n2,
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and was extremely jealous lest any thing should be done, or lest any thing had been done,
and was extremely jealous lest any thing should be done, or lest any thing had been done,
cc vbds av-jn j zz d n1 vmd vbi vdn, cc cs d n1 vhd vbn vdn,
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though an Age or two since, which should intail a curse upon the innocent posterity;
though an Age or two since, which should intail a curse upon the innocent posterity;
cs dt n1 cc crd c-acp, r-crq vmd vvi dt n1 p-acp dt j-jn n1;
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and therefore (although I do not know that ever she was tempted with an offer of the crime) yet she did infinitely remove all sacriledge from her thoughts, and delighted to see her estate of a clear and dis-intangled interest:
and Therefore (although I do not know that ever she was tempted with an offer of the crime) yet she did infinitely remove all sacrilege from her thoughts, and delighted to see her estate of a clear and disentangled Interest:
cc av (cs pns11 vdb xx vvi cst av pns31 vbds vvn p-acp dt n1 pp-f dt n1) av pns31 vdd av-j vvi d n1 p-acp po31 n2, cc vvd pc-acp vvi po31 n1 pp-f dt j cc j n1:
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she would have no mingled rights with it; she would not receive any thing from the Church, but Religion and a Blessing:
she would have no mingled rights with it; she would not receive any thing from the Church, but Religion and a Blessing:
pns31 vmd vhi dx j-vvn n2-jn p-acp pn31; pns31 vmd xx vvi d n1 p-acp dt n1, cc-acp n1 cc dt n1:
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and she never thought a curse and a sin far enough off, but would desire it to be infinitely distant;
and she never Thought a curse and a since Far enough off, but would desire it to be infinitely distant;
cc pns31 av-x vvd dt n1 cc dt n1 av-j av-d a-acp, cc-acp vmd vvi pn31 pc-acp vbi av-j j;
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and that as to this Family God had given much honour and a wise head to govern it,
and that as to this Family God had given much honour and a wise head to govern it,
cc d c-acp p-acp d n1 np1 vhd vvn d n1 cc dt j n1 pc-acp vvi pn31,
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so he would also for ever give many more blessings:
so he would also for ever give many more blessings:
av pns31 vmd av c-acp av vvi d dc n2:
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and because she knew the sins of Parents descend upon Children, she endeavoured by justice and religion, by charity and honour to secure that her channel should convey nothing but health,
and Because she knew the Sins of Parents descend upon Children, she endeavoured by Justice and Religion, by charity and honour to secure that her channel should convey nothing but health,
cc c-acp pns31 vvd dt n2 pp-f n2 vvb p-acp n2, pns31 vvd p-acp n1 cc n1, p-acp n1 cc n1 pc-acp vvi cst po31 n1 vmd vvi pix cc-acp n1,
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and a fair example and a blessing.
and a fair Exampl and a blessing.
cc dt j n1 cc dt n1.
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10. And though her accounts to God were made up of nothing but small parcels, little passions,
10. And though her accounts to God were made up of nothing but small parcels, little passion,
crd cc cs po31 n2 p-acp np1 vbdr vvn a-acp pp-f pix cc-acp j n2, j n2,
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and angry words, and trifling discontents, which are the allays of the piety of the most holy persons;
and angry words, and trifling discontents, which Are the allays of the piety of the most holy Persons;
cc j n2, cc j-vvg n2, r-crq vbr dt vvz pp-f dt n1 pp-f dt av-ds j n2;
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yet she was early at her repentance;
yet she was early At her Repentance;
av pns31 vbds av-j p-acp po31 n1;
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and toward the latter end of her days, grew so fast in Religion, as if she had had a revelation of her approaching end,
and towards the latter end of her days, grew so fast in Religion, as if she had had a Revelation of her approaching end,
cc p-acp dt d n1 pp-f po31 n2, vvd av av-j p-acp n1, c-acp cs pns31 vhd vhn dt n1 pp-f po31 j-vvg n1,
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and therefore that she must go a great way in a little time:
and Therefore that she must go a great Way in a little time:
cc av cst pns31 vmb vvi dt j n1 p-acp dt j n1:
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her discourses more full of religion, her prayers more frequent, her charity increasing, her forgiveness more forward, her friendships more communicative, her passion more under discipline;
her discourses more full of Religion, her Prayers more frequent, her charity increasing, her forgiveness more forward, her friendships more communicative, her passion more under discipline;
po31 n2 av-dc j pp-f n1, po31 n2 av-dc j, po31 n1 vvg, po31 n1 av-dc av-j, po31 n2 av-dc j, po31 n1 av-dc p-acp n1;
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and so she trimmed her lamp, not thinking her night was so neer, but that it might shine also in the day time, in the Temple,
and so she trimmed her lamp, not thinking her night was so near, but that it might shine also in the day time, in the Temple,
cc av pns31 vvd po31 n1, xx vvg po31 n1 vbds av av-j, cc-acp cst pn31 vmd vvi av p-acp dt n1 n1, p-acp dt n1,
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and before the Altar of Incense.
and before the Altar of Incense.
cc p-acp dt n1 pp-f n1.
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But in this course of hers there were some circumstances, and some appendages of substance, which were highly remarkable.
But in this course of hers there were Some Circumstances, and Some appendages of substance, which were highly remarkable.
cc-acp p-acp d n1 pp-f png31 a-acp vbdr d n2, cc d n2 pp-f n1, r-crq vbdr av-j j.
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1. In all her Religion, and in all her actions of relation towards God, she had a strange evenness and untroubled passage, sliding toward her Ocean of God and of infinity with a certain and silent motion.
1. In all her Religion, and in all her actions of Relation towards God, she had a strange evenness and untroubled passage, sliding towards her Ocean of God and of infinity with a certain and silent motion.
crd p-acp d po31 n1, cc p-acp d po31 n2 pp-f n1 p-acp np1, pns31 vhd dt j n1 cc j n1, vvg p-acp po31 n1 pp-f np1 cc pp-f n1 p-acp dt j cc j n1.
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So have I seen a River deep and smooth passing with a still foot and a sober face,
So have I seen a River deep and smooth passing with a still foot and a Sobrium face,
av vhb pns11 vvn dt n1 j-jn cc j vvg p-acp dt j n1 cc dt j n1,
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and paying to the Fiscus, the great Exchequer of the Sea, the Prince of all the watry bodies, a tribute large and full:
and paying to the Fiscus, the great Exchequer of the Sea, the Prince of all the watery bodies, a tribute large and full:
cc vvg p-acp dt np1, dt j n1 pp-f dt n1, dt n1 pp-f d dt j n2, dt n1 j cc j:
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and hard by it a little brook skipping and making a noise upon its unequal and neighbour bottom;
and hard by it a little brook skipping and making a noise upon its unequal and neighbour bottom;
cc av-j p-acp pn31 dt j np1-n vvg cc vvg dt n1 p-acp po31 j cc n1 n1;
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and after all its talking and bragged motion, it payed to its common Audit no more than the Revenues of a little cloud, or a contemptible vessel:
and After all its talking and bragged motion, it paid to its Common Audit no more than the Revenues of a little cloud, or a contemptible vessel:
cc p-acp d po31 n-vvg cc j-vvn n1, pn31 vvd p-acp po31 j n1 av-dx av-dc cs dt n2 pp-f dt j n1, cc dt j n1:
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So have I sometimes compared the issues of her Religion to the solemnities and famed outsides of anothers piety.
So have I sometime compared the issues of her Religion to the solemnities and famed outsides of another's piety.
av vhb pns11 av vvn dt n2 pp-f po31 n1 p-acp dt n2 cc j-vvn n2-an pp-f ng1-jn n1.
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It dwelt upon her spirit, and was incorporated with the periodical work of every day:
It dwelled upon her Spirit, and was incorporated with the Periodical work of every day:
pn31 vvd p-acp po31 n1, cc vbds vvn p-acp dt j n1 pp-f d n1:
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she did not believe that Religion was intended to minister to fame and reputation, but to pardon of sins, to the pleasure of God, and the salvation of souls.
she did not believe that Religion was intended to minister to fame and reputation, but to pardon of Sins, to the pleasure of God, and the salvation of Souls.
pns31 vdd xx vvi d n1 vbds vvn pc-acp vvi p-acp n1 cc n1, cc-acp pc-acp vvi pp-f n2, p-acp dt n1 pp-f np1, cc dt n1 pp-f n2.
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For Religion is like the breath of Heaven; if it goes abroad into the open air, it scatters and dissolves like Camphyre:
For Religion is like the breath of Heaven; if it Goes abroad into the open air, it scatters and dissolves like Camphyre:
p-acp n1 vbz av-j dt n1 pp-f n1; cs pn31 vvz av p-acp dt j n1, pn31 vvz cc vvz av-j np1:
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but if it enters into a secret hollowness, into a close conveyance, it is strong and mighty,
but if it enters into a secret hollowness, into a close conveyance, it is strong and mighty,
cc-acp cs pn31 vvz p-acp dt j-jn n1, p-acp dt j n1, pn31 vbz j cc j,
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and comes forth with vigour and great effect at the other end, at the other side of this life, in the days of death and judgment.
and comes forth with vigour and great Effect At the other end, At the other side of this life, in the days of death and judgement.
cc vvz av p-acp n1 cc j n1 p-acp dt j-jn n1, p-acp dt j-jn n1 pp-f d n1, p-acp dt n2 pp-f n1 cc n1.
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2. The other appendage of her Religion, which also was a great ornament to all the parts of her life, was a rare modesty and humility of spirit, a confident despising and undervaluing of her self.
2. The other appendage of her Religion, which also was a great ornament to all the parts of her life, was a rare modesty and humility of Spirit, a confident despising and undervaluing of her self.
crd dt j-jn n1 pp-f po31 n1, r-crq av vbds dt j n1 p-acp d dt n2 pp-f po31 n1, vbds dt j n1 cc n1 pp-f n1, dt j vvg cc vvg pp-f po31 n1.
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For though she had the greatest judgment, and the greatest experience of things and persons that I ever yet knew in a person of her youth, and sex, and circumstances;
For though she had the greatest judgement, and the greatest experience of things and Persons that I ever yet knew in a person of her youth, and sex, and Circumstances;
p-acp cs pns31 vhd dt js n1, cc dt js n1 pp-f n2 cc n2 cst pns11 av av vvd p-acp dt n1 pp-f po31 n1, cc n1, cc n2;
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yet as if she knew nothing of it, she had the meanest opinion of her self;
yet as if she knew nothing of it, she had the Meanest opinion of her self;
av c-acp cs pns31 vvd pix pp-f pn31, pns31 vhd dt js n1 pp-f po31 n1;
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and like a fair taper, when she shined to all the room, yet round about her own station she had cast a shadow and a cloud,
and like a fair taper, when she shined to all the room, yet round about her own station she had cast a shadow and a cloud,
cc av-j dt j n1, c-crq pns31 vvd p-acp d dt n1, av av-j p-acp po31 d n1 pns31 vhd vvn dt n1 cc dt n1,
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and she shined to every body but her self. But the perfectness of her prudence and excellent parts could not be hid;
and she shined to every body but her self. But the perfectness of her prudence and excellent parts could not be hid;
cc pns31 vvd p-acp d n1 p-acp po31 n1. p-acp dt n1 pp-f po31 n1 cc j n2 vmd xx vbi vvn;
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and all her humility, and arts of concealment, made the vertues more amiable and illustrious.
and all her humility, and arts of concealment, made the Virtues more amiable and illustrious.
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For as pride sullies the beauty of the fairest vertues, and makes our understanding but like the craft and learning of a Devil:
For as pride sullies the beauty of the Fairest Virtues, and makes our understanding but like the craft and learning of a devil:
p-acp p-acp n1 vvz dt n1 pp-f dt js n2, cc vvz po12 n1 cc-acp av-j dt n1 cc n1 pp-f dt n1:
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so humility is the greatest eminency, and art of publication in the whole world;
so humility is the greatest eminency, and art of publication in the Whole world;
av n1 vbz dt js n1, cc n1 pp-f n1 p-acp dt j-jn n1;
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and she in all her arts of secrecy and hiding her worthy things, was but like one that hideth the wind,
and she in all her arts of secrecy and hiding her worthy things, was but like one that Hideth the wind,
cc pns31 p-acp d po31 n2 pp-f n1 cc vvg po31 j n2, vbds p-acp av-j pi cst vvz dt n1,
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and covers the oyntment of her right hand. I know not by what instrument it happened;and covers the ointment of her right hand. I know not by what Instrument it happened;
cc vvz dt n1 pp-f po31 j-jn n1. pns11 vvb xx p-acp r-crq n1 pn31 vvd;
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but when death drew neer, before it made any show upon her body, or revealed it self by a natural signification, it was conveyed to her spirit:
but when death drew near, before it made any show upon her body, or revealed it self by a natural signification, it was conveyed to her Spirit:
cc-acp q-crq n1 vvd av-j, c-acp pn31 vvd d n1 p-acp po31 n1, cc vvd pn31 n1 p-acp dt j n1, pn31 vbds vvn p-acp po31 n1:
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she had a strange secret perswasion that the bringing this child should be her last scene of life:
she had a strange secret persuasion that the bringing this child should be her last scene of life:
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and we have known, that the soul when she is about to disrobe her self of her upper garment, sometimes speaks rarely, Magnifica verba mors propè admota excutit; sometimes it is Prophetical;
and we have known, that the soul when she is about to disrobe her self of her upper garment, sometime speaks rarely, Magnifica verba mors propè admota excutit; sometime it is Prophetical;
cc pns12 vhb vvn, cst dt n1 c-crq pns31 vbz p-acp pc-acp vvi po31 n1 pp-f po31 j n1, av vvz av-j, fw-la fw-la fw-la fw-la fw-la fw-la; av pn31 vbz j;
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sometimes God by a superinduced perswasion wrought by instruments, or accidents of his own, serves the ends of his own providence and the salvation of the soul:
sometime God by a superinduced persuasion wrought by Instruments, or accidents of his own, serves the ends of his own providence and the salvation of the soul:
av np1 p-acp dt vvn n1 vvn p-acp n2, cc n2 pp-f po31 d, vvz dt n2 pp-f po31 d n1 cc dt n1 pp-f dt n1:
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But so it was, that the thought of death dwelt long with her, and grew from the first steps of fancy and fear, to a consent, from thence to a strange credulity, and expectation of it;
But so it was, that the Thought of death dwelled long with her, and grew from the First steps of fancy and Fear, to a consent, from thence to a strange credulity, and expectation of it;
cc-acp av pn31 vbds, cst dt n1 pp-f n1 vvd av-j p-acp pno31, cc vvd p-acp dt ord n2 pp-f n1 cc n1, p-acp dt n1, p-acp av p-acp dt j n1, cc n1 pp-f pn31;
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and without the violence of sickness she dyed, as if she had done it voluntarily,
and without the violence of sickness she died, as if she had done it voluntarily,
cc p-acp dt n1 pp-f n1 pns31 vvd, c-acp cs pns31 vhd vdn pn31 av-jn,
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and by design, and for fear her expectation should have been deceived, or that she should seem to have had an unreasonable fear, or apprehension;
and by Design, and for Fear her expectation should have been deceived, or that she should seem to have had an unreasonable Fear, or apprehension;
cc p-acp n1, cc p-acp n1 po31 n1 vmd vhi vbn vvn, cc cst pns31 vmd vvi pc-acp vhi vhn dt j n1, cc n1;
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or rather (as one said of Cato) sic abiit è vitâ ut causam moriendi nactam se esse gauderet, she dyed,
or rather (as one said of Cato) sic Abiit è vitâ ut Causam moriendi nactam se esse gauderet, she died,
cc av-c (c-acp pi vvn pp-f np1) fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, pns31 vvd,
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as if she had been glad of the opportunity.
as if she had been glad of the opportunity.
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And in this I cannot but adore the providence, and admire the wisdom and infinite mercies of God:
And in this I cannot but adore the providence, and admire the Wisdom and infinite Mercies of God:
cc p-acp d pns11 vmbx p-acp vvi dt n1, cc vvi dt n1 cc j n2 pp-f np1:
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For having a tender and soft, a delicate and fine constitution and breeding, she was tender to pain,
For having a tender and soft, a delicate and fine constitution and breeding, she was tender to pain,
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and apprehensive of it, as a childs shoulder is of a load and burden: Grave est tenerae cervici jugum;
and apprehensive of it, as a child's shoulder is of a load and burden: Grave est Tender cervici jugum;
cc j pp-f pn31, c-acp dt ng1 n1 vbz pp-f dt n1 cc n1: j fw-la fw-la fw-la fw-la;
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and in her often discourses of death, which she wonld renew willingly and frequently, she would tell, that she feared not death,
and in her often discourses of death, which she would renew willingly and frequently, she would tell, that she feared not death,
cc p-acp pno31 av n2 pp-f n1, r-crq pns31 vmd vvi av-j cc av-j, pns31 vmd vvi, cst pns31 vvd xx n1,
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but she feared the sharp pains of death: Emori nolo, me esse mortuam non curo:
but she feared the sharp pains of death: Emori nolo, me esse mortuam non curo:
cc-acp pns31 vvd dt j n2 pp-f n1: fw-la fw-la, pno11 fw-la fw-la fw-fr fw-la:
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The being dead, and being freed from the troubles and dangers of this world, she hoped would be for her advantage,
The being dead, and being freed from the Troubles and dangers of this world, she hoped would be for her advantage,
av vbg j, cc vbg vvn p-acp dt n2 cc n2 pp-f d n1, pns31 vvd vmd vbi p-acp po31 n1,
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and therefore that was no part of her fear:
and Therefore that was no part of her Fear:
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But she believing the pangs of death were great, and the use and aids of reason little, had reason to fear lost they should do violence to her spirit and the decency of her resolution.
But she believing the pangs of death were great, and the use and aids of reason little, had reason to Fear lost they should do violence to her Spirit and the decency of her resolution.
cc-acp pns31 vvg dt n2 pp-f n1 vbdr j, cc dt n1 cc n2 pp-f n1 j, vhd n1 pc-acp vvi vvd pns32 vmd vdi n1 p-acp po31 n1 cc dt n1 pp-f po31 n1.
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But God that knew her fears and her jealousie concerning her self, fitted her with a death so easie,
But God that knew her fears and her jealousy Concerning her self, fitted her with a death so easy,
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so harmless, so painless, that it did not put her patience to a severe trial.
so harmless, so painless, that it did not put her patience to a severe trial.
av j, av j, cst pn31 vdd xx vvi po31 n1 p-acp dt j n1.
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It was not (in all appearance) of so much trouble, as two fits of a common ague;
It was not (in all appearance) of so much trouble, as two fits of a Common ague;
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so careful was God to remonstrate to all that stood in that sad attendance, that this soul was dear to him:
so careful was God to remonstrate to all that stood in that sad attendance, that this soul was dear to him:
av j vbds np1 pc-acp vvi p-acp d cst vvd p-acp d j n1, cst d n1 vbds j-jn p-acp pno31:
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and that since she had done so much of her duty towards it, he that began would also finish her redemption, by an act of a rare providence, and a singular mercy.
and that since she had done so much of her duty towards it, he that began would also finish her redemption, by an act of a rare providence, and a singular mercy.
cc cst a-acp pns31 vhd vdn av d pp-f po31 n1 p-acp pn31, pns31 cst vvd vmd av vvi po31 n1, p-acp dt n1 pp-f dt j n1, cc dt j n1.
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Blessed be that goodness of God, who does so careful actions of mercy for the ease and security of his servants. Blessed be that Goodness of God, who does so careful actions of mercy for the ease and security of his Servants.
vvn vbb d n1 pp-f np1, r-crq vdz av j n2 pp-f n1 p-acp dt n1 cc n1 pp-f po31 n2.
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But this one instance was a great demonstration that the apprehension of death is worse than the pains of death;
But this one instance was a great demonstration that the apprehension of death is Worse than the pains of death;
p-acp d crd n1 vbds dt j n1 cst dt n1 pp-f n1 vbz jc cs dt n2 pp-f n1;
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and that God loves to reprove the unreasonableness of our fears, by the mightiness, and by the arts of his mercy.
and that God loves to reprove the unreasonableness of our fears, by the mightiness, and by the arts of his mercy.
cc cst np1 vvz pc-acp vvi dt n1 pp-f po12 n2, p-acp dt n1, cc p-acp dt n2 pp-f po31 n1.
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She had in her sickness (if I may so call it, or rather in the solemnities and graver preparations towards death) some curious and well-becoming fears, concerning the final state of her soul:
She had in her sickness (if I may so call it, or rather in the solemnities and graver preparations towards death) Some curious and well-becoming fears, Concerning the final state of her soul:
pns31 vhd p-acp po31 n1 (cs pns11 vmb av vvi pn31, cc av-c p-acp dt n2 cc jc n2 p-acp n1) d j cc j n2, vvg dt j n1 pp-f po31 n1:
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But from thence she passed into a deliquium, or a kind of trance, and as soon as she came forth of it,
But from thence she passed into a deliquium, or a kind of trance, and as soon as she Come forth of it,
cc-acp p-acp av pns31 vvd p-acp dt fw-la, cc dt n1 pp-f n1, cc c-acp av c-acp pns31 vvd av pp-f pn31,
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as if it had been a vision, or that she had conversed with an Angel,
as if it had been a vision, or that she had conversed with an Angel,
c-acp cs pn31 vhd vbn dt n1, cc cst pns31 vhd vvn p-acp dt n1,
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and from his hand had received a labell or scroll of the Book of Life, and there seen her name enrolled, she cryed out aloud, [ Glory be to God on high:
and from his hand had received a label or scroll of the Book of Life, and there seen her name enrolled, she cried out aloud, [ Glory be to God on high:
cc p-acp po31 n1 vhd vvn dt n1 cc n1 pp-f dt n1 pp-f n1, cc a-acp vvn po31 n1 vvn, pns31 vvd av av, [ n1 vbb p-acp np1 p-acp j:
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Now I am sure I shall be saved. ] Concerning which manner of discoursing we are wholly ignorant what judgment can be made:Now I am sure I shall be saved. ] Concerning which manner of discoursing we Are wholly ignorant what judgement can be made:
av pns11 vbm j pns11 vmb vbi vvn. ] vvg r-crq n1 pp-f vvg pns12 vbr av-jn j r-crq n1 vmb vbi vvn:
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but certainly there are strange things in the other world; and so there are in all the immediate preparations to it;
but Certainly there Are strange things in the other world; and so there Are in all the immediate preparations to it;
cc-acp av-j pc-acp vbr j n2 p-acp dt j-jn n1; cc av a-acp vbr p-acp d dt j n2 p-acp pn31;
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and a little glimpse of heaven, a minutes conversing with an Angel, any ray of God, any communication extraordinary from the Spirit of comfort, which God gives to his servants in strange and unknown manners, are infinitely far from illusions;
and a little glimpse of heaven, a minutes conversing with an Angel, any ray of God, any communication extraordinary from the Spirit of Comfort, which God gives to his Servants in strange and unknown manners, Are infinitely Far from illusions;
cc dt j n1 pp-f n1, dt n2 vvg p-acp dt n1, d n1 pp-f np1, d n1 j p-acp dt n1 pp-f n1, r-crq np1 vvz p-acp po31 n2 p-acp j cc j n2, vbr av-j j p-acp n2;
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and they shall then be understood by us, when we feel them, and when our new and strange needs shall be refreshed by such unusual visitations.
and they shall then be understood by us, when we feel them, and when our new and strange needs shall be refreshed by such unusual visitations.
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But I must be forced to use summaries and arts of abbreviature in the enumerating those things in which this rare Personage was dear to God and to all her Relatives.
But I must be forced to use summaries and arts of abbreviature in the enumerating those things in which this rare Personage was dear to God and to all her Relatives.
cc-acp pns11 vmb vbi vvn pc-acp vvi n2 cc n2 pp-f n1 p-acp dt vvg d n2 p-acp r-crq d j n1 vbds j-jn p-acp np1 cc p-acp d po31 n2.
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If we consider her Person, she was in the flower of her age, Jucundum cum aetas florida ver ageret;
If we Consider her Person, she was in the flower of her age, Jucundum cum Aetas florida ver ageret;
cs pns12 vvb po31 n1, pns31 vbds p-acp dt n1 pp-f po31 n1, fw-la fw-la n2 fw-la fw-la fw-la;
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of a temperate, plain and natural diet, without curiosity or an intemperate palate; she spent less time in dressing, than many servants;
of a temperate, plain and natural diet, without curiosity or an intemperate palate; she spent less time in dressing, than many Servants;
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her recreations were little and seldom, her prayers often, her reading much: she was of a most noble and charitable soul;
her recreations were little and seldom, her Prayers often, her reading much: she was of a most noble and charitable soul;
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a great lover of honourable actions, and as great a despiser of base things;
a great lover of honourable actions, and as great a despiser of base things;
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hugely loving to oblige others, and very unwilling to be in arrear to any upon the stock of courtesies and liberality;
hugely loving to oblige Others, and very unwilling to be in arrear to any upon the stock of courtesies and liberality;
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so free in all acts of favour, that she would not stay to hear her self thanked,
so free in all acts of favour, that she would not stay to hear her self thanked,
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as being unwilling that what good went from her to a needful or an obliged person should ever return to her again:
as being unwilling that what good went from her to a needful or an obliged person should ever return to her again:
c-acp vbg j cst r-crq j vvd p-acp pno31 p-acp dt j cc dt j-vvn n1 vmd av vvi p-acp pno31 av:
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she was an excellent friend, and hugely dear to very many, especially to the best and most discerning persons;
she was an excellent friend, and hugely dear to very many, especially to the best and most discerning Persons;
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to all that conversed with her, and could understand her great worth and sweetness: she was of an honourable, a nice, and tender reputation;
to all that conversed with her, and could understand her great worth and sweetness: she was of an honourable, a Nicaenae, and tender reputation;
p-acp d cst vvd p-acp pno31, cc vmd vvi po31 j n1 cc n1: pns31 vbds pp-f dt j, dt j, cc j n1;
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and of the pleasures of this world, which were laid before her in heaps, she took a very small and inconsiderable share,
and of the pleasures of this world, which were laid before her in heaps, she took a very small and inconsiderable share,
cc pp-f dt n2 pp-f d n1, r-crq vbdr vvn p-acp pno31 p-acp n2, pns31 vvd dt j j cc j n1,
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as not loving to glut her self with vanity, or take her portion of good things here below.
as not loving to glut her self with vanity, or take her portion of good things Here below.
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If we look on her as a Wife, she was chast and loving, fruitful and discreet, humble and pleasant, witty and complyant, rich and fair;
If we look on her as a Wife, she was chaste and loving, fruitful and discreet, humble and pleasant, witty and compliant, rich and fair;
cs pns12 vvb p-acp pno31 p-acp dt n1, pns31 vbds j cc j-vvg, j cc j, j cc j, j cc j, j cc j;
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and wanted nothing to the making her a principal and precedent to the best Wives of the World,
and wanted nothing to the making her a principal and precedent to the best Wives of the World,
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but a long life, and a full age.
but a long life, and a full age.
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If we remember her as a Mother, she was kind and severe, careful and prudent, very tender,
If we Remember her as a Mother, she was kind and severe, careful and prudent, very tender,
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and not at all fond, a greater Lover of her Childrens Souls than of their Bodies,
and not At all found, a greater Lover of her Children's Souls than of their Bodies,
cc xx p-acp d j, dt jc n1 pp-f po31 ng2 n2 cs pp-f po32 n2,
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and one that would value them more by the strict rules of honour and proper worth,
and one that would valve them more by the strict rules of honour and proper worth,
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than by their relation to her self.
than by their Relation to her self.
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Her Servants found her prudent, and fit to govern, and yet open-handed, and apt to reward;
Her Servants found her prudent, and fit to govern, and yet openhanded, and apt to reward;
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a just Exactor of their duty, and a great Rewarder of their diligence.
a just Exactor of their duty, and a great Rewarder of their diligence.
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She was in her house a Comfort to her dearest Lord, a Guide to her Children, a Rule to her Servants, an Example to all.
She was in her house a Comfort to her dearest Lord, a Guide to her Children, a Rule to her Servants, an Exampl to all.
pns31 vbds p-acp po31 n1 dt n1 p-acp po31 js-jn n1, dt n1 p-acp po31 n2, dt n1 p-acp po31 n2, dt n1 p-acp d.
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But as she related to God in the offices of Religion, she was even and constant, silent and devout, prudent and material;
But as she related to God in the Offices of Religion, she was even and constant, silent and devout, prudent and material;
p-acp c-acp pns31 vvd p-acp np1 p-acp dt n2 pp-f n1, pns31 vbds j cc j, j cc j, j cc j-jn;
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she loved what she now enjoys, and she feared what she never felt, and God did for her what she never did expect:
she loved what she now enjoys, and she feared what she never felt, and God did for her what she never did expect:
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her fears went beyond all her evil;
her fears went beyond all her evil;
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and yet the good which she hath received was, and is, and ever shall be beyond all her hopes.
and yet the good which she hath received was, and is, and ever shall be beyond all her hope's.
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She lived as we all should live, and she died as I fain would die — Et cum supremos Lachesis perneverit annos, Non aliter cineres mando jacere meos.
She lived as we all should live, and she died as I fain would die — Et cum supremos Lachesis perneverit annos, Non aliter cineres mando jacere meos.
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I pray God I may feel those mercies on my Death-bed that she felt, and that I may feel the same effect of my repentance which she feels of the many degrees of her innocence.
I pray God I may feel those Mercies on my Deathbed that she felt, and that I may feel the same Effect of my Repentance which she feels of the many Degrees of her innocence.
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Such was her death, that she did not die too soon;
Such was her death, that she did not die too soon;
d vbds po31 n1, cst pns31 vdd xx vvi av av;
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and her life was so useful and excellent, that she could not have lived too long.
and her life was so useful and excellent, that she could not have lived too long.
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Nemo parum diu vixit qui virtutis perfectae perfecto functus est munere. Nemo Parum Diu vixit qui virtue perfectae perfecto functus est munere.
np1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
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And as now in the grave it shall not be enquired concerning her, how long she lived, but how well;
And as now in the grave it shall not be inquired Concerning her, how long she lived, but how well;
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so to us who live after her, to suffer a longer calamity, it may be some ease to our sorrows,
so to us who live After her, to suffer a longer calamity, it may be Some ease to our sorrows,
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and some guide to our lives, and some securiry to our conditions, to consider that God hath brought the piety of a young Lady to the early rewards of a never ceasing and never dying Eternity of Glory:
and Some guide to our lives, and Some securiry to our conditions, to Consider that God hath brought the piety of a young Lady to the early rewards of a never ceasing and never dying Eternity of Glory:
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And we also, if we live as she did, shall partake of the same glories; not only having the honour of a good Name, and a dear and honour'd Memory,
And we also, if we live as she did, shall partake of the same Glories; not only having the honour of a good Name, and a dear and honoured Memory,
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but the glories of these glories, the end of all excellent labours, and all prudent counsels,
but the Glories of these Glories, the end of all excellent labours, and all prudent Counsels,
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and all holy Religion, even the salvation of our Souls in that day when all the Saints,
and all holy Religion, even the salvation of our Souls in that day when all the Saints,
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and among them this excellent Woman, shall be shewn to all the World to have done more,
and among them this excellent Woman, shall be shown to all the World to have done more,
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and more excellent things than we know of or can describe. Mors illos consecrat, quorum exitum & qui timent, laudant:
and more excellent things than we know of or can describe. Mors Illos consecrate, quorum exitum & qui Timent, laudant:
cc av-dc j n2 cs pns12 vvb pp-f cc vmb vvi. fw-la n1 vvi, fw-la fw-la cc fw-la n1, n1:
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Death consecrates and makes sacred that person whose excellency was such, that they that are not displeased at the death, cannot dispraise the life;
Death consecrates and makes sacred that person whose excellency was such, that they that Are not displeased At the death, cannot dispraise the life;
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but they that mourn sadly, think they can never commend sufficiently. FINIS.
but they that mourn sadly, think they can never commend sufficiently. FINIS.
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THE Ministers Duty IN LIFE & DOCTRINE. SERM. IX. Tit. II. 7, 8. In all things shewing thy self a pattern of good works:
THE Ministers Duty IN LIFE & DOCTRINE. SERMON. IX. Tit. II 7, 8. In all things showing thy self a pattern of good works:
dt ng1 n1 p-acp n1 cc n1. n1. crd. np1 crd crd, crd p-acp d n2 vvg po21 n1 dt n1 pp-f j n2:
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In Doctrine shewing uncorruptness, gravity, sincerity.
In Doctrine showing uncorruptness, gravity, sincerity.
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Sound Speech that cannot be condemned, that he that is of the contrary part may be ashamed, having no evil thing to say of you.
Found Speech that cannot be condemned, that he that is of the contrary part may be ashamed, having no evil thing to say of you.
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AS God in the Creation of the World first produced a mass of matter, having nothing in it but an obediential capacity and passivity;
AS God in the Creation of the World First produced a mass of matter, having nothing in it but an obediential capacity and passivity;
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which God separating into classes of division, gave to every part a congruity to their respective forms, which in their distinct Orbs and Stations they did receive in order,
which God separating into classes of division, gave to every part a congruity to their respective forms, which in their distinct Orbs and Stations they did receive in order,
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and then were made beauteous by separations and a new Oeconomy; and out of these he appointed some for Servants, and some for Government;
and then were made beauteous by separations and a new Oeconomy; and out of these he appointed Some for Servants, and Some for Government;
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and some to eat, and some to be eaten; some above, and some below;
and Some to eat, and Some to be eaten; Some above, and Some below;
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some to be useful to all the rest, and all to minister to the good of man, whom he made the Prince of the Creation,
Some to be useful to all the rest, and all to minister to the good of man, whom he made the Prince of the Creation,
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and a Minister of the Divine glory: So God hath also done in the new Creation;
and a Minister of the Divine glory: So God hath also done in the new Creation;
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all the world was concluded under sin, it was a corrupt mass, all mankind had corrupted themselves; but yet were capable of Divine influences,
all the world was concluded under since, it was a corrupt mass, all mankind had corrupted themselves; but yet were capable of Divine influences,
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and of a nobler form, producible in the new birth:
and of a Nobler from, producible in the new birth:
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here then Gods Spirit moves upon the waters of a Divine Birth, and makes a separation of part from part, of corruption from corruption;
Here then God's Spirit moves upon the waters of a Divine Birth, and makes a separation of part from part, of corruption from corruption;
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and first chose some Families to whom he communicated the Divine influences and the breath of a nobler life;
and First chosen Some Families to whom he communicated the Divine influences and the breath of a Nobler life;
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Seth and Enoch, Noah and Abraham, Job and Bildad, and these were the special Repositories of the Divine Grace,Seth and Enoch, Noah and Abraham, Job and Bildad, and these were the special Repositories of the Divine Grace,
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and Prophets of righteousness to glorifie God in themselves, and in their Sermons unto others. But this was like enclosing of the Sun;
and prophets of righteousness to Glorify God in themselves, and in their Sermons unto Others. But this was like enclosing of the Sun;
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he that shuts him in, shuts him out;
he that shuts him in, shuts him out;
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and God who was and is an infinite goodness, would not be circumscribed and limited to a narrow circle:
and God who was and is an infinite Goodness, would not be circumscribed and limited to a narrow circle:
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goodness is his Nature, and infinite is his Measure, and communication of that goodness is the motion of that eternal being:
Goodness is his Nature, and infinite is his Measure, and communication of that Goodness is the motion of that Eternal being:
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God g. breaks forth as out of a Cloud, and picks out a whole Nation;
God g. breaks forth as out of a Cloud, and picks out a Whole nation;
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the Sons of Israel became his Family, and that soon swell'd into a Nation, and that Nation multiplied till it became too big for their Country,
the Sons of Israel became his Family, and that soon swelled into a nation, and that nation multiplied till it became too big for their Country,
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and by a necessary dispersion went, and did much good, and gained some servants to God out of other parts of mankind.
and by a necessary dispersion went, and did much good, and gained Some Servants to God out of other parts of mankind.
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But God was pleased to cast lots once more, and was like the Sun already risen upon the earth, who spreads his rays to all the corners of the habitable World, that all that will open their eyes and draw their Curtains, may see and rejoice in his light.
But God was pleased to cast lots once more, and was like the Sun already risen upon the earth, who spreads his rays to all the corners of the habitable World, that all that will open their eyes and draw their Curtains, may see and rejoice in his Light.
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Here God resolved to call all the World;
Here God resolved to call all the World;
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he sent into the high ways and hedges, to the corners of the Gentiles, and the high ways of the Jews, all might come that would;
he sent into the high ways and hedges, to the corners of the Gentiles, and the high ways of the jews, all might come that would;
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for the sound of the Gospel went out into all Lands: and God chose all that came, but all would not;
for the found of the Gospel went out into all Lands: and God chosen all that Come, but all would not;
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and those that did, he gathered into a fold, marked them with his own mark, sent his Son to be the great Shepherd and Bishop of their Souls;
and those that did, he gathered into a fold, marked them with his own mark, sent his Son to be the great Shepherd and Bishop of their Souls;
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and they became a peculiar People unto God, a little Flock, a new Election. And here is the first separation and singularity of the Gospel;
and they became a peculiar People unto God, a little Flock, a new Election. And Here is the First separation and singularity of the Gospel;
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all that hear the voice of Christ's first call, all that profess themselves his Disciples, all that take his signature, they and their Children are the Church,
all that hear the voice of Christ's First call, all that profess themselves his Disciples, all that take his signature, they and their Children Are the Church,
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an NONLATINALPHABET called out from the rest of the World, the elect and the chosen of God.
an called out from the rest of the World, the elect and the chosen of God.
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Now these being thus chosen out, culled and picked from the evil Generations of the World, he separates them from others, to gather them to himself;
Now these being thus chosen out, culled and picked from the evil Generations of the World, he separates them from Others, to gather them to himself;
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he separates them and sanctifies them to become holy;
he separates them and Sanctifies them to become holy;
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to come out (not of the companies so much, as) from the evil manners of the world:
to come out (not of the companies so much, as) from the evil manners of the world:
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God chuses them unto holiness, they are NONLATINALPHABET, put in the right order to eternal life.
God chooses them unto holiness, they Are, put in the right order to Eternal life.
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All Christians are holy unto the Lord, and g. must not be unholy in their conversation;
All Christians Are holy unto the Lord, and g. must not be unholy in their Conversation;
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for nothing that is unholy shall come neer to God: That's the first great line of our duty: But God intends it further:
for nothing that is unholy shall come near to God: That's the First great line of our duty: But God intends it further:
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All Christians must not be only holy, but eminently holy. For John indeed baptized with water, but that's but a dull and unactive Element,
All Christians must not be only holy, but eminently holy. For John indeed baptised with water, but that's but a dull and unactive Element,
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and moves by no principle, but by being ponderous; Christ baptizes with the Holy Ghost and with fire, and God hates lukewarmness;
and moves by no principle, but by being ponderous; christ baptizes with the Holy Ghost and with fire, and God hates lukewarmness;
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and when he choses to him a peculiar People, he adds, they must be zealous of good works.
and when he choses to him a peculiar People, he adds, they must be zealous of good works.
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But in this affair, there are many steps and great degrees of progression. 1. All Gods People must be delivered from all sin;
But in this affair, there Are many steps and great Degrees of progression. 1. All God's People must be Delivered from all since;
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for as Christ came wholly to destroy the works of the Devil, so he intends also to present his Church as a pure Virgin unto Christ;
for as christ Come wholly to destroy the works of the devil, so he intends also to present his Church as a pure Virgae unto christ;
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NONLATINALPHABET, without scandal, without hypocrisie, without spot or wrinkle, or any such thing:
, without scandal, without hypocrisy, without spot or wrinkle, or any such thing:
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For to be quit from sin, that is, from all affection to it, is supposed in the Christians life:
For to be quit from since, that is, from all affection to it, is supposed in the Christians life:
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denying ungodliness and worldly lusts, and being cleansed from all filthiness of flesh and spirit, and having escaped from all corruption that is in the world through lust; denying ungodliness and worldly Lustiest, and being cleansed from all filthiness of Flesh and Spirit, and having escaped from all corruption that is in the world through lust;
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this is not so much commanded as supposed: without this nothing can be done, nothing can be hoped:
this is not so much commanded as supposed: without this nothing can be done, nothing can be hoped:
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this is but the foundation of the Christian, who is intended to be a habitation of God, a member of Christ, a temple of the holy Spirit of God: the building follows.
this is but the Foundation of the Christian, who is intended to be a habitation of God, a member of christ, a temple of the holy Spirit of God: the building follows.
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2. All Christians must acquire all the graces of the holy Spirit of God; S. Peter gives the Catalogue [ Faith, and Vertue, and Knowledge, and Temperance, and Patience,
2. All Christians must acquire all the graces of the holy Spirit of God; S. Peter gives the Catalogue [ Faith, and Virtue, and Knowledge, and Temperance, and Patience,
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and Godliness, and Brotherly kindness, and Charity ] and that you may see what is the spirit of a Christian, what an activity and brisk principle is required to the acquisition of these things; and Godliness, and Brotherly kindness, and Charity ] and that you may see what is the Spirit of a Christian, what an activity and brisk principle is required to the acquisition of these things;
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the Apostle gives this percept, that for the acquiring these things, we should give NONLATINALPHABET, all diligence;
the Apostle gives this percept, that for the acquiring these things, we should give, all diligence;
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no lazy worker is a good Christian, he must be diligent;
no lazy worker is a good Christian, he must be diligent;
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and not every diligence, nor every degree of good diligence, but it must be all, omnem omniuo diligentiam, give all diligence.
and not every diligence, nor every degree of good diligence, but it must be all, omnem omniuo diligentiam, give all diligence.
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3. There is yet another degree to be added here too:
3. There is yet Another degree to be added Here too:
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It is not enough for a Christian to be free from corruption, and to have these graces;
It is not enough for a Christian to be free from corruption, and to have these graces;
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and g. to be diligent, very diligent to obtain them; but they must be in us and abound, N. B. they must be in us;
and g. to be diligent, very diligent to obtain them; but they must be in us and abound, N. B. they must be in us;
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these graces and this righteousness must be inherent; it is not enough for us that Christ had them for us;
these graces and this righteousness must be inherent; it is not enough for us that christ had them for us;
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for it is true, if he had not had them, we should never have received those or any thing else that is good:
for it is true, if he had not had them, we should never have received those or any thing Else that is good:
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but he had them, that we might have them, and follow his steps who knew no sin, and fulfilled all righteousness.
but he had them, that we might have them, and follow his steps who knew no since, and fulfilled all righteousness.
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They must be in us, saith S. Peter; and not only so, they must also abound in us, that's the end of Christ's death, that's the fruit of his Spirit:
They must be in us, Says S. Peter; and not only so, they must also abound in us, that's the end of Christ's death, that's the fruit of his Spirit:
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they must be plentiful like a full Vintage, or like Euphrates in the time of ripe Fruits;
they must be plentiful like a full Vintage, or like Euphrates in the time of ripe Fruits;
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they must swell over the banks:
they must swell over the banks:
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for when they are but in gradu virtutis, in the lowest step of sincerity, they may fall from the tree like unripe fruit,
for when they Are but in Grade virtue, in the lowest step of sincerity, they may fallen from the tree like unripe fruit,
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and be fit for nothing but for Prodigals and Swine; they must be in their season and period, great and excellent, and eminent;
and be fit for nothing but for Prodigals and Swine; they must be in their season and Period, great and excellent, and eminent;
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they must take up all our faculties, fill up all our time, spend all our powers, satisfie the will,
they must take up all our faculties, fill up all our time, spend all our Powers, satisfy the will,
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and be adequate to all the powers of our choice;
and be adequate to all the Powers of our choice;
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that is, as S. Peter adds, they must be so, that we make our calling and election sure;
that is, as S. Peter adds, they must be so, that we make our calling and election sure;
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so as that we shall never any more depart from God:
so as that we shall never any more depart from God:
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well thus far you see how severe and sacred a thing it is to be a Christian.
well thus Far you see how severe and sacred a thing it is to be a Christian.
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4. But there are yet three steps more beyond this: God requires of us perseverance; a thrusting all this forward, even unto the end:
4. But there Are yet three steps more beyond this: God requires of us perseverance; a thrusting all this forward, even unto the end:
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without peace and holiness no man shall see God, saith the Author to the Hebrews; but that's not all, NONLATINALPHABET, follow after peace and holiness with all men, NONLATINALPHABET, without which; without peace and holiness no man shall see God, Says the Author to the Hebrews; but that's not all,, follow After peace and holiness with all men,, without which;
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it is not NONLATINALPHABET, without which peace, but NONLATINALPHABET, without which following of peace and holiness; that is, unless we endure all contradiction of sinners and objections;
it is not, without which peace, but, without which following of peace and holiness; that is, unless we endure all contradiction of Sinners and objections;
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without following it close and home to the utmost issue, to the end of all righteousness, tending even to comprehension, to consummation and perfection, no man shall see God;
without following it close and home to the utmost issue, to the end of all righteousness, tending even to comprehension, to consummation and perfection, no man shall see God;
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NONLATINALPHABET, is good and great, to dwell in holiness:
, is good and great, to dwell in holiness:
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but that's not enough, it must be NONLATINALPHABET too, we must still pursue it, and that unto the end:
but that's not enough, it must be too, we must still pursue it, and that unto the end:
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for he that endureth unto the end shall be saved. 5. And what more? yes there is something yet:for he that Endureth unto the end shall be saved. 5. And what more? yes there is something yet:
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For besides this extension of duration, there must be intensio graduum: for nondum comprehendimus, nondum perfecti sumus, we have not yet comprehended, we are not yet made perfect;
For beside this extension of duration, there must be intensio graduum: for Nondum comprehendimus, Nondum perfection sumus, we have not yet comprehended, we Are not yet made perfect;
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but that must be aimed at: Be ye perfect as your heavenly Father is perfect; be ye meek as Christ is, be ye holy as God is holy;
but that must be aimed At: Be you perfect as your heavenly Father is perfect; be the meek as christ is, be the holy as God is holy;
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pure as your Father in Heaven is pure; and who can be so? no man can be so in degree;pure as your Father in Heaven is pure; and who can be so? no man can be so in degree;
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but so in kind, every man must desire, and every man must contend to be, and g. it is possible, else it had never been required.
but so in kind, every man must desire, and every man must contend to be, and g. it is possible, Else it had never been required.
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6. And now after all this, one thing more is to be done: you must be so for your selves, and you must be so for others:
6. And now After all this, one thing more is to be done: you must be so for your selves, and you must be so for Others:
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you must be so as to please God, and you must be so to edifie your Brethren:
you must be so as to please God, and you must be so to edify your Brothers:
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Let your light so shine before men, that they may glorifie your Father which is in Heaven; Let your Light so shine before men, that they may Glorify your Father which is in Heaven;
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let it be so eminent and conspicuous, that all that see your conversation, and all that come into your Congregations may be convinced,
let it be so eminent and conspicuous, that all that see your Conversation, and all that come into your Congregations may be convinced,
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and falling down and worshipping, may say of a truth the Spirit of the Lord is in you.
and falling down and worshipping, may say of a truth the Spirit of the Lord is in you.
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And g. our Blessed Saviour in his Sermon upon the Mount, which is the summary of a Christians life, at the end of the eight beatitudes, tells all his Followers and Disciples:
And g. our Blessed Saviour in his Sermon upon the Mount, which is the summary of a Christians life, At the end of the eight Beatitudes, tells all his Followers and Disciples:
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ye are the salt of the world, ye are the light of the world; you Are the salt of the world, you Are the Light of the world;
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and g. the Kingdom of Heaven, or the Gospel is compared to a woman that hid in three measures of meal, the Jews, the Turks, the Heathen Idolaters, her Leaven, till all was leavened:
and g. the Kingdom of Heaven, or the Gospel is compared to a woman that hid in three measures of meal, the jews, the Turks, the Heathen Idolaters, her Leaven, till all was leavened:
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our Light must be so shining, our Conversation so exemplar as to draw all the world after us;
our Light must be so shining, our Conversation so exemplar as to draw all the world After us;
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that they that will not, may be ashamed, and they that wil, lmay be allured by the beauty of the flame.
that they that will not, may be ashamed, and they that will, lmay be allured by the beauty of the flame.
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These are the proportions and measures of every Christian, for from the days of John the Baptist, the Kingdom of Heaven suffers violence,
These Are the proportions and measures of every Christian, for from the days of John the Baptist, the Kingdom of Heaven suffers violence,
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and the violent take it by force; and the violent take it by force;
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that although, John the Baptist was the greatest that ever was born of woman, yet, he that is least in the Kingdom of Heaven, the meanest of the Laity, may be greater than he. This is a great height,
that although, John the Baptist was the greatest that ever was born of woman, yet, he that is least in the Kingdom of Heaven, the Meanest of the Laity, may be greater than he. This is a great height,
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and these things I have premised, not only to describe the duty of all that are here present,
and these things I have premised, not only to describe the duty of all that Are Here present,
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even of all Christians whatsoever, that you may not depart without your portion of a blessing;
even of all Christians whatsoever, that you may not depart without your portion of a blessing;
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but also as a foundation of the ensuing periods, which I shall address to you my Brethren of the Clergy, the Fathers of the people;
but also as a Foundation of the ensuing periods, which I shall address to you my Brothers of the Clergy, the Father's of the people;
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for I speak in a School of the Prophets, Prophets and Prophets Sons; to you who are or intend to be so.
for I speak in a School of the prophets, prophets and prophets Sons; to you who Are or intend to be so.
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For God hath made a separation of you even beyond this separation: he hath separated you yet again;
For God hath made a separation of you even beyond this separation: he hath separated you yet again;
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he hath put you anew into the Chrysoble, he hath made you to pass through the fire seven times more.
he hath put you anew into the Chrysoble, he hath made you to pass through the fire seven times more.
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For it is true, that the whole community of the People is the Church; Ecclesia sancta est communio sanctorum, the holy Catholick Church is the communion of Saints;
For it is true, that the Whole community of the People is the Church; Ecclesia sancta est Communion sanctorum, the holy Catholic Church is the communion of Saints;
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but yet by the voice and consent of all Christendom, you are the Church by way of propriety,
but yet by the voice and consent of all Christendom, you Are the Church by Way of propriety,
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and eminency, and singularity [ Church-men ] that's your appellative: all are NONLATINALPHABET, spiritual men, all have received the Spirit, and all walk in the Spirit,
and eminency, and singularity [ Churchmen ] that's your appellative: all Are, spiritual men, all have received the Spirit, and all walk in the Spirit,
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and ye are all sealed by the Spirit unto the day of Redemption, and yet there is a spirituality peculiar to the Clergy:
and you Are all sealed by the Spirit unto the day of Redemption, and yet there is a spirituality peculiar to the Clergy:
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If any man be overtaken in a fault, ye which are spiritual restore such a one in the spirit of meekness: If any man be overtaken in a fault, you which Are spiritual restore such a one in the Spirit of meekness:
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you who are spiritual by office and designation, of a spiritual calling, and spiritual employment; you who Are spiritual by office and designation, of a spiritual calling, and spiritual employment;
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you who have the Spirit of the Lord Jesus, and minister the Spirit of God, you are more eminently spiritual;
you who have the Spirit of the Lord jesus, and minister the Spirit of God, you Are more eminently spiritual;
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you have the Spirit in graces and in powers, in sanctification and abilities, in Office and in Person;
you have the Spirit in graces and in Powers, in sanctification and abilities, in Office and in Person;
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the Ʋnction from above hath descended upon your heads and upon your hearts;
the Ʋnction from above hath descended upon your Heads and upon your hearts;
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you are NONLATINALPHABET by way of eminency and praelation, spiritual men. All the people of God were holy;
you Are by Way of eminency and prelation, spiritual men. All the people of God were holy;
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Corah and his company were in the right so far; but yet Moses and Aaron were more holy, and stood neerer to God. All the people are Prophets:Corah and his company were in the right so Far; but yet Moses and Aaron were more holy, and stood nearer to God. All the people Are prophets:
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It is now more than Moses wish, for the Spirit of Christ hath made them so:
It is now more than Moses wish, for the Spirit of christ hath made them so:
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If any man prayeth or prophesieth with his head covered; or if any woman prophesieth with her head uncovered, they are dishonoured;If any man Prayeth or Prophesieth with his head covered; or if any woman Prophesieth with her head uncovered, they Are dishonoured;
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but either man or woman may do that work in time and place;
but either man or woman may do that work in time and place;
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for in the latter days I will pour out of my Spirit, and your daughters shall prophesie:
for in the latter days I will pour out of my Spirit, and your daughters shall prophesy:
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and yet God hath appointed in his Church Prophets above these, to whose Spirit all the other Prophets are subject;
and yet God hath appointed in his Church prophets above these, to whose Spirit all the other prophets Are Subject;
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and as God said to Aaron and Miriam concerning Moses, to you I am known in a dream or a vision,
and as God said to Aaron and Miriam Concerning Moses, to you I am known in a dream or a vision,
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but to Moses I speak face to face; but to Moses I speak face to face;
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so it is in the Church, God gives of his Spirit to all men, but you he hath made the Ministers of his Spirit:
so it is in the Church, God gives of his Spirit to all men, but you he hath made the Ministers of his Spirit:
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Nay the people have their portion of the Keys of the Kingdom of Heaven, so said S. Paul; To whom ye forgive any thing, to him I forgive also;
Nay the people have their portion of the Keys of the Kingdom of Heaven, so said S. Paul; To whom you forgive any thing, to him I forgive also;
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and to the whole Church of Corinth he gave a Commission in the Name of Christ,
and to the Whole Church of Corinth he gave a Commission in the Name of christ,
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and by his Spirit to deliver the incestuous person unto Satan; and by his Spirit to deliver the incestuous person unto Satan;
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and when the primitive Penitents stood in their penitential stations, they did Chairs Dei adgeniculari, & toti populo legationem orationis suae commendare;
and when the primitive Penitents stood in their penitential stations, they did Chairs Dei adgeniculari, & Totius populo legationem orationis suae Commend;
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and yet the Keys were not only promised, but given to the Apostles to be used then,
and yet the Keys were not only promised, but given to the Apostles to be used then,
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and transmitted to all Generations of the Church; and we are Ministers of Christ, and Stewards of the manifold Mysteries of God;
and transmitted to all Generations of the Church; and we Are Ministers of christ, and Stewards of the manifold Mysteres of God;
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and to us is committed the word of reconciliation. And thus in the Consecration of the mysterious Sacrament, the people have their portion;and to us is committed the word of reconciliation. And thus in the Consecration of the mysterious Sacrament, the people have their portion;
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for the Bishop or the Priest blesses, and the People by saying Amen to the mystick Prayer is partaker of the Power,
for the Bishop or the Priest Blesses, and the People by saying Amen to the mystic Prayer is partaker of the Power,
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and the whole Church hath a share in the power of Spiritual Sacrifice; Ye are a royal Priesthood, Kings and Priests unto God;
and the Whole Church hath a share in the power of Spiritual Sacrifice; You Are a royal Priesthood, Kings and Priests unto God;
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that is, so ye are Priests as ye are Kings;
that is, so you Are Priests as you Are Kings;
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but yet Kings and Priests have a glory conveyed to them, of which the people partake but in minority, and allegory, and improper communication:
but yet Kings and Priests have a glory conveyed to them, of which the people partake but in minority, and allegory, and improper communication:
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But you are, and are to be respectively that considerable part of mankind by whom God intends to plant holiness in the World;
But you Are, and Are to be respectively that considerable part of mankind by whom God intends to plant holiness in the World;
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by you God means to reign in the hearts of men;
by you God means to Reign in the hearts of men;
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and g. you are to be the first in this kind, and consequently the measure of all the rest:
and g. you Are to be the First in this kind, and consequently the measure of all the rest:
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To you g. I intend this, and some following Discourses in order to this purpose:
To you g. I intend this, and Some following Discourses in order to this purpose:
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I shall but now lay the first stone, but it is the corner stone in this foundation.
I shall but now lay the First stone, but it is the corner stone in this Foundation.
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But to you, I say, of the Clergy, these things are spoken properly; to you these Powers are conveyed really;
But to you, I say, of the Clergy, these things Are spoken properly; to you these Powers Are conveyed really;
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upon you God hath poured his Spirit plentifully;
upon you God hath poured his Spirit plentifully;
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you are the Choicest of his Choice, the Elect of his Election, a Church pick'd out of the Church, Vessels of honour so your Masters use, appointed to teach others, authorised to bless in his Name;
you Are the Choicest of his Choice, the Elect of his Election, a Church picked out of the Church, Vessels of honour so your Masters use, appointed to teach Others, authorised to bless in his Name;
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you are the Ministers of Christ's Priesthood, Under-labourers in the great Work of Mediation and Intercession, Medii inter Deum & Populum;
you Are the Ministers of Christ's Priesthood, Under-labourers in the great Work of Mediation and Intercession, Medii inter God & Populum;
pn22 vbr dt n2 pp-f npg1 n1, n2 p-acp dt j n1 pp-f n1 cc n1, fw-la fw-la fw-la cc fw-la;
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you are for the People towards God, and convey Answers and Messages from God to the People:
you Are for the People towards God, and convey Answers and Messages from God to the People:
pn22 vbr p-acp dt n1 p-acp np1, cc vvi n2 cc n2 p-acp np1 p-acp dt n1:
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These things I speak, not only to magnifie your Office, but to inforce and heighten your Duty;
These things I speak, not only to magnify your Office, but to enforce and heighten your Duty;
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you are holy by Office and Designation;
you Are holy by Office and Designation;
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for your very Appointment is a Sanctification and a Consecration, and g. whatever holiness God requires of the People, who have some little portions in the Priesthood Evangelical, he expects it of you,
for your very Appointment is a Sanctification and a Consecration, and g. whatever holiness God requires of the People, who have Some little portions in the Priesthood Evangelical, he expects it of you,
p-acp po22 j n1 vbz dt n1 cc dt n1, cc zz. r-crq n1 np1 vvz pp-f dt n1, r-crq vhb d j n2 p-acp dt n1 np1, pns31 vvz pn31 pp-f pn22,
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and much greater, to whom he hath conveyed so great Honours, and admitted so neer unto himself,
and much greater, to whom he hath conveyed so great Honours, and admitted so near unto himself,
cc d jc, p-acp ro-crq pns31 vhz vvn av j ng1, cc vvn av av-j p-acp px31,
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and hath made to be the great Ministers of his Kingdom and his Spirit:
and hath made to be the great Ministers of his Kingdom and his Spirit:
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and now as Moses said to the Levitical Schismaticks, Corah and his Company, so I may say to you, Seemeth it but a small thing unto you that the God of Israel hath separated you from the Congregation of Israel to bring you to himself, to do the Service of the Tabernacle of the Lord,
and now as Moses said to the Levitical Schismatics, Corah and his Company, so I may say to you, Seems it but a small thing unto you that the God of Israel hath separated you from the Congregation of Israel to bring you to himself, to do the Service of the Tabernacle of the Lord,
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and to stand before the Congregation to minister to them? And he hath brought thee neer to him. and to stand before the Congregation to minister to them? And he hath brought thee near to him.
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Certainly if of every one of the Christian Congregation God expects a holiness that mingles with no unclean thing;
Certainly if of every one of the Christian Congregation God expects a holiness that mingles with no unclean thing;
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if God will not suffer of them a lukewarm and an indifferent service, but requires zeal of his Glory,
if God will not suffer of them a lukewarm and an indifferent service, but requires zeal of his Glory,
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and that which St. Paul calls the NONLATINALPHABET, the labour of love; if he will have them to be without spot or wrinkle, or any such thing;
and that which Saint Paul calls the, the labour of love; if he will have them to be without spot or wrinkle, or any such thing;
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if he will not endure any pollution in their Flesh or Spirit;
if he will not endure any pollution in their Flesh or Spirit;
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if he requires that their Bodies, and Souls, and Spirits be kept blameless unto the coming of the Lord Jesus;
if he requires that their Bodies, and Souls, and Spirits be kept blameless unto the coming of the Lord jesus;
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if he accepts of none of the people, unless they have within them the conjugation of all Christian Graces;
if he accepts of none of the people, unless they have within them the conjugation of all Christian Graces;
cs pns31 vvz pp-f pix pp-f dt n1, cs pns32 vhb p-acp pno32 dt n1 pp-f d njp n2;
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if he calls on them to abound in every Grace, and that in all the periods of their progression,
if he calls on them to abound in every Grace, and that in all the periods of their progression,
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unto the ends of their lives, and to the consummation and perfection of Grace;
unto the ends of their lives, and to the consummation and perfection of Grace;
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if he hath made them Lights in the World, and the Salt of the Earth, to enlighten others by their good Example,
if he hath made them Lights in the World, and the Salt of the Earth, to enlighten Others by their good Exampl,
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and to teach them and invite them by holy Discourses, and wise Counsels, and Speech seasoned with Salt;
and to teach them and invite them by holy Discourses, and wise Counsels, and Speech seasoned with Salt;
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what is it think ye, or with what words is it possible to express what God requires of you? They are to be Examples of Good life to one another;
what is it think you, or with what words is it possible to express what God requires of you? They Are to be Examples of Good life to one Another;
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but you are to be Examples even of the Examples themselves;
but you Are to be Examples even of the Examples themselves;
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that's your duty, that's the purpose of God, and that's the design of my Text, That in all things ye shew your selves a pattern of good works;
that's your duty, that's the purpose of God, and that's the Design of my Text, That in all things you show your selves a pattern of good works;
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in Doctrine shewing uncorruptness, gravity, sincerity, sound speech that cannot be condemned;
in Doctrine showing uncorruptness, gravity, sincerity, found speech that cannot be condemned;
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that he that is of the contrary part may be ashamed, having no evil thing to say of you. that he that is of the contrary part may be ashamed, having no evil thing to say of you.
cst pns31 cst vbz pp-f dt j-jn n1 vmb vbi j, vhg dx j-jn n1 pc-acp vvi pp-f pn22.
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Here then is, 1. Your Duty. 2. The degrees and excellency of your Duty. The Duty is double: 1. Holiness of Life. 2. Integrity of Doctrine.
Here then is, 1. Your Duty. 2. The Degrees and excellency of your Duty. The Duty is double: 1. Holiness of Life. 2. Integrity of Doctrine.
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Both these have their heightnings in several degrees.
Both these have their heightenings in several Degrees.
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1. For your Life and Conversation, it ought not only to be good, not only to be holy,
1. For your Life and Conversation, it ought not only to be good, not only to be holy,
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but to be so up to the degrees of an excellent example; Ye must be a pattern.
but to be so up to the Degrees of an excellent Exampl; You must be a pattern.
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2. Ye must be patterns, not only of Knowledg and Wisdom, not of contemplation and skill in Mysteries, not of unprofitable Notions, and ineffective Wit and Eloquence;
2. You must be patterns, not only of Knowledge and Wisdom, not of contemplation and skill in Mysteres, not of unprofitable Notions, and ineffective Wit and Eloquence;
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but of something that is more profitable, of something that may do good, something by which mankind shall be better;
but of something that is more profitable, of something that may do good, something by which mankind shall be better;
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of something that shall contribute to the felicity and comfort of the world; a pattern of good works.
of something that shall contribute to the felicity and Comfort of the world; a pattern of good works.
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3. It must not be a NONLATINALPHABET, a type or pattern to be hidden or laid in Tabernacles,
3. It must not be a, a type or pattern to be hidden or laid in Tabernacles,
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like those Images of Molech and Remphan, which the Spirit of God in the Old Testament calls NONLATINALPHABET Succoth Benoth, little Repositories or Boots to hide their Images and patterns of their gods;
like those Images of Molech and Remphan, which the Spirit of God in the Old Testament calls Succoth Benoth, little Repositories or Boots to hide their Images and patterns of their God's;
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but NONLATINALPHABET, you must be exhibited and shewn forth, brought forth into action and visibility, and notorious observation.
but, you must be exhibited and shown forth, brought forth into actium and visibility, and notorious observation.
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4. There is also another mystery and duty in this word;
4. There is also Another mystery and duty in this word;
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for Molech and Remphan they were patterns and figures, but they were NONLATINALPHABET, patterns which the people made; but to Titus St. Paul commanded that he himself should be NONLATINALPHABET, he should give a pattern to the people;
for Molech and Remphan they were patterns and figures, but they were, patterns which the people made; but to Titus Saint Paul commanded that he himself should be, he should give a pattern to the people;
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that is, the Ministers of Christ must not be framed according to the peoples humour, they must not give him rules, nor describe his measures;
that is, the Ministers of christ must not be framed according to the peoples humour, they must not give him rules, nor describe his measures;
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but he should be a rule to them;
but he should be a Rule to them;
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he is neither to live with them so as to please their humours, or to preach Doctrines populo ut placerent quas fecissent fabulas:
he is neither to live with them so as to please their humours, or to preach Doctrines populo ut placerent quas fecissent fabulas:
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but the people are to require the Doctrine at his mouth, and he is to become exemplar to them according to the pattern seen in the Mount, according to the Laws of the Religion and the example of Christ. 5. It must be NONLATINALPHABET;
but the people Are to require the Doctrine At his Mouth, and he is to become exemplar to them according to the pattern seen in the Mount, according to the Laws of the Religion and the Exampl of christ. 5. It must be;
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he must be a pattern in all things:
he must be a pattern in all things:
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It is not enough that the Minister be a loving person, a good neighbourly man, that he be hospitable, that he be not litigious, that he be harmless, and that he be diligent;
It is not enough that the Minister be a loving person, a good neighbourly man, that he be hospitable, that he be not litigious, that he be harmless, and that he be diligent;
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but in every Grace he must praeferre facem, hold a torch, and shew himself a light in all the Commands of God.
but in every Grace he must praeferre facem, hold a torch, and show himself a Light in all the Commands of God.
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These are the measures of his Holiness, the pattern in his Life and Conversation. Secondly, Integrity of Doctrine.
These Are the measures of his Holiness, the pattern in his Life and Conversation. Secondly, Integrity of Doctrine.
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The matter of the Doctrine you are to preach hath in it four qualifications.
The matter of the Doctrine you Are to preach hath in it four qualifications.
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1. It must be NONLATINALPHABET, incorrupt; that is, it must be NONLATINALPHABET, it must be according to the analogy of Faith, no Heretical mixtures, pure Truths of God.
1. It must be, incorrupt; that is, it must be, it must be according to the analogy of Faith, no Heretical mixtures, pure Truths of God.
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2. It must be NONLATINALPHABET, grave, and clean, and chast; that is, NONLATINALPHABET no vain and empty notions, little contentions, and pitiful disputes;
2. It must be, grave, and clean, and chaste; that is, no vain and empty notions, little contentions, and pitiful disputes;
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but becoming the wisdom of the Guide of Souls, and the Ministers of Christ. And 3. It must be NONLATINALPHABET, sound speech, so we read it;
but becoming the Wisdom of the Guide of Souls, and the Ministers of christ. And 3. It must be, found speech, so we read it;
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the word properly signifies salutary and wholesome; that is, such as is apt for edification, NONLATINALPHABET; for the building men up in a most holy faith, and a more excellent charity;
the word properly signifies salutary and wholesome; that is, such as is apt for edification,; for the building men up in a most holy faith, and a more excellent charity;
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not feeding the people with husks and droffe, with Colocynths and Gourds, with gay Tulips and useless Daffodils,
not feeding the people with husks and droffe, with Colocynths and Gourds, with gay Tulips and useless Daffodils,
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but with the bread of life, and medicinal Plants springing from the margin of the Fountains of Salvation.
but with the bred of life, and medicinal Plants springing from the margin of the Fountains of Salvation.
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This is the matter of their Doctrine; and this also hath some heightnings, and excellencies, and extraordinaries: For,
This is the matter of their Doctrine; and this also hath Some heightenings, and excellencies, and extraordinaries: For,
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4. It must be NONLATINALPHABET, so evidently demonstrated, that no man shall be able to reprove it;
4. It must be, so evidently demonstrated, that no man shall be able to reprove it;
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so certainly holy, that no man shall be willing to condemn it.
so Certainly holy, that no man shall be willing to condemn it.
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And 5. It must be NONLATINALPHABET sincere, not polluted with foul intentions and little devices of secular interests, complying with the lusts of the potent,
And 5. It must be sincere, not polluted with foul intentions and little devices of secular interests, complying with the Lustiest of the potent,
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or the humours of the time; not byass'd by partiality, or bending in the flexures of humane policy:
or the humours of the time; not biased by partiality, or bending in the flexures of humane policy:
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it must be so conducted that your very Enemies, Schismaticks and Hereticks, and all sorts of gainsayers, may see that you intend Gods glory, and the good of Souls;
it must be so conducted that your very Enemies, Schismatics and Heretics, and all sorts of gainsayers, may see that you intend God's glory, and the good of Souls;
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and g. that as they can say nothing against the Doctrine deliver'd; so neither shall they find fault with him that delivers it:
and g. that as they can say nothing against the Doctrine Delivered; so neither shall they find fault with him that delivers it:
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and he that observes all this, will indeed be a pattern both of Life and Doctrine;
and he that observes all this, will indeed be a pattern both of Life and Doctrine;
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both of good words, and good works. But I shall not be so minute in my discourse, as in the division:
both of good words, and good works. But I shall not be so minute in my discourse, as in the division:
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the duties and the manner or degrees of the duties I shall handle together, and give you the best measures I can both for institution of Life and excellency of Doctrine.
the duties and the manner or Degrees of the duties I shall handle together, and give you the best measures I can both for Institution of Life and excellency of Doctrine.
dt n2 cc dt n1 cc n2 pp-f dt n2 pns11 vmb vvi av, cc vvb pn22 dt js n2 pns11 vmb d p-acp n1 pp-f n1 cc n1 pp-f n1.
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It is required of every one of you, that in all things you shew your selves a pattern of good works. It is required of every one of you, that in all things you show your selves a pattern of good works.
pn31 vbz vvn pp-f d crd pp-f pn22, cst p-acp d n2 pn22 vvb po22 n2 dt n1 pp-f j n2.
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That's the first thing requir'd in a Minister: And this is upon infinite accounts necessary; 1. In general. 2. In particular. 1. In general.
That's the First thing required in a Minister: And this is upon infinite accounts necessary; 1. In general. 2. In particular. 1. In general.
cst|vbz dt ord n1 vvn p-acp dt n1: cc d vbz p-acp j n2 j; crd p-acp n1. crd p-acp j. crd p-acp n1.
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The very first words of the whole Psalter are an argument of this necessity:
The very First words of the Whole Psalter Are an argument of this necessity:
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Blessed is the man that walketh not in the Councel of the ungodly, nor standeth in the way of sinners, Blessed is the man that walks not in the Council of the ungodly, nor Stands in the Way of Sinners,
vvn vbz dt n1 cst vvz xx p-acp dt n1 pp-f dt j, ccx vvz p-acp dt n1 pp-f n2,
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nor sitteth in the chair of the mockers, the seat of the scornful.nor Sitteth in the chair of the mockers, the seat of the scornful.
ccx vvz p-acp dt n1 pp-f dt n2, dt n1 pp-f dt j.
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The Doctors Chair or Pulpit must have nothing to do with the irrisores, that mock God, and mock the people;
The Doctors Chair or Pulpit must have nothing to do with the irrisores, that mock God, and mock the people;
dt ng1 n1 cc n1 vmb vhi pix pc-acp vdi p-acp dt fw-la, cst vvb np1, cc vvi dt n1;
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he must neither walk with them, nor stand with them, nor sit with them;
he must neither walk with them, nor stand with them, nor fit with them;
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that is, he must have no fellowship with the unfruitful workers of darkness, but rather reprove them;
that is, he must have no fellowship with the unfruitful workers of darkness, but rather reprove them;
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for they that do preach one thing and do another are NONLATINALPHABET Mockers; they destroy the benefit of the people, and diminish the blessings of God;
for they that do preach one thing and doe Another Are Mockers; they destroy the benefit of the people, and diminish the blessings of God;
c-acp pns32 cst vdb vvi crd n1 cc n1 j-jn vbr n2; pns32 vvb dt n1 pp-f dt n1, cc vvi dt n2 pp-f np1;
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and binding burdens on the peoples shoulders which they will not touch with the top of their finger, they secretly laugh and mock at the people,
and binding burdens on the peoples shoulders which they will not touch with the top of their finger, they secretly laugh and mock At the people,
cc vvg n2 p-acp dt ng1 n2 r-crq pns32 vmb xx vvi p-acp dt n1 pp-f po32 n1, pns32 av-jn vvi cc vvi p-acp dt n1,
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as at the Asses of Issachar fit to be cousened into unnecessary burdens. These words are greatly to be regarded:
as At the Asses of Issachar fit to be cozened into unnecessary burdens. These words Are greatly to be regarded:
c-acp p-acp dt n2 pp-f np1 j pc-acp vbi vvn p-acp j n2. np1 n2 vbr av-j pc-acp vbi vvn:
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The Primitive Church would admit no man to the superiour Orders of the Clergy, unless among other praerequir'd dispositions, they could say all Davids Psalter by heart;
The Primitive Church would admit no man to the superior Order of the Clergy, unless among other praerequired dispositions, they could say all Davids Psalter by heart;
dt j n1 vmd vvi dx n1 p-acp dt j-jn n1 pp-f dt n1, cs p-acp j-jn j-vvn n2, pns32 vmd vvi d np1 n1 p-acp n1;
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and it was very well, besides many other reasons, that they might in the front read their own duty,
and it was very well, beside many other Reasons, that they might in the front read their own duty,
cc pn31 vbds av av, p-acp d j-jn n2, cst pns32 vmd p-acp dt n1 vvb po32 d n1,
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so wisely and so mysteriously by the Spirit of God made praeliminary to the whole Office.
so wisely and so mysteriously by the Spirit of God made preliminary to the Whole Office.
av av-j cc av av-j p-acp dt n1 pp-f np1 vvd n1 p-acp dt j-jn n1.
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To the same purpose is that observation of S. Hierome made concerning the vesting of the Priests in the Levitical ministrations;
To the same purpose is that observation of S. Jerome made Concerning the vesting of the Priests in the Levitical ministrations;
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the Priest put on the Humeral, beset with precious stones, before he took the NONLATINALPHABET, or the rationale upon his breast, to signifie that first the Priest must be a shining light, resplendent with good works,
the Priest put on the Humeral, beset with precious stones, before he took the, or the rationale upon his breast, to signify that First the Priest must be a shining Light, resplendent with good works,
dt n1 vvd p-acp dt n1, vvn p-acp j n2, c-acp pns31 vvd dt, cc dt fw-la p-acp po31 n1, pc-acp vvi cst ord dt n1 vmb vbi dt j-vvg n1, j p-acp j n2,
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before he fed them with the NONLATINALPHABET, the rational Milk of the Word:
before he fed them with the, the rational Milk of the Word:
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concerning which symbolical precept you may please to read many excellent things to this purpose in S. Hierom 's Epistle to Fabiola. It will be more useful for us to consider those severe words of David in the 50. Psalm; But unto the wicked, God saith, what hast thou to do to declare my statutes,
Concerning which symbolical precept you may please to read many excellent things to this purpose in S. Hieronymus is Epistle to Fabiola. It will be more useful for us to Consider those severe words of David in the 50. Psalm; But unto the wicked, God Says, what hast thou to do to declare my statutes,
vvg r-crq j n1 pn22 vmb vvi pc-acp vvi d j n2 p-acp d n1 p-acp n1 np1 vbz n1 p-acp np1. pn31 vmb vbi av-dc j p-acp pno12 pc-acp vvi d j n2 pp-f np1 p-acp dt crd n1; cc-acp p-acp dt j, np1 vvz, q-crq vh2 pns21 pc-acp vdi pc-acp vvi po11 n2,
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or that thou shouldst take my Covenant in thy mouth:
or that thou Shouldst take my Covenant in thy Mouth:
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seeing thou hatest instruction and castest my words behind thee? The words are a sad upbraiding to all ungodly Ministers, and they need no Commentary;seeing thou Hatest instruction and Chastest my words behind thee? The words Are a sad upbraiding to all ungodly Ministers, and they need no Commentary;
vvg pns21 vv2 n1 cc vv2 po11 n2 p-acp pno21? dt n2 vbr dt j vvg p-acp d j n2, cc pns32 vvb dx n1;
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for whatever their Office and Employment be to teach Gods people, yet unless they regard the Commandments of God in their heart and practice themselves, they having nothing to do with the Word of God, they sin in taking the Covenant, a Testament of God into their mouth.
for whatever their Office and Employment be to teach God's people, yet unless they regard the commandments of God in their heart and practice themselves, they having nothing to do with the Word of God, they sin in taking the Covenant, a Testament of God into their Mouth.
p-acp r-crq po32 n1 cc n1 vbb pc-acp vvi npg1 n1, av cs pns32 vvb dt n2 pp-f np1 p-acp po32 n1 cc n1 px32, pns32 vhg pix pc-acp vdi p-acp dt n1 pp-f np1, pns32 vvb p-acp vvg dt n1, dt n1 pp-f np1 p-acp po32 n1.
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God said to the sinner, NONLATINALPHABET Raschaah, that is, to him that had sinned and had not repented of his sins;
God said to the sinner, Raschaah, that is, to him that had sinned and had not repented of his Sins;
np1 vvd p-acp dt n1, uh, cst vbz, p-acp pno31 cst vhd vvn cc vhd xx vvn pp-f po31 n2;
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so the Chaldee Paraphrase reads it; Impio a qui non agit poenitentiam & orat in praevaricatione dixit Deus.
so the Chaldee paraphrase reads it; Impio a qui non agit poenitentiam & Orat in praevaricatione dixit Deus.
av dt np1 n1 vvz pn31; np1 dt fw-la fw-fr fw-fr fw-la cc j p-acp n1 fw-la fw-la.
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Indeed if none could be admitted to this Ministry but those who had never sinn'd, the Harvest might be very great,
Indeed if none could be admitted to this Ministry but those who had never sinned, the Harvest might be very great,
av cs pi vmd vbi vvn p-acp d n1 p-acp d r-crq vhd av-x vvn, dt n1 vmd vbi av j,
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but the Labourers would be extremely few, or rather none at all; but after repentance they must be admitted, and not before;
but the Labourers would be extremely few, or rather none At all; but After Repentance they must be admitted, and not before;
cc-acp dt n2 vmd vbi av-jn d, cc av-c pix p-acp av-d; cc-acp p-acp n1 pns32 vmb vbi vvn, cc xx a-acp;
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Iniquitas opilabit os eorum, iniquity shall stop their mouths, saith David; that ought to silence them indeed: Iniquitas opilabit os Their, iniquity shall stop their mouths, Says David; that ought to silence them indeed:
fw-la fw-la fw-la fw-la, n1 vmb vvi po32 n2, vvz np1; cst vmd pc-acp vvi pno32 av:
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And this was David 's care when he had fallen into the foul crimes of Murder and Adultery;
And this was David is care when he had fallen into the foul crimes of Murder and Adultery;
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he knew himself unfit and unable, though he were a Prophet, to teach others the Laws of God;
he knew himself unfit and unable, though he were a Prophet, to teach Others the Laws of God;
pns31 vvd px31 j cc j-u, cs pns31 vbdr dt n1, pc-acp vvi n2-jn dt n2 pp-f np1;
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but when he prayed to God to restore him to a free Spirit, he addes; Then will I teach transgressors thy ways, and sinners shall be converted unto thee:
but when he prayed to God to restore him to a free Spirit, he adds; Then will I teach transgressors thy ways, and Sinners shall be converted unto thee:
cc-acp c-crq pns31 vvd p-acp np1 pc-acp vvi pno31 p-acp dt j n1, pns31 vvz; av vmb pns11 vvi n2 po21 n2, cc n2 vmb vbi vvn p-acp pno21:
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till then it was to no purpose for him to Preach. But thou when thou art converted, said Christ to Peter, strengthen the Brethren.
till then it was to no purpose for him to Preach. But thou when thou art converted, said christ to Peter, strengthen the Brothers.
c-acp cs pn31 vbds p-acp dx n1 p-acp pno31 pc-acp vvi. cc-acp pns21 c-crq pns21 vb2r vvn, vvd np1 p-acp np1, vvb dt n2.
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The Primitive Church had a degree of severity beyond this, for they would not admit any man who had done publick Penance to receive holy Orders:
The Primitive Church had a degree of severity beyond this, for they would not admit any man who had done public Penance to receive holy Order:
dt j n1 vhd dt n1 pp-f n1 p-acp d, c-acp pns32 vmd xx vvi d n1 r-crq vhd vdn j n1 pc-acp vvi j n1:
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To which purpose they were excellent words which P. Hormisda spake in his Letters to the Bishops of Spain, in which he exhorts them to the observation of the ancient Canons of the Church, telling them that, They who are promoted to the Clergy ought to be better than others;
To which purpose they were excellent words which P. Hormisdas spoke in his Letters to the Bishops of Spain, in which he exhorts them to the observation of the ancient Canonas of the Church, telling them that, They who Are promoted to the Clergy ought to be better than Others;
p-acp r-crq n1 pns32 vbdr j n2 r-crq np1 np1 vvd p-acp po31 n2 p-acp dt n2 pp-f np1, p-acp r-crq pns31 vvz pno32 p-acp dt n1 pp-f dt j n2 pp-f dt n1, vvg pno32 d, pns32 r-crq vbr vvn p-acp dt n1 vmd pc-acp vbi jc cs n2-jn;
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nam longâ debet vitam suam probatione monstrare, cui gubernacula committuntur Ecclesiae [ non negamus, &c. we deny not but amongst the Laity there are many whose manners are pleasing to God,
nam longâ debet vitam suam probation monstrare, cui gubernacula committuntur Ecclesiae [ non negamus, etc. we deny not but among the Laity there Are many whose manners Are pleasing to God,
fw-la fw-la fw-la fw-la fw-la n1 fw-la, fw-la fw-la fw-la np1 [ fw-fr fw-la, av pns12 vvb xx cc-acp p-acp dt np1 pc-acp vbr d rg-crq n2 vbr vvg p-acp np1,
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but the faithful Laws of God seek for him Souldiers that are approved, and they ought rather to afford to others by themselves an example of a religious life,
but the faithful Laws of God seek for him Soldiers that Are approved, and they ought rather to afford to Others by themselves an Exampl of a religious life,
cc-acp dt j n2 pp-f np1 vvb p-acp pno31 n2 d vbr vvn, cc pns32 vmd av-c pc-acp vvi p-acp n2-jn p-acp px32 dt n1 pp-f dt j n1,
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than require it from them ] ideoque nullus ex poenitentibus debet ordinari, quisnam quem paulo antè jacentem viderat, veneretur Autistitem? None of the publick Penitents must be ordained,
than require it from them ] The reason why nullus ex poenitentibus debet ordinari, quisnam Whom Paul antè jacentem viderat, veneretur Autistitem? None of the public Penitents must be ordained,
cs vvb pn31 p-acp pno32 ] fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la? pix pp-f dt j n2-jn vmb vbi vvn,
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for who will esteem that Priest venerable, whom a little before he saw dishonoured by scandalous and publick Crimes? But this is to be understood of them only, as the Prophet Amos expresses it, qui corripiuntur in portâ, who are rebuked in the gate, condemned by publick sentence, for who will esteem that Priest venerable, whom a little before he saw dishonoured by scandalous and public Crimes? But this is to be understood of them only, as the Prophet Amos Expresses it, qui corripiuntur in portâ, who Are rebuked in the gate, condemned by public sentence,
p-acp r-crq vmb vvi d n1 j, ro-crq dt j c-acp pns31 vvd vvn p-acp j cc j n2? p-acp d vbz pc-acp vbi vvn pp-f pno32 av-j, p-acp dt n1 np1 vvz pn31, fw-la fw-la p-acp fw-la, r-crq vbr vvn p-acp dt n1, vvn p-acp j n1,
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and are blotted with the Reproaches of the Law. But in all cases, Turpe est Doctori cum culpa redarguit ipsum.
and Are blotted with the Reproaches of the Law. But in all cases, Turpe est Doctor cum culpa redarguit ipsum.
cc vbr vvn p-acp dt n2 pp-f dt n1. p-acp p-acp d n2, vvi fw-la fw-la fw-la fw-la fw-la fw-la.
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The guilt of the sin which a man reproves, quite spoils his Sermon:
The guilt of the since which a man reproves, quite spoils his Sermon:
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ipsam obmutescere facundiam, si aegra sit conscientia, said S. Ambrose, a sick conscience spoils the tongue of the Eloquent, and makes it stammer.ipsam obmutescere facundiam, si Aegra sit conscientia, said S. Ambrose, a sick conscience spoils the tongue of the Eloquent, and makes it stammer.
fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, vvd n1 np1, dt j n1 vvz dt n1 pp-f dt j, cc vvz pn31 vvi.
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For how shall any man preach against sin, or affright his people from their dangers,
For how shall any man preach against since, or affright his people from their dangers,
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if he denies Gods justice? and if he thinks God is just, why is not he confounded that with his own mouth pronounces damnation against himself? Nothing confounds a man so much,
if he Denies God's Justice? and if he thinks God is just, why is not he confounded that with his own Mouth pronounces damnation against himself? Nothing confounds a man so much,
cs pns31 vvz npg1 n1? cc cs pns31 vvz np1 vbz j, q-crq vbz xx pns31 vvn cst p-acp po31 d n1 vvz n1 p-acp px31? pix vvz dt n1 av av-d,
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as to be judged out of his own mouth:
as to be judged out of his own Mouth:
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Esse munda studeat manus quae diluere sordes curat, said S. Gregory, the hand that means to make another clean, should not it self be dirty.Esse munda studeat manus Quae diluere sordes curate, said S. Gregory, the hand that means to make Another clean, should not it self be dirty.
fw-la fw-la fw-la fw-la fw-la fw-la n2 n1, vvd n1 np1, dt n1 cst vvz pc-acp vvi j-jn j, vmd xx pn31 n1 vbi j.
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But all this is but in general; there are yet considerations more particular and material.
But all this is but in general; there Are yet considerations more particular and material.
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1. A Minister of an evil life cannot do so much good to his charges, he cannot profit them, he is not useful NONLATINALPHABET, he pulls down as fast,
1. A Minister of an evil life cannot do so much good to his charges, he cannot profit them, he is not useful, he pulls down as fast,
crd dt n1 pp-f dt j-jn n1 vmbx vdi av av-d j p-acp po31 n2, pns31 vmbx vvi pno32, pns31 vbz xx j, pns31 vvz a-acp c-acp av-j,
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or faster than he builds up: Thalmud absque opere, non est magnum Thalmud, said the Jews Proverb;
or faster than he builds up: Thalmud absque Opere, non est magnum Thalmud, said the jews Proverb;
cc av-jc cs pns31 vvz a-acp: np1 fw-la fw-la, fw-fr fw-fr fw-la np1, vvd dt np2 n1;
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a good Sermon without a good example, is no very good Sermon. For besides that such a man is contemptible to his people;
a good Sermon without a good Exampl, is no very good Sermon. For beside that such a man is contemptible to his people;
dt j n1 p-acp dt j n1, vbz dx j j n1. p-acp a-acp cst d dt n1 vbz j p-acp po31 n1;
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contemptible, not only naturally, but by Divine Judgment (according to that of the Prophet, propter quod dedi vos contemptibiles omni populo;
contemptible, not only naturally, but by Divine Judgement (according to that of the Prophet, propter quod dedi vos contemptibiles omni populo;
j, xx av-j av-j, cc-acp p-acp j-jn n1 (vvg p-acp d pp-f dt n1, fw-la fw-la fw-la fw-fr fw-la fw-la fw-la;
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for this very reason I have made you to be scorned in the eyes of all the people) but besides this, it is very considerable what S. Chrysostom says;
for this very reason I have made you to be scorned in the eyes of all the people) but beside this, it is very considerable what S. Chrysostom Says;
p-acp d j n1 pns11 vhb vvn pn22 pc-acp vbi vvn p-acp dt n2 pp-f d dt n1) cc-acp p-acp d, pn31 vbz av j r-crq np1 np1 vvz;
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si praedicas & non facis, opus proponis tanquam impossibile; he that preaches mortification and lives voluptuously, propounds the duty as if it were impossible:si praedicas & non facis, opus proponis tanquam impossibile; he that Preaches mortification and lives voluptuously, propounds the duty as if it were impossible:
fw-mi fw-la cc fw-la fw-la, fw-la fw-la fw-la fw-la; pns31 cst vvz n1 cc n2 av-j, vvz dt n1 c-acp cs pn31 vbdr j:
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for certainly if it be good, and if it be possible, a man will ask,
for Certainly if it be good, and if it be possible, a man will ask,
p-acp av-j cs pn31 vbb j, cc cs pn31 vbb j, dt n1 vmb vvi,
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why is it not done? it is easie for him that is well to give a sick man counsel;
why is it not done? it is easy for him that is well to give a sick man counsel;
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verùm tu si hic esses, certè aliter sentires, when it comes to be his own case,verùm tu si hic esses, certè aliter sentires, when it comes to be his own case,
fw-la fw-la fw-la fw-la n2, fw-la fw-la n2, c-crq pn31 vvz pc-acp vbi po31 d n1,
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when the sickness pinches, and when the belly calls for meat, where's the fine oration then? omnia quae vindicâris in alio, tibi ipsi vehementer fugienda sunt:
when the sickness pinches, and when the belly calls for meat, where's the fine oration then? omnia Quae vindicâris in Alio, tibi ipsi Forcefully fugienda sunt:
c-crq dt n1 vvz, cc c-crq dt n1 vvz p-acp n1, q-crq|vbz dt j n1 av? fw-la fw-la fw-la p-acp fw-la, fw-la fw-la n1 fw-la fw-la:
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etenim non modo accusator, sed ne objurgator ferendus est qui, quod in alio vitium reprehendit, in eo ipso deprehenditur; Etenim non modo accusator, sed ne objurgator ferendus est qui, quod in Alio Vitium reprehendit, in eo ipso deprehenditur;
n1 fw-la fw-la fw-la, fw-la fw-fr n1 fw-la fw-la fw-la, fw-la p-acp fw-la fw-la fw-la, fw-la fw-la fw-la fw-la;
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whatsoever you reprove in others must be infinitely avoided by your self;
whatsoever you reprove in Others must be infinitely avoided by your self;
r-crq pn22 vvb p-acp n2-jn vmb vbi av-j vvn p-acp po22 n1;
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for no man will endure an Accuser, no nor so much as a man to chide for that fault in which himself was taken.
for no man will endure an Accuser, not nor so much as a man to chide for that fault in which himself was taken.
p-acp dx n1 vmb vvi dt n1, xx ccx av av-d c-acp dt n1 pc-acp vvi p-acp d n1 p-acp r-crq n1 vbds vvn.
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But if your charges see you bear your sickness patiently, and your Cross nobly, and despise money generously,
But if your charges see you bear your sickness patiently, and your Cross nobly, and despise money generously,
p-acp cs po22 n2 vvb pn22 vvb po22 n1 av-j, cc po22 n1 av-j, cc vvi n1 av-j,
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and forgive your Enemy bravely, and relieve the poor charitably;
and forgive your Enemy bravely, and relieve the poor charitably;
cc vvb po22 n1 av-j, cc vvi dt j av-j;
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then he sees your Doctrine is tangible and material, it is more then words, and he loves you, and considers what you say.
then he sees your Doctrine is tangible and material, it is more then words, and he loves you, and considers what you say.
av pns31 vvz po22 n1 vbz j cc j-jn, pn31 vbz dc cs n2, cc pns31 vvz pn22, cc vvz r-crq pn22 vvb.
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In the East the Shepherds used to go before their sheep, to which our Blessed Saviour alludes, my sheep hear my voice and follow me;
In the East the Shepherd's used to go before their sheep, to which our Blessed Saviour alludes, my sheep hear my voice and follow me;
p-acp dt n1 dt n2 vvd pc-acp vvi p-acp po32 n1, p-acp r-crq po12 j n1 vvz, po11 n1 vvb po11 n1 cc vvi pno11;
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but our Shepherds are forced to drive them, and affright them with dogs and noises;
but our Shepherd's Are forced to drive them, and affright them with Dogs and noises;
p-acp po12 n2 vbr vvn pc-acp vvi pno32, cc vvi pno32 p-acp n2 cc n2;
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it were better if themselves did go before. 3. A Minister of an evil life cannot preach with that fervour and efficacy, with that life & spirit as a good man does;
it were better if themselves did go before. 3. A Minister of an evil life cannot preach with that fervour and efficacy, with that life & Spirit as a good man does;
pn31 vbdr jc cs px32 vdd vvi a-acp. crd dt n1 pp-f dt j-jn n1 vmbx vvi p-acp d n1 cc n1, p-acp d n1 cc n1 p-acp dt j n1 vdz;
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for besides that he does not himself understand the secrets of Religion, and the private inducements of the Spirit,
for beside that he does not himself understand the secrets of Religion, and the private inducements of the Spirit,
c-acp p-acp cst pns31 vdz xx px31 vvi dt n2-jn pp-f n1, cc dt j n2 pp-f dt n1,
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and the sweetness of internal joy, and the unexpressible advantages of a holy peace; besides this, he cannot heartily speak all that he knows;
and the sweetness of internal joy, and the unexpressible advantages of a holy peace; beside this, he cannot heartily speak all that he knows;
cc dt n1 pp-f j n1, cc dt j n2 pp-f dt j n1; p-acp d, pns31 vmbx av-j vvi d cst pns31 vvz;
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he hath a clog at his foot, and a gag in his teeth, there is a fear and there is a shame,
he hath a clog At his foot, and a gag in his teeth, there is a Fear and there is a shame,
pns31 vhz dt n1 p-acp po31 n1, cc dt n1 p-acp po31 n2, pc-acp vbz dt n1 cc pc-acp vbz dt n1,
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and there is a guilt and a secret willingness that the thing were not true;
and there is a guilt and a secret willingness that the thing were not true;
cc pc-acp vbz dt n1 cc dt j-jn n1 cst dt n1 vbdr xx j;
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and some little private arts to lessen his own consent, and to take off the asperities and consequent troubles of a clear conviction.
and Some little private arts to lessen his own consent, and to take off the asperities and consequent Troubles of a clear conviction.
cc d j j n2 pc-acp vvi po31 d n1, cc pc-acp vvi a-acp dt n2 cc j n2 pp-f dt j n1.
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To which if we add, that there is a secret envy in all wicked men against the prosperities of goodness;
To which if we add, that there is a secret envy in all wicked men against the Prosperities of Goodness;
p-acp r-crq cs pns12 vvb, cst pc-acp vbz dt j-jn n1 p-acp d j n2 p-acp dt n2 pp-f n1;
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and if I should say no more, this alone were enough to silence a Boanerges, and to make his Thunder still and easie as an Oaten pipe:
and if I should say no more, this alone were enough to silence a Boanerges, and to make his Thunder still and easy as an Oaten pipe:
cc cs pns11 vmd vvi av-dx av-dc, d av-j vbdr d pc-acp vvi dt np1, cc pc-acp vvi po31 n1 av cc j c-acp dt j n1:
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nonne id flagitium est, te aliis consilium dare, foris sapere, tibi non posse auxiliari? That's a burning shame and an intolerable wickedness, that a Minister shall be like Marcotis, or the Statue of Mercury, shew the way to others,nonne id Flagitium est, te Others consilium Dare, Foris Sapere, tibi non posse auxiliari? That's a burning shame and an intolerable wickedness, that a Minister shall be like Marcotis, or the Statue of Mercury, show the Way to Others,
n1 fw-la fw-la fw-la, fw-la fw-la fw-la vvb, fw-la fw-la, fw-la fw-fr fw-la fw-la? d|vbz av j-vvg n1 cc dt j n1, cst dt n1 vmb vbi j np1, cc dt n1 pp-f np1, vvb dt n1 p-acp n2-jn,
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and himself stand still like a painted block;
and himself stand still like a painted block;
cc px31 vvb av av-j dt j-vvn n1;
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to be wise abroad, and a very fool in his own concerns, and unable to do himself good.
to be wise abroad, and a very fool in his own concerns, and unable to do himself good.
pc-acp vbi j av, cc dt j n1 p-acp po31 d vvz, cc j-u pc-acp vdi px31 j.
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Dicit Reslakis, ornate ipsum, posteae ornato alios; first trim thy self, and then adorn thy Brother, said the Rabbins:Dicit Reslakis, ornate ipsum, posteae ornato Alioth; First trim thy self, and then adorn thy Brother, said the Rabbis:
fw-la np1, j fw-la, fw-la fw-la n2; ord vvb po21 n1, cc av vvb po21 n1, vvd dt n2:
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but certain it is, he that cannot love to see others better than himself, it cannot be that he should heartily endeavour it.
but certain it is, he that cannot love to see Others better than himself, it cannot be that he should heartily endeavour it.
cc-acp j pn31 vbz, pns31 cst vmbx vvi pc-acp vvi n2-jn jc cs px31, pn31 vmbx vbi cst pns31 vmd av-j vvi pn31.
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Scilicet expectes ut tradat mater honestos Atque alios mores quam quos habet? utile porro Filiolam turpi vetulae producere turpem.
Scilicet expects ut tradat mater honestos Atque Alioth mores quam quos habet? utile porro Filiolam turpi vetulae producere turpem.
fw-la vvz fw-la fw-la fw-la n1 fw-la n2 fw-la fw-la fw-la fw-la? n1 fw-la np1 fw-la fw-la fw-la fw-la.
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It is not to be expected that a diseased Father should beget wholsome Children: like will come from like, whether the principle be good or evil. But secondly;
It is not to be expected that a diseased Father should beget wholesome Children: like will come from like, whither the principle be good or evil. But secondly;
pn31 vbz xx pc-acp vbi vvn cst dt j-vvn n1 vmd vvi j n2: av-j vmb vvi p-acp av-j, cs dt n1 vbb j cc j-jn. p-acp ord;
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For this is but the NONLATINALPHABET, this is but the least evil, there is yet much worse behind:
For this is but the, this is but the least evil, there is yet much Worse behind:
p-acp d vbz p-acp dt, d vbz p-acp dt av-ds j-jn, pc-acp vbz av av-d av-jc p-acp:
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A wicked Minister cannot with success and benefit pray for the people of his Charges;
A wicked Minister cannot with success and benefit pray for the people of his Charges;
dt j n1 vmbx p-acp n1 cc n1 vvb p-acp dt n1 pp-f po31 n2;
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and this is a great matter, for Prayer is the Key of David; and God values it at so high a rate, that Christ is made the Prince of all Intercession,
and this is a great matter, for Prayer is the Key of David; and God value's it At so high a rate, that christ is made the Prince of all Intercession,
cc d vbz dt j n1, p-acp n1 vbz dt n1 pp-f np1; cc np1 vvz pn31 p-acp av j dt n1, cst np1 vbz vvn dt n1 pp-f d n1,
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and God hath appointed Angels to convey to his Throne of Grace the Prayers of the Saints;
and God hath appointed Angels to convey to his Throne of Grace the Prayers of the Saints;
cc np1 vhz vvn n2 pc-acp vvi p-acp po31 n1 pp-f n1 dt n2 pp-f dt n2;
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and he hath made Prophets and Priests, even the whole Clergy, the peculiar Ministers of Prayer;
and he hath made prophets and Priests, even the Whole Clergy, the peculiar Ministers of Prayer;
cc pns31 vhz vvn n2 cc n2, av dt j-jn n1, dt j n2 pp-f n1;
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Orabit pro eo Sacerdos, the Priest shall pray for him, the Priest shall make an attonement for his sin, Orabit Pro eo Sacerdos, the Priest shall pray for him, the Priest shall make an atonement for his since,
fw-la fw-la fw-la np1, dt n1 vmb vvi p-acp pno31, dt n1 vmb vvi dt n1 p-acp po31 n1,
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and it shall be forgiven him.
and it shall be forgiven him.
cc pn31 vmb vbi vvn pno31.
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And Gods anger is no where more fiercely described, than when things come to that pass, that he will not hear the Priest or Prophet praying for the people;
And God's anger is no where more fiercely described, than when things come to that pass, that he will not hear the Priest or Prophet praying for the people;
np1 npg1 n1 vbz dx n1 av-dc av-j vvn, cs c-crq n2 vvb p-acp d n1, cst pns31 vmb xx vvi dt n1 cc n1 vvg p-acp dt n1;
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g. pray not thou for this people, neither lift up Prayer nor cry for them, neither make intercession to me; g. pray not thou for this people, neither lift up Prayer nor cry for them, neither make Intercession to me;
sy. vvb xx pns21 p-acp d n1, dx n1 p-acp n1 ccx n1 p-acp pno32, av-dx vvi n1 p-acp pno11;
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for behold mine anger and my fury shall be poured out upon this place: when the Prayers of the gracious and acceptable persons, the presidents of prayer are forbidden, then things are desperate; it is a greater Excommunication:for behold mine anger and my fury shall be poured out upon this place: when the Prayers of the gracious and acceptable Persons, the Presidents of prayer Are forbidden, then things Are desperate; it is a greater Excommunication:
c-acp vvb po11 n1 cc po11 n1 vmb vbi vvn av p-acp d n1: c-crq dt n2 pp-f dt j cc j n2, dt n2 pp-f n1 vbr vvn, cs n2 vbr j; pn31 vbz dt jc n1:
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the man sins a sin unto death; and I say not that thou pray for him that sins unto death.
the man Sins a since unto death; and I say not that thou pray for him that Sins unto death.
dt n1 vvz dt n1 p-acp n1; cc pns11 vvb xx cst pns21 vvb p-acp pno31 cst vvz p-acp n1.
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This I say is the Priests Office, and if the people lose the benefit of this they are undone:
This I say is the Priests Office, and if the people loose the benefit of this they Are undone:
d pns11 vvb vbz dt ng1 n1, cc cs dt n1 vvb dt n1 pp-f d pns32 vbr vvn:
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to Bishop Timothy, S. Paul gave it in charge, That Supplications, and Prayers, and Intercessions be made for all men;
to Bishop Timothy, S. Paul gave it in charge, That Supplications, and Prayers, and Intercessions be made for all men;
p-acp n1 np1, n1 np1 vvd pn31 p-acp n1, cst n2, cc n2, cc n2 vbb vvn p-acp d n2;
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and S. James advised the sick to send for the Elders of the Church (the Bishops and Priests) and let them pray over them;
and S. James advised the sick to send for the Elders of the Church (the Bishops and Priests) and let them pray over them;
cc n1 np1 vvn dt j pc-acp vvi p-acp dt n2-jn pp-f dt n1 (dt n2 cc n2) cc vvb pno32 vvi p-acp pno32;
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and then, their sins shall be forgiven them: but how? that is supposed, the Minister prays fervently, and be a righteous man;
and then, their Sins shall be forgiven them: but how? that is supposed, the Minister prays fervently, and be a righteous man;
cc av, po32 n2 vmb vbi vvn pno32: cc-acp q-crq? cst vbz vvn, dt n1 vvz av-j, cc vbb dt j n1;
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for the effectual fervent Prayer of a righteous man availeth much, it is promised on no other terms:
for the effectual fervent Prayer of a righteous man availeth much, it is promised on no other terms:
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Qualis vir talis oratio, is an old rule; as is the man, such is his Prayer.Qualis vir Talis oratio, is an old Rule; as is the man, such is his Prayer.
fw-la fw-la fw-la fw-la, vbz dt j n1; a-acp vbz dt n1, d vbz po31 n1.
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The Prayer of the wicked is an abomination to the Lord, said Solomon; he cannot prevail for himself, much less for others.The Prayer of the wicked is an abomination to the Lord, said Solomon; he cannot prevail for himself, much less for Others.
dt n1 pp-f dt j vbz dt n1 p-acp dt n1, vvd np1; pns31 vmbx vvi p-acp px31, av-d av-dc p-acp n2-jn.
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I remember that Bias being once in a storm, and a company of Villains in the Ship being affrighted, called upon their Gods for help:
I Remember that Bias being once in a storm, and a company of Villains in the Ship being affrighted, called upon their God's for help:
pns11 vvb d n1 vbg a-acp p-acp dt n1, cc dt n1 pp-f n2 p-acp dt n1 vbg vvn, vvn p-acp po32 n2 p-acp n1:
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Cavete (said he) ne vos Dii interesse sentiunt, take heed lest the Gods perceive you to be here,Beware (said he) ne vos Gods Interest sentiunt, take heed lest the God's perceive you to be Here,
j (vvd pns31) fw-fr fw-fr fw-la n1 fw-la, vvb n1 cs dt n2 vvb pn22 pc-acp vbi av,
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lest we all perish for your sakes;
lest we all perish for your sakes;
cs pns12 d vvb p-acp po22 n2;
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and upon surer grounds it was that David said, If I regard iniquity in my heart, the Lord will not hear my Prayer.
and upon Surer grounds it was that David said, If I regard iniquity in my heart, the Lord will not hear my Prayer.
cc p-acp jc n2 pn31 vbds d np1 vvd, cs pns11 vvb n1 p-acp po11 n1, dt n1 vmb xx vvi po11 n1.
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And what then do you think will be the event of those Assemblies, where he that presents the prayers of all the people is hateful to God? Will God receive the oblation that is presented to him by an impure hand? The Levitical Priests were commanded to wash before they sacrificed;
And what then do you think will be the event of those Assemblies, where he that presents the Prayers of all the people is hateful to God? Will God receive the oblation that is presented to him by an impure hand? The Levitical Priests were commanded to wash before they sacrificed;
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and every man is commanded to repent before he prays;
and every man is commanded to Repent before he prays;
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My Son hast thou sinned, do so no more, [ and then ] ask pardon for thy former fault; My Son hast thou sinned, do so no more, [ and then ] ask pardon for thy former fault;
po11 n1 vh2 pns21 vvn, vdb av av-dx av-dc, [ cc cs ] vvb n1 p-acp po21 j n1;
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and can we hope that the Minister, who with wrath and doubting, and covetousness presents the peoples prayers, that ever those intercessions shall pierce the clouds and ascend to the Mercy-Seat,
and can we hope that the Minister, who with wrath and doubting, and covetousness presents the peoples Prayers, that ever those intercessions shall pierce the Clouds and ascend to the Mercy-Seat,
cc vmb pns12 vvi d dt n1, r-crq p-acp n1 cc vvg, cc n1 vvz dt ng1 n2, cst av d n2 vmb vvi dt n2 cc vvi p-acp dt n1,
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4548
and descend with a blessing? Believe it not; a man that is ungracious in his life, can never be gracious in his Office, and acceptable to God:
and descend with a blessing? Believe it not; a man that is ungracious in his life, can never be gracious in his Office, and acceptable to God:
cc vvi p-acp dt n1? vvb pn31 xx; dt n1 cst vbz j p-acp po31 n1, vmb av-x vbi j p-acp po31 n1, cc j p-acp np1:
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we are abundantly taught this by those excellent words of God by the Prophet Micah; The Heads of Sion judge for reward,
we Are abundantly taught this by those excellent words of God by the Prophet micah; The Heads of Sion judge for reward,
pns12 vbr av-j vvd d p-acp d j n2 pp-f np1 p-acp dt n1 np1; dt n2 pp-f np1 vvi p-acp n1,
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and the Priests thereof teach for hire, and the Prophets thereof divine for money;
and the Priests thereof teach for hire, and the prophets thereof divine for money;
cc dt n2 av vvi p-acp n1, cc dt n2 av j-jn p-acp n1;
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yet will they lean upon the Lord, and say, is not the Lord among us? As if God had said, nothing is so presumptuous and unreasonable as to lean upon God, yet will they lean upon the Lord, and say, is not the Lord among us? As if God had said, nothing is so presumptuous and unreasonable as to lean upon God,
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and think he will be among us when the Priests and the Prophets are covetous and wicked:
and think he will be among us when the Priests and the prophets Are covetous and wicked:
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No, he declares it expresly, v. 7. Then shall the Seers be ashamed, and the Divines confounded,
No, he declares it expressly, v. 7. Then shall the Seers be ashamed, and the Divines confounded,
uh-dx, pns31 vvz pn31 av-j, n1 crd av vmb dt n2 vbb j, cc dt n2-jn vvn,
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4554
yea they shall all cover their lips; for there is no answer of God; God will not answer:yea they shall all cover their lips; for there is no answer of God; God will not answer:
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4555
For sometimes the case is so, that though Noah, Daniel, and Job were there, God would not hear;
For sometime the case is so, that though Noah, daniel, and Job were there, God would not hear;
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that is, when the people are incorrigibly wicked, and the decree is irrevocably gone out for judgment:
that is, when the people Are incorrigibly wicked, and the Decree is irrevocably gone out for judgement:
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4557
But there are other times in which the prayers of innocent people being presented by an ungracious Minister and Intercessor, are very much hindred in prevailing.
But there Are other times in which the Prayers of innocent people being presented by an ungracious Minister and Intercessor, Are very much hindered in prevailing.
cc-acp pc-acp vbr j-jn n2 p-acp r-crq dt n2 pp-f j-jn n1 vbg vvn p-acp dt j n1 cc n1, vbr av av-d vvn p-acp vvg.
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4558
In such cases, God is put to Extraordinaries, and Christ and Christs Angels are then the suppletories,
In such cases, God is put to Extraordinaries, and christ and Christ Angels Are then the suppletories,
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4559
and at the best, the peoples prayers go alone, they want the assistance of the Angel of the Church, and they get no help or furtherance from him, and probably very much hindrance:
and At the best, the peoples Prayers go alone, they want the assistance of the Angel of the Church, and they get no help or furtherance from him, and probably very much hindrance:
cc p-acp dt js, dt ng1 n2 vvb av-j, pns32 vvb dt n1 pp-f dt n1 pp-f dt n1, cc pns32 vvb dx n1 cc n1 p-acp pno31, cc av-j av d n1:
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according to that of S. Greg. Cum is qui displicet ad intercedendum mittitur, irati animus ad deteriora provocatur:
according to that of S. Greg. Cum is qui displicet ad intercedendum mittitur, Irati animus ad Deteriora provocatur:
vvg p-acp d pp-f n1 np1 fw-la vbz fw-la fw-la fw-la fw-la fw-la, fw-la n1 fw-la fw-la fw-la:
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Alexander hated to see Zercon, and g. if he had interceded for Clytus, it would but have hastened his death:Alexander hated to see Zercon, and g. if he had interceded for Clytus, it would but have hastened his death:
np1 vvd pc-acp vvi np1, cc zz. cs pns31 vhd vvd p-acp np1, pn31 vmd cc-acp vhb vvd po31 n1:
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a mans suit thrives the worse for having a hated Intercessor.
a men suit thrives the Worse for having a hated Intercessor.
dt ng1 n1 vvz dt jc p-acp vhg dt j-vvn n1.
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If g. he that robs a Church of a Patin, or a Chalice, be a sacrilegious person, what is he that steals from the Church of God (so far as lies in him) the fruit of all their holy Prayers;
If g. he that robs a Church of a Patin, or a Chalice, be a sacrilegious person, what is he that steals from the Church of God (so Far as lies in him) the fruit of all their holy Prayers;
cs sy. pns31 cst vvz dt n1 pp-f dt np1, cc dt n1, vbb dt j n1, r-crq vbz pns31 cst vvz p-acp dt n1 pp-f np1 (av av-j c-acp vvz p-acp pno31) dt n1 pp-f d po32 j n2;
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that corrupts the Sacrifice, and puts Colliquintida into the Cups of Salvation, and mingles death in the pottage provided for the Children and Disciples of the Prophets? I can say no more,
that corrupts the Sacrifice, and puts Colliquintida into the Cups of Salvation, and mingles death in the pottage provided for the Children and Disciples of the prophets? I can say no more,
cst vvz dt n1, cc vvz n1 p-acp dt n2 pp-f n1, cc vvz n1 p-acp dt n1 vvn p-acp dt n2 cc n2 pp-f dt n2? pns11 vmb vvi av-dx av-dc,
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but to expostulate with them in those upbraiding words of God in the Prophet;
but to expostulate with them in those upbraiding words of God in the Prophet;
cc-acp pc-acp vvi p-acp pno32 p-acp d vvg n2 pp-f np1 p-acp dt n1;
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Do they provoke me to anger saith the Lord? do they not provoke themselves to the confusion of their own faces? Confundentur Divini, & operient vultus suos omnes; Do they provoke me to anger Says the Lord? do they not provoke themselves to the confusion of their own faces? Confundentur Divine, & operient vultus suos omnes;
vdb pns32 vvi pno11 p-acp n1 vvz dt n1? vdb pns32 xx vvi px32 p-acp dt n1 pp-f po32 d n2? fw-la np1, cc j fw-la fw-la fw-la;
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all such Divines shall be confounded, and shall cover their faces in the day of sad accounts.
all such Divines shall be confounded, and shall cover their faces in the day of sad accounts.
d d n2-jn vmb vbi vvn, cc vmb vvi po32 n2 p-acp dt n1 pp-f j n2.
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Divini sunt non Theologi, they are Diviners and not Divines; Witches rather than Prophets: they are the Sons of Bosor, and have no Portion in the Oeconomy of God:Divine sunt non Theologians, they Are Diviners and not Divines; Witches rather than prophets: they Are the Sons of Bosor, and have no Portion in the Oeconomy of God:
np1 fw-la fw-fr np1, pns32 vbr n2 cc xx vvz; n2 av-c cs n2: pns32 vbr dt n2 pp-f np1, cc vhb dx n1 p-acp dt np1 pp-f np1:
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In short, if so much holiness as I formerly described, be required of him that is appointed to preach to others, to offer spiritual sacrifices for the People, to bless the People, to divert Judgments from them, to deprecate the wrath of God, to make an attonement for them,
In short, if so much holiness as I formerly described, be required of him that is appointed to preach to Others, to offer spiritual Sacrifices for the People, to bless the People, to divert Judgments from them, to deprecate the wrath of God, to make an atonement for them,
p-acp j, cs av d n1 c-acp pns11 av-j vvn, vbb vvn pp-f pno31 cst vbz vvn pc-acp vvi p-acp n2-jn, pc-acp vvi j n2 p-acp dt n1, pc-acp vvi dt n1, pc-acp vvi n2 p-acp pno32, pc-acp vvi dt n1 pp-f np1, pc-acp vvi dt n1 p-acp pno32,
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and to reconcile them to the eternal mercy;
and to reconcile them to the Eternal mercy;
cc pc-acp vvi pno32 p-acp dt j n1;
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certain it is, that though the Sermons of a wicked Minister may do some good, not so much as they ought, but some they can:
certain it is, that though the Sermons of a wicked Minister may do Some good, not so much as they ought, but Some they can:
j pn31 vbz, cst cs dt n2 pp-f dt j n1 vmb vdi d j, xx av av-d c-acp pns32 vmd, cc-acp d pns32 vmb:
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but the Prayer of a wicked Minister does no good at all; it provokes God to anger, it is an abomination in his righteous eyes.
but the Prayer of a wicked Minister does no good At all; it provokes God to anger, it is an abomination in his righteous eyes.
cc-acp dt n1 pp-f dt j n1 vdz av-dx j p-acp d; pn31 vvz np1 pc-acp vvi, pn31 vbz dt n1 p-acp po31 j n2.
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Thirdly, The Ecclesiastical Order is by Christ appointed to minister his holy Spirit to the People;
Thirdly, The Ecclesiastical Order is by christ appointed to minister his holy Spirit to the People;
ord, dt j n1 vbz p-acp np1 vvd pc-acp vvi po31 j n1 p-acp dt n1;
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The Priests in Baptism, and the holy Eucharist, and Prayer, and Intercession;
The Priests in Baptism, and the holy Eucharist, and Prayer, and Intercession;
dt n2 p-acp n1, cc dt j n1, cc n1, cc n1;
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The Bishop in all these, and in Ordination besides, and in Confirmation, and in Solemn Blessing:
The Bishop in all these, and in Ordination beside, and in Confirmation, and in Solemn Blessing:
dt n1 p-acp d d, cc p-acp n1 a-acp, cc p-acp n1, cc p-acp j n1:
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Now then consider what will be the event of this without effect:
Now then Consider what will be the event of this without Effect:
av av vvi r-crq vmb vbi dt n1 pp-f d p-acp n1:
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Can he minister the Spirit from whom the Spirit of God is departed? And g. since all wickedness does grieve the Spirit of God, and great wickedness defiles his Temples,
Can he minister the Spirit from whom the Spirit of God is departed? And g. since all wickedness does grieve the Spirit of God, and great wickedness defiles his Temples,
vmb pns31 vvi dt n1 p-acp ro-crq dt n1 pp-f np1 vbz vvn? cc zz. p-acp d n1 vdz vvi dt n1 pp-f np1, cc j n1 vvz po31 n2,
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and destroys them unto the ground, and extinguishes the Spirit that drives iniquity away; these persons are no longer spiritual men;
and Destroys them unto the ground, and extinguishes the Spirit that drives iniquity away; these Persons Are no longer spiritual men;
cc vvz pno32 p-acp dt n1, cc vvz dt n1 cst vvz n1 av; d n2 vbr av-dx av-jc j n2;
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they are carnal, and sold under sin, and walk not in the Spirit;they Are carnal, and sold under since, and walk not in the Spirit;
pns32 vbr j, cc vvn p-acp n1, cc vvb xx p-acp dt n1;
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they are spiritual just as Simon Magus was a Christian, or as Judas was an Apostle;
they Are spiritual just as Simon Magus was a Christian, or as Judas was an Apostle;
pns32 vbr j av c-acp np1 np1 vbds dt njp, cc p-acp np1 vbds dt n1;
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he had the name of it; but what says the Scripture? he fell from it by transgression;
he had the name of it; but what Says the Scripture? he fell from it by Transgression;
pns31 vhd dt n1 pp-f pn31; cc-acp q-crq vvz dt n1? pns31 vvd p-acp pn31 p-acp n1;
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only this, as he that is Baptized has for ever a title to the Promises,
only this, as he that is Baptised has for ever a title to the Promises,
av-j d, c-acp pns31 cst vbz j-vvn vhz p-acp av dt n1 p-acp dt vvz,
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and a possibility of Repentance, and a right to Restitution, until he renounces all, and never will or can repent;
and a possibility of Repentance, and a right to Restitution, until he renounces all, and never will or can Repent;
cc dt n1 pp-f n1, cc dt n-jn p-acp n1, c-acp pns31 vvz d, cc av-x vmb cc vmb vvi;
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so there is in all our holy Orders an indelible character, and they can by a new life be restored to all their powers;
so there is in all our holy Order an indelible character, and they can by a new life be restored to all their Powers;
av a-acp vbz p-acp d po12 j n1 dt j n1, cc pns32 vmb p-acp dt j n1 vbi vvn p-acp d po32 n2;
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but in the mean time while they abide in sin and carnality, the cloud is over the face of the Sun,
but in the mean time while they abide in since and carnality, the cloud is over the face of the Sun,
cc-acp p-acp dt j n1 cs pns32 vvb p-acp n1 cc n1, dt n1 vbz p-acp dt n1 pp-f dt n1,
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and the Spirit of God appears not in a fiery tongue, that is not in material and active demonstrations;
and the Spirit of God appears not in a fiery tongue, that is not in material and active demonstrations;
cc dt n1 pp-f np1 vvz xx p-acp dt j n1, cst vbz xx p-acp j-jn cc j n2;
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and how far he will be ministred by the Offices of an unworthy man, we know not, only by all that is said in Scripture we are made to fear, that things will not be so well with the people, till the Minister be better;
and how Far he will be ministered by the Offices of an unworthy man, we know not, only by all that is said in Scripture we Are made to Fear, that things will not be so well with the people, till the Minister be better;
cc c-crq av-j pns31 vmb vbi vvn p-acp dt n2 pp-f dt j n1, pns12 vvb xx, av-j p-acp d cst vbz vvn p-acp n1 pns12 vbr vvn pc-acp vvi, cst n2 vmb xx vbi av av p-acp dt n1, c-acp dt n1 vbb jc;
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only this we are sure of, that though one man may be much the worse for another mans sin,
only this we Are sure of, that though one man may be much the Worse for Another men since,
av-j d pns12 vbr j pp-f, cst cs crd n1 vmb vbi d dt av-jc p-acp j-jn ng1 n1,
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yet without his own fault no man shall perish; and God will do his work alone;
yet without his own fault no man shall perish; and God will do his work alone;
av p-acp po31 d n1 dx n1 vmb vvi; cc np1 vmb vdi po31 n1 av-j;
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and the Spirit of God, though he be ordinarily conveyed by Ecclesiastical Ministries, yet he also comes irregularly,
and the Spirit of God, though he be ordinarily conveyed by Ecclesiastical Ministries, yet he also comes irregularly,
cc dt n1 pp-f np1, cs pns31 vbb av-j vvn p-acp j n2, av pns31 av vvz av-j,
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and in ways of his own, and prevents the external Rites, and prepossesses the hearts of his Servants;
and in ways of his own, and prevents the external Rites, and prepossesses the hearts of his Servants;
cc p-acp n2 pp-f po31 d, cc vvz dt j n2, cc vvz dt n2 pp-f po31 n2;
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and the people also have so much portion in the Evangelical Ministration, that if they be holy, they shall receive the holy Ghost in their hearts,
and the people also have so much portion in the Evangelical Ministration, that if they be holy, they shall receive the holy Ghost in their hearts,
cc dt n1 av vhb av d n1 p-acp dt np1 n1, cst cs pns32 vbb j, pns32 vmb vvi dt j n1 p-acp po32 n2,
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and will express him in their lives, and themselves also become Kings and Priests unto God,
and will express him in their lives, and themselves also become Kings and Priests unto God,
cc vmb vvi pno31 p-acp po32 n2, cc px32 av vvi n2 cc n2 p-acp np1,
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while they are zealous of good works.
while they Are zealous of good works.
cs pns32 vbr j pp-f j n2.
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And to this purpose may the proverb of the Rabbins be rightly understood, Major est qui respondit Amen, quam qui benedicit;
And to this purpose may the proverb of the Rabbis be rightly understood, Major est qui respondit Amen, quam qui benedicit;
cc p-acp d n1 vmb dt n1 pp-f dt n2 vbb av-jn vvn, j fw-fr fw-fr fw-fr uh-n, fw-la fw-la fw-la;
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He that sayes Amen is greater than he that blesses or prays;
He that Says Amen is greater than he that Blesses or prays;
pns31 cst vvz uh-n vbz jc cs pns31 cst vvz cc vvz;
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meaning, if he heartily desires what the other perfunctorily and with his lips only utters, not praying with his heart,
meaning, if he heartily Desires what the other perfunctorily and with his lips only utters, not praying with his heart,
n1, cs pns31 av-j vvz q-crq dt n-jn av-j cc p-acp po31 n2 av-j vvz, xx vvg p-acp po31 n1,
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and with the acceptabilities of a good life, the Amen shall be more than all the Prayer,
and with the acceptabilities of a good life, the Amen shall be more than all the Prayer,
cc p-acp dt n2 pp-f dt j n1, dt uh-n vmb vbi av-dc cs d dt n1,
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and the People shall prevail for themselves, when the Priest could not;
and the People shall prevail for themselves, when the Priest could not;
cc dt n1 vmb vvi p-acp px32, c-crq dt n1 vmd xx;
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according to the saying of Midrasich Tehillim, Quicunque dicit Amen omnibus viribus suis, ei aperiuntur portae paradisi,
according to the saying of Midrasich Tehillim, Quicunque dicit Amen omnibus viribus suis, ei aperiuntur portae Paradisi,
vvg p-acp dt n-vvg pp-f np1 np1, fw-la fw-la uh-n fw-la fw-la fw-la, fw-la fw-la fw-la fw-la,
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sicut dictum est, & ingredietur gens justa;
sicut dictum est, & ingredietur gens Justa;
fw-la fw-la fw-la, cc fw-la fw-la fw-la;
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He that says Amen with his whole power, to him the gates of Paradise shall be open, according to that which is said, He that Says Amen with his Whole power, to him the gates of Paradise shall be open, according to that which is said,
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And the righteous Nation shall enter in. And the righteous nation shall enter in.
cc dt j n1 vmb vvi p-acp.
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] And this is excellently discoursed of by S. Austin, Sacramentum gratiae dat etiam Deus per malos, ipsam vero gratim non nisi per seipsum, vel per sanctos suos;
] And this is excellently discoursed of by S. Austin, Sacramentum Gratiae that etiam Deus per Malos, ipsam vero gratim non nisi per seipsum, vel per sanctos suos;
] cc d vbz av-j vvn pp-f p-acp n1 np1, fw-la fw-la cst fw-la fw-la fw-la fw-la, fw-la fw-la av fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la fw-la;
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and g. he gives remission of sins by himself, or by the members of the Dove; so that good Men shall be supplied by God.
and g. he gives remission of Sins by himself, or by the members of the Dove; so that good Men shall be supplied by God.
cc zz. pns31 vvz n1 pp-f n2 p-acp px31, cc p-acp dt n2 pp-f dt n1; av cst j n2 vmb vbi vvn p-acp np1.
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But as this is an infinite comfort to the people, so it is an intolerable shame to all wicked Ministers;
But as this is an infinite Comfort to the people, so it is an intolerable shame to all wicked Ministers;
cc-acp c-acp d vbz dt j n1 p-acp dt n1, av pn31 vbz dt j n1 p-acp d j n2;
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the benefit which God intended to minister by them, the people shall have without their help,
the benefit which God intended to minister by them, the people shall have without their help,
dt n1 r-crq np1 vvd pc-acp vvi p-acp pno32, dt n1 vmb vhi p-acp po32 n1,
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and whether they will or no;
and whither they will or no;
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but because the people get nothing by their ministration, or but very little, the Ministers shall never have their portion where the good people shall inhabit to eternal Ages:
but Because the people get nothing by their ministration, or but very little, the Ministers shall never have their portion where the good people shall inhabit to Eternal Ages:
cc-acp c-acp dt n1 vvb pix p-acp po32 n1, cc p-acp av j, dt n2 vmb av-x vhi po32 n1 c-crq dt j n1 vmb vvi p-acp j n2:
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And I beseech you to consider what an infinite confusion that will be at the day of Judgment,
And I beseech you to Consider what an infinite confusion that will be At the day of Judgement,
cc pns11 vvb pn22 pc-acp vvi r-crq dt j n1 cst vmb vbi p-acp dt n1 pp-f n1,
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when they to whom you have preach'd Righteousness shall enter into everlasting glory, and you who have preached it shall have the curse of Hanameel, and the reward of Balaam; the wages of unrighteousness.
when they to whom you have preached Righteousness shall enter into everlasting glory, and you who have preached it shall have the curse of Hanameel, and the reward of balaam; the wages of unrighteousness.
c-crq pns32 p-acp ro-crq pn22 vhb vvn n1 vmb vvi p-acp j n1, cc pn22 r-crq vhb vvn pn31 vmb vhi dt n1 pp-f np1, cc dt n1 pp-f np1; dt n2 pp-f n1.
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But thus it was when the Wise men asked the Doctors where Christ should be born, they told them right;
But thus it was when the Wise men asked the Doctors where christ should be born, they told them right;
p-acp av pn31 vbds c-crq dt j n2 vvd dt n2 c-crq np1 vmd vbi vvn, pns32 vvd pno32 av-jn;
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but the Wise men went to Christ and found him, and the Doctors sate still and went not.
but the Wise men went to christ and found him, and the Doctors sat still and went not.
cc-acp dt j n2 vvd p-acp np1 cc vvd pno31, cc dt n2 vvd av cc vvd xx.
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Fourthly, Consider, That every sin which is committed by a Minister of Religion is more than one,
Fourthly, Consider, That every since which is committed by a Minister of Religion is more than one,
ord, vvb, cst d n1 r-crq vbz vvn p-acp dt n1 pp-f n1 vbz av-dc cs crd,
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and it is as soon espied too;
and it is as soon espied too;
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for more men look upon the Sun in an Eclipse than when he is in his beauty:
for more men look upon the Sun in an Eclipse than when he is in his beauty:
c-acp dc n2 vvb p-acp dt n1 p-acp dt n1 cs c-crq pns31 vbz p-acp po31 n1:
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but every spot I say is greater, every mote is a beam; it is not only made so, but it is so;
but every spot I say is greater, every mote is a beam; it is not only made so, but it is so;
cc-acp d n1 pns11 vvb vbz jc, d n1 vbz dt n1; pn31 vbz xx av-j vvn av, cc-acp pn31 vbz av;
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it hath not the excuses of the people, is not pitiable by the measures of their infirmity:
it hath not the excuses of the people, is not pitiable by the measures of their infirmity:
pn31 vhz xx dt n2 pp-f dt n1, vbz xx j p-acp dt n2 pp-f po32 n1:
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and g. 1. It is reckoned in the accounts of malice, never of ignorance: for ignorance it self in them is always a double sin;
and g. 1. It is reckoned in the accounts of malice, never of ignorance: for ignorance it self in them is always a double since;
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and g. it is very remarkable, that when God gave command to the Levitical Priests to make attonement for the sins of ignorance in the people, there is no mention made of the Priests sin of ignorance;
and g. it is very remarkable, that when God gave command to the Levitical Priests to make atonement for the Sins of ignorance in the people, there is no mention made of the Priests since of ignorance;
cc zz. pn31 vbz av j, cst c-crq np1 vvd n1 p-acp dt j n2 pc-acp vvi n1 p-acp dt n2 pp-f n1 p-acp dt n1, pc-acp vbz dx n1 vvn pp-f dt ng1 n1 pp-f n1;
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God supposed no such thing in them, and Moses did not mention it, and there was no provision made in that case,
God supposed no such thing in them, and Moses did not mention it, and there was no provision made in that case,
np1 vvd dx d n1 p-acp pno32, cc np1 vdd xx vvi pn31, cc pc-acp vbds dx n1 vvn p-acp d n1,
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as you may see at large in Levit. 4. and Numb. 15. But 2. because every Priest is a man also, observe how his sin is described, Levit. 4. 3. If the Priest that is anointed do sin according to the sin of the People;
as you may see At large in Levit. 4. and Numb. 15. But 2. Because every Priest is a man also, observe how his since is described, Levit. 4. 3. If the Priest that is anointed do sin according to the since of the People;
c-acp pn22 vmb vvi p-acp j p-acp np1 crd cc j. crd p-acp crd p-acp d n1 vbz dt n1 av, vvb c-crq po31 n1 vbz vvn, np1 crd crd cs dt n1 cst vbz vvn vdb vvi vvg p-acp dt n1 pp-f dt n1;
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that is, if he be so degenerate, and descend from the glory where God hath placed him,
that is, if he be so degenerate, and descend from the glory where God hath placed him,
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and do sin after the manner of the people, then he is to proceed to remedy:
and do sin After the manner of the people, then he is to proceed to remedy:
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intimating that it is infinitely besides expectation;
intimating that it is infinitely beside expectation;
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it is a strange thing, it is like a monstrous production, it is unnatural that a Priest should sin according as the People do;
it is a strange thing, it is like a monstrous production, it is unnatural that a Priest should sin according as the People do;
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however, if he does, it is not connived at which a sentence gentle, as that finds which is a sin of ignorance,
however, if he does, it is not connived At which a sentence gentle, as that finds which is a since of ignorance,
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or the sin of the people: no, it is not;
or the since of the people: no, it is not;
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for it is always malice, it is always uncharitableness, for it brings mischief to their Congregations,
for it is always malice, it is always uncharitableness, for it brings mischief to their Congregations,
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and contracts their blessings into little circuits, and turns their bread into a stone, and their Wine to Vinegar:
and contracts their blessings into little circuits, and turns their bred into a stone, and their Wine to Vinegar:
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And then besides this, 3. It is also scandalous, and then it is infinitely against Charity;
And then beside this, 3. It is also scandalous, and then it is infinitely against Charity;
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such Ministers make the people of God to sin, and that's against the nature of their Office and design of their persons:
such Ministers make the people of God to since, and that's against the nature of their Office and Design of their Persons:
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God sent them to bring the people from sin, and not to be like so many Jeroboams, the Sons of Nebat, to set forward the Devils Kingdom, to make the people to transgress the Covenant of their God:
God sent them to bring the people from since, and not to be like so many Jeroboams, the Sons of Nebat, to Set forward the Devils Kingdom, to make the people to transgress the Covenant of their God:
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For they who live more by example than by precept, will more easily follow the works of their Minister than the words of God;
For they who live more by Exampl than by precept, will more Easily follow the works of their Minister than the words of God;
c-acp pns32 r-crq vvb n1 p-acp n1 cs p-acp n1, vmb av-dc av-j vvi dt n2 pp-f po32 n1 cs dt n2 pp-f np1;
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and few men will aspire to be more righteous than their guide; they think it well if they be as he is:
and few men will aspire to be more righteous than their guide; they think it well if they be as he is:
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and hence it is no wonder that we see iniquity so popular. Oppida tota canem venerantur, nemo Dianam;
and hence it is no wonder that we see iniquity so popular. Towns tota canem venerantur, nemo Dianam;
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every man runs after his lusts and after his money, because they see too many of the Clergy little looking after the ways of godliness.
every man runs After his Lustiest and After his money, Because they see too many of the Clergy little looking After the ways of godliness.
d n1 vvz p-acp po31 n2 cc p-acp po31 n1, c-acp pns32 vvb av d pp-f dt n1 av-j vvg p-acp dt n2 pp-f n1.
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But then consider, let all such persons consider,
But then Consider, let all such Persons Consider,
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5. That the accounts which an ungodly and an irreligious Minister of Religion shall make, must needs be intolerable;
5. That the accounts which an ungodly and an irreligious Minister of Religion shall make, must needs be intolerable;
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when besides the damnation which shall certainly be inflicted upon them for the sins of their own lives, they shall also reckon for all the dishonours they do to God,
when beside the damnation which shall Certainly be inflicted upon them for the Sins of their own lives, they shall also reckon for all the dishonours they do to God,
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and to Religion, and for all the sins of the people, which they did not in all just ways endeavour to hinder,
and to Religion, and for all the Sins of the people, which they did not in all just ways endeavour to hinder,
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and all the sins which their Flocks have committed by their evil example and undisciplin'd lives.
and all the Sins which their Flocks have committed by their evil Exampl and undisciplined lives.
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6. I have but two words more to say in this affair: 1. Every Minister that lives an evil life, is that person whom our Blessed Saviour means under the odious appellative of a Hireling: For he is not the hireling that receives wages,
6. I have but two words more to say in this affair: 1. Every Minister that lives an evil life, is that person whom our Blessed Saviour means under the odious appellative of a Hireling: For he is not the hireling that receives wages,
crd pns11 vhb cc-acp crd n2 av-dc pc-acp vvi p-acp d n1: crd np1 vvb cst vvz dt j-jn n1, vbz d n1 ro-crq po12 j-vvn n1 vvz p-acp dt j j pp-f dt n1: c-acp pns31 vbz xx dt n1 cst vvz n2,
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or that lives of the Altar; sine farinâ non est lex, said the DD. of the Jews;
or that lives of the Altar; sine farinâ non est lex, said the DD. of the jews;
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without bread-corn no man can preach the Law; without breadcorn no man can preach the Law;
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and S. Paul though he spared the Corinthians, yet he took wages of other Churches, of all,
and S. Paul though he spared the Corinthians, yet he took wages of other Churches, of all,
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but in the Regions of Achaia; and the Law of Nature and the Law of the Gospel have taken care, that he that serves at the Altar should live of the Altar, and he is no hireling for all that;
but in the Regions of Achaia; and the Law of Nature and the Law of the Gospel have taken care, that he that serves At the Altar should live of the Altar, and he is no hireling for all that;
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but he is a hireling that does not do his duty;
but he is a hireling that does not do his duty;
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he that flies when the Wolf comes, says Christ, he that is not present with them in dangers, that helps them not to resist the Devil, to master their temptations, to invite them on to piety, to gain souls to Christ;
he that flies when the Wolf comes, Says christ, he that is not present with them in dangers, that helps them not to resist the devil, to master their temptations, to invite them on to piety, to gain Souls to christ;
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to him it may be said as the Apostle did of the Gnosticks, NONLATINALPHABET, Gain to them is godliness;
to him it may be said as the Apostle did of the Gnostics,, Gain to them is godliness;
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and Theology is but artificium venale, a trade of life, to fill the belly and keep the body warm.
and Theology is but artificium venal, a trade of life, to fill the belly and keep the body warm.
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An cuiquam licere putas, quod cuivis non licet? Is any thing lawful for thee that is not lawful for every man;an cuiquam licere putas, quod cuivis non licet? Is any thing lawful for thee that is not lawful for every man;
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and if thou dost not mind in thy own case whether it be lawful or no,
and if thou dost not mind in thy own case whither it be lawful or no,
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then thou dost but sell Sermons, and give Counsel at a price, and like a flye in the Temple, taste of every Sacrifice,
then thou dost but fell Sermons, and give Counsel At a price, and like a fly in the Temple, taste of every Sacrifice,
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but do nothing but trouble the religious Rites:
but do nothing but trouble the religious Rites:
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for certain it is, no man takes on him this Office, but he either seeks those things which are his own, or those things which are Jesus Christs;
for certain it is, no man Takes on him this Office, but he either seeks those things which Are his own, or those things which Are jesus Christ;
c-acp j pn31 vbz, dx n1 vvz p-acp pno31 d n1, cc-acp pns31 d vvz d n2 r-crq vbr po31 d, cc d n2 r-crq vbr uh-np npg1;
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and if he does this, he is a Minister of Jesus Christ; if he does the other, he is the hireling, and intends nothing but his belly,
and if he does this, he is a Minister of jesus christ; if he does the other, he is the hireling, and intends nothing but his belly,
cc cs pns31 vdz d, pns31 vbz dt n1 pp-f np1 np1; cs pns31 vdz dt n-jn, pns31 vbz dt n1, cc vvz pix p-acp po31 n1,
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and God shall destroy both it and him. 7. Lastly: These things I have said unto you that ye sin not;
and God shall destroy both it and him. 7. Lastly: These things I have said unto you that you sin not;
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but this is not the great thing here intended;
but this is not the great thing Here intended;
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you may be innocent and yet not zealous of good works; but if you be not this, you are not Good Ministers of Jesus Christ:
you may be innocent and yet not zealous of good works; but if you be not this, you Are not Good Ministers of jesus christ:
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But that this is infinitely your duty, and indispensably incumbent on you all, besides the express words of my Text,
But that this is infinitely your duty, and indispensably incumbent on you all, beside the express words of my Text,
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and all the precepts of Christ and his Apostles, we have the concurrent sence of the whole Church, the Laws and expectations of all the world, requiring of the Clergy a great and an examplar sanctity:
and all the Precepts of christ and his Apostles, we have the concurrent sense of the Whole Church, the Laws and Expectations of all the world, requiring of the Clergy a great and an exemplar sanctity:
cc d dt n2 pp-f np1 cc po31 n2, pns12 vhb dt j n1 pp-f dt j-jn n1, dt n2 cc n2 pp-f d dt n1, vvg pp-f dt n1 dt j cc dt n1 n1:
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for g. it is, that upon this necessity is founded the Doctrine of all Divines in their Discourses of the states and orders of Religion;
for g. it is, that upon this necessity is founded the Doctrine of all Divines in their Discourses of the states and order of Religion;
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of which you may largely inform your selves in Gerson's Treatise De perfectione Religionis, in Aquinas 22. q.
of which you may largely inform your selves in Gerson's Treatise De perfection Religion, in Aquinas 22. q.
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184. and in all his Scholars upon that Question;
184. and in all his Scholars upon that Question;
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the sum of which is this, That all those institutions of Religions, which S. Anselm calls factitias Religiones, that is, the Schools of Discipline in which men forsaking the world give themselves up wholly to a pious life, they are indeed very excellent if rightly performed;
the sum of which is this, That all those institutions of Religions, which S. Anselm calls factitias Religiones, that is, the Schools of Discipline in which men forsaking the world give themselves up wholly to a pious life, they Are indeed very excellent if rightly performed;
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they are status perfectionis acquirendae, they are excellent institutions for the acquiring perfection;
they Are status perfectionis acquirendae, they Are excellent institutions for the acquiring perfection;
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but the state of the superior Clergy is status perfectionis exercendae, they are states which suppose perfection to be already in great measures acquired,
but the state of the superior Clergy is status perfectionis exercendae, they Are states which suppose perfection to be already in great measures acquired,
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and then to be exercised, not only in their own lives, but in the whole Oeconomy of their Office:
and then to be exercised, not only in their own lives, but in the Whole Oeconomy of their Office:
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and g. as none are to be chosen but those who have given themselves up to the strictness of a holy life (so far as can be known;) so none do their duty,
and g. as none Are to be chosen but those who have given themselves up to the strictness of a holy life (so Far as can be known;) so none do their duty,
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so much as tolerably, but those who by an exemplar sanctity become patterns to their Flocks of all good works.
so much as tolerably, but those who by an exemplar sanctity become patterns to their Flocks of all good works.
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Herod's Doves could never have invited so many strangers to their Dove-cotes, if they had not been besmeared with Opobalsamum: But NONLATINALPHABET, said Didymus, make your Pigeons smell sweet and they will allure whole Flocks; Herod's Dove could never have invited so many Strangers to their Dove-cotes, if they had not been besmeared with Opobalsamum: But, said Didymus, make your Pigeons smell sweet and they will allure Whole Flocks;
npg1 n2 vmd av-x vhi vvn av d n2 p-acp po32 n2, cs pns32 vhd xx vbn vvn p-acp n1: p-acp, vvd np1, vvb po22 n2 vvb j cc pns32 vmb vvi j-jn n2;
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and if your life be excellent, if your virtues be like a precious oyntment, you will soon invite your Charges to run in odorem unguentorum, after your precious odours:
and if your life be excellent, if your Virtues be like a precious ointment, you will soon invite your Charges to run in odorem unguentorum, After your precious odours:
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But you must be excellent, not tanquam unus de populo, but tanquam homo Dei, you must be a man of God, not after the common manner of men,
But you must be excellent, not tanquam Unus de populo, but tanquam homo Dei, you must be a man of God, not After the Common manner of men,
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but after Gods own heart; and men will strive to be like you, if you be like to God:
but After God's own heart; and men will strive to be like you, if you be like to God:
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but when you only stand at the door of virtue, for nothing but to keep sin out, you will draw into the folds of Christ none but such as fear drives in.
but when you only stand At the door of virtue, for nothing but to keep since out, you will draw into the folds of christ none but such as Fear drives in.
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Ad majorem Dei gloriam, to do what will most glorifie God, that's the line you must walk by:Ad majorem Dei gloriam, to do what will most Glorify God, that's the line you must walk by:
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for to do no more than all men needs must, is servility, not so much as the affection of Sons; much less can you be Fathers to the people,
for to do no more than all men needs must, is servility, not so much as the affection of Sons; much less can you be Father's to the people,
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when you go not so far as the Sons of God:
when you go not so Far as the Sons of God:
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for a dark Lanthorn, though there be a weak brightness on one side, will scarce inlighten one, much less will it conduct a multitude,
for a dark Lantern, though there be a weak brightness on one side, will scarce inlighten one, much less will it conduct a multitude,
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or allure many followers by the brightness of its flame.
or allure many followers by the brightness of its flame.
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And indeed the Duty appears in this, that many things are lawful for the people which are scandalous in the Clergy;
And indeed the Duty appears in this, that many things Are lawful for the people which Are scandalous in the Clergy;
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you are tied to more abstinences, to more severities, to more renunciations and self-denials, you may not with that freedom receive secular contentments that others may;
you Are tied to more abstinences, to more severities, to more renunciations and self-denials, you may not with that freedom receive secular contentment's that Others may;
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you must spend more time in Prayers, your Alms must be more bountiful, your hands more open, your hearts enlarged;
you must spend more time in Prayers, your Alms must be more bountiful, your hands more open, your hearts enlarged;
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others must relieve the poor, you must take care of them; others must shew themselves their brethren, but you must be their Fathers:
Others must relieve the poor, you must take care of them; Others must show themselves their brothers, but you must be their Father's:
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they must pray frequently and fervently, but you must give your selves up wholly to the Word of God and Prayer;
they must pray frequently and fervently, but you must give your selves up wholly to the Word of God and Prayer;
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they must watch and pray that they fall not into temptation, but you must watch for your selves and others too;
they must watch and pray that they fallen not into temptation, but you must watch for your selves and Others too;
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the people must mourn when they sin, but you must mourn for your own infirmities, and for the sins of others;
the people must mourn when they sin, but you must mourn for your own infirmities, and for the Sins of Others;
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and indeed, if the life of a Clergy-man does not exceed even the piety of the People, that life is in some measure scandalous:
and indeed, if the life of a Clergyman does not exceed even the piety of the People, that life is in Some measure scandalous:
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and what shame was ever greater than is described in the Parable of the Traveller going from Jerusalem to Jericho, when to the eternal dishonour of the Levite and the Priest, it is told that they went aside,
and what shame was ever greater than is described in the Parable of the Traveller going from Jerusalem to Jericho, when to the Eternal dishonour of the Levite and the Priest, it is told that they went aside,
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and saw him with a wry neck and a bended head, but let him alone and left him to be cured by the good Samaritane? The Primitive Church in her Discipline used to thrust their delinquent Clergy in laicam communionem, even then when their faults were but small,
and saw him with a wry neck and a bent head, but let him alone and left him to be cured by the good Samaritan? The Primitive Church in her Discipline used to thrust their delinquent Clergy in laicam communionem, even then when their Faults were but small,
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and of less reproach than to deserve greater censures;
and of less reproach than to deserve greater censures;
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yet they lessened them by thrusting them into the Lay Communion, as most fit for such Ministers who refused to live at the height of Sacerdotal piety.
yet they lessened them by thrusting them into the Lay Communion, as most fit for such Ministers who refused to live At the height of Sacerdotal piety.
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Remember your dignity to which Christ hath called you:
remember your dignity to which christ hath called you:
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shall such a man as I flee, said the brave Eleazar? shall the Stars be darkness, shall the Embassadors of Christ neglect to do their King honour, shall the glory of Christ do dishonourable and inglorious actions? Ye are the glory of Christ, saith S. Paul; remember that, I can say no greater thing;shall such a man as I flee, said the brave Eleazar? shall the Stars be darkness, shall the ambassadors of christ neglect to do their King honour, shall the glory of christ doe dishonourable and inglorious actions? You Are the glory of christ, Says S. Paul; Remember that, I can say no greater thing;
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unless possibly this may add some moments for your care and caution, that potents potenter cruciabuntur, great men shall be greatly tormented if they sin;
unless possibly this may add Some moments for your care and caution, that potents potenter cruciabuntur, great men shall be greatly tormented if they sin;
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and to fall from a great height is an intolerable ruine. Severe were the words of our Blessed Saviour, Ye are the Salt of the earth;
and to fallen from a great height is an intolerable ruin. Severe were the words of our Blessed Saviour, You Are the Salt of the earth;
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if the Salt have lost his savour, it is thenceforth good for nothing, neither for Land, nor yet for the Dunghil: if the Salt have lost his savour, it is thenceforth good for nothing, neither for Land, nor yet for the Dunghill:
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a greater dishonour could not be expressed; he that takes such a one up will shake his fingers.
a greater dishonour could not be expressed; he that Takes such a one up will shake his fingers.
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I end this with the saying of S. Austin, Let your religious prudence think that in the world, especially at this time, Epist. 148. nothing is more laborious, more difficult,
I end this with the saying of S. Austin, Let your religious prudence think that in the world, especially At this time, Epistle 148. nothing is more laborious, more difficult,
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or more dangerous than the Office of a Bishop or a Priest, or a Deacon: Sed apud Deum nihil beatius, si eo modo militetur quo noster Imperator jubet :or more dangerous than the Office of a Bishop or a Priest, or a Deacon: said apud God nihil Beatus, si eo modo militetur quo Noster Imperator jubet:
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but nothing is more blessed if we do our duty according to the Commandment of our Lord.
but nothing is more blessed if we do our duty according to the Commandment of our Lord.
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I have already discoursed of the integrity of life, and what great necessity there is,
I have already discoursed of the integrity of life, and what great necessity there is,
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and how deep obligations lie upon you, not only to be innocent and void of offence, but also to be holy; not only pure, but shining;
and how deep obligations lie upon you, not only to be innocent and void of offence, but also to be holy; not only pure, but shining;
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not only to be blameless, but to be didactick in your lives;
not only to be blameless, but to be didactic in your lives;
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that as by your Sermons you preach in season, so by your lives you may preach out of season;
that as by your Sermons you preach in season, so by your lives you may preach out of season;
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that is, at all seasons, and to all men, that they seeing your good works may glorifie God on your behalf, and on their own.
that is, At all seasons, and to all men, that they seeing your good works may Glorify God on your behalf, and on their own.
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THE Ministers Duty IN LIFE & DOCTRINE.
THE Ministers Duty IN LIFE & DOCTRINE.
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SERM. X. The second Sermon on Titus 2. 7. In Doctrine shewing uncorruptness, gravity, sincerity, &c. NOW by the order of the words and my own undertaking, I am to tell you what are the Rules and Measures of your Doctrine which you are to teach the people.
SERMON. X. The second Sermon on Titus 2. 7. In Doctrine showing uncorruptness, gravity, sincerity, etc. NOW by the order of the words and my own undertaking, I am to tell you what Are the Rules and Measures of your Doctrine which you Are to teach the people.
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1. Be sure that you teach nothing to the people, but what is certainly to be found in Scripture:
1. Be sure that you teach nothing to the people, but what is Certainly to be found in Scripture:
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Servemus eas mensuras quas nobis per Legislatorem Lex spiritualis enunciat; the whole spiritual Law given us by our Law-giver, that must be our measures; Servemus eas mensuras quas nobis per Legislatorem Lex spiritualis enunciate; the Whole spiritual Law given us by our Lawgiver, that must be our measures;
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for though by perswasion and by faith, by mis-perswasion and by error, by false Commentaries and mistaken glosses, every man may become a Law unto himself,
for though by persuasion and by faith, by mispersuasion and by error, by false Commentaries and mistaken Glosses, every man may become a Law unto himself,
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and unhappily bind upon his Conscience burdens which Christ never imposed; yet you must bind nothing upon your Charges, but what God hath bound upon you;
and unhappily bind upon his Conscience burdens which christ never imposed; yet you must bind nothing upon your Charges, but what God hath bound upon you;
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you cannot become a Law unto them, that's the only priviledge of the Law-giver, who, because he was an interpreter of the Divine Will, might become a Law unto us,
you cannot become a Law unto them, that's the only privilege of the Lawgiver, who, Because he was an interpreter of the Divine Will, might become a Law unto us,
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and because he was faithful in all the house, did tell us all his Fathers Will;
and Because he was faithful in all the house, did tell us all his Father's Will;
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and g. nothing can be Gods Law to us but what he hath taught us.
and g. nothing can be God's Law to us but what he hath taught us.
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But of this I shall need to say no more but the words of Tertullian; Nobis nihil licet ex nostro arbitrio indulgere,
But of this I shall need to say no more but the words of Tertullian; Nobis nihil licet ex nostro arbitrio indulgere,
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sed nec eligere aliquid quod de suo arbitrio aliquis induxerit: sed nec eligere Aliquid quod de Sue arbitrio aliquis induxerit:
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Apostolos Domini habemus Authores, qui nec ipsi quicquam de suo arbitrio quod inducerent elegerunt, sed acceptam à Christo disciplinam fideliter nationibus assignarunt. Apostles Domini habemus Authores, qui nec ipsi quicquam de Sue arbitrio quod inducerent elegerunt, sed acceptam à Christ Disciplinam Fideliter nationibus assignarunt.
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Whatsoever is not in and taken from the Scriptures, is from a private spirit, and that is against Scripture certainly;
Whatsoever is not in and taken from the Scriptures, is from a private Spirit, and that is against Scripture Certainly;
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for no Scripture is NONLATINALPHABET, saith S. Peter, it is not, it cannot be of private interpretation; that is,for no Scripture is, Says S. Peter, it is not, it cannot be of private Interpretation; that is,
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unless it come from the Spirit of God, which is that Spirit that mov'd upon the waters of the new Creation as well as of the old,
unless it come from the Spirit of God, which is that Spirit that moved upon the waters of the new Creation as well as of the old,
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and was promised to all, to you and to your Children, and to as many as the Lord our God shall call, and is bestowed on all,
and was promised to all, to you and to your Children, and to as many as the Lord our God shall call, and is bestowed on all,
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and is the earnest of all our inheritance, and is given to every man to profit withall;
and is the earnest of all our inheritance, and is given to every man to profit withal;
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it cannot prove God to be the Author, nor be a light to us to walk by,
it cannot prove God to be the Author, nor be a Light to us to walk by,
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or to show others the way to Heaven.
or to show Others the Way to Heaven.
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This Rule were alone sufficient to guide us all in the whole Oeconomy of our Calling,
This Rule were alone sufficient to guide us all in the Whole Oeconomy of our Calling,
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if we were not weak and wilful, ignorant and abused:
if we were not weak and wilful, ignorant and abused:
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but the holy Scripture hath suffered so many interpretations, and various sounds and seemings, and we are so prepossess'd and predetermin'd to misconstruction by false Apostles without,
but the holy Scripture hath suffered so many interpretations, and various sounds and seemings, and we Are so prepossessed and predetermined to misconstruction by false Apostles without,
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and prevailing passions within, that though it be in it self sufficient, yet it is not so for us;
and prevailing passion within, that though it be in it self sufficient, yet it is not so for us;
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and we may say with the Eunuch, How can I understand unless some man should guide me? and indeed in S. Paul 's Epistles there are many things hard to be understood;
and we may say with the Eunuch, How can I understand unless Some man should guide me? and indeed in S. Paul is Epistles there Are many things hard to be understood;
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and in many other places we find that the well is deep, and unless there be some to help us to draw out the latent senses of it, our souls will not be filled with the waters of Salvation.
and in many other places we find that the well is deep, and unless there be Some to help us to draw out the latent Senses of it, our Souls will not be filled with the waters of Salvation.
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Therefore that I may do you what assistances I can, and if I cannot in this small portion of time instruct you,
Therefore that I may do you what assistances I can, and if I cannot in this small portion of time instruct you,
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yet that I may counsel you and remind you of the best assistances that are to be had;
yet that I may counsel you and remind you of the best assistances that Are to be had;
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if I cannot give you rules sufficient to expound all hard places, yet that I may shew how you shall sufficiently teach your people by the rare rules and precepts recorded in places that are or may be made easie, I shall first give you some advices in general,
if I cannot give you rules sufficient to expound all hard places, yet that I may show how you shall sufficiently teach your people by the rare rules and Precepts recorded in places that Are or may be made easy, I shall First give you Some advices in general,
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and then descend to more particular Rules and Measures.
and then descend to more particular Rules and Measures.
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1. Because it is not to be expected that every Minister of the Word of God should have all the gifts of the Spirit,
1. Because it is not to be expected that every Minister of the Word of God should have all the Gifts of the Spirit,
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and every one to abound in Tongues, and in Doctrines, and in Interpretations;
and every one to abound in Tongues, and in Doctrines, and in Interpretations;
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you may therefore make great use of the Labours of those worthy persons whom God hath made to be lights in the several Generations of the world, that a hand may help a hand,
you may Therefore make great use of the Labours of those worthy Persons whom God hath made to be lights in the several Generations of the world, that a hand may help a hand,
pn22 vmb av vvi j n1 pp-f dt n2 pp-f d j n2 r-crq np1 vhz vvn pc-acp vbi n2 p-acp dt j n2 pp-f dt n1, cst dt n1 vmb vvi dt n1,
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and a Father may teach a Brother, and we all be taught of God:
and a Father may teach a Brother, and we all be taught of God:
cc dt n1 vmb vvi dt n1, cc pns12 d vbi vvn pp-f np1:
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for there are many who have by great skill, and great experience, taught us many good rules for the interpretation of Scripture;
for there Are many who have by great skill, and great experience, taught us many good rules for the Interpretation of Scripture;
c-acp a-acp vbr d r-crq vhb p-acp j n1, cc j n1, vvd pno12 d j n2 p-acp dt n1 pp-f n1;
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amongst which those that I shall principally recommend to you, are the Books of S. Austin, De utilitate credendi, and his 3. lib. De Doctrina Christiana;
among which those that I shall principally recommend to you, Are the Books of S. Austin, De utilitate credendi, and his 3. lib. De Doctrina Christian;
p-acp r-crq d cst pns11 vmb av-j vvi p-acp pn22, vbr dt n2 pp-f np1 np1, fw-fr fw-la fw-la, cc po31 crd n1. fw-fr fw-la np1;
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the Synopsis of Athanasius, the prooemes of Isidore, the Prologues of S. Hierom; I might well adde the Scholia of Oecumenius, the Catenae of the Greek Fathers;
the Synopsis of Athanasius, the prooemes of Isidore, the Prologues of S. Hieronymus; I might well add the Scholia of Oecumenius, the Catenae of the Greek Father's;
dt n1 pp-f np1, dt n2 pp-f np1, dt n2 pp-f np1 np1; pns11 vmd av vvi dt fw-la pp-f np1, dt fw-la pp-f dt jp n2;
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and of later times, the Ordinary and Interlineary glosses; the excellent Book of Hugo de S. Victore, de eruditione didascaticâ;
and of later times, the Ordinary and Interlineary Glosses; the excellent Book of Hugo de S. Victore, de erudition didascaticâ;
cc pp-f jc n2, dt j cc j n2; dt j n1 pp-f np1 fw-fr np1 fw-la, fw-fr n1 fw-la;
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Ars interpretandi Scripturas, by Sixtus Senensis: Serarius his Prolegomena; Tena his Introduction to the Scriptures; together with Laurentius è Villa-Vincentio, Andreas Hyperius de ratione studii Philosophici, and the Hypotiposes of Martinus Cantapratensis: Arias Montanus his Joseph, or de Arcano Sermone, is of another nature,Ars interpretandi Scripturas, by Sixtus Senensis: Serarius his Prolegomena; Tena his Introduction to the Scriptures; together with Laurentius è Villa-Vincentio, Andrew Hyperius de ratione studii Philosophici, and the Hypotiposes of Martinus Cantapratensis: Arias Montanus his Joseph, or the Arcano Sermon, is of Another nature,
fw-la fw-la fw-la, p-acp np1 np1: np1 po31 np1; np1 po31 n1 p-acp dt n2; av p-acp np1 fw-it np1, np1 np1 fw-fr fw-la fw-la np1, cc dt n2 pp-f np1 np1: np1 np1 po31 np1, cc dt n1 n1, vbz pp-f j-jn n1,
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and more fit for Preachers, and so is Sanctes Paguine his Isagoge; but Ambrosius Catharinus his Book duarum clavium ad sacram scripturam, is useful to many good purposes:
and more fit for Preachers, and so is Sanctes Paguine his Isagoge; but Ambrosius Catharinus his Book duarum Clavium ad Sacrament scripturam, is useful to many good Purposes:
cc av-dc j p-acp n2, cc av vbz n2 j po31 vvi; p-acp np1 np1 po31 n1 fw-la fw-la fw-la fw-la fw-la, vbz j p-acp d j n2:
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But more particularly, and I think more usefully, are those seven Rules of interpreting Scriptures written by Tichonius, and first made famous by S. Austin 's commendation of them,
But more particularly, and I think more usefully, Are those seven Rules of interpreting Scriptures written by Tichonius, and First made famous by S. Austin is commendation of them,
cc-acp av-dc av-jn, cc pns11 vvb av-dc av-j, vbr d crd n2 pp-f n-vvg n2 vvn p-acp np1, cc ord vvd j p-acp n1 np1 vbz n1 pp-f pno32,
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and inserted into the 5th tome of the Biblioth. ss. pp. Sebastian Perez wrote 35 Rules for the interpretation of Scripture:
and inserted into the 5th tome of the Biblioth. ss. Page Sebastian Perez wrote 35 Rules for the Interpretation of Scripture:
cc vvn p-acp dt ord n1 pp-f dt np1. zz. n1 np1 np1 vvd crd n2 p-acp dt n1 pp-f n1:
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Franciscus Ruiz drew from the ancient Fathers 234 Rules:Francis Ruiz drew from the ancient Father's 234 Rules:
np1 np1 vvd p-acp dt j n2 crd n2:
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besides those many learned Persons who have writ Vocabularies, Tropologies, and Expositions of Words and Phrases;
beside those many learned Persons who have writ Vocabularies, Tropologies, and Expositions of Words and Phrases;
p-acp d d j n2 r-crq vhb vvn n2, n2, cc n2 pp-f n2 cc n2;
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such as are Flacius Illyricus, Junius, Hierome Lauretus, and many others, not infrequent in all publick Libraries.
such as Are Flacius Illyricus, Junius, Jerome Lauretus, and many Others, not infrequent in all public Libraries.
d c-acp vbr npg1 np1, np1, np1 np1, cc d n2-jn, xx j p-acp d j n2.
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But I remember, that he that gives advice to a sick man in Ireland to cure his sickness, must tell him of medicaments that are facilè parabilia, easie to be had,
But I Remember, that he that gives Advice to a sick man in Ireland to cure his sickness, must tell him of medicaments that Are facilè parabilia, easy to be had,
p-acp pns11 vvb, cst pns31 cst vvz n1 p-acp dt j n1 p-acp np1 pc-acp vvi po31 n1, vmb vvi pno31 pp-f n2 cst vbr fw-la fw-la, j pc-acp vbi vhn,
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and cheap to be bought, or else his counsel will not profit him; and even of these God hath made good provision for us;
and cheap to be bought, or Else his counsel will not profit him; and even of these God hath made good provision for us;
cc j pc-acp vbi vvn, cc av po31 n1 vmb xx vvi pno31; cc av pp-f d np1 vhz vvn j n1 p-acp pno12;
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for although many precious things are reserv'd for them that dig deep and search wisely,
for although many precious things Are reserved for them that dig deep and search wisely,
c-acp cs d j n2 vbr vvn p-acp pno32 cst vvb j-jn cc vvi av-j,
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yet there are medicinal Plants, and Corn and Grass, things fit for Food and Physick to be had in every field.
yet there Are medicinal Plants, and Corn and Grass, things fit for Food and Physic to be had in every field.
av a-acp vbr j n2, cc n1 cc n1, n2 j p-acp n1 cc n1 pc-acp vbi vhn p-acp d n1.
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And so it is in the Interpretation of Scripture;
And so it is in the Interpretation of Scripture;
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there are ways of doing it well and wisely without the too laborious methods of weary Learning, that even the meanest Labourers in Gods Vineyard may have that which is fit to minister to him that needs. g.
there Are ways of doing it well and wisely without the too laborious methods of weary Learning, that even the Meanest Labourers in God's Vineyard may have that which is fit to minister to him that needs. g.
pc-acp vbr n2 pp-f vdg pn31 n1 cc av-j p-acp dt av j n2 pp-f j n1, cst av dt js n2 p-acp npg1 n1 vmb vhi d r-crq vbz j pc-acp vvi p-acp pno31 cst vvz. zz.
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2. In all the Interpretations of Scripture the literal sense is to be presum'd and chosen,
2. In all the Interpretations of Scripture the literal sense is to be presumed and chosen,
crd p-acp d dt n2 pp-f n1 dt j n1 vbz pc-acp vbi vvn cc vvn,
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unless there be evident cause to the contrary. The reasons are plain;
unless there be evident cause to the contrary. The Reasons Are plain;
cs pc-acp vbi j n1 p-acp dt n-jn. dt n2 vbr j;
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because the literal sense is natural, and it is first, and it is most agreeable to some things in their whole kind;
Because the literal sense is natural, and it is First, and it is most agreeable to Some things in their Whole kind;
c-acp dt j n1 vbz j, cc pn31 vbz ord, cc pn31 vbz av-ds j p-acp d n2 p-acp po32 j-jn n1;
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not indeed to Prophesies, nor to the Teachings of the Learned, nor those Cryptick ways of institution by which the Ancients did hide a light,
not indeed to prophecies, nor to the Teachings of the Learned, nor those Cryptic ways of Institution by which the Ancients did hide a Light,
xx av p-acp n2, ccx p-acp dt n2-vvg pp-f dt j, ccx d j-jn n2 pp-f n1 p-acp r-crq dt n2-j vdd vvi dt n1,
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and keep it in a dark lanthorn from the temeration of ruder handlings and popular Preachers:
and keep it in a dark lantern from the temeration of Ruder handlings and popular Preachers:
cc vvb pn31 p-acp dt j n1 p-acp dt n1 pp-f jc n2-vvg cc j n2:
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but the literal sense is agreeable to Laws, to the publication of Commands, to the revelation of the Divine Will, to the Concerns of the Vulgar, to the foundations of Faith,
but the literal sense is agreeable to Laws, to the publication of Commands, to the Revelation of the Divine Will, to the Concerns of the vulgar, to the foundations of Faith,
cc-acp dt j n1 vbz j p-acp n2, p-acp dt n1 pp-f vvz, p-acp dt n1 pp-f dt j-jn n1, p-acp dt vvz pp-f dt j, p-acp dt n2 pp-f n1,
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and to all the notice of things, in which the Idiot is as much concern'd as the greatest Clerks.
and to all the notice of things, in which the Idiot is as much concerned as the greatest Clerks.
cc p-acp d dt n1 pp-f n2, p-acp r-crq dt n1 vbz p-acp av-d vvn p-acp dt js n2.
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From which Proposition these three Corollaries will properly follow;
From which Proposition these three Corollaries will properly follow;
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1. That God hath plainly and literally describ'd all his Will both in belief and practice, in which our essential duty, the duty of all men is concern'd. 2. That in plain expressions we are to look for our duty,
1. That God hath plainly and literally described all his Will both in belief and practice, in which our essential duty, the duty of all men is concerned. 2. That in plain expressions we Are to look for our duty,
crd cst np1 vhz av-j cc av-j vvn d po31 n1 av-d p-acp n1 cc n1, p-acp r-crq po12 j n1, dt n1 pp-f d n2 vbz vvn. crd cst p-acp j n2 pns12 vbr pc-acp vvi p-acp po12 n1,
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and not in the more secret places and darker corners of the Scripture. 3. That you may regularly, certainly and easily do your duty to the people,
and not in the more secret places and Darker corners of the Scripture. 3. That you may regularly, Certainly and Easily do your duty to the people,
cc xx p-acp dt av-dc j-jn n2 cc jc n2 pp-f dt n1. crd cst pn22 vmb av-j, av-j cc av-j vvz po22 n1 p-acp dt n1,
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if you read and literally expound the plain sayings, and easily expressed Commandments, and Promises and Threatnings of the Gospel,
if you read and literally expound the plain sayings, and Easily expressed commandments, and Promises and Threatenings of the Gospel,
cs pn22 vvb cc av-j vvi dt j n2-vvg, cc av-j vvn n2, cc vvz cc n2-vvg pp-f dt n1,
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and the Psalms and the Prophets. 3. But then remember this also; That not only the Grammatical or prime signification of the word is the literal sense;
and the Psalms and the prophets. 3. But then Remember this also; That not only the Grammatical or prime signification of the word is the literal sense;
cc dt n2 cc dt n2. crd p-acp av vvb d av; cst xx av-j dt j cc j-jn n1 pp-f dt n1 vbz dt j n1;
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but whatsoever is the prime intention of the speaker, that is the literal sense;
but whatsoever is the prime intention of the speaker, that is the literal sense;
cc-acp r-crq vbz dt j-jn n1 pp-f dt n1, cst vbz dt j n1;
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though the word be to be taken metaphorically, or by translation signifie more things than one.
though the word be to be taken metaphorically, or by Translation signify more things than one.
cs dt n1 vbb pc-acp vbi vvn av-j, cc p-acp n1 vvi dc n2 cs crd.
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The eyes of the Lord are over the righteous; this is literally true; and yet it is as true, that God hath no eyes properly:The eyes of the Lord Are over the righteous; this is literally true; and yet it is as true, that God hath no eyes properly:
dt n2 pp-f dt n1 vbr p-acp dt j; d vbz av-j j; cc av pn31 vbz a-acp j, cst np1 vhz dx n2 av-j:
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but by [ eyes ] are meant, Gods providence; and though this be not the first literal sense of the word [ eyes ] it is not that which was at first impos'd and contingently;
but by [ eyes ] Are meant, God's providence; and though this be not the First literal sense of the word [ eyes ] it is not that which was At First imposed and contingently;
cc-acp p-acp [ n2 ] vbr vvd, npg1 n1; cc cs d vbb xx dt ord j n1 pp-f dt n1 [ n2 ] pn31 vbz xx d r-crq vbds p-acp ord vvn cc av-j;
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but it is that signification which was secondarily impos'd, and by reason and proportion.
but it is that signification which was secondarily imposed, and by reason and proportion.
cc-acp pn31 vbz cst n1 r-crq vbds av-j vvn, cc p-acp n1 cc n1.
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Thus when we say God cares for the righteous, it will not suppose that God can have any anxiety or afflictive thoughts;
Thus when we say God Cares for the righteous, it will not suppose that God can have any anxiety or afflictive thoughts;
av c-crq pns12 vvb np1 vvz p-acp dt j, pn31 vmb xx vvi cst np1 vmb vhi d n1 cc j n2;
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but [ he cares ] does as truly and properly signifie provision, as caution; beneficence, as fear;
but [ he Cares ] does as truly and properly signify provision, as caution; beneficence, as Fear;
cc-acp [ pns31 vvz ] vdz c-acp av-j cc av-j vvi n1, c-acp n1; n1, c-acp n1;
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and g. the literal sense of it is, that God provides good things for the righteous.
and g. the literal sense of it is, that God provides good things for the righteous.
cc zz. dt j n1 pp-f pn31 vbz, cst np1 vvz j n2 p-acp dt j.
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For in this case the rule of Abulensis is very true; Sensus literalis semper est verus, the literal sense is always true;
For in this case the Rule of Abulensis is very true; Sensus literalis semper est verus, the literal sense is always true;
p-acp p-acp d n1 dt n1 pp-f np1 vbz av j; fw-la fw-la fw-la fw-la fw-la, dt j n1 vbz av j;
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that is, all that is true which the Spirit of God intended to signifie by the words;
that is, all that is true which the Spirit of God intended to signify by the words;
d vbz, d cst vbz j r-crq dt n1 pp-f np1 vvd pc-acp vvi p-acp dt n2;
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whether he intended the first or second signification; whether that of voluntary and contingent, or that of analogical and rational institution.
whither he intended the First or second signification; whither that of voluntary and contingent, or that of analogical and rational Institution.
cs pns31 vvd dt ord cc ord n1; cs d pp-f j-jn cc j, cc d pp-f j cc j n1.
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Other Sheep have I, said Christ, which are not of this fold: that he did not mean this of the pecus lanigerum is notorious;Other Sheep have I, said christ, which Are not of this fold: that he did not mean this of the pecus lanigerum is notorious;
j-jn n1 vhb pns11, vvd np1, r-crq vbr xx pp-f d n1: cst pns31 vdd xx vvi d pp-f dt fw-la fw-la vbz j;
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but of the Gentiles to be gathered into the priviledges and fold of Israel: For in many cases the first literal sense is the hardest,
but of the Gentiles to be gathered into the privileges and fold of Israel: For in many cases the First literal sense is the Hardest,
cc-acp pp-f dt n2-j pc-acp vbi vvn p-acp dt n2 cc n1 pp-f np1: p-acp p-acp d n2 dt ord j n1 vbz dt js,
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and sometimes impossible, and sometimes inconvenient;
and sometime impossible, and sometime inconvenient;
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and when it is any of these, although we are not to recede from the literal sense;
and when it is any of these, although we Are not to recede from the literal sense;
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yet we are to take the second signification, the tropological or figurative. If thy right eye offend thee pluck it out, said Christ:
yet we Are to take the second signification, the tropological or figurative. If thy right eye offend thee pluck it out, said christ:
av pns12 vbr pc-acp vvi dt ord n1, dt j cc j. cs po21 j-jn n1 vvi pno21 vvi pn31 av, vvd np1:
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and yet no man digs his eyes out;
and yet no man digs his eyes out;
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because the very letter or intention of this Command bids us only to throw away that, which if we keep, we cannot avoid sin:
Because the very Letter or intention of this Command bids us only to throw away that, which if we keep, we cannot avoid since:
c-acp dt j n1 cc n1 pp-f d n1 vvz pno12 av-j pc-acp vvi av d, r-crq cs pns12 vvb, pns12 vmbx vvi n1:
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for sometimes the letter tells the intention, and sometimes the intention declares the letter;
for sometime the Letter tells the intention, and sometime the intention declares the Letter;
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and that is properly the literal sense which is the first meaning of the Command in the whole complexion:
and that is properly the literal sense which is the First meaning of the Command in the Whole complexion:
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and in this, common sense, and a vulgar reason will be a sufficient guide, because there is always some other thing spoken by God,
and in this, Common sense, and a Vulgar reason will be a sufficient guide, Because there is always Some other thing spoken by God,
cc p-acp d, j n1, cc dt j n1 vmb vbi dt j n1, c-acp pc-acp vbz av d j-jn n1 vvn p-acp np1,
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or some principle naturally implanted in us, by which we are secur'd in the understanding of the Divine Command.
or Some principle naturally implanted in us, by which we Are secured in the understanding of the Divine Command.
cc d n1 av-j vvn p-acp pno12, p-acp r-crq pns12 vbr vvn p-acp dt n1 pp-f dt j-jn n1.
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He that does not hate Father and Mother for my sake, is not worthy of me: He that does not hate Father and Mother for my sake, is not worthy of me:
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the literal sense of hating us'd in Scripture is not always malice, but sometimes a less loving; and so Christ also hath expounded it:
the literal sense of hating used in Scripture is not always malice, but sometime a less loving; and so christ also hath expounded it:
dt j n1 pp-f vvg vvn p-acp n1 vbz xx av n1, p-acp av dt av-dc vvg; cc av np1 av vhz vvn pn31:
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He that loves Father or Mother more than me, is not worthy of me. But I shall not insist longer on this;He that loves Father or Mother more than me, is not worthy of me. But I shall not insist longer on this;
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he that understands nothing but his Grammar, and hath not convers'd with men and books,
he that understands nothing but his Grammar, and hath not conversed with men and books,
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and can see no farther then his fingers ends, and makes no use of his reason,
and can see no farther then his fingers ends, and makes no use of his reason,
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but for ever will be a child; he may be deceiv'd in the literal sense of Scripture;
but for ever will be a child; he may be deceived in the literal sense of Scripture;
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but then he is not fit to teach others: but then he is not fit to teach Others:
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but he that knows words signifie Rhetorically as well as Grammatically, and have various proper significations,
but he that knows words signify Rhetorically as well as Grammatically, and have various proper significations,
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and which of these is the first is not always of it self easie to be told;
and which of these is the First is not always of it self easy to be told;
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and remembers also that God hath given him reason, and observation, and experience, and conversation with wise men,
and remembers also that God hath given him reason, and observation, and experience, and Conversation with wise men,
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and the proportion of things, and the end of the Command, and parallel places of Scripture in other words to the same purpose;
and the proportion of things, and the end of the Command, and parallel places of Scripture in other words to the same purpose;
cc dt n1 pp-f n2, cc dt n1 pp-f dt n1, cc vvi n2 pp-f n1 p-acp j-jn n2 p-acp dt d n1;
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will conclude, that since in plain places all the duty of man is contain'd, and that the literal sense is always true,
will conclude, that since in plain places all the duty of man is contained, and that the literal sense is always true,
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and (unless men be wilful or infortunate) they may with a small proportion of Learning find out the literal sense of an easie Moral Proposition:
and (unless men be wilful or infortunate) they may with a small proportion of Learning find out the literal sense of an easy Moral Proposition:
cc (cs n2 vbb j cc j) pns32 vmb p-acp dt j n1 pp-f n1 vvi av dt j n1 pp-f dt j j n1:
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will I say conclude, that if we be deceiv'd, the fault is our own;
will I say conclude, that if we be deceived, the fault is our own;
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but the fault is so great, the man so supine, the negligence so inexcusable, that the very consideration of humane infirmity is not sufficient to excuse such Teachers of others, who hallucinate or praevaricate in this.
but the fault is so great, the man so supine, the negligence so inexcusable, that the very consideration of humane infirmity is not sufficient to excuse such Teachers of Others, who hallucinate or prevaricate in this.
cc-acp dt n1 vbz av j, dt n1 av n1, dt n1 av j, cst dt j n1 pp-f j n1 vbz xx j pc-acp vvi d n2 pp-f n2-jn, r-crq vvb cc vvi p-acp d.
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The Anthropomorphites fell foully in this matter, and supposed God to have a face, and arms, and passions as we have; but they prevail'd not:
The Anthropomorphites fell foully in this matter, and supposed God to have a face, and arms, and passion as we have; but they prevailed not:
dt np1 vvd av-j p-acp d n1, cc vvd np1 pc-acp vhi dt n1, cc n2, cc n2 c-acp pns12 vhb; cc-acp pns32 vvd xx:
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And Origen was in one instance greatly mistaken, and thinking there was no literal meaning but the prime signification of the word, understood the word NONLATINALPHABET, to make an Eunuch, to his own prejudice;
And Origen was in one instance greatly mistaken, and thinking there was no literal meaning but the prime signification of the word, understood the word, to make an Eunuch, to his own prejudice;
cc np1 vbds p-acp crd n1 av-j vvn, cc vvg a-acp vbds dx j n1 p-acp dt j-jn n1 pp-f dt n1, vvd dt n1, pc-acp vvi dt n1, p-acp po31 d n1;
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but that passed not into a doctrine: But the Church of Rome hath err'd greatly in pertinacious adhering, not to the Letter, but to the Grammar;
but that passed not into a Doctrine: But the Church of Room hath erred greatly in pertinacious adhering, not to the letter, but to the Grammar;
cc-acp cst vvd xx p-acp dt n1: cc-acp dt n1 pp-f vvb vhz vvn av-j p-acp j n-vvg, xx p-acp dt n1, cc-acp p-acp dt n1;
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nor to that but in one line or signification of it: and Hoc est corpus meum must signifie nothing but Grammatically;
nor to that but in one line or signification of it: and Hoc est corpus meum must signify nothing but Grammatically;
ccx p-acp d cc-acp p-acp crd n1 cc n1 pp-f pn31: cc fw-la fw-la fw-la fw-la vmb vvi pix cc-acp av-j;
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and though it be not by their own confessions to be understood without divers figures in the whole complexion,
and though it be not by their own confessions to be understood without diverse figures in the Whole complexion,
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yet peevishly and perversly they will take it by the wrong handle;
yet peevishly and perversely they will take it by the wrong handle;
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and this they have pass'd into a doctrine that is against sense and reason, and experience,
and this they have passed into a Doctrine that is against sense and reason, and experience,
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and Scripture and Tradition, and the common interpretation of things, and publick peace and utility, and every thing by which mankind ought to be govern'd and determin'd.
and Scripture and Tradition, and the Common Interpretation of things, and public peace and utility, and every thing by which mankind ought to be governed and determined.
cc n1 cc n1, cc dt j n1 pp-f n2, cc j n1 cc n1, cc d n1 p-acp r-crq n1 vmd pc-acp vbi vvn cc vvd.
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4. I am to adde this one thing more; That we admit in the interpretation of Scripture but one literal sense;
4. I am to add this one thing more; That we admit in the Interpretation of Scripture but one literal sense;
crd pns11 vbm pc-acp vvi d crd n1 av-dc; cst pns12 vvb p-acp dt n1 pp-f n1 p-acp crd j n1;
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I say, but one prime literal sense; for the simplicity and purity of the Spirit,
I say, but one prime literal sense; for the simplicity and purity of the Spirit,
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and the philanthropy of God will not admit that there should in one single Proposition be many intricate meanings,
and the philanthropy of God will not admit that there should in one single Proposition be many intricate meanings,
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or that his sense should not certainly be understood, or that the people be abus'd by aequivocal and doubtful senses;
or that his sense should not Certainly be understood, or that the people be abused by equivocal and doubtful Senses;
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this was the way of Jupiter in the sands, and Apollo Pythius, and the Devils oracles:
this was the Way of Jupiter in the sands, and Apollo Pythius, and the Devils oracles:
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but be it far from the wisdom of the Spirit of God. 5. But then take in this Caution to it;
but be it Far from the Wisdom of the Spirit of God. 5. But then take in this Caution to it;
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That although there be but one principal literal sense, yet others that are subordinate may be intended subordinately;
That although there be but one principal literal sense, yet Others that Are subordinate may be intended subordinately;
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and others that are true by proportion, or that first intention, may be true for many reasons,
and Others that Are true by proportion, or that First intention, may be true for many Reasons,
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and every reason applicable to a special instance;
and every reason applicable to a special instance;
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and all these may be intended as they signifie, that is, one only by prime design,
and all these may be intended as they signify, that is, one only by prime Design,
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and the other by collateral consequence. Thus when it is said, Thou art my Son, this day have I begotten thee;
and the other by collateral consequence. Thus when it is said, Thou art my Son, this day have I begotten thee;
cc dt n-jn p-acp j n1. av c-crq pn31 vbz vvn, pns21 vb2r po11 n1, d n1 vhb pns11 vvn pno21;
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the Psalmist means it of the eternal generation of Christ;
the Psalmist means it of the Eternal generation of christ;
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others seem to apply it to his birth of the Blessed Virgin Mary; and S. Paul expounds it Hebr. 1. of the Resurrection of Christ: This is all true;
Others seem to apply it to his birth of the Blessed Virgae Marry; and S. Paul expounds it Hebrew 1. of the Resurrection of christ: This is all true;
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and yet but one literal sense primely meant;
and yet but one literal sense primely meant;
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but by proportion to the first the others have their place, and are meant by way of similitude.
but by proportion to the First the Others have their place, and Are meant by Way of similitude.
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Thus we are the Sons of God, by adoption, by creation, by favour, by participation of the Spirit, by the laver of regeneration; and every man for one or other of these reasons can say Our Father which art in heaven;
Thus we Are the Sons of God, by adoption, by creation, by favour, by participation of the Spirit, by the laver of regeneration; and every man for one or other of these Reasons can say Our Father which art in heaven;
av pns12 vbr dt n2 pp-f np1, p-acp n1, p-acp n1, p-acp n1, p-acp n1 pp-f dt n1, p-acp dt n1 pp-f n1; cc d n1 p-acp crd cc n-jn pp-f d n2 vmb vvi po12 n1 r-crq n1 p-acp n1;
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and these are all, parts of the literal sense, not different, but subordinate and by participation:
and these Are all, parts of the literal sense, not different, but subordinate and by participation:
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but more than one prime literal sense must not be admitted. 6. Lastly; Sometimes the literal sense is lost by a plain change of the words;
but more than one prime literal sense must not be admitted. 6. Lastly; Sometime the literal sense is lost by a plain change of the words;
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which when it is discover'd, it must be corrected by the fountain;
which when it is discovered, it must be corrected by the fountain;
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and till it be, so long as it is pious, and commonly receiv'd, it may be us'd without scruple.
and till it be, so long as it is pious, and commonly received, it may be used without scruple.
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In the 41. Psalm the Hebrews read, My soul hath longed after the strong, the living God; Deum fortem, vivum:
In the 41. Psalm the Hebrews read, My soul hath longed After the strong, the living God; God fortem, Vivum:
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In the vulgar Latine, it is Deum fontem vivum, the living fountain; and it was very well, but not the literal sense of Gods Spirit:
In the Vulgar Latin, it is God fontem Vivum, the living fountain; and it was very well, but not the literal sense of God's Spirit:
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But when they have been so often warned of it, that they were still in love with their own letter and leave the words of the Spirit, I think was not justifiable at all:
But when they have been so often warned of it, that they were still in love with their own Letter and leave the words of the Spirit, I think was not justifiable At all:
cc-acp c-crq pns32 vhb vbn av av vvn pp-f pn31, cst pns32 vbdr av p-acp n1 p-acp po32 d n1 cc vvi dt n2 pp-f dt n1, pns11 vvb vbds xx j p-acp d:
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And this was observ'd at last by Sixtus and Clement, and corrected in their Editions of the Bible,
And this was observed At last by Sixtus and Clement, and corrected in their Editions of the bible,
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and then it came right again. The sum is this;
and then it Come right again. The sum is this;
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he that with this moderation and these measures construes the plain meaning of the Spirit of God,
he that with this moderation and these measures construes the plain meaning of the Spirit of God,
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and expounds the Articles of Faith, and the Precepts of Life according to the intention of God signified by his own words, in their first or second signification, cannot easily be cousen'd into any Heretical Doctrine;
and expounds the Articles of Faith, and the Precepts of Life according to the intention of God signified by his own words, in their First or second signification, cannot Easily be cozened into any Heretical Doctrine;
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but his Doctrine will be NONLATINALPHABET, the pure word and mind of God. 2. There is another sense or interpretation of Scripture, and that is mystical or spiritual;
but his Doctrine will be, the pure word and mind of God. 2. There is Another sense or Interpretation of Scripture, and that is mystical or spiritual;
cc-acp po31 n1 vmb vbi, dt j n1 cc n1 pp-f np1. crd pc-acp vbz j-jn n1 cc n1 pp-f n1, cc d vbz j cc j;
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which the Jews call NONLATINALPHABET Midrash; which Elias the Levite calls omne commentarium quod non est juxta simplicem & literalem sensum, every gloss that is not according to their NONLATINALPHABET Peschat, to the literal sense;
which the jews call Midrash; which Elias the Levite calls omne Commentarium quod non est juxta simplicem & literalem sensum, every gloss that is not according to their Peschat, to the literal sense;
r-crq dt np2 vvb vvb; r-crq np1 dt np1 vvz fw-la fw-la fw-la fw-la fw-la fw-la fw-la cc fw-la fw-la, d n1 cst vbz xx vvg p-acp po32 np1, p-acp dt j n1;
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and this relates principally to the Old Testament: Thus the waters of the Deluge did signifie the waters of Baptism;
and this relates principally to the Old Testament: Thus the waters of the Deluge did signify the waters of Baptism;
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Sarah and Agar, the Law and the Gospel; the brazen Serpent, the Passion of Christ; the conjunction of Adam and Eve, the communion of Christ and his Church;Sarah and Agar, the Law and the Gospel; the brazen Serpent, the Passion of christ; the conjunction of Adam and Eve, the communion of christ and his Church;
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and this is called the spiritual sense, S. Paul being our warrant; Our Fathers eat of the same spiritual meat, and drank of that same spiritual rock;
and this is called the spiritual sense, S. Paul being our warrant; Our Father's eat of the same spiritual meat, and drank of that same spiritual rock;
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now that rock was not spiritual, but of solid stone; but it signified spiritually; for that rock was Christ. This sense the Doctors divide into Tropological, Allegorical, and Anagogical;
now that rock was not spiritual, but of solid stone; but it signified spiritually; for that rock was christ. This sense the Doctors divide into Tropological, Allegorical, and Anagogical;
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for methods sake, and either to distinguish the things, or to amuse the persons: for these relate but to the several spiritual things signified by divers places;
for methods sake, and either to distinguish the things, or to amuse the Persons: for these relate but to the several spiritual things signified by diverse places;
p-acp n2 n1, cc d pc-acp vvi dt n2, cc pc-acp vvi dt n2: c-acp d vvb cc-acp p-acp dt j j n2 vvn p-acp j n2;
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as matters of faith, precepts of manners, and celestial joys: you may make more if you please,
as matters of faith, Precepts of manners, and celestial Joys: you may make more if you please,
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and yet these are too many to trouble mens heads, and to make Theology an art and craft to no purpose.
and yet these Are too many to trouble Mens Heads, and to make Theology an art and craft to no purpose.
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This spiritual sense is that which the Greeks call NONLATINALPHABET, or the sense that lies under the cover of words:
This spiritual sense is that which the Greeks call, or the sense that lies under the cover of words:
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Concerning this I shall give you these short Rules, that your Doctrine be NONLATINALPHABET, pure and without heretical mixtures,
Concerning this I shall give you these short Rules, that your Doctrine be, pure and without heretical mixtures,
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and the leaven of false Doctrines; for above all things this is to be taken care of.
and the leaven of false Doctrines; for above all things this is to be taken care of.
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1. Although every place of Scripture hath a literal sense, either proper or figurative, yet every one hath not a spiritual and mystical interpretation;
1. Although every place of Scripture hath a literal sense, either proper or figurative, yet every one hath not a spiritual and mystical Interpretation;
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and g. Origen was blam'd by the Ancients for forming all into spirit and mystery; one place was reserv'd to punish that folly.
and g. Origen was blamed by the Ancients for forming all into Spirit and mystery; one place was reserved to Punish that folly.
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Thus the followers of the Family of love and the Quakers expound all the Articles of our Faith, all the hopes of a Christian, all the stories of Christ into such a clancular and retir'd sense,
Thus the followers of the Family of love and the Quakers expound all the Articles of our Faith, all the hope's of a Christian, all the stories of christ into such a clancular and retired sense,
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as if they had no meaning by the letter, but were only an Hieroglyphick or a Phythagorean Scheme;
as if they had no meaning by the Letter, but were only an Hieroglyphic or a Pythagorean Scheme;
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and not to be opened but by a private key, which every man pretends to be borrowed from the Spirit of God,
and not to be opened but by a private key, which every man pretends to be borrowed from the Spirit of God,
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though made in the forges here below:
though made in the forges Here below:
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To which purposes the Epistles of S. Hierom to Avitus, to Pammachius and Oceanus are worth your reading.
To which Purposes the Epistles of S. Hieronymus to Avitus, to Pammachius and Oceanus Are worth your reading.
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In this case men do as he said of Origen, Ingenii sui acumina putant esse Ecclesiae Sacramenta;
In this case men do as he said of Origen, Ingeny sui acumina Putant esse Ecclesiae Sacraments;
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Every man believes God meant as he intended, and so he will obtrude his own dreams instead of Sacraments. g.
Every man believes God meant as he intended, and so he will obtrude his own dreams instead of Sacraments. g.
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2. Whoever will draw spiritual senses from any History of the Old or New Testament, must first allow the literal sense,
2. Whoever will draw spiritual Senses from any History of the Old or New Testament, must First allow the literal sense,
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or else he will soon deny an Article of necessary belief.
or Else he will soon deny an Article of necessary belief.
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4865
A story is never the less true, because it is intended to profit as well as to please;
A story is never the less true, Because it is intended to profit as well as to please;
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and the narrative may well establish or insinuate a precept and instruct with pleasure;
and the narrative may well establish or insinuate a precept and instruct with pleasure;
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but if because there is a Jewel in the golden Cabinet, you will throw away the inclosure,
but if Because there is a Jewel in the golden Cabinet, you will throw away the enclosure,
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and deny the story that you may look out a mystical sense, we shall leave it arbitrary for any man to believe or disbelieve what story he please;
and deny the story that you may look out a mystical sense, we shall leave it arbitrary for any man to believe or disbelieve what story he please;
cc vvi dt n1 cst pn22 vmb vvi av dt j n1, pns12 vmb vvi pn31 j-jn p-acp d n1 pc-acp vvi cc vvi r-crq n1 pns31 vvb;
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and Eve shall not be made of the rib of Adam, and the Garden of Eden shall be no more then the Hesperides, and the story of Jonas a well dress'd fable:
and Eve shall not be made of the rib of Adam, and the Garden of Eden shall be no more then the Hesperides, and the story of Jonah a well dressed fable:
cc n1 vmb xx vbi vvn pp-f dt n1 pp-f np1, cc dt n1 pp-f np1 vmb vbi dx av-dc cs dt n2, cc dt n1 pp-f np1 dt av vvd n1:
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and I have seen all the Revelation of S. John turn'd into a moral Commentary in which every person can signifie any proposition,
and I have seen all the Revelation of S. John turned into a moral Commentary in which every person can signify any proposition,
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or any virtue, according as his fancy chimes. This is too much, and therefore comes not from a good principle.
or any virtue, according as his fancy chimes. This is too much, and Therefore comes not from a good principle.
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3. In Moral Precepts, in Rules of Polity and Oeconomy there is no other sense to be inquired after but what they bear upon the face;
3. In Moral Precepts, in Rules of Polity and Oeconomy there is no other sense to be inquired After but what they bear upon the face;
crd p-acp j n2, p-acp n2 pp-f n1 cc np1 pc-acp vbz dx j-jn n1 pc-acp vbi vvn a-acp p-acp r-crq pns32 vvb p-acp dt n1;
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for he that thinks it necessary to turn them into some further spiritual meaning, supposes that it is a disparagement to the Spirit of God to take care of Governments,
for he that thinks it necessary to turn them into Some further spiritual meaning, supposes that it is a disparagement to the Spirit of God to take care of Governments,
c-acp pns31 cst vvz pn31 j pc-acp vvi pno32 p-acp d jc j n1, vvz cst pn31 vbz dt n1 p-acp dt n1 pp-f np1 pc-acp vvi n1 pp-f n2,
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or that the duties of Princes and Masters are no great Concerns, or not operative to eternal felicity,
or that the duties of Princes and Masters Are no great Concerns, or not operative to Eternal felicity,
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or that God does not provide for temporal advantages;
or that God does not provide for temporal advantages;
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for if these things be worthy Concerns, and if God hath taken care of all our Good,
for if these things be worthy Concerns, and if God hath taken care of all our Good,
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and if godliness be profitable to all things, and hath the promise of the life that now is and that which is to come, there is no necessity to pass on to more abstruse senses,
and if godliness be profitable to all things, and hath the promise of the life that now is and that which is to come, there is no necessity to pass on to more abstruse Senses,
cc cs n1 vbb j p-acp d n2, cc vhz dt n1 pp-f dt n1 cst av vbz cc cst r-crq vbz pc-acp vvi, a-acp vbz dx n1 pc-acp vvi a-acp p-acp av-dc j n2,
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when the literal and proper hath also in it instrumentality enough towards very great spiritual purposes.
when the literal and proper hath also in it instrumentality enough towards very great spiritual Purposes.
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God takes care for servants, yea for Oxen, and all the beasts of the field;God Takes care for Servants, yea for Oxen, and all the beasts of the field;
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and the letter of the Command enjoyning us to use them with mercy, hath in it an advantage even upon the spirit and whole frame of a mans soul:
and the Letter of the Command enjoining us to use them with mercy, hath in it an advantage even upon the Spirit and Whole frame of a men soul:
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and g. let no man tear those Scriptures to other meanings beyond their own intentions and provisions.
and g. let no man tear those Scriptures to other meanings beyond their own intentions and provisions.
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In these cases, a spiritual sense is not to be inquired after.
In these cases, a spiritual sense is not to be inquired After.
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4. If the letter of the story inferres any undecency or contradiction, then it is necessary that a spiritual or mystical sense be thought of;
4. If the Letter of the story infers any undecency or contradiction, then it is necessary that a spiritual or mystical sense be Thought of;
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but never else is it necessary. It may in other cases be useful, when it does advantage to holiness;
but never Else is it necessary. It may in other cases be useful, when it does advantage to holiness;
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and may be safely us'd, if us'd modestly;
and may be safely used, if used modestly;
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but because this spiritual or mystical interpretation when it is not necessary cannot be certainly prov'd,
but Because this spiritual or mystical Interpretation when it is not necessary cannot be Certainly proved,
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but relies upon fancy, or at most, some light inducement; no such interpretation can be us'd as an argument to prove an Article of Faith,
but relies upon fancy, or At most, Some Light inducement; no such Interpretation can be used as an argument to prove an Article of Faith,
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nor relied upon in matters of necessary Concern:
nor relied upon in matters of necessary Concern:
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The three measures of meal in the Gospel, are but an ill argument to prove the Blessed and Eternal Trinity;
The three measures of meal in the Gospel, Are but an ill argument to prove the Blessed and Eternal Trinity;
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and it may be the three Angels that came to Abraham will signifie no more than the two that came to Lot, or the single one to Manoah, or S. John; this Divine Mystery relies upon a more sure foundation;
and it may be the three Angels that Come to Abraham will signify no more than the two that Come to Lot, or the single one to Manoah, or S. John; this Divine Mystery relies upon a more sure Foundation;
cc pn31 vmb vbi dt crd n2 cst vvd p-acp np1 vmb vvi av-dx dc cs dt crd cst vvd p-acp n1, cc dt j pi p-acp np1, cc np1 np1; d j-jn n1 vvz p-acp dt av-dc j n1;
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and he makes it unsure that causes it to lean upon an unexpounded vision that was sent to other purposes.
and he makes it unsure that Causes it to lean upon an unexpounded vision that was sent to other Purposes.
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Non esse contentiosis & infidelibus sensibus ingerendum, said S. Austin of the Book of Genesis: Searching for Articles of Faith in the by-paths and corners of secret places, leads not to faith but to infidelity,Non esse contentiosis & infidelibus sensibus ingerendum, said S. Austin of the Book of Genesis: Searching for Articles of Faith in the bypaths and corners of secret places, leads not to faith but to infidelity,
fw-fr fw-la n1 cc fw-la fw-la fw-la, vvd n1 np1 pp-f dt n1 pp-f n1: vvg p-acp n2 pp-f n1 p-acp dt n2 cc n2 pp-f j-jn n2, vvz xx p-acp n1 cc-acp p-acp n1,
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and by making the foundations unsure, causes the Articles to be questioned.
and by making the foundations unsure, Causes the Articles to be questioned.
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I remember that Agricola in his Book de animalibus subterraneis tells of a certain kind of spirits that use to converse in Mines and trouble the poor Labourers:
I Remember that Agricola in his Book de animalibus subterraneis tells of a certain kind of spirits that use to converse in Mines and trouble the poor Labourers:
pns11 vvb d np1 p-acp po31 n1 fw-fr fw-la fw-la vvz pp-f dt j n1 pp-f n2 cst vvb pc-acp vvi p-acp n2 cc vvi dt j n2:
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They dig mettals, they cleanse, they cast, they melt, they separate, they joyn the Ore;
They dig metals, they cleanse, they cast, they melt, they separate, they join the Over;
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but when they are gone, the men find just nothing done, not one step of their work set forward:
but when they Are gone, the men find just nothing done, not one step of their work Set forward:
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So it is in the Books and Expositions of many men;
So it is in the Books and Expositions of many men;
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They study, they argue, they expound, they confute, they reprove, they open secrets, and make new discoveries;
They study, they argue, they expound, they confute, they reprove, they open secrets, and make new discoveries;
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and when you turn the bottom upwards, up starts nothing;
and when you turn the bottom upward, up starts nothing;
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no man is the wiser, no man is instructed, no truth discover'd, no proposition clear'd, nothing is alter'd,
no man is the Wiser, no man is instructed, no truth discovered, no proposition cleared, nothing is altered,
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but that much labour and much time is lost;
but that much labour and much time is lost;
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and this is manifest in nothing more than in Books of Contrversie, and in mystical Expositions of Scripture:
and this is manifest in nothing more than in Books of Contrversie, and in mystical Expositions of Scripture:
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4903
Quaerunt quod nusquam est, inveniunt tamen; Quaerunt quod nusquam est, inveniunt tamen;
fw-la fw-la fw-la fw-la, fw-la fw-la;
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Like Isidore who in contemplation of a Pen observ'd that the nib of it was divided into two,
Like Isidore who in contemplation of a Pen observed that the nib of it was divided into two,
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4905
but yet the whole body remain'd one: Credo propter mysterium; he found a knack in it, and thought it was a mystery.
but yet the Whole body remained one: Credo propter mysterium; he found a knack in it, and Thought it was a mystery.
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Concerning which I shall need to say no more but that they are safe when they are necessary,
Concerning which I shall need to say no more but that they Are safe when they Are necessary,
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4907
and they are useful when they teach better; and they are good when they do good:
and they Are useful when they teach better; and they Are good when they do good:
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4908
but this is so seldom and so by chance, that oftentimes if a man be taught truth, he is taught it by a lying Master;
but this is so seldom and so by chance, that oftentimes if a man be taught truth, he is taught it by a lying Master;
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4909
it is like being cur'd by a good witch, an evil spirit hath an hand in it;
it is like being cured by a good witch, an evil Spirit hath an hand in it;
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and if there be not errour and illusion in such interpretations, there is very seldom any certainty.
and if there be not error and illusion in such interpretations, there is very seldom any certainty.
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What shall I do to my vineyard said God: What shall I do to my vineyard said God:
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Isai. 5. Auferam sepem ejus; I will take away the hedge, that is, custodiam Angelorum saith the gloss, the custody of their Angel guardians:
Isaiah 5. Auferam sepem His; I will take away the hedge, that is, custodiam Angels Says the gloss, the custody of their Angel guardians:
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and Isai. 9. God says, Manasseh humeros suos comedit, Manasseh hath devour'd his own shoulders;
and Isaiah 9. God Says, Manasses humeros suos comedit, Manasses hath devoured his own shoulders;
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that is, gubernatores dimovit say the Doctors, hath remov'd his Governours, his Princes and his Priests;
that is, Governors dimovit say the Doctors, hath removed his Governors, his Princes and his Priests;
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it is a sad complaint 'tis true; but what it means is the Question:
it is a sad complaint it's true; but what it means is the Question:
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but although these senses are pious and may be us'd for illustration and the prettiness of discourse;
but although these Senses Are pious and may be used for illustration and the prettiness of discourse;
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yet there is no further certainty in them than what the one fancies and the other is pleas'd to allow.
yet there is no further certainty in them than what the one fancies and the other is pleased to allow.
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4918
But if the spiritual sense be prov'd, evident and certain then it is of the same efficacy as the literal;
But if the spiritual sense be proved, evident and certain then it is of the same efficacy as the literal;
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for it is according to that letter by which Gods Holy Spirit was pleas'd to signifie his meaning;
for it is according to that Letter by which God's Holy Spirit was pleased to signify his meaning;
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and it matters not how he is pleas'd to speak, so we understand his meaning:
and it matters not how he is pleased to speak, so we understand his meaning:
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4921
and in this sense that is true which is affirm'd by S. Gregory; Allegoriam interdum aedificare fidem;
and in this sense that is true which is affirmed by S. Gregory; Allegoriam Interdum aedificare fidem;
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sometimes our faith is built up by the mystical words of the Spirit of God.
sometime our faith is built up by the mystical words of the Spirit of God.
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4923
But because it seldom happens that they can be prov'd, g. you are not to feed your flocks with such herbs whose virtue you know not, of whose wholesomness or powers of nourishing you are wholly or for the most part ignorant:
But Because it seldom happens that they can be proved, g. you Are not to feed your flocks with such herbs whose virtue you know not, of whose wholesomeness or Powers of nourishing you Are wholly or for the most part ignorant:
cc-acp c-acp pn31 av vvz cst pns32 vmb vbi vvn, zz. pn22 vbr xx pc-acp vvi po22 n2 p-acp d n2 rg-crq n1 pn22 vvb xx, pp-f rg-crq n1 cc n2 pp-f vvg pn22 vbr av-jn cc p-acp dt av-ds n1 j:
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4924
we have seen and felt the mischief, and sometimes derided the absurdity:
we have seen and felt the mischief, and sometime derided the absurdity:
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4925
God created the Sun and the Moon, said Moses; that is, said the extravagants of Pope Boniface the 8th, the Pope and the Emperour:God created the Sun and the Moon, said Moses; that is, said the extravagants of Pope Boniface the 8th, the Pope and the Emperor:
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4926
And Behold here are two swords said S. Peter: It is enough said Christ;
And Behold Here Are two swords said S. Peter: It is enough said christ;
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4927
enough for S. Peter; and so he got the two swords, the temporal and spiritual, said the gloss upon that Text. Of these things there is no beginning, and no end;
enough for S. Peter; and so he god the two swords, the temporal and spiritual, said the gloss upon that Text. Of these things there is no beginning, and no end;
av-d p-acp n1 np1; cc av pns31 vvd dt crd n2, dt j cc j, vvd dt n1 p-acp cst np1 pp-f d n2 pc-acp vbz dx n1, cc dx n1;
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4928
no certain principles, and no good conclusion. These are the two ways of expounding all Scriptures;
no certain principles, and no good conclusion. These Are the two ways of expounding all Scriptures;
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4929
these are as the two witnesses of God, by the first of which he does most commonly,
these Are as the two Witnesses of God, by the First of which he does most commonly,
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4930
and by the latter of which he does sometimes declare his meaning;
and by the latter of which he does sometime declare his meaning;
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and in the discovery of these meanings, the Measures which I have now given you are the general land-marks,
and in the discovery of these meanings, the Measures which I have now given you Are the general landmarks,
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4932
and are sufficient to guide us from destructive errours.
and Are sufficient to guide us from destructive errors.
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4933
It follows in the next place, that I give you some Rules that are more particular according to my undertaking, that you in your duty,
It follows in the next place, that I give you Some Rules that Are more particular according to my undertaking, that you in your duty,
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4934
and your charges in the provisions to be made for them may be more secure.
and your charges in the provisions to be made for them may be more secure.
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1. Although you are to teach your people nothing but what is the Word of God;
1. Although you Are to teach your people nothing but what is the Word of God;
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yet by this Word I understand all that God spake expresly, and all that by certain consequence can be deduced from it. Thus Dionysius Alexandrinus argues, NONLATINALPHABET;
yet by this Word I understand all that God spoke expressly, and all that by certain consequence can be deduced from it. Thus Dionysius Alexandrian argues,;
av p-acp d n1 pns11 vvb d cst np1 vvd av-j, cc d cst p-acp j n1 vmb vbi vvn p-acp pn31. av np1 np1 vvz,;
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he that in Scripture is called the Son and the Word of the Father, I conclude he is no stranger to the essence of the Father:
he that in Scripture is called the Son and the Word of the Father, I conclude he is no stranger to the essence of the Father:
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And S. Ambrose derided them that called for express Scripture for NONLATINALPHABET, since the Prophets and the Gospels acknowledge the unity of substance in the Father and the Son;
And S. Ambrose derided them that called for express Scripture for, since the prophets and the Gospels acknowledge the unity of substance in the Father and the Son;
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and we easily conclude the Holy Ghost to be God, because we call upon him; and we call upon him, because we believe in him;
and we Easily conclude the Holy Ghost to be God, Because we call upon him; and we call upon him, Because we believe in him;
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and we believe in him, because we are baptized into the faith and profession of the Holy Ghost.
and we believe in him, Because we Are baptised into the faith and profession of the Holy Ghost.
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This way of teaching our Blessed Saviour us'd when he confuted the Sadduces in the Question of the Resurrection;
This Way of teaching our Blessed Saviour used when he confuted the Sadducees in the Question of the Resurrection;
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and thus he confuted the Pharisees in the Question of his being the Son of God. and thus he confuted the Pharisees in the Question of his being the Son of God.
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The use I make of it is this, that right reason is so far from being an exile from the inquiries of Religion, that it is the great ensurance of many propositions of faith;
The use I make of it is this, that right reason is so Far from being an exile from the inquiries of Religion, that it is the great insurance of many propositions of faith;
dt n1 pns11 vvb pp-f pn31 vbz d, cst j-jn n1 vbz av av-j p-acp vbg dt n1 p-acp dt n2 pp-f n1, cst pn31 vbz dt j n1 pp-f d n2 pp-f n1;
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and we have seen the faith of men strangely alter, but the reason of man can never alter;
and we have seen the faith of men strangely altar, but the reason of man can never altar;
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every rational truth supposing its principles, being eternal and unchangeable.
every rational truth supposing its principles, being Eternal and unchangeable.
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All that is to be done here, is to see that you argue well, that your deduction be evident, that your reason be right:
All that is to be done Here, is to see that you argue well, that your deduction be evident, that your reason be right:
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for Scripture is to our understandings as the grace of God to our wills; that instructs our reason, and this helps our wills;
for Scripture is to our understandings as the grace of God to our wills; that instructs our reason, and this helps our wills;
p-acp n1 vbz p-acp po12 n2 p-acp dt n1 pp-f np1 p-acp po12 n2; cst vvz po12 n1, cc d vvz po12 n2;
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and we may as well chuse the things of God without our wills, and delight in them without love,
and we may as well choose the things of God without our wills, and delight in them without love,
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as understand the Scriptures or make use of them without reason.
as understand the Scriptures or make use of them without reason.
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Quest. But how shall our reason be guided, that it may be right, that it be not a blind guide,Quest. But how shall our reason be guided, that it may be right, that it be not a blind guide,
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but direct us to the place where the star appears, and point us to the very house where the babe lieth;
but Direct us to the place where the star appears, and point us to the very house where the babe lies;
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that we may indeed do as the wise men did? To this I answer.
that we may indeed do as the wise men did? To this I answer.
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2. In the making deductions the first great measure to direct our reason and our inquiries is the analogy of faith:
2. In the making deductions the First great measure to Direct our reason and our inquiries is the analogy of faith:
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that is, let the fundamentals of faith be your Cynosura, your great light to walk by;
that is, let the fundamentals of faith be your Cynosura, your great Light to walk by;
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and whatever you derive from thence let it be agreeable to the principles from whence they come.
and whatever you derive from thence let it be agreeable to the principles from whence they come.
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It is the rule of S. Paul, NONLATINALPHABET, Let him that prophesies do it according to the proportion of faith;
It is the Rule of S. Paul,, Let him that prophecies do it according to the proportion of faith;
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that is, let him teach nothing but what is revealed, or agreeable to the NONLATINALPHABET, the prime credibilities of Christianity; that is, let him teach nothing but what is revealed, or agreeable to the, the prime credibilities of Christianity;
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that is, by the plain words of Scripture let him expound the less plain, and the superstructure by the measures of the foundation,
that is, by the plain words of Scripture let him expound the less plain, and the superstructure by the measures of the Foundation,
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4959
and doctrines be answerable to faith, and speculations relating to practice, and nothing taught as simply necessary to be believed,
and doctrines be answerable to faith, and speculations relating to practice, and nothing taught as simply necessary to be believed,
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4960
but what is evidently and plainly set down in the holy Scriptures;
but what is evidently and plainly Set down in the holy Scriptures;
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for he that calls a proposition necessary, which the Apostles did not declare to be so,
for he that calls a proposition necessary, which the Apostles did not declare to be so,
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or which they did not teach to all Christians learned and unlearned, he is gone beyond his proportions.
or which they did not teach to all Christians learned and unlearned, he is gone beyond his proportions.
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For every thing is to be kept in that order where God hath plac'd it:
For every thing is to be kept in that order where God hath placed it:
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4964
there is a classis of necessary Articles, and that is the Apostles Creed, which Tertullian calls regulam fidei, the rule of faith;
there is a classis of necessary Articles, and that is the Apostles Creed, which Tertullian calls regulam fidei, the Rule of faith;
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4965
and according to this we must teach necessities; but what comes after this, is not so necessary;
and according to this we must teach necessities; but what comes After this, is not so necessary;
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and he that puts upon his own doctrines a weight equal to this of the Apostles declaration, either must have an Apostolical authority,
and he that puts upon his own doctrines a weight equal to this of the Apostles declaration, either must have an Apostolical Authority,
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4967
and an Apostolical infallibility, or else he transgresses the proportion of faith, and becomes a false Apostle.
and an Apostolical infallibility, or Else he Transgresses the proportion of faith, and becomes a false Apostle.
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3. To this purpose it is necessary that you be very diligent in reading, laborious and assiduous in the studies of Scripture:
3. To this purpose it is necessary that you be very diligent in reading, laborious and assiduous in the studies of Scripture:
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not only lest ye be blind seers, and blind guides; but because without great skill and learning ye cannot do your duty.
not only lest you be blind seers, and blind guides; but Because without great skill and learning you cannot do your duty.
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A Minister may as well sin by his ignorance as by his negligence;
A Minister may as well since by his ignorance as by his negligence;
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because when light springs from so many angles, that may enlighten us, unless we look round about us and be skill'd in all the angles of reflection, we shall but turn our backs upon the Sun,
Because when Light springs from so many angles, that may enlighten us, unless we look round about us and be skilled in all the angles of reflection, we shall but turn our backs upon the Sun,
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4972
and see nothing but our own shadows. Search the Scriptures, said Christ;
and see nothing but our own shadows. Search the Scriptures, said christ;
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Non dixit legite, sed scrutamini, said S. Chrysostome; quia oportet profundius effodere, ut quae altè delitescunt invenire possimus. Non dixit Read, sed Search, said S. Chrysostom; quia oportet profundius effodere, ut Quae altè delitescunt invenire possimus.
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Christ did not say, read, but search the Scriptures;
christ did not say, read, but search the Scriptures;
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turn over every page, inquire narrowly, look diligently, converse with them perpetually, be mighty in the Scriptures:
turn over every page, inquire narrowly, look diligently, converse with them perpetually, be mighty in the Scriptures:
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for that which is plain there, is the best measures of our faith and of our doctrines. The Jews have a saying;
for that which is plain there, is the best measures of our faith and of our doctrines. The jews have a saying;
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Qui non advertit quod supra & infra in Scriptoribus legitur, is pervertit verba Dei viventis: He that will understand Gods meaning, must look above and below, and round about;Qui non advertit quod supra & infra in Scriptoribus legitur, is pervertit verba Dei viventis: He that will understand God's meaning, must look above and below, and round about;
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for the meaning of the Spirit of God is not like the wind blowing from one point,
for the meaning of the Spirit of God is not like the wind blowing from one point,
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4979
but like light issuing from the body of the Sun; it is light round about;
but like Light issuing from the body of the Sun; it is Light round about;
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and in every word of God there is a treasure, and something will be found somewhere to answer every doubt,
and in every word of God there is a treasure, and something will be found somewhere to answer every doubt,
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and to clear every obscurity, and to teach every truth by which God intends to perfect our understandings.
and to clear every obscurity, and to teach every truth by which God intends to perfect our understandings.
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But then, take this rule with you;
But then, take this Rule with you;
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Do not pass from plainess to obscurity, nor from simple principles draw crafty conclusions, nor from easiness pass into difficulty,
Do not pass from plainness to obscurity, nor from simple principles draw crafty conclusions, nor from easiness pass into difficulty,
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nor from wise notices draw intricate nothings, nor from the wisdom of God lead your hearers into the follies of men;
nor from wise notices draw intricate nothings, nor from the Wisdom of God led your hearers into the follies of men;
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your principles are easie, and your way plain, and the words of faith are open, and what naturally flows from thence will be as open;
your principles Are easy, and your Way plain, and the words of faith Are open, and what naturally flows from thence will be as open;
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4986
but if without violence and distortion it cannot be drawn forth, the proposition is not of the family of faith. Qui nimis emungit, elicit sanguinem;
but if without violence and distortion it cannot be drawn forth, the proposition is not of the family of faith. Qui nimis emungit, elicit sanguinem;
cc-acp cs p-acp n1 cc n1 pn31 vmbx vbi vvn av, dt n1 vbz xx pp-f dt n1 pp-f n1. fw-la fw-la fw-la, vvi fw-la;
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he that wrings too hard, draws blood;
he that wrings too hard, draws blood;
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and nothing is fit to be offer'd to your charges and your flocks but what flows naturally and comes easily,
and nothing is fit to be offered to your charges and your flocks but what flows naturally and comes Easily,
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and descends readily and willingly from the fountains of salvation.
and descends readily and willingly from the fountains of salvation.
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4. Next to this analogy or proportion of faith, let the consent of the Catholick Church be your measure,
4. Next to this analogy or proportion of faith, let the consent of the Catholic Church be your measure,
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so as by no means to prevaricate in any doctrine in which all Christians always have consented.
so as by no means to prevaricate in any Doctrine in which all Christians always have consented.
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This will appear to be a necessary Rule by and by;
This will appear to be a necessary Rule by and by;
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but in the mean time, I shall observe to you, that it will be the safer because it cannot go far;
but in the mean time, I shall observe to you, that it will be the safer Because it cannot go Far;
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4994
it can be instanced but in three things, in the Creed, in Ecclesiastical Government, and in external forms of worship and Liturgy.
it can be instanced but in three things, in the Creed, in Ecclesiastical Government, and in external forms of worship and Liturgy.
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4995
The Catholick Church hath been too much and too soon divided:
The Catholic Church hath been too much and too soon divided:
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4996
it hath been us'd as the man upon a hill us'd his heap of heads in a Basket;
it hath been used as the man upon a hill used his heap of Heads in a Basket;
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when he threw them down the hill, every head run his own way, quot capita tot sentèntiae; and as soon as the Spirit of Truth was opposed by the Spirit of Error, the Spirit of peace was disordered by the Spirit of division:
when he threw them down the hill, every head run his own Way, quot capita tot sentèntiae; and as soon as the Spirit of Truth was opposed by the Spirit of Error, the Spirit of peace was disordered by the Spirit of division:
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and the Spirit of God hath over-power'd us so far, that we are only fallen out about that, of which if we had been ignorant we had not been much the worse;
and the Spirit of God hath overpowered us so Far, that we Are only fallen out about that, of which if we had been ignorant we had not been much the Worse;
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but in things simply necessary, God hath preserved us still unbroken;
but in things simply necessary, God hath preserved us still unbroken;
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all Nations, and all Ages recite the Creed, and all pray the Lords Prayer, and all pretend to walk by the Rule of the Commandments;
all nations, and all Ages recite the Creed, and all pray the lords Prayer, and all pretend to walk by the Rule of the commandments;
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5001
and all Churches have ever kept the day of Christs Resurrection, or the Lords day holy;
and all Churches have ever kept the day of Christ Resurrection, or the lords day holy;
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and all Churches have been governed by Bishops, and the Rites of Christianity have been for ever administred by separate Orders of men,
and all Churches have been governed by Bishops, and the Rites of Christianity have been for ever administered by separate Order of men,
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and those men have been always set apart by Prayer and the imposition of the Bishops hands;
and those men have been always Set apart by Prayer and the imposition of the Bishops hands;
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and all Christians have been baptized, and all baptized persons were or ought to be, and were taught that they should be confirm'd by the Bishop, and Presidents of Religion;
and all Christians have been baptised, and all baptised Persons were or ought to be, and were taught that they should be confirmed by the Bishop, and Presidents of Religion;
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and for ever there were publick forms of Prayer, more or less in all Churches;
and for ever there were public forms of Prayer, more or less in all Churches;
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and all Christians that were to enter into holy wedlock, were ever joined or blessed by the Bishop or the Priest:
and all Christians that were to enter into holy wedlock, were ever joined or blessed by the Bishop or the Priest:
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in these things all Christians ever have consented, and he that shall prophecy or expound Scripture to the prejudice of any of these things, hath no part in that Article of his Creed;
in these things all Christians ever have consented, and he that shall prophecy or expound Scripture to the prejudice of any of these things, hath no part in that Article of his Creed;
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he does not believe the Holy Catholick Church, he hath no fellowship, no communion with the Saints and Servants of God.
he does not believe the Holy Catholic Church, he hath no fellowship, no communion with the Saints and Servants of God.
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It is not here intended that the doctrine of the Church should be the Rule of Faith distinctly from, much less against the Scripture;
It is not Here intended that the Doctrine of the Church should be the Rule of Faith distinctly from, much less against the Scripture;
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for that were a contradiction to suppose the Church of God, and yet speaking and acting against the will of God;
for that were a contradiction to suppose the Church of God, and yet speaking and acting against the will of God;
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but it means, that where the question is concerning an obscure place of Scripture, the practice of the Catholick Church is the best Commentary.
but it means, that where the question is Concerning an Obscure place of Scripture, the practice of the Catholic Church is the best Commentary.
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Intellectus qui cum praxi concurrit, est spiritus vivificans, said Cusanus. Then we speak according to the Spirit of God,Intellectus qui cum Praxi concurrit, est spiritus vivificans, said Cusanus. Then we speak according to the Spirit of God,
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when we understand Scripture in that sense in which the Church of God hath always practis'd it.
when we understand Scripture in that sense in which the Church of God hath always practised it.
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Quod pluribus, quod sapientibus, quod omnibus videtur, that's Aristotles Rule; and it is a Rule of Nature;Quod Pluribus, quod sapientibus, quod omnibus videtur, that's Aristotle Rule; and it is a Rule of Nature;
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every thing puts on a degree of probability as it is witnessed by wise men, by many wise men, by all wise men:
every thing puts on a degree of probability as it is witnessed by wise men, by many wise men, by all wise men:
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and it is Vincentius Lirinensis great Rule of truth; Quod ubique, quod semper, quod ab omnibus:
and it is Vincentius Lirinensis great Rule of truth; Quod ubique, quod semper, quod ab omnibus:
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and he that goes against what is said always, and every where, and by all Christians, had need have a new revelation,
and he that Goes against what is said always, and every where, and by all Christians, had need have a new Revelation,
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or an infallible spirit, or he hath an intolerable pride and foolishness of presumption. Out of the Communion of the Universal Church no man can be saved;
or an infallible Spirit, or he hath an intolerable pride and foolishness of presumption. Out of the Communion of the Universal Church no man can be saved;
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they are the body of Christ; and the whole Church cannot perish, and Christ cannot be a head without a body,
they Are the body of christ; and the Whole Church cannot perish, and christ cannot be a head without a body,
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and he will for ever be our Redeemer, and for ever intercede for his Church, and be glorious in his Saints;
and he will for ever be our Redeemer, and for ever intercede for his Church, and be glorious in his Saints;
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and g. he that does not sow in these furrows, but leaves the way of the whole Church, hath no pretence for his errour, no excuse for his pride,
and g. he that does not sow in these furrows, but leaves the Way of the Whole Church, hath no pretence for his error, no excuse for his pride,
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and will find no alleviation of his punishment.
and will find no alleviation of his punishment.
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These are the best measures which God hath given us to lead us in the way of truth,
These Are the best measures which God hath given us to led us in the Way of truth,
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and to preserve us from false doctrines; and whatsoever cannot be prov'd by these measures, cannot be necessary.
and to preserve us from false doctrines; and whatsoever cannot be proved by these measures, cannot be necessary.
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There are many truths besides these;
There Are many truths beside these;
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but if your people may be safely ignorant of them, you may quietly let them alone,
but if your people may be safely ignorant of them, you may quietly let them alone,
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and not trouble their heads with what they have so little to do: things that need not to be known at all, need not to be taught:
and not trouble their Heads with what they have so little to do: things that need not to be known At all, need not to be taught:
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for if they be taught, they are not certain, or are not very useful; and g. there may be danger in them besides the trouble;
for if they be taught, they Are not certain, or Are not very useful; and g. there may be danger in them beside the trouble;
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and since God hath not made them necessary, they may be let alone without danger;
and since God hath not made them necessary, they may be let alone without danger;
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and it will be madness to tell stories to your flocks of things which may hinder salvation, but cannot do them profit.
and it will be madness to tell stories to your flocks of things which may hinder salvation, but cannot do them profit.
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And now it is time that I have done with the first great remark of doctrine noted by the Apostle in my Text;
And now it is time that I have done with the First great remark of Doctrine noted by the Apostle in my Text;
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all the Guides of souls must take care that the doctrine they teach be NONLATINALPHABET, pure and incorrupt, the word of God, the truth of the Spirit. That which remains is easier.
all the Guides of Souls must take care that the Doctrine they teach be, pure and incorrupt, the word of God, the truth of the Spirit. That which remains is Easier.
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2. In the next place it must be NONLATINALPHABET, grave, and reverend, no vain notions, no pitiful contentions,
2. In the next place it must be, grave, and reverend, no vain notions, no pitiful contentions,
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and disputes about little things, but becoming your great employment in the ministery of souls: and in this the Rules are easie and ready.
and disputes about little things, but becoming your great employment in the Ministry of Souls: and in this the Rules Are easy and ready.
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1. Do not trouble your people with controversies: whatsoever does gender strife the Apostle commands us to avoid;
1. Do not trouble your people with controversies: whatsoever does gender strife the Apostle commands us to avoid;
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and g. much more the strife it self:
and g. much more the strife it self:
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a controversie is a stone in the mouth of the hearer, who should be fed with bread,
a controversy is a stone in the Mouth of the hearer, who should be fed with bred,
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and it is a temptation to the Preacher, it is a state of temptation; it engages, one side in lying, and both in uncertainty and uncharitableness;
and it is a temptation to the Preacher, it is a state of temptation; it engages, one side in lying, and both in uncertainty and uncharitableness;
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and after all, it is not food for souls;
and After all, it is not food for Souls;
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it is the food of contention, it is a spiritual law-suit, and it can never be ended;
it is the food of contention, it is a spiritual lawsuit, and it can never be ended;
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every man is right, and every man is wrong in these things, and no man can tell who is right or who is wrong.
every man is right, and every man is wrong in these things, and no man can tell who is right or who is wrong.
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For as long as a word can be spoken against a word, and a thing be opposite to a thing;
For as long as a word can be spoken against a word, and a thing be opposite to a thing;
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as long as places are hard, and men are ignorant or knowing but in part; as long as there is money and pride in the world,
as long as places Are hard, and men Are ignorant or knowing but in part; as long as there is money and pride in the world,
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and for ever till men willingly confess themselves to be fools and deceiv'd, so long will the saw of contention be drawn from side to side.
and for ever till men willingly confess themselves to be Fools and deceived, so long will the saw of contention be drawn from side to side.
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That which is not cannot be numbred, saith the Wise man: no man can reckon upon any truth that is got by contentious learning;That which is not cannot be numbered, Says the Wise man: no man can reckon upon any truth that is god by contentious learning;
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and whoever troubles his people with questions, and teaches them to be troublesome, note that man, he loves not peace,
and whoever Troubles his people with questions, and Teaches them to be troublesome, note that man, he loves not peace,
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or he would fain be called Rabbi, Rabbi. Christian Religion loves not tricks nor artifices of wonder,
or he would fain be called Rabbi, Rabbi. Christian Religion loves not tricks nor artifices of wonder,
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but like the natural and amiable simplicity of Jesus, by plain and easie propositions leads us in wise paths to a place where sin and strife shall never enter.
but like the natural and amiable simplicity of jesus, by plain and easy propositions leads us in wise paths to a place where since and strife shall never enter.
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What good can come from that which fools begin, and wise men can never end but by silence,
What good can come from that which Fools begin, and wise men can never end but by silence,
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and that had been the best way at first, and would have stifled them in the Cradle? What have your people to do whether Christs body be in the Sacrament by Consubstantiation, or Transubstantiation; whether Purgatory be in the centre of the earth or in the air,
and that had been the best Way At First, and would have stifled them in the Cradle? What have your people to do whither Christ body be in the Sacrament by Consubstantiation, or Transubstantiation; whither Purgatory be in the centre of the earth or in the air,
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or any where or no where? and who but a mad man would trouble their heads with the intangled links of the phantatick chain of Predestination? Teach them to fear God and honour the King, to keep the Commandments of God,
or any where or no where? and who but a mad man would trouble their Heads with the entangled links of the phantatick chain of Predestination? Teach them to Fear God and honour the King, to keep the commandments of God,
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and the Kings Commands because of the oath of God;
and the Kings Commands Because of the oath of God;
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learn them to be sober and temperate, to be just and to pay their debts, to speak well of their neighbours and to think meanly of themselves;
Learn them to be Sobrium and temperate, to be just and to pay their debts, to speak well of their neighbours and to think meanly of themselves;
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teach them charity, and learn them to be zealous of good works. Is it not a shame that the people should be fill'd with Sermons against Ceremonies,
teach them charity, and Learn them to be zealous of good works. Is it not a shame that the people should be filled with Sermons against Ceremonies,
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5055
and Declamations against a Surplice, and tedious Harangues against the poor aëry sign of the Cross in Baptism? These things teach them to be ignorant;
and Declamations against a Surplice, and tedious Harangues against the poor aery Signen of the Cross in Baptism? These things teach them to be ignorant;
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5056
it fills them with wind, and they such dry nurses; it makes them lazy and useless, troublesome and good for nothing.
it fills them with wind, and they such dry Nurse's; it makes them lazy and useless, troublesome and good for nothing.
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5057
Can the definition of a Christian be, that a Christian is a man that rails against Bishops and the Common Prayer-book? and yet this is the great labour of our neighbours that are crept in among us;
Can the definition of a Christian be, that a Christian is a man that rails against Bishops and the Common Prayer-book? and yet this is the great labour of our neighbours that Are crept in among us;
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5058
this they call the work of the Lord; and this is the great matter of the desir'd reformation;
this they call the work of the Lord; and this is the great matter of the desired Reformation;
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in these things they spend their long breath, and about these things they spend earnest prayers,
in these things they spend their long breath, and about these things they spend earnest Prayers,
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5060
and by these they judge their brother, and for these they revile their Superiour, and in this doughty cause they think it fit to fight and dye.
and by these they judge their brother, and for these they revile their Superior, and in this doughty cause they think it fit to fight and die.
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5061
If S. Paul or S. Anthony, S. Basil or S. Ambrose; if any of the primitive Confessors or glorious Martyrs should awake from within their curtains of darkness,
If S. Paul or S. Anthony, S. Basil or S. Ambrose; if any of the primitive Confessors or glorious Martyrs should awake from within their curtains of darkness,
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and find men thus striving against Government for the interest of disobedience, and labouring for nothings,
and find men thus striving against Government for the Interest of disobedience, and labouring for nothings,
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and preaching all day for shadows and Moon-shine;
and preaching all day for shadows and Moonshine;
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and that not a word shall come from them to teach the people humility, not a word of obedience or self-denial;
and that not a word shall come from them to teach the people humility, not a word of Obedience or self-denial;
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they are never taught to suspect their own judgment, but always to prefer the private Minister before the publick, the Presbyter before a Bishop, Fancy before Law, the Subject before his Prince, a Prayer in which men consider not at all,
they Are never taught to suspect their own judgement, but always to prefer the private Minister before the public, the Presbyter before a Bishop, Fancy before Law, the Subject before his Prince, a Prayer in which men Consider not At all,
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before that which is weighed wisely and considered;
before that which is weighed wisely and considered;
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and in short, a private spirit before the publick, and Mas John before the Patriarch of Jerusalem: if, I say, S. Paul or S. Anthony should see such a light, they would not know the meaning of it,
and in short, a private Spirit before the public, and Mass John before the Patriarch of Jerusalem: if, I say, S. Paul or S. Anthony should see such a Light, they would not know the meaning of it,
cc p-acp j, dt j n1 p-acp dt j, cc n1 np1 p-acp dt n1 pp-f np1: cs, pns11 vvb, zz np1 cc np1 np1 vmd vvi d dt n1, pns32 vmd xx vvi dt n1 pp-f pn31,
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nor of what Religion the Country were, nor from whence they had deriv'd their new nothing of an institution.
nor of what Religion the Country were, nor from whence they had derived their new nothing of an Institution.
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The Kingdom of God consists in wisdom and righteousness, in peace and holiness, in meekness and gentleness, in chastity and purity, in abstinence from evil and doing good to others; The Kingdom of God consists in Wisdom and righteousness, in peace and holiness, in meekness and gentleness, in chastity and purity, in abstinence from evil and doing good to Others;
dt n1 pp-f np1 vvz p-acp n1 cc n1, p-acp n1 cc n1, p-acp n1 cc n1, p-acp n1 cc n1, p-acp n1 p-acp n-jn cc vdg j p-acp n2-jn;
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in these things place your labours, preach these things, and nothing else but such as these;
in these things place your labours, preach these things, and nothing Else but such as these;
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things which promote the publick peace and publick good; things that can give no offence to the wise and to the virtuous:
things which promote the public peace and public good; things that can give no offence to the wise and to the virtuous:
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For these things are profitable to men, and pleasing to God.
For these things Are profitable to men, and pleasing to God.
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2. Let not your Sermons and Discourses to your people be busie arguings about hard places of Scripture;
2. Let not your Sermons and Discourses to your people be busy arguings about hard places of Scripture;
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if you strike a hard against a hard, you may chance to strike fire, or break a mans head;
if you strike a hard against a hard, you may chance to strike fire, or break a men head;
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but it never makes a good building: Philosophiam ad syllabus vocare, that's to no purpose;
but it never makes a good building: Philosophy ad syllabus vocare, that's to no purpose;
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your Sermons must be for edification, something to make the people better and wiser, wiser unto salvation, not wiser to discourse;
your Sermons must be for edification, something to make the people better and Wiser, Wiser unto salvation, not Wiser to discourse;
po22 n2 vmb vbi p-acp n1, pi pc-acp vvi dt n1 av-jc cc jc, jc p-acp n1, xx jc pc-acp vvi;
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for if a hard thing get into their heads, I know not what work you will make of it,
for if a hard thing get into their Heads, I know not what work you will make of it,
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5078
but they will make nothing of it, or something that is very strange:
but they will make nothing of it, or something that is very strange:
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5079
Dress your people unto the imagery of Christ, dress them for their funerals, help them to make their accounts up against the day of Judgment.
Dress your people unto the imagery of christ, dress them for their funerals, help them to make their accounts up against the day of Judgement.
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I have known some Persons and some Families that would religiously educate their Children, and bring them up in the Scriptures from their cradle;
I have known Some Persons and Some Families that would religiously educate their Children, and bring them up in the Scriptures from their cradle;
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5081
and they would teach them to tell who was the first man, and who was the oldest,
and they would teach them to tell who was the First man, and who was the oldest,
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and who was the wisest, and who was the strongest;
and who was the Wisest, and who was the Strongest;
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but I never observ'd them to ask who was the best, and what things were requir'd to make a man good:
but I never observed them to ask who was the best, and what things were required to make a man good:
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5084
the Apostles Creed was not the entertainment of their pretty talkings, nor the Life of Christ, the story of his bitter Passion;
the Apostles Creed was not the entertainment of their pretty talkings, nor the Life of christ, the story of his bitter Passion;
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and his incomparable Sermon on the Mount went not into their Catechisms.
and his incomparable Sermon on the Mount went not into their Catechisms.
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5086
What good can your flocks receive if you discourse well and wisely, whether Jephthab sacrificed his daughter or put her into the retirements of a solitary life;
What good can your flocks receive if you discourse well and wisely, whither Jephthab sacrificed his daughter or put her into the retirements of a solitary life;
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nor how David 's numbring the people did differ from Joshua 's;
nor how David is numbering the people did differ from joshua is;
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or whether God took away the life of Moses by a Apoplexy or by the kisses of his mouth? If Scholars be idly busie in these things in the Schools, custom and some other little accidents may help to excuse them;
or whither God took away the life of Moses by a Apoplexy or by the Kisses of his Mouth? If Scholars be idly busy in these things in the Schools, custom and Some other little accidents may help to excuse them;
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5089
but the time that is spent in your Churches and conversation with your people must not be so thrown away: NONLATINALPHABET, that's your rule;
but the time that is spent in your Churches and Conversation with your people must not be so thrown away:, that's your Rule;
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let your speech be grave and wise, and useful and holy, and intelligible; something to reform their manners, to correct their evil natures, to amend their foolish customs;let your speech be grave and wise, and useful and holy, and intelligible; something to reform their manners, to correct their evil nature's, to amend their foolish customs;
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5091
to build them up in a most holy faith. to built them up in a most holy faith.
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That's the second rule and measure of your preachings that the Apostle gives you in my Text.
That's the second Rule and measure of your preachings that the Apostle gives you in my Text.
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3. Your speech must be NONLATINALPHABET, salutary and wholesome:
3. Your speech must be, salutary and wholesome:
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and indeed this is of greatest concerne, next to the first, next to the truth and purity of ▪ that doctrine;
and indeed this is of greatest concern, next to the First, next to the truth and purity of ▪ that Doctrine;
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for unlesse the doctrine be made fit for the necessities of your people, and not only be good in it self,
for unless the Doctrine be made fit for the necessities of your people, and not only be good in it self,
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5096
but good for them, you lose the end of your labours, and they the end of your preachings;
but good for them, you loose the end of your labours, and they the end of your preachings;
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your preaching is vain, and their faith is also vain. The particulars of this are not many, but very useful.your preaching is vain, and their faith is also vain. The particulars of this Are not many, but very useful.
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1. It is never out of season to preach good works;
1. It is never out of season to preach good works;
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but when you do, be careful that you never indirectly disgrace them by telling how your adversaries spoil them.
but when you do, be careful that you never indirectly disgrace them by telling how your Adversaries spoil them.
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I do not speak this in vain;
I do not speak this in vain;
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for too many of us account good works to be Popery, and so not only dishonour our Religion,
for too many of us account good works to be Popery, and so not only dishonour our Religion,
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5102
and open wide the mouths of adversaries, but disparage Christianity it self, while we hear it preached in every Pulpit, that they who preach good works, think they merit heaven by it;
and open wide the mouths of Adversaries, but disparage Christianity it self, while we hear it preached in every Pulpit, that they who preach good works, think they merit heaven by it;
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5103
and so for fear of merit, men let the work alone;
and so for Fear of merit, men let the work alone;
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to secure a true opinion they neglect a good practice, and out of hatred of Popery, we lay aside Christianity it self.
to secure a true opinion they neglect a good practice, and out of hatred of Popery, we lay aside Christianity it self.
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5105
Teach them how to do good works, and yet to walk humbly with God;
Teach them how to do good works, and yet to walk humbly with God;
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for better it is to do well even upon a weak account, than to do nothing upon the stock of a better proposition:
for better it is to do well even upon a weak account, than to do nothing upon the stock of a better proposition:
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5107
and let it never be used any more as a word of reproach unto us all, that the faith of a Protestant, and the works of a Papist, and the words of a Phanatick make up a good Christian.
and let it never be used any more as a word of reproach unto us all, that the faith of a Protestant, and the works of a Papist, and the words of a Fanatic make up a good Christian.
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5108
Believe well, and speak well, and do well;
Believe well, and speak well, and do well;
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but in doing good works a man cannot deceive any one but himself by the apendage of a foolish opinion;
but in doing good works a man cannot deceive any one but himself by the apendage of a foolish opinion;
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but in our believing only and in talking, a man may deceive himself, and all the world;
but in our believing only and in talking, a man may deceive himself, and all the world;
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and God only can be safe from the cousenage. Like to this is the case of external forms of worship, which too many refuse,
and God only can be safe from the cozenage. Like to this is the case of external forms of worship, which too many refuse,
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5112
because they pretend that many who use them, rest in them and pass no further:
Because they pretend that many who use them, rest in them and pass no further:
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For besides that no sect of men teaches their people so to do, you cannot without uncharitableness suppose it true of very many.
For beside that no sect of men Teaches their people so to do, you cannot without uncharitableness suppose it true of very many.
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5114
But if others do ill, do not you do so too;
But if Others do ill, do not you do so too;
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5115
and leave not out the external forms for fear of formality, but joyn the inward power of godliness;
and leave not out the external forms for Fear of formality, but join the inward power of godliness;
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5116
and then they are reproved best, and instructed wisely, and you are secured. But remember, that prophaneness is commonly something that is external;
and then they Are reproved best, and instructed wisely, and you Are secured. But Remember, that profaneness is commonly something that is external;
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5117
and he is a prophane person who neglects the exterior part of Religion:
and he is a profane person who neglects the exterior part of Religion:
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5118
and this is so vile a crime, that hypocrisie while it is undiscovered is not so much mischievous as open prophaneness,
and this is so vile a crime, that hypocrisy while it is undiscovered is not so much mischievous as open profaneness,
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5119
or a neglect and contempt of external Religion.
or a neglect and contempt of external Religion.
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5120
Do not despise external Religion, because it may be sincere, and do not rely upon it wholly, because it may be counterfeit;
Do not despise external Religion, Because it may be sincere, and do not rely upon it wholly, Because it may be counterfeit;
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5121
but do you preach both, and practise both; both what may glorifie God in publick, and what may please him in private.
but do you preach both, and practise both; both what may Glorify God in public, and what may please him in private.
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5122
2. In deciding the questions and causes of Conscience of your flocks, never strive to speak what is pleasing,
2. In deciding the questions and Causes of Conscience of your flocks, never strive to speak what is pleasing,
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5123
but what is profitable, NONLATINALPHABET, as was said of Isidor the Philosopher; you must not give your people words, but things, and substantial food.
but what is profitable,, as was said of Isidore the Philosopher; you must not give your people words, but things, and substantial food.
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5124
Let not the people be prejudiced in the matter of their souls upon any terms whatsoever,
Let not the people be prejudiced in the matter of their Souls upon any terms whatsoever,
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5125
and be not ashamed to speak boldly in the cause of God;
and be not ashamed to speak boldly in the cause of God;
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5126
for he that is angry when he is reproved, is not to be considered, excepting only to be reproved again;
for he that is angry when he is reproved, is not to be considered, excepting only to be reproved again;
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5127
if he will never mend, not you, but he will have the worst of it;
if he will never mend, not you, but he will have the worst of it;
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5128
but if he ever mends, he will thank you for your love, and for your wisdom, and for your care:
but if he ever mends, he will thank you for your love, and for your Wisdom, and for your care:
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5129
and no man is finally disgraced for speaking of a truth; onely here, pray for the grace of prudence, that you may speak opportunely and wisely,
and no man is finally disgraced for speaking of a truth; only Here, pray for the grace of prudence, that you may speak opportunely and wisely,
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5130
lest you profit not, but destroy an uncapable subject. Lastly;
lest you profit not, but destroy an uncapable Subject. Lastly;
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5131
The Apostle requires of every Mnister of the Gospel that his speech and doctrine should be NONLATINALPHABET, unreprovable: not such against which no man can cavil;
The Apostle requires of every Minister of the Gospel that his speech and Doctrine should be, unreprovable: not such against which no man can cavil;
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for the Pharisees found fault with the wise discourses of the eternal Son of God; and Hereticks and Schismaticks prated against the Holy Apostles and their excellent Sermons;
for the Pharisees found fault with the wise discourses of the Eternal Son of God; and Heretics and Schismatics prated against the Holy Apostles and their excellent Sermons;
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but NONLATINALPHABET is such as deserves no blame, and needs no pardon, and flatters not for praise,
but is such as deserves no blame, and needs no pardon, and flatters not for praise,
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and begs no excuses, and makes no Apologies; a discourse that will be justified by all the sons of wisdom:
and begs no excuses, and makes no Apologies; a discourse that will be justified by all the Sons of Wisdom:
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now that yours may be so, the preceding rules are the best means that are imaginable.
now that yours may be so, the preceding rules Are the best means that Are imaginable.
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For so long as you speak the pure truths of God, the plain meaning of the Spirit, the necessary things of Faith, the useful things of Charity,
For so long as you speak the pure truths of God, the plain meaning of the Spirit, the necessary things of Faith, the useful things of Charity,
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and the excellencies of Holiness, who can reprove your doctrine? But there is something more in this word which the Apostle means, else it had been an uselesse repetition:
and the excellencies of Holiness, who can reprove your Doctrine? But there is something more in this word which the Apostle means, Else it had been an useless repetition:
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and a man may speak the truths of God, and yet may be blame-worthy by an importune, unseasonable and imprudent way of delivering them,
and a man may speak the truths of God, and yet may be blameworthy by an importune, unseasonable and imprudent Way of delivering them,
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or for want of such conduct which will place him and his doctrine in reputation and advantages.
or for want of such conduct which will place him and his Doctrine in reputation and advantages.
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To this purpose these advices may be useful. 1. Be more careful to establish a truth than to reprove an error.
To this purpose these advices may be useful. 1. Be more careful to establish a truth than to reprove an error.
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For besides that a truth will when it is established, of it self reprove the error sufficiently;
For beside that a truth will when it is established, of it self reprove the error sufficiently;
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men will be lesse apt to reprove your truth, when they are not ingaged to defend their own propositions against you.
men will be less apt to reprove your truth, when they Are not engaged to defend their own propositions against you.
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Men stand upon their guard, when you proclaim war against their doctrine. Teach your doctrine purely and wisely, and without any angry reflexions;
Men stand upon their guard, when you proclaim war against their Doctrine. Teach your Doctrine purely and wisely, and without any angry reflexions;
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for you shall very hardly perswade him whom you go about publickly to confute.
for you shall very hardly persuade him whom you go about publicly to confute.
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2. If any man have a revelation or a discovery of which thou knowest nothing but by his preaching, be not too quick to condemn it;
2. If any man have a Revelation or a discovery of which thou Knowest nothing but by his preaching, be not too quick to condemn it;
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not onely lest thou discourage his labour and stricter inquiries in the search of truth, but lest thou also be a fool upon record;
not only lest thou discourage his labour and Stricter inquiries in the search of truth, but lest thou also be a fool upon record;
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for so is every man that hastily judges what he slowly understands.
for so is every man that hastily judges what he slowly understands.
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Is it not a monument of a lasting reproach, that one of the Popes of Rome condemned the Bishop of Sulzback for saying that there were Antipodes? and is not Pope Nicholas deserted by his own party for correcting the Sermons of Berengarius, and making him recant into a worse error? and posterity will certainly make themselves very merry with the wise sentences made lately at Rome against Galileo, and the Jansemists. To condemn one truth is more shameful than to broach two errors:
Is it not a monument of a lasting reproach, that one of the Popes of Room condemned the Bishop of Sulzback for saying that there were Antipodes? and is not Pope Nicholas deserted by his own party for correcting the Sermons of Berengarius, and making him recant into a Worse error? and posterity will Certainly make themselves very merry with the wise sentences made lately At Room against Galileo, and the Jansemists. To condemn one truth is more shameful than to broach two errors:
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for he that in an honest and diligent inquiry misses something of the mark, will have the Apologies of humane infirmity,
for he that in an honest and diligent inquiry misses something of the mark, will have the Apologies of humane infirmity,
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and the praise of doing his best; but he that condemns a truth when it is told him, is an envious fool,
and the praise of doing his best; but he that condemns a truth when it is told him, is an envious fool,
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and is a murderer of his Brothers fame, and his Brothers reason.
and is a murderer of his Brother's fame, and his Brother's reason.
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3. Let no man upon his own head reprove the Religion that is established by Law and a just supreme Authority:
3. Let no man upon his own head reprove the Religion that is established by Law and a just supreme authority:
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for no reproofs are so severe as the reproofs of Law;
for no reproofs Are so severe as the reproofs of Law;
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and a man will very hardly defend his opinion that is already condemned by the wisdom of all his Judges.
and a man will very hardly defend his opinion that is already condemned by the Wisdom of all his Judges.
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A mans Doctrine possibly may be true though against Law; but it cannot be NONLATINALPHABET, unreproveable; and a Schismatick can in no case observe this Rule of the Apostle.
A men Doctrine possibly may be true though against Law; but it cannot be, unreprovable; and a Schismatic can in no case observe this Rule of the Apostle.
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If something may be amiss when it is declared by Laws, much easier may he be in an errour, who goes upon his own account, and declares alone:
If something may be amiss when it is declared by Laws, much Easier may he be in an error, who Goes upon his own account, and declares alone:
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and g. it is better to let things alone than to be troublesome to our Superiours by an impertinent wrangling for reformation.
and g. it is better to let things alone than to be troublesome to our Superiors by an impertinent wrangling for Reformation.
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We find that some Kings of Judah were greatly prais'd, and yet they did not destroy all the Temples of the false gods which Solomon had built;
We find that Some Kings of Judah were greatly praised, and yet they did not destroy all the Temples of the false God's which Solomon had built;
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and if such publick persons might let some things alone that were amiss, and yet be innocent, trouble not your self that all the world is not amended according to your pattern;
and if such public Persons might let Some things alone that were amiss, and yet be innocent, trouble not your self that all the world is not amended according to your pattern;
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see that you be perfect at home, that all be rightly reform'd there; as for reformation of the Church, God will never call you to an account.
see that you be perfect At home, that all be rightly reformed there; as for Reformation of the Church, God will never call you to an account.
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Some things cannot be reform'd, and very many need not, for all thy peevish dreams;
some things cannot be reformed, and very many need not, for all thy peevish dreams;
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and after all, it is twenty to one but thou art mistaken, and thy Superiour is in the right;
and After all, it is twenty to one but thou art mistaken, and thy Superior is in the right;
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and if thou wert not proud, thou wouldst think so too.
and if thou Wertenberg not proud, thou Wouldst think so too.
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Certain it is, he that sows in the furrows of Authority, his Doctrine cannot so easily be reprov'd as he that plows and sows alone.
Certain it is, he that Sovus in the furrows of authority, his Doctrine cannot so Easily be reproved as he that blows and Sovus alone.
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When Theophilus Bishop of Alexandria fell into the hands of the Egyptian Monks who were ignorant and confident, they handled him with great rudeness,
When Theophilus Bishop of Alexandria fell into the hands of the Egyptian Monks who were ignorant and confident, they handled him with great rudeness,
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because he had spoken of the immateriality of the Divine Nature;
Because he had spoken of the immateriality of the Divine Nature;
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the good man to escape their fury was forc'd to give them crafty and soft words, saying;
the good man to escape their fury was forced to give them crafty and soft words, saying;
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Vidi faciem vestram ut faciem Dei: Vidi Face vestram ut Face Dei:
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which because they understood in the sense of the Anthropomorphites, and thought he did so too, they let him depart in peace.
which Because they understood in the sense of the Anthropomorphites, and Thought he did so too, they let him depart in peace.
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When private persons are rude against the Doctrines of Authority, they are seldom in the right;
When private Persons Are rude against the Doctrines of authority, they Are seldom in the right;
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but g. are the more fierce, as wanting the natural supports of truth, which are Reason and Authority, gentleness and plain conviction;
but g. Are the more fierce, as wanting the natural supports of truth, which Are Reason and authority, gentleness and plain conviction;
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and g. they fall to declamation and railing, zeal and cruelty, trifling and arrogant confidencies. They seldom go asunder:
and g. they fallen to declamation and railing, zeal and cruelty, trifling and arrogant confidences. They seldom go asunder:
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It is the same word in Greek that signifies, disobedience and cruelty: NONLATINALPHABET is both; he that will endure no bridle, that man hath no mercy.
It is the same word in Greek that signifies, disobedience and cruelty: is both; he that will endure no bridle, that man hath no mercy.
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NONLATINALPHABET ▪ Confidence is that which will endure no bridle, no curb, no Superiour. It is worse in the Hebrew;
▪ Confidence is that which will endure no bridle, no curb, no Superior. It is Worse in the Hebrew;
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the Sons of Belial, signifie people that will endure no yoke, no Government, no imposition; and we have found them so, they are Sons of Belial indeed.the Sons of Belial, signify people that will endure no yoke, no Government, no imposition; and we have found them so, they Are Sons of Belial indeed.
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This is that NONLATINALPHABET, that kind of boldness and refractory confidence that S. Paul forbids to be in a Minister of Religion, 1 Tit. 7. NONLATINALPHABET, not confident;
This is that, that kind of boldness and refractory confidence that S. Paul forbids to be in a Minister of Religion, 1 Tit. 7., not confident;
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that is, let him be humble and modest, distrusting his own judgment, believing wiser men than himself;
that is, let him be humble and modest, distrusting his own judgement, believing Wiser men than himself;
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never bold against Authority, never relying on his own wit.
never bold against authority, never relying on his own wit.
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NONLATINALPHABET, said Aristotle; that man is bold and presumptuous, who pleases himself, and sings his own Songs, all voluntary nothing by his Book. NONLATINALPHABET NONLATINALPHABET said the Tragedy.
, said Aristotle; that man is bold and presumptuous, who Pleases himself, and sings his own Songs, all voluntary nothing by his Book. said the Tragedy.
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Every confident man is ignorant, and by his ignorance troublesome to his Country, but will never do it honour.
Every confident man is ignorant, and by his ignorance troublesome to his Country, but will never do it honour.
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4. Whatever Scriptures you pretend for your Doctrine, take heed that it be not chargeable with foul consequences;
4. Whatever Scriptures you pretend for your Doctrine, take heed that it be not chargeable with foul consequences;
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that it lay no burden upon God, that it do not tempt to vanity, that it be not manifestly serving a temporal end, and nothing else;
that it lay no burden upon God, that it do not tempt to vanity, that it be not manifestly serving a temporal end, and nothing Else;
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that it be not vehemently to be suspected to be a design of State, like the Sermon at Pauls - Cross by Dr Shaw in Richard the Third's time;
that it be not vehemently to be suspected to be a Design of State, like the Sermon At Paul's - Cross by Dr Shaw in Richard the Third's time;
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that it do not give countenance and confidence to a wicked life;
that it do not give countenance and confidence to a wicked life;
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for then your Doctrine is reproveable for the appendage, and the intrinsick truth or falshood will not so much be inquir'd after as the visible and external objection:
for then your Doctrine is reprovable for the appendage, and the intrinsic truth or falsehood will not so much be inquired After as the visible and external objection:
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if men can reprove it in the outside, they will inquire no further.
if men can reprove it in the outside, they will inquire no further.
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But above all things nothing so much will reproach your Doctrine, as if you preach it in a railing dialect;
But above all things nothing so much will reproach your Doctrine, as if you preach it in a railing dialect;
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we have had too much of that within these last 30 years.
we have had too much of that within these last 30 Years.
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Optatus observes it was the trick of the Donatists, Nullus vestrum est qui non convitia nostra suis tractatibus misceat: Optatus observes it was the trick of the Donatists, Nullus Vestrum est qui non Convent nostra suis tractatibus misceat:
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There is none of you but with his own writings mingles our reproaches; you begin to read Chapters, and you expound them to our injuries;
There is none of you but with his own writings mingles our Reproaches; you begin to read Chapters, and you expound them to our injuries;
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you comment upon the Gospel, and revile your brethren that are absent;
you comment upon the Gospel, and revile your brothers that Are absent;
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you imprint hatred and enmity in your peoples hearts, and you teach them war when you pretend to make them Saints.
you imprint hatred and enmity in your peoples hearts, and you teach them war when you pretend to make them Saints.
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5193
They do so, their Doctrine is not NONLATINALPHABET; that's the least which can be said.
They do so, their Doctrine is not; that's the least which can be said.
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5194
If you will not have your Doctrine reprehensible, do nothing with offence, and above all offences avoid the doing or saying those things that give offence to the King and to the Laws, to the voice of Christendom and the publick Customs of the Church of God.
If you will not have your Doctrine reprehensible, do nothing with offence, and above all offences avoid the doing or saying those things that give offence to the King and to the Laws, to the voice of Christendom and the public Customs of the Church of God.
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5195
Frame your life and preachings to the Canons of the Church, to the Doctrines of Antiquity, to the sense of the ancient and holy Fathers.
Frame your life and preachings to the Canonas of the Church, to the Doctrines of Antiquity, to the sense of the ancient and holy Father's.
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5196
For it is otherwise in Theology then it is in other Learnings.
For it is otherwise in Theology then it is in other Learning's.
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5197
The experiments of Philosophy are rude at first, and the observations weak, and the principles unprov'd;
The experiments of Philosophy Are rude At First, and the observations weak, and the principles unproved;
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5198
and he that made the first lock was not so good a work-man as we have now adays:
and he that made the First lock was not so good a workman as we have now adais:
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5199
But in Christian Religion they that were first were best, because God and not man was the Teacher;
But in Christian Religion they that were First were best, Because God and not man was the Teacher;
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5200
and ever since that, we have been unlearning the wise notices of pure Religion, and mingling them with humane notices and humane interest. Quod primum, hoc verum:
and ever since that, we have been unlearning the wise notices of pure Religion, and mingling them with humane notices and humane Interest. Quod primum, hoc verum:
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5201
and although concerning Antiquity I may say as he in the Tragedy; NONLATINALPHABET I would have you be wise with them and under them, and follow their faith, but not their errours;
and although Concerning Antiquity I may say as he in the Tragedy; I would have you be wise with them and under them, and follow their faith, but not their errors;
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5202
yet this can never be of use to us, till Antiquity be convicted of an errour by an authority great as her own,
yet this can never be of use to us, till Antiquity be convicted of an error by an Authority great as her own,
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5203
or a reason greater, and declar'd by an authoriz'd Master of Sentences.
or a reason greater, and declared by an authorized Master of Sentences.
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5204
But however, be very tender in reproving a Doctrine for which good men and holy have suffer'd Martyrdom,
But however, be very tender in reproving a Doctrine for which good men and holy have suffered Martyrdom,
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5205
and of which they have made publick confession;
and of which they have made public Confessi;
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for nothing reproves a Doctrine so much as to venture it abroad with so much scandal and objection:
for nothing reproves a Doctrine so much as to venture it abroad with so much scandal and objection:
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5207
and what reason can any Schismatick have against the Common Prayer-book, able to weigh against that argument of blood which for the testimony of it was shed by the Q. Mary Martyrs? I instance the advice in this particular,
and what reason can any Schismatic have against the Common Prayer-book, able to weigh against that argument of blood which for the testimony of it was shed by the Q. Marry Martyrs? I instance the Advice in this particular,
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5208
but it is true in all things else of the like nature. It was no ill advice whoever gave it to the favourite of a Prince;
but it is true in all things Else of the like nature. It was no ill Advice whoever gave it to the favourite of a Prince;
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5209
Never make your self a profess'd enemy to the Church; Never make your self a professed enemy to the Church;
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for their interest is so complicated with the publick, and their calling is so dear to God, that one way or other, one time or other God and man will be their defender. for their Interest is so complicated with the public, and their calling is so dear to God, that one Way or other, one time or other God and man will be their defender.
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The same I say concerning Authority and Antiquity; never do any thing, never say or profess any thing against it:
The same I say Concerning authority and Antiquity; never do any thing, never say or profess any thing against it:
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5212
for besides that if you follow their measures you will be secur'd in your faith and in your main duty; even in smaller things, they will be sure to carry the cause against you,
for beside that if you follow their measures you will be secured in your faith and in your main duty; even in smaller things, they will be sure to carry the cause against you,
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and no man is able to bear the reproach of singularity.
and no man is able to bear the reproach of singularity.
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It was in honour spoken of S. Malachias my Predecessor in the See of D. in his life written by S. Bernard; Apostolicas sanctiones & decreta SS. pp. in cunctis Ecclesiis statuebat.
It was in honour spoken of S. Malachias my Predecessor in the See of D. in his life written by S. Bernard; Apostolicas sanctiones & decreta SS. Page in cunctis Ecclesiis statuebat.
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5215
I hope to do something of this for your help and service, if God gives me life and health, and opportunity:
I hope to do something of this for your help and service, if God gives me life and health, and opportunity:
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5216
But for the present I have done.
But for the present I have done.
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These Rules if you observe, your Doctrine will be NONLATINALPHABET, it will need no pardon, and NONLATINALPHABET, never to be reprov'd in Judgment.
These Rules if you observe, your Doctrine will be, it will need no pardon, and, never to be reproved in Judgement.
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5218
I conclude all with the wise saying of Bensirach; Extoll not thy self in the counsel of thine own heart, that thy soul be not torn in pieces as a Bull straying alone.
I conclude all with the wise saying of Ben sirach; Extol not thy self in the counsel of thine own heart, that thy soul be not torn in Pieces as a Bull straying alone.
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