1 THese words (Worshipfull and Beloued) are a part of that large and heavenly Sermon, which our Saviour made in the Mount to his Disciples, and a great multitude, as appeareth in the first verse of this Chapter.
1 THese words (Worshipful and beloved) Are a part of that large and heavenly Sermon, which our Saviour made in the Mount to his Disciples, and a great multitude, as appears in the First verse of this Chapter.
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and in that sense my Text may be tearmed, the chiefest ward of this key; as being that which first discloseth the corrupt Glosses of the Pharisees, and wherevpon our Saviour especially insisteth:
and in that sense my Text may be termed, the chiefest ward of this key; as being that which First discloseth the corrupt Glosses of the Pharisees, and whereupon our Saviour especially insisteth:
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Who having shewed before, that the sixth Commandement, not onely forbiddeth actuall murder, (as the Pharisees would grossely haue it) but also rayling words, discontented gestures, rash anger, (as the severall punishments declare, to which these things are liable) inferreth therevpon an effectuall exhortation, to concord, loue, and charitie, and first with their Brethren, in the two verses going immediatly before.
Who having showed before, that the sixth Commandment, not only forbiddeth actual murder, (as the Pharisees would grossly have it) but also railing words, discontented gestures, rash anger, (as the several punishments declare, to which these things Are liable) infers thereupon an effectual exhortation, to concord, love, and charity, and First with their Brothers, in the two Verses going immediately before.
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2 The Learned seeme not to agree altogether about the sense and scope of these words? Saint Chrysostome takes only the letter, and extends it alone to such contentions,
2 The Learned seem not to agree altogether about the sense and scope of these words? Saint Chrysostom Takes only the Letter, and extends it alone to such contentions,
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as happen betweene party and party, here in this world, before a civill Magistrate; and of this minde also are Theophylact, and Euthymius, among the ancient;
as happen between party and party, Here in this world, before a civil Magistrate; and of this mind also Are Theophylact, and Euthymius, among the ancient;
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But Cyprian, Hilarie, Ambrose, Hierome, and Augustine, with the rest of the Fathers and Schoolemen, expound parabolically, the way, this life, the Iudge, Christ, the Sergeant, the Angels, the prison, Hell.
But Cyprian, Hillary, Ambrose, Jerome, and Augustine, with the rest of the Father's and Schoolmen, expound parabolically, the Way, this life, the Judge, christ, the sergeant, the Angels, the prison, Hell.
Both senses are true (saith Abulensis ) but the latter more principall; whose opinion I the rather embrace, because it tendeth to agreement, for which I labour.
Both Senses Are true (Says Abulensis) but the latter more principal; whose opinion I the rather embrace, Because it tendeth to agreement, for which I labour.
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were it not wisdome, therefore for thee to hasten, and agree, before it come to a triall, that so by drawing the Court thou mightst withdraw thy selfe from danger? The like is thy case here in this world, for brotherly reconciliation;
were it not Wisdom, Therefore for thee to hasten, and agree, before it come to a trial, that so by drawing the Court thou Mightest withdraw thy self from danger? The like is thy case Here in this world, for brotherly reconciliation;
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3 The summe is an earnest motiue to Brotherly reconciliation with all men, and consisteth as it plainely appeareth, of these two parts: 1. A Precept. Agree with thine adversary quickly,
3 The sum is an earnest motive to Brotherly reconciliation with all men, and Consisteth as it plainly appears, of these two parts: 1. A Precept. Agree with thine adversary quickly,
and the Iudge deliver thee to the Sergeant, &c. The Precept (whereof only at this present, by Gods assistance & your Christian patience I intende to entreat) containeth in it these foure circumstances, the 1 Matter whereof. Agree. 2 Party with whom. Thine adversary. 3 Time when. Quickly. 4 The place where.
and the Judge deliver thee to the sergeant, etc. The Precept (whereof only At this present, by God's assistance & your Christian patience I intend to entreat) Containeth in it these foure Circumstances, the 1 Matter whereof. Agree. 2 Party with whom. Thine adversary. 3 Time when. Quickly. 4 The place where.
Agree, as becommeth a man, with thine Adversary, as it behooueth a Christian, Quickly, to shewe thy willingnes, & whilest thou art in the way, to expresse thy carefull providence. For by Agreeing, thou imitatest thy Saviour, with thine adversarie, thou excellest the Scribes and Pharisees, quickly, thou out-strippest the sluggard, and whilest thou art in the way, thou preventest the danger that is to come.
Agree, as becomes a man, with thine Adversary, as it behooveth a Christian, Quickly, to show thy willingness, & whilst thou art in the Way, to express thy careful providence. For by Agreeing, thou imitatest thy Saviour, with thine adversary, thou excellest the Scribes and Pharisees, quickly, thou outstrippest the sluggard, and whilst thou art in the Way, thou Preventest the danger that is to come.
And therefore giue me leaue once more to inculcate, and repeate againe Agree, to saue thy selfe, with thy Adversary, to winne thy brother, quickly, to redeeme the time, and whilest thou art in the way, to speed the better at thy journies end.
And Therefore give me leave once more to inculcate, and repeat again Agree, to save thy self, with thy Adversary, to win thy brother, quickly, to Redeem the time, and whilst thou art in the Way, to speed the better At thy journeys end.
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An old Translation which Saint Augustine seemeth to approue, accord, compound, or make a full atonement: which is also liked by Beza, and in effect is the same with his:
an old translation which Saint Augustine seems to approve, accord, compound, or make a full atonement: which is also liked by Beza, and in Effect is the same with his:
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but to goe to him, talke with him, conclude with him, and as Saint Luke hath it, Chapter 12.58. Deliuer our selues from any thing hee hath against vs. All which is included in this one word Agree, and yeeldeth this maine doctrine besides many other.
but to go to him, talk with him, conclude with him, and as Saint Lycia hath it, Chapter 12.58. Deliver our selves from any thing he hath against us All which is included in this one word Agree, and yields this main Doctrine beside many other.
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All the long Art, of Divinitie, is comprised in this one short word, Loue. As the Apostle obserueth, Gal. 5.14. Loue the Lord thy God, is the first and great commandement;
All the long Art, of Divinity, is comprised in this one short word, Love. As the Apostle observeth, Gal. 5.14. Love the Lord thy God, is the First and great Commandment;
and loue thy neighbour, is the second likevnto this; vpō which two hang the whole Law and the Prophets, Mat. 22.40. In regard whereof, the chiefe subiect of our Saviours prayer, was vnity, Ioh. 17.21; his chiefest Legacy, peace, Ioh. 14.27.
and love thy neighbour, is the second likevnto this; upon which two hang the Whole Law and the prophets, Mathew 22.40. In regard whereof, the chief Subject of our Saviors prayer, was unity, John 17.21; his chiefest Legacy, peace, John 14.27.
so it behooueth the members of this body, the guided by this spirit, the servants of this Lord, the partakers of this faith and Baptisme, the worshippers of this God, and children of this Father, with all humblenesse of minde, & meeknesse, and long suffering (as the Apostle exhorteth) to support one another through loue, endeuoring to keepe the vnity of the spirit in the band of peace.
so it behooveth the members of this body, the guided by this Spirit, the Servants of this Lord, the partakers of this faith and Baptism, the worshippers of this God, and children of this Father, with all humbleness of mind, & meekness, and long suffering (as the Apostle exhorteth) to support one Another through love, endeavouring to keep the unity of the Spirit in the band of peace.
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who to cut off all debate betwixt his heardmen and Lots; disdained not to goe, the elder to the younger, the Vncle to the Nephew, the worthier to the inferior, in this kindest maner, Let there be no strife, I pray thee, betweene thee and me,
who to Cut off all debate betwixt his Herdsmen and Lots; disdained not to go, the elder to the younger, the Uncle to the Nephew, the Worthier to the inferior, in this Kindest manner, Let there be no strife, I pray thee, between thee and me,
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And the multitude of the first Christians, Act. 4.32. are said to be of one heart, and one soule, in regard of the faithfull agreement which was betweene them.
And the multitude of the First Christians, Act. 4.32. Are said to be of one heart, and one soul, in regard of the faithful agreement which was between them.
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He that resteth not on this foundation, setteth his life and foot in slippery places, sayleth in a tempest, walketh in a ruinous cliffe, soweth on the sand, the new Ierusalem being not a place for quarrellers (as S. Basil grauely obserueth) but an inheritance and reward for gentle natures.
He that rests not on this Foundation, sets his life and foot in slippery places, saileth in a tempest, walks in a ruinous cliff, Soweth on the sand, the new Ierusalem being not a place for quarrellers (as S. Basil gravely observeth) but an inheritance and reward for gentle nature's.
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6 A lesson (Beloued) for these contentious times, and dog-daies of ours, to remember vs, what wee are, whom wee serue, what is expected of vs, and how little we performe.
6 A Lesson (beloved) for these contentious times, and dogdays of ours, to Remember us, what we Are, whom we serve, what is expected of us, and how little we perform.
shouldst not thou also haue had compassion on thy fellow servant, even as I had pitty on thee? But wee are so farre, either from fearing such Iudgements, or imitating this pitty, that like Ishmael (almost) wee are become Wild men, his hand against every man,
Shouldst not thou also have had compassion on thy fellow servant, even as I had pity on thee? But we Are so Far, either from fearing such Judgments, or imitating this pity, that like Ishmael (almost) we Are become Wild men, his hand against every man,
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Shall thy God bee called the Author of peace, and wilt thou continue a maintainer of dissention? shall he receaue thee, who rejectest thy Brother? or suppose thou wilt agree with him, who quarrellest with his,
Shall thy God be called the Author of peace, and wilt thou continue a maintainer of dissension? shall he receive thee, who rejectest thy Brother? or suppose thou wilt agree with him, who quarrelest with his,
Our trespasses are forgiuen vs, but with this condition, as wee forgiue them that trespasse against vs. Where is thine adversary (saith hee) whose injuries like the blood of Abel cry vnto mee for vengeance? never looke mee in the face,
Our Trespasses Are forgiven us, but with this condition, as we forgive them that trespass against us Where is thine adversary (Says he) whose injuries like the blood of Abel cry unto me for vengeance? never look me in the face,
For as the spirit of man (it is an old Authors similitude) neuer quickneth those members that are cut asunder or broken, vntill they be ioynted againe, and set together:
For as the Spirit of man (it is an old Authors similitude) never Quickeneth those members that Are Cut asunder or broken, until they be jointed again, and Set together:
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This prepareth vs to prayer, which must be without wrath, it fitteth vs to heare, which must be with all meeknesse, it prouideth vs for the Lords Supper, who accepteth no ghest without this Wedding garment. Though thou speake with the tongues of men & Angels, hast the gift of prophesie, knowest all secrets, canst remoue moūtaines, giuest thy goods to the poore,
This Prepareth us to prayer, which must be without wrath, it fits us to hear, which must be with all meekness, it Provideth us for the lords Supper, who Accepteth no guessed without this Wedding garment. Though thou speak with the tongues of men & Angels, hast the gift of prophesy, Knowest all secrets, Canst remove Mountains, givest thy goods to the poor,
O the admirable benignity, and vnspeakable goodnesse of God (saith that golden-mouthed Father Chrysostome on this place!) Hee despiseth his owne worship, to maintaine thy charity, he will not be found of thee, till thou hast sought this reconciliation. Never pray, come not at Sermons, worship me not at all (saith our Lord God) what haue I to doe with your appointed feasts,
Oh the admirable benignity, and unspeakable Goodness of God (Says that Golden-mouthed Father Chrysostom on this place!) He despises his own worship, to maintain thy charity, he will not be found of thee, till thou hast sought this reconciliation. Never pray, come not At Sermons, worship me not At all (Says our Lord God) what have I to do with your appointed feasts,
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and feeke peace here, that wee may enioy it in heaven. The very grashoppers can goe forth quietly altogether by bands (as the wiseman telleth vs) and the kingdome of Satan is not devided against it selfe.
and feeke peace Here, that we may enjoy it in heaven. The very grasshoppers can go forth quietly altogether by bans (as the Wiseman Telleth us) and the Kingdom of Satan is not divided against it self.
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but rather as wee terme in English in our Law matters, the plaintife, in regard of the defendant; or the defendant, in respect of the plaintife, to bee an adversary.
but rather as we term in English in our Law matters, the plaintiff, in regard of the defendant; or the defendant, in respect of the plaintiff, to be an adversary.
Some would haue this Adversary to bee the Divel, as Origen, Euthymius, Theophylact, with whom we are to agree, (as S. Hierome expounds it) by renouncing him wholy,
some would have this Adversary to be the devil, as Origen, Euthymius, Theophylact, with whom we Are to agree, (as S. Jerome expounds it) by renouncing him wholly,
as our promise was in baptisme, and so shaking him off, that hereafter before the Iudge of heauen, hee may haue no action against vs. But Calvin confutes this mainely:
as our promise was in Baptism, and so shaking him off, that hereafter before the Judge of heaven, he may have no actium against us But calvin confutes this mainly:
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following herein Saint Augustine, whose argument is from the Greeke word NONLATINALPHABET, be friends, or a well willer: but betweene the Devill and vs there should be no such commerce, or familiarity.
following herein Saint Augustine, whose argument is from the Greek word, be Friends, or a well willer: but between the devil and us there should be no such commerce, or familiarity.
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Others by adversary vnderstand the flesh. This also liketh not Saint Augustine, neither Saint Hierome, who thinke it hard, that the spirit should agree with the flesh, which ever lusteth, and rebelleth against it.
Others by adversary understand the Flesh. This also liketh not Saint Augustine, neither Saint Jerome, who think it hard, that the Spirit should agree with the Flesh, which ever Lusteth, and rebelleth against it.
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and extinguish? Others therefore come neerer the truth, as Athanasius, Augustine, Gregory, and Beda, who would haue this adversary to be either God, or his law, or our owne consciences. And surely the best way it is for vs to curry favour with these;
and extinguish? Others Therefore come nearer the truth, as Athanasius, Augustine, Gregory, and Beda, who would have this adversary to be either God, or his law, or our own Consciences. And surely the best Way it is for us to curry favour with these;
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who goe no farther then the letter, but by Adversary vnderstand Dominū litis, quod est commune nomen vtrique parti litiganti, ( as Tremelius notes on the Syriack word) any man that hath ought against vs, or we against him;
who go no farther then the Letter, but by Adversary understand Dominū litis, quod est commune Nome utrique parti litiganti, (as Tremelius notes on the Syriac word) any man that hath ought against us, or we against him;
8 A doctrine depending on the former, but yet in such a sort, that whereas there I insisted in generall, vpon the matter to be fought, here I declare in particular, the manner how to finde it:
8 A Doctrine depending on the former, but yet in such a sort, that whereas there I insisted in general, upon the matter to be fought, Here I declare in particular, the manner how to find it:
So Herod & Pilate were made friends, Luke 23.12. but yet continued enemies to our Saviour. Cut purses consent, Prov. 1.14. but it is to doe a mischiefe; and such cordes never hold longer, then the strangling of their masters. But our causes should be lawfull, in which wee should agree, and personall, which wrong not estates, and of that nature, which need not so tedious a traversing.
So Herod & Pilate were made Friends, Lycia 23.12. but yet continued enemies to our Saviour. cut purses consent, Curae 1.14. but it is to do a mischief; and such cords never hold longer, then the strangling of their Masters. But our Causes should be lawful, in which we should agree, and personal, which wrong not estates, and of that nature, which need not so tedious a traversing.
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why rather suffer you not wrong? why sustaine you not harme? See how earnestly he presseth that, which our Saviour before had preached, Mat. 5.40. If any man will sue thee at the law, and take away thy coate, let him haue thy cloake also.
why rather suffer you not wrong? why sustain you not harm? See how earnestly he Presseth that, which our Saviour before had preached, Mathew 5.40. If any man will sue thee At the law, and take away thy coat, let him have thy cloak also.
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how much more should we contemne things of lesser value, especially at the command of such a Lord and Master, who will certainely see we shall be no losers by it?
how much more should we contemn things of lesser valve, especially At the command of such a Lord and Master, who will Certainly see we shall be no losers by it?
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but as a law of the Medes and Persians, that altereth not. Which if we could be content to follow, by curbing and overtopping our impatient affections, would saue vs much travell, great charges, hot bickerings, infinite discontents,
but as a law of the Medes and Persians, that altereth not. Which if we could be content to follow, by curbing and overtopping our impatient affections, would save us much travel, great charges, hight bickerings, infinite discontents,
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Wee read in Plutarch in the life of Pyrrhus, of one Cyneas, a man of great imployment about that King, who vnderstanding that at the Tarentines entreatie, the King his master was resolued to make war on the Romans, tooke occasion to discourse with him in this sort:
we read in Plutarch in the life of Phyrrhus, of one Cynias, a man of great employment about that King, who understanding that At the Tarentines entreaty, the King his master was resolved to make war on the Roman, took occasion to discourse with him in this sort:
But hauing that (quoth Cyneas ) shall our warres be ended? That were a jest (quoth Pyrrhus ) for who would not then to Affricke, and so to Carthage? the passage is not dangerous, the victory assured.
But having that (quoth Cynias) shall our wars be ended? That were a jest (quoth Phyrrhus) for who would not then to Africa, and so to Carthage? the passage is not dangerous, the victory assured.
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their answere can bee no other but to right themselues, that at length they may liue quietly. But quiet thy bosome-enemies at home (whosoever thou art) and thy cause shall bee ended, before the action bee entred.
their answer can be no other but to right themselves, that At length they may live quietly. But quiet thy bosom-enemies At home (whosoever thou art) and thy cause shall be ended, before the actium be entered.
For through pride man maketh cōtentions, Prov. 13.10. Couldst thou but once take order with this malitious affection, 'twere easy to compound with thy greatest adversary? But thou canst not bee so base as to yeeld vnto him;
For through pride man makes contentions, Curae 13.10. Couldst thou but once take order with this malicious affection, 'twere easy to compound with thy greatest adversary? But thou Canst not be so base as to yield unto him;
and yet wilt thou be so base as to yeeld vnto the Divell? Harken to the blessed Apostle: Let not the sunne goe downe vpon thy wrath, Eph. 4.26. and it immediatly followeth, Neither giue place vnto the Devill.
and yet wilt thou be so base as to yield unto the devil? Harken to the blessed Apostle: Let not the sun go down upon thy wrath, Ephesians 4.26. and it immediately follows, Neither give place unto the devil.
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and wilt not obey him? But should I lose mine owne, to buy his favour? But wouldst thou wreake thy anger, to lose a Kingdome? Loue suffereth all things, it beleeueth all things, it hopeth all things, it endureth all things, it seeketh not its owne but the things that are of God.
and wilt not obey him? But should I loose mine own, to buy his favour? But Wouldst thou wreak thy anger, to loose a Kingdom? Love suffers all things, it Believeth all things, it Hopes all things, it Endureth all things, it seeks not its own but the things that Are of God.
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This was the Kings Attorny, that David retained, plead thou my cause (O Lord) with them that striue with me, and fight thou against them that fight against me.
This was the Kings attorney, that David retained, plead thou my cause (Oh Lord) with them that strive with me, and fight thou against them that fight against me.
Eseck, and Massah, & Meribah, the waters of strife and contention, are those we delight to drinke of, the gentle Shiloah runneth too softly for our turbulent humours:
Ezekiel, and Massah, & Meribah, the waters of strife and contention, Are those we delight to drink of, the gentle Shiloach Runneth too softly for our turbulent humours:
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whose counsell doe we follow in this (Beloved) but his, who was a liar and a murtherer from the very beginning? Are we Sheepe of the Lords pasture, and yet like Dogs, and Swine will be barking and biting one another? and shall that servaunt speed well at his masters comming, who is taken molesting and smiting his fellow-servants? Hence therefore let Tale-bearers, and those Attournies learne, who set neighbours together by the eares,
whose counsel do we follow in this (beloved) but his, who was a liar and a murderer from the very beginning? are we Sheep of the lords pasture, and yet like Dogs, and Swine will be barking and biting one Another? and shall that servant speed well At his Masters coming, who is taken molesting and smiting his Fellow servants? Hence Therefore let Talebearers, and those Attorneys Learn, who Set neighbours together by the ears,
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For if blessed bee the Peace-makers, for they shall be called the children of God, then cursed be such Brawle-makers, for they shall be called the Children of the Divell. But of you (deare Christian brethren) I am perswaded better things;
For if blessed be the Peacemakers, for they shall be called the children of God, then cursed be such Brawl-makers, for they shall be called the Children of the devil. But of you (deer Christian brothers) I am persuaded better things;
you haue learned of the Wise man, Prov. 17.14. that the beginning of strife is as the opening of waters, which will quickely drowne, if they bee not stopped.
you have learned of the Wise man, Curae 17.14. that the beginning of strife is as the opening of waters, which will quickly drown, if they be not stopped.
What? is it so, that there is not a wise man among you? No not one that can iudge betweene his brethren? But a brother goeth to law with a brother (as the Apostle complaineth of the Corinthians: ) and I may adde, most commonly for a matter of small moment.
What? is it so, that there is not a wise man among you? No not one that can judge between his brothers? But a brother Goes to law with a brother (as the Apostle Complaineth of the Corinthians:) and I may add, most commonly for a matter of small moment.
To die well (saies one) is a long art of a short life, and a speedy beginning, is the shortest cut to this longest art. Behold (saith the blessed Apostle) now is the accepted time, behold now the day of salvation, and to day if yee will heare his voice, harden not your hearts, but exhort one another daily, while it is called to day, Heb. 3.13. There is a NONLATINALPHABET or a NONLATINALPHABET to day, or now, in all the mandats almost of the King of heaven. So the Prophet Esaiah's search, Esai. 55.6. our Saviours Watch. Mar. 13.37. the Wisemans memento, Ecclesiast. 12.1. containe no other thing, then that wise sonne of Syrach so much beateh vpon, Ecclesiast. 5.7. Make no long tarrying to turne vnto the Lord, and put it not off from day to day;
To die well (Says one) is a long art of a short life, and a speedy beginning, is the Shortest Cut to this longest art. Behold (Says the blessed Apostle) now is the accepted time, behold now the day of salvation, and to day if ye will hear his voice, harden not your hearts, but exhort one Another daily, while it is called to day, Hebrew 3.13. There is a or a to day, or now, in all the mandates almost of the King of heaven. So the Prophet Esaiah's search, Isaiah. 55.6. our Saviors Watch. Mar. 13.37. the Wiseman's memento, Ecclesiatest. 12.1. contain no other thing, then that wise son of Sirach so much beateh upon, Ecclesiatest. 5.7. Make no long tarrying to turn unto the Lord, and put it not off from day to day;
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All excuses are refusals, and delayes are denials, when our Saviour saith vnto vs, Come and follow mee. For though his mercy afford vs often-times many yeeres to repent;
All excuses Are refusals, and delays Are denials, when our Saviour Says unto us, Come and follow me. For though his mercy afford us oftentimes many Years to Repent;
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yet his Iustice permits vs not one houre to sin. Peccanti crastinum non promisit (saith Gregory: ) he promiseth not to morrow to the offender, who is alwaies ready to forgiue the penitent.
yet his justice permits us not one hour to since. Sinning Tomorrow non Promised (Says Gregory:) he promises not to morrow to the offender, who is always ready to forgive the penitent.
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And therefore Matthew was no sooner called, Mat. 9.9. but presently hee arose and followed. Hastily came Zacheus downe from the Tree, and receaued our Saviour ioyfully, when notice was once giuen, that hee would bee his ghest that day:
And Therefore Matthew was no sooner called, Mathew 9.9. but presently he arose and followed. Hastily Come Zacchaeus down from the Tree, and received our Saviour joyfully, when notice was once given, that he would be his guessed that day:
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For better considereth that old Serpent, then we doe, how that one sinne draweth on another, how he that is not fit to day, will be lesse fit to morrow, how that custome groweth into nature, and old diseases are hardly cured.
For better Considereth that old Serpent, then we do, how that one sin draws on Another, how he that is not fit to day, will be less fit to morrow, how that custom grows into nature, and old diseases Are hardly cured.
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He knoweth, the longer we persist in sinne, the more God plucketh his grace and assistance from vs. Our good inclinations are the weaker, our vnderstanding the more darkned, our will the more perverted, our appetite the more disordered, all our inferiour parts and passions, the more strengthened,
He Knoweth, the longer we persist in sin, the more God plucketh his grace and assistance from us Our good inclinations Are the Weaker, our understanding the more darkened, our will the more perverted, our appetite the more disordered, all our inferior parts and passion, the more strengthened,
Last of all, hee is privie to the vncertainetie and perils of our life, to the dangers that may befall vs, to the impediments that will alwaies crosse vs:
Last of all, he is privy to the uncertainty and perils of our life, to the dangers that may befall us, to the impediments that will always cross us:
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so that if once he winne vs to delay a little, hee doubteth not but to gaine our whole time from vs. Now shall we see this net, and yet bee entangled? Knowe this guile of this old writhing serpent,
so that if once he win us to Delay a little, he doubteth not but to gain our Whole time from us Now shall we see this net, and yet be entangled? Knowe this guile of this old writhing serpent,
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if presently this were practised, which for euer should doe vs good? Thou shouldest preuent the evill day, which suddenly may over-take thee: thou shouldest haue thy lamp ready, whensoeuer the Bridegroome passeth by thee: thou shouldest be furnished of a wedding garment, when the Master of the feast commeth to take notice of thee.
if presently this were practised, which for ever should do us good? Thou Shouldst prevent the evil day, which suddenly may overtake thee: thou Shouldst have thy lamp ready, whensoever the Bridegroom passes by thee: thou Shouldst be furnished of a wedding garment, when the Master of the feast comes to take notice of thee.
The outward pleasures which thou seemest here to abridge, should bee recompenced in this life, with the peace of conscience, and hereafter with eternall felicitie.
The outward pleasures which thou seemest Here to abridge, should be recompensed in this life, with the peace of conscience, and hereafter with Eternal felicity.
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Now, can there bee a waightier matter then thy saluation? Seest thou not by others ruines, the vncertaintie of thine owne estate? And are not these things true, which out of Gods sacred Word I haue proued vnto you? What senselesnesse is it then for vs (Beloued) to make that the taske of our old age, which should bee the practice of all our life,
Now, can there be a Weightier matter then thy salvation? See thou not by Others ruins, the uncertainty of thine own estate? And Are not these things true, which out of God's sacred Word I have proved unto you? What senselessness is it then for us (beloved) to make that the task of our old age, which should be the practice of all our life,
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and sinking, and sandy a foundation? We see, and knowe by experience, that a ship, the longer it leaketh, the harder it is to be emptied: a house, the longer it goeth to decay, the worse it is to repaire: or a nayle, the farther it is driuen in, the harder it is to plucke out againe.
and sinking, and sandy a Foundation? We see, and know by experience, that a ship, the longer it leaketh, the harder it is to be emptied: a house, the longer it Goes to decay, the Worse it is to repair: or a nail, the farther it is driven in, the harder it is to pluck out again.
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and ability to vse that time, and desire to vse that ability, and grace to prosper that desire: whereby thou mayest vanquish Satan at the strongest, when thou thy selfe art at the weakest;
and ability to use that time, and desire to use that ability, and grace to prosper that desire: whereby thou Mayest vanquish Satan At the Strongest, when thou thy self art At the Weakest;
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to omit thy vngratefull dealing with thy Lord and Master Christ Iesus, whom thou seruest thus at length with the Divels leauings, and then (for sooth) wee will turne to bee religious,
to omit thy ungrateful dealing with thy Lord and Master christ Iesus, whom thou servest thus At length with the Devils leavings, and then (for sooth) we will turn to be religious,
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We see therefore (beloued brethren) the waight, and importance of this one word quickly. Though there be twelue houres in the day, wherein men may walke, no wisdome it is for vs, to post ouer our repentance to the last cast.
We see Therefore (Beloved brothers) the weight, and importance of this one word quickly. Though there be twelue hours in the day, wherein men may walk, no Wisdom it is for us, to post over our Repentance to the last cast.
Non semper manet in foro paterfamilias (saith Saint Augustine: ) The Lord of the vineyard is not alwaies in the Market, to set thee a worke: and no maruaile (saith Saint Gregory ) if at the last gaspe he forget himselfe, who in all his life neglected to remember God.
Non semper manet in foro paterfamilias (Says Faint Augustine:) The Lord of the vineyard is not always in the Market, to Set thee a work: and no marvel (Says Faint Gregory) if At the last gasp he forget himself, who in all his life neglected to Remember God.
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but rather with David to be ready, when hee saith, Come, presently to reply, Lo, I come. When he saith, Seek my face, to eccho immediatly againe, Thy face (Lord) will we seeke.
but rather with David to be ready, when he Says, Come, presently to reply, Lo, I come. When he Says, Seek my face, to echo immediately again, Thy face (Lord) will we seek.
Alluding perchance, to countrymen (saith Illyricus ) who came some distance for judgement, from their houses into the city, in which they had fit opportunity betweene themselues to discusse and take vp all matters.
Alluding perchance, to countrymen (Says Illyricus) who Come Some distance for judgement, from their houses into the City, in which they had fit opportunity between themselves to discuss and take up all matters.
But figuratiuely in Scripture, this word Way hath three especiall significations. First, it is taken for doctrine, as Psalm. 23.3. Shew me thy waies, O Lord, and teach me thy paths.
But figuratively in Scripture, this word Way hath three especial significations. First, it is taken for Doctrine, as Psalm. 23.3. Show me thy ways, Oh Lord, and teach me thy paths.
that is, their manners: and the Lord knoweth the way of the righteous, Psalm. 1.6. that is, the counsels, actions, or endevours of the righteous, or wicked.
that is, their manners: and the Lord Knoweth the Way of the righteous, Psalm. 1.6. that is, the Counsels, actions, or endeavours of the righteous, or wicked.
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not a dogge to licke a sore, not the tip of a finger dipt in water to coole a tongue, can be there obtained with an Ocean of teares: How much lesse Indulgences, or pardons, or Masses, or Pilgrimages, or any Intercession of the liuing can alter the estate of the dead? But of this hereafter in the reason,
not a dog to lick a soar, not the tip of a finger dipped in water to cool a tongue, can be there obtained with an Ocean of tears: How much less Indulgences, or Pardons, or Masses, or Pilgrimages, or any Intercession of the living can altar the estate of the dead? But of this hereafter in the reason,
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when we come to speake of the prison which the Papists imagine to bee their Purgatory. Now a word or two by the way, for applying this doctrine taken from the way mentioned in my Text,
when we come to speak of the prison which the Papists imagine to be their Purgatory. Now a word or two by the Way, for applying this Doctrine taken from the Way mentioned in my Text,
and can this bee passed in a moment? Besides? who can tell, whether my judgement shall bee immediate vpon my departing? May not others bee first examined? May not I bee repriued, till the last day of judgement,
and can this be passed in a moment? Beside? who can tell, whither my judgement shall be immediate upon my departing? May not Others be First examined? May not I be reprieved, till the last day of judgement,
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No, (saith hee) this agreement must not only bee quickly in regard of the time, but also in this life, whiles thou art in the way, and thy adversary with thee, both together, in respect of the place. Iust as that noble Romane Popilius dealt in his ambassage with King Antiochus (the history is recorded by Liuie ) hee maketh a circle with his rod, and passe wee must not the compasse thereof, till we haue fully resolued on an absolute answere.
No, (Says he) this agreement must not only be quickly in regard of the time, but also in this life, while thou art in the Way, and thy adversary with thee, both together, in respect of the place. Just as that noble Roman Popilius dealt in his ambassage with King Antiochus (the history is recorded by Alive) he makes a circle with his rod, and pass we must not the compass thereof, till we have Fully resolved on an absolute answer.
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Such a circle wee are all in at this present (Beloued) and behold an vrgent ambassage from the King of Kings. Peace or warre, life or death, hell or heauen, are to bee determined on of vs, in this instant and place, and therefore let vs bethinke vs (I beseech you) what to doe.
Such a circle we Are all in At this present (beloved) and behold an urgent ambassage from the King of Kings. Peace or war, life or death, hell or heaven, Are to be determined on of us, in this instant and place, and Therefore let us bethink us (I beseech you) what to do.
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Good Lord, that man should so hardly be brought to consider himselfe, and remember thee! and yet so quickly to joyne with his enemy, and maligne his brother;
Good Lord, that man should so hardly be brought to Consider himself, and Remember thee! and yet so quickly to join with his enemy, and malign his brother;
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And now consider, I beseech you (Beloued) would true men fall out in that way amongst themselues, where from every bush they may expect a thiefe? or souldiers bee tumultuous in such a garrison, where they ever stand in danger of their mortall enemies? That bee farre from vs who march vnder the banner of the King of peace. Let it be the infamy of Cain, to rise against his brother: and the curse of the Midia•ites, to sheath every man his sword in his neighbours side:
And now Consider, I beseech you (beloved) would true men fallen out in that Way among themselves, where from every bush they may expect a thief? or Soldiers be tumultuous in such a garrison, where they ever stand in danger of their Mortal enemies? That bee Far from us who march under the banner of the King of peace. Let it be the infamy of Cain, to rise against his brother: and the curse of the Midia•ites, to sheath every man his sword in his neighbours side:
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But let vs (beloued) according to our Captaines command, and precept, loue one another, as he hath loued vs. We are all children of the same heauenly Father, children must dwell together;
But let us (Beloved) according to our Captains command, and precept, love one Another, as he hath loved us We Are all children of the same heavenly Father, children must dwell together;
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Archidamus (as wee reade in Plutarch ) being chosen an vmpire to reconcile two parties, who had sworne solemnely to stand to his award, gets them into Minerua's groue, and there enioynes them, that they should never depart thence, till they had reconciled themselues.
Archidamus (as we read in Plutarch) being chosen an umpire to reconcile two parties, who had sworn solemnly to stand to his award, gets them into Minerua's grove, and there enjoins them, that they should never depart thence, till they had reconciled themselves.
O that my intreaty now, might bee as his policie then, to bring you all here present to the like exigent, that this moment might bee the quickely, and this Temple the very way, out of which you might neuer passe, without a full resolution for this Christianlike agreement.
O that my entreaty now, might be as his policy then, to bring you all Here present to the like exigent, that this moment might be the quickly, and this Temple the very Way, out of which you might never pass, without a full resolution for this Christianlike agreement.
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Paul may plant, and Apollos may water, but it is thou (O Lord) that must giue the increase. O thou therefore that art the Author of peace, and lover of concord, who givest vnto thy servants that peace which the world cannot giue, Incline (wee beseech thee) our stubborne,
Paul may plant, and Apollos may water, but it is thou (Oh Lord) that must give the increase. Oh thou Therefore that art the Author of peace, and lover of concord, who givest unto thy Servants that peace which the world cannot give, Incline (we beseech thee) our stubborn,
np1 vmb vvi, cc npg1 vmb vvi, p-acp pn31 vbz pns21 (uh n1) cst vmb vvi dt vvi. uh pns21 av d n1 dt n1 pp-f n1, cc n1 pp-f n1, q-crq vv2 p-acp po21 n2 d n1 r-crq dt n1 vmbx vvi, vvi (pns12 vvb pno21) po12 j,
SVch is the servile disposition of the sonnes of Adam, that in the ordinary passages of this life, feare more availeth then loue, to worke a consideration of their owne estates:
Such is the servile disposition of the Sons of Adam, that in the ordinary passages of this life, Fear more availeth then love, to work a consideration of their own estates:
d vbz dt j n1 pp-f dt n2 pp-f np1, cst p-acp dt j n2 pp-f d n1, vvb av-dc vvz av vvb, pc-acp vvi dt n1 pp-f po32 d n2:
The reason I take to bee, the sharpenesse of our senses, and dulnesse of our vnderstanding; this being more apprehensiue of bitter, then that of sweete. In regard whereof,
The reason I take to be, the sharpness of our Senses, and dulness of our understanding; this being more apprehensive of bitter, then that of sweet. In regard whereof,
dt n1 pns11 vvb pc-acp vbi, dt n1 pp-f po12 n2, cc n1 pp-f po12 vvg; d vbg av-dc j pp-f j, av d pp-f j. p-acp n1 c-crq,
and defections, annexeth a penalty to his chiefest mandates. Eate not, least yee dye, Gen. 3.3. Commit not Idolatry, least thou be cut off, Leuit. 20.5. Watch, least he finde you sleeping, Mark. 13.36. Take heed, least he spare not thee, Rom. 11.21.
and defections, annexeth a penalty to his chiefest mandates. Eat not, lest ye die, Gen. 3.3. Commit not Idolatry, lest thou be Cut off, Levites 20.5. Watch, lest he find you sleeping, Mark. 13.36. Take heed, lest he spare not thee, Rom. 11.21.
2 In the vnfolding of the former part of this Text, it may be easily recalled, that it was divided into a Precept, and the reason thereof. The Precept was there enlarged, according to these foure Circumstances. The matter whereof, Agree ] the party with whom, thine Adversary ] the time when, quickly ] the place where, whilest thou art in the way with him.
2 In the unfolding of the former part of this Text, it may be Easily Recalled, that it was divided into a Precept, and the reason thereof. The Precept was there enlarged, according to these foure circumstances. The matter whereof, Agree ] the party with whom, thine Adversary ] the time when, quickly ] the place where, whilst thou art in the Way with him.
Least thine Adversary deliver thee to, &c. The first includeth an accusation, exhibited by the Adversary. The second, a condemnation, pronounced by the Iudge. The third, an Execution performed by the Sergeant. Facilis descensus Averni.
lest thine Adversary deliver thee to, etc. The First includeth an accusation, exhibited by the Adversary. The second, a condemnation, pronounced by the Judge. The third, an Execution performed by the sergeant. Facilis descensus Averni.
Hee tumbleth with a witnes, whom the Lord forsaketh, and the Divell driueth. From Adversary to Iudge, from Iudge to Sergeant, from Sergeant to Prison: so one in the necke of another;
He tumbleth with a witness, whom the Lord Forsaketh, and the devil Driveth. From Adversary to Judge, from Judge to sergeant, from sergeant to Prison: so one in the neck of Another;
the second our arrogance, in presuming on God; the third, our securitie, for not considering what may follow, all our dulnesse, coldnesse, and benumb'dnesse, in matters of the waightiest importance, that ever may concerne flesh and bloud. Giue mee leaue therefore ( Right worshipfull, and beloued ) to summon our startling meditations, to take some view before-hand, of these fearefull Assises; where wee know not how quickly wee all are to haue a triall. It is Syracides good counsell, Eccles. 7.36. Remember the end, and thou shalt never doe amisse.
the second our arrogance, in presuming on God; the third, our security, for not considering what may follow, all our dulness, coldness, and benumb'dnesse, in matters of the Weightiest importance, that ever may concern Flesh and blood. Give me leave Therefore (Right worshipful, and Beloved) to summon our startling meditations, to take Some view beforehand, of these fearful Assizes; where we know not how quickly we all Are to have a trial. It is Syracides good counsel, Eccles. 7.36. remember the end, and thou shalt never do amiss.
dt ord po12 n1, p-acp vvg p-acp np1; dt ord, po12 n1, c-acp xx vvg r-crq vmb vvi, d po12 n1, n1, cc n1, p-acp n2 pp-f dt js n1, cst av vmb vvi n1 cc n1. vvb pno11 vvi av (j-jn j, cc j-vvn) pc-acp vvi po12 vvg n2, pc-acp vvi d n1 av, pp-f d j n2; c-crq pns12 vvb xx c-crq av-j pns12 d vbr pc-acp vhi dt n1. pn31 vbz n2 j n1, np1 crd. vvb dt n1, cc pns21 vm2 av-x vdi av.
as Bar-iona, or Barnabas the sonne of a Doue, or consolation. Let vs take therefore a copie of the Declaration, that our defence may bee the directer and first of the first, which is the rigorous proceeding of the Adversary, in these words, least thy Adversary deliver thee to the Iudge. ]
as Bariona, or Barnabas the son of a Dove, or consolation. Let us take Therefore a copy of the Declaration, that our defence may be the directer and First of the First, which is the rigorous proceeding of the Adversary, in these words, lest thy Adversary deliver thee to the Judge. ]
c-acp j, cc np1 dt n1 pp-f dt n1, cc n1. vvb pno12 vvi av dt n1 pp-f dt n1, cst po12 n1 vmb vbi dt n1 cc ord pp-f dt ord, r-crq vbz dt j vvg pp-f dt n1, p-acp d n2, cs po21 n1 vvi pno21 p-acp dt n1. ]
The vulgar rendreth it, by ne fortè, which the Rhemists retaine, in their, least perhaps. Preferring such broken cisternes, before the Fountaines themselues.
The Vulgar rendereth it, by ne fortè, which the Rhemists retain, in their, lest perhaps. Preferring such broken cisterns, before the Fountains themselves.
and our former vnderstood it) without any forte's, or peradventures, for which Saint Augustine first censureth himselfe, in his Retractations. Howsoeuer this difference may seeme exceeding nice,
and our former understood it) without any forte's, or Peradventure, for which Saint Augustine First censureth himself, in his Retractations. Howsoever this difference may seem exceeding Nicaenae,
cc po12 j vvd pn31) p-acp d ng1, cc av, p-acp r-crq n1 np1 ord vvz px31, p-acp po31 n2. c-acp d n1 vmb vvi av-vvg j,
yet vpon it, are grounded two severall interpretations. Sic temperavit, (saith the ordinary glosse, which Hugo and Lyra follow) such a moderation is intimated, by this particle fortè, that the penitent may hope for an after remission, & ideo dicit fortè (saith Gorram ) quia potest sieri quod non.
yet upon it, Are grounded two several interpretations. Sic temperavit, (Says the ordinary gloss, which Hugo and Lyram follow) such a moderation is intimated, by this particle fortè, that the penitent may hope for an After remission, & ideo dicit fortè (Says Gorram) quia potest sieri quod non.
av p-acp pn31, vbr vvn crd j n2. fw-la fw-la, (vvz dt j n1, r-crq np1 cc n1 vvb) d dt n1 vbz vvn, p-acp d n1 fw-la, cst dt j-jn vmb vvi p-acp dt p-acp n1, cc fw-la fw-la fw-la (vvz np1) fw-la fw-la fw-la fw-la fw-la.
I should bee loath, by playing too much the Critick on these particles, to be thought to read Grammar Lecture. The reconciling (in my vnderstanding) is very evident,
I should be loath, by playing too much the Critic on these particles, to be Thought to read Grammar Lecture. The reconciling (in my understanding) is very evident,
pns11 vmd vbi j, p-acp vvg av av-d dt n1 p-acp d n2, pc-acp vbi vvn pc-acp vvi n1 n1. dt n-vvg (p-acp po11 n1) vbz av j,
if wee take the exposition of the first, with Chrysostome, Theophilact, and Euthymius, in the literall sense, and of the latter, with Cyprian, Hilary, Ambrose, Hierome, and Augustine, with the rest of the Fathers, and Schoolemen, in the parabolicall. For in the processes of this life, friends may interpose,
if we take the exposition of the First, with Chrysostom, Theophilact, and Euthymius, in the literal sense, and of the latter, with Cyprian, Hilary, Ambrose, Jerome, and Augustine, with the rest of the Father's, and Schoolmen, in the parabolical. For in the Processes of this life, Friends may interpose,
cs pns12 vvb dt n1 pp-f dt ord, p-acp np1, vvd, cc np1, p-acp dt j n1, cc pp-f dt d, p-acp jp, np1, np1, np1, cc np1, p-acp dt n1 pp-f dt n2, cc n2, p-acp dt j. c-acp p-acp dt n2 pp-f d n1, n2 vmb vvi,
but in reference to that greatest, and last account, Ne fortè, is as much as alias, which NONLATINALPHABET in the Hebrew, and NONLATINALPHABET in the Syriack translation, may very well also beare;
but in Referente to that greatest, and last account, Ne fortè, is as much as alias, which in the Hebrew, and in the Syriac Translation, may very well also bear;
cc-acp p-acp n1 p-acp cst js, cc ord n1, ccx fw-la, vbz p-acp d c-acp av, r-crq p-acp dt njp, cc p-acp dt np1 n1, vmb av av av vvi;
otherwise, or if thou neglect to doe it, thy Adversary will deliuer thee to the Iudge, &c. Secondly, by Adversary I vnderstand, not the divel with Tertullian, Origen, and Theophylact; nor the flesh with others mentioned by Saint Augustine; nor conscience, with Athanasius; nor Sinne with Saint Ambrose; nor the Holy Ghost, with Chromatius; nor God,
otherwise, or if thou neglect to do it, thy Adversary will deliver thee to the Judge, etc. Secondly, by Adversary I understand, not the Devil with Tertullian, Origen, and Theophylact; nor the Flesh with Others mentioned by Saint Augustine; nor conscience, with Athanasius; nor Sin with Saint Ambrose; nor the Holy Ghost, with Chromatius; nor God,
But (as I tooke it in the precept ) with Hilary, Anseme, and Saint Hierome, NONLATINALPHABET Dominum litis, either party contending, plaintiffe, or defendant.
But (as I took it in the precept) with Hilary, Anseme, and Saint Jerome, Dominum litis, either party contending, plaintiff, or defendant.
cc-acp (c-acp pns11 vvd pn31 p-acp dt n1) p-acp np1, vvi, cc n1 np1, fw-la fw-la, d n1 vvg, n1, cc n1.
besides, put question I kill my Adversary, can I then agree with him whiles wee are in the way, whom by such meanes I haue made out of the way? The answeere of Abulensis, and Maldonate sufficiently cleareth the first;
beside, put question I kill my Adversary, can I then agree with him while we Are in the Way, whom by such means I have made out of the Way? The answeere of Abulensis, and Maldonate sufficiently cleareth the First;
a-acp, vvd n1 pns11 vvb po11 n1, vmb pns11 av vvi p-acp pno31 cs pns12 vbr p-acp dt n1, r-crq p-acp d n2 pns11 vhb vvn av pp-f dt n1? dt j pp-f np1, cc fw-it av-j vvz dt ord;
Lest thine adversary deliuer thee, that is, lest hee bee the occasion thou be deliuered. Non repraesentativè (saith Buccasenus ) as though hee personally there should present thee with a Corpus capias, sed occasionaliter, which is Hugoe's word, bee the occasion why Christ should passe sentence vpon thee.
Lest thine adversary deliver thee, that is, lest he be the occasion thou be Delivered. Non repraesentativè (Says Buccasenus) as though he personally there should present thee with a Corpus capias, sed occasionaliter, which is Hugo's word, be the occasion why christ should pass sentence upon thee.
For doe not the teares oft run down the widdowes cheeks, Ecclesiasticus 35.15. and from thence goe vp into heauen? So Iohn 5.45. Moses is said to accuse: and Saint Hilarie on this place, Manens in ea simultatis ira arguet.
For do not the tears oft run down the widow's cheeks, Ecclesiasticus 35.15. and from thence go up into heaven? So John 5.45. Moses is said to accuse: and Saint Hillary on this place, Manens in ea simultatis ira Argues.
p-acp vdb xx dt n2 av vvn a-acp dt ng1 n2, fw-la crd. cc p-acp av vvi a-acp p-acp n1? av np1 crd. np1 vbz vvn p-acp vvi: cc n1 np1 p-acp d n1, np1 p-acp fw-la fw-la fw-la fw-la.
Which if the case so stand that thou canst not personally appease, by reason of his death with whom thou shouldest agree; true repentance (saith Abulensis ) may obtaine so much of God, who accepteth, in such necessities, the will for the performance. Which answereth fully Saint Augustines latter objection,
Which if the case so stand that thou Canst not personally appease, by reason of his death with whom thou Shouldst agree; true Repentance (Says Abulensis) may obtain so much of God, who Accepteth, in such necessities, the will for the performance. Which Answers Fully Saint Augustine's latter objection,
r-crq cs dt n1 av vvi cst pns21 vm2 xx av-j vvi, p-acp n1 pp-f po31 n1 p-acp ro-crq pns21 vmd2 vvi; j n1 (vvz np1) vmb vvi av d pp-f np1, r-crq vvz, p-acp d n2, dt vmb p-acp dt n1. r-crq vvz av-j n1 njp2 d n1,
and giueth cleere passage to this doctrinall proposition, that The breaking of Gods Law, by any sinne whatsoeuer, maketh vs liable to eternall damnation.
and gives clear passage to this doctrinal proposition, that The breaking of God's Law, by any sin whatsoever, makes us liable to Eternal damnation.
cc vvz j n1 p-acp d j n1, cst dt n-vvg pp-f npg1 n1, p-acp d n1 r-crq, vv2 pno12 j p-acp j n1.
4 For if the last jarre with our Adversary will beare such an action, what breach of Gods Commandement can bee exempted? Marke but the nature of the most petty fault that ever was committed,
4 For if the last jar with our Adversary will bear such an actium, what breach of God's Commandment can be exempted? Mark but the nature of the most Petty fault that ever was committed,
as Saint Ambrose; or a straggling from a prescribed course to a due end, against nature, reason, or Gods Word, as Thomas, and the Schooles define it it;
as Saint Ambrose; or a straggling from a prescribed course to a due end, against nature, reason, or God's Word, as Thomas, and the Schools define it it;
c-acp n1 np1; cc dt vvg p-acp dt vvn n1 p-acp dt j-jn n1, p-acp n1, n1, cc npg1 n1, p-acp np1, cc dt n2 vvb pn31 pn31;
ever it includeth a rebellious contempt, which by breaking the least commandement, setteth vp (as it were) a Flagge of defiance against the Commander himselfe.
ever it includeth a rebellious contempt, which by breaking the least Commandment, sets up (as it were) a Flag of defiance against the Commander himself.
Though non quoad conversionem ad creaturas, (as the Schoolemen restraine it) yet quoad aversionem à Deo; (as Zanchius helpes them out) qui tam contemnitur in vno praecepto, quam in caeteris omnibus.
Though non quoad conversionem ad Creaturas, (as the Schoolmen restrain it) yet quoad aversionem à God; (as Zanchius helps them out) qui tam contemnitur in vno praecepto, quam in caeteris omnibus.
Wherefore the wrath of God is revealed from Heaven against all vngodlinesse, Rom. 1.18. because such a one hath stretched out his hand against God, and made himselfe strong against the Almightie. Iob. 15.25. This will further appeare, by conferring but the backe parts of Gods Maiestie, with mans vnworthinesse, and the severitie of the Iudge, with the respectlesse presumption of the offender.
Wherefore the wrath of God is revealed from Heaven against all ungodliness, Rom. 1.18. Because such a one hath stretched out his hand against God, and made himself strong against the Almighty. Job 15.25. This will further appear, by conferring but the back parts of God's Majesty, with men unworthiness, and the severity of the Judge, with the respectless presumption of the offender.
c-crq dt n1 pp-f np1 vbz vvn p-acp n1 p-acp d n1, np1 crd. p-acp d dt pi vhz vvn av po31 n1 p-acp np1, cc vvd px31 j p-acp dt j-jn. zz crd. d vmb av-jc vvi, p-acp vvg p-acp dt av vvz pp-f npg1 n1, p-acp ng1 n1, cc dt n1 pp-f dt n1, p-acp dt j n1 pp-f dt n1.
For seeing that every sinne is to bee esteemed, according to the worth of the partie against whom it is committed, (as the same injurie offered to a pesant and a Prince standeth not in the same degree) hence it followeth, that the disobeying of an infinite Commander, is an infinite offence, and consequently deserueth a correspondent punishment.
For seeing that every sin is to be esteemed, according to the worth of the party against whom it is committed, (as the same injury offered to a Peasant and a Prince Stands not in the same degree) hence it follows, that the disobeying of an infinite Commander, is an infinite offence, and consequently deserves a correspondent punishment.
p-acp vvg cst d n1 vbz pc-acp vbi vvn, vvg p-acp dt n1 pp-f dt n1 p-acp ro-crq pn31 vbz vvn, (c-acp dt d n1 vvn p-acp dt n1 cc dt n1 vvz xx p-acp dt d n1) av pn31 vvz, cst dt vvg pp-f dt j n1, vbz dt j n1, cc av-j vvz dt j n1.
an Omnipotent Lord, commanding, for our eternall good, and there a deadly enemie, alluring to our vtter destruction. Where notwithstanding, such is our damnable ingratitude,
an Omnipotent Lord, commanding, for our Eternal good, and there a deadly enemy, alluring to our utter destruction. Where notwithstanding, such is our damnable ingratitude,
and malicious stupidity, wee will fully reject the Lord of life, and preferre a murderer, Haue yee no regard, all yee that passe this way, behold and see, whom yee dayly pierce,
and malicious stupidity, we will Fully reject the Lord of life, and prefer a murderer, Have ye no regard, all ye that pass this Way, behold and see, whom ye daily pierce,
cc j n1, pns12 vmb av-j vvi dt n1 pp-f n1, cc vvi dt n1, vhb pn22 dx n1, d pn22 cst vvb d n1, vvb cc vvi, ro-crq pn22 av-j vvb,
The incomprehensible Ancient of daies, Almighty Iehovah, who made all things of nothing, by his Word, and by the same can reduce them to worse then nothing againe:
The incomprehensible Ancient of days, Almighty Jehovah, who made all things of nothing, by his Word, and by the same can reduce them to Worse then nothing again:
dt j j pp-f n2, j-jn np1, r-crq vvd d n2 pp-f pix, p-acp po31 n1, cc p-acp dt d vmb vvi pno32 p-acp av-jc cs pix av:
whose looke drieth vp the Deepes, and whose wrath, maketh the Mountaines to melt, the Earth to tremble, the Rocks to rent, the Heavens to shiuer, Divels and Angels to quake before him.
whose look drieth up the Deeps, and whose wrath, makes the Mountains to melt, the Earth to tremble, the Rocks to rend, the Heavens to shiver, Devils and Angels to quake before him.
Before whom all Kings are as Grashoppers, all Monarchs, as Molehils, all beauty, base, all strength, feeble, all knowledge, vaine, all light, dimme, all goodnesse, imperfect;
Before whom all Kings Are as Grasshoppers, all Monarchs, as Molehills, all beauty, base, all strength, feeble, all knowledge, vain, all Light, dim, all Goodness, imperfect;
p-acp ro-crq d ng1 vbr p-acp n2, d n2, p-acp n2, d n1, j, d n1, j, d n1, j, d n1, j, d n1, j;
so extraordinarily graced by him, to bee weighed as Belshazzar, in the ballance, and found too light. This is that, which vrgeth his mercy, and kindleth his Royall indignation, Sometimes (as it were) passionately to expostulate, What iniquitie haue your Fathers found in me? Or haue I beene a wildernesse vnto Israel,
so extraordinarily graced by him, to be weighed as Belshazzar, in the balance, and found too Light. This is that, which urges his mercy, and kindleth his Royal Indignation, Sometime (as it were) passionately to expostulate, What iniquity have your Father's found in me? Or have I been a Wilderness unto Israel,
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And goe to the Iles of Chittim, and behold, and send to Kedar, hath any nation changed their gods, which yet are no Gods? But my people hath changed their glory,
And go to the Isles of Chittim, and behold, and send to Kedar, hath any Nation changed their God's, which yet Are no God's? But my people hath changed their glory,
cc vvi p-acp dt n2 pp-f np1, cc vvb, cc vvi p-acp np1, vhz d n1 vvd po32 n2, r-crq av vbr dx n2? p-acp po11 n1 vhz vvn po32 n1,
Last of all, if a man will not turne, hee will whet his sword NONLATINALPHABET (as Ezehiel ingeminateth) A sword, a sword, both sharp, & four bished, and the strings of his Bow make ready against the face of the rebellious.
Last of all, if a man will not turn, he will whet his sword (as Ezekiel ingeminate) A sword, a sword, both sharp, & four bished, and the strings of his Bow make ready against the face of the rebellious.
ord pp-f d, cs dt n1 vmb xx vvi, pns31 vmb vvi po31 n1 (c-acp np1 vvz) dt n1, dt n1, d j, cc crd vvn, cc dt n2 pp-f po31 n1 vvi j p-acp dt n1 pp-f dt j.
For as his Providence numbreth our haires, so doth his Iustice our sinnes; whereof as none is so waighty, (without finall impenitency ) that may not be forgiuen: So none so slight, (if hee once enter into judgement) that waigheth not downe to hell.
For as his Providence numbereth our hairs, so does his justice our Sins; whereof as none is so weighty, (without final impenitency) that may not be forgiven: So none so slight, (if he once enter into judgement) that waigheth not down to hell.
c-acp c-acp po31 n1 vvz po12 n2, av vdz po31 n1 po12 n2; c-crq c-acp pix vbz av j, (p-acp j n1) d vmb xx vbi vvn: av pix av j, (cs pns31 a-acp vvi p-acp n1) cst vvz xx a-acp p-acp n1.
5 This may be a caveat for vs, (Beloued) first to beware of the leauen of the Romish Synagogue, who frame indulgences for Gods law, & come with peace, peace, when death is in the pot.
5 This may be a caveat for us, (beloved) First to beware of the leauen of the Romish Synagogue, who frame Indulgences for God's law, & come with peace, peace, when death is in the pot.
Which that we may the more vnderstandingly deeme of, it shall not be amisse to touch a little on the positions, of their chiefest patrons. In which I intend to bee exceeding breefe,
Which that we may the more understandingly deem of, it shall not be amiss to touch a little on the positions, of their chiefest Patrons. In which I intend to be exceeding brief,
Bellarmine de amissione gratiae, & statu peccati, besides other foure divisions of sin, which hee there relateth, hath this for the fifth, which hee onely standeth vpon throughout that whole booke.
Bellarmine the amission Gratiae, & Statu peccati, beside other foure divisions of since, which he there relateth, hath this for the fifth, which he only Stands upon throughout that Whole book.
and those hee tearmeth not so, ab eventu, (with Saint Ambrose, and Augustine ) because it pleaseth God in mercy, vpon repentance through Christ, to pardon them (as Wickliffe, Luther & Calvin most strongly ever maintained against the Schoolemen: ) but ex natura sua & ratione peccati, being such,
and those he termeth not so, ab eventu, (with Saint Ambrose, and Augustine) Because it Pleases God in mercy, upon Repentance through christ, to pardon them (as Wickliffe, Luther & calvin most strongly ever maintained against the Schoolmen:) but ex Nature sua & ratione peccati, being such,
cc d pns31 vvz xx av, fw-la fw-la, (p-acp n1 np1, cc np1) c-acp pn31 vvz np1 p-acp n1, p-acp n1 p-acp np1, pc-acp vvi pno32 (c-acp np1, np1 cc np1 ds av-j av vvn p-acp dt n2:) p-acp fw-la fw-la fw-la cc fw-la fw-la, vbg d,
as crosse not charity so in their nature, vt si vellet Deus non condonare, (it is the very vpshot of the booke before cited) that if God would not pardon them, but (as it were) in iustice doe his worst, hee could punish them no further,
as cross not charity so in their nature, vt si vellet Deus non condonare, (it is the very upshot of the book before cited) that if God would not pardon them, but (as it were) in Justice do his worst, he could Punish them no further,
then with temporall afflictions, They stand with perfect charity, saith Scotus: Remitted they may be without any infusion of grace, as Gregorius de Valentia the Iesuite peremptorily defineth;
then with temporal afflictions, They stand with perfect charity, Says Scotus: Remitted they may be without any infusion of grace, as Gregorius de Valentia the Iesuite peremptorily defineth;
they make vs not spotty, or odious, in the sight of God, according to the gentle censure of the Divines of Collaine, & therefore deserue not hel but Purgatory, if Aquinas may be beleeued.
they make us not spotty, or odious, in the sighed of God, according to the gentle censure of the Divines of Colleague, & Therefore deserve not hell but Purgatory, if Aquinas may be believed.
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And to make it yet more plaine, how bold they can bee with Gods Iustice! Wee need not repent for them, saith Andradius, with Bonaventure, in his fift book of the defence of the Councel of Trent;
And to make it yet more plain, how bold they can be with God's justice! we need not Repent for them, Says Andreas, with Bonaventure, in his fift book of the defence of the Council of Trent;
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neither say to God, Forgiue vs our trespasses, as the Rhemists would father on Saint Augustine, at the 8. verse of the 7. chapter of the Epistle of Saint Paul to the Romans. When God had giuen a Command to Adam, Gen. 2.17. Of the Tree of knowledge of good & evill, thou shalt not eate:
neither say to God, Forgive us our Trespasses, as the Rhemists would father on Saint Augustine, At the 8. verse of the 7. chapter of the Epistle of Saint Paul to the Romans. When God had given a Command to Adam, Gen. 2.17. Of the Tree of knowledge of good & evil, thou shalt not eat:
as though Gods meaning, and his words, had beene cleane contradictory. And is not this the dealing of our Adversaries in this present controversie? For if every one be accursed, that fulfilleth not all the Commandements, Levit. 26.14. all his ordinances, Deut. 28.15. whatsoeuer is written, Gal. 3.10. if hee violate the first, and greatest Commandement, Mat. 22.37. who loueth not God, with all his heart, and with all his soule, and with all his minde. And NONLATINALPHABET. 1. Ioh. 3.4. every, the most insensible staggering, (as Calvine soundly vrgeth) commeth within the compasse of one of these circumstances;
as though God's meaning, and his words, had been clean contradictory. And is not this the dealing of our Adversaries in this present controversy? For if every one be accursed, that fulfilleth not all the commandments, Levit. 26.14. all his ordinances, Deuteronomy 28.15. whatsoever is written, Gal. 3.10. if he violate the First, and greatest Commandment, Mathew 22.37. who loves not God, with all his heart, and with all his soul, and with all his mind. And. 1. John 3.4. every, the most insensible staggering, (as Calvin soundly urges) comes within the compass of one of these Circumstances;
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what presumption is it then in any Baalamite, to be hired to blesse, where the Lord hath cursed, and to say with Ahabs Prophets, Goe vp and prosper, when Gods Word hath told vs, wee shall surely fall? But Bellarmine hath devised certaine shifts, to delude all these evident places,
what presumption is it then in any Balaamite, to be hired to bless, where the Lord hath cursed, and to say with Ahabs prophets, Go up and prosper, when God's Word hath told us, we shall surely fallen? But Bellarmine hath devised certain shifts, to delude all these evident places,
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as first properly, and of themselues. These are not mandates (saith hee) but degrees of the same Commandement. Secondly, such places are not to bee interpreted of veniall sinnes,
as First properly, and of themselves. These Are not mandates (Says he) but Degrees of the same Commandment. Secondly, such places Are not to be interpreted of venial Sins,
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he addeth thirdly, that we must not so strictly vrge whatsoeuer the Law hath enacted against veniall sins, because (which is his fourth extraction out of the Schoole limbiques ) these are not against,
he adds Thirdly, that we must not so strictly urge whatsoever the Law hath enacted against venial Sins, Because (which is his fourth extraction out of the School limbiques) these Are not against,
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And therefore wee must not speake of such matters, as the Word of God directs vs, but attend (as it should seeme) such circumstances as the Consistory of Rome shall prescribe vs. But can such huskes satisfie any one that hath a father to goe vnto? The Iewes Massoreth are thought too saucy,
And Therefore we must not speak of such matters, as the Word of God directs us, but attend (as it should seem) such Circumstances as the Consistory of Room shall prescribe us But can such husks satisfy any one that hath a father to go unto? The Iewes Massoret Are Thought too saucy,
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But these are pidling criticismes to the Cardinals animadversions. With him, mandates must be degrees of mandates, and contra, shall be praeter; hee will haue a milder censure for veniall sinnes, or the text shall stretch for it.
But these Are piddling criticisms to the Cardinals animadversions. With him, mandates must be Degrees of mandates, and contra, shall be praeter; he will have a milder censure for venial Sins, or the text shall stretch for it.
God saith plainly yea: he saies expresly no. But if such chaffe hold out waight in the ballance of the Sanctuary, what proofes may Scripture yeeld to convince heretiques? or heretiques not pervert, to maintaine their owne fancies? The Arke and Dagon, Christ and Belial, Bethel and Bethaven may bee so vnited together.
God Says plainly yea: he Says expressly no. But if such chaff hold out weight in the balance of the Sanctuary, what proofs may Scripture yield to convince Heretics? or Heretics not pervert, to maintain their own fancies? The Ark and Dagon, christ and Belial, Bethel and Bethaven may be so united together.
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who dares to tearme (saith Basil ) any fault little: & v• vniversae nostrae iustitiae (saith S. Augustine ) woe to our best works, or righteousnesse, if without Gods mercy, they come to a scanning.
who dares to term (Says Basil) any fault little: & v• Universae Nostrae iustitiae (Says S. Augustine) woe to our best works, or righteousness, if without God's mercy, they come to a scanning.
Durand so proueth, that every sinne in his owne nature, is not only besides, but against Gods Law: that Caietane is faine to come with this old Catholicon, simplicitèr, and secundum quid, to helpe out Thomas his Master, 1a. 2ae. q, 88. ar. 1. and yet all will not serue.
Durand so Proves, that every sin in his own nature, is not only beside, but against God's Law: that Cajetan is feign to come with this old Catholicon, simpliciter, and secundum quid, to help out Thomas his Master, 1a. 2ae. q, 88. Are. 1. and yet all will not serve.
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To hasten to a more profitable vse, Michael Baius, not long sithence professor of Divinity in Lovaine, acknowledgeth just so much, that every sinne is mortall in its owne nature, as we contend for.
To hasten to a more profitable use, Michael Baius, not long since professor of Divinity in Louvain, acknowledgeth just so much, that every sin is Mortal in its own nature, as we contend for.
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And all the world may see, that these Taske-masters can shew no other warrant, for gathering this stubble of veniall sinnes, in the sense they vrge it,
And all the world may see, that these Taskmasters can show no other warrant, for gathering this stubble of venial Sins, in the sense they urge it,
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but only from the Romane Pharaoh, to make bricke in Purgatory. But this availes not in Gods Court (Beloued) and therefore our plea must be cleane altered.
but only from the Roman Pharaoh, to make brick in Purgatory. But this avails not in God's Court (beloved) and Therefore our plea must be clean altered.
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For his thoughts are not our thoughts, nor his waies our waies: Esay. 55.8. Behold (saith Bildad in the Booke of Iob ) the Moone hath no light, and the Starres are vncleane in his sight: and will a worme, or a shadow, a bottle in the smoake, stand vp to try titles with him in judgement? If thou, Lord, wilt be extreame, to marke what is done amisse, O Lord, who may abide it? That which vineger is to the teeth, smoake to the eyes, a carcasse-smell vnto the nose, a naked dagger to the heart:
For his thoughts Are not our thoughts, nor his ways our ways: Isaiah. 55.8. Behold (Says Bildad in the Book of Job) the Moon hath no Light, and the Stars Are unclean in his sighed: and will a worm, or a shadow, a Bottle in the smoke, stand up to try titles with him in judgement? If thou, Lord, wilt be extreme, to mark what is done amiss, Oh Lord, who may abide it? That which vinegar is to the teeth, smoke to the eyes, a carcasse-smell unto the nose, a naked dagger to the heart:
It threw the Angels out of heauen, Adam out of Paradise, burned Sodom, disinherited Sauls posterity, plagued David, rooted out the whole families of Ieroboam, Baasha, and Ahab, plucked at length the most beloued Son out of the bosome of his Father, to dye ignominiously in the habit of a servant. And yet such is our sensles stupidity, and vngratefull perversnes:
It threw the Angels out of heaven, Adam out of Paradise, burned Sodom, disinherited Saul's posterity, plagued David, rooted out the Whole families of Jeroboam, Baasha, and Ahab, plucked At length the most Beloved Son out of the bosom of his Father, to die ignominiously in the habit of a servant. And yet such is our senseless stupidity, and ungrateful perverseness:
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Who presumeth not on Gods mercy, as though hee were not just? and is not bolder to offend this King of Kings, then the meanest neighbour or friend he hath? what examples terrify vs,
Who Presumeth not on God's mercy, as though he were not just? and is not bolder to offend this King of Kings, then the Meanest neighbour or friend he hath? what Examples terrify us,
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or terrours effect, or effects declare, that wee incline not to the position of Davids foole, who hath said in his heart, that there is no God? After so long teaching and often hearing, many threats, and often punishments by famine, pestilence, & waters, remaine there not Chams amongst vs, who dishonour their parents? Ismaels that mocke, & Esaus that vow revenge against their fellow members, and naturall brethren;
or terrors Effect, or effects declare, that we incline not to the position of Davids fool, who hath said in his heart, that there is no God? After so long teaching and often hearing, many Treats, and often punishments by famine, pestilence, & waters, remain there not Chams among us, who dishonour their Parents? Ishmaels that mock, & Esaus that Voelli revenge against their fellow members, and natural brothers;
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Ioabs, to kisse, and stab; Absolons, to flatter, & rebell; Pharisees for outsides, & Sadduces for beliefe, that rate at a messe of pottage, their heauenly birthright? Iudas once sold his Master for thirty peeces of silver: but we often part with him,
Ioabs, to kiss, and stab; Absolom, to flatter, & rebel; Pharisees for outsides, & Sadducees for belief, that rate At a mess of pottage, their heavenly birthright? Iudas once sold his Master for thirty Pieces of silver: but we often part with him,
not only to poyson our selues, but also to draw on others? To be drunke, and frequent lewd company, is now to be sociable and Iovial: swearing, a note of resolution: gulling, of a good wit: cheating, of a tried experience:
not only to poison our selves, but also to draw on Others? To be drunk, and frequent lewd company, is now to be sociable and Jovial: swearing, a note of resolution: gulling, of a good wit: cheating, of a tried experience:
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extorting couertousnesse of a carefull providence, and damnable dissimulation of a notable headed polititian. How many of our greener yeares affect not rather the name of a good fellow,
extorting couertousnesse of a careful providence, and damnable dissimulation of a notable headed politician. How many of our greener Years affect not rather the name of a good fellow,
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then of a good Christian? come at Sermons as at plaies, to censure, rather then to practise; and take vp all new fashions, both in garb and complement, except that newnesse of life, which our Saviour commendeth.
then of a good Christian? come At Sermons as At plays, to censure, rather then to practise; and take up all new fashions, both in garb and compliment, except that newness of life, which our Saviour commends.
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but they may quickly sinke thee; the very touch of this pich is sufficient to defile: and thou tread but on the egges of this wily cockatrice, thou shalt presently perceiue that there lurketh a serpent. Were the Angels punished eternally for sinning once,
but they may quickly sink thee; the very touch of this pich is sufficient to defile: and thou tread but on the eggs of this wily cockatrice, thou shalt presently perceive that there lurks a serpent. Were the Angels punished eternally for sinning once,
O that we would therefore deale with these vanities, as Ioseph did with his Mistris, and breake out at the first assault, into this or the like contemplation:
O that we would Therefore deal with these vanities, as Ioseph did with his Mistress, and break out At the First assault, into this or the like contemplation:
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if thou turne from his statutes, thou shalt bee overturned. In a day that thou lookest not for, and in an houre that thou art not aware of, the snares of death shall overtake thee, and paines of Hell shall compasse thee round about. Thine Adversary shall not onely deliver thee to the Iudge, but the Iudge deliver thee to the Sergeant:
if thou turn from his statutes, thou shalt be overturned. In a day that thou Lookest not for, and in an hour that thou art not aware of, the snares of death shall overtake thee, and pains of Hell shall compass thee round about. Thine Adversary shall not only deliver thee to the Judge, but the Judge deliver thee to the sergeant:
For though the Apostles are said also to iudge, Luk. 22.30. and the men of Niniveh, Math. 12.41. yet this is but by way of assession, or approbation, as the Schoolemen expound the former;
For though the Apostles Are said also to judge, Luk. 22.30. and the men of Nineveh, Math. 12.41. yet this is but by Way of assession, or approbation, as the Schoolmen expound the former;
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or exemplarily, as produced to convince others, who haue lesse profited by greater meanes (as Beza and Piscator intimate of the latter) none hauing absolute authority, but the to whom all power was given Math. 28.18. Next, what this word NONLATINALPHABET should signify (for which Saint Luke hath NONLATINALPHABET, the Syriack, NONLATINALPHABET, the Remists and our last Translation, Officer, D. Fulke, Minister; some old translations, Doomesman, and we here Sergeant ) there is some small difference.
or exemplarily, as produced to convince Others, who have less profited by greater means (as Beza and Piscator intimate of the latter) none having absolute Authority, but the to whom all power was given Math. 28.18. Next, what this word should signify (for which Saint Lycia hath, the Syriac,, the Remists and our last translation, Officer, D. Fulke, Minister; Some old Translations, Doomsman, and we Here sergeant) there is Some small difference.
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S. Ambrose & S. Augustine would haue it to be the good Angels, because these are said, to minister to our Saviour, in the former Chap. at the 11. verse;
S. Ambrose & S. Augustine would have it to be the good Angels, Because these Are said, to minister to our Saviour, in the former Chap. At the 11. verse;
But Chrysostome, Gregory, Theophylact, Hugo, and Abulensis, together with the Ordinary glosse, doe thinke it rather the Divels office. For these are the cursed Iaylers of the damned, which must accompany them eternally in everlasting fire, Math. 25.41. Both opinions are probable (saith Bellarmine. ) Piscator joynes them together: and Buccasenus shewes the reason.
But Chrysostom, Gregory, Theophylact, Hugo, and Abulensis, together with the Ordinary gloss, do think it rather the Devils office. For these Are the cursed Jailers of the damned, which must accompany them eternally in everlasting fire, Math. 25.41. Both opinions Are probable (Says Bellarmine.) Piscator joins them together: and Buccasenus shows the reason.
8 I need not to be curious in prouing this point, which is receiued as a principle, in the Articles of our faith. That Sadduce, which denies it, denies also God, and shall sooner feele it,
8 I need not to be curious in proving this point, which is received as a principle, in the Articles of our faith. That Saducee, which Denies it, Denies also God, and shall sooner feel it,
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In a moment, in the twinkling of an eye, at the terrible sound of the last Trumpet, the sonne of man shall come in the clouds of heauen, with all his holy Angels in power and great glory:
In a moment, in the twinkling of an eye, At the terrible found of the last Trumpet, the son of man shall come in the Clouds of heaven, with all his holy Angels in power and great glory:
the Moone like bloud, the Starres fall vnto thee earth, as a figtree casteth her leaues, the heauens depart as a scroll roled, and every mountaine and Ile moue out of their places;
the Moon like blood, the Stars fallen unto thee earth, as a Fig tree Cast her leaves, the heavens depart as a scroll rolled, and every mountain and I'll move out of their places;
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when the earth melteth, the sea roareth, the elements dissolue, nations howle, all the world flasheth with the terrible and all consuming flames, mentioned by the blessed Apostle S. Peter; then shall we all appeare before the Iudgement seat of Christ, Rom. 14.10. that every mā may receiue according as he hath done, 2. Cor. 5.10.
when the earth melts, the sea roareth, the elements dissolve, Nations howl, all the world flasheth with the terrible and all consuming flames, mentioned by the blessed Apostle S. Peter; then shall we all appear before the Judgement seat of christ, Rom. 14.10. that every man may receive according as he hath done, 2. Cor. 5.10.
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And here (beloued) in a matter of so serious importance, it should be idle for me, to breake out into the mazes, and vagaries of the Schoole-men: as to determine with the master of the Sentences, that this last fire shall,
And Here (Beloved) in a matter of so serious importance, it should be idle for me, to break out into the mazes, and vagaries of the Schoolmen: as to determine with the master of the Sentences, that this last fire shall,
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as the first floud, rise iust fifteene cubits aboue the tops of the highest mountaines; or with Nicholas de Orbellis, that the materiall Crosse, whereon our Saviour was crucified, should bee carried (as a Mace) before him, when hee cometh to Iudgement, or with Aquinas and the rest of that side, that the place of this Iudgement shall bee in the ayre, right against mount O liuet, over the valley of Iehoshaphat. Well saith Artemidorus in his Oneirocritiques, No dreames of a private man may haue a publike interpretation.
as the First flood, rise just fifteene cubits above the tops of the highest Mountains; or with Nicholas de Orbellis, that the material Cross, whereon our Saviour was Crucified, should be carried (as a Mace) before him, when he comes to Judgement, or with Aquinas and the rest of that side, that the place of this Judgement shall be in the air, right against mount Oh liuet, over the valley of Jehoshaphat. Well Says Artemidorus in his Oneirocritiques, No dreams of a private man may have a public Interpretation.
For what should we speake in such obscurities, that the Lord putteth not into our mouthes? That which Lombard hath of the authority of Angels in this businesse, Puto hoc non antè sciri, quàm videatur.
For what should we speak in such Obscurities, that the Lord putteth not into our mouths? That which Lombard hath of the Authority of Angels in this business, Puto hoc non antè sciri, quàm Videatur.
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and St Augustine somewhere of originall sinne, Never be so inquisitiue, how thou hadst it from thy parents, but labour to be cleared of it by the merits of thy Saviour; may serue vs heere, to curbe our curiosity.
and Saint Augustine somewhere of original sin, Never be so inquisitive, how thou Hadst it from thy Parents, but labour to be cleared of it by the merits of thy Saviour; may serve us Here, to curb our curiosity.
but there, and then, and by good assurances, to bee deliuered from the horrible dammages thereof. Two kindes of Iudgements the Scripture mentioneth, on which wee may safely build.
but there, and then, and by good assurances, to be Delivered from the horrible damages thereof. Two Kinds of Judgments the Scripture mentioneth, on which we may safely built.
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as that of Dives and Lazarus, Luke. 16.22.23. That for the soule & body, and all men together, at the last day, after the vniversall resurrectiō, Heb. 9.27.
as that of Dives and Lazarus, Lycia. 16.22.23. That for the soul & body, and all men together, At the last day, After the universal resurrection, Hebrew 9.27.
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9 In both which, could we but thinke of with deliberation, the most strict, and severe proceeding of Gods vnmoveable iustice, it would coole our courages,
9 In both which, could we but think of with deliberation, the most strict, and severe proceeding of God's Unmovable Justice, it would cool our courages,
yet hereafter when he returneth to execute Iudgement, hee acknowledgeth that he is a hardman, reaping where hee never sowed, & gathering, where he strowed not.
yet hereafter when he returns to execute Judgement, he acknowledgeth that he is a hardman, reaping where he never sowed, & gathering, where he strowed not.
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Who for offending a little one, will inflict a heauier punishment vpon the guilty, then the casting him into the sea, with a milstone about his neck, and for defect alone of a wedding garment, wil adjudge an invited ghest, to vtter darknes. And now (my beloued brethren) was Adam so hardly censured, (as it is thought) for one Apple? The Angels for a thought: Moses and Aaron for once doubting: all Israel, for Achans taking one wedge of Gold: the whole Tribe of Beniamin, for forcing of one woman: & shall wee thinke, in that terrible Day of the Lord, a day of darknesse and dimnesse, a day of clowdes, and stormes before so iust a Iudge, so many accusers, for so haynous, voluntary, and continued crimes, it is possible for vs to escape vnpunished? Foelix trembled when Paul preached of iudgement: and Lemnius reports of a young man of the Emperour Charles his Court, who for horrour of the execution hee was the next day to suffer, in one night became white, both in his head and beard. But could wee but restraine a little our thoughts, to the meditation of these fearefull Assises, it would stop our lewd courses (as the light from heauen did Saules ) and make vs to cry out with him, Lord, what wilt thou that we doe? For alas,
Who for offending a little one, will inflict a Heavier punishment upon the guilty, then the casting him into the sea, with a millstone about his neck, and for defect alone of a wedding garment, will adjudge an invited guessed, to utter darkness. And now (my Beloved brothers) was Adam so hardly censured, (as it is Thought) for one Apple? The Angels for a Thought: Moses and Aaron for once doubting: all Israel, for Achans taking one wedge of Gold: the Whole Tribe of Benjamin, for forcing of one woman: & shall we think, in that terrible Day of the Lord, a day of darkness and dimness, a day of Clouds, and storms before so just a Judge, so many accusers, for so heinous, voluntary, and continued crimes, it is possible for us to escape unpunished? Felix trembled when Paul preached of judgement: and Lemnius reports of a young man of the Emperor Charles his Court, who for horror of the execution he was the next day to suffer, in one night became white, both in his head and beard. But could we but restrain a little our thoughts, to the meditation of these fearful Assizes, it would stop our lewd courses (as the Light from heaven did Saul's) and make us to cry out with him, Lord, what wilt thou that we do? For alas,
how will all our Gallants and Swaggerers behaue themselues in that perplexity? all our hypocrites & extortioners? all our drunkards and Adulterers, when the Iudge shall come in this terrible majestie, this to fanne, this to purge, this to separate the corne from the chaffe, the wheat from the tares, the Sheepe from the Goates, without pitty, pardon, or partiality? which way will they beturne themselues? What Apologies will they make? whose helpe and counsell can they vse, in so desperate and suddaine an extremity? who? where? what thing can yeeld consolation? when the Lord once bloweth against them (as the Prophet speaketh) with the fire of his wrath? Aboue them (as Anselme describes it) an angry Iudge, ready to condemne them, beneath, a gaping Chaos, with grisly fire and brimstone, eternally to ingulfe them;
how will all our Gallants and Swaggerers behave themselves in that perplexity? all our Hypocrites & extortioners? all our drunkards and Adulterers, when the Judge shall come in this terrible majesty, this to fan, this to purge, this to separate the corn from the chaff, the wheat from the tares, the Sheep from the Goats, without pity, pardon, or partiality? which Way will they beturne themselves? What Apologies will they make? whose help and counsel can they use, in so desperate and sudden an extremity? who? where? what thing can yield consolation? when the Lord once blows against them (as the Prophet speaks) with the fire of his wrath? Above them (as Anselm describes it) an angry Judge, ready to condemn them, beneath, a gaping Chaos, with grisly fire and brimstone, eternally to ingulf them;
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within, a gnawing conscience; without, loath some companions, the world burning, all creatures amazed, the last sentence thundred out in this dreadfull manner:
within, a gnawing conscience; without, loath Some Sodales, the world burning, all creatures amazed, the last sentence thundered out in this dreadful manner:
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Vpon the pronouncing of which, what imagination can conceaue, or tongue of men and Angels expresse the ruthfull and dismall departing of the damned reprobates? Parents, from their Children, Husbands from their Wiues, Brothers and Sisters from each other,
Upon the pronouncing of which, what imagination can conceive, or tongue of men and Angels express the ruthful and dismal departing of the damned Reprobates? Parents, from their Children, Husbands from their Wives, Brother's and Sisters from each other,
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so to be sundred, that neuer pitty, or comfort may afterward be expected? this is that which should sticke closer to the brawny hearts of our carelesse worldlings, then Ehuds dagger did to fat Eglons: and awake them to looke about,
so to be sundered, that never pity, or Comfort may afterwards be expected? this is that which should stick closer to the brawny hearts of our careless worldlings, then Ehuds dagger did to fat Eglons: and awake them to look about,
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O my deare Christian Brother, then thou shalt truly finde, that this is no Bugbeare, wherewith wee are threatned at this present: one cup of cold water giuen, one pleasure abandoned, one injury endured here in this world for Christs sake, but especially the treasure of an vnspotted conscience, shall giue thee at that instant greater comfort,
O my deer Christian Brother, then thou shalt truly find, that this is no Bugbear, wherewith we Are threatened At this present: one cup of cold water given, one pleasure abandoned, one injury endured Here in this world for Christ sake, but especially the treasure of an unspotted conscience, shall give thee At that instant greater Comfort,
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haue wee beene so often deluded, and yet discerne not this last, and deadliest bait of that old Serpent the Divell? It is not for vs (I confesse) to knowe the times and seasons, which the Father hath put in his owne power:
have we been so often deluded, and yet discern not this last, and deadliest bait of that old Serpent the devil? It is not for us (I confess) to know the times and seasons, which the Father hath put in his own power:
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and the Papacy 71. or with others in like curiosity, that the end of the world shall fall, within the compasse of those doozen yeeres betweene 1688. and 1700. is more then my Algorithme findes demonstration for:
and the Papacy 71. or with Others in like curiosity, that the end of the world shall fallen, within the compass of those doozen Years between 1688. and 1700. is more then my Algorithm finds demonstration for:
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yet if by a cloud, wee may conjecture of a storme, and by the budding of a figge-tree, that Summer is neere at hand, warrantable it is to teach at this present, which the Apostle S. Iohn did 1500. yeeres sithence, that these are the last times, which how much longer they are to last, neither the Angels, nor any creature can exactly assure vs. Ionas had for the Ninivites, yet forty dayes: but for ought we know, within forty houres, this time may come,
yet if by a cloud, we may conjecture of a storm, and by the budding of a Fig tree, that Summer is near At hand, warrantable it is to teach At this present, which the Apostle S. John did 1500. Years since, that these Are the last times, which how much longer they Are to last, neither the Angels, nor any creature can exactly assure us Ionas had for the Ninevites, yet forty days: but for ought we know, within forty hours, this time may come,
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when time shall be no more. For what signes thereof are mentioned in Scripture, which are not already fulfilled, or what summons haue beene omitted to warne vs to provide? False Christs were to come, and they haue beene discouered;
when time shall be no more. For what Signs thereof Are mentioned in Scripture, which Are not already fulfilled, or what summons have been omitted to warn us to provide? False Christ were to come, and they have been discovered;
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warres, and rumours to trouble all the world, and they haue beene felt, and heard: pestilence and famine, earth-quakes, and strange prodigies, false Prophets, and false brethren, increase of iniquity, and frozennesse of charity, what man so simple that speakes not of,
wars, and rumours to trouble all the world, and they have been felt, and herd: pestilence and famine, earthquakes, and strange prodigies, false prophets, and false brothers, increase of iniquity, and frozenness of charity, what man so simple that speaks not of,
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or at least now is, as Io. Fredericus (in a peculiar tract) hath shewed, by spreading the Gospell amongst the East Indians, and Americans. And for the latter,
or At least now is, as Io. Frederick (in a peculiar tract) hath showed, by spreading the Gospel among the East Indians, and Americans. And for the latter,
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though Chrysostome, Hilarie, Ambrose, Hierome, and Augustine, with diuers of our new Writers, very probably collect, that before the end, there shall bee a generall conversion of the Iewes: yet Calvin, Bucer, and Musculus, with divers others of good note, expound that Israel of God, Rom. 11.26. (the onely place that intimates such a matter) either allegorically, of the faithfull, or of some persons, to bee converted in allages of the Iewish Nation:
though Chrysostom, Hillary, Ambrose, Jerome, and Augustine, with diverse of our new Writers, very probably collect, that before the end, there shall be a general conversion of the Iewes: yet calvin, Bucer, and Musculus, with diverse Others of good note, expound that Israel of God, Rom. 11.26. (the only place that intimates such a matter) either allegorically, of the faithful, or of Some Persons, to be converted in allages of the Jewish nation:
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Small hope may therefore be grounded on such ambiguities. To these if wee further adde the Prophesie of Rabbi Elias, not disliked by most of the Ancients,
Small hope may Therefore be grounded on such ambiguities. To these if we further add the Prophesy of Rabbi Elias, not disliked by most of the Ancients,
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What is left therefore (B.) for vs, but to watch, and be ready (as our Saviour counselleth,) lest our Master come, and the Bridegroome passe, & this day as a Theefe ouertake vs, where wee are least prouided of it? S. Hierome professeth, that whether he eate or drinke,
What is left Therefore (B.) for us, but to watch, and be ready (as our Saviour counselleth,) lest our Master come, and the Bridegroom pass, & this day as a Thief overtake us, where we Are least provided of it? S. Jerome Professes, that whither he eat or drink,
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or did any other thing, this voice did alwaies seeme to trumpet in his eares, Surgite mortui, & venite ad iudiciū, arise you dead, and come to iudgement.
or did any other thing, this voice did always seem to trumpet in his ears, Surgite Deads, & venite ad iudiciū, arise you dead, and come to judgement.
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Certainely there can bee in this case but two kindes of deliuerings; the first, from our sinnes, to a better estate; the second, for our sinnes, to an incensed Iudge.
Certainly there can be in this case but two Kinds of deliuerings; the First, from our Sins, to a better estate; the second, for our Sins, to an incensed Judge.
Conveniunt similitèr omnes (saith Bellarmine lib. 1. de Purgatorio, cap. 7.) All Interpreters concurre in this, that by this prison is meant hell: and thus farre he speaketh ingeniously. But marke the poore shifts of so great a scholler, to set vp his Dagon againe, that hath so often falne,
Conveniunt similitèr omnes (Says Bellarmine lib. 1. de Purgatorio, cap. 7.) All Interpreters concur in this, that by this prison is meant hell: and thus Far he speaks ingeniously. But mark the poor shifts of so great a scholar, to Set up his Dagon again, that hath so often fallen,
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In this hell notwithstanding are many mansions, some for the damned, others for them which are to bee purged. But a more ample mappe of this place, wee haue in his second booke of Purgatory, and Chap. 6. where hauing rejected 7. opinions, concerning this subterranean Geography, the eighth he borroweth frō the Schoolemen, and seemeth to approue, that this infernum, or hell, is a place within the bosome, or bowels of the earth, divided (as the higher regions) into foure parts, whereof the lowest sinke, or coale-house is hell; next aboue that, Purgatory, then Limbus infantum, where children goe, that dye vnbaptized; aboue all, Limbus Patrum, where the Patriarkes were faine to lodge,
In this hell notwithstanding Are many mansions, Some for the damned, Others for them which Are to be purged. But a more ample map of this place, we have in his second book of Purgatory, and Chap. 6. where having rejected 7. opinions, Concerning this subterranean Geography, the eighth he borroweth from the Schoolmen, and seems to approve, that this infernum, or hell, is a place within the bosom, or bowels of the earth, divided (as the higher regions) into foure parts, whereof the lowest sink, or Coal-house is hell; next above that, Purgatory, then Limbus Infantum, where children go, that die unbaptized; above all, Limbus Patrum, where the Patriarchs were feign to lodge,
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as also so distinctly to vnderstand, what persons are there to bee purged, and for what sinnes; how grieuous the punishment is there inflicted, by diuels, in a corporall fire, how long it shall endure, what suffrages, Masses, or indulgences will asswage it,
as also so distinctly to understand, what Persons Are there to be purged, and for what Sins; how grievous the punishment is there inflicted, by Devils, in a corporal fire, how long it shall endure, what suffrages, Masses, or Indulgences will assuage it,
or remoue it, that the soules can neither merit, nor demerit in such a case, that they are alwaies certaine of their eternall salvation, and this to be firmely beleeued as an article of faith; It will aske (I say,) more time,
or remove it, that the Souls can neither merit, nor demerit in such a case, that they Are always certain of their Eternal salvation, and this to be firmly believed as an article of faith; It will ask (I say,) more time,
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and so many more out of the New. To all which in generall I answere: First, out of Bellarmine himselfe in the last Chapter of his first booke of Purgatory:
and so many more out of the New. To all which in general I answer: First, out of Bellarmine himself in the last Chapter of his First book of Purgatory:
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and therefore can bee no matter of Faith; hath nothing to say but this, Ad primum ergo respondeo, Non est necesse vt Scriptura vbi { que } omnia dicat.
and Therefore can be no matter of Faith; hath nothing to say but this, Ad primum ergo Respondeo, Non est Necessary vt Scripture vbi { que } omnia dicat.
It is not necessary that the Scripture should every where mention all things, especially where it may be patched vp with Apostolicall traditions. On which when Bellarmine also relyeth,
It is not necessary that the Scripture should every where mention all things, especially where it may be patched up with Apostolical traditions. On which when Bellarmine also Relieth,
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for the proofe of this Ignis Fatuus; what doth hee, but in effect (as Iunius well notes against him) ouerthrowe his Scripture forces? Sith Traditions take no place,
for the proof of this Ignis Fatuus; what does he, but in Effect (as Iunius well notes against him) overthrown his Scripture forces? Sith Traditions take no place,
but where Scripture faileth, by his owne doctrine in his first generall Controversie. But as that lunaticke Thrasylaus mentioned by Horace, and Athenaeus, thought all the ships to bee his owne, that arriued in the Haven at Athens: so wheresoeuer there is fire doubtfully mentioned of in Scripture, our Adversaries straight convey it, to heate Purgatory kitchin. Secondly, I answere in particular, to the words of my Text, which he especially buildeth vpon.
but where Scripture Faileth, by his own Doctrine in his First general Controversy. But as that lunatic Thrasylaus mentioned by Horace, and Athenaeus, Thought all the ships to be his own, that arrived in the Haven At Athens: so wheresoever there is fire doubtfully mentioned of in Scripture, our Adversaries straight convey it, to heat Purgatory kitchen. Secondly, I answer in particular, to the words of my Text, which he especially builds upon.
whereas this particle NONLATINALPHABET, or vntill, may seeme to enforce a deliuerance from this prison, and so by some shew of consequence, their Purgatory, the argument being thus framed:
whereas this particle, or until, may seem to enforce a deliverance from this prison, and so by Some show of consequence, their Purgatory, the argument being thus framed:
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not an end of paine, but the continuance of misery; Semper solues (saith Hugo out of Remigius ) & nunquam persolues. Thou shalt ever be paying, yet never satisfie. Which exposition Calvin, and Bucer, and Musculus doe not only embrace:
not an end of pain, but the Continuance of misery; Semper solves (Says Hugo out of Remigius) & Never persolues. Thou shalt ever be paying, yet never satisfy. Which exposition calvin, and Bucer, and Musculus do not only embrace:
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Therefore there shall be a time, when the vtmost farthing shall bee paid. But to this vtmost straine of Bellarmines sophistrie, a meane Logician may easily answer;
Therefore there shall be a time, when the utmost farthing shall be paid. But to this utmost strain of Bellarmines sophistry, a mean Logician may Easily answer;
should not greater paines proportionably in hell, doe the like for a greater offence, and so by consequence, the devils themselues (which was Origens errour) in time might be freed? The Fathers father not (howsoever Bellarmine marshall them) this glowing, and locall Purgatory; but rightly vnderstood, are as farre from it as it from truth.
should not greater pains proportionably in hell, do the like for a greater offence, and so by consequence, the Devils themselves (which was Origens error) in time might be freed? The Father's father not (howsoever Bellarmine marshal them) this glowing, and local Purgatory; but rightly understood, Are as Far from it as it from truth.
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but abdita quaedam receptacula (as Lombard hath rightly deliuered out of ancient learning ) certaine vnknowne places of repose, where purged at their dissolution from the body, by vertue of Christs passion, they rest from their labours in expectance of the complement of that joy, which they shall receiue together with the body, at the reuniting againe, in the generall resurrection: wherefore Saint Augustine concludeth, Non est vllus vlli locus medius, vt possit esse nisi cum diabolo, qui non est cum Christo.
but abdita quaedam receptacula (as Lombard hath rightly Delivered out of ancient learning) certain unknown places of repose, where purged At their dissolution from the body, by virtue of Christ passion, they rest from their labours in expectance of the compliment of that joy, which they shall receive together with the body, At the Reuniting again, in the general resurrection: Wherefore Saint Augustine Concludeth, Non est vllus vlli locus medius, vt possit esse nisi cum diabolo, qui non est cum Christ.
Iust therefore as some Geographers, for proouing of a blacke rocke many hundred miles about, directly vnder the North pole, send vs to Gyrabdus Cambrensis; hee to a Priest of Norway; the Priest to an Oxford Magician, who was carried thither to see it by the Devill, if wee will beleeue the narration:
Just Therefore as Some Geographers, for proving of a black rock many hundred miles about, directly under the North pole, send us to Gyrabdus Cambrensis; he to a Priest of Norway; the Priest to an Oxford Magician, who was carried thither to see it by the devil, if we will believe the narration:
So the best proofes of our adversaries for their Subterranean Purgatory, come by many deductions, from the same Author; as it appeareth by the divers apparitions they so confidently alleage for it.
So the best proofs of our Adversaries for their Subterranean Purgatory, come by many deductions, from the same Author; as it appears by the diverse apparitions they so confidently allege for it.
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That the wicked shall be turned vnto Hell, and all the people that forget God. 11 I take it the words of the Prophet, Psal. 7.19. to cut off all occasion of farther proofe.
That the wicked shall be turned unto Hell, and all the people that forget God. 11 I take it the words of the Prophet, Psalm 7.19. to Cut off all occasion of farther proof.
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Come on therefore, thou inconsiderate and retchlesse Christian, and looke before thou leapest, and if thou wilt needs to this prison, see thy entertainment.
Come on Therefore, thou inconsiderate and retchless Christian, and look before thou leapest, and if thou wilt needs to this prison, see thy entertainment.
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And fearefull was that seventh plague of Egypt, Thunder, and Haile, and Lightning running vpon the ground. And inferiour to neither, was that prodigious death of Corah, Dathan, and Abiram, when the earth opened her iawes, and swallowed them aliue into the pit with all their goods and families: but these are but a preface, a sparke, a drop, a nothing to the everlasting tortures of Gods extremest vengeance.
And fearful was that seventh plague of Egypt, Thunder, and Hail, and Lightning running upon the ground. And inferior to neither, was that prodigious death of Corah, Dathan, and Abiram, when the earth opened her Jaws, and swallowed them alive into the pit with all their goods and families: but these Are but a preface, a spark, a drop, a nothing to the everlasting tortures of God's Extremest vengeance.
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Never eye hath seene, nor eare hath heard, nor heart of man hath conceiued the infinite bitternesse of these last vials of wrath. A bottomlesse dungeon, a lake of Gods wrath, a poole of fire and brimstone, a gastly NONLATINALPHABET, pitchy mists, deadly fogges, hideous confusion, chaines of vtter darknesse.
Never eye hath seen, nor ear hath herd, nor heart of man hath conceived the infinite bitterness of these last vials of wrath. A bottomless dungeon, a lake of God's wrath, a pool of fire and brimstone, a ghastly, pitchy mists, deadly fogs, hideous confusion, chains of utter darkness.
Tophet prepared of old, deepe, and large, burning with fire, and much wood, and the breath of the Lord kindling it as a river of brimstone. These very names of this Prison, mentioned in Scripture, should daunt,
Tophet prepared of old, deep, and large, burning with fire, and much wood, and the breath of the Lord kindling it as a river of brimstone. These very names of this Prison, mentioned in Scripture, should daunt,
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Of which, should I but farther relate the fearefull descriptions, frequent in Fathers, and Schoolemen, (wherein all notwithstanding come too short) I should not so much racke your patience with horrour, by reason of mine owne insufficiency, as abuse it with prolixitie, by going beyond my time.
Of which, should I but farther relate the fearful descriptions, frequent in Father's, and Schoolmen, (wherein all notwithstanding come too short) I should not so much rack your patience with horror, by reason of mine own insufficiency, as abuse it with prolixity, by going beyond my time.
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O God! to depart from thee, to accompany the Devill and his angels, to bee excluded from heauen, into everlasting fire, alwaies scorched, and never consumed; ever dying, and never dissolved;
O God! to depart from thee, to accompany the devil and his Angels, to be excluded from heaven, into everlasting fire, always scorched, and never consumed; ever dying, and never dissolved;
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EPHESVS BACK-SLIDING CONSIDERED AND APPLIED TO THESE TIMES. REVEL. 2.4. Neverthelesse, I haue somewhat against thee, because thou hast left thy first loue.
EPHESUS BACKSLIDING CONSIDERED AND APPLIED TO THESE TIMES. REVEL. 2.4. Nevertheless, I have somewhat against thee, Because thou hast left thy First love.
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THere is nothing so dangerous to the estate of a Christian, that trauaileth heere from Egypt to the heavenly Canaan, as spirituall pride, and carnall security. For seeing that all our life is but a temptation, (as Saint Augustine confesseth;) great heed must be taken, least he that should grow on from worse to better, by his carelesse negligence fall away from better to worse.
THere is nothing so dangerous to the estate of a Christian, that Travaileth Here from Egypt to the heavenly Canaan, as spiritual pride, and carnal security. For seeing that all our life is but a temptation, (as Saint Augustine Confesses;) great heed must be taken, least he that should grow on from Worse to better, by his careless negligence fallen away from better to Worse.
whom hee that holdeth the seuen Starres in his right hand, and walketh in the midst of the seuen golden Candlesticks (that is, vpholdeth the Ministers of his Word, and cōtinually suruaieth his Churches, to repaire defects ) vouchsafeth in this regard to rowze by an Epistle.
whom he that holds the seuen Stars in his right hand, and walks in the midst of the seuen golden Candlesticks (that is, upholdeth the Ministers of his Word, and continually suruaieth his Churches, to repair defects) vouchsafeth in this regard to rouse by an Epistle.
That seeing vnsensible decayes continued, in time proue great breaches, slyding leades to falling, cooling to benumb'nesse, drowsinesse to sleepe, slacknesse to defection, indifferencie to senselesnesse, and a loathing of all Religion;
That seeing unsensible decays continued, in time prove great Breaches, sliding leads to falling, cooling to benumb'nesse, drowsiness to sleep, slackness to defection, indifferency to senselessness, and a loathing of all Religion;
2 For the clearer passage to the words, some difference must bee reconciled among Interpreters, who are meant especially by the seuen Angels, to whom these seuen Epistles are in generall directed.
2 For the clearer passage to the words, Some difference must be reconciled among Interpreters, who Are meant especially by the seuen Angels, to whom these seuen Epistles Are in general directed.
disp. 2. Fox, Fulke, Bullinger in hoc caput conc. 6. Viegas in hoc caput, sect. 1. Perer. in cap. 1. disp. 15. Pererius his fellow (together with some Ancients, Arethas, Andreas, Ansbert,
Disp. 2. Fox, Fulke, Bullinger in hoc caput Conc. 6. Viegas in hoc caput, sect. 1. Peter in cap. 1. Disp. 15. Pererius his fellow (together with Some Ancients, Arethas, Andrew, Ansbert,
but the Pastors of those Churches, yet the contents concerne theirIn tantum Angelorum nomine Ecclesias Catholicas voluit intelligi, vt iubeat Angelos poenitentiam agere.
but the Pastors of those Churches, yet the contents concern theirIn Tantum Angels nomine Ecclesiastes Catholicas voluit intelligi, vt iubeat Angels poenitentiam agere.
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and interest their Pope to dispose of all things:) but rather to expresse the bond betwixt the people and Pastor, whose faults he is to reproue, or answere for;
and Interest their Pope to dispose of all things:) but rather to express the bound betwixt the people and Pastor, whose Faults he is to reprove, or answer for;
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Now this particular Pastor heere of Ephesus, Lyra would haue to be Timothy. Ribera labours to refute that out of Metaphrastes; but Pererius and Alcazar take Lyra's part.
Now this particular Pastor Here of Ephesus, Lyra would have to be Timothy. Ribera labours to refute that out of Metaphrastes; but Pererius and Alcazar take Lyra's part.
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As Ephesus here, the Metropolis of little Asia, and glory of Ionia, famous amongst the Gentiles, for her situation, and Temple, which (as Plinie reports) was 220. yeeres in building;
As Ephesus Here, the Metropolis of little Asia, and glory of Ionia, famous among the Gentiles, for her situation, and Temple, which (as Pliny reports) was 220. Years in building;
nay, which our Saviour here commends in such ample tearmes, for her forwardnesse in labour, for her constancie in patience, for her zeale in reforming manners, for her discretion in dismasking Heretiques, whose constancie, patience, labour, and that for a right end, for his names sake, and that without failing or fainting, are ingeminated with good approbation, immediately before my Text;
nay, which our Saviour Here commends in such ample terms, for her forwardness in labour, for her constancy in patience, for her zeal in reforming manners, for her discretion in dismasking Heretics, whose constancy, patience, labour, and that for a right end, for his names sake, and that without failing or fainting, Are ingeminated with good approbation, immediately before my Text;
their friends may over-see it, themselues may scarce perceiue it, which the flaming eyes of Christ will pierce through to censure, Neverthelesse I haue somewhat against thee, because thou hast left thy first loue.
their Friends may oversee it, themselves may scarce perceive it, which the flaming eyes of christ will pierce through to censure, Nevertheless I have somewhat against thee, Because thou hast left thy First love.
for doe not I perceiue thy coldnesse in devotion, thy carelesnesse in Preaching, thy slacknesse in performing any deed of charitie? Hast thou not begun in the Spirit, and now art sinking backe to end in the flesh? Ephesus, I loue thee,
for doe not I perceive thy coldness in devotion, thy carelessness in Preaching, thy slackness in performing any deed of charity? Hast thou not begun in the Spirit, and now art sinking back to end in the Flesh? Ephesus, I love thee,
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but thou hast turned aside to the Flocks of thy Companions, so that when I come with my bedewed head, and dropping lockes in the night, to finde my accustomed entertainement, saying, Open vnto me, my sister, my Loue, my Doue, Ibid. ver. 3. my vndefiled:
but thou hast turned aside to the Flocks of thy Sodales, so that when I come with my bedewed head, and dropping locks in the night, to find my accustomed entertainment, saying, Open unto me, my sister, my Love, my Dove, Ibid ver. 3. my undefiled:
to the Churches, as well of great Brittaine, as those of little Asia. For howsoever wee flatter our selues, our defections are more deepely to be accused, and perfections as subiect to a Neverthelesse, the note of exception to Ephesus; notwithstanding all it's good parts;
to the Churches, as well of great Britain, as those of little Asia. For howsoever we flatter our selves, our defections Are more deeply to be accused, and perfections as Subject to a Nevertheless, the note of exception to Ephesus; notwithstanding all it's good parts;
few veritiers are so generall, that admit not exception. If a Church might plead immunity, Ephesus might here stand vpon our Saviours testimony. For are not her labours in peace, and patience in trouble, (as Aretius well obserueth) once and againe repeated,
few veritiers Are so general, that admit not exception. If a Church might plead immunity, Ephesus might Here stand upon our Saviors testimony. For Are not her labours in peace, and patience in trouble, (as Aretius well observeth) once and again repeated,
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Iezabel prevailed in Thyatira, Sardis had a name without life, Pergamus was taynted with Baalisme, and Laodicea's luke-warmenesse, was loathsome to Gods stomake.
Jezebel prevailed in Thyatira, Sardis had a name without life, Pergamos was tainted with Baalism, and Laodicea's lukewarmness, was loathsome to God's stomach.
Ephesus notwithstanding escapes all this, nay, her hate to the Nicolaitans for their community of wiues, and promiscuous lusts (as Ireneus and Theodoret obiect vnto them) is registred afterwards as an especiall commendation.
Ephesus notwithstanding escapes all this, nay, her hate to the Nicolaitans for their community of wives, and promiscuous Lustiest (as Irenaeus and Theodoret Object unto them) is registered afterwards as an especial commendation.
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What could a man here picke out, that hee might justly censure? who would not esteeme such a Church, to be in the rode way to happinesse? yet when Christ comes with his Fanne, there is Chaffe found amongst the Wheat. Much is well,
What could a man Here pick out, that he might justly censure? who would not esteem such a Church, to be in the road Way to happiness? yet when christ comes with his Fan, there is Chaff found among the Wheat. Much is well,
first, to take notice of, then ingeniously to confesse Gods graces in any (if any be found at all) before we bee too busie with the imperfections of our brethren.
First, to take notice of, then ingeniously to confess God's graces in any (if any be found At all) before we be too busy with the imperfections of our brothers.
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and his judgement the sharper censured, that embraceth so foule a monster, to the blemishing of those good parts, which otherwise might highly grace him.
and his judgement the sharper censured, that Embraceth so foul a monster, to the blemishing of those good parts, which otherwise might highly grace him.
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But this I note only by the way, not purposely follow, as not so necessary for these soothing times, wherein most are rather too pleasing, then piercing. Ephesus here so commended,
But this I note only by the Way, not purposely follow, as not so necessary for these soothing times, wherein most Are rather too pleasing, then piercing. Ephesus Here so commended,
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Wherevpon Saint Augustine commendeth this rule of Ticonius the Donatist, which hee calleth, De permixta Ecclesia. Whereby (saith he) the Scripture, by reason of the temporall communion between the godly and wicked, attributeth that promiscuously to either, which originally groweth but from the one.
Whereupon Saint Augustine commends this Rule of Ticonius the Donatist, which he calls, De permixta Ecclesia. Whereby (Says he) the Scripture, by reason of the temporal communion between the godly and wicked, attributeth that promiscuously to either, which originally grows but from the one.
See but into the nuptiall banquet of the Sonne, is not there one found without a wedding garment? Was there not a Cham and vncleane beasts in the Arke? foolish Virgins amongst the Brides Attendants? Goates in the great Shepheards flocke? And in his stately Palace, vessels as well to dishonour as service and glory? So that, that of the Angell to Esdras, may here passe for Canonicall, when thou askest the earth, it shall say vnto thee, that it giueth much mold whereof earthen vessels are made,
See but into the nuptial banquet of the Son, is not there one found without a wedding garment? Was there not a Cham and unclean beasts in the Ark? foolish Virgins among the Brides Attendants? Goats in the great Shepherds flock? And in his stately Palace, vessels as well to dishonour as service and glory? So that, that of the Angel to Ezra, may Here pass for Canonical, when thou askest the earth, it shall say unto thee, that it gives much mould whereof earthen vessels Are made,
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Thus the Corinthians were polluted with an incestuous person, and troubled with Sadduces; the Galatians bewitched, the Romans, Colossians, and Thessalonians, had haughtie spirits, brabling Sophisters, brethren that walked disorderly, crept in amongst them.
Thus the Corinthians were polluted with an incestuous person, and troubled with Sadducees; the Galatians bewitched, the Roman, colossians, and Thessalonians, had haughty spirits, brabbling Sophisters, brothers that walked disorderly, crept in among them.
But what need I looke back so farre? Appeare there not here amongst these seven Asian Churches, an odious company of Nicolaitans? Hath not Satan here his Synagogue and seate? Balaam and Iezabel, their Bawds and Panders? Reade we not of depths of Satan? Names of those, that make a shew to liue, without life? Luke-warmnesse, and vaunting, and senslesnesse, among so many especiall commendations? The Fathers testimonies for this point, are not sentences, but volumes. It is the maine scope of Saint Hierome against the Luciferians, and of Saint Augustine, against the Donatists, and Pelagians, to proue that it is a poore pretence, to make a Schisme in the Church, in regard of some dislikes, which might, and should bee amended.
But what need I look back so Far? Appear there not Here among these seven Asian Churches, an odious company of Nicolaitans? Hath not Satan Here his Synagogue and seat? balaam and Jezebel, their Bawds and Panders? Reade we not of depths of Satan? Names of those, that make a show to live, without life? Lukewarmness, and vaunting, and Senslessness, among so many especial commendations? The Father's testimonies for this point, Are not sentences, but volumes. It is the main scope of Saint Jerome against the Luciferians, and of Saint Augustine, against the Donatists, and Pelagians, to prove that it is a poor pretence, to make a Schism in the Church, in regard of Some dislikes, which might, and should be amended.
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And yet if wee would goe farther, wee may chance to meet with NONLATINALPHABET, a double-soul'd man (if I may so speake) by reason of vnstable distractions in the same minde.
And yet if we would go farther, we may chance to meet with, a double-souled man (if I may so speak) by reason of unstable distractions in the same mind.
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Whiles we dwell with Mesech (as David complaineth) some enemies to peace will be sure amongst vs. There will be alwaies tares to be weeded, vlcers to be cured, ruines to be repayred, rents to be amended, sinkes to be purged, Leapers to be clensed, manners to bee reformed, controversies & heart-burnings to be taken vp and composed. And the reasons for it are divers;
While we dwell with Mesech (as David Complaineth) Some enemies to peace will be sure among us There will be always tares to be weeded, ulcers to be cured, ruins to be repaired, rends to be amended, sinks to be purged, Leapers to be cleansed, manners to be reformed, controversies & heartburnings to be taken up and composed. And the Reasons for it Are diverse;
that the Elect might be imployed & tried, Reprobates left vnexcuseable, Gods strength appeare in our weaknesse, and his mercy, and Iustice, in such variety of obiects. Otherwise how should the Church be militant without an Adversary? Or why should it daily pray, Forgiue vs our trespasses, if here it might attaine to be freed from all exceptions? Goe therefore (saith the Lord to Ezechiel ) and set a marke vpon the fore-heads of the men that sigh,
that the Elect might be employed & tried, Reprobates left vnexcuseable, God's strength appear in our weakness, and his mercy, and justice, in such variety of objects. Otherwise how should the Church be militant without an Adversary? Or why should it daily pray, Forgive us our Trespasses, if Here it might attain to be freed from all exceptions? Go Therefore (Says the Lord to Ezechiel) and Set a mark upon the foreheads of the men that sighs,
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not about the suburbes onely, but in the midst of Ierusalem? For how should Ierusalem be vntainted? seeing of two men together in the field, the one should be receiued, the other reiected; of two womē grinding at the Mill, the one should be taken, the other left.
not about the suburbs only, but in the midst of Ierusalem? For how should Ierusalem be untainted? seeing of two men together in the field, the one should be received, the other rejected; of two women grinding At the Mill, the one should be taken, the other left.
What place more secure then our beds? (as S. Augustine sweetly amplifieth) yet thence it also followeth, that of two men lying together, the one shall be taken, & the other left.
What place more secure then our Beds? (as S. Augustine sweetly amplifieth) yet thence it also follows, that of two men lying together, the one shall be taken, & the other left.
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Thus the Church must beare those whom she cannot discerne; & lament, what she cannot amend: she must not make a rent in the coat that is seameles; it is reserued for the Angels only at the last day, betweene the Sheepe and Goats to make a separation.
Thus the Church must bear those whom she cannot discern; & lament, what she cannot amend: she must not make a rend in the coat that is seameles; it is reserved for the Angels only At the last day, between the Sheep and Goats to make a separation.
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7 How then can some fanaticall spirits of our daies, with any shew of reason bee excused (Beloved) who, vpon dislike of our discipline, and some ceremonies they fancy not, retire themselues to conventicles, from their naturall mother; where they haue almost,
7 How then can Some fanatical spirits of our days, with any show of reason be excused (beloved) who, upon dislike of our discipline, and Some ceremonies they fancy not, retire themselves to conventicles, from their natural mother; where they have almost,
then giddinesse? But these Saturnine, and melancholy-cōplectioned wanderers (as Zwinglius iustly tearmes them) are fitter for a Physiciā to purge, then a Divine to confute.
then giddiness? But these Saturnine, and melancholy-complectioned wanderers (as Zwinglius justly terms them) Are fitter for a physician to purge, then a Divine to confute.
Their reasons are long sithence answered by the Fathers, against Donatus, Novatus, Lucifer, and Audius: I will touch therefore at them only, and so passe along.
Their Reasons Are long since answered by the Father's, against Donatus, Novatian, Lucifer, and Audius: I will touch Therefore At them only, and so pass along.
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They reckon vp disorder in our Discipline, corruption in manners, superstition in Ceremonies, and the vnworthy comming of all sorts to the receiuing of the Sacraments. But these things can only bee matter of reproofe, not sufficient, or efficient causes of separation.
They reckon up disorder in our Discipline, corruption in manners, Superstition in Ceremonies, and the unworthy coming of all sorts to the receiving of the Sacraments. But these things can only be matter of reproof, not sufficient, or efficient Causes of separation.
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or rather stay to preach? All the waies (crieth Ieremiah ) are polluted with the whoredomes, and filthy lusts of Iuda; where hee continueth notwithstanding to lament, not perswadeth to forsake. So our Saviour balked not the proud Pharises, or poore Publicanes, that needed the Physitian; and S. Iohn leapt out of the Bath, (as Irenaeus reports it) not out of the Church wherein he found either Ebion, or Cerinthus the Heretike.
or rather stay to preach? All the ways (cries Jeremiah) Are polluted with the whoredoms, and filthy Lustiest of Iuda; where he Continueth notwithstanding to lament, not Persuadeth to forsake. So our Saviour balked not the proud Pharisees, or poor Publicans, that needed the physician; and S. John leapt out of the Bath, (as Irnaeus reports it) not out of the Church wherein he found either Ebion, or Cerinthus the Heretic.
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But doe not the Prophets (say they) charge vs to fly Babylon, and all the abominations of Antichrist, least wee be partakers both of her sinnes and plagues? Most true;
But do not the prophets (say they) charge us to fly Babylon, and all the abominations of Antichrist, lest we be partakers both of her Sins and plagues? Most true;
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and wee haue done it, not so much by a locall separation, as a necessary renuntiation, not of the good shee hath but of the poyson shee hath added. Here then commeth their Hebrew song, which they sing in a strange land, being the maine obiection they alwaies harpe on:
and we have done it, not so much by a local separation, as a necessary renunciation, not of the good she hath but of the poison she hath added. Here then comes their Hebrew song, which they sing in a strange land, being the main objection they always harp on:
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for the Babylonish garments, which yet you retaine as the execrable thing amongst you? The case would proue farre different (Beloued) if these reformers had but the patience to discusse it.
for the Babylonish garments, which yet you retain as the execrable thing among you? The case would prove Far different (beloved) if these reformers had but the patience to discuss it.
For first, our refraining, rather then separation, from Romes community, was for knowne, and convinced abominations, of prodigious tyranny, manifest heresy, open Idolatry, wherevnto wee were commanded by the Holy Ghost, directed by the Fathers, and Councels, admonished by their owne men; as Zanchius judiciously proues,
For First, our refraining, rather then separation, from Romes community, was for known, and convinced abominations, of prodigious tyranny, manifest heresy, open Idolatry, whereunto we were commanded by the Holy Ghost, directed by the Father's, and Counsels, admonished by their own men; as Zanchius judiciously Proves,
we say, for things meerely indifferent; they finde very doubtfull and controversiall. Secondly, our reformation was orderly by the Magistrate, authorized by God in that behalfe:
we say, for things merely indifferent; they find very doubtful and controversial. Secondly, our Reformation was orderly by the Magistrate, authorized by God in that behalf:
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but to reforme in publike gouernement, where something is truely amisse, who giues mee warrant? Did the Israelites attempt it without Iosiah? or Nehemiah without Artaxerxes? or Zerubbabel against Cyrus? In those times (indeed) the Prophets prophesied,
but to reform in public government, where something is truly amiss, who gives me warrant? Did the Israelites attempt it without Josiah? or Nehemiah without Artaxerxes? or Zerubbabel against Cyrus? In those times (indeed) the prophets prophesied,
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Whence ariseth a third difference betwixt our renouncing Rome, and these mens leauing vs. Wee were neuer the Popes subiects, as they were Queene Elizabeths, and are now King Iames ' es. Our fore-fathers (indeed) acknowledged a certaine preeminence of that See;
Whence arises a third difference betwixt our renouncing Room, and these men's leaving us we were never the Popes Subjects, as they were Queen Elizabeths, and Are now King James ' es. Our Forefathers (indeed) acknowledged a certain preeminence of that See;
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and thy debausht companion, or whorish neighbour, with whom thou mightest euer haue stood in equall tearmes? Adde to this the encroaching of the Papacy, as much vpon the Prerogatiues of Commonwealths,
and thy debausht Companion, or whorish neighbour, with whom thou Mightest ever have stood in equal terms? Add to this the encroaching of the Papacy, as much upon the Prerogatives of Commonwealths,
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it stoppes onely in some courses, some dangerous private Spirits, from wrangling about circumstances, to vnite all against the common adversary, that strikes at the foundation.
it stops only in Some courses, Some dangerous private Spirits, from wrangling about Circumstances, to unite all against the Common adversary, that strikes At the Foundation.
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For who ever tooke discipline to bee more essentiall to the Church, then Order in an Army, or a Hedge to a Vineyard, or Proportion to a Body, or a Hemme to a Garment? An Army, Vineyard, Body, Garment, may bee,
For who ever took discipline to be more essential to the Church, then Order in an Army, or a Hedge to a Vineyard, or Proportion to a Body, or a Hem to a Garment? an Army, Vineyard, Body, Garment, may be,
because the wall is mudde? Or leaue thy Vineyard, because the Hedge in some places is ruinous? Doth a ghest invited to a banquet, straight leaue the table in a sume,
Because the wall is mud? Or leave thy Vineyard, Because the Hedge in Some places is ruinous? Does a guessed invited to a banquet, straight leave the table in a fume,
for the misplacing of a trencher, or napkin, or because some dish is not serued in aright? Divers moderate spirits there remaine among vs, who perchance approue not all our ceremonies,
for the misplacing of a trencher, or napkin, or Because Some dish is not served in aright? Diverse moderate spirits there remain among us, who perchance approve not all our ceremonies,
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when the brethren had a controversie amongst them about legall Ceremonies, Act. 15. the Apostles and Elders came together to consult, that private spirits might bee tried, and the spirits of the Prophets subiected to the Prophets. Who if they giue no satisfaction (as too oft it hath falne out in Popish Conventicles,) a faction crying downe the truth,
when the brothers had a controversy among them about Legal Ceremonies, Act. 15. thee Apostles and Elders Come together to consult, that private spirits might be tried, and the spirits of the prophets subjected to the prophets. Who if they give no satisfaction (as too oft it hath fallen out in Popish Conventicles,) a faction crying down the truth,
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First the ground must bee searched, wherein the agreement is, and whereto wee haue already attained; then followeth walking so farre by the same rule, minding the same thing.
First the ground must be searched, wherein the agreement is, and whereto we have already attained; then follows walking so Far by the same Rule, minding the same thing.
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or schismes raised, but the perfect must forbeare the weaker, and expect Gods good pleasure, who will reveale in due time (as the Apostle there promiseth) to those that are otherwise minded, as much as concerneth his children to vnderstand.
or schisms raised, but the perfect must forbear the Weaker, and expect God's good pleasure, who will reveal in due time (as the Apostle there promises) to those that Are otherwise minded, as much as concerns his children to understand.
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Thus Cyprian behaued himselfe, in regard of the Donatists: who, though hee dissented from the Catholikes in the point of rebaptization; yet hee forsooke not the vnity of those Churches, which censur'd his opinion, to associate himselfe to a company of Schismatickes.
Thus Cyprian behaved himself, in regard of the Donatists: who, though he dissented from the Catholics in the point of rebaptization; yet he forsook not the unity of those Churches, which censured his opinion, to associate himself to a company of Schismatics.
Saint Augustine saith, that God permitted him so to fall, that his example might more benefit the Church, in maintaining vnity, then his Iudgement hurt it, in defending the errour of rebaptizing heretikes.
Saint Augustine Says, that God permitted him so to fallen, that his Exampl might more benefit the Church, in maintaining unity, then his Judgement hurt it, in defending the error of rebaptizing Heretics.
Infidels hee proposeth to bee converted by them, Heretikes to bee the touchstone of our doctrine, Schismatiks to be the credit of our constancy, Iewes to be the foyle of our beauty;
Infidels he Proposeth to be converted by them, Heretics to be the touchstone of our Doctrine, Schismatics to be the credit of our constancy, Iewes to be the foil of our beauty;
Arrius stirring, that cleared the article of the Trinity, by Great Athanasius; Pelagius wilfulnesse, that edged on Saint Augustine to sift and discouer so) narrowly the fraylty of mans free will. And to touch a little on our latter times, were it not the Monkes absurdities, that first set Luther a worke? The Schoolemens mixtures, and brabbles, that occasioned Calvin, Martyr, and the rest of our Worthies, more closely to sticke vnto the Text? Seldome there threatneth a Goliah, but a David ariseth;
Arius stirring, that cleared the article of the Trinity, by Great Athanasius; Pelagius wilfulness, that edged on Saint Augustine to sift and discover so) narrowly the frailty of men free will. And to touch a little on our latter times, were it not the Monks absurdities, that First Set Luther a work? The Schoolmen's mixtures, and brabbles, that occasioned calvin, Martyr, and the rest of our Worthies, more closely to stick unto the Text? Seldom there threatens a Goliath, but a David arises;
or a false heart forsaketh his station, but presently some one or other is ready in the gappe. So our Harding yeelded vs a Iewell, our Campian an Humfryes, our Stapleton a Whitaker, our Martin a Fulke, our Hart a Raynolds: to spare the modestie of the living, who take the same courses.
or a false heart Forsaketh his station, but presently Some one or other is ready in the gap. So our Harding yielded us a Jewel, our Campian an Humphries, our Stapleton a Whitaker, our Martin a Fulke, our Heart a Reynolds: to spare the modesty of the living, who take the same courses.
And I make no doubt, but that Socinus blaspheamies, Arminius subtilties, Vorstius nouelties, Bertius quiddities, shall rather bee an occasion of farther clearing,
And I make no doubt, but that Socinus Blasphemies, Arminius subtleties, Vorstius novelties, Bertius quiddities, shall rather be an occasion of farther clearing,
as the clamours of the Vbiquitaries haue beene, for the Sacrament, Grace, and Predestination in the reformed Churches of Germanie. Courage, courage therefore (my deare Christian brethren) wee see the ground whereon our lot is falne. Whatsoever now happeneth, hath beene foretold,
as the clamours of the Ubiquitaries have been, for the Sacrament, Grace, and Predestination in the reformed Churches of Germany. Courage, courage Therefore (my deer Christian brothers) we see the ground whereon our lot is fallen. Whatsoever now Happeneth, hath been foretold,
as both Beza and Camerarius obserue. Men may ouersee much, or dissemble what they see, or please themselues with the present, or be misinformed by others;
as both Beza and Camerarius observe. Men may oversee much, or dissemble what they see, or please themselves with the present, or be misinformed by Others;
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so here against her. Sweet Iesus! art thou become an accuser? Wilt thou our onely advocate bee extreame to marke what is amisse? It's Satans office to winnow; thy prayer was wont to be, that the faith of thine might not fayle:
so Here against her. Sweet Iesus! art thou become an accuser? Wilt thou our only advocate be extreme to mark what is amiss? It's Satan office to winnow; thy prayer was wont to be, that the faith of thine might not fail:
and may somewhat now incense thee, that hast paid the ransome for all our sinnes? But feare not little flocke; he that strikes, will heale. This somewhat through his mercy will proue as much as nothing.
and may somewhat now incense thee, that hast paid the ransom for all our Sins? But Fear not little flock; he that strikes, will heal. This somewhat through his mercy will prove as much as nothing.
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His accusations are instructions, his chastisements peace, his precious balmes shall neuer breake our heads. As a Surgeon being to lance his best-beloued child, he long handleth softly (saith Gregory ) before he strikes, and then cutteth and weepeth, and weepeth,
His accusations Are instructions, his chastisements peace, his precious balms shall never break our Heads. As a Surgeon being to lance his Best-beloved child, he long handleth softly (Says Gregory) before he strikes, and then cutteth and weeps, and weeps,
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and cutteth againe, (as Saint Bernard feelingly expresseth it;) otherwise sparing would be spilling, in such a pleurisy, which cannot bee cured without letting blood;
and cutteth again, (as Saint Bernard feelingly Expresses it;) otherwise sparing would be spilling, in such a pleurisy, which cannot be cured without letting blood;
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so this great Physitian of our soules will not sticke to reproue any thing, where something may grow, to set all things out of order. Whence I inferre, that.
so this great physician of our Souls will not stick to reprove any thing, where something may grow, to Set all things out of order. Whence I infer, that.
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The smallest faults in the Church are not to passe vncontrouled. No toleration is to be granted for any thing that is amisse, either in Pastor, or people.
The Smallest Faults in the Church Are not to pass uncontrolled. No toleration is to be granted for any thing that is amiss, either in Pastor, or people.
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speedier then a graine of Mustard-seed, from the least seed, becomming the greatest amongst hearbes. Not to quash therefore in the egge this venemous Cockatrice, is to foster it against our selues, till it bee vnconquerable;
speedier then a grain of Mustard seed, from the least seed, becoming the greatest among herbs. Not to quash Therefore in the egg this venomous Cockatrice, is to foster it against our selves, till it be unconquerable;
In regard whereof, the walker amongst the Candlesticks, with the two-edged sword in his mouth, hath furnished out his Prophets to bee fitte for such a purpose.
In regard whereof, the walker among the Candlesticks, with the two-edged sword in his Mouth, hath furnished out his prophets to be fit for such a purpose.
One hath his forehead as an Adamant, harder then a flint, not to bee dismayed at mens proud lookes, howsoeuer they bee hard-hearted, and impudent, Ezech. 3.8. Another is a fenced brazen wall, not to be prevailed against, Ier. 15.20.
One hath his forehead as an Adamant, harder then a flint, not to be dismayed At men's proud looks, howsoever they be hardhearted, and impudent, Ezekiel 3.8. another is a fenced brazen wall, not to be prevailed against, Jeremiah 15.20.
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Samuel is bold with Saul, Wherefore didst thou euill in the sight of the Lord? 1. Sam. 15. Nathan with David, Wherefore hast thou despised the commandement of the Lord? 2. Sam. 12. So Hanani to Asa, Thou hast done foolishly, 2. Chron. 16. Azariah to Vzziah, It pertaineth not to thee, Vzziah, to burne Incense to the Lord, 2. Chro. 26. Iohn Baptist to Herod, It is not lawfull for thee, to haue thy brothers wife, Math. 14. No sinne in his owne nature, may passe here for veniall; (as the .
Samuel is bold with Saul, Wherefore didst thou evil in the sighed of the Lord? 1. Sam. 15. Nathan with David, Wherefore hast thou despised the Commandment of the Lord? 2. Sam. 12. So Hanani to Asa, Thou hast done foolishly, 2. Chronicles 16. Azariah to Uzziah, It pertaineth not to thee, Uzziah, to burn Incense to the Lord, 2. Chro 26. John Baptist to Herod, It is not lawful for thee, to have thy Brother's wife, Math. 14. No sin in his own nature, may pass Here for venial; (as the.
Romanists footh their Popelings;) nay concupiscence it selfe, so extenuated by the Schoolemen, and pargetted ouer by the Iesuits, must here come vnder the lash. For, Gen. 6.5.
Romanists footh their Popelings;) nay concupiscence it self, so extenuated by the Schoolmen, and pargetted over by the Iesuits, must Here come under the lash. For, Gen. 6.5.
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is not exception taken at the very imagination of the thoughts? Doth not David acknowledge the wickednesse of his shaping, and pollution of his conception, Psal. 51? And that chosen vessell S. Paul, fiue times in the sixth to the Romanes, sixe times in the seauenth,
is not exception taken At the very imagination of the thoughts? Does not David acknowledge the wickedness of his shaping, and pollution of his conception, Psalm 51? And that chosen vessel S. Paul, fiue times in the sixth to the Romans, sixe times in the Seventh,
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then the remisnesse of a father to vntoward children? Or the carefulnesse of a young man, to hold his owne? Or the forwardnesse of a man of parts to purchase preferment? Yet Eli smarted for the first,
then the remissness of a father to untoward children? Or the carefulness of a young man, to hold his own? Or the forwardness of a man of parts to purchase preferment? Yet Eli smarted for the First,
and the young man in the Gospell (otherwise commended) was touched by our Saviour for the second, and the gall of Simon Magus was broken for the third. The reason whereof is pregnant.
and the young man in the Gospel (otherwise commended) was touched by our Saviour for the second, and the Gall of Simon Magus was broken for the third. The reason whereof is pregnant.
Wilt thou then except at a moate in thy brothers eye, and canst thou favour a sinne to fester in his conversation? Vnhappy friendship (saith Carthusian ) quae illum quem diligit, tacendo tradit diabolo!
Wilt thou then except At a moat in thy Brother's eye, and Canst thou favour a sin to fester in his Conversation? Unhappy friendship (Says Carthusian) Quae Ilum Whom diligit, tacendo tradit diabolo!
Hee betrayeth therefore his brother, that favoureth his eares, to breake his necke, seeing somewhat vncontrolled, may grow to any thing, & one diuell finding entrance to an house swept and garnished, will quickly get a company farre worse then himselfe.
He betrayeth Therefore his brother, that favoureth his ears, to break his neck, seeing somewhat uncontrolled, may grow to any thing, & one Devil finding Entrance to an house swept and garnished, will quickly get a company Far Worse then himself.
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what impudencie armes our adversaries the Papists, to mention a toleration of their superstition, especially amongst vs, whose eyes God hath so farre opened to see their abominations? Hath the Lord so mercifully freed vs from this spirituall Egypt, and shall wee againe bee longing for their Pepons and Onyons? Hath hee enlightned vs so clearely by the lanthorne of his Word, not to make vse of it our selues,
what impudency arms our Adversaries the Papists, to mention a toleration of their Superstition, especially among us, whose eyes God hath so Far opened to see their abominations? Hath the Lord so mercifully freed us from this spiritual Egypt, and shall we again be longing for their Pepons and Onions? Hath he enlightened us so clearly by the lanthorn of his Word, not to make use of it our selves,
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but to see how grosly our adversaries are misled to crosse it? It cannot be the conceit of a true Christian, to be so false-hearted to his Lord and Master.
but to see how grossly our Adversaries Are misled to cross it? It cannot be the conceit of a true Christian, to be so False-hearted to his Lord and Master.
A plow of an Oxe and an Asse, a garment of Linsie-wolsie, Meremaids halfe fish and halfe flesh, Centaures halfe horse and halfe man, are monstrous and abominable in his iealous affection.
A blow of an Ox and an Ass, a garment of Linsie-wolsie, Mermaids half Fish and half Flesh, Centaur's half horse and half man, Are monstrous and abominable in his jealous affection.
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When the Lord thy God shall bring thee into the land (saith Moses to Israel ) which thou goest to possesse, thou shalt make no covenāt with the people thereof, but downe with their Groues, and burne their Images with fire: no marriages must be made betweene them and Gods people: and reasons are giuen;
When the Lord thy God shall bring thee into the land (Says Moses to Israel) which thou goest to possess, thou shalt make no Covenant with the people thereof, but down with their Groves, and burn their Images with fire: no marriages must be made between them and God's people: and Reasons Are given;
And did it not proue so to strong Sampson, to wise Salomon, to vxorious Achab, to all that ever were drawne to this indifferency? It is not for nothing then, that Esay and Ieremy were so earnest with Israel, to seuer themselues from Babylon, Saint Paul with the Corinthians, not to beare the yoke with vnbeleevers: Saint Iohn with all, not to afford as much as an Ave, good day, or good night to an obstinate Heretike.
And did it not prove so to strong Sampson, to wise Solomon, to uxorious Ahab, to all that ever were drawn to this indifferency? It is not for nothing then, that Isaiah and Ieremy were so earnest with Israel, to sever themselves from Babylon, Saint Paul with the Corinthians, not to bear the yoke with unbelievers: Saint John with all, not to afford as much as an Have, good day, or good night to an obstinate Heretic.
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the very Boyes of Samosatene, solemnly cast into the fire a Tennis-ball, in the midst of their Market place (as Bellarmine himselfe relates out of Theodoret ) because it had but touched the foot of the Asse, whereon Lucius rode, their hereticall Bishop. But what need I instance in Christians? The Heathens themselues haue beene ever scrupulous, not rashly to allow of such a blending, or mixture of Religions.
the very Boys of Samosatene, solemnly cast into the fire a Tennis-ball, in the midst of their Market place (as Bellarmine himself relates out of Theodoret) Because it had but touched the foot of the Ass, whereon Lucius road, their heretical Bishop. But what need I instance in Christians? The heathens themselves have been ever scrupulous, not rashly to allow of such a blending, or mixture of Religions.
In regard whereof Atilius Regulus by decree of the Senate (as Livie testifieth) was to gather all bookes of Ceremonies, at a certaine day, to stop variety of Religions.
In regard whereof Atilius Regulus by Decree of the Senate (as Livy Testifieth) was to gather all books of Ceremonies, At a certain day, to stop variety of Religions.
but it tended to no other purpose, then the like stratagem of Iulian the Apostata, who gaue heretikes freedome amongst right beleeuers, not that hee cared for either,
but it tended to no other purpose, then the like stratagem of Iulian the Apostata, who gave Heretics freedom among right believers, not that he cared for either,
Tumenim reddidit Easilicas haereticis (saith Saint Augustine ) quando templa Daemoniis. Such a good commodity came by the toleration of heretikes, that they that could endure it, should take Divell and all for company.
Tumenim reddidit Easilicas Heretics (Says Faint Augustine) quando templa Daemoniis. Such a good commodity Come by the toleration of Heretics, that they that could endure it, should take devil and all for company.
Excellent therefore is Saint Basils resolution to the President of Valens the Emperour; Those that are throughly seasoned with true religion, will rather suffer all kindes of death,
Excellent Therefore is Saint Basils resolution to the President of Valens the Emperor; Those that Are thoroughly seasoned with true Religion, will rather suffer all Kinds of death,
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Sylvanus and Eustathius boldly told the Emperour himselfe (it is recorded in the 5. Booke and 24. Chapter of the Tripartite History ) Power thou hast (O Emperour) to punish vs,
Sylvanus and Eustathius boldly told the Emperor himself (it is recorded in the 5. Book and 24. Chapter of the Tripartite History) Power thou hast (Oh Emperor) to Punish us,
which howsoever Parsons, with others of our homebred vipers, in their divers supplications to His Maiestie, haue presumed most Impudently to plead for: yet Weston their owne man, most earnestly detests it;
which howsoever Parsons, with Others of our Homebred vipers, in their diverse supplications to His Majesty, have presumed most Impudently to plead for: yet Weston their own man, most earnestly detests it;
Stapleton railes at Bodin for but mentioning such a liberty; the Rhemists conclude out of Cyprian, and Hilary, vpon the fourth to the Ephesians, that it is not to bee endured.
Stapleton rails At Bodin for but mentioning such a liberty; the Rhemists conclude out of Cyprian, and Hilary, upon the fourth to the Ephesians, that it is not to be endured.
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And marke but BELLARMINES owne words (who is of the same opinion, in the nineteenth Chapter of his booke de Laicis ) Catholici non patiuntur in suo grege vllos, qui ostendunt vllo signo externo, se favere Lutheranis.
And mark but BELLARMINES own words (who is of the same opinion, in the nineteenth Chapter of his book de Laicis) Catholici non patiuntur in Sue grege ullos, qui ostendunt vllo Sign externo, se favere Lutheranism.
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and irreligious to grant? or should wee endure such impudency, that offereth to propose that which supposeth vs to be Atheists? What doe they then but betray Religion,
and irreligious to grant? or should we endure such impudence, that Offereth to propose that which Supposeth us to be Atheists? What do they then but betray Religion,
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and expose themselues to all sides hatred, who in such a case, but stagger, or expresse not themselues? If therefore thou bee on our side, tumble out the Romane Iezabel at the window, howsoever she bee painted.
and expose themselves to all sides hatred, who in such a case, but stagger, or express not themselves? If Therefore thou be on our side, tumble out the Roman Jezebel At the window, howsoever she be painted.
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Babylons Brats must not be dādled, but dasht against the stones. Phynea's zeale, Iehu's march, Iosiah's resolution, Luther's heroicall spirit, haue ever best prevailed against the mystery of iniquity. For who findes not that Rome is as a nettle? it stings where it is gently handled;
Babylons Brats must not be dandled, but dashed against the stones. Phinehas zeal, Jehu's march, Josiah's resolution, Luther's heroical Spirit, have ever best prevailed against the mystery of iniquity. For who finds not that Room is as a nettle? it stings where it is gently handled;
The voyce of more then man, and lowder then a Trumpet, is therefore necessary for you (fathers and brethren) in these dangerous times, to bee inquisitiue for the truth,
The voice of more then man, and Louder then a Trumpet, is Therefore necessary for you (Father's and brothers) in these dangerous times, to be inquisitive for the truth,
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Hath God enioyned vs to be watchfull Pastors, and shall wee sleepe, or fly, or take no notice, when the Wolfe commeth? Are wee seers, and shall wee winke at any thing? Especially seeing that a cloud rising from the Sea, but as bigge as a mans hand, may soone overcast the heauen, and procure a storme;
Hath God enjoined us to be watchful Pastors, and shall we sleep, or fly, or take no notice, when the Wolf comes? are we seers, and shall we wink At any thing? Especially seeing that a cloud rising from the Sea, but as big as a men hand, may soon overcast the heaven, and procure a storm;
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because I tell thee the truth, am I become thine enemy? Art thou so possest, that whē thy Saviour comes to free thee from legions, wilt thou exclaime outragioussy, What haue I to doe with thee, thou Iesus, thou Sonne of the most high God? I should sticke on this point (Beloued) which is a great stop to the progresse of the Gospell.
Because I tell thee the truth, am I become thine enemy? Art thou so possessed, that when thy Saviour comes to free thee from legions, wilt thou exclaim outragioussy, What have I to do with thee, thou Iesus, thou Son of the most high God? I should stick on this point (beloved) which is a great stop to the progress of the Gospel.
For, when the Preacher brings the words of the wise, you come not provided with the eares of the attentiue. Every learner will bee a censurer, and an offender, a correcter.
For, when the Preacher brings the words of the wise, you come not provided with the ears of the attentive. Every learner will be a censurer, and an offender, a correct.
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and yet (as the Lord complaineth by his Prophet Hoseah ) no man must striue, or reproue another, for the people are as they, that striue with the Priest.
and yet (as the Lord Complaineth by his Prophet Hosea) no man must strive, or reprove Another, for the people Are as they, that strive with the Priest.
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And is not this a iust cause, why (as here he taxeth Ephesus ) so our Saviour in like manner should haue somewhat against vs? And because we may presume to expostulate with the Iewes in Malachi, Wherein and wherein doe wee so much transgresse? Let me thrust into this great Haruest a little farther my sickle; to remember our naturall dulnesse with a therein & therein. Atheisme and flattery are eminent in the Court;
And is not this a just cause, why (as Here he Taxes Ephesus) so our Saviour in like manner should have somewhat against us? And Because we may presume to expostulate with the Iewes in Malachi, Wherein and wherein do we so much transgress? Let me thrust into this great Harvest a little farther my fickle; to Remember our natural dulness with a therein & therein. Atheism and flattery Are eminent in the Court;
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therein our Saviour hath somewhat against vs: Sacriledge grates the Church, Symonie is forced vpon the ministery, therein and therein our Saviour hath somewhat against vs. In the whole Cōmonwealth whē vsury growes a vocation, drunkennesse and whoredome, the practice of good fellowship, stabbing and swearing a note of resolution, oppression a kinde of Iustice,
therein our Saviour hath somewhat against us: Sacrilege grates the Church, Simony is forced upon the Ministry, therein and therein our Saviour hath somewhat against us In the Whole Commonwealth when Usury grows a vocation, Drunkenness and whoredom, the practice of good fellowship, stabbing and swearing a note of resolution, oppression a kind of justice,
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bee not herein and herein many somewhats which our Saviour may most palpably vrge against vs? Ieremie's booke, and Ezechiel's role written within and without, cannot containe the particulars I might here descend vnto.
be not herein and herein many somewhats which our Saviour may most palpably urge against us? Jeremie's book, and Ezechiel's role written within and without, cannot contain the particulars I might Here descend unto.
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Somewhat might bee had against Husbands, that suffer their wiues and children to be Recusants, when they themselues can straine to professe any conformity.
Somewhat might be had against Husbands, that suffer their wives and children to be Recusants, when they themselves can strain to profess any conformity.
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Somewhat against wiues, who cōmanded to hearken at home, will needs bee Teachers abroad, being Antichrists cheifest factors, to vent his superstitions;
Somewhat against wives, who commanded to harken At home, will needs be Teachers abroad, being Antichrists chiefest Factors, to vent his superstitions;
Somewhat against Magistrates, and Officials, who are luke-warme, or false-harted in Gods cause, to the deluding of good lawes, and increase of superstition.
Somewhat against Magistrates, and Officials, who Are lukewarm, or False-hearted in God's cause, to the deluding of good laws, and increase of Superstition.
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Somewhat against Reformers, who busying their tongues most commonly in things that pertaine not to them, disable themselues through faction, to doe good in greater matters.
Somewhat against Reformers, who busying their tongues most commonly in things that pertain not to them, disable themselves through faction, to do good in greater matters.
Beloued brethren, paritie is not purity, nor the wisest preaching, the wrangling about ceremonies, nor the vilifying of faulty Ministers, the profitablest lesson the ignorant people can heare:
beloved brothers, parity is not purity, nor the Wisest preaching, the wrangling about ceremonies, nor the vilifying of faulty Ministers, the profitablest Lesson the ignorant people can hear:
Achan's stoning, and Belshazzar's doome, and Iudah's hanging might lesson these men sufficiently, from such dangerous medling with consecreated things:
Achan's stoning, and Belshazzar's doom, and Judah's hanging might Lesson these men sufficiently, from such dangerous meddling with consecreated things:
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if thou snatch from the Lords Altar, with the ravenous Eagle, but a gobbet of a sacrifice to cramme thy young ones, some coale (perchance) may sticke vnto it, which brought to thy nest, will set all on fire.
if thou snatch from the lords Altar, with the ravenous Eagl, but a gobbet of a sacrifice to cram thy young ones, Some coal (perchance) may stick unto it, which brought to thy nest, will Set all on fire.
who seeth not what a great deale more might bee had, against Parents for indulgence, children for ryot, masters for hardnesse, seruants for vnfaithfulnesse, young men for idlenesse, old men for covetousnesse, Tutors for carelesnesse, Schollers for dissolutenesse, Pastors for coldnesse and nonresidence, people for contempt and prophanenesse, many for pride and luxury, all for vnthankfulnesse;
who sees not what a great deal more might be had, against Parents for indulgence, children for riot, Masters for hardness, Servants for unfaithfulness, young men for idleness, old men for covetousness, Tutors for carelessness, Scholars for dissoluteness, Pastors for coldness and nonresidence, people for contempt and profaneness, many for pride and luxury, all for unthankfulness;
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who in so great plenty haue stored vp so little, in such continued peace, haue made so small profit, vpon so good advantages, haue gained no more ground of our adversaries.
who in so great plenty have stored up so little, in such continued peace, have made so small profit, upon so good advantages, have gained no more ground of our Adversaries.
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Some Criticks put a difference, betwixt dilection, loue, and Charity, making loue more then dilection, (as Cicero seemes to doe) and Charity more then loue. But this curiosity is here needlesse, especially to set loue and charity by the eares, which so well agree in NONLATINALPHABET the originall.
some Critics put a difference, betwixt dilection, love, and Charity, making love more then dilection, (as Cicero seems to do) and Charity more then love. But this curiosity is Here needless, especially to Set love and charity by the ears, which so well agree in the original.
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I include not here that incomprehensible loue, which is in God, or rather God himselfe, essentially, notionally, and personally considered (as the Schoolemen haue ventured to speculate) but content my selfe with an habite, infused by God, effused in good workes, diffused amongst our neighbours.
I include not Here that incomprehensible love, which is in God, or rather God himself, essentially, notionally, and personally considered (as the Schoolmen have ventured to speculate) but content my self with an habit, infused by God, effused in good works, diffused among our neighbours.
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subiect, mans heart; fruits, obedience, patience, and the not-seeking of our owne; companions, sincerity and constancie; opposites, distrust of our selues, and a hard conceite of our brethren. This loue is as orderly, as forward;
Subject, men heart; fruits, Obedience, patience, and the not-seeking of our own; Sodales, sincerity and constancy; opposites, distrust of our selves, and a hard conceit of our brothers. This love is as orderly, as forward;
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(as Saint Augustine wittily observeth) but aboue vs, it findeth God; in vs, our owne soules; besides vs, our friends and enemies to spend its strength vpon.
(as Saint Augustine wittily observeth) but above us, it finds God; in us, our own Souls; beside us, our Friends and enemies to spend its strength upon.
no (saith Thomas, Ansbert, and Richardus, ) it was not the habit that was extinguished, but some degrees slaked, the fault was in the manner of doing, thou hast not lost thy loue; but NONLATINALPHABET (too true an allusion to the name) thou hast remitted, thou hast diminished, thou hast cooled, not that thou now hast, but that which thou had'st, not thy loue absolutely, but thy first loue. Whether this happened, through the instability of free-will, which headlong to ill, is drawne onely to good, whereby as in violent motions, the progresse is slower then the beginning;
not (Says Thomas, Ansbert, and Richardus,) it was not the habit that was extinguished, but Some Degrees slaked, the fault was in the manner of doing, thou hast not lost thy love; but (too true an allusion to the name) thou hast remitted, thou hast diminished, thou hast cooled, not that thou now haste, but that which thou Hadst, not thy love absolutely, but thy First love. Whither this happened, through the instability of freewill, which headlong to ill, is drawn only to good, whereby as in violent motions, the progress is slower then the beginning;
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or that our spirituall life in some sort is answerable to our carnall, full of heate and humours in our first growth, which afterward in age are cooled and dryed vp;
or that our spiritual life in Some sort is answerable to our carnal, full of heat and humours in our First growth, which afterwards in age Are cooled and dried up;
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Hugo holds it a defect in preaching; Are thas a neglect of almes-deeds. But what need such scruples? Why might it not rather bee a decaying in all the vertues before mentioned;
Hugo holds it a defect in preaching; are thas a neglect of almsdeeds. But what need such scruples? Why might it not rather be a decaying in all the Virtues before mentioned;
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as Saint Ambrose, and Richardus, with our latter Writers, more judiciously take it? The first loue therefore that every Convert hath, is his ardent affection at his first enlightning, and tasting of Gods holy Spirit; whereby the joy for his freedome from sinne and Satan, carrieth all his faculties to adore the Author of it.
as Saint Ambrose, and Richardus, with our latter Writers, more judiciously take it? The First love Therefore that every Convert hath, is his Ardent affection At his First enlightening, and tasting of God's holy Spirit; whereby the joy for his freedom from sin and Satan, Carrieth all his faculties to adore the Author of it.
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a relieving of Christs needy members for the expressing of it; a continuance in the powerfull meanes of praying, preaching, harkening, meditating, conference with good company,
a relieving of Christ needy members for the expressing of it; a Continuance in the powerful means of praying, preaching, Harkening, meditating, conference with good company,
not quenching the motions of the holy Spirit, flying all occasions of back-sliding, suspecting especially these foure enemies, spirituall pride in the best, carnall policie in the greatest, worldly prosperity in the richest, and abuse of Christian liberty in the gallantest. In all which,
not quenching the motions of the holy Spirit, flying all occasions of backsliding, suspecting especially these foure enemies, spiritual pride in the best, carnal policy in the greatest, worldly Prosperity in the Richest, and abuse of Christian liberty in the Gallantest. In all which,
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They halted in their march, abated their edge, began to be weary of well-doing, and like as the children of Ephraim hauing their Bowes bent, turned themselues backe in the day of battaile.
They halted in their march, abated their edge, began to be weary of welldoing, and like as the children of Ephraim having their Bows bent, turned themselves back in the day of battle.
14 The walke of a Christian sheweth it, which must bee from strength to strength, Psalme 84.7. His path as the morning light, that shineth more and more vnto the perfect day, Proverb. 4.18. Hee runnes in the sauour of his Saviours Ointment, Cant. 1.4.
14 The walk of a Christian shows it, which must be from strength to strength, Psalm 84.7. His path as the morning Light, that shines more and more unto the perfect day, Proverb. 4.18. He runs in the savour of his Saviors Ointment, Cant 1.4.
For as the house of David, in the long warre betweene it and Saul, ever grew stronger and stronger; the waters in Ezechiel, deeper and deeper; the word to the humble ghest in the Gospell, Sit vp higher:
For as the house of David, in the long war between it and Saul, ever grew Stronger and Stronger; the waters in Ezechiel, Deeper and Deeper; the word to the humble guessed in the Gospel, Fit up higher:
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so in this warfare vnder our heauenly Generall, wee must alway fight, in his vineyard, alwaies worke, in the race hee hath appointed vs, alwaies runne, vntill wee obtaine the victory, the penny, the Crowne, which is laid vp for vs in the world to come.
so in this warfare under our heavenly General, we must always fight, in his vineyard, always work, in the raze he hath appointed us, always run, until we obtain the victory, the penny, the Crown, which is laid up for us in the world to come.
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For the motion of a Christian must not bee like that of the Planets in their Epicycles; now ascending, then descending, sometimes stationary, anon retrograde; but rather as the beasts mentioned by Ezechiel, who passing forward, returned not againe:
For the motion of a Christian must not be like that of the Planets in their Epicycles; now ascending, then descending, sometime stationary, anon retrograde; but rather as the beasts mentioned by Ezechiel, who passing forward, returned not again:
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but as the fountaine of living water; Iohn 4. that bubbleth, and springeth vp to everlasting life. Hee revolts not with Demas, disappoints not with Meroz, stands not still with the idlers in the Gospell, nor followeth a far off with timorous Peter: but thrusts himselfe forth with David into every good action, O God my heart is ready, my heart is ready.
but as the fountain of living water; John 4. that bubbleth, and springs up to everlasting life. He revolts not with Demas, disappoints not with Meroz, Stands not still with the idlers in the Gospel, nor follows a Far off with timorous Peter: but thrusts himself forth with David into every good actium, Oh God my heart is ready, my heart is ready.
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For what great matter is it (saith Saint Augustine ) to beginne well and not to hold on? Like a Metcor, to giue a blaze, and suddainely to vanish without heat, or light;
For what great matter is it (Says Faint Augustine) to begin well and not to hold on? Like a Metcor, to give a blaze, and suddenly to vanish without heat, or Light;
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For how fitly would come here to bee taxed, lukewarmenesse in our profession, dulnesse in our calling, deadnesse in our charity, repining in our patience, remisnesse in our discipline; from many of which, Ephesus (as you haue heard) was free.
For how fitly would come Here to be taxed, Lukewarmness in our profession, dulness in our calling, deadness in our charity, repining in our patience, remissness in our discipline; from many of which, Ephesus (as you have herd) was free.
What a gulfe (if comparison were made) would too plainely appeare, betweene the first onset of our heroicall reformers, and the flagging seconding of them in these our daies:
What a gulf (if comparison were made) would too plainly appear, between the First onset of our heroical reformers, and the flagging seconding of them in these our days:
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as also to encourage the true hearts, that striue as yet amongst vs, to expresse their first loue; what exhortation could bee earnest enough? what commendation correspondent? what thanks,
as also to encourage the true hearts, that strive as yet among us, to express their First love; what exhortation could be earnest enough? what commendation correspondent? what thanks,
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I will but lappe therefore with Gedoons souldiers at the river, or touch the hony, as Ionathan, with the tippe of my rod, and leaue the farther applying to your private religious meditations.
I will but lap Therefore with Gedoons Soldiers At the river, or touch the honey, as Ionathan, with the tip of my rod, and leave the farther applying to your private religious meditations.
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For doe not their owne men distinguish, betweene the habit of Charitie, and the act, the cause, and the effect, the essence, and the degrees, the action, and the manner of performing? And haue not our men made it plaine enough, that the grace wee affirme cannot be lost, is NONLATINALPHABET, not NONLATINALPHABET, Gods working favour, not mans inconstant worke, depending not on mans free-will, but Gods free election, whose decrees are vnalterable, and gifts without repentance? But Satan may bee here set against Satan; the Iesuites against the Rhemists. Viegas words are, Non amisit charitatem, sed de charitat is fervore nonnihil remisit;
For do not their own men distinguish, between the habit of Charity, and the act, the cause, and the Effect, the essence, and the Degrees, the actium, and the manner of performing? And have not our men made it plain enough, that the grace we affirm cannot be lost, is, not, God's working favour, not men inconstant work, depending not on men freewill, but God's free election, whose decrees Are unalterable, and Gifts without Repentance? But Satan may be Here Set against Satan; the Iesuites against the Rhemists. Viegas words Are, Non amisit charitatem, sed de charitat is fervore nonnihil Remised;
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It was not privatio (saith Pererius ) but a kinde of Laodicean lukewar menesse. They performed not, duely, daily, often, earnestly, to so many, in so many things, the good they were wont to doe? which they further confirme to be the exposition of Are thas, Abbas Ioachim, Richardus a sancto Victore, Lyra, Pannonius, Hugo Cardinalis, Carthusian;
It was not Privatio (Says Pererius) but a kind of Laodicean lukewar menesse. They performed not, duly, daily, often, earnestly, to so many, in so many things, the good they were wont to do? which they further confirm to be the exposition of are thas, Abbas Ioachim, Richardus a sancto Victore, Lyra, Pannonius, Hugo Cardinalis, Carthusian;
but not so working, as at the beginning; worke hee did, but not with that alacrity and zeale hee was accustomed to doe. Tzebi was flourishing, but faultering; Ieshurun was fat, but lazy.
but not so working, as At the beginning; work he did, but not with that alacrity and zeal he was accustomed to do. Zebul was flourishing, but faltering; Jeshurun was fat, but lazy.
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howsoeuer some juniors sang and shouted, they wept aloud (saith the Text) Ezra 3.12. More our good Fathers would now lament, if they liued but to see vs their degenerate posterity.
howsoever Some juniors sang and shouted, they wept aloud (Says the Text) Ezra 3.12. More our good Father's would now lament, if they lived but to see us their degenerate posterity.
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Mee thinkes wee should stand together in this comparison, as the men of Chica in the Maps, neere the straights of Magellane, by our travailers of Europe: they as the sonnes of Anak, we as Grashoppers; so farre from attaining their forwardnesse in Religion, that diuers account it their glory to be snarling at them.
Me thinks we should stand together in this comparison, as the men of Chica in the Maps, near the straights of Magellan, by our travelers of Europe: they as the Sons of Anak, we as Grasshoppers; so Far from attaining their forwardness in Religion, that diverse account it their glory to be snarling At them.
Fathers and Brethren, is this a time to make a doubt, whether the Pope bee Antichrist or no, seeing his hornes and markes are so apparantly discouered? And must wee now fall backe to bee catechized by Lumbard, and Aquinas; as though our ownemens doctrine,
Father's and Brothers, is this a time to make a doubt, whither the Pope be Antichrist or not, seeing his horns and marks Are so apparently discovered? And must we now fallen back to be Catechized by Lumbard, and Aquinas; as though our ownemens Doctrine,
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when so many burned in defiance of Romish mixtures. O that the consideration hereof, would rowze vp every one of vs in our seuerall places, to remember, whence wee are falne, and to doe our first workes! How happy would it bee for Ministers, to shew their first loue to the truth!
when so many burned in defiance of Romish mixtures. Oh that the consideration hereof, would rouse up every one of us in our several places, to Remember, whence we Are fallen, and to do our First works! How happy would it be for Ministers, to show their First love to the truth!
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for hearers, to make good their first loue to their Ministers! for both, to joyne together, in an holy emulation, to professe, and expresse, the first loue of our zealous predecessors? And if ever the Lord marched before his Church in a piller of clowd and fire, to guide them in the way they are to walke;
for hearers, to make good their First love to their Ministers! for both, to join together, in an holy emulation, to profess, and express, the First love of our zealous predecessors? And if ever the Lord marched before his Church in a pillar of cloud and fire, to guide them in the Way they Are to walk;
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now hee doth before vs (Beloued) to minde vs of our vngratefulnesse, and to set vs in a course, to returne to our first loue. What a blessing is it to haue a Royall King, so able and resolute to withstand Popery! a Clergy so eminent, a People (for the most part) so forward, that maugre Achitophels proiects, Sanballets stops, some Wolues among the Pastors, some Foxes among the Lambs, the maine notwithstanding goes constantly forward for the pursuit and recouery of this first loue. Distractions (I confesse) may dismay,
now he does before us (beloved) to mind us of our ungratefulness, and to Set us in a course, to return to our First love. What a blessing is it to have a Royal King, so able and resolute to withstand Popery! a Clergy so eminent, a People (for the most part) so forward, that maugre Achitophels projects, Sanballets stops, Some Wolves among the Pastors, Some Foxes among the Lambs, the main notwithstanding Goes constantly forward for the pursuit and recovery of this First love. Distractions (I confess) may dismay,
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but comparing our helps, with the assaults, and our case, with our neighbours that dwell about vs, we shall finde cause to confesse with David: Truly God remaineth yet louing to this our Israel;
but comparing our helps, with the assaults, and our case, with our neighbours that dwell about us, we shall find cause to confess with David: Truly God remains yet loving to this our Israel;
so fresh in our memories, so obvious to our senses, put all good men in comfort, that this first loue, in divers of our daies, is not altogether extinguished? I cannot expresse it sufficiently;
so fresh in our memories, so obvious to our Senses, put all good men in Comfort, that this First love, in diverse of our days, is not altogether extinguished? I cannot express it sufficiently;
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as that Angel that came vp from Gilgal to Bochim, Iudges 2. will for the most part (I make no doubt) be shortly amongst you (Beloued) to stirre and set you a weeping after your first loue. And to end with that which followes my text, Often to remember from whence wee are falne, and repent, and doe our first workes, is the path our Saviour here preseribeth to lead vs to our first loue. The meditation of his sudden comming, and the indangering of our present happinesse, are the motiues to hasten this first loue. To hate the abominations of Popery, (as the Ephesians did here the deedes of the Nicolaitans ) is an evidence of a soule prepared,
as that Angel that Come up from Gilgal to Bochim, Judges 2. will for the most part (I make no doubt) be shortly among you (beloved) to stir and Set you a weeping After your First love. And to end with that which follows my text, Often to Remember from whence we Are fallen, and Repent, and do our First works, is the path our Saviour Here preseribeth to led us to our First love. The meditation of his sudden coming, and the endangering of our present happiness, Are the motives to hasten this First love. To hate the abominations of Popery, (as the Ephesians did Here the Deeds of the Nicolaitans) is an evidence of a soul prepared,
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for the entertaining and rellishing this first loue. Hast thou a minde to the Tree of life, which is in the midst of the Paradise of God? O harken then to striue,
for the entertaining and relishing this First love. Hast thou a mind to the Tree of life, which is in the midst of the Paradise of God? Oh harken then to strive,
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and striue to over come! for this is the price, that our Saviour here proposeth to them that persevere, to retaine their first loue. O Lord, thou art acquainted with our backslidings,
and strive to over come! for this is the price, that our Saviour Here Proposeth to them that persevere, to retain their First love. O Lord, thou art acquainted with our backslidings,
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that acknowledging our many imperfections, and the necessity of reproouing them, wee may shake off all worldly incumbrances, to recouer & imbrace our first loue;
that acknowledging our many imperfections, and the necessity of reproving them, we may shake off all worldly encumbrances, to recover & embrace our First love;
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AS IT WAS DELIVERED IN A SERMON ON Christmasse day, at Christ-Church in Oxford. PSALME 110.3. In the day of thy Power shall the people offer thee free-will Offerings with an holy worship;
AS IT WAS DELIVERED IN A SERMON ON Christmas day, At Christ church in Oxford. PSALM 110.3. In the day of thy Power shall the people offer thee freewill Offerings with an holy worship;
THis Psalme is an evident prophecy of our Saviour Christ, our Sauiour himselfe so interpreting it, Mat. 22. Marke 12. and Luke 20. Some Iewes would make it to bee Eliezers gratulation for his master Abrahams victory against the fiue Kings, Gen. 14. Others, Davids thankesgiuing for his escaping Saul, & setling in the kingdome.
THis Psalm is an evident prophecy of our Saviour christ, our Saviour himself so interpreting it, Mathew 22. Mark 12. and Luke 20. some Iewes would make it to be Eliezers gratulation for his master Abrahams victory against the fiue Kings, Gen. 14. Others, Davids thanksgiving for his escaping Saul, & settling in the Kingdom.
But the wiser Rabbins referre it no otherwise then we doe, to the Messias alone, (as Lyra on this Psalme noteth:) and that Calvin ever went about to wrest,
But the Wiser Rabbis refer it not otherwise then we do, to the Messias alone, (as Lyra on this Psalm notes:) and that calvin ever went about to wrest,
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or apply it to David, is a malicious slander of Hunnius and Gesner, as Pareus sheweth at large, in his second booke Calvini orthodoxi, cap. 41. Now this Prophecy fore-describeth,
or apply it to David, is a malicious slander of Hunnius and Gesner, as Pareus shows At large, in his second book Calvin Orthodoxi, cap. 41. Now this Prophecy fore-describeth,
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His calling to this Kingly office, is solemnized first by a Commission: Secondly, by a promise. The Commission graceth him first with Title, my Lord, secondly, with Peace, Sit thou on my right hand.
His calling to this Kingly office, is solemnized First by a Commission: Secondly, by a promise. The Commission graceth him First with Title, my Lord, secondly, with Peace, Fit thou on my right hand.
Then, of the generall spreading of the Gospell from whence, and among whom; verse 2. Lastly, of the condition of the beleeuers, who should be willing in their offrings, holy in their worship, innumerable for their multitude, verse 3. The Priestly Office succeedeth, confirmed,
Then, of the general spreading of the Gospel from whence, and among whom; verse 2. Lastly, of the condition of the believers, who should be willing in their offerings, holy in their worship, innumerable for their multitude, verse 3. The Priestly Office succeedeth, confirmed,
and farther amplified, first, by the successefull onset, The Lord shall wound Kings, iudge the Heathen, fill places with dead bodies, smite in sunder the heads of divers Countries; verse 5.6.
and farther amplified, First, by the successful onset, The Lord shall wound Kings, judge the Heathen, fill places with dead bodies, smite in sunder the Heads of diverse Countries; verse 5.6.
Then by his triumphant victory in lifting vp the Head to raigne, after he had passed the brooke of all tribulations and crosses, with resolute expedition according to his Fathers appointment, verse the last.
Then by his triumphant victory in lifting up the Head to Reign, After he had passed the brook of all tribulations and Crosses, with resolute expedition according to his Father's appointment, verse the last.
Thus we haue the generall view of the whole Psalme, which (according to Cassiodore ) is the absolute summe and comprisall of the Messias doings & suffrings, manifested at large in the Old & New Testament, so that this third verse falleth out to be a particular touch of the Beleeuers application; the former exhibiting the Kings Due, this the Subiects Duty:
Thus we have the general view of the Whole Psalm, which (according to Cassiodorus) is the absolute sum and comprisall of the Messias doings & sufferings, manifested At large in the Old & New Testament, so that this third verse falls out to be a particular touch of the Believers application; the former exhibiting the Kings Due, this the Subjects Duty:
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the second may minde vs of our duties in celebrating this Times solemnity. The third may rest as a comfort to the afflicted Church, whose lot though it sometimes fall as a Lilly among Thornes, or as a Lodge in a Garden of Cucumbers, or as a besieged City: Yet it will prooue at length to bee a goodly heritage, through the good will of him that dwelt in the Bush, who shall water her Furrowes with the dew of heauen,
the second may mind us of our duties in celebrating this Times solemnity. The third may rest as a Comfort to the afflicted Church, whose lot though it sometime fallen as a Lily among Thorns, or as a Lodge in a Garden of Cucumbers, or as a besieged city: Yet it will prove At length to be a goodly heritage, through the good will of him that dwelled in the Bush, who shall water her Furrows with the due of heaven,
The points therefore I am to stand vpon, may be reduced to these three heads, 1. The Incarnation of Christ. 2. The duty of Christians. 3. The hidden and fruitfull propagation of the Church of Christ.
The points Therefore I am to stand upon, may be reduced to these three Heads, 1. The Incarnation of christ. 2. The duty of Christians. 3. The hidden and fruitful propagation of the Church of christ.
That which shall be now defectiue in mee, may be made vp hereafter (when God shall giue leaue) by * him whose turne in a cafe of necessity I now supply.
That which shall be now defective in me, may be made up hereafter (when God shall give leave) by * him whose turn in a cafe of necessity I now supply.
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For the present, I shall bee forced from my wonted method of Doctrines and Vses, to propose what I haue to say by way of explication and application, which experience will reach a man to bee the readiest course,
For the present, I shall be forced from my wonted method of Doctrines and Uses, to propose what I have to say by Way of explication and application, which experience will reach a man to be the Readiest course,
First then, of the Incarnation of Christ manifested to the world, especially vpon this day, and here foretold in generall in these words of my Text, In the day of thy power. ]
First then, of the Incarnation of christ manifested to the world, especially upon this day, and Here foretold in general in these words of my Text, In the day of thy power. ]
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2. The exception that may here hee taken to the reading (which is according to the most common Translation of our Church Bookes, ) will prooue vpon scanning to bee nothing materiall.
2. The exception that may Here he taken to the reading (which is according to the most Common translation of our Church Books,) will prove upon scanning to be nothing material.
But no man (I trust) wil be so Criticall, to put any great difference betwixt, In the day of thy power shall thy people offer thee free will offrings;
But no man (I trust) will be so Critical, to put any great difference betwixt, In the day of thy power shall thy people offer thee free will offerings;
In the day of thy strength, saith the vulgar: of thy force and valour, say Tremellius and Iunius: Of the Assemblies, say they of Geneva: of the Armies (saith Munster; ) at such times as thou shalt bring thy bands and joyne battell,
In the day of thy strength, Says the Vulgar: of thy force and valour, say Tremellius and Iunius: Of the Assemblies, say they of Geneva: of the Armies (Says Munster;) At such times as thou shalt bring thy bans and join battle,
if any heare my voice and open the doore, I will come in to him and suppe with him, Revel. 3.20 The third, at the houre of every mans death: Watch yee therefore,
if any hear my voice and open the door, I will come in to him and sup with him, Revel. 3.20 The third, At the hour of every men death: Watch ye Therefore,
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for yee know not when the Master of the house cōmeth, Mar. 13.35. The fourth, at the vniversall and dreadfull day of Iudgement: For then shall yee see the Sonne of man come in a cloud, with power and great glory, Luk. 21.27. In reference to these foure commings of Christ;
for ye know not when the Master of the house comes, Mar. 13.35. The fourth, At the universal and dreadful day of Judgement: For then shall ye see the Son of man come in a cloud, with power and great glory, Luk. 21.27. In Referente to these foure comings of christ;
the Church by a laudable custome, hath anciently celebrated the foure Sundayes, immediatly going before the feast of the Nativity, by the name of Advent Sundayes, that prepared before-hand, with the due meditation of so inestimable a benefit, wee might solemnize the Nativity, with the greater triumph.
the Church by a laudable custom, hath anciently celebrated the foure Sundayes, immediately going before the feast of the Nativity, by the name of Advent Sundayes, that prepared beforehand, with the due meditation of so inestimable a benefit, we might solemnize the Nativity, with the greater triumph.
but at the breaking downe of the partition wall, published first in Ierusalem, and from thence to all the world, by the Apostles preaching? All which notwithstanding (saith Lumbard ) had grounde and beginning from the comming of our Saviour in the flesh.
but At the breaking down of the partition wall, published First in Ierusalem, and from thence to all the world, by the Apostles preaching? All which notwithstanding (Says Lumbard) had ground and beginning from the coming of our Saviour in the Flesh.
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Whence wee are to conceaue somewhat more to bee meant by the day of Christs power, then by power in it selfe, considered without this adjunct of day. His power indeed from the beginning was ever sufficiently manifested by the Creation of the world, preserving of the Church, conversing with the Patriarkes, entring into league with Abraham and Isaac, wrestling with Iacob, leading his people through the Wildernesse, (hee being Moseses great Prophet, Iosua's Captain of the Host of the Lord, Iob's NONLATINALPHABET, Esayes Immanuel, Zacharie's Ioshua, Daniels Palmoni, as here Davids NONLATINALPHABET to whom all the Types and Sacrifices of the Law had reference;
Whence we Are to conceive somewhat more to be meant by the day of Christ power, then by power in it self, considered without this adjunct of day. His power indeed from the beginning was ever sufficiently manifested by the Creation of the world, preserving of the Church, conversing with the Patriarchs, entering into league with Abraham and Isaac, wrestling with Iacob, leading his people through the Wilderness, (he being Moses great Prophet, Joshua's Captain of the Host of the Lord, Iob's, Isaiah Immanuel, Zacharie's Ioshua, Daniel's Palmoni, as Here Davids to whom all the Types and Sacrifices of the Law had Referente;
and in the shadowe of death, the manifestation of this power never appeared, before this fulnesse of time, this acceptable yeere, this day of Christs power springing from on high had visited vs,
and in the shadow of death, the manifestation of this power never appeared, before this fullness of time, this acceptable year, this day of Christ power springing from on high had visited us,
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3. Jn which, for the farther enlarging of our meditations, as this time occasioneth, wee may obserue first, the conception, secondly, the nativity of our Saviour; his conception shewes him to bee the Sonne of God, his Nativity the Sonne of man;
3. John which, for the farther enlarging of our meditations, as this time occasioneth, we may observe First, the conception, secondly, the Nativity of our Saviour; his conception shows him to be the Son of God, his Nativity the Son of man;
In this conception wee shall most profitably enquire, First, who tooke our nature vpon him: Secondly, how: Thirdly, by what efficient it was immediately brought to passe.
In this conception we shall most profitably inquire, First, who took our nature upon him: Secondly, how: Thirdly, by what efficient it was immediately brought to pass.
Who? the second person in the Trinity, Iohn. 1.14. The Word was made flesh and dwelt among vs. That the Incarnation was most agreeable to the second person in the Trinity, the Schoolemen labour to shew:
Who? the second person in the Trinity, John. 1.14. The Word was made Flesh and dwelled among us That the Incarnation was most agreeable to the second person in the Trinity, the Schoolmen labour to show:
First, out of the properties attributed to him in Scripture; (and if I may so translate their terme appropriata; ) Secondly, out of his approprieties. The properties are foure.
First, out of the properties attributed to him in Scripture; (and if I may so translate their term appropriata;) Secondly, out of his Approprieties. The properties Are foure.
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Ioh. 17. Thirdly, in that hee is the expresse image of his Fathers person, who could more conveniently restore the image of God which was decayed in vs. Lastly, the Mediatourship, best sorted with the middle person in the Trinity, to take our nature,
John 17. Thirdly, in that he is the express image of his Father's person, who could more conveniently restore the image of God which was decayed in us Lastly, the Mediatorship, best sorted with the middle person in the Trinity, to take our nature,
and to become a meane for reconciling vs with God. The Approprieties which are also foure, Wisedome, Strength, Equality, Pulchritude, (obserued by Saint Augustine and Hilary to bee attributed to the Sonne,) doe further cleare the conveniency of his Incarnation.
and to become a mean for reconciling us with God. The Approprieties which Are also foure, Wisdom, Strength, Equality, Pulchritude, (observed by Saint Augustine and Hilary to be attributed to the Son,) do further clear the conveniency of his Incarnation.
The Wisedome of God was firtest to restore the things that were made in Wisedome, Psalm. 104. The strength of his arme, to triumph over Hell and Death: True Equality, to rectifie them who ambitiously had lost themselues by affecting to bee as Gods: and beauty to couer their deformities, whose gayest flourish is but as a menstruous garment.
The Wisdom of God was firtest to restore the things that were made in Wisdom, Psalm. 104. The strength of his arm, to triumph over Hell and Death: True Equality, to rectify them who ambitiously had lost themselves by affecting to be as God's: and beauty to cover their deformities, whose Gayest flourish is but as a menstruous garment.
The Father could not so conveniently haue assumed mans nature, by reason of his internall attribute of innascibility: and least there should haue beene two Sonnes in the Trinitie. Neither could this haue beene performed by the Holy Ghost, without the communicating of the name of the Sonne (saith Lumbard ) to moe persons then one.
The Father could not so conveniently have assumed men nature, by reason of his internal attribute of innascibility: and least there should have been two Sons in the Trinity. Neither could this have been performed by the Holy Ghost, without the communicating of the name of the Son (Says Lumbard) to more Persons then one.
Thus the Schoolemen had leasure to contract that which the Fathers by subtill search in this point had hammered out against the old Heretiques, who now beginning to reviue againe in our new Arrians and Samosatenians, it stands vs vpon to bee catechized in these (otherwise needlesse) subtilties, that some may alwayes stand in the gappe,
Thus the Schoolmen had leisure to contract that which the Father's by subtle search in this point had hammered out against the old Heretics, who now beginning to revive again in our new Arians and Samosatenians, it Stands us upon to be Catechized in these (otherwise needless) subtleties, that Some may always stand in the gap,
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It will be harder to expresse that which followeth, the manner, how? for who shall declare his generation? Esay 53. In the assumption of our flesh (saith Bernard ) three mixtures, the omnipotent Majestie of God made so admirably singular,
It will be harder to express that which follows, the manner, how? for who shall declare his generation? Isaiah 53. In the Assump of our Flesh (Says Bernard) three mixtures, the omnipotent Majesty of God made so admirably singular,
For there were married, as it were, and linked together Deus & homo, Virgo & Mater, Fides & cor humanum, God and Man; a Mayde and a Mother; Faith and mans heart:
For there were married, as it were, and linked together Deus & homo, Virgo & Mater, Fides & cor humanum, God and Man; a Maid and a Mother; Faith and men heart:
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and noveltie, or misplacing of a phrase in the jealousie of carefull Antiquitie, hath beene censured for an heresie. For they ever warily affirmed the humane nature to be assumed, but the Divine to bee vnited. They constantly maintained the distinction and integrity of both natures against Eutyches confusion; vnited notwithstanding in one and the same person, against Nestorius distraction. This person the Schoolemen more nicely pronounce to bee one, not by that incomprehensible vnitie which excludeth all multitude or multiplicitie: for that belongeth onely to the persons in the Deity: but by an vnion which requires a composition, not huius ex his, (as Durand speaketh) but huius ad hoc; not a framing of a third thing out of divers parts vnited;
and novelty, or misplacing of a phrase in the jealousy of careful Antiquity, hath been censured for an heresy. For they ever warily affirmed the humane nature to be assumed, but the Divine to be united. They constantly maintained the distinction and integrity of both nature's against Eutyches confusion; united notwithstanding in one and the same person, against Nestorius distraction. This person the Schoolmen more nicely pronounce to be one, not by that incomprehensible unity which excludeth all multitude or Multiplicity: for that belongeth only to the Persons in the Deity: but by an Union which requires a composition, not Huius ex his, (as Durand speaks) but Huius ad hoc; not a framing of a third thing out of diverse parts united;
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for so the Godhead and the manhood must not bee said to concurre as parts for the making vp of this person, but such an adjoyning of the things vnited the one vnto the other, that the natures remayning distinct (as Agatho rightly teacheth) and all their properties and operations, the subsistence notwithstanding is but one,
for so the Godhead and the manhood must not be said to concur as parts for the making up of this person, but such an adjoining of the things united the one unto the other, that the nature's remaining distinct (as Agatho rightly Teaches) and all their properties and operations, the subsistence notwithstanding is but one,
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and in this case (according to Athanasius ) one, not by the conversion of the Godhead into flesh, but by taking the manhood into God. The Fathers haue much laboured to expresse this popularly.
and in this case (according to Athanasius) one, not by the conversion of the Godhead into Flesh, but by taking the manhood into God. The Father's have much laboured to express this popularly.
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Saint Augustine and Scotus of two accidentall formes in one subiect, as of the sameman, who is both a Lawyer and Physitian. Origen, Basil, and Damascene of a piece of glowing Iron to which the fire is incorporated:
Saint Augustine and Scotus of two accidental forms in one Subject, as of the sameman, who is both a Lawyer and physician. Origen, Basil, and Damascene of a piece of glowing Iron to which the fire is incorporated:
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and this is best approued by Brentius, and Kemnitius. Damascene againe and Bernard compare the mystery of the Incarnation with that of the Trinitie; that as there we beleeue three persons in one nature:
and this is best approved by Brent, and Kemnitius. Damascene again and Bernard compare the mystery of the Incarnation with that of the Trinity; that as there we believe three Persons in one nature:
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Wherein our Lutherans are farthest out, by grounding the hypostaticall Vnion on the transfusion of the proprieties from one nature into another, and not (as they ought to doe) on the communication of the subsistence from the Deity to the Manhood. This only is sufficient to make good these harder speeches in appearance.
Wherein our Lutherans Are farthest out, by grounding the hypostatical union on the transfusion of the proprieties from one nature into Another, and not (as they ought to do) on the communication of the subsistence from the Deity to the Manhood. This only is sufficient to make good these harder Speeches in appearance.
And where the Sonne of man being vpon earth, is affirmed to be in Heaven, Ioh. 3.13. for subiects of a looser composition afford in a manner the like Synechdochicall praedications in the concrete (to speake with Logicians ) not the abstract. So a Philosopher dyeth (saith Saint Augustine ) but not Philosophy; in his 89. Epistle.
And where the Son of man being upon earth, is affirmed to be in Heaven, John 3.13. for Subjects of a looser composition afford in a manner the like Synecdochical praedications in the concrete (to speak with Logicians) not the abstract. So a Philosopher Dies (Says Faint Augustine) but not Philosophy; in his 89. Epistle.
The action of the Incarnation being opus ad extra, or externall, belongeth (as you know by a receiued rule in Divinity ) to all the three persons in the Trinity, though it bee terminatiuely in the Sonne (as the Schooles speake) and appropriated here to the Holy Ghost: To the Holy Ghost (saith Saint Augustine ) by reason he is the conveier and distributer of all the boundlesse graces and mercies, that flow to vs from the Deity, among which, a greater then this of the Incarnation cannot be conceiued.
The actium of the Incarnation being opus ad extra, or external, belongeth (as you know by a received Rule in Divinity) to all the three Persons in the Trinity, though it be terminatiuely in the Son (as the Schools speak) and appropriated Here to the Holy Ghost: To the Holy Ghost (Says Faint Augustine) by reason he is the conveier and distributer of all the boundless graces and Mercies, that flow to us from the Deity, among which, a greater then this of the Incarnation cannot be conceived.
Some haue laboured to open this more plainely by this obvious comparison: Three sisters (say they) concurre to the weauing of one seamlesse coat, which the Second onely weareth,
some have laboured to open this more plainly by this obvious comparison: Three Sisters (say they) concur to the weaving of one seamless coat, which the Second only weareth,
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But in such profundities it is dangerous ventring farther then the text inlightens vs. This we haue expressed by an Angell concerning the secret of this conception:
But in such profundities it is dangerous venturing farther then the text inlightens us This we have expressed by an Angel Concerning the secret of this conception:
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And the power of the most high shall overshadow thee ] either as a shelter to free the sacred Embrio, from originall infection, to which Adam's flesh was liable,
And the power of the most high shall overshadow thee ] either as a shelter to free the sacred embryo, from original infection, to which Adam's Flesh was liable,
or as a cloud to overshadow it from our ambitious prying (as Calvin and Stella take it) who neglecting and loathing that wee are bound to learne, will endanger our selues with the Bethshemites to looke too farre into the Arke.
or as a cloud to overshadow it from our ambitious prying (as calvin and Stella take it) who neglecting and loathing that we Are bound to Learn, will endanger our selves with the Beth-shemites to look too Far into the Ark.
5. Thus farre of the Conception of our Saviour, being the dawning (as it were) of the day of his power, which hath brought vs to the Nativity, wherein this Sunne of Righteousnesse appeares aboue the Horrizon. Here the natiuity must bee said to be (with Damascene and Aquinas ) of the person, and not of the humane nature, as some will speake vnadvisedly.
5. Thus Far of the Conception of our Saviour, being the dawning (as it were) of the day of his power, which hath brought us to the Nativity, wherein this Sun of Righteousness appears above the Horizon. Here the Nativity must be said to be (with Damascene and Aquinas) of the person, and not of the humane nature, as Some will speak unadvisedly.
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For the humane nature is onely the terme of this action, the Person the subiect: who was borne of a Virgin, that yet ever remained a Virgin, (howsoever Helvidius dream't the contrary;) and that by opening the wombe, not vtero clauso, as the Papists imagine, to make way for their poeticall transubstantiation: (for not the bearing of a childe,
For the humane nature is only the term of this actium, the Person the Subject: who was born of a Virgae, that yet ever remained a Virgae, (howsoever Helvidius dreamt the contrary;) and that by opening the womb, not vtero clauso, as the Papists imagine, to make Way for their poetical transubstantiation: (for not the bearing of a child,
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Now in this blessed Nativity of this Virgins sonne, wee are briefly to take notice of these foure circumstances; the time the place, the manner; the manifestation. For the time we need not trouble our selues with the differences of Chronologers, Hebrew and Greek, Greeke and Latine, old and new, wherein, two scarce meet in one reckoning, either for the yeere or moneth, much lesse for the day, as divers haue laboriously shewed:
Now in this blessed Nativity of this Virgins son, we Are briefly to take notice of these foure Circumstances; the time the place, the manner; the manifestation. For the time we need not trouble our selves with the differences of Chronologers, Hebrew and Greek, Greek and Latin, old and new, wherein, two scarce meet in one reckoning, either for the year or Monn, much less for the day, as diverse have laboriously showed:
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but rest our selues on the generall certainties which the Scripture affords vs. When the Scepter therefore was departed from Iudah (according to Iacobs prophecie, Gen. 49.) when the first Temple was destroyed and the second was yet standing, foretold by zacharie and Aggai, vnder the last Monarch, in the last of Daniel's weekes, which some would haue to end precisely at Christs passion; others, at the overthrow of Ierusalem by Titus and Vespasian; Origen, Driedo, Iansenius, and Melancthon, at his Nativity, when the Romanes out of their Sybills, Herod frō the Iewes, the Iewes out of their Prophets, the Easterlings from Balaam's starre, were so possessed with expectation of such a King to be borne, that it was not the question of the Iewes alone,
but rest our selves on the general certainties which the Scripture affords us When the Sceptre Therefore was departed from Iudah (according to Iacobs prophecy, Gen. 49.) when the First Temple was destroyed and the second was yet standing, foretold by Zachary and Aggai, under the last Monarch, in the last of Daniel's weeks, which Some would have to end precisely At Christ passion; Others, At the overthrow of Ierusalem by Titus and Vespasian; Origen, Driedo, Jansenius, and Melanchthon, At his Nativity, when the Romans out of their Sybills, Herod from the Iewes, the Iewes out of their prophets, the Easterlings from Balaam's star, were so possessed with expectation of such a King to be born, that it was not the question of the Iewes alone,
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or doe wee looke for another? Then in this fulnesse of time appeared the morning of the day of His power, wherein the seede of the Woman advanced forward to breake the serpents head. The place which Hee honoured with His birth, was not ruling Rome, or glorious Ierusalem, but little Bethlem, little incomparison of many thousands of Iudah. There was another Bethlem in Galilee, neere Nazareth, where Ioseph and the Blessed Virgin great with childe then dwelt,
or do we look for Another? Then in this fullness of time appeared the morning of the day of His power, wherein the seed of the Woman advanced forward to break the Serpents head. The place which He honoured with His birth, was not ruling Room, or glorious Ierusalem, but little Bethlehem, little incomparison of many thousands of Iudah. There was Another Bethlehem in Galilee, near Nazareth, where Ioseph and the Blessed Virgae great with child then dwelled,
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but all the world must bee taxed by Augustus that ruled all, to occasion a removall of this holy couple, that so prophecies might be accomplished by Gods secret hand, that guideth the proiects of the greatest,
but all the world must be taxed by Augustus that ruled all, to occasion a removal of this holy couple, that so prophecies might be accomplished by God's secret hand, that guideth the projects of the greatest,
That which politique Augustus and oruell Herod never dreamt of, and the proud Scribes and Pharisees would haue held madnesse to haue noted poore Ioseph and Mary for, King David foresaw in the Spirit,
That which politic Augustus and oruell Herod never dreamed of, and the proud Scribes and Pharisees would have held madness to have noted poor Ioseph and Marry for, King David foresaw in the Spirit,
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And where could this bread of life bee more conveniently borne (faith Gregory ) then at Bethlem, which is by interpretation the house of bread? in a little towne and hovell, to shew the vanity of pompous and luxurious buildings: as a pilgrim in an Inne and stable, to minde vs of our condition in this life, from whence he came to reduce vs to the many mansions of his Father. Thirdly, the manner of his birth was so meane;
And where could this bred of life be more conveniently born (faith Gregory) then At Bethlehem, which is by Interpretation the house of bred? in a little town and hovel, to show the vanity of pompous and luxurious buildings: as a pilgrim in an Inn and stable, to mind us of our condition in this life, from whence he Come to reduce us to the many mansions of his Father. Thirdly, the manner of his birth was so mean;
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but hereafter, where in all abundance hee hath provided for vs. Last of all, the manifestation of this gloriously-meane Nativity, was so disposed of by the Fathers providence, that though the most neglected it, all notwithstanding had that notice, which might leaue them vnexcusable.
but hereafter, where in all abundance he hath provided for us Last of all, the manifestation of this gloriously-meane Nativity, was so disposed of by the Father's providence, that though the most neglected it, all notwithstanding had that notice, which might leave them unexcusable.
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The Shepheards in the fields, and the wise-men of the East, Iews and Gentiles, Herod and all Ierusalem were troubled at it, King and Subiects; Bethlem and all those coasts were filled by the relation of the Shepheards, Towne and Countrey.
The Shepherds in the fields, and the Wise men of the East, Iews and Gentiles, Herod and all Ierusalem were troubled At it, King and Subjects; Bethlehem and all those coasts were filled by the Relation of the Shepherds, Town and Country.
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In the Temple aged Simeon and Anna spake to all that looked for redemption in Ierusalem, men and women. And it is worth the noting, to consider how it pleased God to vary the manner of this manifestation,
In the Temple aged Simeon and Anna spoke to all that looked for redemption in Ierusalem, men and women. And it is worth the noting, to Consider how it pleased God to vary the manner of this manifestation,
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The Easterne Astronomers shall haue directions from a Starre, Herod a stranger from strangers, the Priests and Scribes from the Prophets wherein they were best studied, holy Simeon and Anna in the middest of their devotions, had a Revelation from the holy Ghost, which best fitted them.
The Eastern Astronomers shall have directions from a Star, Herod a stranger from Strangers, the Priests and Scribes from the prophets wherein they were best studied, holy Simeon and Anna in the midst of their devotions, had a Revelation from the holy Ghost, which best fitted them.
But the ruder Shephards had the plainest message both by word and tokens, as being vnfittest to beleeue, or to bee beleeved without vncontroleable evidence.
But the Ruder Shepherds had the Plainest message both by word and tokens, as being unfittest to believe, or to be believed without Uncontrollable evidence.
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6 I need to hold you no longer in the point of the Incarnation, so wonderfully foretold, so precisely effected, so plainely manifested in this day of the Lords power, which here our Prophet speaketh of:
6 I need to hold you no longer in the point of the Incarnation, so wonderfully foretold, so precisely effected, so plainly manifested in this day of the lords power, which Here our Prophet speaks of:
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And yet (I know not how) Knowledge and Devotion are sometimes so farre sundred and estranged, that the farther wee wade in the one (without the especiall operation of Gods Spirit) the lesse wee respect the other.
And yet (I know not how) Knowledge and Devotion Are sometime so Far sundered and estranged, that the farther we wade in the one (without the especial operation of God's Spirit) the less we respect the other.
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A man would haue thought the Iewes had had faire warnings enough of this day of this power, to haue daunted them at least from such violent oppositions, and persecutions; and we are hot vpon the Scribes and Pharises, as they were vpon their Ancestours, Math. 23. If wee had beene in their daies,
A man would have Thought the Iewes had had fair Warnings enough of this day of this power, to have daunted them At least from such violent oppositions, and persecutions; and we Are hight upon the Scribes and Pharisees, as they were upon their Ancestors, Math. 23. If we had been in their days,
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and case, we would haue hastened with the Shepheards, followed the Starre with the Wise-men, beene at Bethlem, spent our dearest bloud, to convey the Childe with his Mother from Herods tyranny;
and case, we would have hastened with the Shepherds, followed the Star with the Wise men, been At Bethlehem, spent our dearest blood, to convey the Child with his Mother from Herods tyranny;
told the Scribes and Priests to their teeth, that they were Serpents and Vipers. Thus wee crackle what wee would haue done, in a wandring kinde of speculation;
told the Scribes and Priests to their teeth, that they were Serpents and Vipers. Thus we crackle what we would have done, in a wandering kind of speculation;
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and overthrew the Scribes and Pharises. St Augustine, in his tenth booke de Civitate Dei, and 29. chapter, indevouring to expresse the cause why Porphyrie and the rest of the Platoniques, should be so averse from Christianity, seeing they beleeved in their owne Philosophy, things of as great impossibility, falleth at length vpon this issue;
and overthrew the Scribes and Pharisees. Saint Augustine, in his tenth book de Civitate Dei, and 29. chapter, endeavouring to express the cause why Porphyry and the rest of the Platonics, should be so averse from Christianity, seeing they believed in their own Philosophy, things of as great impossibility, falls At length upon this issue;
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Huic veritati vt possis acquiescere, humilitate opus erat, quae cervici vestrae difficilimè persuaderi potest. For the receiuing of the Christian Truth; humility must be a preparatiue;
Huic Veritati vt possis acquiescere, humilitate opus erat, Quae cervici Vestrae difficilimè persuaderi potest. For the receiving of the Christian Truth; humility must be a preparative;
You can beleeue (saith he) Porphyrie in his booke de regressu animae; and Plato shall haue credit in his assertions, that the World, and Sunne, and Moone are liuing creatures, and haue soules: but when Christians tell you of a Resurrection, you straight forget your selues, and your owne Tenents. But what is the cause of this diversity? No other surely so apparent as this;
You can believe (Says he) Porphyry in his book de regressu Spirits; and Plato shall have credit in his assertions, that the World, and Sun, and Moon Are living creatures, and have Souls: but when Christians tell you of a Resurrection, you straight forget your selves, and your own Tenants. But what is the cause of this diversity? No other surely so apparent as this;
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and to the conceit of an externall Monarchy here below, that it could never bee beaten into their braines but their Messias should bee an earthly Conquerour, who should advance his followers to bee Magnifico's, and Rulers over all the earth.
and to the conceit of an external Monarchy Here below, that it could never be beaten into their brains but their Messias should be an earthly Conqueror, who should advance his followers to be Magnifico's, and Rulers over all the earth.
This conceite seemed also to haue possessed Zebedees children, and therefore their mother must put in for a promise of places like to bee about our Saviour in his expected temporall Kingdome;
This conceit seemed also to have possessed Zebedee's children, and Therefore their mother must put in for a promise of places like to be about our Saviour in his expected temporal Kingdom;
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Lord, wilt thou at this time restore the Kingdome to Israel? So naturall a thing it is for flesh and bloud to plot for somewhat, especially how to become great here, howsoever it lose by the bargaine hereafter.
Lord, wilt thou At this time restore the Kingdom to Israel? So natural a thing it is for Flesh and blood to plot for somewhat, especially how to become great Here, howsoever it loose by the bargain hereafter.
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otherwise why cannot a little content vs, who shew our selues in the managing of that we haue, to be worthy of nothing? or why should a meane estate bee the subiect of scorne,
otherwise why cannot a little content us, who show our selves in the managing of that we have, to be worthy of nothing? or why should a mean estate be the Subject of scorn,
sithence our Saviours choyce hath thus graced it in the day of his power, but that ( as Saint Augustine hath it) He was humble, but we are proud? Should it not make vs tremble, to cloath our selues with the Fleece, and not feed the Flocke? make it dainty to trouble our selues with winning foules, which Christ hath purchased with his dearest bloud? plot more for a poore preferment here,
since our Saviors choice hath thus graced it in the day of his power, but that (as Saint Augustine hath it) He was humble, but we Are proud? Should it not make us tremble, to cloth our selves with the Fleece, and not feed the Flock? make it dainty to trouble our selves with winning fowls, which christ hath purchased with his dearest blood? plot more for a poor preferment Here,
then for a Kingdome hereafter? take the purple robe vpon vs, but turne off the Crosse, to be vndergone by any Simon of Cyrene, whom wee happen vpon in the way, but that (as S. Austin hath hit the right veine) our pride looks ascue vpon our Masters humility? It is this statelinesse that makes vs vnlike our Saviour, and all his true Disciples, that haue followed him,
then for a Kingdom hereafter? take the purple robe upon us, but turn off the Cross, to be undergone by any Simon of Cyrene, whom we happen upon in the Way, but that (as S. Austin hath hit the right vein) our pride looks ascue upon our Masters humility? It is this stateliness that makes us unlike our Saviour, and all his true Disciples, that have followed him,
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and gone before vs. For to speake nothing of the Fathers, and those men (as it were) of another world, what is the reason wee come so farre short in learning, gifts, and zeale of our Reformers, and Masters, who haue gone (as it were) but yesterday day before? Why is there such a sensible decay of Doctrine,
and gone before us For to speak nothing of the Father's, and those men (as it were) of Another world, what is the reason we come so Far short in learning, Gifts, and zeal of our Reformers, and Masters, who have gone (as it were) but yesterday day before? Why is there such a sensible decay of Doctrine,
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and Discipline, among the best, but for that we vye, who should bee greatest, and not who should bee holiest, ayme more at the esteeme of men, then the praise of God, and still forget this lesson of our Saviours humility. Hee was humble in the day of his power; wee account our selues disgraced, if wee bee told fully of our faults.
and Discipline, among the best, but for that we vie, who should be greatest, and not who should be Holiest, aim more At the esteem of men, then the praise of God, and still forget this Lesson of our Saviors humility. He was humble in the day of his power; we account our selves disgraced, if we be told Fully of our Faults.
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7 Thy people ] Thy, implyeth a propriety, People, a Congregation, at least a multitude: except the people be Gods, in vaine a holy worship is expected,
7 Thy people ] Thy, Implies a propriety, People, a Congregation, At least a multitude: except the people be God's, in vain a holy worship is expected,
and onely searcheth the hearts and reynes. With a holy worship, ] composed of inward synceritie and outward decency, according to the first and second Commandement.
and only Searches the hearts and reins. With a holy worship, ] composed of inward sincerity and outward decency, according to the First and second Commandment.
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The vulgar Latine is here wholly wide from the originall, in rendring it Tecum principium, which the Schoole-boyes of Doway (for their childish translation out of the Latine, credits them no further) construe, With thee, the beginning.
The Vulgar Latin is Here wholly wide from the original, in rendering it Tecum principium, which the Schoolboys of Doway (for their childish Translation out of the Latin, credits them no further) construe, With thee, the beginning.
The errour (as it should seeme) of the Greeke gaue some way to this, NONLATINALPHABET, which divers of the Ancients afterward tooke for a ground to proue the Eternitie of the Sonne of God: but by a meere mistake, both in the pointing of the Hebrew, and then reading NONLATINALPHABET with thee ] for NONLATINALPHABET thy people ] and next, NONLATINALPHABET, which may signifie, principality, not beginning (as the vulgar ) for NONLATINALPHABET, devotionum, saith Pagnine, and Montanus: spontancarum voluntatum, according to Leo Iuda, Munster & Vatablus.
The error (as it should seem) of the Greek gave Some Way to this,, which diverse of the Ancients afterwards took for a ground to prove the Eternity of the Son of God: but by a mere mistake, both in the pointing of the Hebrew, and then reading with thee ] for thy people ] and next,, which may signify, principality, not beginning (as the Vulgar) for, devotionum, Says Pagnine, and Montanus: spontancarum voluntatum, according to Leo Iuda, Munster & Vatablus.
Ingenuitatum, addeth Iunius, and the rest different not, which is sufficiently expressed in both our English translations: Thy people shall bee willing, or offer thee free-will offrings. It may bee (as Moller on my Text conjectures) that the vulgar mistooke NONLATINALPHABET for NONLATINALPHABET letters much alike,
Ingenuitatum, adds Iunius, and the rest different not, which is sufficiently expressed in both our English Translations: Thy people shall be willing, or offer thee freewill offerings. It may be (as Moller on my Text Conjectures) that the Vulgar mistook for letters much alike,
so Moller and Piscator. Others in decoribus, or decorislocis Sanctuary, in relation to Ierusalem, and the Temple, as Bucer, Iunius, and Calvin. Saint Ierome seemes to mistake NONLATINALPHABET for NONLATINALPHABET,
so Moller and Piscator. Others in decoribus, or decorislocis Sanctuary, in Relation to Ierusalem, and the Temple, as Bucer, Iunius, and calvin. Saint Jerome seems to mistake for,
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and therefore in stead of NONLATINALPHABET, reades NONLATINALPHABET in the mountaines of holinesse, all which our last translation very well compriseth, In the beauties of holinesse.
and Therefore in stead of, reads in the Mountains of holiness, all which our last Translation very well compriseth, In the beauty's of holiness.
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To fasten then vpon some certaintie: Two things may be hence gathered, as the graces and luster of all Christian worship; Chearefulnesse in the vndertaking, & syncerity in the performance.
To fasten then upon Some certainty: Two things may be hence gathered, as the graces and luster of all Christian worship; Cheerfulness in the undertaking, & sincerity in the performance.
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Both which, as they concerne a setled Church or congregation, must be set forth vnto the world in regard of the place, the Temple appointed for that purpose,
Both which, as they concern a settled Church or congregation, must be Set forth unto the world in regard of the place, the Temple appointed for that purpose,
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for decency & edification, betweene the Priest and people. There may be a holinesse without externall beautie; and there is externall pompe enough, not grounded vpon inward holinesse. But such vnlawfull divorces should not dismay vs;
for decency & edification, between the Priest and people. There may be a holiness without external beauty; and there is external pomp enough, not grounded upon inward holiness. But such unlawful divorces should not dismay us;
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from a ready, and voluntary striuing, for regaining, and maintaining, this belssed match of beauty and holinesse. This was God owne precept, three times repeated in one chapter, Deut. 12. The free-will offrings, and the rest of that nature, must not bee huddled vp in private, but brought to the place, which the Lord had chosen,
from a ready, and voluntary striving, for regaining, and maintaining, this belssed match of beauty and holiness. This was God own precept, three times repeated in one chapter, Deuteronomy 12. The freewill offerings, and the rest of that nature, must not be huddled up in private, but brought to the place, which the Lord had chosen,
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and there must they eate before the Lord, and they must reioyce in all that they put their hand vnto, they, and their housholds, vers. 7. which is againe repeated to the like purpose, vers. 12. And yee shall reioyce before the Lord your God, you, and your sons, and your daughters, and your men servants, and your mayd servants, and the Levite that is within your gates; And the third time at the 18. verse, and thou shalt reioyce before the Lord, in all that thou puttest thy hand vnto.
and there must they eat before the Lord, and they must rejoice in all that they put their hand unto, they, and their Households, vers. 7. which is again repeated to the like purpose, vers. 12. And ye shall rejoice before the Lord your God, you, and your Sons, and your daughters, and your men Servants, and your maid Servants, and the Levite that is within your gates; And the third time At the 18. verse, and thou shalt rejoice before the Lord, in all that thou puttest thy hand unto.
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Surely, dulnesse, or murmuring, or coldnesse, or externall formalities aiming rather to please the world, or stop mens censurings, then proceeding of inward willingnesse; is so farre from acceptation at the hands of God, that hee pronounceth it worthy of all reproch and punishment. What a volley of curses are there thundred forth, Deut. 28. but when or for what offences, are they especially inflicted vpon Israel? The cause is plaine in the 47. verse.
Surely, dulness, or murmuring, or coldness, or external formalities aiming rather to please the world, or stop men's censurings, then proceeding of inward willingness; is so Far from acceptation At the hands of God, that he pronounceth it worthy of all reproach and punishment. What a volley of curses Are there thundered forth, Deuteronomy 28. but when or for what offences, Are they especially inflicted upon Israel? The cause is plain in the 47. verse.
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and why art so disquieted in me? Sometimes, in exciting others, O clap your hands together, blow vp the trumpet in the new moone, in our solemne assemblies, bring hither the lute and harpe.
and why art so disquieted in me? Sometime, in exciting Others, Oh clap your hands together, blow up the trumpet in the new moon, in our solemn assemblies, bring hither the lute and harp.
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The Church could never meet with the like invitations as his, O come let vs sing vnto the Lord, let vs heartily reioyce in the strength of our saluation:
The Church could never meet with the like invitations as his, Oh come let us sing unto the Lord, let us heartily rejoice in the strength of our salvation:
In the virgin purity of the Primitiue Churches devotion, (when plaine Honestie was held the best policie, and formalitie without sincerity, as borrowed too scandalously from the stage, was denied institution and induction into the Church of God) then these things were as religiously applied, as now they are often repeated. But the world is altred,
In the Virgae purity of the Primitive Churches devotion, (when plain Honesty was held the best policy, and formality without sincerity, as borrowed too scandalously from the stage, was denied Institution and induction into the Church of God) then these things were as religiously applied, as now they Are often repeated. But the world is altered,
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The more too blame are those humorous schismatiques, that snarle at this, and the like festiuals, and are come now at length to that Iewish nicenesse, as to deny the dressing of meat vpon the Sabbath day;
The more too blame Are those humorous Schismatics, that snarl At this, and the like festivals, and Are come now At length to that Jewish niceness, as to deny the dressing of meat upon the Sabbath day;
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to take vp all such times with gourmandizing, and gambols, in stead of these free-will Offerings in the beauty of Holinesse; but neither of these are worthy to bee further mentioned.
to take up all such times with gormandizing, and gambols, in stead of these freewill Offerings in the beauty of Holiness; but neither of these Are worthy to be further mentioned.
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Our course must bee in the meane, according to Nehemiahs direction, Chap. 8. verse 10. Who when the people that returned from the captivitie, wept at the reading of the Law which they had so carelesly transgressed:
Our course must be in the mean, according to Nehemiah's direction, Chap. 8. verse 10. Who when the people that returned from the captivity, wept At the reading of the Law which they had so carelessly transgressed:
This course if we tooke, on such, and the like Holydayes, the fruit would appeare at length, in the secret increase of the Faithfull, which I haue signified to be meant in that which followes.
This course if we took, on such, and the like Holidays, the fruit would appear At length, in the secret increase of the Faithful, which I have signified to be meant in that which follows.
and so conclude. The differences that at the first entire doe here arise, are first, concerning the readings, then, the sense. In the reading, there growes a diversity both in the pointing, and words.
and so conclude. The differences that At the First entire doe Here arise, Are First, Concerning the readings, then, the sense. In the reading, there grows a diversity both in the pointing, and words.
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For some would haue the kingly accent Athnach (which is here vnder the word NONLATINALPHABET the morning) to supply (as vsually it doth) the place of a colon, or middle distinction: and then the reading may be (as our last translation hath it, with Iunius ) In the beauties of holinesse, from the Wombe of the morning, and there stop.
For Some would have the kingly accent Athnach (which is Here under the word the morning) to supply (as usually it does) the place of a colon, or middle distinction: and then the reading may be (as our last Translation hath it, with Iunius) In the beauty's of holiness, from the Womb of the morning, and there stop.
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No colour is for it, but from the Greeke. I cannot stay of sift the ground of this mistake. Read but onely Epiphanius in his 2d booke, the 65. Heresie, against Paulus Samosatenus, and you shall see the inconvenience, of depending too much vpon other mens references,
No colour is for it, but from the Greek. I cannot stay of sift the ground of this mistake. Read but only Epiphanius in his 2d book, the 65. Heresy, against Paulus Samosatene, and you shall see the inconvenience, of depending too much upon other men's references,
That good Father in that place, conferring all the Greeke copies, of Aquila, Symmachus, Theodotion, the first and sixt edition, at last falls vpon the originall, which he sets downe in Greeke letters with his owne interpretation, word for word,
That good Father in that place, conferring all the Greek copies, of Aquila, Symmachus, Theodotion, the First and sixt edition, At last falls upon the original, which he sets down in Greek letters with his own Interpretation, word for word,
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but his Hebrew is such that I thinke few Iewes would ever vnderstand, or acknowledge. For insteed of NONLATINALPHABET from the womb ] he hath NONLATINALPHABET.
but his Hebrew is such that I think few Iewes would ever understand, or acknowledge. For instead of from the womb ] he hath.
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for NONLATINALPHABET the morning, or from the morning. ] NONLATINALPHABET for NONLATINALPHABET to thee the deaw. ] NONLATINALPHABET ] One word, which hee sets downe as Hebrew for deaw: And last of all for NONLATINALPHABET thy birth ] hee hath put NONLATINALPHABET, a word never heard of.
for the morning, or from the morning. ] for to thee the dew. ] ] One word, which he sets down as Hebrew for dew: And last of all for thy birth ] he hath put, a word never herd of.
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but that it may appeare, how much wee are beholding to those Linguists, that haue spent their labours, to make these fountaines more cleare for vs. For vpon these diversities of readings grew diuers expositiōs, some, referring it to the person of Christ, others, to his members. In regard of the person of Christ, Tertullian and Iustine Martyr, vnderstand it of his Incarnatiō, as if by the womb of the morning, were meant the Virgins womb, wherein Christ was conceiued without the helpe of man,
but that it may appear, how much we Are beholding to those Linguists, that have spent their labours, to make these fountains more clear for us For upon these diversities of readings grew diverse expositions, Some, referring it to the person of christ, Others, to his members. In regard of the person of christ, Tertullian and Justin Martyr, understand it of his Incarnation, as if by the womb of the morning, were meant the Virgins womb, wherein christ was conceived without the help of man,
Athanasius, Hilary, Ambrose, Augustine, with most of the Ancients who follow them, interpret this onely of Christs eternall generation, and Bellarmine with Gesner, striues to make it available against the old Heretiques. In which case I say no more,
Athanasius, Hilary, Ambrose, Augustine, with most of the Ancients who follow them, interpret this only of Christ Eternal generation, and Bellarmine with Gesner, strives to make it available against the old Heretics. In which case I say no more,
but wee haue no need to depend vpon such deductions, but that Aquinas his rule is good (which Calvin of some hath been taxed for following) Cùm quis ad probandam fidem Christianam adducit rationes quae non sunt cogentes, cedit in irrisionem infidelium;
but we have no need to depend upon such deductions, but that Aquinas his Rule is good (which calvin of Some hath been taxed for following) Cum quis ad probandam fidem Christianam adducit rationes Quae non sunt cogentes, cedit in irrisionem Infidels;
credunt enim quòd huiusmodi rationibus innitamur, & propter eas credimus. Such arguments therefore are better spared, in a choyce of divers more vrgent.
credunt enim quòd huiusmodi rationibus innitamur, & propter eas Credimus. Such Arguments Therefore Are better spared, in a choice of diverse more urgent.
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In regard whereof, I take this, with the current of our later writers, to bee rather vnderstood of the propagation of the Church by the seede of the Word.
In regard whereof, I take this, with the current of our later writers, to be rather understood of the propagation of the Church by the seed of the Word.
And here I might take occasion to discourse how the Church is sometimes invisible, and yet ever fruitfull: sometimes, personated by Hypocrites, and yet springing still as the Corne among the Weeds, in persecution flourishing, in exile from one place, entertayned ever in another, knowne still to bee by her members,
And Here I might take occasion to discourse how the Church is sometime invisible, and yet ever fruitful: sometime, personated by Hypocrites, and yet springing still as the Corn among the Weeds, in persecution flourishing, in exile from one place, entertained ever in Another, known still to be by her members,
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This is the day of Christs power, wherein we are to tender our freewill offerings, prayers, praise, & thankesgiuing, vnto the Lord of Hostes, in the beauties of holinesse, now he cometh downe vnto vs (as our Prophet speaketh) like the raine into a fleece of wooll, even as the droppes that water the earth.
This is the day of Christ power, wherein we Are to tender our freewill offerings, Prayers, praise, & thanksgiving, unto the Lord of Hosts, in the beauty's of holiness, now he comes down unto us (as our Prophet speaks) like the rain into a fleece of wool, even as the drops that water the earth.
For fiducia Christianorum (as Tertullian begins his booke de Resurrectione carnis ) is resurrectio mortuorum. The chiefest string that Christians haue to their bow, is their vndoubted perswasion, that the dead shall rise againe.
For Fiducia Christians (as Tertullian begins his book the Resurrection carnis) is Resurrection Mortuorum. The chiefest string that Christians have to their bow, is their undoubted persuasion, that the dead shall rise again.
His Auditors were the Corinthians, great Critikes, prone to factions and emulations, standing much vpon their Philosophy and straines of subtilities, whereby the Apostles plaine course of teaching was contemned as vulgar, his person vnderualued, his Followers esteemed weake and simple, as his apology discouereth in the foure first chapters.
His Auditors were the Corinthians, great Critics, prove to factions and emulations, standing much upon their Philosophy and strains of Subtleties, whereby the Apostles plain course of teaching was contemned as Vulgar, his person undervalved, his Followers esteemed weak and simple, as his apology Discovereth in the foure First Chapters.
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and to vndergoe rather the frowne of any forraine iurisdiction, then quietly to haue matters composed among themselues, chap. 5. and 6. And now could this chuse but draw on greater scandals,
and to undergo rather the frown of any foreign jurisdiction, then quietly to have matters composed among themselves, chap. 5. and 6. And now could this choose but draw on greater scandals,
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as quarrelling about Virginity and marriage, which should haue the preeminence? chap. 7. Abuse of Christian liberty to the overthrow of their weaker brethren, chap. 8. and 9. Irreverent behaviour both of men and women at Prayers, Sermons, and receiuing of the Sacraments, chap. 10. and 11. Odious comparisons betweene Preachers and Linguists, tongues and miracles, miracles and other spirituall gifts, as if any of these were our owne,
as quarreling about Virginity and marriage, which should have the preeminence? chap. 7. Abuse of Christian liberty to the overthrow of their Weaker brothers, chap. 8. and 9. Irreverent behaviour both of men and women At Prayers, Sermons, and receiving of the Sacraments, chap. 10. and 11. Odious comparisons between Preachers and Linguists, tongues and Miracles, Miracles and other spiritual Gifts, as if any of these were our own,
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and that he rose againe the third day according to the Scriptures, verse 3.4. The Scriptures therefore are the grounds, & foundation of Apostolike building.
and that he rose again the third day according to the Scriptures, verse 3.4. The Scriptures Therefore Are the grounds, & Foundation of Apostolic building.
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And that according to the Scriptures, all things came to passe, hee bringeth in eye-witnesses, verse, 5.6. Cephas the Foreman, and if his word would not bee taken, an eleuen more of the same ranke to justify it.
And that according to the Scriptures, all things Come to pass, he brings in Eyewitnesses, verse, 5.6. Cephas the Foreman, and if his word would not be taken, an eleuen more of the same rank to justify it.
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And least our Apostle might bee noted, as too confident vpon heare-say, last of all hee was seene of mee also (saith hee) as of one borne out of due time, the last and the least; but all comes to one, for whether it be I or they,
And lest our Apostle might be noted, as too confident upon hearsay, last of all he was seen of me also (Says he) as of one born out of due time, the last and the least; but all comes to one, for whither it be I or they,
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Doth it thereupon also follow, that our bodies shall likewise bee raised? Yes (saith the blessed Apostle) otherwise there were no avoiding of those prodigious absurdities, preaching and faith should bee vaine, the Apostles found false witnesses, the liuing, in their sinnes;
Does it thereupon also follow, that our bodies shall likewise be raised? Yes (Says the blessed Apostle) otherwise there were no avoiding of those prodigious absurdities, preaching and faith should be vain, the Apostles found false Witnesses, the living, in their Sins;
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as Christ did, then the Preaching of the Apostles is a foppery, the faith of Christians vaine, the forgiuenesse of their sinnes, a fancy, the hope of their dead, a delusion, their estate in this life, beyond all others the most wretched;
as christ did, then the Preaching of the Apostles is a foppery, the faith of Christians vain, the forgiveness of their Sins, a fancy, the hope of their dead, a delusion, their estate in this life, beyond all Others the most wretched;
and the Divell is most busie? that some are proud, and factious, standing vpon their gifts, to the vilifying and discouraging of their weaker brethren? others profane and peremptory, to reject all good order, irreuerently to abuse the Word and Sacraments,
and the devil is most busy? that Some Are proud, and factious, standing upon their Gifts, to the vilifying and discouraging of their Weaker brothers? Others profane and peremptory, to reject all good order, irreverently to abuse the Word and Sacraments,
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and turne all Gods graces into a customarie wantonnesse? On the other side, what hearers may be imagined to bee more vnderstanding of the Apostles Logicke, for setling of their own consciences against all Atheisticall opposers, and the profitable imparting of it to the strengthening of others? Every one therefore in his passage may rubbe out the Corne of such eares as hee liketh.
and turn all God's graces into a customary wantonness? On the other side, what hearers may be imagined to be more understanding of the Apostles Logic, for settling of their own Consciences against all Atheistical opposers, and the profitable imparting of it to the strengthening of Others? Every one Therefore in his passage may rub out the Corn of such ears as he liketh.
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and thrice happy is that beneficed man, who hath so payed his first fruits. When the witty Athenians heard this doctrine of the Resurrection of the dead, Act. 17. howsoeuer some Epicures, and Stoicks gaine sayd, verse 18. others mocked, verse 32. yet the wiser sort were desirous to haue it repeated againe, and certaine claue vnto Paul, and beleeued, of the Noblest and best ranke amongst them,
and thrice happy is that beneficed man, who hath so paid his First fruits. When the witty Athenians herd this Doctrine of the Resurrection of the dead, Act. 17. howsoever Some Epicureans, and Stoics gain said, verse 18. Others mocked, verse 32. yet the Wiser sort were desirous to have it repeated again, and certain clave unto Paul, and believed, of the Noblest and best rank among them,
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Wee are all Christian Peripatetiques (B.) and therefore as our Apostle elsewhere admonisheth vs, NONLATINALPHABET, must walk honestly as in the day, and be armed against the Epicurisme and Stoicisme of such brutish opposers.
we Are all Christian Peripatetics (B.) and Therefore as our Apostle elsewhere Admonisheth us,, must walk honestly as in the day, and be armed against the Epicurism and Stoicism of such brutish opposers.
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] If I did not purposely now abstaine from controversies, I could here from this particle NONLATINALPHABET, referred to the word NONLATINALPHABET, now is Christ the first Fruites, take occasion to discusse against some needlesse muttering in these dayes.
] If I did not purposely now abstain from controversies, I could Here from this particle, referred to the word, now is christ the First Fruits, take occasion to discuss against Some needless muttering in these days.
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First, what became of the Fathers before the Resurrectiō of Christ? whether they were in Limbo (which Bellarmine in his sermons of the Resurrection, takes for a ground,
First, what became of the Father's before the Resurrection of christ? whither they were in Limbo (which Bellarmine in his Sermons of the Resurrection, Takes for a ground,
or else enjoy the presence of God, in a degree of happinesse, competent to soules separated: as also from the word Christ, referred to NONLATINALPHABET Christ raised, to require whether this were done by his owne Power, as Redeemer, or else by Gods Omnipotencie, helping His inferioritie, as a distinct Agent, with that ability that he wanted in himselfe, for such an archieuement.
or Else enjoy the presence of God, in a degree of happiness, competent to Souls separated: as also from the word christ, referred to christ raised, to require whither this were done by his own Power, as Redeemer, or Else by God's Omnipotency, helping His inferiority, as a distinct Agent, with that ability that he wanted in himself, for such an Achievement.
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whether the Godhead, or manhood? or if the manhood, whether the body only, or Soule, or both, or how? The Schoolmen you know make work for such speculations, vpon the 3. of the sentences, 21. distinct and the 3. part of Aquinas the 53. question.
whither the Godhead, or manhood? or if the manhood, whither the body only, or Soul, or both, or how? The Schoolmen you know make work for such speculations, upon the 3. of the sentences, 21. distinct and the 3. part of Aquinas the 53. question.
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The practice whereof we haue in Abulensis on the 22. of Matth spending at least 24. disputations vpon this and the like curiosities. And lastly, quarrels might arise,
The practice whereof we have in Abulensis on the 22. of Matthew spending At least 24. disputations upon this and the like curiosities. And lastly, quarrels might arise,
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and are pickt, from the words NONLATINALPHABET, from the dead, what should bee the terminus, or bound, from whence the Soule of Christ returned, whether from Purgatorie, or the prison of the Patriarckes? (as too many haue ventered to define) or from Paradice, or Hades of Blessed Spirits, as others would haue it;
and Are picked, from the words, from the dead, what should be the terminus, or bound, from whence the Soul of christ returned, whither from Purgatory, or the prison of the Patriarchs? (as too many have ventured to define) or from Paradise, or Hades of Blessed Spirits, as Others would have it;
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But this dayes solemnitie, houres compasse, places custome, your expectations, should bee wronged, to bee so entertained, being content (I trust) to take by the way in grosse:
But this days solemnity, hours compass, places custom, your Expectations, should be wronged, to be so entertained, being content (I trust) to take by the Way in gross:
First, that the Fathers before Christ, and those that follow, like the Cherubims within the vayle, looke vpon the same Mercy-seat: For Christ was the Lambe slayne from the beginning of the World, in Gods immutable purpose,
First, that the Father's before christ, and those that follow, like the Cherubims within the Vail, look upon the same Mercy-seat: For christ was the Lamb slain from the beginning of the World, in God's immutable purpose,
and therefore takes away the sinnes of the World, as well before, as after this actuall Resurrection. Brethren, I would not haue you ignorant (faith our blessed Apostle) that all our Fathers were vnder the cloud, and in the Sea;
and Therefore Takes away the Sins of the World, as well before, as After this actual Resurrection. Brothers, I would not have you ignorant (faith our blessed Apostle) that all our Father's were under the cloud, and in the Sea;
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Secondly, that the Person of this Christ was raysed, the Godhead (one with the Father and the Holy Ghost, and the same Actor in all externall effects) reducing,
Secondly, that the Person of this christ was raised, the Godhead (one with the Father and the Holy Ghost, and the same Actor in all external effects) reducing,
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Thirdly, that this returne both of soule and body, was from the state of the dead, by loosing the fetters of death and Hell, in which it was impossible hee should be with holden, Acts 2.24.
Thirdly, that this return both of soul and body, was from the state of the dead, by losing the fetters of death and Hell, in which it was impossible he should be with held, Acts 2.24.
This may satisfie for the present, those that can content themselues to bee wise with sobriety. My progresse therefore shall rather touch on these especiall passages, that concerne the mayne. First, how this resurrection of our Sauiour in the old Testament was prefigured and fore-prophecied. Then,
This may satisfy for the present, those that can content themselves to be wise with sobriety. My progress Therefore shall rather touch on these especial passages, that concern the main. First, how this resurrection of our Saviour in the old Testament was prefigured and foreprophecied. Then,
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Afterward, how vncontrolably witnessed, both on the present day, when it was done, as also in the forty dayes, wherein hee conversed with his Disciples,
Afterwards, how uncontrollably witnessed, both on the present day, when it was done, as also in the forty days, wherein he conversed with his Disciples,
before his ascension. For this especially maketh for the setling of our Faith in this grand Article. This is opus diei, the work of the day, which Satan cannot endure wee should take due notice of:
before his Ascension. For this especially makes for the settling of our Faith in this grand Article. This is opus Die, the work of the day, which Satan cannot endure we should take due notice of:
'tis to good purpose therefore, though no new thing may bee brought to informe the vnderstanding, to set the meditations notwithstanding on working, to recount with Selah's and Halleluiah's, Tehillah's, and Tephillah's, all praises and thanksgiuings for the infinite benefites we haue receiued.
it's to good purpose Therefore, though no new thing may be brought to inform the understanding, to Set the meditations notwithstanding on working, to recount with Selah's and Halleluiah's, Tehillah's, and Tephillah's, all praises and thanksgivings for the infinite benefits we have received.
5. And here for the old Testament, if the bringing of Ioseph out of the pit and prison, Moses from among the flags; Samsons rising at mid-night from the middest of his enemies,
5. And Here for the old Testament, if the bringing of Ioseph out of the pit and prison, Moses from among the flags; Samsons rising At midnight from the midst of his enemies,
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the quitting of the three Children from the Furnace, and Daniel from the Lions denne (which the Fathers take as Types of the Resurrection ) should be called in question;
the quitting of the three Children from the Furnace, and daniel from the Lions den (which the Father's take as Types of the Resurrection) should be called in question;
and trauelling in the greatnes of his strength? What is meant by his treading the Wine-presse alone; and stayning all his rayment with the blood of the trampled,
and travelling in the greatness of his strength? What is meant by his treading the Winepress alone; and staining all his raiment with the blood of the trampled,
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but the victorie of Christ ouer death, and hell, in this day of his Resurrection? This the Father himselfe acknowledgeth, Psalm. 2.7. Thou art my beloued Sonne, this day haue I begotten thee:
but the victory of christ over death, and hell, in this day of his Resurrection? This the Father himself acknowledgeth, Psalm. 2.7. Thou art my Beloved Son, this day have I begotten thee:
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which according to the Apostles comment, Acts 13.33. is referred not to his Eternall generation, or temporall incarnation, but to this (hodie) of his resurrection. Of the same, the Sonne interprets the being of Ionas in the Whales belly, Matth. 12.39.
which according to the Apostles comment, Acts 13.33. is referred not to his Eternal generation, or temporal incarnation, but to this (hodie) of his resurrection. Of the same, the Son interprets the being of Ionas in the Whale's belly, Matthew 12.39.
And who knowes not that the holy Ghost by two Apostles, both Saint Peter and Saint Paul, denyes that Text in the 16. Psalme, Thou shalt not leaue my soule in hel, to be properly meant of David, but principally, (though Typically) of that holy One, who lay not so long buried as to see corruption.
And who knows not that the holy Ghost by two Apostles, both Saint Peter and Saint Paul, Denies that Text in the 16. Psalm, Thou shalt not leave my soul in hell, to be properly meant of David, but principally, (though Typically) of that holy One, who lay not so long buried as to see corruption.
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Behold, we goe vp to Ierusalem, and the Sonne of man shalbe betrayed vnto the chiefe Priests, and vnto the Scribes, and they shal condemne him to death,
Behold, we go up to Ierusalem, and the Son of man shall betrayed unto the chief Priests, and unto the Scribes, and they shall condemn him to death,
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And howsoeuer the Iewes tooke advantage of a speech of his to this purpose, Destroy this temple, and in three daies I wil raise it vp, Ioh. 2.19. and made it the chiefe ground of their accusation against him, Matth. 26.61.
And howsoever the Iewes took advantage of a speech of his to this purpose, Destroy this temple, and in three days I will raise it up, John 2.19. and made it the chief ground of their accusation against him, Matthew 26.61.
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Yet their importunity with Pilate, to haue his Sepulchre sealed, and their care to set a watch about it, of their owne faction, discouered their more then suspition, that hee might rise againe,
Yet their importunity with Pilate, to have his Sepulchre sealed, and their care to Set a watch about it, of their own faction, discovered their more then suspicion, that he might rise again,
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If a man should but deale with the fee'd Ianizaries of the High Priests and Scribes, vpon their owne grounds, their owne testimonie were enough to convince them.
If a man should but deal with the feed Janizaries of the High Priests and Scribes, upon their own grounds, their own testimony were enough to convince them.
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His Disciples, a few, and silly vnarmed men, that were at their wittes ende, to thinke what should become of themselues, a poore sort of scattered sheep of a smitten Shepheard, that fled from him when hee was yet aliue, would they vpon the suddaine bee so hardy,
His Disciples, a few, and silly unarmed men, that were At their wits end, to think what should become of themselves, a poor sort of scattered sheep of a smitten Shepherd, that fled from him when he was yet alive, would they upon the sudden be so hardy,
so vnlikely to take effect, so hazardous to the vndertakers, so little beneficiall, if they had successe? why had they not then attempted to doe it (as Chrysostome well obserueth) the first night,
so unlikely to take Effect, so hazardous to the undertakers, so little beneficial, if they had success? why had they not then attempted to do it (as Chrysostom well observeth) the First night,
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For if the Souldiers were asleep (as they blanch the matter) quomodo furtum viderunt? (sayeth Rhemigius out of Saint Augustine ) how could they witnesse that his Disciples stole him? But if they were waking and saw it, what letted them to hinder it,
For if the Soldiers were asleep (as they blanch the matter) quomodo Furtum viderunt? (Saith Rhemigius out of Saint Augustine) how could they witness that his Disciples stole him? But if they were waking and saw it, what letted them to hinder it,
for company, and that of knowne and holy Saints, long before that time buried, and their bodily appearing vnto divers, to shew there was somewhat more then the theft of a few poore fishermen, which was accompanied with the strangenesse of so great a miracle. All which circumstances notwithstanding, might bee spared in regard of the proofes that followe, which doubtlesse are so distinctly registred by the Penmen of the Holy Ghost, not to be taken in grosse, but particularly considered,
for company, and that of known and holy Saints, long before that time buried, and their bodily appearing unto diverse, to show there was somewhat more then the theft of a few poor fishermen, which was accompanied with the strangeness of so great a miracle. All which Circumstances notwithstanding, might be spared in regard of the proofs that follow, which doubtless Are so distinctly registered by the Penmen of the Holy Ghost, not to be taken in gross, but particularly considered,
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6. Some later Divines, for order and memory, ranke them into Apparitions, and Testimonies. His appearances afore his Resurrection were either the same day it was done,
6. some later Divines, for order and memory, rank them into Apparitions, and Testimonies. His appearances afore his Resurrection were either the same day it was done,
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The same day, wee read that he appeared fiue times. To Mary Magdalen, out of whom hee had cast seuen Divels, making so notorious a Convert, the first Evangelist of his Resurrection, Mar. 16.19. To her againe, and the other Mary, admitting them then to touch his feete, and worship, and to carry newes thereof to the Disciples, Math. 28.9.
The same day, we read that he appeared fiue times. To Marry Magdalen, out of whom he had cast seuen Devils, making so notorious a Convert, the First Evangelist of his Resurrection, Mar. 16.19. To her again, and the other Marry, admitting them then to touch his feet, and worship, and to carry news thereof to the Disciples, Math. 28.9.
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and taking them so together, that if one would not trust his owne eyes, he might bee confirmed by his fellowes, who saw it as well as himselfe, Iohn 20.19.
and taking them so together, that if one would not trust his own eyes, he might be confirmed by his Fellows, who saw it as well as himself, John 20.19.
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In the forty daies after, we haue sixe of the like appearances. To the Apostles, (and Thomas being among them) eight daies after, whose doubting gaue occasion for the farther instruction of all, Iohn. 20.27. To Peter and sixe more of the Disciples, as they were a fishing at the sea of Tiberias, Iohn 21.2.
In the forty days After, we have sixe of the like appearances. To the Apostles, (and Thomas being among them) eight days After, whose doubting gave occasion for the farther instruction of all, John. 20.27. To Peter and sixe more of the Disciples, as they were a fishing At the sea of Tiberias, John 21.2.
To Iames, (as some conjecture) for the strengthning him against his martyrdome, being the first of the Apostles that was to suffer, Acts 12. To the eleven Disciples vpon a mountaine in Galilee, to make good that he had promised by the women, Matt. 28. To more then fiue hundred brethren at once, mentioned here by our Apostle. And to all those last of all, that were present at his ascention, from the mount of Oliues, Actes 1. To which eleuen Apparitions, before his Ascension, if wee ad that to Saint Paul Actes 9. it will make vp the full dozen or Iury, to quit our cause, and cast opposers.
To James, (as Some conjecture) for the strengthening him against his martyrdom, being the First of the Apostles that was to suffer, Acts 12. To the eleven Disciples upon a mountain in Galilee, to make good that he had promised by the women, Matt. 28. To more then fiue hundred brothers At once, mentioned Here by our Apostle. And to all those last of all, that were present At his Ascension, from the mount of Olive, Acts 1. To which eleuen Apparitions, before his Ascension, if we and that to Saint Paul Acts 9. it will make up the full dozen or Jury, to quit our cause, and cast opposers.
From heauen, of Angels, Hee is risen, hee is not here, satisfie your owne eyes, come see the place where the Lord lay, Matth. 28. From women in earth, who were vnlike in such a case to vent a gull,
From heaven, of Angels, He is risen, he is not Here, satisfy your own eyes, come see the place where the Lord lay, Matthew 28. From women in earth, who were unlike in such a case to vent a gull,
because they scarce beleeued it themselues, They haue taken away (saith Mary Magdalen, who little thought of his rising) the Lord out of the sepulchre,
Because they scarce believed it themselves, They have taken away (Says Marry Magdalen, who little Thought of his rising) the Lord out of the Sepulchre,
and I know not where they haue laid him, Iohn 20. From the Disciples, who had eyes enow vpon them, to trippe them for fayling in the least circumstance:
and I know not where they have laid him, John 20. From the Disciples, who had eyes enough upon them, to trip them for failing in the least circumstance:
whereupon they esteemed the first relation of the women, as idle tales, before experience had taught them that the Lord was risen indeed, and had appeared to Simon, Luk. 24.34. These things were so sifted, so evident, so manifest on all hands beyond exception, that impudency it selfe might stand amazed, not daring in any sort to disavow it.
whereupon they esteemed the First Relation of the women, as idle tales, before experience had taught them that the Lord was risen indeed, and had appeared to Simon, Luk. 24.34. These things were so sifted, so evident, so manifest on all hands beyond exception, that impudence it self might stand amazed, not daring in any sort to disavow it.
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It was made apparant to Iewes and Gentiles of both professions, to Disciples and Souldiers, Clergy and Laity, to men and women, both sexes were satisfied, in the Evening and Morning no time excluded.
It was made apparent to Iewes and Gentiles of both professions, to Disciples and Soldiers, Clergy and Laity, to men and women, both sexes were satisfied, in the Evening and Morning no time excluded.
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In the garden, vpon the way, in the Citty, at the sea, vpon a mountaine in Galiley, vpon another, overlooking Ierusalem, within doore, without, no place ever shunned.
In the garden, upon the Way, in the city, At the sea, upon a mountain in Galilee, upon Another, overlooking Ierusalem, within door, without, no place ever shunned.
As neere as might be he came to their smelling, (if such a sence were fit to discerne in such a case) for hee breathed vpon them, they beheld him eate and drinke with them, of such meate as was by miracle provided for them, wherein tast might haue his portion in the discouery.
As near as might be he Come to their smelling, (if such a sense were fit to discern in such a case) for he breathed upon them, they beheld him eat and drink with them, of such meat as was by miracle provided for them, wherein taste might have his portion in the discovery.
It were strange therefore that touching, and handling, the sense of seeling, so often, so freely, by so many admitted, to make experiment about it's proper obiect, should in so maine a point bee deluded.
It were strange Therefore that touching, and handling, the sense of seeling, so often, so freely, by so many admitted, to make experiment about it's proper Object, should in so main a point be deluded.
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Some vpon the consideration of Satans absolute overthrow, hells harrowing, deaths swallowing vp in victory, will follow the conquerours triumphs, with their heartyest acclamations.
some upon the consideration of Satan absolute overthrow, Hells harrowing, death's swallowing up in victory, will follow the conquerors Triumphos, with their heartyest acclamations.
As the Israelites for their escape from Pharoah, Deborah for the defeating of Sisera, the Israelitish women for the overthrow of Golias, expressed their exceeding joy in set songs, and thankes-giuings: Much more every one in this case, should turne sacred Poets, and make holy Anthems, to their owne soules and consciences, to celebrate the solemnity of this Festivity. O what joy must it needs be to a good heart, to recount, that when the Devill and his complites had spit all their venome, against the only meanes of our Redemption,
As the Israelites for their escape from Pharaoh, Deborah for the defeating of Sisera, the Israelitish women for the overthrow of Goliath, expressed their exceeding joy in Set songs, and thanksgivings: Much more every one in this case, should turn sacred Poets, and make holy Anthems, to their own Souls and Consciences, to celebrate the solemnity of this Festivity. Oh what joy must it needs be to a good heart, to recount, that when the devil and his complites had spit all their venom, against the only means of our Redemption,
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when they had (as they supposed) taken the Lion in a trappe, deliuered him to the Iaylour Death, (if I may so speake) without bayle and mainprise, shackled him sure with bolts and seale,
when they had (as they supposed) taken the lion in a trap, Delivered him to the Jailer Death, (if I may so speak) without bail and mainprise, shackled him sure with bolts and seal,
and yee graues of the Saints, that yee could not keepe in your dead? It was the Lord that returned from the slaughter, leading captivity captiue, and now hauing drunke of the brooke in the way, lifted vp his head to be Ruler in the midst of his enemies. Long was it before his dearest Followers could bee possessed with this truth,
and ye graves of the Saints, that ye could not keep in your dead? It was the Lord that returned from the slaughter, leading captivity captive, and now having drunk of the brook in the Way, lifted up his head to be Ruler in the midst of his enemies. Long was it before his dearest Followers could be possessed with this truth,
The two Disciples could not rest in Emmaus, (howsoever like to be benighted,) but backe they must the same houre to Ierusalem, to acquaint their fellowes what had befalne them in their walke:
The two Disciples could not rest in Emmaus, (howsoever like to be benighted,) but back they must the same hour to Ierusalem, to acquaint their Fellows what had befallen them in their walk:
Amongst all which congregations, no doubt but the blessed Virgin his mother bare the most affectionate part, which notwithstanding is no where here mentioned:
among all which congregations, no doubt but the blessed Virgae his mother bore the most affectionate part, which notwithstanding is no where Here mentioned:
No (B.) we need not faine the Suns dancing, or Hermes vision, or Paschasinus holy well that was filled of his owne accord every Easter day, or the annuall rising,
No (B.) we need not feign the Suns dancing, or Hermes vision, or Paschasius holy well that was filled of his own accord every Easter day, or the annual rising,
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as vpon this day, of certaine bodies of Martyrs, in the sands of Aegypt, which some frivolously maintained, to amplifie the glory of this Resurrection.
as upon this day, of certain bodies of Martyrs, in the sands of Egypt, which Some frivolously maintained, to amplify the glory of this Resurrection.
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The commendations of Gods Iustice, which was to recompence so great humiliation with the like exaltation: the strengthening of our faith: the assurance of our hope: the reforming of our liues: the complement of our Salvation. Hee might haue added for a sixt out of the blessed Apostle, Hi mightily declaring himselfe to bee the Sonne of God, Rom. 1. But all these are in a manner comprised in the part of my text that followeth, being the effect and fruit of Christs Resurrection; surrection;
The commendations of God's justice, which was to recompense so great humiliation with the like exaltation: the strengthening of our faith: the assurance of our hope: the reforming of our lives: the compliment of our Salvation. He might have added for a sixt out of the blessed Apostle, Him mightily declaring himself to be the Son of God, Rom. 1. But all these Are in a manner comprised in the part of my text that follows, being the Effect and fruit of Christ Resurrection; surrection;
] I cannot more fitly enter vpon this second part of my text, then with the words of the Psalmist, When the Lord turned againe the captivity of Sion, then were wee like vnto them that dreame:
] I cannot more fitly enter upon this second part of my text, then with the words of the Psalmist, When the Lord turned again the captivity of Sion, then were we like unto them that dream:
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As old Iacob at the relation of his sonne Iosephs being aliue, Gen. 45. the newes was beyond expectation so good, that he tooke it for a dreame, rather then a true narration.
As old Iacob At the Relation of his son Joseph's being alive, Gen. 45. the news was beyond expectation so good, that he took it for a dream, rather then a true narration.
but by desert also, in satisfying the Iustice of God the Father, and paying the vtmost farthing, wherein mankinde had runne into arrerages. Become the first fruits.
but by desert also, in satisfying the justice of God the Father, and paying the utmost farthing, wherein mankind had run into arrearages. Become the First fruits.
You know (B.) by that which hath beene spoken, the antecedent being cleared, that Christ is risen againe, the consequent might be called in question, (& is by Faustus Socinus ) how thence it should follow that wee shall also bee raised? This the Apostle wisely foresaw,
You know (B.) by that which hath been spoken, the antecedent being cleared, that christ is risen again, the consequent might be called in question, (& is by Faustus Socinus) how thence it should follow that we shall also be raised? This the Apostle wisely foresaw,
As by man came death, so by man came the resurrection, and if in Adam mans nature offending, became the prisoner of death: why in the same restored by the Son of God, that assumed it to that purpose, should not all in the like sort be made aliue? It is true that some bodily rose againe before this Resurrection of Christ, as in the old Testament, the widowes sonne of Sareptaraised by Elias, the Sunamites son by Elisha, and another also at the touch of the same Prophets bones in the Sepulcher, long after he was buryed: as also in the New, the Centurions daughter, the widow's sonne of Naim, putrified Lazarus, the brother of Martha and Mary: But the case betweene their Resurrection and Christs, is much different.
As by man Come death, so by man Come the resurrection, and if in Adam men nature offending, became the prisoner of death: why in the same restored by the Son of God, that assumed it to that purpose, should not all in the like sort be made alive? It is true that Some bodily rose again before this Resurrection of christ, as in the old Testament, the Widows son of Sareptaraised by Elias, the Shunamites son by Elisha, and Another also At the touch of the same prophets bones in the Sepulcher, long After he was buried: as also in the New, the Centurions daughter, the widow's son of Nain, Putrified Lazarus, the brother of Martha and Marry: But the case between their Resurrection and Christ, is much different.
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Secondly, in the efficient, Christ rose by his owne victorious power, but these by vertue of this Resurrection of Christ, as our reformed Writers more fully haue declared.
Secondly, in the efficient, christ rose by his own victorious power, but these by virtue of this Resurrection of christ, as our reformed Writers more Fully have declared.
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9 The order in which this shall come to passe, and how the dead shall bee raised, what difference there shall bee betweene these corruptible carcasses of ours, and the same refined by this Resurrection, how in the Resurrection, one starre shall differ from another in glory, and what shall become of those that are found liuing vpon the earth, at the Lords comming, is fully added by our Apostle, in that which followeth my text,
9 The order in which this shall come to pass, and how the dead shall be raised, what difference there shall be between these corruptible carcases of ours, and the same refined by this Resurrection, how in the Resurrection, one star shall differ from Another in glory, and what shall become of those that Are found living upon the earth, At the lords coming, is Fully added by our Apostle, in that which follows my text,
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Christ is the beginning, the first borne, Colos. 1.18. the first begotten of the dead, Apoca. 1.5. The fayth in whose Resurrection shall saue vs, Rom. 10.9.
christ is the beginning, the First born, Colos 1.18. the First begotten of the dead, Apoc 1.5. The faith in whose Resurrection shall save us, Rom. 10.9.
And this he so insisteth vpō in all his trialls, as though the Creed of a Christian had consisted of no more articles. In his tossing betweene the Pharisees & Sadduces, Men and brethren (saith he) I am a Pharise, the sonne of a Pharise, of the hope & Resurrection of the dead I am called in question, Act. 23.6.
And this he so insisteth upon in all his trials, as though the Creed of a Christian had consisted of no more Articles. In his tossing between the Pharisees & Sadducees, Men and brothers (Says he) I am a Pharisee, the son of a Pharisee, of the hope & Resurrection of the dead I am called in question, Act. 23.6.
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After, before Felix the Governor, I haue hope towards God, which they themselues allow, that there shall bee a resurrection of the dead both of iust and vniust, Act. 24.16. before Festus and Agrippa, Why should it bee thought a thing incredible with you, that God should raise the dead? Chap. 26.6.
After, before Felix the Governor, I have hope towards God, which they themselves allow, that there shall be a resurrection of the dead both of just and unjust, Act. 24.16. before Festus and Agrippa, Why should it be Thought a thing incredible with you, that God should raise the dead? Chap. 26.6.
And hauing therefore obtained helpe of God, I continue this witnessing both to small and great, saying none other things then these which Moses and the Prophets did say should come, that Christ should suffer,
And having Therefore obtained help of God, I continue this witnessing both to small and great, saying none other things then these which Moses and the prophets did say should come, that christ should suffer,
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and that hee should be the first that should rise againe, and should shew light vnto the people and to the Gentiles, verse 22.23. Hee had reference no doubt to that of Isaiah: Thy dead men shall liue, together with my dead body shall they rise:
and that he should be the First that should rise again, and should show Light unto the people and to the Gentiles, verse 22.23. He had Referente no doubt to that of Isaiah: Thy dead men shall live, together with my dead body shall they rise:
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as Simon Magus, and his adherents, the Ophytes, Valentinians and Carpocratians. The second, admitting the Resurrection of the body, imagined it to bee so altered,
as Simon Magus, and his adherents, the Ophytes, Valentinians and Carpocratians. The second, admitting the Resurrection of the body, imagined it to be so altered,
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To refute this fancy, wherewith Eutychus Bishop of Constantinople much troubled the Church, Gregorius (before hee had the title of Great or Pope ) made a journey thither from Rome, and handled the matter so wisely before Tiberius the Emperour, that Eutychus's book de Resurrectione was adjudged to the fire.
To refute this fancy, wherewith Eutychus Bishop of Constantinople much troubled the Church, Gregorius (before he had the title of Great or Pope) made a journey thither from Room, and handled the matter so wisely before Tiberius the Emperor, that Eutychus's book the Resurrection was adjudged to the fire.
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A fit dispatch also for the Divellish pamphlets of Ostorodius and his damnable associates, which now in this Sunneshine of the Gospell, (among diuers farre worse) set abroach the same opinion.
A fit dispatch also for the Devilish pamphlets of Ostorodius and his damnable associates, which now in this Sunshine of the Gospel, (among diverse Far Worse) Set abroach the same opinion.
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The third heresie is laid to the charge of Origen by Theophilus Alexandrinus, as though hee should hold the Resurrection of the Bodie with such a clause, that after it had risen once,
The third heresy is laid to the charge of Origen by Theophilus Alexandrian, as though he should hold the Resurrection of the Body with such a clause, that After it had risen once,
As little heede is to bee giuen to the imputations of Guido Garmelitanus against the Arminians, putting on them, that they hold Christ rose vpon the Saturday, which Alphonsus makes the fourth Heresie.
As little heed is to be given to the imputations of Guido Garmelitanus against the Arminians, putting on them, that they hold christ rose upon the Saturday, which Alphonsus makes the fourth Heresy.
For who findes not by Fryer Waldensis, and Widdiford, against Wickliffe, Peter Cluniacensis, against the Petrobrusians, Bernard of Lutzenburg and others, against the Waldenses, what small trust is to be giuen to such relators,
For who finds not by Fryer Waldensis, and Widdiforth, against Wickliffe, Peter Cluniacensis, against the Petrobrusians, Bernard of Lutzenburg and Others, against the Waldenses, what small trust is to be given to such relators,
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when the Authors cannot be had, to speake for themselues? Last of all, there wanted not those who affirmed, that in the Resurrection no women should bee found,
when the Authors cannot be had, to speak for themselves? Last of all, there wanted not those who affirmed, that in the Resurrection no women should be found,
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but all then should bee turned into men; abusing that place of the Apostle, Ephes. 4.13. of the growing of al vnto a perfect man, vnto the measure of the fulnesse of the stature of Christ.
but all then should be turned into men; abusing that place of the Apostle, Ephesians 4.13. of the growing of all unto a perfect man, unto the measure of the fullness of the stature of christ.
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as homo, both sexes, and wittily concluding out of the 22. of Matthew, where our Saviour tells vs, that in the Resurrection they neither marry, nor are giuen in marriage:
as homo, both sexes, and wittily concluding out of the 22. of Matthew, where our Saviour tells us, that in the Resurrection they neither marry, nor Are given in marriage:
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erunt ergo qui vel nubere hîc solent, vel ducere vxores, sed ibi hoc non faciunt. Therefore shall then (saith he) bee the parties which on earth were married,
erunt ergo qui vel nubere hîc solent, vel ducere vxores, sed There hoc non faciunt. Therefore shall then (Says he) be the parties which on earth were married,
or marriageable, but there they shall bee freed (as the Angels ) from any such relations of man and wife. Now partly to giue some satisfaction to curious demanders,
or marriageable, but there they shall be freed (as the Angels) from any such relations of man and wife. Now partly to give Some satisfaction to curious demanders,
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Iustine Martyr, Athenagoras, & Tertullian, to cōvince the Gentiles; Irenaeus, Ephrem, and Augustine, to stop the mouthes of Heretikes, Gregory Nissene, Chrysostome, Cyprian, and Ambrose, labour especially in a concionatory and Paraeneticall kinde of straine (wherein they were excellent) to settle the conscience, perswade the will,
Justin Martyr, Athenagoras, & Tertullian, to convince the Gentiles; Irnaeus, Ephrem, and Augustine, to stop the mouths of Heretics, Gregory Nissene, Chrysostom, Cyprian, and Ambrose, labour especially in a concionatory and Paraenetical kind of strain (wherein they were excellent) to settle the conscience, persuade the will,
Saint Hierome binds himselfe against the particular errours of Iohn, Bishop of Ierusalem: Damascen the Greeke master of the sentences, is full of collections out of the Ancients. Lactantius, Prudentius, Hilarie and Paulinus, tooke a delight to hallow their divine straine in Poetrie with so sacred a subject.
Saint Jerome binds himself against the particular errors of John, Bishop of Ierusalem: Damascene the Greek master of the sentences, is full of collections out of the Ancients. Lactantius, Prudentius, Hillary and Paulinus, took a delight to hallow their divine strain in Poetry with so sacred a Subject.
Sedulius though it not enough to intitle the memorable Story of the Bible, which he had comprised in verse in foure bookes, O pus Baschale, Easter worke:
Sedulius though it not enough to entitle the memorable Story of the bible, which he had comprised in verse in foure books, Oh pus Baschale, Easter work:
which the last Bibliotheca Patrum hath now also taken in, from the Library of Peter Pithaeus. The time allotted will scarce giue leaue, to point but at the scope of each of them.
which the last Bibliotheca Patrum hath now also taken in, from the Library of Peter Pithaëus. The time allotted will scarce give leave, to point but At the scope of each of them.
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Their Philosophicall answeres out of the grounds of the Physickes, to shew the possibilitie of it, their reasons borrowed from the Ethickes, to proue how it stands with conveniency and iustice, and their excellent similitudes of the Phoenix, corne, corne, the rifing of the Sunne after his setting, and the like to illustrate the same, are testimonies of their extraordinary learning, paynes,
Their Philosophical answers out of the grounds of the Physics, to show the possibility of it, their Reasons borrowed from the Ethics, to prove how it Stands with conveniency and Justice, and their excellent Similitudes of the Phoenix, corn, corn, the rifing of the Sun After his setting, and the like to illustrate the same, Are testimonies of their extraordinary learning, pains,
wee can talke of it vpon occasion, acknowledge it to bee an especiall Article of our Creede, brand with the deserued note of Infidell, him that in any sort should question it:
we can talk of it upon occasion, acknowledge it to be an especial Article of our Creed, brand with the deserved note of Infidel, him that in any sort should question it:
or of the vertue of the first fruits, whereby the whole masse is hallowed, or the happy condition of those, who are not dead, but sleepe, and reposed in their graues,
or of the virtue of the First fruits, whereby the Whole mass is hallowed, or the happy condition of those, who Are not dead, but sleep, and reposed in their graves,
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but the emulation was about the time, who in every circumstance should be most exact. Pope Victor and his adherents were for the Sunday, in regard that it was the day of the weeke, that our Lord rose from the dead.
but the emulation was about the time, who in every circumstance should be most exact. Pope Victor and his adherents were for the Sunday, in regard that it was the day of the Week, that our Lord rose from the dead.
These pretended traditions from Iames and Iohn: the other from Saint Peter and Saint Paul: And when Irenaeus and other good men that interposed, were not able to take vp the matter, the Councell of Nice became so farre Vmpyre for the Sunday, (as wee finde related by Athanasius and Eusebius, ) and Constantine the Emperour,
These pretended traditions from James and John: the other from Saint Peter and Saint Paul: And when Irnaeus and other good men that interposed, were not able to take up the matter, the Council of Nicaenae became so Far Vmpyre for the Sunday, (as we find related by Athanasius and Eusebius,) and Constantine the Emperor,
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so strongly backed it with his Imperiall letter, (which is yet to shew in Socrates and Theodoret ) that the not-conforming to the Councels ordering in that behalfe, was made abranch of the Quarto-desimanian heresie. How justly this was done,
so strongly backed it with his Imperial Letter, (which is yet to show in Socrates and Theodoret) that the not-conforming to the Counsels ordering in that behalf, was made abranch of the Quarto-desimanian heresy. How justly this was done,
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those that desire to bee farther informed in the point, may read what Hospinian de origine Festorum: Bellarmine in his 3d booke de cultu Sanctorum, cap.
those that desire to be farther informed in the point, may read what Hospinian de origine Festivals: Bellarmine in his 3d book de cultu Sanctorum, cap.
12. Morney in the beginning of his booke of the mysterie of iniquity, haue gathered out of the Ancients: only I may not omit that which a Reuerend Bishop of our Church hath farther obserued:
12. Morney in the beginning of his book of the mystery of iniquity, have gathered out of the Ancients: only I may not omit that which a Reverend Bishop of our Church hath farther observed:
Should wee esteeme so highly of every Lords day, that it may not be prophaned, or (because it is de iure divino ) by the Church altered? And should Easter day, which containeth the ground of the change, from the Iewish Sabbath, to our Sunday, the archetype (as he calls it) or the prototype of all Sundaies in the yeere, bee in any sort scanted of its due celebration? What should I speake of the Cycli Paschales, or the golden number, sent by the Alexandrians to the Romans, as a rare invention in golden letters, for a directiue Calender, to find out the true seat of Easter, when Hyppolitus the Martyrs Prime (for now we so commonly call it) was found erroneous? Dionysius (also a Martyr) and Bishop of Alexandria, was ready to mend it;
Should we esteem so highly of every lords day, that it may not be Profaned, or (Because it is de iure divino) by the Church altered? And should Easter day, which Containeth the ground of the change, from the Jewish Sabbath, to our Sunday, the archetype (as he calls it) or the prototype of all Sundaies in the year, be in any sort scanted of its due celebration? What should I speak of the Cycles Paschales, or the golden number, sent by the Alexandrians to the Roman, as a rare invention in golden letters, for a directive Calender, to find out the true seat of Easter, when Hippolytus the Martyrs Prime (for now we so commonly call it) was found erroneous? Dionysius (also a Martyr) and Bishop of Alexandria, was ready to mend it;
Victor of Aquitaine, Prosper; Victor Capuanus, and Dionysius Exiguus, the former Victor. And when about the yeare 454. neere vpon the Councell of Calcedon, Easter fell so high in Aprill, that that they doubted they were in the wrong, what adoe keepes Leo in his Epistles to Paschasinus of Lilibaeum in Sicily, to Iulian Bishop of the Ile of Coos, to the Emperour Martian himselfe,
Victor of Aquitaine, Prosper; Victor Capuan, and Dionysius Exiguus, the former Victor. And when about the year 454. near upon the Council of Calcedon, Easter fell so high in April, that that they doubted they were in the wrong, what ado keeps Leo in his Epistles to Paschasius of Lilybaeum in Sicily, to Iulian Bishop of thee I'll of Coos, to the Emperor Martian himself,
Vpon which occasion, we haue that Fathers 83. Epistle, to the BB. of Aemilia, and Innocents letter to Aurelius, Bishop of Carthage, intreating him to call a Synode, that the matter might be more fully bated.
Upon which occasion, we have that Father's 83. Epistle, to the BB. of Emilia, and Innocents Letter to Aurelius, Bishop of Carthage, entreating him to call a Synod, that the matter might be more Fully bated.
So highly they valued this times solemnity, in regard of the first fruits consecrated in Christs Resurrection, that they held the fayling in the smallest circumstance, a note of ingratitude,
So highly they valued this times solemnity, in regard of the First fruits consecrated in Christ Resurrection, that they held the failing in the Smallest circumstance, a note of ingratitude,
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and a kinde of sacriledge. To prevent therefore such inconveniences in calculation, the taske at length was layd on those of Alexandria, as held the best Mathematicians after Ptolemies time.
and a kind of sacrilege. To prevent Therefore such inconveniences in calculation, the task At length was laid on those of Alexandria, as held the best Mathematicians After Ptolemies time.
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Eusebius mentioneth some of these Epistles, sent first by Dionysius even vnder the persecution. Three of that kinde are now extant vnder the name of Theophilus Alexandrinus, translated into Latine by Saint Hierome, and lastly reprinted in the last Bibliotheca Patrum at Colen, containing, besides the evidence of the custome of keeping Easter, matter well worth the reading.
Eusebius mentioneth Some of these Epistles, sent First by Dionysius even under the persecution. Three of that kind Are now extant under the name of Theophilus Alexandrian, translated into Latin by Saint Jerome, and lastly Reprinted in the last Bibliotheca Patrum At Colen, containing, beside the evidence of the custom of keeping Easter, matter well worth the reading.
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And to intimate that onely, which time will not suffer mee farther to enlarge, a man, shall hardly turne ouer the Ancients, but euer and anon hee shall fall vpon Sermons, or Homilies for Easter, questions and answers concerning the exact forme of keeping Easter: Hymnes and Anthems composed for the celebration of Easter: Facts of greatest consequence reserued,
And to intimate that only, which time will not suffer me farther to enlarge, a man, shall hardly turn over the Ancients, but ever and anon he shall fallen upon Sermons, or Homilies for Easter, questions and answers Concerning the exact Form of keeping Easter: Hymns and Anthems composed for the celebration of Easter: Facts of greatest consequence reserved,
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The feast of first fruits, this rosh hashanah, (containing many mysteries, besides common solemnities) this holy time of Easter: It is strange, to obserue how many bookes wee finde written together, by the most devout men,
The feast of First fruits, this rosh Hashanah, (containing many Mysteres, beside Common solemnities) this holy time of Easter: It is strange, to observe how many books we find written together, by the most devout men,
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even in times of persecution, by Anatolius Bishop of Laodicea, Theophylus, of Caesarea, Baccillus, of Corinth, Meli•o, of Sardis, Irenaeus, of Lions, Hyppolitus, the Martyr,
even in times of persecution, by Anatolius Bishop of Laodicea, Theophilus, of Caesarea, Bacillus, of Corinth, Meli•o, of Sardis, Irnaeus, of Lions, Hippolytus, the Martyr,
and Athanasius wanting a fit place, would needs notwithstanding keepe Easter: the one, in a spacious roome built for the publike Baths of Constantinople; the other, in a Church at Alexandria not consecrated:
and Athanasius wanting a fit place, would needs notwithstanding keep Easter: the one, in a spacious room built for the public Baths of Constantinople; the other, in a Church At Alexandria not consecrated:
12 And to come at length to our owne selues, and customes, derived from sacred antiquity, what meanes our preparation by a Lentfast, the solemne repetition of these Easter Sermons, rather then any other, the extraordinary concourse to the Lords supper, at this time of the yeere especially,
12 And to come At length to our own selves, and customs, derived from sacred antiquity, what means our preparation by a Lentfast, the solemn repetition of these Easter Sermons, rather then any other, the extraordinary concourse to the lords supper, At this time of the year especially,
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but to draw vs by all circumstances, to reckon with him for our Easter duties, that hath so effectually payed our first fruits for vs, at this holy time of Easter? What these duties are, our Apostle elsewhere sheweth.
but to draw us by all Circumstances, to reckon with him for our Easter duties, that hath so effectually paid our First fruits for us, At this holy time of Easter? What these duties Are, our Apostle elsewhere shows.
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why seeke we not those things which are aboue? Col. 3.1. Our dulnesse in our vocations, deadnesse in our devotions, faintnesse at the approach of death, and the graue, are arguments that these Resurrection Sermons cannot be too often repeated. Wherefore, brethren, be ye stedfast and immoveable, alwaies abounding in this worke of the Lord, for as much as you know that your labour is not in vaine in the Lord. For what crosse or temptation can amaze a Christian soule, that can make but the true vse of this short text, Christ is risen againe, and become the first fruits of them that slept? Turne such a man to fight with beasts, after the manner of men;
why seek we not those things which Are above? Col. 3.1. Our dulness in our vocations, deadness in our devotions, faintness At the approach of death, and the graven, Are Arguments that these Resurrection Sermons cannot be too often repeated. Wherefore, brothers, be you steadfast and immoveable, always abounding in this work of the Lord, for as much as you know that your labour is not in vain in the Lord. For what cross or temptation can amaze a Christian soul, that can make but the true use of this short text, christ is risen again, and become the First fruits of them that slept? Turn such a man to fight with beasts, After the manner of men;
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Vpon this affiance he will professe with old Ignatius, that it belongeth to Gods wheate, to be ground with beasts teeth: he will resolutely, with Saint Laurence on the Gridiron, offer both sides to bee broyled. In Iosses, in sicknesse, in disgraces, in all assaults of Satan, in the pangs of death, hee will bee alwaies repeating with Iob, I know that my redeemer liueth, and that he shall stand at the latter day vpon the earth, and though after my skin, wormes destroy this body,
Upon this affiance he will profess with old Ignatius, that it belongeth to God's wheat, to be ground with beasts teeth: he will resolutely, with Saint Laurence on the Gridiron, offer both sides to be broiled. In Josses, in sickness, in disgraces, in all assaults of Satan, in the pangs of death, he will be always repeating with Job, I know that my redeemer lives, and that he shall stand At the latter day upon the earth, and though After my skin, worms destroy this body,
so surely grounded, so fit to be applyed, That Christ is risen from the dead, hath satisfied the vtmost farthing, hath broken vp the prison, turned the death of the faithfull into a sleepe, out of which, by vertue of his Resurrection, they are to awake againe, vnto a farre more happy estate.
so surely grounded, so fit to be applied, That christ is risen from the dead, hath satisfied the utmost farthing, hath broken up the prison, turned the death of the faithful into a sleep, out of which, by virtue of his Resurrection, they Are to awake again, unto a Far more happy estate.
neither with the leauen of malice and wickednes, nor dicing, nor absurd dancing, or ridiculous legendpreaching to make the people laugh, which Durand and Beleth commend in their popish Bishops, as Hospinian at large declareth,
neither with the leaven of malice and wickedness, nor dicing, nor absurd dancing, or ridiculous legendpreaching to make the people laugh, which Durand and Beleth commend in their popish Bishops, as Hospinian At large Declareth,
Tell it out among the heathen, and when our children or Iuniors shall aske, what meane these solemnities at this time that the Church is so carefull to obserue, before any other;
Tell it out among the heathen, and when our children or Juniors shall ask, what mean these solemnities At this time that the Church is so careful to observe, before any other;
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let vs amply relate vnto them, how we were vtterly lost in Adam, and became the prisoners of sinne, death and hell: but now is Christ risen againe, the first fruits of them that sleepe, for their everlasting recovery;
let us amply relate unto them, how we were utterly lost in Adam, and became the Prisoners of sin, death and hell: but now is christ risen again, the First fruits of them that sleep, for their everlasting recovery;
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O thou therefore that of stones canst raise vp children vnto Abraham, and reviued'st Lazarus when hee stanke in his graue, make our dead hearts sensible of the vertue of thy Resurrection, that seconding thy first fruits with a serious awaking to righteousnesse, wee may triumphantly meete death in the face with this happy NONLATINALPHABET, O death, where is thy sting? ô graue where is thy victory? Heare vs ô Lord,
O thou Therefore that of stones Canst raise up children unto Abraham, and reviued'st Lazarus when he stank in his graven, make our dead hearts sensible of the virtue of thy Resurrection, that seconding thy First fruits with a serious awaking to righteousness, we may triumphantly meet death in the face with this happy, Oh death, where is thy sting? o graven where is thy victory? Hear us o Lord,
St Ambrose giues the reason in his sixt booke and 39. Epistle, because true Rest and security keepe their residence in heaven onely, and not here on earth:
Saint Ambrose gives the reason in his sixt book and 39. Epistle, Because true Rest and security keep their residence in heaven only, and not Here on earth:
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so feared abroad, so compassed on every side with inward and outward blessings, had at length beene sufficiently guarded from any extraordinary attempts of traitours or treason. Hee had so miraculously escaped Saul, subdued the Philistims, recouered Ierusalent from the obstinate Iebusites, the finger of God appeared in all his actions,
so feared abroad, so compassed on every side with inward and outward blessings, had At length been sufficiently guarded from any extraordinary attempts of Traitors or treason. He had so miraculously escaped Saul, subdued the philistines, recovered Jerusalent from the obstinate Jebusites, the finger of God appeared in all his actions,
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and his owne valour and experience famous amongst his subiects and borderers, so that desperatnesse it selfe might haue trembled to haue giuen him the onset:
and his own valour and experience famous among his Subjects and borderers, so that desperateness it self might have trembled to have given him the onset:
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In the matter of Vriah, David in three respects had beene scandalously to blame, in murder, adultery, and the vnder hand betraying of a poore Innocent.
In the matter of Uriah, David in three respects had been scandalously to blame, in murder, adultery, and the under hand betraying of a poor Innocent.
The first where of, God repayed by the murder of his owne sonne Amnon, and the death of the childe begotten in adultery. The second, by the deflowring first of his daughter Tamar, by her owne brother,
The First where of, God repaid by the murder of his own son Amnon, and the death of the child begotten in adultery. The second, by the deflowering First of his daughter Tamar, by her own brother,
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and then of his owne wiues, by his incestuous son Absalom; whom as he raised out of his own bowels to turne traytour against him, (as appeareth in the fiue former chapters) so here he ordereth the malice of Sheba to rayse another commotion, justly punishing sinne by sinne, and working his owne ends, by such perverse instruments.
and then of his own wives, by his incestuous son Absalom; whom as he raised out of his own bowels to turn traitor against him, (as appears in the fiue former Chapters) so Here he Ordereth the malice of Sheba to raise Another commotion, justly punishing sin by sin, and working his own ends, by such perverse Instruments.
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The brand therefore of Absalom is scarce here quenched, whē Sheba steps forth to blow new coales of rebellion; Of which treacherous attempt of a disloyall & false hearted subject, against his most religious & lawfull Soueraigne, I haue taken in hand vpon this day and occasion, especially to treat of.
The brand Therefore of Absalom is scarce Here quenched, when Sheba steps forth to blow new coals of rebellion; Of which treacherous attempt of a disloyal & false hearted Subject, against his most religious & lawful Sovereign, I have taken in hand upon this day and occasion, especially to Treat of.
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Of all which, whiles I shall plainely discourse according to my tumultuous provision, I trust, my occasions shall priviledge mee from those sinister censures which passe vpon matters without due notice of circumstances.
Of all which, while I shall plainly discourse according to my tumultuous provision, I trust, my occasions shall privilege me from those sinister censures which pass upon matters without due notice of Circumstances.
the doctrine (I am sure) will not bee gaine said, being occasioned by this dayes celebration, against Traytours and Treasons, of which my Text containeth a notable example, with the occasion intimated in the first words.
the Doctrine (I am sure) will not be gain said, being occasioned by this days celebration, against Traitors and Treasons, of which my Text Containeth a notable Exampl, with the occasion intimated in the First words.
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3. And there happened to be there ] Casu, saith Iunius, with the Chaldy paraphrase. Accidit, saith Castalio. Forte fortunâ, saith Vatablus. The Greekes haue a double rendring, NONLATINALPHABET called hither as it were by chance, (as some would haue it) which others expresse by NONLATINALPHABET, occurrit, as being an adventure, which was occasionally met with.
3. And there happened to be there ] Casu, Says Iunius, with the Chaldy Paraphrase. Accidit, Says Castalio. Forte fortunâ, Says Vatablus. The Greeks have a double rendering, called hither as it were by chance, (as Some would have it) which Others express by, occurrit, as being an adventure, which was occasionally met with.
Whether this Sheba were a party in Ahsaloms rebellion, and then came in with Amasa, vpon the ouerthrowe in the wood of Ephraim, or that afterward hee thrust in among the tenne Tribes at Gilgal, to congratulate the Kings victories, to conduct him backe with honour vnto Ierusalem; the Text expresseth not,
Whither this Sheba were a party in Ahsaloms rebellion, and then Come in with Amasa, upon the overthrown in the wood of Ephraim, or that afterwards he thrust in among the tenne Tribes At Gilgal, to congratulate the Kings victories, to conduct him back with honour unto Ierusalem; the Text Expresses not,
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for so runne the words in the originall NONLATINALPHABET ibi evenit, vel casu erat, there he happened to be (as Arias Montanus with Pagnine expresseth it word for word) which intimates, that his being there was meerely accidentall.
for so run the words in the original There evenit, vel casu erat, there he happened to be (as Arias Montanus with Pagnine Expresses it word for word) which intimates, that his being there was merely accidental.
And howsoeuer Saint Augustine mislike in his writings, the name of chance, and fortune, in regard it might bee offensiue, by a customary heathenish interpretation: Yet the Scripture applied to our capacities: often hath it;
And howsoever Saint Augustine mislike in his writings, the name of chance, and fortune, in regard it might be offensive, by a customary Heathenish Interpretation: Yet the Scripture applied to our capacities: often hath it;
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forasmuch as things most certaine by Gods disposition and providence, in respect of mans circumspection, may be termed casuall. God (out of doubt) here had a purpose, (as Brentius and Peter Martyr well obserue) either to make a further triall of Davids fayth and patience; or to curbe him from being too presumptuous vpon the strange recouery of his state, and Kingdome;
forasmuch as things most certain by God's disposition and providence, in respect of men circumspection, may be termed casual. God (out of doubt) Here had a purpose, (as Brent and Peter Martyr well observe) either to make a further trial of Davids faith and patience; or to curb him from being too presumptuous upon the strange recovery of his state, and Kingdom;
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and punished, by such a publike attempt, and shame? Howsoeuer, this we may build vpon by the connection of these words, with the latter end of the former Chapter, that the heate betweene Israel and Iuda, who should seeme most officious to their King, gaue the hint to a false-hearted traytour, to rayse a new rebellion. Whence I inferre, That hypocriticall traytours watch their times,
and punished, by such a public attempt, and shame? Howsoever, this we may built upon by the connection of these words, with the latter end of the former Chapter, that the heat between Israel and Iuda, who should seem most officious to their King, gave the hint to a False-hearted traitor, to raise a new rebellion. Whence I infer, That hypocritical Traitors watch their times,
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and they two were alone in the field together, Genesis 4.8. Simeon and Levi, brethren in iniquitie, take their time to murder the Sichemites, when they were sore of their Circumcision, Gen. 34. Dalilah knewe well enough, that there was no shauing of Sampson, till he was througly lulled asleepe, Iudg. 24. But the most vnnaturall treason that a man in this kinde shall ever light on, was that of Adramelech and Sharezar, Senachribs sonnes, who tooke the vantage of their father at his Devotions, in the house of Nisroch his God:
and they two were alone in the field together, Genesis 4.8. Simeon and Levi, brothers in iniquity, take their time to murder the Sichemites, when they were soar of their Circumcision, Gen. 34. Delilah knew well enough, that there was no shaving of Sampson, till he was thoroughly lulled asleep, Judges 24. But the most unnatural treason that a man in this kind shall ever Light on, was that of Adrammelech and Sharezar, Senachribs Sons, who took the vantage of their father At his Devotions, in the house of Nisroch his God:
Where in stead of the word NONLATINALPHABET his sonnes, in the originall, we finde the vowels set in the Text (which is somewhat strange in that tongue) without their consonants: Perchance to intimate closely, that so many circumstances, concurring otherwise for the aggravating of the offence,
Where in stead of the word his Sons, in the original, we find the vowels Set in the Text (which is somewhat strange in that tongue) without their consonants: Perchance to intimate closely, that so many Circumstances, concurring otherwise for the aggravating of the offence,
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as subiects to lay violent hands on a King, and that in the Temple, and that at his devotions, to adde further, that it was done by his owne sonnes; howsoeuer it bee more vocall then the bloud of Abel; yet the manner of setting it downe, should shew it also to bee scelus infandum, a wickednesse too monstrous to be fully exprest.
as Subjects to lay violent hands on a King, and that in the Temple, and that At his devotions, to add further, that it was done by his own Sons; howsoever it be more vocal then the blood of Abel; yet the manner of setting it down, should show it also to be scelus Unspeakable, a wickedness too monstrous to be Fully expressed.
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so farre doth Satan prevaile with the ambitious humours of irreligious miscreants. Two sonnes there were, that Dauid had, whom hee especially (as it were) doted vpon, aboue the rest of his children, beautifull Absalom, and gallant Adoniah, and both of these take their vantages (as farre as in them lay) to tumble their aged Father downe from his throne, and bury him aliue, to make way for their prodigious, and preposterous purposes.
so Far does Satan prevail with the ambitious humours of irreligious miscreants. Two Sons there were, that David had, whom he especially (as it were) doted upon, above the rest of his children, beautiful Absalom, and gallant Adoniah, and both of these take their vantages (as Far as in them lay) to tumble their aged Father down from his throne, and bury him alive, to make Way for their prodigious, and preposterous Purposes.
The former, by the peoples favour, which he had gotten by his hypocritical popularitie; the latter, by his fathers feeblenesse, backing himselfe by the countenance of violent Ioab, and disloyall Abiathar. This hard measure receaued good King David, at the hands of those, of whom he best deserued.
The former, by the peoples favour, which he had got by his hypocritical popularity; the latter, by his Father's feebleness, backing himself by the countenance of violent Ioab, and disloyal Abiathar. This hard measure received good King David, At the hands of those, of whom he best deserved.
Thus a broken and contrite heart, standing at the barre of Gods Iustice, and daunted at the multitude of it's owne inditements, is willing to put vp any thing, in lieu of his owne satisfaction. Hee will speake for the diuellish traytour, persisting in the height of his villany, Intreat the young man Absalom gently for my sake.
Thus a broken and contrite heart, standing At the bar of God's justice, and daunted At the multitude of it's own inditements, is willing to put up any thing, in lieu of his own satisfaction. He will speak for the devilish traitor, persisting in the height of his villainy, Entreat the young man Absalom gently for my sake.
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He will lament his death, as vntimely, and vndeserued, O my sonne Absalom, my sonne, my sonne Absalom, would God I had died for thee, O Absalom, my sonne, my sonne!
He will lament his death, as untimely, and undeserved, Oh my son Absalom, my son, my son Absalom, would God I had died for thee, Oh Absalom, my son, my son!
But the Iudge of all the World is not subject to such passions, nor satisfyed (most commonly) in such a sort, without exemplary punishment; none shall touch his Anointed for evill, but evill shall hunt those wicked persons to destroy them.
But the Judge of all the World is not Subject to such passion, nor satisfied (most commonly) in such a sort, without exemplary punishment; none shall touch his Anointed for evil, but evil shall hunt those wicked Persons to destroy them.
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Every one of the people could haue told him, how miraculously his huge army was defeated, by a small number, with the losse of twenty thousand; how strangely the Wood devoured more people that day then the sword. It must needs then be in the mouth of every one, that a senselesse thicke bough'd Oake performed the part of a good subiect, to apprehend the traytour, that his Mule left him to the gallowes, who had renounced his allegiance to his King, and Father; that the earth refused to reccaue him; Heauen, was shut against him;
Every one of the people could have told him, how miraculously his huge army was defeated, by a small number, with the loss of twenty thousand; how strangely the Wood devoured more people that day then the sword. It must needs then be in the Mouth of every one, that a senseless thick boughed Oak performed the part of a good Subject, to apprehend the traitor, that his Mule left him to the gallows, who had renounced his allegiance to his King, and Father; that the earth refused to reccaue him; Heaven, was shut against him;
none of all his troupe left to guard him, (who had in so) high a nature wronged the Creatour of all, in his Anointed Vicegerent. Last of all, I make no doubt,
none of all his troop left to guard him, (who had in so) high a nature wronged the Creator of all, in his Anointed Vicegerent. Last of all, I make no doubt,
but divers also obserued, and spake of the extraordinary hand of God, expressed in Ioab's violence, in the speedy dispatching him, notwithstanding the Kings expresse charge to the contrary, accompanied with his infamous buriall, in a great ditch, or pit, like a carrion, vnder a heape of stones: whereas formerly hee had ambitiously provided a stately monument for that purpose, to wit, a Piramis, or pillar in the Kings dale. Some of which expresse tokens of Gods vengeance against such Rebels, at the least, all joyned together,
but diverse also observed, and spoke of the extraordinary hand of God, expressed in Joab's violence, in the speedy dispatching him, notwithstanding the Kings express charge to the contrary, accompanied with his infamous burial, in a great ditch, or pit, like a carrion, under a heap of stones: whereas formerly he had ambitiously provided a stately monument for that purpose, to wit, a Pyramids, or pillar in the Kings dale. some of which express tokens of God's vengeance against such Rebels, At the least, all joined together,
so lately acted, so freshly bleeding, so notoriously spread abroad and knowne, might haue amated this traytour in my text, from ventring againe so soone,
so lately acted, so freshly bleeding, so notoriously spread abroad and known, might have amated this traitor in my text, from venturing again so soon,
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an opportunity was giuē, Sheba's false heart was tender, and must needs take fire. Seing he hapned to be there, when such an oceasion hapned to fall out, he would take advantage to vent his malice, whatsoeuer became of it.
an opportunity was given, Sheba's false heart was tender, and must needs take fire. Sing he happened to be there, when such an oceasion happened to fallen out, he would take advantage to vent his malice, whatsoever became of it.
5. A lesson first for Kings, and Magistrats, not to rely too much vpon those that are of none, or a suspected religion: For howsoeuer they kisse, & cry, Master, with Iudas; or professe they haue somewhat to say from God, as Ehud told Eglon: yet they carry a two-edged dagger vnder their rayment, (as there he did;) which is too loose in the scabberd, (as Ioabs was) and will bee the readier to strike you vpon any advantage giuen them.
5. A Lesson First for Kings, and Magistrates, not to rely too much upon those that Are of none, or a suspected Religion: For howsoever they kiss, & cry, Master, with Iudas; or profess they have somewhat to say from God, as Ehud told Eglon: yet they carry a two-edged dagger under their raiment, (as there he did;) which is too lose in the scabbard, (as Ioabs was) and will be the Readier to strike you upon any advantage given them.
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wherevpon when hee was truely informed by Iohanan and others, that Ismael the sonne of Nethaniah, was suborned by Baalis King of Ammon, to slay him, hee beleeued them not;
whereupon when he was truly informed by Johanan and Others, that Ishmael the son of Nethaniah, was suborned by Baalis King of Ammon, to slay him, he believed them not;
In consideration whereof, no doubt, Zerubbabel, and the chiefe of the Fathers returned from the captivity, tooke afterward a better course, Ezra 4. For when the treacherous enemies of the Church, made a proffer to joyne with them in the reedifying of the Temple:
In consideration whereof, no doubt, Zerubbabel, and the chief of the Father's returned from the captivity, took afterwards a better course, Ezra 4. For when the treacherous enemies of the Church, made a proffer to join with them in the re-edifying of the Temple:
David himselfe in divers places complaines of such kinde of people, in the fiue and thirtieth Psal. When they were sicke (saith he) I put on sackcloth, and humbled my selfe with fasting;
David himself in diverse places complains of such kind of people, in the fiue and thirtieth Psalm When they were sick (Says he) I put on Sackcloth, and humbled my self with fasting;
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Now if ever there were a generation of vipers, that vnnaturally make their passage to light, thorow their mothers bowels; our treacherous fugitiues, and home-bred Papists, may most justly be esteemed such, whom no benefits can winne, no allegeance binde;
Now if ever there were a generation of vipers, that unnaturally make their passage to Light, thorough their mother's bowels; our treacherous fugitives, and Homebred Papists, may most justly be esteemed such, whom no benefits can win, no allegiance bind;
Were they ever quiet in Queene Elizabeths daies? or hath the mercy of our gracious Soveraigne (whom God so miraculously hath so often freed from their villany) wrought in them any remorse of conscience? No surely (Beloued,) for seeing the Pope himselfe hath mounted to this height, onely by such treasonable practices against his owne Prince and others;
Were they ever quiet in Queen Elizabeths days? or hath the mercy of our gracious Sovereign (whom God so miraculously hath so often freed from their villainy) wrought in them any remorse of conscience? No surely (beloved,) for seeing the Pope himself hath mounted to this height, only by such treasonable practices against his own Prince and Others;
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when they hold such grounds in their Schooles, that the Pope may loose, & make voide the oath of allegiance that subiects haue taken to their lawfull Princes:
when they hold such grounds in their Schools, that the Pope may lose, & make void the oath of allegiance that Subjects have taken to their lawful Princes:
that vpon a pretence they are falne from the Church, and are turned heretiques, hee may depose them from their Thrones, and dispose their kingdomes to others;
that upon a pretence they Are fallen from the Church, and Are turned Heretics, he may depose them from their Thrones, and dispose their kingdoms to Others;
though no way involved in the Fathers fault; that such powderplots vndergone for the sea of Rome, are so farre from treasons, that they are justly termed martyrdome, and often are rewarded with canonization, or the like.
though no Way involved in the Father's fault; that such Powderplots undergone for the sea of Room, Are so Far from treasons, that they Are justly termed martyrdom, and often Are rewarded with canonization, or the like.
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What hope (I say) may remaine that such, so bred, so taught, so beleeuing, will ever proue Loyall? When they confesse their poore conformity, they yeeld for the time, to be for want of strength, which should soone appeare in other colours,
What hope (I say) may remain that such, so bred, so taught, so believing, will ever prove Loyal? When they confess their poor conformity, they yield for the time, to be for want of strength, which should soon appear in other colours,
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And to what shall we attribute the miraculous escapes of our Religious Soveraigne, with the confusion of their enginers? hath there beene any circumspection vsed extraordinary? or retyrednesse, for prevention? or a guard, to keepe off? or new law to cut off all such fals-hearted Sheba's, who may happē to be amongst vs, to doe a mischiefe? The world seeth, that with vs it is farre otherwise.
And to what shall we attribute the miraculous escapes of our Religious Sovereign, with the confusion of their engineers? hath there been any circumspection used extraordinary? or retiredness, for prevention? or a guard, to keep off? or new law to Cut off all such False-hearted Sheba's, who may happen to be among us, to do a mischief? The world sees, that with us it is Far otherwise.
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It is therefore only Gods extraordinary protection, that hath hitherto freed him from such apparant, and remedilesse dangers. The Gowries had dispatched him;
It is Therefore only God's extraordinary protection, that hath hitherto freed him from such apparent, and remediless dangers. The Gowries had dispatched him;
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the Powderplot had blowne vp him and all his, if this mercy of God onely had not prevented the divels malice, and our security. O then how should this stirre vs vp, to commence our suits to the same Protectour,
the Gunpowder plot had blown up him and all his, if this mercy of God only had not prevented the Devils malice, and our security. Oh then how should this stir us up, to commence our suits to the same Protector,
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For let vs depend vpon it (Beloued) as long as there is a Pope, and devill; Princes professing the Gospell, shall never bee secured from Gowries and Garnets. Some malecontents will lurke in the throng, among better-affected subiects, who haue swallowed a morsell either of Ambition, with Absalom, or of revenge with Bigthan, and Teresh, or of couetousnesse, with Iudas, or out of an old grudge, with Sheba will bee houering for their advantage, who cometh now in the next place to bee personally indited, and arraigned by name for a traytour.
For let us depend upon it (beloved) as long as there is a Pope, and Devil; Princes professing the Gospel, shall never be secured from Gowries and Garnetus. some malecontents will lurk in the throng, among better-affected Subjects, who have swallowed a morsel either of Ambition, with Absalom, or of revenge with Bigthan, and Teresh, or of covetousness, with Iudas, or out of an old grudge, with Sheba will be hovering for their advantage, who comes now in the next place to be personally Indited, and arraigned by name for a traitor.
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First, by the character, or badge of his profession, he was a man of Belial. Secondly by his proper name, whose name was Sheba. Thirdly, his parētage comes in question, the sonne of Bichri: and lastly, is mentioned his Tribe, a Beniamite, or (as the originall hath it in the same sense,
First, by the character, or badge of his profession, he was a man of Belial. Secondly by his proper name, whose name was Sheba. Thirdly, his parentage comes in question, the son of Bichri: and lastly, is mentioned his Tribe, a Benjamite, or (as the original hath it in the same sense,
as Abulensis sheweth) a man of Iemini. That which wee translate to the word, out of the originall, A man of Belial; Iunius renders Nequam: Castalio, improbus:
as Abulensis shows) a man of Iemini. That which we translate to the word, out of the original, A man of Belial; Iunius renders Nequam: Castalio, Improbus:
all which joyned together, scarce expresse the thing, hee being a lewd, vngodly, dissolute, pestilent sonne of the Deuill, which could endure no law, or to liue within any compasse, brother to Elie's sonnes, 1. Sam. 2. which are thus described in the text, Now the sonnes of Eli were sonnes of Belial, and they knew not the Lord, that is (as Abulensis glosseth on it) Howsoever they professed him for a fashion,
all which joined together, scarce express the thing, he being a lewd, ungodly, dissolute, pestilent son of the devil, which could endure no law, or to live within any compass, brother to Ely's Sons, 1. Sam. 2. which Are thus described in the text, Now the Sons of Eli were Sons of Belial, and they knew not the Lord, that is (as Abulensis Glosseth on it) Howsoever they professed him for a fashion,
But the same word signifying also an oath, might as well haue minded him of his oath which he had taken to obey his King, and was vpon no occasion to bee violated.
But the same word signifying also an oath, might as well have minded him of his oath which he had taken to obey his King, and was upon no occasion to be violated.
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That which followes, The sonne of Bichri, Strigelius, (I know not vpon what ground) would change into NONLATINALPHABET vnus è proceribus, a great Noble mā, for birth, meanes, and authority.
That which follows, The son of Bichri, Strigel, (I know not upon what ground) would change into vnus è proceribus, a great Noble man, for birth, means, and Authority.
True it is, that NONLATINALPHABET or NONLATINALPHABET which signify the first borne, or the first fruits, with a little inflection may be varied to that purpose;
True it is, that or which signify the First born, or the First fruits, with a little inflection may be varied to that purpose;
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but what need change of the text, if the collection may be had without it? Farre more passable is the inference of Abulensis, that except he had beene some great man, hee would never haue ventured for such a purpose, to haue blowne a trumpet, and the multitude would rather haue slaine him outright,
but what need change of the text, if the collection may be had without it? far more passable is the Inference of Abulensis, that except he had been Some great man, he would never have ventured for such a purpose, to have blown a trumpet, and the multitude would rather have slain him outright,
Well therefore he may be presumed to be a man of eminency, as Catiline among the Romanes, or Gowry amongst his countrymen, of greater nobility and note,
Well Therefore he may be presumed to be a man of eminency, as Catiline among the Romans, or Gowry among his countrymen, of greater Nobilt and note,
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A - Beniamite, or a man Iemini: for why should this be added? but (as most interpreters take it) to shew the ground, why Sheba was so ready to revolt from David. Ever there remained a sting betweene the Beniamites, and David; especially of those that were any way kinne to Saul, for the translating of the Kingdome from Saul's posterity, to David. And howsoever the expresse disposall of good was knowne to all Israel in it;
A - Benjamite, or a man Iemini: for why should this be added? but (as most Interpreters take it) to show the ground, why Sheba was so ready to revolt from David. Ever there remained a sting between the Benjaminites, and David; especially of those that were any Way kin to Saul, for the translating of the Kingdom from Saul's posterity, to David. And howsoever the express disposal of good was known to all Israel in it;
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yet malicious men will take no satisfaction, especially where a Kingdome is the obiect of their difference. So Shimei, which reviled him in the 16. Chapter, is said to be of the family of Saul, that we might take notice of the reason why he did it.
yet malicious men will take no satisfaction, especially where a Kingdom is the Object of their difference. So Shimei, which reviled him in the 16. Chapter, is said to be of the family of Saul, that we might take notice of the reason why he did it.
In like manner the name of Sheba chronicleth the personall blot: and the sonne of Bichri, the imputation sticking to the family. All which in stead of a doctrine, yeeld this essentiall definition of a a traytour:
In like manner the name of Sheba chronicleth the personal blot: and the son of Bichri, the imputation sticking to the family. All which in stead of a Doctrine, yield this essential definition of a a traitor:
7 The meanest Logician will here easily finde the genus to be NONLATINALPHABET, a man of Belial, and the difference drawne partly, from the proper obiect, his lawfull Soveraigne, and partly, from a necessary adiunct, the infamy both of person, and family.
7 The Meanest Logician will Here Easily find the genus to be, a man of Belial, and the difference drawn partly, from the proper Object, his lawful Sovereign, and partly, from a necessary adjunct, the infamy both of person, and family.
Curse not the King, no not in thy thought: Eccles. 10.20. But feare God and honour him, not only for wrath but for conscience sake, as Saint Peter and Saint Paul ioyntly teach vs. Certainly hee that faultereth in his allegiance to man the deputy, manifestly revolteth from God, the deputer. And hee that shaketh off this sacred bond of obedience, hath first resigned heaven, and made shipwracke of a good conscience. I need not cast about in this for any farther confirmation:
Curse not the King, no not in thy Thought: Eccles. 10.20. But Fear God and honour him, not only for wrath but for conscience sake, as Saint Peter and Saint Paul jointly teach us Certainly he that faultereth in his allegiance to man the deputy, manifestly revolteth from God, the Deputer. And he that shakes off this sacred bound of Obedience, hath First resigned heaven, and made shipwreck of a good conscience. I need not cast about in this for any farther confirmation:
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For why is Sheba here named so precisely with his Father and Tribe, but to be left as Pilate in our Creede, gibbeted vp (as it were a carcasse) for detestation to all posterity? It was a heauy doome for Amalek, to haue his remembrance to be vtterly put out from vnder heaven, Exod. 17. as also for Ieroboam and Baasha, to bee grubbed vp by the rootes with all their offsprings. But the curse seemes farre more disastrous, to be remembred with a brand of infamy,
For why is Sheba Here nam so precisely with his Father and Tribe, but to be left as Pilate in our Creed, gibbeted up (as it were a carcase) for detestation to all posterity? It was a heavy doom for Amalek, to have his remembrance to be utterly put out from under heaven, Exod 17. as also for Jeroboam and Baasha, to be grubbed up by the roots with all their offsprings. But the curse seems Far more disastrous, to be remembered with a brand of infamy,
Achitophel hangs himselfe so politikely, that no man, so much as in conceipt, will cut the halter. God would not haue the names of such to putrifie, with their carcasses,
Ahithophel hangs himself so politicly, that no man, so much as in conceit, will Cut the halter. God would not have the names of such to putrify, with their carcases,
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So generall is that of the Wise man applied particularly to an adulterous woman, Ecclus. 23.25. His children shall take no roote, and her boughes shall bring no fruite.
So general is that of the Wise man applied particularly to an adulterous woman, Ecclus 23.25. His children shall take no root, and her boughs shall bring no fruit.
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So the name of the wicked shall rot: It shall be left as a curse vnto Gods chosen, Esay, 65.15. The sinnes of their fathers shall be had in remembrance, and the sinnes of their mothers shall not be blotted out, Psal. 109.14.
So the name of the wicked shall rot: It shall be left as a curse unto God's chosen, Isaiah, 65.15. The Sins of their Father's shall be had in remembrance, and the Sins of their mother's shall not be blotted out, Psalm 109.14.
So Ieroboam is seldome named, but Nebat is fetcht in, to beare a part of the reproach and scandall. Seven times in this Chapter, mention is made of Sheba, and so often the sonne of Bichri is added. Such a stayne one false traytour leaues vpon a whole family.
So Jeroboam is seldom nam, but Nebat is fetched in, to bear a part of the reproach and scandal. Seven times in this Chapter, mention is made of Sheba, and so often the son of Bichri is added. Such a stain one false traitor leaves upon a Whole family.
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except it would please more particularly, first, parents, hence to be admonished, for the bringing vp of their children in obedience in their tender yeeres,
except it would please more particularly, First, Parents, hence to be admonished, for the bringing up of their children in Obedience in their tender Years,
and raze them out of their genealogies, that shall fo farre linke themselues with Belial, as to be accounted his children. Last of all, all sorts may judge how to esteeme of such, that vnder pretence of Religion, sow the seed of flat rebellion, & learne of David a subject,
and raze them out of their genealogies, that shall foe Far link themselves with Belial, as to be accounted his children. Last of all, all sorts may judge how to esteem of such, that under pretence of Religion, sow the seed of flat rebellion, & Learn of David a Subject,
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To which purpose he had spokē to Abishai before, whose fingers itched to helpe him, Destroy him not; for who can stretch forth his hand against the Lords Anointed, & be guiltlesse? In which doctrine if Bichri had wel catechized his son Sheba, it might perchance haue restrained him frō blowing a trumpet, and stirring rebellion, by such a damned outcry,
To which purpose he had spoken to Abishai before, whose fingers itched to help him, Destroy him not; for who can stretch forth his hand against the lords Anointed, & be guiltless? In which Doctrine if Bichri had well Catechized his son Sheba, it might perchance have restrained him from blowing a trumpet, and stirring rebellion, by such a damned outcry,
8. Those whom Belial once possesseth with Iudas, and winnes to bee traytours, shall haue counsell crafty enough suggested by the same master, which in all likely hood might bring about their diuellish, designes. But hee that dwelleth in heauen, hath such a booke in their nostrels, that he twines them in and out, as hee sees most convenient;
8. Those whom Belial once Possesses with Iudas, and wins to be Traitors, shall have counsel crafty enough suggested by the same master, which in all likely hood might bring about their devilish, designs. But he that dwells in heaven, hath such a book in their nostrils, that he twines them in and out, as he sees most convenient;
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So that commonly their policies stead them no farther then Achitophels, by an orderly disposing of all things, to hasten their shamefull execution, Sheba here is not to seeke for the managing of matters to his best advantage.
So that commonly their policies stead them no farther then Achitophels, by an orderly disposing of all things, to hasten their shameful execution, Sheba Here is not to seek for the managing of matters to his best advantage.
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Wherefore first hee blowes a Trumpet, the vnexpected sound of which, in so clamorous a tumult, and bickerings (as was formerly shewed to bee betweene Israel and Iuda ) was the onely meanes to procure him audience. That being once gotten, hee presently falls to a forcible perswasion, sorting it to the exasperated passions of the men of Israel, which notwithstanding hee groundeth vpon the harsh speeches vsed by the men of Iudah. This cannot be better vnderstood,
Wherefore First he blows a Trumpet, the unexpected found of which, in so clamorous a tumult, and bickerings (as was formerly showed to be between Israel and Iuda) was the only means to procure him audience. That being once got, he presently falls to a forcible persuasion, sorting it to the exasperated passion of the men of Israel, which notwithstanding he groundeth upon the harsh Speeches used by the men of Iudah. This cannot be better understood,
David being freed from Absalom, is to bee brought backe by his subjects with honour vnto Ierusalem. Now hee had secretly sent to the men of Iudah, that they should bee the formost.
David being freed from Absalom, is to be brought back by his subject's with honour unto Ierusalem. Now he had secretly sent to the men of Iudah, that they should be the foremost.
The other Tribes, in an afficious emulation, take this vnkindly, and therevpon expostulate with the King, Why haue our brethren, the men of Iuda, stolne thee away? Doe they not thinke that wee are as faithfull subjects,
The other Tribes, in an afficious emulation, take this unkindly, and thereupon expostulate with the King, Why have our brothers, the men of Iuda, stolen thee away? Do they not think that we Are as faithful subject's,
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Yea, (say the Israelites ) haue not we ten parts in him, and in that respect more right? Why then did yee despise vs, that our advice should not bee first had in bringing backe our King.
Yea, (say the Israelites) have not we ten parts in him, and in that respect more right? Why then did ye despise us, that our Advice should not be First had in bringing back our King.
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How the men of Iudah put this off, the text mentioneth not, only it followeth NONLATINALPHABET harder or fiercer were the words of the men of Iudah, then the words of the men of Israel: It might be, they vsed some opprobrious speeches, which the Israelites being great in number, thought very disgracefull to endure:
How the men of Iudah put this off, the text mentioneth not, only it follows harder or fierce were the words of the men of Iudah, then the words of the men of Israel: It might be, they used Some opprobrious Speeches, which the Israelites being great in number, Thought very disgraceful to endure:
Doe the men of Iudah (saith hee) thinke so basely of vs, as though we being tenne to one, must giue way to them? Cannot wee make good our owne parts, without dependance on them for King, or Counsell? seeing they so arrogantly stand vpon, that David is their Kinsman, and therefore wholly theirs by inheritance, so that our interest in him is a farre off, or none at all:
Doe the men of Iudah (Says he) think so basely of us, as though we being tenne to one, must give Way to them? Cannot we make good our own parts, without dependence on them for King, or Counsel? seeing they so arrogantly stand upon, that David is their Kinsman, and Therefore wholly theirs by inheritance, so that our Interest in him is a Far off, or none At all:
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as that one Tribe of Iudah: for what part may wee challenge in him, who is wholly for his own kinred? & what was Ishai his father? was he not an obscure mā yonder at Bethlem Ephrata, and this David his shepheard? shall wee then, better descended, continue to bee his vassals,
as that one Tribe of Iudah: for what part may we challenge in him, who is wholly for his own kindred? & what was Jesse his father? was he not an Obscure man yonder At Bethlehem Ephrata, and this David his shepherd? shall we then, better descended, continue to be his vassals,
as though the father had beene King, and the man succeeded as his lawfull heire apparent? Iudah tells vs we haue no part in David, and wee knowe that the kingdome of Israel was not Ishai's sonnes inheritance.
as though the father had been King, and the man succeeded as his lawful heir apparent? Iudah tells us we have no part in David, and we know that the Kingdom of Israel was not Ishai's Sons inheritance.
and therefore when their young King answered them not according to their minde, in the matter of taxes and subsidies, which wicked Ieroboam had set on foote, every one had ready at his tongues ende, 1. Kings, 12.16. What portion haue wee in David, or what inheritance haue we in the sonne of Iesse? To thy tents, O Israel:
and Therefore when their young King answered them not according to their mind, in the matter of Taxes and subsidies, which wicked Jeroboam had Set on foot, every one had ready At his tongues end, 1. Kings, 12.16. What portion have we in David, or what inheritance have we in the son of Iesse? To thy tents, Oh Israel:
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But had these men but remembred so well, that which their wise King Solomon, long after Shebae's destruction, had left them for a better direction, Prouerbes 8. (where hee bringeth in the wisedome of the most High thus proclayming, By mee Kings raigne, & Princes decree iustice:
But had these men but remembered so well, that which their wise King Solomon, long After Sheba's destruction, had left them for a better direction, Proverbs 8. (where he brings in the Wisdom of the most High thus proclaiming, By me Kings Reign, & Princes Decree Justice:
for feare of a worse inconvenience, neither can the members vpbrayd it, (as the Apostle and Nature teach vs) with these contemptuous termes, I haue no need of thee:
for Fear of a Worse inconvenience, neither can the members upbraid it, (as the Apostle and Nature teach us) with these contemptuous terms, I have no need of thee:
So the head in the body politique, must keepe his place howsoeuer, till that highest authoritie take it off, who first set it on, to change it for a better.
So the head in the body politic, must keep his place howsoever, till that highest Authority take it off, who First Set it on, to change it for a better.
The more pernitious in reformed States and Common-wealths, is the wicked band of Antichrist, who take vpon them to seuer those, whom God hath so linked together, where finding it too hard a taske against conscience and nature, to perswade the thesis, That subjects may rebell against those, whom God hath advanced to bee their lawfull Kings;
The more pernicious in reformed States and Commonwealths, is the wicked band of Antichrist, who take upon them to sever those, whom God hath so linked together, where finding it too hard a task against conscience and nature, to persuade the thesis, That subject's may rebel against those, whom God hath advanced to be their lawful Kings;
as Sampson was of his strength by the shauing of Dalilah; and therefore they may be dealt with, as other men, who are publique enemies to Christianitie.
as Sampson was of his strength by the shaving of Delilah; and Therefore they may be dealt with, as other men, who Are public enemies to Christianity.
Thus they cease not most diuelishly to spread in their slaunderous pamphlets, virulent libels, and secret whisperings, which must goe by tradition from hand to hand, to mislead simple women, and worke on desperate humours, who discontented that all things runne not as they would haue it, assure themselues of redresse in any change whatsoeuer.
Thus they cease not most diuelishly to spread in their slanderous pamphlets, virulent libels, and secret whisperings, which must go by tradition from hand to hand, to mislead simple women, and work on desperate humours, who discontented that all things run not as they would have it, assure themselves of redress in any change whatsoever.
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Now what is this in effect, but to preach on Sheba's text, We haue no part in David, nor any inheritance in the sonne of Iesse? What other conclusion doe they driue at in all their Volumes, against the Kings Supremacy and subjects Oath of allegiance,
Now what is this in Effect, but to preach on Sheba's text, We have no part in David, nor any inheritance in the son of Iesse? What other conclusion do they driven At in all their Volumes, against the Kings Supremacy and subject's Oath of allegiance,
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but to make their followers conceit, that they haue no part in King Iames, nor any inheritance in the lawfull Successour of blessed Queene Elizabeth? This doctrine (it should seeme) the Earle Gowrie had learned,
but to make their followers conceit, that they have no part in King James, nor any inheritance in the lawful Successor of blessed Queen Elizabeth? This Doctrine (it should seem) the Earl Gowrie had learned,
There neuer appeared other then good correspondence before, betweene Sheba, and King David: the like was betweene Gowrie and our Soueraigne. For after the just execution of his father, in his Majesties minoritie, he restored (this traytour his sonne) his lands and dignities, advanced two or three of his Sisters to wait on the Queene in her privie chamber, vsed that wretch Alexander graciously, who so wretchedly was the chiefe actour in the plot.
There never appeared other then good correspondence before, between Sheba, and King David: the like was between Gowrie and our Sovereign. For After the just execution of his father, in his Majesties minority, he restored (this traitor his son) his Lands and dignities, advanced two or three of his Sisters to wait on the Queen in her privy chamber, used that wretch Alexander graciously, who so wretchedly was the chief actor in the plot.
Sheba is set down in my text to be NONLATINALPHABET a dissolute son of Belial, moulded in gall and venome, without conscience to vndertake any villany.
Sheba is Set down in my text to be a dissolute son of Belial, moulded in Gall and venom, without conscience to undertake any villainy.
Last of all, as Sheba sped afterward, so Gowrie had his due, at the first onset, King Iames being deliuered, (as David, ) to magnifie the Deliverer in the imitation of David, which he there did presently vpon his knees, in the midst of his owne servants, they all kneeling round about him in the place of his deliuerie,
Last of all, as Sheba sped afterwards, so Gowrie had his endue, At the First onset, King James being Delivered, (as David,) to magnify the Deliverer in the imitation of David, which he there did presently upon his knees, in the midst of his own Servants, they all kneeling round about him in the place of his delivery,
as in most of his Psalmes of thanksgiuing, so most compendiously, for this purpose, in the 21. The King shall reioyce in thy strength, O Lord, exceeding glad shall he be of thy salvation.
as in most of his Psalms of thanksgiving, so most compendiously, for this purpose, in the 21. The King shall rejoice in thy strength, Oh Lord, exceeding glad shall he be of thy salvation.
HIGGAION ET SELAH. PSALME. 9.16. The Lord is knowne by the iudgement which hee executeth: the wicked is snared in the worke of his owne hands. Higgaion. Selah.
HIGGAION ET SELAC. PSALM. 9.16. The Lord is known by the judgement which he Executeth: the wicked is snared in the work of his own hands. Higgaion. Selac.
THere is no man that compares the words of my text with the occasion of this dayes assembly, but-will straight-way acknowledge the fitnesse of this acknowledgement,
THere is no man that compares the words of my text with the occasion of this days assembly, but-will straightway acknowledge thee fitness of this acknowledgement,
as at all times never to bee forgotten, so especially vpon this day and occasion, with an Higgaion and Selah to be remembred, The Lord is knowne by the iudgement which hee executeth, the wicked is snared in the worke of his owne hands.
as At all times never to be forgotten, so especially upon this day and occasion, with an Higgaion and Selac to be remembered, The Lord is known by the judgement which he Executeth, the wicked is snared in the work of his own hands.
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as composing it for a celebration of some extraordinary deliuerance, and leauing it to the Church as a patterne for imitation. And so much may bee collected from the title it selfe, that in the originall is NONLATINALPHABET, which our last Translators (as you may see) frame to the chiefe Musician, and his instrument;
as composing it for a celebration of Some extraordinary deliverance, and leaving it to the Church as a pattern for imitation. And so much may be collected from the title it self, that in the original is, which our last Translators (as you may see) frame to the chief Musician, and his Instrument;
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Iunius, to the tune of treble, or countertenor; an excellent applying of such faculties, which now most commonly are abused. But others either by disioynting the words,
Iunius, to the tune of triple, or countertenor; an excellent applying of such faculties, which now most commonly Are abused. But Others either by disjointing the words,
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or straining the poynts, or taking vantage of inversion of letters, and divers significations of the same roote, (as Moller and Lorinus at large informe) bring it about either to be a thankesgiuing for Pharaoh's destruction,
or straining the points, or taking vantage of inversion of letters, and diverse significations of the same root, (as Moller and Lorinus At large inform) bring it about either to be a thanksgiving for Pharaoh's destruction,
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for abusing Davids messengers; or according to Saint Hierome, and Aquinas, expressed in the vulgar edition out of the Septuagint, pro occult is filij, for the discouering and punishing of the secret plots of Absalom his sonne.
for abusing Davids messengers; or according to Saint Jerome, and Aquinas, expressed in the Vulgar edition out of the septuagint, Pro occult is filij, for the discovering and punishing of the secret plots of Absalom his son.
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for an interpretation, (as Burgensis well taxeth Lyra: ) And others obserue not the difference in the genders, that would make NONLATINALPHABET to signify the Florishing estate of the Church, luventutē candidam, & so gratify their mother by a broken title. Out of all which differences, this consequent may be picked for our purpose, that for any notable deliuerance, either from tyrants,
for an Interpretation, (as Burgensis well Taxes Lyram:) And Others observe not the difference in the genders, that would make to signify the Flourishing estate of the Church, luventutē candidam, & so gratify their mother by a broken title. Out of all which differences, this consequent may be picked for our purpose, that for any notable deliverance, either from Tyrants,
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as Pharao, or terrible invaders, as Goliah, or Churlish neighbours, as Nabal, or open truce-breakers, as Hanun, or bosom traytors, as Absalom, the Church is to expresse her ioy and thankefulnesse in an extraordinary manner,
as Pharaoh, or terrible invaders, as Goliath, or Churlish neighbours, as Nabal, or open Truce-breakers, as Hanun, or bosom Traitors, as Absalom, the Church is to express her joy and thankfulness in an extraordinary manner,
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as receiuing herein an earnest, that the time at length shall come, wherein the overthrow of Antichrist by the Lambe, shall be celebrated in heaven, with everlasting Halleluiah's. This the Papists themselues cannot complaine to be wrested:
as receiving herein an earnest, that the time At length shall come, wherein the overthrow of Antichrist by the Lamb, shall be celebrated in heaven, with everlasting Halleluiah's. This the Papists themselves cannot complain to be wrested:
Appoint (Lord) a Law-giuer over them. And this Law-giver, their Doway Divines with the Interlineary glosse, acknowledged to be Antichrist; the heathen, to be men of heathenish conditions:
Appoint (Lord) a Lawgiver over them. And this Lawgiver, their Doway Divines with the Interlineary gloss, acknowledged to be Antichrist; the heathen, to be men of Heathenish conditions:
Gentiliter vinentes (saith the Glosse. ) So that to make, by way of application the Pope, this tyrannicall law-giuer, the Gentiles, his seduced assasinates, this deliverāce, the powder-plot, or a treason of the like nature, is but to take the hint, that they themselues haue giuen,
Gentiliter vinentes (Says the Gloss.) So that to make, by Way of application the Pope, this tyrannical lawgiver, the Gentiles, his seduced assassinates, this deliverance, the Gunpowder Plot, or a treason of the like nature, is but to take the hint, that they themselves have given,
It would set an edge on our devotions, and excellently direct our meditations, but to take a view in the passage, of our Prophets carriage in the whole frame of this thankesgiuing, how heartily he begins to vow prayses, and reioycing, and singing, and every kinde of setting forth Gods marvelous workes in this behalfe;
It would Set an edge on our devotions, and excellently Direct our meditations, but to take a view in the passage, of our prophets carriage in the Whole frame of this thanksgiving, how heartily he begins to Voelli praises, and rejoicing, and singing, and every kind of setting forth God's marvelous works in this behalf;
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For when he ascendeth his throne, to make inquisition for bloud, out-goe the names of the wicked, their destructions haue a period, downe they sinke into the pit, turned they are into hell, their owne Law-giuer shall play the tyrant, to set them onward with a mischiefe,
For when he Ascendeth his throne, to make inquisition for blood, outgo the names of the wicked, their destructions have a Period, down they sink into the pit, turned they Are into hell, their own Lawgiver shall play the tyrant, to Set them onward with a mischief,
so that wofull experience at length shall teach them, to know themselues to be but men, whereas the innocent on the otheiside, shall be wonderfully deliuered, to shew forth all Gods prayses in the gates of the daughter of Sion, and reioyce in his salvation. Of all which my text is (as it were) the morall, comprizing the pith of all:
so that woeful experience At length shall teach them, to know themselves to be but men, whereas the innocent on the otheiside, shall be wonderfully Delivered, to show forth all God's praises in the gates of the daughter of Sion, and rejoice in his salvation. Of all which my text is (as it were) the moral, comprising the pith of all:
2 The words include in them without forcing, three parties, The Lord, the wicked, and the godly, with their severall attributes, Execution, punishment, and triumphing. Which connected together as they ly, yeelde vnto vs three points, especially at this time to be stood vpon:
2 The words include in them without forcing, three parties, The Lord, the wicked, and the godly, with their several attributes, Execution, punishment, and triumphing. Which connected together as they lie, yield unto us three points, especially At this time to be stood upon:
The Iudgement, knowne, the successe, fit, the applause, tuned to the highest key. So that in the first, we haue Gods Iustice, in the second, his Wisdome; in the third, his Mercy, presented to our considerations in a most heavenly order.
The Judgement, known, the success, fit, the applause, tuned to the highest key. So that in the First, we have God's justice, in the second, his Wisdom; in the third, his Mercy, presented to our considerations in a most heavenly order.
All which, if it please to haue in one word, and conceit as an arraignement, the awe of the Iudge, will commaund attention, who first takes his place to execute his authority, in these words:
All which, if it please to have in one word, and conceit as an arraignment, the awe of the Judge, will command attention, who First Takes his place to execute his Authority, in these words:
3 The Lord is knowne by the iudgement which he executeth ] The wonderfull events which the ignorant attribute to fortune, the superstitious, to Saints and Idoles, the politicians, to their plots, some, to their owne worth, most, to the meanes, and the extraordinary concurrence of second causes, the Penmen of the Holy Ghost ascribe ever vnto the Lord:
3 The Lord is known by the judgement which he Executeth ] The wonderful events which the ignorant attribute to fortune, the superstitious, to Saints and Idols, the politicians, to their plots, Some, to their own worth, most, to the means, and the extraordinary concurrence of second Causes, the Penmen of the Holy Ghost ascribe ever unto the Lord:
they held it the best Analytiques, to resolue all such effects into their first principle. In describing of the like matters among other writers, you shall finde Alexander did this,
they held it the best Analytics, to resolve all such effects into their First principle. In describing of the like matters among other writers, you shall find Alexander did this,
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or Caesar thus behaued himselfe, Nestor gaue this counsell, and such effects ensued vpon it: But when Moses and Ioshuah handle their weapons more valiantly, then any of these:
or Caesar thus behaved himself, Nestor gave this counsel, and such effects ensued upon it: But when Moses and Joshua handle their weapons more valiantly, then any of these:
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Such prevention is vsed against selfe-conceit, and vaine-glory, and simplicity, in referring honour to it's proper obiect, that wee should not assume to our selues, that which belongs to him that made vs,
Such prevention is used against Self-conceit, and vainglory, and simplicity, in referring honour to it's proper Object, that we should not assume to our selves, that which belongs to him that made us,
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Now as the Lord is knowne to be omnipotent by his workes of creation, mercifull in our redemption, infinite, wise, and provident, in composing and disposing all to his owne glory,
Now as the Lord is known to be omnipotent by his works of creation, merciful in our redemption, infinite, wise, and provident, in composing and disposing all to his own glory,
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So his Iustice can be never more conspicuous, then by the iudgement that he executeth ] Men may be oftē wronged by their carelesse security, or prevented by celerity, or mistaken in the carriage, or overtaken through ignorance, or seduced, by flattery, or deluded, by equivocation, or perchance abused, by credulity, or outfaced, by bravery, or terrifyed, for feare of a worse inconvenience: But when the Lord ariseth to execute Iudgement,
So his justice can be never more conspicuous, then by the judgement that he Executeth ] Men may be often wronged by their careless security, or prevented by celerity, or mistaken in the carriage, or overtaken through ignorance, or seduced, by flattery, or deluded, by equivocation, or perchance abused, by credulity, or outfaced, by bravery, or terrified, for Fear of a Worse inconvenience: But when the Lord arises to execute Judgement,
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The drowning of the old world, the burning of Sodom, the rooting out of so many nations, to plant his chosen Israel, sufficiently makes in the execution, that many things which escape, in this life, mans controule, finde at length a Iudge, that will bee knowne in their punishment.
The drowning of the old world, the burning of Sodom, the rooting out of so many Nations, to plant his chosen Israel, sufficiently makes in the execution, that many things which escape, in this life, men control, find At length a Judge, that will be known in their punishment.
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If Pharao will not know the Lord, at the mouth of his servants, hee shall feele him at length to his cost, in the bottome of the water: and if Herod so forget his Commission, as to rob God of his honour, such a iudgement may presently seise on him,
If Pharaoh will not know the Lord, At the Mouth of his Servants, he shall feel him At length to his cost, in the bottom of the water: and if Herod so forget his Commission, as to rob God of his honour, such a judgement may presently seize on him,
4. Bonaventure distinguisheth of two sorts of iudgements, the first, in this World, which hee calls iudicium Poenitentiae, inflicted especially to drawe all to repentance:
4. Bonaventure Distinguisheth of two sorts of Judgments, the First, in this World, which he calls iudicium Poenitentiae, inflicted especially to draw all to Repentance:
My Text dealeth onely with the first, not as it properly signifieth the distinct apprehension of an obiect, or a true conclusion, from certaine premises;
My Text deals only with the First, not as it properly signifies the distinct apprehension of an Object, or a true conclusion, from certain premises;
For herein the execution manifesteth the iudgement, and by this iudgement especially, the Lord is knowne. The causes of it, are sin; the subiect, notorious offenders; the effects, generally, amazement, specially, comfort to the innocent, and horrour to their adversaries.
For herein the execution manifesteth the judgement, and by this judgement especially, the Lord is known. The Causes of it, Are since; the Subject, notorious offenders; the effects, generally, amazement, specially, Comfort to the innocent, and horror to their Adversaries.
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According to the sentence of this Iudgement, Corah's conspiracie was plagued by the earths opening, Absalom hanged by the hayre, Senacherib had a hooke put into his nostrills;
According to the sentence of this Judgement, Corah's Conspiracy was plagued by the earth's opening, Absalom hanged by the hair, Sennacherib had a hook put into his nostrils;
And as old Babylon's stately Palaces were turned to disconsolate habitations, for Zijm and O him: so new Babylon's redoubled abominations must looke for no better issue:
And as old Babylon's stately Palaces were turned to disconsolate habitations, for Zijm and O him: so new Babylon's redoubled abominations must look for no better issue:
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For though shee haue a long time raysed mists, to dazle the eyes of her followers, the Scriptures haue beene lockt vp in an vnknowne tongue, Idols, and heathenish ceremonies, obtruded in stead of preaching, implicite faith, for playne catechizing, Princes, terrified with the bug-beares of briefes, and bulls and excommunications, traytours, honoured with martyrdome, all villanies justified, vnder the maske of zeale,
For though she have a long time raised mists, to dazzle the eyes of her followers, the Scriptures have been locked up in an unknown tongue, Idols, and Heathenish ceremonies, obtruded in stead of preaching, implicit faith, for plain catechizing, Princes, terrified with the bugbears of briefs, and Bulls and excommunications, Traitors, honoured with martyrdom, all villainies justified, under the mask of zeal,
and ignorance commended, as the mother of devotion: Yet the Lord will ever be knowne by the iudgements which he executeth, when shee commeth in remembrance before God, to giue her the cup of the wine of the fiercenesse of his wrath:
and ignorance commended, as the mother of devotion: Yet the Lord will ever be known by the Judgments which he Executeth, when she comes in remembrance before God, to give her the cup of the wine of the fierceness of his wrath:
Jn an houre shall her Iudgement come vpon her, the Kings of the earth, and Merchants, shall take notice of it, with wayling and alasse, and the Saints with a double Halleluiah, whiles her smoke ariseth vp for ever and ever.
John an hour shall her Judgement come upon her, the Kings of the earth, and Merchant's, shall take notice of it, with wailing and alas, and the Saints with a double Halleluiah, while her smoke arises up for ever and ever.
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as it should strike a terrour into the wicked, not to kicke against prickes; so should it animate the godly in all extremities, with the assured dependence vpon a happy issue.
as it should strike a terror into the wicked, not to kick against pricks; so should it animate the godly in all extremities, with the assured dependence upon a happy issue.
Three impediments may be obserued aboue the rest, which frustrate in diuers the good vse of this doctrine, Contempt, neglect, and mis-interpretation by soothing our selues in our owne courses,
Three impediments may be observed above the rest, which frustrate in diverse the good use of this Doctrine, Contempt, neglect, and misinterpretation by soothing our selves in our own courses,
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If you vrge vnto him the like iudgmēts, executed vpon others for the same offences, his contemptuous answer is ready, Thus I shall never be cast downe, there shall no harme happen vnto mee.
If you urge unto him the like Judgments, executed upon Others for the same offences, his contemptuous answer is ready, Thus I shall never be cast down, there shall no harm happen unto me.
and the Israelites that were so much affrighted at the horrible end of Corah, Dathan, and Abiram, even the morrow after fell vpon Moses and Aaron, & vpbrayded them for killing of the people of God;
and the Israelites that were so much affrighted At the horrible end of Corah, Dathan, and Abiram, even the morrow After fell upon Moses and Aaron, & upbraided them for killing of the people of God;
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but we looke on others iudgements, as furnished with a supersedeas from all arrests, and argue from their punishments how well they haue deserued, without the least reflexe vpon our owne mutable condition. A third sort play with such examples,
but we look on Others Judgments, as furnished with a supersedeas from all arrests, and argue from their punishments how well they have deserved, without the least reflex upon our own mutable condition. A third sort play with such Examples,
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These will rather ascribe Noahs flood, to an extraordinary aspect or concourse of watry planets, or the drowning of Pharaoh's host, to the inconsiderate venturing vpon an high tide, rather then to Gods wrath for sinne, who sendeth such iudgements on some, to make all the rest afrayde.
These will rather ascribe Noahs flood, to an extraordinary aspect or concourse of watery planets, or the drowning of Pharaoh's host, to the inconsiderate venturing upon an high tide, rather then to God's wrath for sin, who sends such Judgments on Some, to make all the rest afraid.
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So our Italianated fugitiues passe ouer the powder-plot, by terming it onely the rash attempt of a few poore vnfortunate Gentlemen; by meanes whereof, their proselytes are hardened to the like courses;
So our Italianated fugitives pass over the Gunpowder Plot, by terming it only the rash attempt of a few poor unfortunate Gentlemen; by means whereof, their Proselytes Are hardened to the like courses;
Wherefore should yee be smitten any more? The whole head is sicke, and the heart is faint. Those that contende so much for a Iudge of the controversies betweene them and vs;
Wherefore should ye be smitten any more? The Whole head is sick, and the heart is faint. Those that contend so much for a Judge of the controversies between them and us;
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why obserue they not out of Gods iudgements, which side the Lord favoureth? Haue any of their damnable projects by Summeruile, Parry, Babington, and his complices, Lopez and his abettours, Campian, Parsons, and their adherents, taken any expected successe? Haue the Popes Bulls and curses wrought any strange effects? Haue Watson and the Powderminers attained to the ende they sought after? If God then haue euer defeated such malicious designes, and shewed by his iudgements vpon the actours,
why observe they not out of God's Judgments, which side the Lord favoureth? Have any of their damnable projects by Summerville, Parry, Babington, and his accomplices, Lopez and his abettors, Campian, Parsons, and their adherents, taken any expected success? Have the Popes Bulls and curses wrought any strange effects? Have Watson and the Powderminers attained to the end they sought After? If God then have ever defeated such malicious designs, and showed by his Judgments upon the actors,
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they might well gather, that their courses are not warrantable, or that (as some of them in indignation haue blundred out) the Iudge of all the World is become a Lutherane. For what vertue haue they ever found in their Agnus Dei's, Medals or superstitious reliques, to make their plots successefull? or truth, in the promises of their ghostly Fathers? May they not easily perceaue themselues to bee made the miserable instruments of Antichrists ambition, who sels the soules of men, to buy himselfe reputation? If we are such damnable heretiques, as they would make vs,
they might well gather, that their courses Are not warrantable, or that (as Some of them in Indignation have blundered out) the Judge of all the World is become a Lutheran. For what virtue have they ever found in their Agnus Dei's, Medals or superstitious Relics, to make their plots successful? or truth, in the promises of their ghostly Father's? May they not Easily perceive themselves to be made the miserable Instruments of Antichrists ambition, who sells the Souls of men, to buy himself reputation? If we Are such damnable Heretics, as they would make us,
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how comes it about that the Lord so takes our part? Is it possible, their doctrine, that is so Catholique, or those Catholiques, that are guided by an infallible head, should venture so farre,
how comes it about that the Lord so Takes our part? Is it possible, their Doctrine, that is so Catholic, or those Catholics, that Are guided by an infallible head, should venture so Far,
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and attaine so little? professe such infallibility, and be so often deceaued? If men were not drunke with the wine of Sodome, or nursed with the blood of Dragons, or steeped in the gall of bitternesse, such palpable tokens of Gods iudgements so directly against their proceedings,
and attain so little? profess such infallibility, and be so often deceived? If men were not drunk with the wine of Sodom, or nursed with the blood of Dragons, or steeped in the Gall of bitterness, such palpable tokens of God's Judgments so directly against their proceedings,
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Being scorched with the Sunne-shine of Gods Word, in stead of repentance, they turne to blaspheme: and when Egyptian darknesse hath notoriously invironed the seat of the Beast, they will rather gnaw their tongues for paine,
Being scorched with the Sunshine of God's Word, in stead of Repentance, they turn to Blaspheme: and when Egyptian darkness hath notoriously environed the seat of the Beast, they will rather gnaw their tongues for pain,
then acknowledge Gods arrest that seizeth vpon their Abaddon. But behold, all yee that kindle a fire (saith the Lord by the Prophet Isaiah ) & that compasse your selues about with sparkes;
then acknowledge God's arrest that seizes upon their Abaddon. But behold, all ye that kindle a fire (Says the Lord by the Prophet Isaiah) & that compass your selves about with sparks;
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or generally peccator, a sinner or an offender, as the vulgar: but NONLATINALPHABET, impius, improbus, irrequietus, vagus, as the root in the Originall will beare;
or generally peccator, a sinner or an offender, as the Vulgar: but, Impius, Improbus, irrequietus, vagus, as the root in the Original will bear;
NONLATINALPHABET, Thou hast plaid the Politician, to vndoe thy selfe. NONLATINALPHABET, buzzing as a Flye about the candle, to sindge his owne wings. So in the Scripture Adonibezek confesseth, Threescore and tenne Kings hauing their thumbes and their great toes cut off, gathered their meat vnder my table;
, Thou hast played the Politician, to undo thy self., buzzing as a Fly about the candle, to sing his own wings. So in the Scripture Adonibezek Confesses, Threescore and tenne Kings having their thumbs and their great toes Cut off, gathered their meat under my table;
as I haue done, so God hath requited me, Iudges 1.7. Pharaoh tooke an order for the making away of the Hebrew Infants; and was requited at length with the death of his first-borne. Hamans gallowes set vp to hang Mordecai, serued for his owne strangling.
as I have done, so God hath requited me, Judges 1.7. Pharaoh took an order for the making away of the Hebrew Infants; and was requited At length with the death of his firstborn. Hamans gallows Set up to hang Mordecai, served for his own strangling.
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When Hildebrand had suborned a villaine to provide a great stone, to let fall on the head of the Emperour Fredericke, as he came to doe his devotions, according to his accustomed manner in the Church of Saint Mary of mount Aventine, the fellow making more haste, then good speed, tumbled down with the stone himselfe,
When Hildebrand had suborned a villain to provide a great stone, to let fallen on the head of the Emperor Frederick, as he Come to do his devotions, according to his accustomed manner in the Church of Saint Marry of mount Aventine, the fellow making more haste, then good speed, tumbled down with the stone himself,
And who reads not, how Alexander the sixt was poysoned with the same liquor hee had prouided to make away some of his Cardinals? This measure had Agag by Samuel; As thy sword hath made women childlesse, so shall thy mother be childlesse among women.
And who reads not, how Alexander the sixt was poisoned with the same liquour he had provided to make away Some of his Cardinals? This measure had Agag by Samuel; As thy sword hath made women childless, so shall thy mother be childless among women.
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And did not this showre of snares, to the amazement of themselues, and their adherents, by the iust iudgement of God strangely accompany the worke of our powder-plotters? Who knowes not Catesby, Rookwood, and Grant, (the principall actors in that hellish designe) as they were drying powder at Holbeck in Worcester-shire, were disfigured,
And did not this shower of snares, to the amazement of themselves, and their adherents, by the just judgement of God strangely accompany the work of our powder-plotters? Who knows not Catesby, Rookwood, and Grant, (the principal actors in that hellish Design) as they were drying powder At Holbeck in Worcestershire, were disfigured,
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and maimed, by the firing of the same powder? and not long after, how the same Cates by, and Fercy desperatly were slaine at one shotte, proceeding from power? So iustly they were snared in the worke of their owne hands, that themselues vpon their knees were forced to confesse it.
and maimed, by the firing of the same powder? and not long After, how the same Cates by, and Fercy desperately were slain At one shot, proceeding from power? So justly they were snared in the work of their own hands, that themselves upon their knees were forced to confess it.
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and greatest reason to relate it, to the terrour and shame of all such divellish assasinates. Now let their Apologists returne from beyond the seas, grin like a dog, and put on the impudency to smother it.
and greatest reason to relate it, to the terror and shame of all such devilish assassinates. Now let their Apologists return from beyond the Seas, grin like a dog, and put on the impudence to smother it.
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and the faults of some malecontents, are ever to bee distinguished from the equity of the cause. But this is but a gilded pill, compounded onely for those of their owne complection, a Tophisme, a shift, an after-reckoning;
and the Faults of Some malecontents, Are ever to be distinguished from the equity of the cause. But this is but a gilded pill, compounded only for those of their own complexion, a Tophisme, a shift, an After reckon;
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We are not such dastards (saith Gretser in his vespertilio haeretico-politicus ) that we feare openly to affirme, that the Pope of Rome may (if necessity so require) free his Catholique subiects frō their oath of fidelity;
We Are not such dastards (Says Gretser in his vespertilio haeretico-politicus) that we Fear openly to affirm, that the Pope of Rome may (if necessity so require) free his Catholic Subjects from their oath of Fidis;
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& father he ads, If it be done discreetly and warily, it is a meritorious worke. But say now, that subiects should proceed to execution, vpon such way made by the Pope, should they not (thinke you) therefore by iustly punished as traytours? No, saith Emanuel Sa, especially if they be of the Clergy:
& father he adds, If it be done discreetly and warily, it is a meritorious work. But say now, that Subjects should proceed to execution, upon such Way made by the Pope, should they not (think you) Therefore by justly punished as Traitors? No, Says Emmanuel Sa, especially if they be of the Clergy:
But may hee not then be left to Gods Iudgement, vntill it shall please him in mercy to free the people from that yoake? No sure (saith Bellarmine ) especially if he goe about to infect his subiects:
But may he not then be left to God's Judgement, until it shall please him in mercy to free the people from that yoke? No sure (Says Bellarmine) especially if he go about to infect his Subjects:
and this he affirmes to bee the vndoubted doctrine among the learned, and agreeable to Apostolic all truth. Here is Apostolicall truth with a witnesse.
and this he affirms to be the undoubted Doctrine among the learned, and agreeable to Apostolic all truth. Here is Apostolical truth with a witness.
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I trust the, good Catholique Subiects may not venture to stirre. Yes but they may (saith Bannes ) Etiamsi Pontifex toleraret Regem Apostatam; tamē Respub.
I trust thee, good Catholic Subjects may not venture to stir. Yes but they may (Says Banns) Even if Pontifex toleraret Regem Apostatam; tamē Respub.
nay their childrē, though innocēt or Chatholikes, must be punished for their fathers errours, & be excluded for ever from succession, to giue way to whom the Pope pleaseth.
nay their children, though innocent or Chatholikes, must be punished for their Father's errors, & be excluded for ever from succession, to give Way to whom the Pope Pleases.
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I haue gleaned these few scatterings by the way, (Beloued) to make it appeare to those that would willingly be better perswaded of their doctrine, that the doctrine it selfe directly warranteth treason, let the traytours be what they will,
I have gleaned these few scatterings by the Way, (beloved) to make it appear to those that would willingly be better persuaded of their Doctrine, that the Doctrine it self directly warrants treason, let the Traitors be what they will,
and liuer vnder a Christian Frince that hath renounced the Popes authority ) must needs, being put vnto it, bee an absolute traytour. The Popes infallibility hee assumeth to make heretiques, and punish them by vertue of his Supremacie: The exemption of his Clergy, to act their owne designes;
and liver under a Christian Frince that hath renounced the Popes Authority) must needs, being put unto it, be an absolute traitor. The Popes infallibility he assumeth to make Heretics, and Punish them by virtue of his Supremacy: The exemption of his Clergy, to act their own designs;
the interesting the people, in the right of making of a King (whom they define, with Apostate William Reinolds, in scorne, to be but a creature of mans creatiō ) how can it stand with loyall obedience, that God and nature haue prescribed? And now (Beloued) if these were speculations only in their schooles, or some few mens overlashing, in an emulation to vphold their owne hierarchie, or some doubtfull deductions, onely taken by our men at the worst, their doctrine were the more excusable, and their followers more to be borne with.
the interesting the people, in the right of making of a King (whom they define, with Apostate William Reinolds, in scorn, to be but a creature of men creation) how can it stand with loyal Obedience, that God and nature have prescribed? And now (beloved) if these were speculations only in their Schools, or Some few men's overlashing, in an emulation to uphold their own hierarchy, or Some doubtful deductions, only taken by our men At the worst, their Doctrine were the more excusable, and their followers more to be born with.
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But when practice shall follow vpon such divelish positions, and apologies be published to the world to maintaine that practice: then cursed be they as Meroz, cursed bitterly be all such subiects,
But when practice shall follow upon such devilish positions, and apologies be published to the world to maintain that practice: then cursed be they as Meroz, cursed bitterly be all such Subjects,
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for what eares would not tingle to heare, that Pope Sixtus, the fift, in the consistorie of his Cardinals, should paralell the murder of Henry the third, King of France, by that desperate villaine Iames Clement, with the fact of Iudith, and conclude it to be a little lesse mystery then Christs Incarnations? for defending of the same fact,
for what ears would not tingle to hear, that Pope Sixtus, the fift, in the consistory of his Cardinals, should parallel the murder of Henry the third, King of France, by that desperate villain James Clement, with the fact of Iudith, and conclude it to be a little less mystery then Christ Incarnations? for defending of the same fact,
though Iohn Guiniard a Iesuite were executed: yet Richeome in his apology excuseth him; Clarus Bonarscius in his Theatrum honoris, extolls him to the skies.
though John Guinjard a Iesuite were executed: yet Riches in his apology excuseth him; Clear Bonarscius in his Theatrum Honoris, extols him to the skies.
and hurting of Henry the Great? Wherein hee concludes, that notwithstanding the decree of the Councell of Constance, it is lawfull for any private man to murder Kings and Princes, condemned of heresy and tyranny.
and hurting of Henry the Great? Wherein he concludes, that notwithstanding the Decree of the Council of Constance, it is lawful for any private man to murder Kings and Princes, condemned of heresy and tyranny.
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and Tyrone afterwards the determination of the Vniversity of Salamancha to animate them onward in their rebellion? What marvell is it then that Garnet, and the powder treason, had Eudaemon-Iohannes his apology? Claudius Aquaviva's approbation, Bellarmines excuse, Hamond the Iesuites absolution, as Barrier in France had the Iesuite Varrad's, to confirme him in his purpose, to prevent Ravilliac? No better fruit is to be looked for vpon such wild-figtrees, who care not what they say or doe,
and tyrone afterwards the determination of the university of Salamanca to animate them onward in their rebellion? What marvel is it then that Garnet, and the powder treason, had Eudaemon-Iohannes his apology? Claudius Aquaviva's approbation, Bellarmines excuse, Hammond the Iesuites absolution, as Barrier in France had the Iesuite Varrad's, to confirm him in his purpose, to prevent Ravaillac? No better fruit is to be looked for upon such wild-figtrees, who care not what they say or do,
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Because the Scythians slew their King Scyle, for favouring the strange rites of Bacchus, Simancha infers that Iure and Merito, such Princes are to be made away,
Because the Scythians slew their King Scyle, for favouring the strange Rites of Bacchus, Simancha infers that Jure and Merito, such Princes Are to be made away,
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as receiue any kind of doctrine differing from the papisticall. Mariana accounts it a moderate course, to poyson a chayre or garment for the killing of a King: but marke his waighty reason for it;
as receive any kind of Doctrine differing from the papistical. Mariana accounts it a moderate course, to poison a chair or garment for the killing of a King: but mark his weighty reason for it;
Wherevpon Hoffeus the Iesuite was wont to say (as Hasenmuller, who liued amongst them reports it) that they dragg'd any Lutheran they could find, straightway to the fire, vt sic anima eius in curru igneo ad inferos feratur, that so his soule in a fiery chariot might bee hurried to hell. Worse then all this:
Whereupon Hoffeus the Iesuite was wont to say (as Hasenmuller, who lived among them reports it) that they dragged any Lutheran they could find, straightway to the fire, vt sic anima eius in curru igneo ad inferos feratur, that so his soul in a fiery chariot might be hurried to hell. Worse then all this:
Garnet the Provinciall being questioned by Catesby, whether with a safe conscience, they might proceed in their powder-proiect, seeing in the blowing vp of the King, and Protestants, divers also of the Papists must necessarily goe the same way? replies very profoundly, that no doubt it might well be done, seeing it should redounde to the good of the Catholique Church. And this Eudaemon defends with great earnestnesse.
Garnet the Provincial being questioned by Catesby, whither with a safe conscience, they might proceed in their Powder-project, seeing in the blowing up of the King, and Protestants, diverse also of the Papists must necessarily go the same Way? replies very profoundly, that no doubt it might well be done, seeing it should redound to the good of the Catholic Church. And this Eudaemon defends with great earnestness.
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when one Facinus Canis was hired by the Gibellines, to suppresse their contrary factions of the Gwelphes, in the city of Papia, and the covenant was, that hee should haue the goods of the Gwelphes for his pay.
when one Facinus Canis was hired by the Gibellines, to suppress their contrary factions of the Guelphs, in the City of Papia, and the Covenant was, that he should have the goods of the Guelphs for his pay.
and being accused therefore, as not standing to his promise, replies, That themselues indeed were Gibellines, and should be safe; but their goods were Gwelphes, and must goe to wrack,
and being accused Therefore, as not standing to his promise, replies, That themselves indeed were Gibellines, and should be safe; but their goods were Guelphs, and must go to wrack,
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So assure your selues (Beloued) if Italians and Spaniards should once come, (which God of his infinite mercy forbid,) to compose the differences betweene vs,
So assure your selves (beloved) if Italians and Spanish should once come, (which God of his infinite mercy forbid,) to compose the differences between us,
O that religion should ever be made a cloake for such atheisticall practises! What hard measure had beene offered by our King and State, that these traytours should bee so exasperated? Were they hurried to the fire, as in Queene Maries daies? or was there a new Inquisition erected, in imitation of that of Spaine, with tortures and racks to rectify them? Nay, were they not tolerated at a small rate,
O that Religion should ever be made a cloak for such atheistical practises! What hard measure had been offered by our King and State, that these Traitors should be so exasperated? Were they hurried to the fire, as in Queen Mary's days? or was there a new Inquisition erected, in imitation of that of Spain, with tortures and racks to rectify them? Nay, were they not tolerated At a small rate,
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or none at all, to enioy their possessions and liberty, graced with titles of Honour, admitted to be about His Maiesty, and haue the protection of his lawes, without any violence offered? From whence then came the powder-plot, but from the devill himselfe,
or none At all, to enjoy their possessions and liberty, graced with titles of Honour, admitted to be about His Majesty, and have the protection of his laws, without any violence offered? From whence then Come the Gunpowder Plot, but from the Devil himself,
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& the malice of the whore of Babylon, which delighteth to carouse in blood? But God hath snared the wicked in the worke of his owne hands, the snare is broken, & we are deliuered. Come down therefore & sit in the dust, sit on the ground, sit silent, O daughter of Babylon. Is not thy nakednes vncovered, thy shame seene? art thou not taken in the crafty wilinesse that thou hast imagined? O that our poore besotted recusants would but be brought to an ingenuous examination of these things,
& the malice of the whore of Babylon, which delights to carouse in blood? But God hath snared the wicked in the work of his own hands, the snare is broken, & we Are Delivered. Come down Therefore & fit in the dust, fit on the ground, fit silent, Oh daughter of Babylon. Is not thy nakedness uncovered, thy shame seen? art thou not taken in the crafty wiliness that thou hast imagined? O that our poor besotted recusants would but be brought to an ingenuous examination of these things,
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whether it were likely they would lead them to heauen, who devise and allow of such powder-stratagens from Hell? Whether true Religion hath beene euer advanced by such bloudy and treacherous snares and engines? Then would they surely afford their Higgaion & Selah to celebrate with vs this day, this thrice-happy Deliverance. Which is the duty left for vs in the last place to conclude with.
whither it were likely they would led them to heaven, who devise and allow of such powder-stratagens from Hell? Whither true Religion hath been ever advanced by such bloody and treacherous snares and Engines? Then would they surely afford their Higgaion & Selac to celebrate with us this day, this thrice-happy Deliverance. Which is the duty left for us in the last place to conclude with.
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Needelesse therefore was the exception of some Critikes, to our Church-Booke, for not reading commonly those words to the people, seeing they haue them otherwise in a more exact translation, and reserved to the exposition of a learned Preacher.
Needless Therefore was the exception of Some Critics, to our Church-Booke, for not reading commonly those words to the people, seeing they have them otherwise in a more exact Translation, and reserved to the exposition of a learned Preacher.
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Higgaion is but twise, besides in this place, found in the Scripture, and that onely in the Psalmes; once in the 19. Psalme: Let the words of my mouth & NONLATINALPHABET the meditation of my heart be alwaies acceptable in thy sight, O Lord, my strength and my redeemer.
Higgaion is but twice, beside in this place, found in the Scripture, and that only in the Psalms; once in the 19. Psalm: Let the words of my Mouth & the meditation of my heart be always acceptable in thy sighed, Oh Lord, my strength and my redeemer.
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NONLATINALPHABET, which signifieth to publish with the mouth, to meditate with the heart, to rowze vp all the faculties, with the most serious intention.
, which signifies to publish with the Mouth, to meditate with the heart, to rouse up all the faculties, with the most serious intention.
Agreeable to this is the word Selah, either from the root NONLATINALPHABET (as R. Kimchi would haue it) to lift vp, to rayse, properly a way to make it more passable,
Agreeable to this is the word Selac, either from the root (as R. Kimchi would have it) to lift up, to raise, properly a Way to make it more passable,
or NONLATINALPHABET to tread downe, to make plaine. To the same purpose, Avenarius sayes, that in all the Commentaries of the Rabbines, he could obserue no certaine signification of this word:
or to tread down, to make plain. To the same purpose, Avenarius Says, that in all the Commentaries of the Rabbis, he could observe no certain signification of this word:
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Vatablus, with the Rabbines, and the Chalday Paraphrase extend it to an everlasting Meditation. They that restraine it to song, or instruments, differ not in a manner from them vpon the point,
Vatablus, with the Rabbis, and the Chaldean paraphrase extend it to an everlasting Meditation. They that restrain it to song, or Instruments, differ not in a manner from them upon the point,
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no cheerefullnesse must be wanting, no laudable solemnity of musicke: assembling, feasting, congratulation neglected, in performing such religious duties.
no cheerefullnesse must be wanting, no laudable solemnity of music: assembling, feasting, congratulation neglected, in performing such religious duties.
but for such deliverances as that of Eighty eight, and this publike and extraordinary freeing of the Church, the whole State, the preseruation of the King, Queene, Prince, all the Nobles, all the Iudges, the Reverend Clergy, and Lawyers, the Worthies of all our Country and Corporations, vpon the point to be blowne vp,
but for such Deliverances as that of Eighty eight, and this public and extraordinary freeing of the Church, the Whole State, the preservation of the King, Queen, Prince, all the Nobles, all the Judges, the Reverend Clergy, and Lawyers, the Worthies of all our Country and Corporations, upon the point to be blown up,
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Trumpets and Shalmes must be winded aloud, Asaph's and Iedithun's must shew their skill, new songs, new cantica canticorum, whole new sets of cāticles, Mictham's, & Mismor's, Neginoth's and Mahaloth's, Tehillah's and Tephillah's must be framed by the Learned.
Trumpets and Shams must be winded aloud, Asaph's and Iedithun's must show their skill, new songs, new cantica canticorum, Whole new sets of canticles, Mihtam's, & Mizmor's, Neginoth's and Mahaloth's, Tehillah's and Tephillah's must be framed by the Learned.
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10. And here if the matter it selfe rowze not your meditations, little helpe can bee expected from any vncomposed straines. You that haue read of so many heathenish tyrannies, and Turkish cruelties; you that haue had occasion to travell amongst any barbarous nations, or sauage Cannibals; you that haue heard of the most prodigious treasons and massacnes, that euer were attempted,
10. And Here if the matter it self rouse not your meditations, little help can be expected from any uncomposed strains. You that have read of so many Heathenish Tyrannies, and Turkish cruelties; you that have had occasion to travel among any barbarous Nations, or savage Cannibals; you that have herd of the most prodigious treasons and massacnes, that ever were attempted,
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haue you ever read, or seene, or heard of any monstrous immanity, comparable to this of the Powder-Treason? Haue ever Turkes, or Tartars, any Nero'es or Caligula's made vse of powder, or such engines of furie, to ruine whole States at one blow? Nay, to blow vp their owne darlings, their owne Patrons, their owne innocent kinred that never offended them;
have you ever read, or seen, or herd of any monstrous immanity, comparable to this of the Powder treason? Have ever Turks, or Tartars, any Nero's or Caligula's made use of powder, or such Engines of fury, to ruin Whole States At one blow? Nay, to blow up their own darlings, their own Patrons, their own innocent kindred that never offended them;
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but onely these spuria vitulamina, these bastard imps of the Whore of Babylon? If the ruine of your liuing Countrymen had no way affected you, what had the monuments of the dead deserued, that so many sepulchres of ancient Kings must be laid on heapes, and vtterly defaced? what fault was in the dumbe stones, and stately Edifices of your forefathers, that they should be left as spectacles of your merciles crueltie? But now perchance they repent it,
but only these spuria vitulamina, these bastard imps of the Whore of Babylon? If the ruin of your living Countrymen had no Way affected you, what had the monuments of the dead deserved, that so many sepulchres of ancient Kings must be laid on heaps, and utterly defaced? what fault was in the dumb stones, and stately edifices of your Forefathers, that they should be left as spectacles of your merciless cruelty? But now perchance they Repent it,
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They are pictured for Confessours and Martyres, their zeale is commended, the State condemned for punishing their Ring-leaders vniustly, and their Proselytes here amongst vs (which I grieue to speake of) follow the same doctrine that led them vnto it,
They Are pictured for Confessors and Martyrs, their zeal is commended, the State condemned for punishing their Ringleaders unjustly, and their Proselytes Here among us (which I grieve to speak of) follow the same Doctrine that led them unto it,
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and are animated to the like attempts, when their ability shall grow sufficient. For marke but these few words of Bannes a Spanish Schooleman, (whom a man would take to be none of the worst, especially in comparison of the Iesuites ) Angli (saith he) sunt excusandi, quia nonse eximunt à Superiorum potestate,
and Are animated to the like attempts, when their ability shall grow sufficient. For mark but these few words of Banns a Spanish Schoolman, (whom a man would take to be none of the worst, especially in comparison of the Iesuites) Angli (Says he) sunt excusandi, quia nonse eximunt à Superiors potestate,
and their natural bond to Prince or Country, should little dismay them, from venturing vpon the like Powder-plots. Where be then our Higgaions & Selah's (Beloued) for the stopping of this brood of vipers, that their force should not bee answerable to their malice? As the Israelites had their Pascha and Purim, Holydaies set apart for the acknowledgement of their grand deliuerance frō Pharaoh, and Hamans treason: why should not this dayes solemnity bee continued with everlasting thankfulnesse,
and their natural bound to Prince or Country, should little dismay them, from venturing upon the like Powderplots. Where be then our Higgaions & Selah's (beloved) for the stopping of this brood of vipers, that their force should not be answerable to their malice? As the Israelites had their Pascha and Purim, Holidays Set apart for the acknowledgement of their grand deliverance from Pharaoh, and Hamans treason: why should not this days solemnity be continued with everlasting thankfulness,
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let our children vnderstand in our streets, the barbarousnesse of the plot, the profession of the actours, the danger that would haue falne on their innocent heads; If the Lord in Iudgement to the enginers,
let our children understand in our streets, the barbarousness of the plot, the profession of the actors, the danger that would have fallen on their innocent Heads; If the Lord in Judgement to the engineers,
and in mercy to vs, had not prevented it, and snared the wicked in the worke of their own hands. At the mentioning of our Church or King, at the beholding,
and in mercy to us, had not prevented it, and snared the wicked in the work of their own hands. At the mentioning of our Church or King, At the beholding,
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In the celebrating of the holy Eucharist, let our thankfulnesse for this deliuerance bee an especiall part of our Sacrifice: Finally, let vs joyntly conclude as our Prophet here beginneth this Psalme:
In the celebrating of the holy Eucharist, let our thankfulness for this deliverance be an especial part of our Sacrifice: Finally, let us jointly conclude as our Prophet Here begins this Psalm:
Now to this God the Father, God the Sonne, and God the Holy Ghost, three Persons and one Lord, who is knowne by the Iudgement which he executeth, and hath snared the wicked in the worke of his owne hands, be ascribed with Higgaion and Selah all praises, power, and glory from this time forth for evermore. AMEN.
Now to this God the Father, God the Son, and God the Holy Ghost, three Persons and one Lord, who is known by the Judgement which he Executeth, and hath snared the wicked in the work of his own hands, be ascribed with Higgaion and Selac all praises, power, and glory from this time forth for evermore. AMEN.
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Wherein wee haue a view of our misery, with the meanes and Author of our surest deliverance. The instance is in Hezechiah a King, a fit patterne for the best, the remedy Prayer, the chiefest refuge for the devoutest: Which is effectuall onely by the good will of him in the bush, who relieueth ever at a pinch, by speaking, and giuing a signe, for our convenient comfort.
Wherein we have a view of our misery, with the means and Author of our Surest deliverance. The instance is in Hezekiah a King, a fit pattern for the best, the remedy Prayer, the chiefest refuge for the devoutest: Which is effectual only by the good will of him in the bush, who relieveth ever At a pinch, by speaking, and giving a Signen, for our convenient Comfort.
let it suffice therefore to take in by the way for an entrance, First, a touch of Hezechiah's laudable life, expressed more at large in the 2. of Kings, the 18. and 19. chapters, all one in a manner with the 36. the 37. and 38. of Isaiah:
let it suffice Therefore to take in by the Way for an Entrance, First, a touch of Hezechiah's laudable life, expressed more At large in the 2. of Kings, the 18. and 19. Chapters, all one in a manner with the 36. the 37. and 38. of Isaiah:
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First, towards the Church, The Levites must carry the filthinesse out of it, verse 5. The Priests must rowze themselues vp to bee carefull in their places;
First, towards the Church, The Levites must carry the filthiness out of it, verse 5. The Priests must rouse themselves up to be careful in their places;
verse 11. He restoreth the Church-goods, and sacrifices, by strict command, vers. 19. and 24. and reviueth the auncient solemnities of Trumpets, and Church-musicke, ordained,
verse 11. He restoreth the Church goods, and Sacrifices, by strict command, vers. 19. and 24. and reviveth the ancient solemnities of Trumpets, and Church music, ordained,
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and ordered by his predecessor David, verse 27. and 30. And surely the best method in a reformation, beginneth ever with God; for from thence proceeds a Blessing, to prosper all that followes. His care for the Commonwealth in the next place, comes not short of this.
and ordered by his predecessor David, verse 27. and 30. And surely the best method in a Reformation, begins ever with God; for from thence proceeds a Blessing, to prosper all that follows. His care for the Commonwealth in the next place, comes not short of this.
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He fortifies his citty (saith the sonne of Syrach ) and by digging thorow a hard rocke with Iron, brought water into the middest thereof, Chap. 48. Hee built the wall that was broken, and raysed vp the towers, and another wall without, prepared Millo, made darts and shields in abundance, set Captaines of warre over his people, by the councell of his Princes and Mighty men, and his owne comfortable encouragements, verse the 3. and forward.
He fortifies his City (Says the son of Sirach) and by digging thorough a hard rock with Iron, brought water into the midst thereof, Chap. 48. He built the wall that was broken, and raised up the towers, and Another wall without, prepared Millo, made darts and shields in abundance, Set Captains of war over his people, by the council of his Princes and Mighty men, and his own comfortable encouragements, verse the 3. and forward.
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It were his Courtiers, and the men of Iudah (no doubt by his example and good directions ) that copyed out the Proverbs of Salomon, which now are a part of our Canon, from the beginning of the 25. Chapter, vnto the end of the booke (as the 1. verse of that Chapter sheweth.) And if we may credit the relations of Genebrard, and Torniellus, hee was a great Patrone of the Mathematiques, & tooke order for the right reckoning of the yeere by intercalation of the moneth Nisan,
It were his Courtiers, and the men of Iudah (no doubt by his Exampl and good directions) that copied out the Proverbs of Solomon, which now Are a part of our Canon, from the beginning of the 25. Chapter, unto the end of the book (as the 1. verse of that Chapter shows.) And if we may credit the relations of Genebrard, and Torniellus, he was a great Patron of the Mathematics, & took order for the right reckoning of the year by intercalation of the Monn Nisan,
All which are farther seasoned by his personall and inherent graces: His dispatch, in execution, his resolution against Idolatry, his respect to Gods messengers, his patience in affliction, his earnestnesse in prayer, his confidence in danger, his wisdome in counsell, his study to reforme others, his thankefulnesse to God for all blessings receiued, make his Miraculous deliverances seeme the lesse strange, which here may be observed to bee Two aboue the rest:
All which Are farther seasoned by his personal and inherent graces: His dispatch, in execution, his resolution against Idolatry, his respect to God's messengers, his patience in affliction, his earnestness in prayer, his confidence in danger, his Wisdom in counsel, his study to reform Others, his thankfulness to God for all blessings received, make his Miraculous Deliverances seem the less strange, which Here may be observed to be Two above the rest:
2. What might not Hezekiah looke for at Gods hands, whose favour hee had found for so long a space, to prevent his desires, accept his endevours, prosper all his actions? from whom hee had receiued so many comfortable promises,
2. What might not Hezekiah look for At God's hands, whose favour he had found for so long a Molle, to prevent his Desires, accept his endeavours, prosper all his actions? from whom he had received so many comfortable promises,
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and messages, and whose Angell had so strangely quitted him, from so heauy an enemy? yet here wee see, that amongst all these Blessings and triumphs, he must come notwithstanding to his tryall. For in those dayes Hezekiah was sicke to the death:
and messages, and whose Angel had so strangely quit him, from so heavy an enemy? yet Here we see, that among all these Blessings and Triumphos, he must come notwithstanding to his trial. For in those days Hezekiah was sick to the death:
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wherein we haue the Spirituall Gests, (if I may so speake) of a Christian progresse; From care and industry to doe good, to some temporall happinesse; from that, to sicknesse; from sicknesse, to Prayer; from Prayer, to recovery, and other comforts and signes of Gods favour, till all at last come home to the Court of Heaven, and there we shall bee freed from other changes, and removealls.
wherein we have the Spiritual Gests, (if I may so speak) of a Christian progress; From care and industry to do good, to Some temporal happiness; from that, to sickness; from sickness, to Prayer; from Prayer, to recovery, and other comforts and Signs of God's favour, till all At last come home to the Court of Heaven, and there we shall be freed from other changes, and removealls.
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The words (without farther straining) yeeld vs these 3 circumstances: Hezekiah's 1. Sicknesse. 2. Physicke. 3. Physicion. His Sicknesse dangerous; his Physicke, precious; his Physition, alwaies successefull.
The words (without farther straining) yield us these 3 Circumstances: Hezekiah's 1. Sickness. 2. Physic. 3. physician. His Sickness dangerous; his Physic, precious; his physician, always successful.
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All which must needs be granted, his sicknesse being to death; his physicke, Prayer; his physicion, God himselfe: and for memories sake, may thus be connected;
All which must needs be granted, his sickness being to death; his physic, Prayer; his Physician, God himself: and for memories sake, may thus be connected;
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It would be tedious for you to heare, or me to vndertake the clearing of all those doubts that interpreters out of these words haue raysed, rather then resolued.
It would be tedious for you to hear, or me to undertake the clearing of all those doubts that Interpreters out of these words have raised, rather then resolved.
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As first, concerning the time of this sicknesse, whether it were before, or after the miraculous deliuery from Senacheribs Invasion. Most of the Iewish Rabbins, with Salomon Iarchi, and Kimchi; and the Papists, with Abulensis and Lyra, together with some of our reformed,
As First, Concerning the time of this sickness, whither it were before, or After the miraculous delivery from Senacherib's Invasion. Most of the Jewish Rabbis, with Solomon Jericho, and Kimchi; and the Papists, with Abulensis and Lyram, together with Some of our reformed,
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Now, likely it is, that so many great matters could not bee dispatched in one yeere. Besides, he hath a promise after his sicknesse, to be delivered from the King of Assyria, 2. King. 20.16. Which argueth, that deliverance was not past before.
Now, likely it is, that so many great matters could not be dispatched in one year. Beside, he hath a promise After his sickness, to be Delivered from the King of Assyria, 2. King. 20.16. Which argue, that deliverance was not passed before.
Notwithstanding Saint Hierome, Saint Augustine, Luther, Calvine, and the maior part of our Interpreters, who take after them, out of Iosephus, suppose all the warre first ended,
Notwithstanding Saint Jerome, Saint Augustine, Luther, Calvin, and the mayor part of our Interpreters, who take After them, out of Iosephus, suppose all the war First ended,
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And well might all these troubles come within the compasse of one yeere, (as Serrarius the Iesuite against his owne side granteth) to wit, that fourteenth they speake of, wherein Senacherib came,
And well might all these Troubles come within the compass of one year, (as Serrarius the Iesuite against his own side grants) to wit, that fourteenth they speak of, wherein Sennacherib Come,
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Now, in that God promised to deliver him after his sicknesse, it might not bee from the Assyrians first Invasion, but from his returne againe, that was perchance both threatned,
Now, in that God promised to deliver him After his sickness, it might not be from the Assyrians First Invasion, but from his return again, that was perchance both threatened,
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4 Now what manner of sicknesse this should be, Authours also vary; some would haue it to be the Kings Evill, as Aquila, Symmachus and Theodosion. Others,
4 Now what manner of sickness this should be, Authors also vary; Some would have it to be the Kings Evil, as Aquila, Symmachus and Theodosion. Others,
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an Imposthumation. Glycas saith, that it was in his foote, which began to rot. Most coniecture it to be the Plague, in regard of the Byle that appeared outwardly,
an Impostumation. Glycas Says, that it was in his foot, which began to rot. Most conjecture it to be the Plague, in regard of the Boil that appeared outwardly,
One is thought to be the Kings refusing to marry, vpon a conceit that hee was that Immanuel, the Virgins Sonne, promised a little before to his Father Ahaz. So R. Salomon, Lyra, and Glycas, in the 2. part of his Annals.
One is Thought to be the Kings refusing to marry, upon a conceit that he was that Immanuel, the Virgins Son, promised a little before to his Father Ahaz. So R. Solomon, Lyra, and Glycas, in the 2. part of his Annals.
Others, with the scholasticall History, affirme, that this sicknesse was a punishment, for the Kings neglect of thankesgiuing, after the overthrow of Sennacherib. But Iosephus, (whotooke most paines to bee acquainted with such matters in the history of his Country) expresseth particularly the Sacrifices and Solemnities that vpon that occasion were vsed.
Others, with the scholastical History, affirm, that this sickness was a punishment, for the Kings neglect of thanksgiving, After the overthrow of Sennacherib. But Iosephus, (whotooke most pains to be acquainted with such matters in the history of his Country) Expresses particularly the Sacrifices and Solemnities that upon that occasion were used.
More safely then we may conclude with S. Hierom vpon the 38. of Isaiah, That this disease was rather a restraint from future presumption, then a punishment for former sinnes.
More safely then we may conclude with S. Hieronymus upon the 38. of Isaiah, That this disease was rather a restraint from future presumption, then a punishment for former Sins.
Not NONLATINALPHABET, inflicted by way of revenge, or NONLATINALPHABET, as a ransom to make satisfaction, but NONLATINALPHABET, or NONLATINALPHABET, a lessoning for himselfe,
Not, inflicted by Way of revenge, or, as a ransom to make satisfaction, but, or, a lessoning for himself,
or NONLATINALPHABET, an example to others, a tryall for his instruction (saith Bernard ) not a forsaking to his destruction. For howsoever all afflictions presuppose sinne:
or, an Exampl to Others, a trial for his instruction (Says Bernard) not a forsaking to his destruction. For howsoever all afflictions presuppose sin:
The Tower of Siloā fell vpon eighteene persons, not so much for their sinnes, as for the lessoning of others, Luk. 13. Because of the mixt cup in the Lords hand, Psal. 75. his children sometimes are to drinke the purer wine, though his enemies shall bee sure of the dregs. For what is this world else,
The Tower of Siloan fell upon eighteene Persons, not so much for their Sins, as for the lessoning of Others, Luk. 13. Because of the mixed cup in the lords hand, Psalm 75. his children sometime Are to drink the Purer wine, though his enemies shall be sure of the dregs. For what is this world Else,
but as the Author of the Sermons de Tempore shewes it, (as it were in a Map) a vast and glowing Furnace, where the wicked are the drosse, the godly, the gold, tribulation, the fire,
but as the Author of the Sermons de Tempore shows it, (as it were in a Map) a vast and glowing Furnace, where the wicked Are the dross, the godly, the gold, tribulation, the fire,
and forsake thee hereafter? He would haue a Champion valiant, without an adversary (saith Saint Basil ) that supposeth a iust man should be free from afflictions. For What are all such crosses,
and forsake thee hereafter? He would have a Champion valiant, without an adversary (Says Faint Basil) that Supposeth a just man should be free from afflictions. For What Are all such Crosses,
and bring vs home vnto him? He that proues not a good student in this Schoole of the Crosse, hath small hopes to attaine hereafter to any degree in heauen.
and bring us home unto him? He that Proves not a good student in this School of the Cross, hath small hope's to attain hereafter to any degree in heaven.
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The old Testament began almost with Abels slaughter, and the New, with the butchering of the Infants, and Iohn Baptists imprisonment. The Patriarks, Prophets, and Apostles, with all Gods chosen, had their part of this cup.
The old Testament began almost with Abel's slaughter, and the New, with the butchering of the Infants, and John Baptists imprisonment. The Patriarchs, prophets, and Apostles, with all God's chosen, had their part of this cup.
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to minde the greatest, of their frailty, and the holiest, of their humiliation, and the happiest, not to depend vpon their owne abilities; much more the meanest here should learne, with patience to vndergoe such crosses,
to mind the greatest, of their frailty, and the Holiest, of their humiliation, and the Happiest, not to depend upon their own abilities; much more the Meanest Here should Learn, with patience to undergo such Crosses,
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For canst thou murmure if God should visite thee, when thou considerest that Hezekiah was sicke? Or account thy payne too greeuous, when his was to the death? or complaine it comes vnseasonably, seeing this happened to him in those dayes, wherein nothing was expected but joy and triumphs? I should distrust your vnderstandings,
For Canst thou murmur if God should visit thee, when thou Considerest that Hezekiah was sick? Or account thy pain too grievous, when his was to the death? or complain it comes unseasonably, seeing this happened to him in those days, wherein nothing was expected but joy and Triumphos? I should distrust your understandings,
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It is a sad theame to discourse of sicknesse: the remedy therefore (I trust) will bee the more welcome, which the Text leadeth vnto, in the words following.
It is a sad theme to discourse of sickness: the remedy Therefore (I trust) will be the more welcome, which the Text leads unto, in the words following.
In this forme (no doubt) dying Hezekiah commended his desperate case to the Lord of life; and howsoeuer, the harsh message of Isaiah the Prophet, was sufficient to breake his heart,
In this Form (no doubt) dying Hezekiah commended his desperate case to the Lord of life; and howsoever, the harsh message of Isaiah the Prophet, was sufficient to break his heart,
so vnexpectedly sent, so peremptorily deliuered, so likely to take effect in so great extremity: Set thine house in order, for thou shalt surely dye, and not liue:
so unexpectedly sent, so peremptorily Delivered, so likely to take Effect in so great extremity: Set thine house in order, for thou shalt surely die, and not live:
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Thou shalt surely dye ] (say they) that is, in this World: And not liue ] that is, in the World to come: Yet faith lets not goe it's hold, hope would not bee perswaded,
Thou shalt surely die ] (say they) that is, in this World: And not live ] that is, in the World to come: Yet faith lets not go it's hold, hope would not be persuaded,
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and therefore hee now resolues to imploy his expiring spirits, and gasping breath, as long as they should continue, to try at the last cast, what might be obtained. Blessed King!
and Therefore he now resolves to employ his expiring spirits, and gasping breath, as long as they should continue, to try At the last cast, what might be obtained. Blessed King!
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hee heares all with patience, beares all with patience, considers all with patience, and so with teares in his eyes, death in his face, (yet confidence in his heart (hee turnes about vnto the wall. This hee did (say many Interpreters) because the Temple stood that way, towards which it was their custome to turne their faces in prayer.
he hears all with patience, bears all with patience, considers all with patience, and so with tears in his eyes, death in his face, (yet confidence in his heart (he turns about unto the wall. This he did (say many Interpreters) Because the Temple stood that Way, towards which it was their custom to turn their faces in prayer.
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His teares may bee also thought to proceed, not so much from the horrour of instant death; or a loth to depart from worldly pleasures; or an vnmanly sinking vnder the extremity of paine (howsoeuer such brunts most commonly shame the valour of those, who hold themselues most resolute:) as from a desire he had, to perfect the reformation which was begun;
His tears may be also Thought to proceed, not so much from the horror of instant death; or a loath to depart from worldly pleasures; or an unmanly sinking under the extremity of pain (howsoever such brunts most commonly shame the valour of those, who hold themselves most resolute:) as from a desire he had, to perfect the Reformation which was begun;
For how could it chuse but grieue him to fore-thinke on the distraction that was like to ensue, in a State so vnsettled? Many yet addicted to Idolatry; false-hearted Shebna the Treasurer gaping to succeed, which could not be without opposition.
For how could it choose but grieve him to forethink on the distraction that was like to ensue, in a State so unsettled? Many yet addicted to Idolatry; False-hearted Shebna the Treasurer gaping to succeed, which could not be without opposition.
Many particulars besides, (which himselfe only knew,) and the world could not take notice of, might justly occasion him to water his couch with teares.
Many particulars beside, (which himself only knew,) and the world could not take notice of, might justly occasion him to water his couch with tears.
And teares in such a case, either for publique good, or private escapes, by Davids practice, Ieremies Lamentations, and our Saviours weeping for Lazarus, and over Ierusalem, are warranted to be Heroicall. We haue more sinnes (Beloued) to bewaile, but fewer teares to shead;
And tears in such a case, either for public good, or private escapes, by Davids practice, Jeremiahs Lamentations, and our Saviors weeping for Lazarus, and over Ierusalem, Are warranted to be Heroical. We have more Sins (beloved) to bewail, but fewer tears to shed;
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Hee prayed therefore (as the text hath it) vnto the Lord ] and none other, him hee had onely offended, his mercy hee had ever found ready, his power hee was assured of, he alone throughly knewe his wofull case,
He prayed Therefore (as the text hath it) unto the Lord ] and none other, him he had only offended, his mercy he had ever found ready, his power he was assured of, he alone thoroughly knew his woeful case,
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The forme of his prayer is set downe in the twentieth of the 26. of Kings, and Esay the 38. in the same wordes, to teach vs to regard that the more, which the Holy Ghost vouchsafeth so precisely to repeat. From whence if our Puritans hope to drawe any instance for their extemporary brabbling, and brawling against our set formes of prayer;
The Form of his prayer is Set down in the twentieth of the 26. of Kings, and Isaiah the 38. in the same words, to teach us to regard that the more, which the Holy Ghost vouchsafeth so precisely to repeat. From whence if our Puritans hope to draw any instance for their extemporary brabbling, and brawling against our Set forms of prayer;
the text will shew them, as repugnant to Hezekiah herein, as commonly they are otherwise to all their lawfull Superiours, For his prayer here was on his bed, vpon his particular and extraordinary necessity; they must vent theirs in the Church, where no such occasion is offered, to the excluding of better formes, then their best premeditation can affoord vs. Hezekiah turned his face to the wall, that this particular request of his might not bee heard, or disturbed:
the text will show them, as repugnant to Hezekiah herein, as commonly they Are otherwise to all their lawful Superiors, For his prayer Here was on his Bed, upon his particular and extraordinary necessity; they must vent theirs in the Church, where no such occasion is offered, to the excluding of better forms, then their best premeditation can afford us Hezekiah turned his face to the wall, that this particular request of his might not be herd, or disturbed:
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if their conceits were not too fleeting, they might consider, that prayer is of two sorts, Publique, or private. Publique, may be either solemne in the Church; or more retired, in a familie, or some other occasioned assembly. Now to thrust in here, with sudden, and vnconcocted flashes, were not only to crosse Scripture, Fathers, and the continuall practice of all Christian Assemblies, that euer deserved the name of Churches: but also to abuse such Holy meetings, by hindring the concurrence of devotions in knowne petitions, wherein they ought to joyne,
if their conceits were not too fleeting, they might Consider, that prayer is of two sorts, Public, or private. Public, may be either solemn in the Church; or more retired, in a family, or Some other occasioned assembly. Now to thrust in Here, with sudden, and unconcocted flashes, were not only to cross Scripture, Father's, and the continual practice of all Christian Assemblies, that ever deserved the name of Churches: but also to abuse such Holy meetings, by hindering the concurrence of devotions in known petitions, wherein they ought to join,
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and the saying Amen to that, they must be sure is warrantable. Private prayers, (I confesse) are of another nature, wherein divers notwithstanding may bee holpe what to say,
and the saying Amen to that, they must be sure is warrantable. Private Prayers, (I confess) Are of Another nature, wherein diverse notwithstanding may be help what to say,
and directed, what to aske, by publike formes, though such particulars may often fall out in regard of personall grievances, sinnes, or benefits, that may dictate (as it were) an ejaculatory prayer, as the occasion shall bee offered. Such was Hezekiah's here, and such were to be wished more rife, among all sorts of people.
and directed, what to ask, by public forms, though such particulars may often fallen out in regard of personal grievances, Sins, or benefits, that may dictate (as it were) an ejaculatory prayer, as the occasion shall be offered. Such was Hezekiah's hear, and such were to be wished more rife, among all sorts of people.
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O Lord God (saith he) remember me, I pray thee, and strengthen me, onely this once, O God, that I may bee at once avenged of the Philistims, for my two eyes.
Oh Lord God (Says he) Remember me, I pray thee, and strengthen me, only this once, Oh God, that I may be At once avenged of the philistines, for my two eyes.
and the direction of others, that expect the same protection? O how would it become the conversation of Christians, in stead of corrupt communication, and blasphemous oathes and cursings, to haue their mouthes filled with such Prayses and Prayers? How well doe such speeches sound from the mouthes of good subiects? God saue the King: or Giue the King thy Iudgements, O Lord,
and the direction of Others, that expect the same protection? O how would it become the Conversation of Christians, in stead of corrupt communication, and blasphemous Oaths and cursings, to have their mouths filled with such Praises and Prayers? How well do such Speeches found from the mouths of good Subjects? God save the King: or Give the King thy Judgments, Oh Lord,
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In the warlike raigne of David, wee haue a large description in Scripture, of Captaines and Worthies; but in Solomons succeeding Peaceable government, of stately buildings, notable examples of Iustice, flourishing of the Arts, trafficking with forraine Nations, and the like.
In the warlike Reign of David, we have a large description in Scripture, of Captains and Worthies; but in Solomons succeeding Peaceable government, of stately buildings, notable Examples of justice, flourishing of the Arts, trafficking with foreign nations, and the like.
and periods, which most commonly are found in the body, as the head is affected. Where a King therefore makes the Lords Prayer, the best Prayer, the subject of his meditations; with what face may subiects be backward, in following such directions? Hezekiah (as wee all know) wanted not titles,
and periods, which most commonly Are found in the body, as the head is affected. Where a King Therefore makes the lords Prayer, the best Prayer, the Subject of his meditations; with what face may Subjects be backward, in following such directions? Hezekiah (as we all know) wanted not titles,
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] NONLATINALPHABET, at sundry times, and in divers manners, hath it pleased the Lord of heaven to speake to men here vpon earth, by his Sonne, by his servants, by Angels, by men, internally, externally, in dreames, by open visions; as Suarez vpon Aquinas's third part, quest. 30. Peucer in his commentary of the divers kinds of divination; Mencelius in a peculiar tract of the knowledge of God, doe at large declare.
], At sundry times, and in diverse manners, hath it pleased the Lord of heaven to speak to men Here upon earth, by his Son, by his Servants, by Angels, by men, internally, externally, in dreams, by open visions; as Suarez upon Aquinas's third part, quest. 30. Peucer in his commentary of the diverse Kinds of divination; Menecleus in a peculiar tract of the knowledge of God, do At large declare.
so this speaking was quicke, and comfortable, in these most gracious tearmes, Turne againe and tell Hezekiah NONLATINALPHABET the Captaine of my people:
so this speaking was quick, and comfortable, in these most gracious terms, Turn again and tell Hezekiah the Captain of my people:
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Good Lord, what meanest thou by this? art thou so soone changed, or hast thou a double will, one contrary to the other? Can it stand with thy immutability,
Good Lord, what Meanest thou by this? art thou so soon changed, or hast thou a double will, one contrary to the other? Can it stand with thy immutability,
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so suddenly to doe and vndoe? or with my reputation, to vnsay that so quickly, which by thy expresse command I so lately deliuered? The King and Courtiers, may hold me for a false prophet, who, vpon mine owne head, spake that so confidently which now I must recall? But Isaiah was no Arminian, he knew, it was no manners for him to make a question of Gods doings: Hee was acquainted so farre with his proceedings, that most commonly hee reveales not all that hee himselfe meanes to doe; but so much onely,
so suddenly to do and undo? or with my reputation, to unsay that so quickly, which by thy express command I so lately Delivered? The King and Courtiers, may hold me for a false Prophet, who, upon mine own head, spoke that so confidently which now I must Recall? But Isaiah was no Arminian, he knew, it was no manners for him to make a question of God's doings: He was acquainted so Far with his proceedings, that most commonly he reveals not all that he himself means to do; but so much only,
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as his Ministers are bound to teach, and servants to learne. Whence that distinction of Divines, into voluntatem signi & beneplaciti, His revealed will toward vs,
as his Ministers Are bound to teach, and Servants to Learn. Whence that distinction of Divines, into voluntatem Sign & beneplaciti, His revealed will towards us,
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and the Schoolemen on him at the 45. Dist. of the first booke of the sentences) but divers formes of speaking, concerning the acts and effects of the same will.
and the Schoolmen on him At the 45. Dist of the First book of the sentences) but diverse forms of speaking, Concerning the acts and effects of the same will.
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For the first may bee vttered according to the disposition of second causes, or our deserts (as Zanchius well gathereth out of Saint Augustine ) whereas the latter depends vpon eternall immutability, and therefore in no respect can admit any shadow of change.
For the First may be uttered according to the disposition of second Causes, or our deserts (as Zanchius well gathereth out of Saint Augustine) whereas the latter depends upon Eternal immutability, and Therefore in no respect can admit any shadow of change.
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Now these are not opposite, but subordinate, the revealed, to the secret, as part, to the whole; the revealed expressing the meanes, whereby the secret is fulfilled.
Now these Are not opposite, but subordinate, the revealed, to the secret, as part, to the Whole; the revealed expressing the means, whereby the secret is fulfilled.
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Did he intend (thinke you) the barbarous dividing of the infant, that had no way offended? Yet his words at first are, Bring mee a sword, divide the liuing child in two,
Did he intend (think you) the barbarous dividing of the infant, that had no Way offended? Yet his words At First Are, Bring me a sword, divide the living child in two,
And so God here not peremptorily sets downe what should bee, but what the Prophet was to deliuer, concealing both from King and Prophet what should ensue vpon it.
And so God Here not peremptorily sets down what should be, but what the Prophet was to deliver, concealing both from King and Prophet what should ensue upon it.
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Where there is no more contrariety then in our Saviours inquiry for provision for the multitude, Iohn 6. hee asked Philip as it were doubtfully, where so much bread might be bought;
Where there is no more contrariety then in our Saviors inquiry for provision for the multitude, John 6. he asked Philip as it were doubtfully, where so much bred might be bought;
The Prophets deadly message therefore was true in relation to the second causes, referred to their proper effect; yet subordinate to Gods secret purpose, in reference to the end: the ground of all which is closely layed, in the 17. Article of our Church, to which we subscribe. Gods decrees for the end, include alwaies the meanes, and therefore such threatnings serue Gods children to stirre them vp to vse them.
The prophets deadly message Therefore was true in Relation to the second Causes, referred to their proper Effect; yet subordinate to God's secret purpose, in Referente to the end: the ground of all which is closely laid, in the 17. Article of our Church, to which we subscribe. God's decrees for the end, include always the means, and Therefore such threatenings serve God's children to stir them up to use them.
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Yet the King ceased not to fast, and weepe, as long as breath was in it, onely vpon this ground, Who can tell whether God will be gracious vnto mee, that the child may liue? I had not dwelt so long vpon this,
Yet the King ceased not to fast, and weep, as long as breath was in it, only upon this ground, Who can tell whither God will be gracious unto me, that the child may live? I had not dwelled so long upon this,
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Hence you may ghesse (beloued) how little reason the Arminians had, to take part with the Papists, and Lutherans, to slander our Church, (as for many other things) in this, that we make God to haue two distinct wills, the one dashing the other.
Hence you may guess (Beloved) how little reason the Arminians had, to take part with the Papists, and Lutherans, to slander our Church, (as for many other things) in this, that we make God to have two distinct wills, the one dashing the other.
This they referre to our Crypticall Divinity (as it pleaseth those Theologasters to terme it) as though wee maintained any points in secret, that wee dare not publikely to justify before all the World.
This they refer to our Cryptical Divinity (as it Pleases those Theologasters to term it) as though we maintained any points in secret, that we Dare not publicly to justify before all the World.
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Crocius hath particularly answered Bertius, to this calumny, in the second and third Chapter of his Parenaeticus; and all of them of late, by Gods providence, and your maiesties especiall furtherance (I trust) haue met with their Masters at Dort. For such imputations are no newes to those who are acquainted with the obiections of the Pelagians, and Semipelagians, against Saint Augustine, Prosper, and their followers:
Crocius hath particularly answered Bertius, to this calumny, in the second and third Chapter of his Parenetic; and all of them of late, by God's providence, and your majesty's especial furtherance (I trust) have met with their Masters At Dort. For such imputations Are no news to those who Are acquainted with the objections of the Pelagians, and Semipelagians, against Saint Augustine, Prosper, and their followers:
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the Bickerings betweene the Germane Bishops, and the French, in the cause of Godescall and Erigena Scotus, the later stirres betweene Luther and Erasmus, the Pseudolutherans, and their opposites, Beza and Castalion, Peter Baro, & our English Divines, the Iesuites and the Dominicans, which contention is yet fresh on foote,
the Bickerings between the Germane Bishops, and the French, in the cause of God's-call and Erigena Scotus, the later stirs between Luther and Erasmus, the Pseudo-lutherans, and their opposites, Beza and Castalion, Peter Baro, & our English Divines, the Iesuites and the Dominicans, which contention is yet fresh on foot,
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Old Cumel tells Vasquez the Iesuite in playne termes, that most commonly those that stand most vpon their sharpe wits, are found, in the conclusion, most repugnant to grace. Rispolis hath set forth a picture of Aquinas, bearing downe with his Buckler, and stabbing those with his pen, that in any sort shall deny the whole determination of the second causes, by the first,
Old Cumel tells Vasquez the Iesuite in plain terms, that most commonly those that stand most upon their sharp wits, Are found, in the conclusion, most repugnant to grace. Risposlis hath Set forth a picture of Aquinas, bearing down with his Buckler, and stabbing those with his pen, that in any sort shall deny the Whole determination of the second Causes, by the First,
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That the soundest Schoolemen successiuely haue ever defended in substance, concerning Gods purpose, and mans will, his grace, and our abilities, that which our Church of England at this day maintaineth.
That the soundest Schoolmen successively have ever defended in substance, Concerning God's purpose, and men will, his grace, and our abilities, that which our Church of England At this day maintaineth.
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For in this they shew them Schoolemen, (as they are commonly tearmed) whereas otherwise they play the schooleboyes, where the Popes decrees over-awe them.
For in this they show them Schoolmen, (as they Are commonly termed) whereas otherwise they play the schoolboys, where the Popes decrees overawe them.
Much good ancient timber may bee found out, to serue in the Lords building, whereas on the other side, Vorstius's Libertas Prophetandi, and Arminius Meditatio sine lectione, which they and their schollers practise so much,
Much good ancient timber may be found out, to serve in the lords building, whereas on the other side, Vorstius's Libertas Prophetandi, and Arminius Meditatio sine lectione, which they and their Scholars practise so much,
as he doth at this time to vs, by his Word, and Ministers, who ought not in that regard to bee lightly esteemed of you (howsoever vnworthy in themselues ) for their Masters sake? Hee speakes to vs in this point, that notwithstanding hee often threaten,
as he does At this time to us, by his Word, and Ministers, who ought not in that regard to be lightly esteemed of you (howsoever unworthy in themselves) for their Masters sake? He speaks to us in this point, that notwithstanding he often threaten,
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Vse but Hezekiah's teares and prayers, and he is the same God, that will not only speake, but giue comfortable signes of his favour, which is the vpshot of my text, and a signe that I shall not hold you long.
Use but Hezekiah's tears and Prayers, and he is the same God, that will not only speak, but give comfortable Signs of his favour, which is the upshot of my text, and a Signen that I shall not hold you long.
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] Signes, and miracles were frequent among the old Patriarchs, Prophets, and the Apostles, with some of their successors, in the Primitiue Church, for the confirmation of their vocation, faith, and doctrine. But the Gospell once fully receiued, we are left to the text, to arme our selues against Antichrist, who comes with signes and miracles. And not to rake vp old sores:
] Signs, and Miracles were frequent among the old Patriarchs, prophets, and the Apostles, with Some of their Successors, in the Primitive Church, for the confirmation of their vocation, faith, and Doctrine. But the Gospel once Fully received, we Are left to the text, to arm our selves against Antichrist, who comes with Signs and Miracles. And not to rake up old sores:
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who knowes not of late the practices of Father Edmonds, and Darrell, with their complices, to iustify Popery, and Puritanisme, by the casting out of Devils? In which kinde of imposture, some French Monkes were put of late to a hard exigent,
who knows not of late the practices of Father Edmonds, and Darrell, with their accomplices, to justify Popery, and Puritanism, by the casting out of Devils? In which kind of imposture, Some French Monks were put of late to a hard exigent,
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when Verrine the Devils discourse, must be put in print, to make good their exorcismes and superstitions. But aboue all, I marvaile why Bellarmine and Gretser should so strangely vpbraid our Church for the defect of miracles; the first, in these termes, Haereticos non potuisse extorquere miracula,
when Verrine the Devils discourse, must be put in print, to make good their exorcisms and superstitions. But above all, I marvel why Bellarmine and Gretser should so strangely upbraid our Church for the defect of Miracles; the First, in these terms, Haereticos non potuisse extorquere Miracles,
in his defence of the 2. Chap. of Bellarmines first Booke de verbo Dei. Doe they take a pride, that the Devill is so forward to advance their cause by miracles, and so backward to doe vs any kindnesse? If this be the issue, wee shall rest content with such miracles, as our Saviour,
in his defence of the 2. Chap. of Bellarmines First Book de verbo Dei. Do they take a pride, that the devil is so forward to advance their cause by Miracles, and so backward to do us any kindness? If this be the issue, we shall rest content with such Miracles, as our Saviour,
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But here a signe was necessary (as Saint Augustine obserueth) that of the two messages the Prophet brought to Hezekiah, in shew contradictory, he might bee assured on which to depend.
But Here a Signen was necessary (as Saint Augustine observeth) that of the two messages the Prophet brought to Hezekiah, in show contradictory, he might be assured on which to depend.
The signe that is here onely mentioned in the generall, is another-where particularly set downe to bee, the going backe of the Sunne, or at least the shadow, ten degrees in King Ahaz Diall, where no doubt can be among Interpreters, whether it were done or no,
The Signen that is Here only mentioned in the general, is another-where particularly Set down to be, the going back of the Sun, or At least the shadow, ten Degrees in King Ahaz Dial, where no doubt can be among Interpreters, whither it were done or not,
one was, at the request of Father Mutius an Hermite, who going to visit a sicke person, was like to be benighted, had not the Sunne halfe only aboue the Horizon, for divers houres stayed his leasure, till he came to his patient, as 'tis told vs in vitis Patrum, lib. 1. cap. 16. Another is brought by Turpine, in the life of Charles the Great, the 28. Chap. for a more notable stay of the Sunne in one place,
one was, At the request of Father Mutius an Hermit, who going to visit a sick person, was like to be benighted, had not the Sun half only above the Horizon, for diverse hours stayed his leisure, till he Come to his patient, as it's told us in vitis Patrum, lib. 1. cap. 16. another is brought by Turpine, in the life of Charles the Great, the 28. Chap. for a more notable stay of the Sun in one place,
] This last much troubled Torniellus, otherwise a diligent Historian, so that he professeth ingeniously in his Annals, that he knowes not what to make of it.
] This last much troubled Torniellus, otherwise a diligent Historian, so that he Professes ingeniously in his Annals, that he knows not what to make of it.
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and the third all may see depends on a false translation. For whereas our English Doway Bibles render word for word, out of the vulgar Latine; And Hee that made the Sunne to stand.
and the third all may see depends on a false Translation. For whereas our English Doway Bibles render word for word, out of the Vulgar Latin; And He that made the Sun to stand.
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] The Originall hath nothing but NONLATINALPHABET, the Septuagint, NONLATINALPHABET, our English, & all other that I haue seene, And Iokim ] the proper name of a mā, one of Iudah's posterity.
] The Original hath nothing but, the septuagint,, our English, & all other that I have seen, And Joachim ] the proper name of a man, one of Judah's posterity.
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And therefore they must needs bee NONLATINALPHABET Men of Lying (as corruptly almost they render the very next words) who would make that to signify the standing still of the Sunne.
And Therefore they must needs be Men of Lying (as corruptly almost they render the very next words) who would make that to signify the standing still of the Sun.
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so that two onely wanted for his setting. Tenne then spent in the going backe, to the point of his rising, and tenne to returne to the point where it was first, makes that one artificiall day aboue thirty houres,
so that two only wanted for his setting. Tenne then spent in the going back, to the point of his rising, and tenne to return to the point where it was First, makes that one artificial day above thirty hours,
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whereas that of Ioshuah (for ought we finde) and of which the text saies, there was never the like before or after, could not be aboue 24. Now if the Sunne were here posted forth, and backe in an instant, (as some would salue the matter) how could the motion of the shadow in the Dyall be distinctly discerned? And to put halfe degrees for whole, (as others would mend the reckoning) the text will hardly beare.
whereas that of Joshua (for ought we find) and of which the text Says, there was never the like before or After, could not be above 24. Now if the Sun were Here posted forth, and back in an instant, (as Some would salve the matter) how could the motion of the shadow in the Dial be distinctly discerned? And to put half Degrees for Whole, (as Others would mend the reckoning) the text will hardly bear.
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or Tycho Brahe's fixing of the Sunne, as the center of motion to the rest of the Planets; or Fracastorius multitude of Homocentricks: take but the old receiued grounds, either of eight Orbes, with Aristotle, or nine, with Ptolemy, or tenne, with Alphonsus, or now at the last, of eleven with Maginus and Clavius, not excluding their Excentricks, Concentrickes, Epicycles, yea and Excentrepicycles, which they make belonging vnto them, to salue all appearances,
or Tycho Brahe's fixing of the Sun, as the centre of motion to the rest of the Planets; or Fracastorius multitude of Homocentrics: take but the old received grounds, either of eight Orbs, with Aristotle, or nine, with Ptolemy, or tenne, with Alphonsus, or now At the last, of eleven with Maginus and Clavius, not excluding their Excentrics, Concentrics, Epicycles, yea and Excentrepicycles, which they make belonging unto them, to salve all appearances,
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and a world of difficulties would follow, if with this Sunnes retrogradation, all the heavenly Orbes, according to the same proportion, moued not backward. Besides the disordering of the Starres aspects, & distances one vnto the other, those that take away all Orbes, and leaue the starres to flye like birds in the ayre, without the same miracle wrought likewise in all, will not bee able to avoid. To bee quitted therefore from this trouble, Burgensis thinkes it safer, with Abarbinel, to affirme, that the Sunne kept his course, & the heauens their order,
and a world of difficulties would follow, if with this Suns retrogradation, all the heavenly Orbs, according to the same proportion, moved not backward. Beside the disordering of the Stars aspects, & distances one unto the other, those that take away all Orbs, and leave the Stars to fly like Birds in the air, without the same miracle wrought likewise in all, will not be able to avoid. To be quit Therefore from this trouble, Burgensis thinks it safer, with Abarbanel, to affirm, that the Sun kept his course, & the heavens their order,
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and the day his length: but the shadow, contrary to his nature, was miraculously brought back. With those accord Arias Montanus, Bullinger, and some others:
and the day his length: but the shadow, contrary to his nature, was miraculously brought back. With those accord Arias Montanus, Bullinger, and Some Others:
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And their reasons are, first, Otherwise the miracle would haue beene as conspicuous in other Dyals, as in that of Ahaz: And the whole world (amazed at the Prodigie) would in those dayes haue yeelded some forraine Mathematicians, to haue recorded it.
And their Reasons Are, First, Otherwise the miracle would have been as conspicuous in other Dials, as in that of Ahaz: And the Whole world (amazed At the Prodigy) would in those days have yielded Some foreign Mathematicians, to have recorded it.
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Besides, the text every where insisteth vpon the shadow, and but once mentioneth the Sunne, and then not going back in the heauen, but brought back in Ahaz his Dyall. To that which is objected out of the 31. verse, that notice was taken of this in other Countries, seeing some were sent from Babylon, to inquire of the wonder, they answer out of the same place:
Beside, the text every where insisteth upon the shadow, and but once mentioneth the Sun, and then not going back in the heaven, but brought back in Ahaz his Dial. To that which is objected out of the 31. verse, that notice was taken of this in other Countries, seeing Some were sent from Babylon, to inquire of the wonder, they answer out of the same place:
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whereof they might heare, not of the going backe of the Sunne, & the dayes miraculous length, which at home they had seene: I am not ignorant how Mathew Toring replies on this of Burgensis If (saith he) the shadow should yeeld vs this miracle, without the Sunne, then God should be put to creare a new light, which should haue a motion without a subject,
whereof they might hear, not of the going back of the Sun, & the days miraculous length, which At home they had seen: I am not ignorant how Matthew Toring replies on this of Burgensis If (Says he) the shadow should yield us this miracle, without the Sun, then God should be put to Create a new Light, which should have a motion without a Subject,
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But to this Burgensis might answere, that God might so inflect, and dispose the Sunne-beames, (which naturally are darted out at a right line) to cast a shadow forth or back, from any grosse body, as His wisedome should hold most convenient.
But to this Burgensis might answer, that God might so inflect, and dispose the Sunbeams, (which naturally Are darted out At a right line) to cast a shadow forth or back, from any gross body, as His Wisdom should hold most convenient.
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Howsoever, a great miracle it must needs bee, and no lesse perchance, to finde the shadow goe backe, when the Sunne keepes his course, as the Sunne to change his course, and the shadow to attend on it.
Howsoever, a great miracle it must needs be, and no less perchance, to find the shadow go back, when the Sun keeps his course, as the Sun to change his course, and the shadow to attend on it.
Jn the first, a good King resembles that Sun, that giueth life and influence to all the rest of the starres, cannot haue his course stayed, but by an almighty hand, and leaueth darknesse and horrour, whensoeuer he departeth.
John the First, a good King resembles that Sun, that gives life and influence to all the rest of the Stars, cannot have his course stayed, but by an almighty hand, and Leaveth darkness and horror, whensoever he departeth.
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but what reformation they worke in vs, our own conscience can best informe vs. Theodoricus, Archbishop of Colen, mentioned by Aeneas Sylvius, in the second booke of his Commentaries of the deeds of King Alphonsus, when the Emperour Sigismund demanded him of the directest course to happinesse:
but what Reformation they work in us, our own conscience can best inform us Theodoricus, Archbishop of Colen, mentioned by Aeneas Sylvius, in the second book of his Commentaries of the Deeds of King Alphonsus, when the Emperor Sigismund demanded him of the directest course to happiness:
And blessed are they that so are visited by Gods hand, that they pray with Hezekiah; and so pray, that God may speake vnto them; and so speake, that signes accompany it of his mercifull favour.
And blessed Are they that so Are visited by God's hand, that they pray with Hezekiah; and so pray, that God may speak unto them; and so speak, that Signs accompany it of his merciful favour.
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1 MY Text intimates a kind of progresse vndertaken by King David, with his Peeres and People, to remoue the Arke of God from Gibeah of Kiriath-iearim, where it sometimes soiourned,
1 MY Text intimates a kind of progress undertaken by King David, with his Peers and People, to remove the Ark of God from Gibeah of Kiriath-jearim, where it sometime sojourned,
The least reflection on the argument of the former chapter, will cleare the Connection, and shew the dependence of this passage vpon that which went before.
The least reflection on the argument of the former chapter, will clear the Connection, and show the dependence of this passage upon that which went before.
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After the death of Saul's sonne Ishbosheth, the vnion of Israel and Iudah, and their ioynt homage performed to David in Hebron, the besieging of Jerusalem, and winning it from the Iebusites, with two other notable victories against their bad neighbours the Philistins. The first thing this good King thinks vpon, is the setling of Gods service. He held it a neglect no longer to be indured, that the Arke of God should want a Tabernacle, or the Tabernacle bee so farre from Ierusalem his chiefe abode, that he might not daily resort vnto it.
After the death of Saul's son Ishbosheth, the Union of Israel and Iudah, and their joint homage performed to David in Hebron, the besieging of Jerusalem, and winning it from the Jebusites, with two other notable victories against their bad neighbours the philistines. The First thing this good King thinks upon, is the settling of God's service. He held it a neglect no longer to be endured, that the Ark of God should want a Tabernacle, or the Tabernacle be so Far from Ierusalem his chief Abided, that he might not daily resort unto it.
He considered that Abinadabs private house could not be fit for such publike worship, and all the time of King Saul little harkening was there after such matters.
He considered that Abinadabs private house could not be fit for such public worship, and all the time of King Saul little Harkening was there After such matters.
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Religion began to looke out, as the Sunne after a storme. The Persians perhaps (with Assuerus ) would haue revelled vpon such successe, more then an hundred and fourescore daies together;
Religion began to look out, as the Sun After a storm. The Persians perhaps (with Assuerus) would have reveled upon such success, more then an hundred and fourescore days together;
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A Parliament therefore is proclaimed, and consultation had with the thousands and hundreds of the choisest Priests and People of all Israel. It would doe a man good to consider the gratious speech of this religious King, then had in this Parliament (though here omitted,
A Parliament Therefore is proclaimed, and consultation had with the thousands and hundreds of the Choicest Priests and People of all Israel. It would do a man good to Consider the gracious speech of this religious King, then had in this Parliament (though Here omitted,
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yet it pleaseth him to advise with the present, and send for them that are absent, and make himselfe a party by calling them Brethren; and acknowledge the common fault, that all might joyne for amendment. Such kinde vsage leaues most commonly the greatest impression in liberall dispositions,
yet it Pleases him to Advice with the present, and send for them that Are absent, and make himself a party by calling them Brothers; and acknowledge the Common fault, that all might join for amendment. Such kind usage leaves most commonly the greatest impression in liberal dispositions,
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and workes often more sweetly then imperious commands. Here it appeares it did, in the words next following, And all the Congregation said that they would doe so,
and works often more sweetly then imperious commands. Here it appears it did, in the words next following, And all the Congregation said that they would do so,
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All the people therefore from Shihor to Hemah, (the vtmost borders of the kingdome) came flocking with all alacrity to giue their readiest attendance. It could be no small company, when 30000 are noted for choice men of Israell, and the rest left numberlesse vnder their severall Captaines and Commanders. These we finde here marching from Ierusalem (as it should seeme) to Baalah; from Baalah to Kiriath-iearim: in which Citty on a hill (thence called Gibeah ) stood Abinadabs house, where the Arke had remained,
All the people Therefore from Shihor to Hemah, (the utmost borders of the Kingdom) Come flocking with all alacrity to give their Readiest attendance. It could be no small company, when 30000 Are noted for choice men of Israel, and the rest left numberless under their several Captains and Commanders. These we find Here marching from Ierusalem (as it should seem) to Baalah; from Baalah to Kiriath-jearim: in which city on a hill (thence called Gibeah) stood Abinadabs house, where the Ark had remained,
A new cart is made for the purpose, to prevent the least suspicion of pollution, or prophanenesse: Abinadabs sonnes (who had attended it so long, in their Fathers house) haue their charge continued, to bee the nearest Guardians about it:
A new cart is made for the purpose, to prevent the least suspicion of pollution, or profaneness: Abinadabs Sons (who had attended it so long, in their Father's house) have their charge continued, to be the nearest Guardians about it:
the rest keepe their due distance. A goodly sight it must needs be, of such well ordered troupes, vpon so sacred a peece of service. The King reioyceth, the Musicke soundeth, the multitude shouteth;
the rest keep their due distance. A goodly sighed it must needs be, of such well ordered troops, upon so sacred a piece of service. The King rejoices, the Music soundeth, the multitude Shouteth;
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They that travelled here so contentedly, with such variety of good company and musicke; how suddenly, (not long after their first setting forth) doe they meet with an accident, which puts them all out of heart, and their instruments (as it were) out of tune. For
They that traveled Here so contentedly, with such variety of good company and music; how suddenly, (not long After their First setting forth) do they meet with an accident, which puts them all out of heart, and their Instruments (as it were) out of tune. For
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Wherein may it please you to obserue in generall these three parts 1. The danger that the Arke was in, The Oxen shooke it. 2. Vzzah's fault, he put forth his hand and tooke hold of it.
Wherein may it please you to observe in general these three parts 1. The danger that the Ark was in, The Oxen shook it. 2. Uzzah's fault, he put forth his hand and took hold of it.
3. The present punishment, inflicted vpon the fact, God smote him there for his errour and there he died, &c. The first intimates against the Papists, that the most setled estate of the Church, while it is here militant, is not priviledged from shaking, nor its chiefest vpholders from stumbling. The second, against the Puritans; that every man in such a case, is not to thrust forth his hand to be a Reformer, farther then his place and calling warrant him.
3. The present punishment, inflicted upon the fact, God smote him there for his error and there he died, etc. The First intimates against the Papists, that the most settled estate of the Church, while it is Here militant, is not privileged from shaking, nor its chiefest upholders from stumbling. The second, against the Puritans; that every man in such a case, is not to thrust forth his hand to be a Reformer, farther then his place and calling warrant him.
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And first of the first, which is the danger the Arke was in. This is here prefaced vnto vs with foure circumstances: 1. Of the Time, when. 2. Of the persons, They. 3. Of the progresse, Came. Lastly, of the place, to Nachons threshing-floore. All which to discusse apart, were to shew more curiosity, then iudgement: and to insist vpon quiddities (as the manner of some is) to gaine applause of wit, in that the Holy Ghost never meant:
And First of the First, which is the danger the Ark was in. This is Here prefaced unto us with foure Circumstances: 1. Of the Time, when. 2. Of the Persons, They. 3. Of the progress, Come. Lastly, of the place, to Nachons Threshing-floor. All which to discuss apart, were to show more curiosity, then judgement: and to insist upon quiddities (as the manner of Some is) to gain applause of wit, in that the Holy Ghost never meant:
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I came not to this place with any such intent, but to discharge my duty in preaching Christ Iesus, for the winning of soules. Their grounds to mee are vnknowne, that dare to doe otherwise.
I Come not to this place with any such intent, but to discharge my duty in preaching christ Iesus, for the winning of Souls. Their grounds to me Are unknown, that Dare to do otherwise.
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That which it pleaseth the Holy Ghost to register, is not for man to neglect, according to that of the Rabbines, There is not a one title of the text of Scripture,
That which it Pleases the Holy Ghost to register, is not for man to neglect, according to that of the Rabbis, There is not a one title of the text of Scripture,
Threshing, and threshing floores, are seldome mentioned in prophane Authors; but in Scripture sometime yeeld illustration of God's execution vpon the wicked. So Babylon is termed NONLATINALPHABET the sonne of Gods threshing floore, in respect of the pressure it was to vndergoe, Isaiah 21.10.
Threshing, and threshing floors, Are seldom mentioned in profane Authors; but in Scripture sometime yield illustration of God's execution upon the wicked. So Babylon is termed the son of God's threshing floor, in respect of the pressure it was to undergo, Isaiah 21.10.
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as a Heifar to tread out the corne, Hos. 10.11. These threshing floores the Israelites esteemed no lesse then their stateliest mansions. In the 15. of Numb. we haue a heaue offring of the threshing floore, and of this the Levites receiue a benefite, cap. 28. And how many matters of consequence are registred to haue happened in threshing floores? The great mourning of Egypt for Iacob; the miracle on Gedeons fleece; The apparition of an Angell with his sword drawne against Ierusalem; then an Altar erected by David; after, the Temple it selfe by Solomon: all in Threshing-floores. Now this Threshing-floore which is here said to bee Nachon's, in 1. Chron. 13. is stiled Chidon's: taking that name (as most Interpreters haue it) from that saying of God to Iosuah, cap. 8. NONLATINALPHABET Lift vp thy speare or shield toward Ai.
as a Heifer to tread out the corn, Hos. 10.11. These threshing floors the Israelites esteemed no less then their Stateliest mansions. In the 15. of Numb. we have a heave offering of the threshing floor, and of this the Levites receive a benefit, cap. 28. And how many matters of consequence Are registered to have happened in threshing floors? The great mourning of Egypt for Iacob; the miracle on Gedeons fleece; The apparition of an Angel with his sword drawn against Ierusalem; then an Altar erected by David; After, the Temple it self by Solomon: all in Threshing-floors. Now this threshing-floor which is Here said to be Nachon's, in 1. Chronicles 13. is styled Chidon's: taking that name (as most Interpreters have it) from that saying of God to Joshua, cap. 8. Lift up thy spear or shield towards Ai.
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But that place in my mappe, lyeth too farre out of the way, to haue any neighbour-hood with Nachons Threshing-floore. The Chaldye Paraphrase reads it by the appellatiue, Locum praeparatum, and that for two respects, as Caietane giues the reason:
But that place in my map, lies too Far out of the Way, to have any neighbourhood with Nachons threshing-floor. The Chaldeans paraphrase reads it by the appellative, Locum praeparatum, and that for two respects, as Cajetan gives the reason:
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Either that burnt offrings were there then prepared, to intreat God for good successe in that religious action: or that the people in that place were to bee orderly ranged, to proceed with the greater solemnity, and lesse confusion. The Iesuites, with some others, hold the difference cleared, by saying, the owner of this floore had two names, Nachon and Chidon. This may helpe (indeed) somewhat to justify their multiplicity of names, to shift from the stroke of Iustice. The matter is not great;
Either that burned offerings were there then prepared, to entreat God for good success in that religious actium: or that the people in that place were to be orderly ranged, to proceed with the greater solemnity, and less confusion. The Iesuites, with Some Others, hold the difference cleared, by saying, the owner of this floor had two names, Nachon and Chidon. This may help (indeed) somewhat to justify their Multiplicity of names, to shift from the stroke of Justice The matter is not great;
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but that Scripture must not be conceiued in any part to contradict it selfe, least the whole may thereby bee questioned. Why may not Chidon then be the places name;
but that Scripture must not be conceived in any part to contradict it self, lest the Whole may thereby be questioned. Why may not Chidon then be the places name;
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and Nachon the owners at that time (as Peter Martyr hath it) since Ioshua's action by Ai gaue no name to a place, and this place may be so called without absurdity.
and Nachon the owners At that time (as Peter Martyr hath it) since Joshua's actium by Ai gave no name to a place, and this place may be so called without absurdity.
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and Great men were better husbands then Courtiers, rich Boaz held it no disparagement, in person sometimes to follow his reapers, and at night to take a bed in no better place then a threshing floore. But while our masters follow too much their pleasures, who oversees the labourers? The very name of Threshing-floore, should sufficiently taxe our idlenesse and luxurie, which cannot bee contemptible, as long as God's word honoureth it.
and Great men were better Husbands then Courtiers, rich Boaz held it no disparagement, in person sometime to follow his reapers, and At night to take a Bed in no better place then a threshing floor. But while our Masters follow too much their pleasures, who oversees the labourers? The very name of threshing-floor, should sufficiently Tax our idleness and luxury, which cannot be contemptible, as long as God's word Honoureth it.
And what if I should say, that the pageant of our whole life lesse resembleth a stage, then a Threshing-floore? There it were a shame to be mute, and should it not here to loyter? Let Iohn Baptist's application shut vp this passage, Math. 3. where Gods Church is the floore; the chosen, wheat; worldlings, chaffe; CHRIST is ready with his fanne, to purge it throughly, and set apart those for his heavenly garner; these,
And what if I should say, that the pageant of our Whole life less resembles a stage, then a threshing-floor? There it were a shame to be mute, and should it not Here to loiter? Let John Baptist's application shut up this passage, Math. 3. where God's Church is the floor; the chosen, wheat; worldlings, chaff; CHRIST is ready with his fan, to purge it thoroughly, and Set apart those for his heavenly garner; these,
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for vnquenchable fire. O that our actions may proue so staid, as to endure his fanne, and flaile; and not to fly our of the floore as chaffe, or wild oates, but to remaine in the day of triall, vnited in faith and charity to his winnowed heape of wheate: which sticking never so close together, may hap notwithstanding to meet with a shaking, as here it befell the Arke: the next particle of my text, (though not in order of words,
for unquenchable fire. Oh that our actions may prove so stayed, as to endure his fan, and flail; and not to fly our of the floor as chaff, or wild oats, but to remain in the day of trial, united in faith and charity to his winnowed heap of wheat: which sticking never so close together, may hap notwithstanding to meet with a shaking, as Here it befell the Ark: the next particle of my text, (though not in order of words,
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It never proues well, when men forsake Gods directions to follow their owne devices. In the 4. of Numbers, the Arke (by Gods appointment) was to bee carried on mens shoulders, not by every bigboned Issachar that would shoulder perchance for place, to make thereof a commodity; but of the sonnes of Kohath, whose burden properly it was:
It never Proves well, when men forsake God's directions to follow their own devices. In the 4. of Numbers, the Ark (by God's appointment) was to be carried on men's shoulders, not by every bigboned Issachar that would shoulder perchance for place, to make thereof a commodity; but of the Sons of Kohath, whose burden properly it was:
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This so plainely laid downe, and often repeated in divers places of the Law, and practised at the first with the precisest care; is here notwithstanding neglected,
This so plainly laid down, and often repeated in diverse places of the Law, and practised At the First with the Precisest care; is Here notwithstanding neglected,
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So full of infirmities, and farre from merit, are the best actions, of the best men, whether Princes or subiects; Priests or people. The People perchance, relied on the Priests; the Priests; were willing to content the Nobles; the Nobles had good reason to suspect nothing amisse, where they saw their good King so forward, and confident. All (out of doubt) meant exceeding well,
So full of infirmities, and Far from merit, Are the best actions, of the best men, whither Princes or Subjects; Priests or people. The People perchance, relied on the Priests; the Priests; were willing to content the Nobles; the Nobles had good reason to suspect nothing amiss, where they saw their good King so forward, and confident. All (out of doubt) meant exceeding well,
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& a new patch marreth an old garment. It was fresh in all their memories that the Philistims new Cart and Kine, returned this Arke miraculously after seven months captivity:
& a new patch marreth an old garment. It was fresh in all their memories that the philistines new Cart and Kine, returned this Ark miraculously After seven months captivity:
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or better; and Oxen a teeme farre more staid, then the milch kine that then drew it, which performed it with reluctancy, lowing for their calues. In this device they might much please themselues,
or better; and Oxen a teem Far more stayed, then the milch kine that then drew it, which performed it with reluctancy, lowing for their calves. In this device they might much please themselves,
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as more compendious and easy, then the carriage on mens shoulders, especially so long a iourney; and thinke it, by the former event, to be approved also of God. But soone they found their errour by wofull experience:
as more compendious and easy, then the carriage on men's shoulders, especially so long a journey; and think it, by the former event, to be approved also of God. But soon they found their error by woeful experience:
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The Cart was not so sound, nor the Oxen so sure, nor the drivers so circumspect, nor the guardians so at hand, nor the way so levell, nor the carriage so precious; but beyond expectation, it was like to catch a fall. What shall a man here say? but that GOD seeth not as man, and man overseeth, at the least casting his eye aside from Gods directions. Most of the Iewes haue a conceit, that these Oxen foundreth (as it were) on a sudden, from a supernaturall cause.
The Cart was not so found, nor the Oxen so sure, nor the drivers so circumspect, nor the guardians so At hand, nor the Way so level, nor the carriage so precious; but beyond expectation, it was like to catch a fallen. What shall a man Here say? but that GOD sees not as man, and man overseeth, At the least casting his eye aside from God's directions. Most of the Iewes have a conceit, that these Oxen foundreth (as it were) on a sudden, from a supernatural cause.
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For if it were present death for man and beast to touch mount Sinai, when the LORD descended vpon it, Exod. 19. in proportion here must be danger, for beasts to be made supporters of so sacred a burden. Others obserue a naturall wantonnesse in the Oxen; They kicked, saith one; stumbled, saith another;
For if it were present death for man and beast to touch mount Sinai, when the LORD descended upon it, Exod 19. in proportion Here must be danger, for beasts to be made supporters of so sacred a burden. Others observe a natural wantonness in the Oxen; They Kicked, Says one; stumbled, Says Another;
drew divers waies, according to a third Translation. The word in the Originall is of a doubtfull signification. But whatsoeuer the cause might bee, the effect was certaine, that the Arke thereby was shaken, and in danger to bee overthrowne; which the more amazed, the lesse they knew the reason of it.
drew diverse ways, according to a third translation. The word in the Original is of a doubtful signification. But whatsoever the cause might be, the Effect was certain, that the Ark thereby was shaken, and in danger to be overthrown; which the more amazed, the less they knew the reason of it.
5 Few men will make question, but that the Arke in this place (among many other resemblances ) may well beare a type of the Church militant, as that other Arke of Noah doth, by the application of all Interpreters, both ancient and moderne. That had his shaking vpon the waters, as this by the Oxen, vpon the new Cart. And was not the ship wherein our SAVIOVR sailed, in a greater danger by a tempest? The Disciples themselues knew not what would become of it;
5 Few men will make question, but that the Ark in this place (among many other resemblances) may well bear a type of the Church militant, as that other Ark of Noah does, by the application of all Interpreters, both ancient and modern. That had his shaking upon the waters, as this by the Oxen, upon the new Cart. And was not the ship wherein our SAVIOR sailed, in a greater danger by a tempest? The Disciples themselves knew not what would become of it;
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Such hath ever bin the lot of this woman in the wildernesse, the beloued among the Watch-men; Pharaohs oppresse her, Balaams curse her, Ieroboams cause her to sinne, Nebuchadnezzars lead her into captivity: Shee shall no sooner bee quitted from the hypocrisie of Scribes and Pharises, but new persecutions of Heathenish Tyrants will make havocke of her choisest children; Heretickes infect her springs, Schismatickes trouble her peace, Antichrist surprise her liberty; ravening wolues deceiue her in sheepes cloathing, Frogges and Locusts over-runne her fattest pastures. This Doctrine needs no inlargement;
Such hath ever been the lot of this woman in the Wilderness, the Beloved among the Watchmen; Pharaohs oppress her, Balaams curse her, Ieroboams cause her to sin, Nebuchadnezar's led her into captivity: She shall no sooner bee quit from the hypocrisy of Scribes and Pharisees, but new persecutions of Heathenish Tyrants will make havoc of her Choicest children; Heretics infect her springs, Schismatics trouble her peace, Antichrist surprise her liberty; ravening wolves deceive her in Sheep clothing, Frogs and Locusts overrun her Fattest pastures. This Doctrine needs no enlargement;
In her best time, strongest constitution, securest reposes; such Tertians often returne, and giue her fits of shaking: Naturalists cannot number more Earth-quakes, then we (if the word may passe) may reckon Church-quakes. So that sometime shee is forced to cry out with the Prophet, My belly, my belly:
In her best time, Strongest constitution, securest reposes; such Tertians often return, and give her fits of shaking: Naturalists cannot number more Earthquakes, then we (if the word may pass) may reckon Church-quakes. So that sometime she is forced to cry out with the Prophet, My belly, my belly:
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And that for the tryall of her patience, the credit of her constancy, the exercise of her humility, the quickning of her faith, hope, and charity the killing of her carnall desires, and encrease of her longing for a place of better settling.
And that for the trial of her patience, the credit of her constancy, the exercise of her humility, the quickening of her faith, hope, and charity the killing of her carnal Desires, and increase of her longing for a place of better settling.
6 What shall we say then of those ( Beloued ) who make temporall felicity a note of the Church, paint her alwaies in pompe, to deceiue the credulous gazers, and perswade them to beleeue, that the Church was never there, where shee shewed not alwaies a glorious out-side. The world can witnesse what a stirre the Romish factors haue kept of late, to justify their whore of Babylon, not by faith, (I warrant you) but by this externall visibility; and discard all other Congregations from being Churches; which oppressed heretofore, (especially by their tyranny ) in the eyes of the world haue not beene so conspicuous. This point so often, so throughly, by so many discussed, on our side, to the confusion of all apposites, and satisfaction of the vnpartiall; they reinforce now againe,
6 What shall we say then of those (beloved) who make temporal felicity a note of the Church, paint her always in pomp, to deceive the credulous gazers, and persuade them to believe, that the Church was never there, where she showed not always a glorious outside. The world can witness what a stir the Romish Factors have kept of late, to justify their whore of Babylon, not by faith, (I warrant you) but by this external visibility; and discard all other Congregations from being Churches; which oppressed heretofore, (especially by their tyranny) in the eyes of the world have not been so conspicuous. This point so often, so thoroughly, by so many discussed, on our side, to the confusion of all apposites, and satisfaction of the unpartial; they reinforce now again,
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as a new invention never heard amongst vs, before in most of their pamphlets and parlies: not for any hold (I am perswaded) they finde in it themselues;
as a new invention never herd among us, before in most of their pamphlets and Parlies: not for any hold (I am persuaded) they find in it themselves;
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but as the last cavill to hold out plea before their seduced proselites: who, if it were not for some such goodly retentiues, would be alwaies flitting from them.
but as the last cavil to hold out plea before their seduced Proselytes: who, if it were not for Some such goodly retentives, would be always flitting from them.
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For what can bee more impertinent and praeposterous, then when the question is concerning Doctrine and Discipline, whereby a true Church may be discerned from a false; to intangle the businesse with personall circumstances, and knots of storie, and Chronology, which either for want of certaine evidence may proue vndeterminable; or cleared to the vtmost, make nothing to the purpose? For, suppose we had no certainty of our predecessours before Luther, (as our opposites haue alwaies taken the strictest course that we should not) is it not sufficient wee finde by the vndoubted word of God, wee are in the right? from which, all Churches had their originall, (as their owne Marinarius tells them roundly in the Councell of Trent ) and must be reformed when corruptions grow intollerable.
For what can be more impertinent and preposterous, then when the question is Concerning Doctrine and Discipline, whereby a true Church may be discerned from a false; to entangle the business with personal Circumstances, and knots of story, and Chronology, which either for want of certain evidence may prove undeterminable; or cleared to the utmost, make nothing to the purpose? For, suppose we had no certainty of our predecessors before Luther, (as our opposites have always taken the Strictest course that we should not) is it not sufficient we find by the undoubted word of God, we Are in the right? from which, all Churches had their original, (as their own Marinarius tells them roundly in the Council of Trent) and must be reformed when corruptions grow intolerable.
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Now they that reforme according to this Rule, erect not a new Church, but correct enormous novelties, or inveterate deformities in the old. When good King Ezkiah purged the Temple from all vncleannesse, in the Olde Testament; and our SAVIOVR from buyers and sellers, in the New: May they bee said to haue set vp a New Temple, or rather reduced the Olde to its ancient lustre? The reforming of Romish Missals, Pontificals, Ceremonials, and Breviaries, according to Trent-Constitutions, hath not hatched vs (I trow) a new masse of Catholicisme. For if Bellarmines position be passable, Ipsa Christi Ecclesia non fuit nova respectu Iudaica,
Now they that reform according to this Rule, erect not a new Church, but correct enormous novelties, or inveterate deformities in the old. When good King Ezkiah purged the Temple from all uncleanness, in the Old Testament; and our SAVIOR from buyers and sellers, in the New: May they be said to have Set up a New Temple, or rather reduced the Old to its ancient lustre? The reforming of Romish Missals, Pontificals, Ceremonials, and Breviaries, according to Trent-Constitutions, hath not hatched us (I trow) a new mass of Catholicism. For if Bellarmines position be passable, Ipsa Christ Ecclesia non fuit nova respectu Judahica,
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First let them convince vs that our Church is new, and essentially different from that of our predecessors before Luther, and then we shall cast about to frame her a genealogy accordingly.
First let them convince us that our Church is new, and essentially different from that of our predecessors before Luther, and then we shall cast about to frame her a genealogy accordingly.
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wee farther make plaine vnto them, that the idolatrous and tyrannous additions, which they for their glory and gaine haue patched to the common grounds of Christianity, and wee now protest against, haue beene ever withstood at their first entrance; or reproved,
we farther make plain unto them, that the idolatrous and tyrannous additions, which they for their glory and gain have patched to the Common grounds of Christianity, and we now protest against, have been ever withstood At their First Entrance; or reproved,
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Haue they not among their owne Professours, Alvarez Pelagius, Nicolaus Clemangis, Theodoricus à Niem, and divers other of the same freedome; whose complaint of the abominations of those times, haue never beene refuted,
Have they not among their own Professors, Alvarez Pelagius, Nicolaus Clemangis, Theodoricus à Niem, and diverse other of the same freedom; whose complaint of the abominations of those times, have never been refuted,
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or redressed? What is the cause that the workes of William de sancto amore, Peter de Vineis, Thomas Gascoine, Robert Grosthead, Iohn Wicliffe, with others, haue beene suppressed so carefully,
or Redressed? What is the cause that the works of William de sancto amore, Peter de Vineis, Thomas Gascoine, Robert Grosseteste, John Wycliffe, with Others, have been suppressed so carefully,
but that they were too free against Friers fopperies, Popes tyrannies, and Romes vnsufferable purloynings and superstitions? Why satisfied they not the greivances of the Emperour Maximilian, French, and Germans, which their owne Orthuinus à Graies hath bundle vp together in Fasciculo rerum expetendarum? When wee read in their owne Cardinals, Bellarmine of the tenth age, Ecce seculum infelix; no writers, no Councells, no Popes tooke care for the publike good: Baronius of the same;
but that they were too free against Friars fopperies, Popes Tyrannies, and Romes unsufferable purloinings and superstitions? Why satisfied they not the grievances of the Emperor Maximilian, French, and Germanes, which their own Orthuinus à Graies hath bundle up together in Fasciculo rerum expetendarum? When we read in their own Cardinals, Bellarmine of the tenth age, Ecce seculum infelix; no writers, no Counsels, no Popes took care for the public good: Baronius of the same;
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Potentissimae aequeè ac sordidissimae meretrices, impetuous and debosht Curtezans had gotten a hand to Pope and vn-Pope their Paramours, as their fancies led them:
Potentissimae aequeè ac sordidissimae Prostitutes, impetuous and deboshed Courtezans had got a hand to Pope and vn-Pope their Paramours, as their fancies led them:
Peter de Alliaco in a booke for Reformation offered to the Councell of Constance; wherein the sticketh not strangely to averre, that the Church was then in that case, that it was worthy to bee governed only of reprobats:
Peter the Alliaco in a book for Reformation offered to the Council of Constance; wherein the sticketh not strangely to aver, that the Church was then in that case, that it was worthy to be governed only of Reprobates:
And can this be censured for setting vp a new Church or Religion? No no (Beloued) if Romes Rocke, and Peters Chaire they vant of, had not bin subiect to shaking, (as the Arke here was) why did Pope Adrian the sixt acknowledge their grosse corruptions,
And can this be censured for setting up a new Church or Religion? No no (beloved) if Romes Rock, and Peter's Chair they vant of, had not been Subject to shaking, (as the Ark Here was) why did Pope Adrian the sixt acknowledge their gross corruptions,
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and promise the Germans by his Legate Cheregatus that they should haue a reformation? Why did the Trent Fathers assigne especiall Deputies to enquire into abuses,
and promise the Germanes by his Legate Cheregatus that they should have a Reformation? Why did the Trent Father's assign especial Deputies to inquire into Abuses,
8 And here because they sleight these instances wee bring, ad of disunited particulars, and require visible congregations, that taught (as we doe) from Luther vp ward;
8 And Here Because they sleight these instances we bring, and of disunited particulars, and require visible congregations, that taught (as we do) from Luther up ward;
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For doe not their owne Wimpina and Cochlaeus tell vs, (and that by way of exprobration) that the Lutherans had nothing singular which they borrowed not from the Hussites? Now that the Hussites were instructed by the Wiclevists, Bellarmine hath a touch, and Historians of these times are more plentifull. In like manner the Wicklevists are acknowledged for the Waldenses schollers.
For do not their own Wimpina and Cochlaeus tell us, (and that by Way of exprobration) that the Lutherans had nothing singular which they borrowed not from the Hussites? Now that the Hussites were instructed by the Wiclevists, Bellarmine hath a touch, and Historians of these times Are more plentiful. In like manner the Wicklevists Are acknowledged for the Waldenses Scholars.
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And these Waldenses (branded by their Adversaries at least with 32 nick-names ) are by the confession of Inquisitor Reynerius, about 300 yeares since: descended either from the times of Sylvester the first,
And these Waldenses (branded by their Adversaries At least with 32 nicknames) Are by the Confessi of Inquisitor Reynerius, about 300 Years since: descended either from the times of Sylvester the First,
or (as others are perswaded) from the Apostles themselues. These men were not so circumvented by policie, or curbed by cruelty, or severed by calamities, or obscured by calumny; but alwaies they remained visible to those among whom they liued.
or (as Others Are persuaded) from the Apostles themselves. These men were not so circumvented by policy, or curbed by cruelty, or severed by calamities, or obscured by calumny; but always they remained visible to those among whom they lived.
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For should wee imagine those Hussites invisible, when 40000 of them vnder the leading of the valiant Zisca gaue their enemies so many affronts and overthrowes,
For should we imagine those Hussites invisible, when 40000 of them under the leading of the valiant zisca gave their enemies so many affronts and overthrows,
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and wonne Conrade Arch-bishop of Prague, and George Gitziko other wise called Poggiebratius, King of Bohemia, to bee of their opinion? Could 900000 of the Waldois or Abigenses spread through all Christendome, of whom Bellarmine boasts our of Paulus Aemylius, that 100000 were slaine at one time, bee so obscure that no man should take notice of them? Or would the Pope grant out his Crusadoes, for the rooting out of those that could be found no where? It is senselesse (Beloved) that our adversaries contend for in this behalfe;
and won Conrade Archbishop of Prague, and George Getziko other wise called Poggiebratius, King of Bohemia, to be of their opinion? Could 900000 of the Waldois or Abigenses spread through all Christendom, of whom Bellarmine boasts our of Paulus Aemilius, that 100000 were slain At one time, be so Obscure that no man should take notice of them? Or would the Pope grant out his Crusades, for the rooting out of those that could be found no where? It is senseless (beloved) that our Adversaries contend for in this behalf;
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had the Bishops, Priests, and Deacons among them a due forme of Church-government? Did they publikely in their Sermons, writings, and disputations, proclaime the Pope to be Antichrist, and Rome Babylon, and protest against the chiefest of her other, abominations? did they suffer for this profession, all kinde of exquisite torments? And will those men, that hunted them as Partridges, butchered them,
had the Bishops, Priests, and Deacons among them a due Form of Church-government? Did they publicly in their Sermons, writings, and disputations, proclaim the Pope to be Antichrist, and Room Babylon, and protest against the chiefest of her other, abominations? did they suffer for this profession, all kind of exquisite torments? And will those men, that hunted them as Partridges, butchered them,
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as brute beasts, registred them as damned Hereticks to all posterity, beare now the world in hand, that they were invisible? But they dissented (say they) from the new reformers in many grosse opinions.
as brutus beasts, registered them as damned Heretics to all posterity, bear now the world in hand, that they were invisible? But they dissented (say they) from the new reformers in many gross opinions.
This wee may not take vpon trust from the lying Monkes their persecutors: but from their owne Apologies, Confessions, and Catechismes (gathered and set forth more carefully of late by Lydius in Latine, and Perin in French ) wherein we can discerne no such matter.
This we may not take upon trust from the lying Monks their persecutors: but from their own Apologies, Confessions, and Catechisms (gathered and Set forth more carefully of late by Lydius in Latin, and Perin in French) wherein we can discern no such matter.
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and purged in one age, by the same parties, altogether. Time, events, and opportunites discouer many things, which industry cannot foresee, or foreseeing straight amend.
and purged in one age, by the same parties, altogether. Time, events, and opportunities discover many things, which industry cannot foresee, or Foreseeing straight amend.
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Let them shew our dissent from this in any one particle, wee are ready for conformity and thanke them for their directions. Let them now on the contrary but gratify vs so much for recompence,
Let them show our dissent from this in any one particle, we Are ready for conformity and thank them for their directions. Let them now on the contrary but gratify us so much for recompense,
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as but to set out any one Church, in all ages, before Luther, that held all points of Popery in the same manner, and vnder the same Anathemaes, as the Tridentine Councell hathat length enioyned,
as but to Set out any one Church, in all ages, before Luther, that held all points of Popery in the same manner, and under the same Anathemas, as the Tridentine Council hathat length enjoined,
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that as the Arke was taken before by the Philistins, and after shaken here among Gods Priests and People, in the presence of the best King, who could not remedy it:
that as the Ark was taken before by the philistines, and After shaken Here among God's Priests and People, in the presence of the best King, who could not remedy it:
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though thence recouered (as it hath beene of late) amongst our poore brethren in Germany; and God knoweth who are next to his dreadfull visitation. You therefore whose shoulders are knit, and consecrated for this sacred burden;
though thence recovered (as it hath been of late) among our poor brothers in Germany; and God Knoweth who Are next to his dreadful Visitation. You Therefore whose shoulders Are knit, and consecrated for this sacred burden;
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shift it not off on Oxen, which in the plainest floore, may misse their footing. Hath God advanced you to honours, and put you especially in trust, and must his chiefest service be turned aside,
shift it not off on Oxen, which in the Plainest floor, may miss their footing. Hath God advanced you to honours, and put you especially in trust, and must his chiefest service be turned aside,
New Carts or Cart-wrights, cannot assure vs, that the Arke shall be well carried, when ability growes negligent, and the weakest are left to that load, which requires the strongest. It cannot be denied but that Oxen had their vse, both in the floore and Temple: in the one to tread out the corne; in the other to vphold the molten Sea: and Much increase (saith the Wiseman ) is by the strength of the Oxe. But must the greatest burden therefore bee committed to their convoy, and they walke by as spectators, who should be the chiefest actors? Oxen (I confesse) are to plow, not to sow; not to breake vp what ground they list,
New Carts or Cart-wrights, cannot assure us, that the Ark shall be well carried, when ability grows negligent, and the Weakest Are left to that load, which requires the Strongest. It cannot be denied but that Oxen had their use, both in the floor and Temple: in the one to tread out the corn; in the other to uphold the melted Sea: and Much increase (Says the Wiseman) is by the strength of the Ox. But must the greatest burden Therefore be committed to their convoy, and they walk by as spectators, who should be the chiefest actors? Oxen (I confess) Are to blow, not to sow; not to break up what ground they list,
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but to be guided, and driven. Yet must they then be foddered by the carefull plowmen, that they may continue (as the Psalmist speaketh) to be strong to labour. And here it would also doe well, that they haue their full growth, before they vndergoe the yoake, and bee inured to know their owners, that our spirituall plow might speed the better. But this good husbandry is sometimes neglected;
but to be guided, and driven. Yet must they then be foddered by the careful Plowmen, that they may continue (as the Psalmist speaks) to be strong to labour. And Here it would also do well, that they have their full growth, before they undergo the yoke, and be inured to know their owners, that our spiritual blow might speed the better. But this good Husbandry is sometime neglected;
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whence Pharao's leane kine proue suddenly as fat as buls of Basan, neither fit for cart or tillage: when others that sweat in the floore, (contrary to Gods Law, and the Apostles Comment) haue their mouthes muzzled; Vpon that of the 1. of Iob, Boves arabant, & asini pascebantur iuxta cos;
whence Pharao's lean kine prove suddenly as fat as Bulls of Basan, neither fit for cart or tillage: when Others that sweat in the floor, (contrary to God's Law, and the Apostles Comment) have their mouths muzzled; Upon that of the 1. of Job, Boves arabant, & Dons pascebantur Next cos;
Romish Prelates must prescribe what they list in matters of beleefe; and their vnderlings of all sorts, like Asses, must accept of it in grosse. O let not the iniuries of these shifting times giueiust occasion hereafter,
Romish Prelates must prescribe what they list in matters of belief; and their underlings of all sorts, like Asses, must accept of it in gross. Oh let not the injuries of these shifting times giueiust occasion hereafter,
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for the inverting of this application, when men of worth shall complaine out of their pinching wants and discouragements; Asini pascuntur iuxta nos vndequa { que },
for the inverting of this application, when men of worth shall complain out of their pinching Wants and discouragements; Dons pascuntur Next nos vndequa { que },
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bold Vzzah must not thrust his hand (vpon and religious pretence) to stay or settle that which he hath no warrant to touch: which was obserued to be his fault, in the second part of my Text, and succeedeth now in order to be briefly examined,
bold Uzzah must not thrust his hand (upon and religious pretence) to stay or settle that which he hath no warrant to touch: which was observed to be his fault, in the second part of my Text, and succeedeth now in order to be briefly examined,
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A man would thinke that this fact deserved commendation, rather then punishment; for (alas) what should hee haue done? The Arke had long soiourned in his Fathers house, and he, and his brother Ahio had done (at least as hee conceiued) acceptable service about it.
A man would think that this fact deserved commendation, rather then punishment; for (alas) what should he have done? The Ark had long sojourned in his Father's house, and he, and his brother Ahio had done (At least as he conceived) acceptable service about it.
In this present removall, by the Kings appointment, (at least, consent ) as his brother went before to guide, so his place was behind to attend and helpe the carriage, as opportunity and occasion should require.
In this present removal, by the Kings appointment, (At least, consent) as his brother went before to guide, so his place was behind to attend and help the carriage, as opportunity and occasion should require.
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he (as it should seeme) was next at hand: and who would not haue put forth his hand in such a case? had the Arke actually fallen through his neglect, would not the whole multitude haue cryed shame vpon him, and perchance done worse vnto him? The Philistims would haue blaspheamed, that the Arke of the God of Israel had now at length caught a fall, as well as their Dagon had formerly before the Arke. Devotion in the people would haue beene abated; Religion, scandalized;
he (as it should seem) was next At hand: and who would not have put forth his hand in such a case? had the Ark actually fallen through his neglect, would not the Whole multitude have cried shame upon him, and perchance done Worse unto him? The philistines would have blasphemed, that the Ark of the God of Israel had now At length caught a fallen, as well as their Dagon had formerly before the Ark. Devotion in the people would have been abated; Religion, scandalized;
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But infinite such pretences waigh nothing, where the Law of God, and obedience required of man are laid in the contrary scale. Whether Vzzah were a Levite, or no, divers dispute vpon coniectures, and conclude diversly. Saint Gregory, Hierome, Rupertus, and Iosephus, together with Abulensis, and Serarius the Iesuit, are for the affirmatiue: Sanctius another Iesuit, with Dominicus à Soto, and some others, incline to the negatiue. Let vs take that which may most excuse him, and admit him to be of the Priests race: yet this was not enough to priviledge him,
But infinite such pretences weigh nothing, where the Law of God, and Obedience required of man Are laid in the contrary scale. Whither Uzzah were a Levite, or no, diverse dispute upon Conjectures, and conclude diversely. Saint Gregory, Jerome, Rupert, and Iosephus, together with Abulensis, and Serarius the Iesuit, Are for the affirmative: Sanctius Another Iesuit, with Dominicus à Soto, and Some Others, incline to the negative. Let us take that which may most excuse him, and admit him to be of the Priests raze: yet this was not enough to privilege him,
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except he had beene descended also from Koah: and the Koathites had no cōmission to touch, but only in a due distance at the barres end to beare the Arke of God, Numb. 4.15.
except he had been descended also from Koah: and the Koathites had no commission to touch, but only in a due distance At the bars end to bear the Ark of God, Numb. 4.15.
This fault therefore in the Text is termed NONLATINALPHABET the vulgar giues it rashnesse; our Translation, errour. The Greeke and Hebrew intimate a respectlesse kinde of forwardnesse. Wherein this should chiefly consist, all agree not,
This fault Therefore in the Text is termed the Vulgar gives it rashness; our translation, error. The Greek and Hebrew intimate a respectless kind of forwardness. Wherein this should chiefly consist, all agree not,
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but vse the freedome of their private coniectures. Some say, that the dishonour offered to the Arke in committing it to a waine of Oxen, was that which drew on the stroke: but this touched also his brother, and all the rest of the company, who consented to it,
but use the freedom of their private Conjectures. some say, that the dishonour offered to the Ark in committing it to a wain of Oxen, was that which drew on the stroke: but this touched also his brother, and all the rest of the company, who consented to it,
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and applauded it as well as himselfe, and yet escaped harmelesse. Others censure him for touching the naked Arke: but how could that bee (saith Abulensis ) because the Arke was never lightly without a threefold covering. Abulensis therefore himselfe concludes more probably, that there wanted due reverence in the action. Non seipsum sanctificavit (saith Gregory ) holy things must not bee touched with vnhallowed hands;
and applauded it as well as himself, and yet escaped harmless. Others censure him for touching the naked Ark: but how could that bee (Says Abulensis) Because the Ark was never lightly without a threefold covering. Abulensis Therefore himself concludes more probably, that there wanted due Reverence in the actium. Non seipsum sanctificavit (Says Gregory) holy things must not be touched with unhallowed hands;
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For God will bee sanctified in those that come nigh him, and glorified before all the people, Levit. 10. That this sanctification should bee hindered by his wiues company, (as some shauelings would haue it) is a fancie fitting their vncleannesse, but not to be reckoned amongst honest mens coniectures. With farre more likelihood the Iewes lay the fault on his diffidence, as if God could not haue vpheld his owne Arke, without his vnlawfull assistance. Most of these opinions touch somewhat on truth, but passe by the chiefe, which I take to bee, (with the most and surest Interpreters) his inconsiderate laying hold of the Arke, beyond his vocation, flat against Gods ordinance:
For God will be sanctified in those that come High him, and glorified before all the people, Levit. 10. That this sanctification should be hindered by his wives company, (as Some shavelings would have it) is a fancy fitting their uncleanness, but not to be reckoned among honest men's Conjectures. With Far more likelihood the Iewes lay the fault on his diffidence, as if God could not have upheld his own Ark, without his unlawful assistance. Most of these opinions touch somewhat on truth, but pass by the chief, which I take to be, (with the most and Surest Interpreters) his inconsiderate laying hold of the Ark, beyond his vocation, flat against God's Ordinance:
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Finde we nothing to be managed vpon our own demaines, but needs we must be tampering with other mens free-hold? can we presume our owne accounts can passe so easily at the last Audit, that other mens reckonings must vnnecessarily be taken into our scores? The Divell hath not had in these latter times a more dangerous engine to dissolue vnity, and breed confusion, then by disturbing the rankes that God hath placed vs in;
Find we nothing to be managed upon our own Domains, but needs we must be tampering with other men's freehold? can we presume our own accounts can pass so Easily At the last Audit, that other men's reckonings must unnecessarily be taken into our scores? The devil hath not had in these latter times a more dangerous engine to dissolve unity, and breed confusion, then by disturbing the ranks that God hath placed us in;
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What hath set all Christendome (for so many ages) so much in an vproare, as the encroaching of the Romish Clergy on Princes Regalities? which at length may draw them on,
What hath Set all Christendom (for so many ages) so much in an uproar, as the encroaching of the Romish Clergy on Princes Regalities? which At length may draw them on,
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As a Christian should abhorre to be found guilty of theft or murder; so his care should be, not to bee justly condemned for an NONLATINALPHABET, a busie bodie (as our English hath it) in other mens matters. What makes the Subiects hand on the Magistrates sword? or the Lay-mans on the Priests keyes? or the Tradesmans to discharge the Souldiers artillerie? or the Souldiers to prize the Merchants wares? And might not our Schollers be better busied in the State of Questions, then in Questions of State? Moses was found with his sheepe, Elisha with his Oxen, Peter mending his nets, Mathew at the receit of custome, when the LORD preferred them to higher places. When he saith, Friend, sit vp higher, or come vp hither, then may we make bold to doe as he commandeth:
As a Christian should abhor to be found guilty of theft or murder; so his care should be, not to be justly condemned for an, a busy body (as our English hath it) in other men's matters. What makes the Subjects hand on the Magistrates sword? or the Lay-mans on the Priests keys? or the Tradesman's to discharge the Soldiers Artillery? or the Soldiers to prize the Merchant's wares? And might not our Scholars be better busied in the State of Questions, then in Questions of State? Moses was found with his sheep, Elisha with his Oxen, Peter mending his nets, Matthew At the receipt of custom, when the LORD preferred them to higher places. When he Says, Friend, fit up higher, or come up hither, then may we make bold to do as he commands:
wherevpon the first offering to offer incense, departed with the leprosie; but what befell the latter for his rash handling the Arke, that which followeth sheweth in a very sudden occasion.
whereupon the First offering to offer incense, departed with the leprosy; but what befell the latter for his rash handling the Ark, that which follows shows in a very sudden occasion.
As God's blessings, so his iudgements are often sudden, sometimes beyond expectation; never without cause. Who can endure the brunt of God's anger kindled? If he lift vp his hand, there is no warding of the blow. Die must Vzzah here for his presumptuous errour, and die he must by the Arke of God, that the presentnesse of the execution might bee a president for future ages; and the place mind the guilty, that whē God prosecutes, it is in vaine to think of sanctuary. Differences here also are but of small consequence, concerning this punishment.
As God's blessings, so his Judgments Are often sudden, sometime beyond expectation; never without cause. Who can endure the brunt of God's anger kindled? If he lift up his hand, there is no warding of the blow. Die must Uzzah Here for his presumptuous error, and die he must by the Ark of God, that the presentness of the execution might be a president for future ages; and the place mind the guilty, that when God prosecutes, it is in vain to think of sanctuary. Differences Here also Are but of small consequence, Concerning this punishment.
S. Hierome thinkes that his arme and shoulder onely withered: the one for being with-drawne, when it should haue borne the Arke: the other for being too officious when it should haue forborne. But the Text speakes of his death, not by a lingring, but dispatching blow,
S. Jerome thinks that his arm and shoulder only withered: the one for being withdrawn, when it should have born the Ark: the other for being too officious when it should have forborn. But the Text speaks of his death, not by a lingering, but dispatching blow,
not secretly by a plot of man, but by God, openly, and that without delay, and that in the midst of a great solemnity, and that before the Arke, and that when he supposed he did God necessary service, and others expected nothing lesse then such an event, to leaue a patterne to posteritie, that when men oversee or wink at abuses, God will shew himselfe at length in his owne quarrell, execute his owne iudgements, and iudge of al mens actions, not as they seeme in shew, but as he findes them in substance, conformable or dissenting from his strict prescription.
not secretly by a plot of man, but by God, openly, and that without Delay, and that in the midst of a great solemnity, and that before the Ark, and that when he supposed he did God necessary service, and Others expected nothing less then such an event, to leave a pattern to posterity, that when men oversee or wink At Abuses, God will show himself At length in his own quarrel, execute his own Judgments, and judge of all men's actions, not as they seem in show, but as he finds them in substance, conformable or dissenting from his strict prescription.
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Then pretences shall not secure, or good intentions, excuse; but the offenders shall suddenly be smitten, and the innocent righted, beyond the worlds expectation. And now (Beloued) was Vzzah the last man that ever was pragmaticall? or this the first exemplary stroke that ever was inflicted vpon medlers in sacred mysteries, beyond their commission? Nadab and Abihu might haue beene an ensample to him, as he should bee to vs; that Gods anger may bee as quick to strike, as our presumption is peremptory to provoke. Should this poore mans good intention haue so heauie a doome, and our impudent intruding be alwaies borne withall? Shall simple errour dye in the place before the Arke; and malice surviue, perchance to doe more mischiefe? Perez-Vzzah, Vzzah's Breach, should bee a warning-peece to vs all for circumspection in our carriages, humility in our proceedings; feare to intermeddle in cases reserued to our Superiours, and God's owne privy Counsell; lest his angry stroke prevent all parlye; & a breach be made, which shall never bee repaired. I end.
Then pretences shall not secure, or good intentions, excuse; but the offenders shall suddenly be smitten, and the innocent righted, beyond the world's expectation. And now (beloved) was Uzzah the last man that ever was pragmatical? or this the First exemplary stroke that ever was inflicted upon meddlers in sacred Mysteres, beyond their commission? Nadab and Abihu might have been an ensample to him, as he should be to us; that God's anger may be as quick to strike, as our presumption is peremptory to provoke. Should this poor men good intention have so heavy a doom, and our impudent intruding be always born withal? Shall simple error die in the place before the Ark; and malice survive, perchance to do more mischief? Perez-Vzzah, Uzzah's Breach, should be a warning-piece to us all for circumspection in our carriages, humility in our proceedings; Fear to intermeddle in cases reserved to our Superiors, and God's own privy Counsel; lest his angry stroke prevent all parlye; & a breach be made, which shall never be repaired. I end.
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and from him are the Waldenses, so famous for resisting Popery. O that the consideration of this fall of Vzzah, might work in vs the like rising from sinne. Which God of his mercy grant,
and from him Are the Waldenses, so famous for resisting Popery. Oh that the consideration of this fallen of Uzzah, might work in us the like rising from sin. Which God of his mercy grant,
QVod Portio Latroni è Scholis in forum protracto, vt peroraret publicè, accidisse refert Seneca: illum vs { que } eò fuisse confusum, vt à Soloecismo inciperet: vereor,
Which Portio Latroni è Scholis in forum protracto, vt peroraret publicè, accidisse refert Senecca: Ilum us { que } eò Fuisse confusum, vt à Soloecismo inciperet: Vereor,
Cùm autem sensibile nimiùm excellens labefacter sensum, (ut cum Philosophis tradit experientia) quid mirum, si prodeunti subitò è Musarum umbraculis, caligent oculi ad insoliti Solis radios.
Cùm autem sensibile nimiùm excellens labefacter sensum, (ut cum Philosophis tradit experientia) quid Mirum, si prodeunti subitò è Musarum umbraculis, caligent oculi ad insoliti Solis radios.
Hosce interim vel deponit cum Phoebo apud Poëtam, vel cùm Mose potiùs velo obducit Sacrata Tua Maiestas, quoties appropinquant tui Academici; quos non benigniùs audis, quàm invitas:
Hocce interim vel Deposit cum Phoebo apud Poëtam, vel cùm Mose potiùs Velo obducit Sacrata Tua Majestas, How often appropinquant tui Academici; quos non benigniùs audis, quàm invitas:
Hinc, si fieri potuisset, octodecim stipata Collegiis, & septem Aulis, in occursum prodiisset Patrono suo, grata tua Ancilla, Mater nostra, Oxoniensis Academia: sed quia hoc non datur;
Hinc, si fieri potuisset, octodecim stipata Collegiis, & September Aulis, in occursum prodiisset Patrono Sue, Grata tua Ancilla, Mater nostra, Oxoniensis Academia: sed quia hoc non datur;
2 Vincula sunt ista (Rex potentissime) quibus arctiùs constringuntur ingenui tui subditi, quàm manicis aut compedibus adamantinis Mastigiae vilissimi aut stigmatici: Legibus quidem tuis vincimur nos omnes;
2 Vincula sunt ista (Rex potentissime) quibus arctiùs constringuntur ingenui tui Subditi, quàm manicis Or compedibus adamantinis Mastigiae vilissimi Or stigmatici: Legibus quidem tuis vincimur nos omnes;
& quàm paucis sit dicendum, non adeò turbat quid dicam, quàm quid praetermitam: Non opus est igitur vt vagetur Oratio, cùm domi habeat vndè luxuriet.
& quàm paucis sit Dicendum, non adeò turbat quid dicam, quàm quid praetermitam: Non opus est igitur vt vagetur Oratio, cùm At Home habeat vndè luxuriet.
& transiit in Collegium Pembrokianum, vel ipso nomine satis dotatum & nobilitatum? Ad marginem praeterlabentis amnis, Heroicis hodiè insurgit sumptibus Hortus Botanicus, qui Patavinis vel Leydensibus, hâc ex parte, non cedat deliciis.
& transiit in Collegium Pembrokianum, vel ipso nomine satis dotatum & nobilitatum? Ad marginem praeterlabentis amnis, Heroicis hodiè insurgit sumptibus Hortis Botanicus, qui Patavinis vel Leydensibus, hâc ex parte, non Cedat delicious.
quò ex voto Fundatoris & Collegii, innotescat posteris; & in iugi Salvatoris cultu, vnà cum Sanctissimi Apostoli, benignissimi Regis in aeternum recolatur memoria.
quò ex voto Fundatoris & Collegii, innotescat Posteris; & in iugi Salvatoris cultu, vnà cum Sanctissimi Apostles, benignissimi Regis in aeternum recolatur memoria.
Gloriamur Academiam inter tot adversantium cuniculos, à Papismi fermento esse conservatam? Conservavit tua prudentia: Gratulamur Arminianismum nostras Cathedras non infecisse? Exhibuit tua providentia Antidotum.
Gloriamur Academiam inter tot adversantium cuniculos, à Papism Fermento esse conservatam? Conservavit tua Prudence: Gratulamur Arminianism nostras Cathedras non infecisse? Exhibited tua Providentia Antidote.
Sed quòd Papismus non invaluit, non praevaluit Arminianismus, non dissipavit Puritanismus, aut prostravit liuidorum sontica barbaries, •ot congesta Maecenatum Trophaea;
Said quòd Papismus non invaluit, non praevaluit Arminianismus, non dissipavit Puritanismus, Or prostravit liuidorum sontica barbaries, •ot congesta Maecenatum Trophaea;
Mavult nunquam fuisse felix, mallet semper haberi vilis, quàm ingrata tali Patrono, in cuius Benignissimo Favonio, illos quibus anteà & adhuc animatur, haurit spiritus;
Mavult Never Fuisse felix, mallet semper haberi vilis, quàm Ingrata tali Patrono, in cuius Benignissimo Favonio, Illos quibus anteà & Adhoc animatur, haurit spiritus;
Intra proximè elapsum novennium, (obstetricante pro modulo, meo qualicun { que } Professoris tui conatu ) septuaginta tres emisit in S. Theologiâ Doctores; vt omittam vltra centum & octoginta eiusdem facultatis Baccalaureos: quos confidentèr dicam, non tantùm Papismum execrari, Arminianismum non fouere, Puritanismum explodere;
Intra proximè elapsum novennium, (obstetricante Pro modulo, meo qualicun { que } Professoris tui conatu) Septuagint tres Emitted in S. Theologiâ Doctors; vt omittam vltra centum & Octoginta eiusdem facultatis Baccalaureos: quos confidentèr dicam, non tantùm Papismum execrari, Arminianism non fouere, Puritanism explodere;
sed etiam pestiferam istam, & nuper flammis vltricibus expiatam, Bucanani, Paraei, Danaei, & aliorum de cohibendis Regibus sententiam, merito ferire Anathemate. Nec Medicis, Iurisconsultis aut Philosophis desunt proprii catalogi, desunt fida pectora, desunt promptae linguae, ad gratissimam Doctissimi Regis observantiam. Summatim vt dicam;
sed etiam pestiferam istam, & nuper flammis vltricibus expiatam, Bucanani, Paraei, Danae, & Aliorum de cohibendis Regibus sententiam, merito ferire Anathemate. Nec Medicis, Iurisconsultis Or Philosophis desunt proprii catalogi, desunt fida pectora, desunt promptae linguae, ad gratissimam Doctissimi Regis observantiam. Summatim vt dicam;
quotfovet Academia genuinos Filios, tot habet Rex Iacobus Deo supplices, vt Angelus, qui eripuit Iacobum Patriarcham è cunctis malis, perpetuet illius felicitatem:
quotfovet Academia genuinos Sons, tot habet Rex Iacobus God supplices, vt Angelus, qui Eripuit Jacobum Patriarch è cunctis malis, perpetuet Illius felicitatem:
vt valles nemorosae, vt Horti iuxta Fluvios irrigui, vt Arbores Aloës, quas plantavit Iehovah. Fluat aqua de situlâ tuâ, ad perpetuum tuorum Refrigerium;
vt valles nemorosae, vt Horti Next Fluvios irrigui, vt Arbores Aloës, quas plantavit Jehovah. Fluat aqua de situlâ tuâ, ad perpetuum tuorum Refrigerium;
post quam Locustas & Ranas Apocalypticas à tuis finibus & latifundiis procul abegeris; postquam ingratorum murmura, vel iustitiâ tuâ eliseris, vel prudentiâ & moderamine plusquàm humano sedaueris:
post quam Locustas & Ranas Apocalypticas à tuis finibus & latifundiis procul abegeris; Postquam ingratorum murmura, vel iustitiâ tuâ eliseris, vel prudentiâ & moderamine plusquàm Human sedaueris:
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Sicut IACOBVS eius Nominis primus, super extremo adorans baculo, non priùs hoc terrestre relinquas Regnum, quàm (raptu quasi ELIAE) coeleste possideas,
Sicut IACOBVS eius Nominis primus, super extremo adorans baculo, non priùs hoc terrestre relinquas Kingdom, quàm (raptu quasi ELIAS) Celeste possideas,
Our Saviour cites them out of the Prophet Isaiah, chap. 56.7. and three Evangelists distinctly set them downe, and the fourth intimates the matter of them.
Our Saviour cites them out of the Prophet Isaiah, chap. 56.7. and three Evangelists distinctly Set them down, and the fourth intimates the matter of them.
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Which harmony of both Testaments, and foure Evangelists, though it make not this text more authenticall then other, (as being of equall authority from the same Author) yet well may it invite vs to a more serious consideration of them;
Which harmony of both Testaments, and foure Evangelists, though it make not this text more authentical then other, (as being of equal Authority from the same Author) yet well may it invite us to a more serious consideration of them;
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It is obserued by most interpreters, that twice our Saviour entred into Ierusalem, and purged the Temple; first a little after his Baptisme, Joh. 2. and next not long before his passion, recorded by the three other Evangelists, Math. 21. Marke 11. Luke 19. Caietane thinks that this last time, this purging was twice performed;
It is observed by most Interpreters, that twice our Saviour entered into Ierusalem, and purged the Temple; First a little After his Baptism, John 2. and next not long before his passion, recorded by the three other Evangelists, Math. 21. Mark 11. Lycia 19. Cajetan thinks that this last time, this purging was twice performed;
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how soone corruptions grow, vpon persons, places, & manners, never carefully reformed; and next, what zeale and resolution is to be vsed of those whom it truly concernes;
how soon corruptions grow, upon Persons, places, & manners, never carefully reformed; and next, what zeal and resolution is to be used of those whom it truly concerns;
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never trod so heauy as to breake a bruised reed, or quench through impatience the flax that smoaketh: in sacrilegious abuses, Religious quarrels, Churches rites and rights,
never trod so heavy as to break a Bruised reed, or quench through impatience the flax that smoketh: in sacrilegious Abuses, Religious quarrels, Churches Rites and rights,
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behold how hee looseth the raynes to an holy indignation. The multitude of the offenders, the might and malice of the observers, the danger of the action; the perill of the consequence, among such a rabble and outcry of exasperated miscreants, stay not his hands at all,
behold how he loses the reins to an holy Indignation. The multitude of the offenders, the might and malice of the observers, the danger of the actium; the peril of the consequence, among such a rabble and outcry of exasperated miscreants, stay not his hands At all,
but (as S. Hierome hath it on the 21. chap. of Mathew ) the rayes of his Divinity miraculously darting from his sacred countenance, stayed all opposition in the guilty, and part-taking in the astonished beholders. Notwithstanding, that all might be sensible of the fault, and take notice of the reason that moued him so vnexpectedly to such extraordinary severity: he vpbraides them with that of Ieremy, Is this House which is called by my name, become a denne of robbers in your eyes? haue you no other Exchanges, but Churches;
but (as S. Jerome hath it on the 21. chap. of Matthew) the rays of his Divinity miraculously darting from his sacred countenance, stayed all opposition in the guilty, and partaking in the astonished beholders. Notwithstanding, that all might be sensible of the fault, and take notice of the reason that moved him so unexpectedly to such extraordinary severity: he upbraids them with that of Ieremy, Is this House which is called by my name, become a den of robbers in your eyes? have you no other Exchanges, but Churches;
or Faires for your sheepe and Oxen, or markets for pedling-wares and mony, but such places as are consecrated to religious vses? Thinke not that my earnestnesse is without ground, or Zeale without knowledge; you might learne of the Prophet Isaiah, that I speake not without booke.
or Fairs for your sheep and Oxen, or Markets for pedling-wares and money, but such places as Are consecrated to religious uses? Think not that my earnestness is without ground, or Zeal without knowledge; you might Learn of the Prophet Isaiah, that I speak not without book.
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Three circumstances 1. What God reserues to himselfe in the generall grant of all things to man, A house. 2. A distinctiue propriety whereby it is set apart from common vse, intimated in the possessiue, My. 3. The principall end of this separatiō, by a Synecdoche including all other religious duties, in that it is termed by an excellēcy, the house of prayer.
Three Circumstances 1. What God reserves to himself in the general grant of all things to man, A house. 2. A distinctive propriety whereby it is Set apart from Common use, intimated in the possessive, My. 3. The principal end of this separation, by a Synecdoche including all other religious duties, in that it is termed by an excellency, the house of prayer.
GOD will haue a House; this House must appeare to bee his peculiar; this peculiar must not be made common, 07 as an Ild hall for playes or pleadings; or a shop for merchandice; or a cloyster for idle-walkers; or a gallery for pleasure;
GOD will have a House; this House must appear to be his peculiar; this peculiar must not be made Common, 07 as an Ild hall for plays or pleadings; or a shop for merchandise; or a cloister for idle-walkers; or a gallery for pleasure;
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much lesse a brothell for wantonnesse, or a cage for idolatrous superstitions but reserved as a sacred Congregation-house, where penitent & submissiue supplicāts may learn their duty by Preaching; assure their good proceedings by Sacramēts, obtaine their graces by Prayer. Though Heavē be Gods Throne, the Earth his footstoole; his Essence infinitely aboue all, through all, in all, & beyond all: yet his delight is such, to be among the children of men, that it liketh him to haue a place of assembling them together for his publike worship, where he vouchsafeth to be in the midst of thē. And this must be, not a mountain, a caue, a groue, or obscure hovel; but (as my text hath it) a convenient house: the first point to be discussed.
much less a brothel for wantonness, or a cage for idolatrous superstitions but reserved as a sacred Congregation-house, where penitent & submissive supplicants may Learn their duty by Preaching; assure their good proceedings by Sacraments, obtain their graces by Prayer. Though Heaven be God's Throne, the Earth his footstool; his Essence infinitely above all, through all, in all, & beyond all: yet his delight is such, to be among the children of men, that it liketh him to have a place of assembling them together for his public worship, where he vouchsafeth to be in the midst of them. And this must be, not a mountain, a cave, a grove, or Obscure hovel; but (as my text hath it) a convenient house: the First point to be discussed.
3 As Time and Place are the inseparable adiuncts of all transerunt actions: so the Lord requires as well a House, as a Day, for his publike worship. Such is NONLATINALPHABET in my text; not a moveable Tabernacle, or an Inne for a nights lodging; but a fixed Mansion, to dwell in: which the Article:
3 As Time and Place Are the inseparable adjuncts of all transerunt actions: so the Lord requires as well a House, as a Day, for his public worship. Such is in my text; not a movable Tabernacle, or an Inn for a nights lodging; but a fixed Mansion, to dwell in: which the Article:
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so restraineth not to the Iewish Temple, but that it may well be extended to all publike fabricks, erected in like manner, and set apart for the like religious worship:
so restraineth not to the Jewish Temple, but that it may well be extended to all public fabrics, erected in like manner, and Set apart for the like religious worship:
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For this glorious Cathedrall Temple, excluded not among the Iewes their Parochiall Synagogues, or (as they may be termed by an Analogie) Chappels of ease. Those our Saviour and his Apostles never spake against;
For this glorious Cathedral Temple, excluded not among the Iewes their Parochial Synagogues, or (as they may be termed by an Analogy) Chapels of ease. Those our Saviour and his Apostles never spoke against;
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And what shall I speake of the Primitiue zeale of Christians in this behalfe? No sooner had they got loose in Constantines time from Heathenish persecutions, but euery good mans devotion was set on fire, his head plotting, his purse open for Churches and Chappels. Emulations were betweene Prince and People, who in this kinde should goe farthest:
And what shall I speak of the Primitive zeal of Christians in this behalf? No sooner had they god lose in Constantines time from Heathenish persecutions, but every good men devotion was Set on fire, his head plotting, his purse open for Churches and Chapels. Emulations were between Prince and People, who in this kind should go farthest:
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most men of any ability held it their chiefest glory to be registred to posterity for Founders of Churches or Chappells. Constantine's decree runnes in the second booke of his life, written by Eusebius, Vt diligentes sint Episcopi circa Ecclesiarum structuras;
most men of any ability held it their chiefest glory to be registered to posterity for Founders of Churches or Chapels. Constantine's Decree runs in the second book of his life, written by Eusebius, Vt diligent sint Bishops circa Ecclesiarum structuras;
and make them larger; if any were wanting in convenient places, they were to build them new. He himselfe beganne with vnspeakable charges to adorne his new City Constantinople, especially with Churches and Chappels for Gods seruice. One Church called Irene, and the other Apostolica, were eminent Monuments in the Tripartite story of his religious magnificence, to bee admired rather then imitated.
and make them larger; if any were wanting in convenient places, they were to built them new. He himself began with unspeakable charges to adorn his new city Constantinople, especially with Churches and Chapels for God's service. One Church called Irene, and the other Apostolica, were eminent Monuments in the Tripartite story of his religious magnificence, to be admired rather then imitated.
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In Ierusalem hee commands the Bishop Macarius to erect a Church so farre surpassing all other structures in that kind, that Eusebius intimates it might be the New Ierusalem, so much fore-spoken of by the holy Prophets.
In Ierusalem he commands the Bishop Macarius to erect a Church so Far surpassing all other structures in that kind, that Eusebius intimates it might be the New Ierusalem, so much forespoken of by the holy prophets.
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Notwithstanding Iustinian was so eager to out-vie him in this devout liberality, that hee substracted the stipends from his Readers of the liberall Arts and Sciences, to inable himselfe the better to build the incomparable Church of Sophia. Charles the Great is commended for erecting so many Churches as there be letters in the Roman Alphabet. And what shall wee imagine that others did, of greater ability,
Notwithstanding Iustinian was so eager to outvie him in this devout liberality, that he substracted the Stipends from his Readers of the liberal Arts and Sciences, to inable himself the better to built the incomparable Church of Sophia. Charles the Great is commended for erecting so many Churches as there be letters in the Roman Alphabet. And what shall we imagine that Others did, of greater ability,
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Opinion of merit, false miracles, apish imitation of Paynims, superstition toward Reliques and Saints departed; and perchance in some, an itching ambition to get a name;
Opinion of merit, false Miracles, apish imitation of Pagans, Superstition towards Relics and Saints departed; and perchance in Some, an itching ambition to get a name;
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What a toy was it that S. Martins boy should procure a Church to be built in the place where his Master stood when he cured a lame Priest? A strayed Bull, got a Church to be erected for S. Michael the Archangell in mount Garganus. And S. Denis tels Charles the Great, that the sinnes of all the Spaniards were forgiven at his request, who had beene contributers to the building of a Church for his Saintship. Vpon any dreame, or conceit, or vow, or report of a relique, or any other mistaken accident, vp must straight-way a Church. And Popes to foster the humour, for their owne gaine and glory, and maintenance of their dependants, must sometimes priviledge them with many yeares indulgences, to get custome to their trade; and for the robbing (as they were wont to say) of the Egyptians; to the deluding of simple people, and scandall of Christian religion. This made way for superstitious processions, idle Pilgrimages, sottish vowes and oblations; whereby the Priests grew fat as the Buls of Basan, but the people leane as Pharaohs kine. Golden Chalices had wooden Masse-mongers; empty skonces, precious Miters. There were divers S. Maries for one Christ-Church. And no marvaile;
What a toy was it that S. Martins boy should procure a Church to be built in the place where his Master stood when he cured a lame Priest? A strayed Bull, god a Church to be erected for S. Michael the Archangel in mount Gargano. And S. Denis tells Charles the Great, that the Sins of all the Spanish were forgiven At his request, who had been contributers to the building of a Church for his Saintship. Upon any dream, or conceit, or Voelli, or report of a relic, or any other mistaken accident, up must straightway a Church. And Popes to foster the humour, for their own gain and glory, and maintenance of their dependants, must sometime privilege them with many Years Indulgences, to get custom to their trade; and for the robbing (as they were wont to say) of the egyptians; to the deluding of simple people, and scandal of Christian Religion. This made Way for superstitious procession, idle Pilgrimages, sottish vows and Oblations; whereby the Priests grew fat as the Bulls of Basan, but the people lean as Pharaohs kine. Golden Chalice had wooden Massmongers; empty sconces, precious Miters. There were diverse S. Mary's for one Christ church. And no marvel;
what May-game and outward pomp, which best contented the sense, might not easily passe for the best Religion; and those for the holiest Professors, which vnder the vizor of hypocrisie, practised the cleaneliest convayance? Against such insufferable abuses in sacred intentions & expences, the Fathers haue sometimes let fall somewhat hasty speeches, which might slacke their liberality, who take them not aright.
what May-game and outward pomp, which best contented the sense, might not Easily pass for the best Religion; and those for the Holiest Professors, which under the vizor of hypocrisy, practised the cleaneliest convayance? Against such insufferable Abuses in sacred intentions & expenses, the Father's have sometime let fallen somewhat hasty Speeches, which might slack their liberality, who take them not aright.
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What should gold doe there (saith S. Ambrose ) where it can buy nothing? Martyrs delight not (if we beleeue S. Chrysostome ) to be honoured with that money for want of which the poore pineth and lamenteth.
What should gold do there (Says S. Ambrose) where it can buy nothing? Martyrs delight not (if we believe S. Chrysostom) to be honoured with that money for want of which the poor pines and lamenteth.
Hilary bids vs beware of Antichrist, in such magnificent wals and Pallaces. Saint Hierome suspects not a few of them bee built rather for pride, then piety. It is a wonder to read how tart Saint Bernard is against them in his Apology to William, Abbot of S. Theodoricke: not that these good men (with divers others) misliked decency, cost, or state, proportionall to situations, assemblies, and founders, and the abilities of such houses for Gods worship; but desired to restraine excesse, curbe ostentation, stop superstition, which at length began to be intolerable in Images and Reliques: but especially to beat men off from the conceit of merit, and rectify their good mindes, where circumstances so required in divers cases, to more charitable imployments. The elegancy of S. Bernards Caveat deserues to be recited:
Hilary bids us beware of Antichrist, in such magnificent walls and Palaces. Saint Jerome suspects not a few of them be built rather for pride, then piety. It is a wonder to read how tart Saint Bernard is against them in his Apology to William, Abbot of S. Theodoric: not that these good men (with diverse Others) misliked decency, cost, or state, proportional to situations, assemblies, and founders, and the abilities of such houses for God's worship; but desired to restrain excess, curb ostentation, stop Superstition, which At length began to be intolerable in Images and Relics: but especially to beatrice men off from the conceit of merit, and rectify their good minds, where Circumstances so required in diverse cases, to more charitable employments. The elegancy of S. Bernards Caveat deserves to be recited:
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suos lapides induit auro, & suos filios nudos deserit; de sumptibus egenorum servitur oculis divitum. Inveniunt curiosi quo delectentur, & non inveniunt miseri quo sustententur.
suos lapides induit auro, & suos Sons Nudos deserit; de sumptibus egenorum servitur oculis Divitum. Inveniunt curiosi quo delectentur, & non inveniunt miseri quo sustententur.
Where vpon he concludes afterward, Proh Deum! Si non pudeat ineptiarum, cur vel non piget expensarum? By which it is cleare, that vnnecessary structures, superfluous charges, ambitious pompe, are the things they strike at;
Where upon he concludes afterwards, Proh God! Si non Pudeat ineptiarum, cur vel non Piget expensarum? By which it is clear, that unnecessary structures, superfluous charges, ambitious pomp, Are the things they strike At;
acknowledge the Iewes comendation of the Centurion, with our Saviours approbation to bee a notable warrant and encouragement. Hee is worthy for whom thou shouldest doe this;
acknowledge the Iewes commendation of the Centurion, with our Saviors approbation to be a notable warrant and encouragement. He is worthy for whom thou Shouldst do this;
for he loueth our Nation, and hath built vs a Synagogue, Luke, 7.5. 4 They are not worthy therefore to bee confuted, (or scarce deserue to be mentioned) who in hatred of a Nation, or Religion, or in heat of faction, overthrowe Gods houses:
for he loves our nation, and hath built us a Synagogue, Lycia, 7.5. 4 They Are not worthy Therefore to be confuted, (or scarce deserve to be mentioned) who in hatred of a nation, or Religion, or in heat of faction, overthrow God's houses:
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such as were Nabuchadnezzar, Antiochus, Dioclesian, the Maniches, Messalians, and Eustathius, reckoned vp by Bellarmine, de cultu sanct. l. 3. c. 1. With whom when he ranketh the Petrobrusians, Waldenses, Wickleuists, Taborites;
such as were Nebuchadnezzar, Antiochus, Diocletian, the Maniches, Messalians, and Eustathius, reckoned up by Bellarmine, de cultu sanct. l. 3. c. 1. With whom when he ranketh the Petrobrusians, Waldenses, Wickleuists, Taborites;
For it is no new practise for Papists to make their opposites odious, by fastning vpon thē such groundlesse calumniations. Faine also to the same purpose he would find somewhat against the Lutherans and Calvinists: but their innocency is so apparent,
For it is no new practice for Papists to make their opposites odious, by fastening upon them such groundless calumniations. Fain also to the same purpose he would find somewhat against the Lutherans and Calvinists: but their innocency is so apparent,
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and his mouth so toothlesse, that hee snarleth rather then biteth. He would giue vs (forsooth) a modell, how we should build our Churches: First, they must bee like Solomons Temple, consisting of a NONLATINALPHABET,
and his Mouth so toothless, that he snarls rather then bites. He would give us (forsooth) a model, how we should built our Churches: First, they must be like Solomons Temple, consisting of a,
and a NONLATINALPHABET or NONLATINALPHABET, of a Porch, a Body, and a quire: otherwise all is out of frame, and the workemen and contriuers shall bee shent.
and a or, of a Porch, a Body, and a choir: otherwise all is out of frame, and the workmen and contrivers shall be shent.
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The first is Geographicall. Paradise was towards the East, (though not according to the Vulgar, yet according to the Septuagints Translation: and therefore we should pray towards the East. I maruell whether this plot must hold also with his consorts in the East-Indies, and China; for if their faces likewise in prayer must be setled East-ward, Paradise (for ought I know) will be cast at their backs.
The First is Geographical. Paradise was towards the East, (though not according to the vulgar, yet according to the Septuagints translation: and Therefore we should pray towards the East. I marvel whither this plot must hold also with his consorts in the East indies, and China; for if their faces likewise in prayer must be settled Eastward, Paradise (for ought I know) will be cast At their backs.
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The second reason is Astronomicall: Because the Heauen begins his motion from the East; which if the scripture confirme not, Claevius vpon Sacrobosco will make it good.
The second reason is Astronomical: Because the Heaven begins his motion from the East; which if the scripture confirm not, Claevius upon Sacrobosco will make it good.
The third is Propheticall: Christ is named vir oriens, Zach. 6. And therefore with great reason should be looked for in the East. The fourth is in some sort morall. Christ vpon the Crosse looked Westward, and therefore to looke him in the face, wee must set our faces Eastward. Also toward the East he ascended into Heauen; and from the East he shall come as lightning: And is not this enough to make all suppliants in their Prayers looke Eastward? His last inducement is altogether Politicall: The Iewes prayed toward the West; should not wee therefore, to crosse them, pray toward the East? Vt significemus (as he adds) eorum esse Literam occidentem, nostrum autem spiritum vivificantem; to signifie that they haue the Westerne Letter, and wee the Easterne Spirit? for so it must be rendred, to make sense in the point he vrgeth it.
The third is Prophetical: christ is nam vir Orient, Zach 6. And Therefore with great reason should be looked for in the East. The fourth is in Some sort moral. christ upon the Cross looked Westward, and Therefore to look him in the face, we must Set our faces Eastward. Also towards the East he ascended into Heaven; and from the East he shall come as lightning: And is not this enough to make all suppliants in their Prayers look Eastward? His last inducement is altogether Political: The Iewes prayed towards the West; should not we Therefore, to cross them, pray towards the East? Vt significemus (as he adds) Their esse Literam occidentem, nostrum autem spiritum vivificantem; to signify that they have the Western letter, and we the Eastern Spirit? for so it must be rendered, to make sense in the point he urges it.
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as in it selfe meerely indifferent; yet imbrace it not, on such Iesuiticall inducements, but in regard of a commendable conformity. Notwithstanding, we may take notice by the way, that Pope Leo the fourth, (as Binius and Baronius acknowledge) in opposition to the Maniches praying to the Sunne, East-ward; made a Decree, that Catholici ad occidentem conversi Deum colerent;
as in it self merely indifferent; yet embrace it not, on such Jesuitical inducements, but in regard of a commendable conformity. Notwithstanding, we may take notice by the Way, that Pope Leo the fourth, (as Binius and Baronius acknowledge) in opposition to the Maniches praying to the Sun, Eastward; made a decree, that Catholici ad occidentem conversi God colerent;
Whom Bellarmine might haue done well to haue reconciled, with his successour Vigilius, who not long after (as Durand tels vs) first determined the contrary.
Whom Bellarmine might have done well to have reconciled, with his successor Vigilius, who not long After (as Durand tells us) First determined the contrary.
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6. Better are his forces imployed against the Anabaptists: who though they maintaine a worse opinion against the building of Churches, yet they iustifie it with more probability then Bellarmine doth their situation. They vrge vs with the practise of the Patriarkes, who occasionally erected Altars where they thought meetest,
6. Better Are his forces employed against the Anabaptists: who though they maintain a Worse opinion against the building of Churches, yet they justify it with more probability then Bellarmine does their situation. They urge us with the practice of the Patriarchs, who occasionally erected Altars where they Thought meetest,
where is the house you will build vnto me? which they backe with these places of the New Testament: Act. 7. God dwelleth not in Temples made with hands, neither is worshipped with mens hands, as if he needed any thing.
where is the house you will built unto me? which they back with these places of the New Testament: Act. 7. God dwells not in Temples made with hands, neither is worshipped with men's hands, as if he needed any thing.
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Which S. Paul repeateth to the Athenians, cap. 17. And had not our Saviour catechised the woman of Samaria before, Ioh. 4. That Gods worship vnder the Gospell, should not be restrained to the Mountaine of Samaria, or Temple of Ierusalem, but left free, as the Apostle dispenseth;
Which S. Paul repeateth to the Athenians, cap. 17. And had not our Saviour catechised the woman of Samaria before, John 4. That God's worship under the Gospel, should not be restrained to the Mountain of Samaria, or Temple of Ierusalem, but left free, as the Apostle dispenseth;
I will therefore that men pray every where, lifting vp pure hands, without wrath or doubting, 1. Tim. 2. They conclude therefore that the Iewish Temple was but a type of Christ, to vanish;
I will Therefore that men pray every where, lifting up pure hands, without wrath or doubting, 1. Tim. 2. They conclude Therefore that the Jewish Temple was but a type of christ, to vanish;
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& therefore not a patterne for Christian Churches: and that the light of nature taught divers Heathens, that which the Stoicks delivered positiuely, NONLATINALPHABET, Churches for the Gods are not to bee built at all.
& Therefore not a pattern for Christian Churches: and that the Light of nature taught diverse heathens, that which the Stoics Delivered positively,, Churches for the God's Are not to be built At all.
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their owne habitations (for the most part) were moueable Tents; & their families, parochiall Congregations: fixed houses therefore for Gods worship, sorted not with their condition; yet such places (no doubt) they had, which fitted their conveniences. That of Isaiah & the Texts of the New Testament generally, proue no more, but that God disclaimeth such houses, wherein hee might bee thought (as the Heathen Idols ) to be included: Not Churches, in which a multitude might assemble for his worship. This was that which some of the Heathen by the light of Nature saw and acknowledged.
their own habitations (for the most part) were moveable Tents; & their families, parochial Congregations: fixed houses Therefore for God's worship, sorted not with their condition; yet such places (no doubt) they had, which fitted their conveniences. That of Isaiah & the Texts of the New Testament generally, prove no more, but that God disclaimeth such houses, wherein he might be Thought (as the Heathen Idols) to be included: Not Churches, in which a multitude might assemble for his worship. This was that which Some of the Heathen by the Light of Nature saw and acknowledged.
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Particularly that of Iohn 4. and 1. Tim. 2. freeth Christians from restraint to the Iewish Temples, or any other such fixed palace, not forbids them to build Churches otherwise;
Particularly that of John 4. and 1. Tim. 2. freeth Christians from restraint to the Jewish Temples, or any other such fixed palace, not forbids them to built Churches otherwise;
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and therefore that demolished, ours may stand and multiply, by an analogie also from that, not as it was a type, but a place of publicke worship: as their Sabbath abolished, we in imitation retaine the Lords day: time and place convenient, of necessity ever attending all such sacred actions. It were to be wished therefore, that in building, repayring, and adorning such religious Houses, our devotion were as forward as our warrant is vncontroleable. The very Turks may shame vs in this behalfe, who neglect their private mansions, to beautifie their prophane Moskoes. Surely God hath need of no such Houses, but the benefit of them redoundeth to our selues.
and Therefore that demolished, ours may stand and multiply, by an analogy also from that, not as it was a type, but a place of public worship: as their Sabbath abolished, we in imitation retain the lords day: time and place convenient, of necessity ever attending all such sacred actions. It were to be wished Therefore, that in building, repairing, and adorning such religious Houses, our devotion were as forward as our warrant is Uncontrollable. The very Turks may shame us in this behalf, who neglect their private mansions, to beautify their profane Moskoes. Surely God hath need of no such Houses, but the benefit of them redoundeth to our selves.
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Yet divers are all for the private, and nothing for the publick, though never so much to Gods glory. But can we make a purchase of a firmer tenure, or expect greater interest then his bounty will afford vs? How commeth it then to passe, that in this building age of ours,
Yet diverse Are all for the private, and nothing for the public, though never so much to God's glory. But can we make a purchase of a firmer tenure, or expect greater Interest then his bounty will afford us? How comes it then to pass, that in this building age of ours,
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or haue beene raysed by their ruines? What examples haue we almost of any Patrons, who selling the Benefice, haue brought as much as a load of stones towards the building of Gods house? Nay would not those wicked caytifes, who vnjustly detaine the tithes from their right owners, bee content also to haue the Church for a barne to put them in? Such a curse attendeth sacriledge, to make men senselesse of the anger to come.
or have been raised by their ruins? What Examples have we almost of any Patrons, who selling the Benefice, have brought as much as a load of stones towards the building of God's house? Nay would not those wicked caitiffs, who unjustly detain the Tithes from their right owners, be content also to have the Church for a bairn to put them in? Such a curse attends sacrilege, to make men senseless of the anger to come.
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and oftentimes allot more cost for a sepulcher to hide their carkases, then they and all their progenitors haue beene at charge to the Church it standeth in.
and oftentimes allot more cost for a sepulcher to hide their carcases, then they and all their progenitors have been At charge to the Church it Stands in.
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The more precious in Gods sight, and honoured of all good men, are such Religious Shunamites, who build and furnish chambers for Gods Prophets: and those heroically Zealous Davids, who take little pleasure in their owne palaces of Cedars, where Gods House is not erected and adorned accordingly.
The more precious in God's sighed, and honoured of all good men, Are such Religious Shunamites, who built and furnish chambers for God's prophets: and those heroically Zealous Davids, who take little pleasure in their own palaces of Cedars, where God's House is not erected and adorned accordingly.
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7. My House. Why this rather then another? Is not the Earth the Lords, and all that is therein? and are not all Houses his by the same title of Creation and Preservation? Why challengeth he then this, hauing the like clayme to all? but that,
7. My House. Why this rather then Another? Is not the Earth the lords, and all that is therein? and Are not all Houses his by the same title of Creation and Preservation? Why Challengeth he then this, having the like claim to all? but that,
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as hee had chosen the Iewes among all the Nations of the World; so it pleased him to sever that house before all buildings in the World, by an especiall favour for the time, to put his name there. To make this appeare to all men, who otherwise might excuse their prophanenesse, through want of notice of the difference;
as he had chosen the Iewes among all the nations of the World; so it pleased him to sever that house before all buildings in the World, by an especial favour for the time, to put his name there. To make this appear to all men, who otherwise might excuse their profaneness, through want of notice of the difference;
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he ordained solemne ceremonies for the Consecrating and Dedicating both of the Persons, Things, and Places, to his sacred service: the consideration whereof might breed a reverence in his worshippers that should vse them;
he ordained solemn ceremonies for the Consecrating and Dedicating both of the Persons, Things, and Places, to his sacred service: the consideration whereof might breed a Reverence in his worshippers that should use them;
For this purpose, Tabernacle, Priests, & Altars, with all their appurtenances, are consecrated by Moses, with great joy and solemnity, Numb. 7. The Temple is thrice dedicated; first by Solomon, 2. Chron. 7. Secondly by Ezra, Ezra 6.19.
For this purpose, Tabernacle, Priests, & Altars, with all their appurtenances, Are consecrated by Moses, with great joy and solemnity, Numb. 7. The Temple is thrice dedicated; First by Solomon, 2. Chronicles 7. Secondly by Ezra, Ezra 6.19.
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Thirdly vnder the Maccabees, 1. Maccab. 4. the Anniversary of which Dedication, our Saviour (as it is thought) graced with his presence, and that notable Sermon for the iustifying of his Ministery, and calling of the Gentiles, Ioh. 12. This was taken vp afterward among the Christians, by Decrees of Councels. In the 5th held at Carthage, the 6th Canon is peremptory;
Thirdly under the Maccabees, 1. Maccab 4. the Anniversary of which Dedication, our Saviour (as it is Thought) graced with his presence, and that notable Sermon for the justifying of his Ministry, and calling of the Gentiles, John 12. This was taken up afterwards among the Christians, by Decrees of Counsels. In the 5th held At Carthage, the 6th Canon is peremptory;
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The same is ordered also in the sixt Canon of the 2d Councell of Bracara. Gratian cites to the like purpose the Councels of Nice and Hippo; but Bellarmine confesseth, that in those there is now no such thing extant.
The same is ordered also in the sixt Canon of the 2d Council of Bracara. Gratian cites to the like purpose the Counsels of Nicaenae and Hippo; but Bellarmine Confesses, that in those there is now no such thing extant.
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This is cleare out of Eusebius in the ninth booke of his Ecclesiasticall History, chap. 10. that such dedications of Churches were long in vse before his time:
This is clear out of Eusebius in the ninth book of his Ecclesiastical History, chap. 10. that such dedications of Churches were long in use before his time:
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And in his fourth booke of the life of Constantine, he relates how the Synode of Tyre was called by the same Emperour, for solemnizing the consecration of a Church which hee had built in Ierusalem. Athanasius accused by the Arrians, that he had ministred the Communion in a Church not consecrated; excuseth himselfe in an Epistle to the same Emperour, That necessity through the peoples concourse, and manifest danger, enforced him therevnto, which otherwise hee would never haue done.
And in his fourth book of the life of Constantine, he relates how the Synod of Tyre was called by the same Emperor, for solemnizing the consecration of a Church which he had built in Ierusalem. Athanasius accused by the Arians, that he had ministered the Communion in a Church not consecrated; excuseth himself in an Epistle to the same Emperor, That necessity through the peoples concourse, and manifest danger, Enforced him thereunto, which otherwise he would never have done.
It would be tedious and superfluous to touch at the consent of Fathers, for the further countenancing of our assertion. Nazianzen hath an Oration, Chrysostome, and Basil each a Sermon; Gaudentius a Tract, Hyginus and Gelasius some Decretals. The Collector of the Sermons de Tempore 5; S. Bernard 6. Sermons of the approuing and manner of such dedications and consecrations: whence the Canonists & later Writers haue gathered what they thought fit, all allowing the thing, as an ancient and necessary Church-constitution, but differing somewhat in the ceremonies: whereof some would haue more, some lesse; this Church, these; another others: All agreeing, that no Minister inferiour to a Bishop, might canonically consecrate it.
It would be tedious and superfluous to touch At the consent of Father's, for the further countenancing of our assertion. Nazianzen hath an Oration, Chrysostom, and Basil each a Sermon; Gaudentius a Tract, Hyginus and Gelasius Some Decretals. The Collector of the Sermons de Tempore 5; S. Bernard 6. Sermons of the approving and manner of such dedications and consecrations: whence the Canonists & later Writers have gathered what they Thought fit, all allowing the thing, as an ancient and necessary Church constitution, but differing somewhat in the ceremonies: whereof Some would have more, Some less; this Church, these; Another Others: All agreeing, that no Minister inferior to a Bishop, might canonically consecrate it.
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And Church-men once got free from the pressure of Heathenish bondage, exceeded all measure in aemulations, factions, and vanities. Libertie brake out into luxurie: Superseminations and Superstructions, ouer-grew and obscured the good seed and building. Which Addition and Multiplication, not onely of points of Doctrine, but superstitious and ridiculous ceremonies; partly borrowed from the Iewes, and partly from the Heathen, beganne to worke a Substraction of other Churches of Rome, and continueth especially the Division which now all Christendome groanes vnder.
And Churchmen once god free from the pressure of Heathenish bondage, exceeded all measure in Emulations, factions, and vanities. Liberty brake out into luxury: Superseminations and Superstructions, overgrew and obscured the good seed and building. Which Addition and Multiplication, not only of points of Doctrine, but superstitious and ridiculous ceremonies; partly borrowed from the Iewes, and partly from the Heathen, began to work a Substraction of other Churches of Room, and Continueth especially the Division which now all Christendom groans under.
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The reverent and ancient manner of dedicating Churches to God, may appeare by the acts of Constantine in consecrating the Church at Ierusalem, registred (as you shall finde) by Eusebius; Precibus & concionibus decorârunt, with Prayers and Sermons they adorned their first assembling in it;
The reverend and ancient manner of dedicating Churches to God, may appear by the acts of Constantine in consecrating the Church At Ierusalem, registered (as you shall find) by Eusebius; Precibus & concionibus decorârunt, with Prayers and Sermons they adorned their First assembling in it;
which was accompanied with almes to the poore, and great gifts to the Church and Bishops, befitting the estate of the Founder. And haue wee any other in the South Church but Conventus, laudes, & gratias, assemblings, praises, & thanksgiuing to God, to make vp their consecration? No more then this, in his 2d Apologie, Athanasius affirmes Bishop Alexander to haue vsed.
which was accompanied with alms to the poor, and great Gifts to the Church and Bishops, befitting the estate of the Founder. And have we any other in the South Church but Conventus, laudes, & gratias, assemblings, praises, & thanksgiving to God, to make up their consecration? No more then this, in his 2d Apology, Athanasius affirms Bishop Alexander to have used.
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Home to this comes the Church of Helvetia, in their latter confession, chap. 22. By reason (say they) of the word of God, and holy Exercises therein celebrated;
Home to this comes the Church of Helvetia, in their latter Confessi, chap. 22. By reason (say they) of the word of God, and holy Exercises therein celebrated;
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Which Suarez the Iesuit grants to be sufficient, in his third Tome vpon Aquinas disp. 61. sect. 2. Possit interdum Oratorium per simplicem voluntatem, & Ecclesiam per simplicem benedictionem:
Which Suarez the Iesuit grants to be sufficient, in his third Tome upon Aquinas Disp. 61. sect. 2. Possit Interdum oratory per simplicem voluntatem, & Church per simplicem benedictionem:
When the people of Israel were well vnder God's immediate patronage; and were told by Samuel, of the inconveniences that might follow by alteration. Nay (say they) but we will haue a King over vs, that we may be like all the Nations.
When the people of Israel were well under God's immediate patronage; and were told by Samuel, of the inconveniences that might follow by alteration. Nay (say they) but we will have a King over us, that we may be like all the nations.
All was naught, except they were equall, or passed the Heathen in outward pompe and curiositie. And was not this the very itch of Rome, which raised the scabbes that to this day cannot bee cured? A Church or Chappell could not bee built, but a crosse or more, must bee set vp before hand, to designe the place where it should be founded. As soone as it is vp, twelue crosses must be painted about the walls, with twelue burning tapers over-against each of them.
All was nought, except they were equal, or passed the Heathen in outward pomp and curiosity. And was not this the very itch of Room, which raised the scabs that to this day cannot be cured? A Church or Chapel could not be built, but a cross or more, must be Set up before hand, to Design the place where it should be founded. As soon as it is up, twelue Crosses must be painted about the walls, with twelue burning Tapers over-against each of them.
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The Crosses indeed (saith Bellarmine ) should be painted at the very act of consecration; but commonly it is done before, propter commoditatem: nimis enim diù expectaretur, si in ipsa consecratione pingerentur:
The Crosses indeed (Says Bellarmine) should be painted At the very act of consecration; but commonly it is done before, propter commoditatem: nimis enim diù expectaretur, si in ipsa consecration pingerentur:
Then comes the Bishop, and three vagaries hee must fetch about the place with his company; and after hallowing the wals without, with some water mixt with salt sprinkled with Hyssop, and murmuring some few prayers at the doore being shut, Three times he thumps at it,
Then comes the Bishop, and three vagaries he must fetch about the place with his company; and After hallowing the walls without, with Some water mixed with salt sprinkled with Hyssop, and murmuring Some few Prayers At the door being shut, Three times he thumps At it,
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But all this making no way, in the third returne he takes vpon, and tells him stoutly, it is (Dominus virtutum) the Lord of Hosts, he is the King of glory.
But all this making no Way, in the third return he Takes upon, and tells him stoutly, it is (Dominus Virtues) the Lord of Hosts, he is the King of glory.
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Presently therevpon ope flies the doore, and in goes the Bishop, with two or three assistants, and after a few prayers said at the Altar, and exorcising of some salt, and water, ashes, and wine; & drawing the Greeke and Latine Alphabets crossewise wise on the ashes sprinkled on the floore by the Deacons, with the end of his Crosiar-staffe: at length it comes to their turne, who stay all this while at the doore without, to bring in the Reliques of some one Saint or other, which they haue ready, vpon a Beere; and then to perfect the Pageant, a Masse must be said;
Presently thereupon open flies the door, and in Goes the Bishop, with two or three assistants, and After a few Prayers said At the Altar, and exorcising of Some salt, and water, Ashes, and wine; & drawing the Greek and Latin Alphabets crosswise wise on the Ashes sprinkled on the floor by the Deacons, with the end of his Crosiar-staffe: At length it comes to their turn, who stay all this while At the door without, to bring in the Relics of Some one Faint or other, which they have ready, upon a Beer; and then to perfect the Pageant, a Mass must be said;
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9. Wherefore about a nine or tenne yeares since, when a Church was consecrated at Gorslebium, in Count Mans-fields Countrey, by a Lutheran-Superintendent: because all these ceremonies were not then vsed, exception was taken by a Papist (who said he was then present ) that it was rather a meere prophanation, then consecration. Which moued Iohn Aeschardus, (the man that did it) to write against Bellarmine de Templis, which our Hospinian had done before more fully: both discouer so farre their Heathenish imitation, and apish tricks in this behalfe;
9. Wherefore about a nine or tenne Years since, when a Church was consecrated At Gorslebium, in Count Mans-fields Country, by a Lutheran-Superintendent: Because all these ceremonies were not then used, exception was taken by a Papist (who said he was then present) that it was rather a mere profanation, then consecration. Which moved John Aeschardus, (the man that did it) to write against Bellarmine de Templis, which our Hospinian had done before more Fully: both discover so Far their Heathenish imitation, and apish tricks in this behalf;
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and sprinkled with holy water ) the adoe they keepe about Altars, Images, and Vestments, the Baptizing of Bels, and the like: all which you haue fairely expressed in distinct pictures, and red letters, in the Pontificall of Clement the 8. anno 1595. Where hee that cannot read, may see how it is done.
and sprinkled with holy water) the ado they keep about Altars, Images, and Vestments, the Baptizing of Bells, and the like: all which you have fairly expressed in distinct pictures, and read letters, in the Pontifical of Clement the 8. Anno 1595. Where he that cannot read, may see how it is done.
Now if any bee further inquisitiue to knowe the meaning of all these Hieroglyphicks, Bellarmine himselfe will informe him; That the 12 Crosses, and Tapers before them, signifie the 12 Apostles, that carried this Banner of Christ through all the world,
Now if any be further inquisitive to know the meaning of all these Hieroglyphics, Bellarmine himself will inform him; That the 12 Crosses, and Tapers before them, signify the 12 Apostles, that carried this Banner of christ through all the world,
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Oyle is added for excellency: Holy water, frankincense, and wax-candles, for clarity and neatnesse: The Greeke and Latine Alphabet in the pauement, shew that in those tongues the Gospell was most generally preached,
Oil is added for excellency: Holy water, frankincense, and Wax-candles, for clarity and neatness: The Greek and Latin Alphabet in the pavement, show that in those tongues the Gospel was most generally preached,
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and (as it were by a Writ De Eiectione Firmi ) forced to giue possession to the Saints Reliques, which then are to make an entry. Now who would ever haue suspected, that the Divell had possessed all such places before Consecration, more then any other;
and (as it were by a Writ De Eiectione Firmi) forced to give possession to the Saints Relics, which then Are to make an entry. Now who would ever have suspected, that the devil had possessed all such places before Consecration, more then any other;
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except these men had told vs of it, who (perhaps) are better acquainted with him then our poore Ministers are? You haue the substance of their Doctrine;
except these men had told us of it, who (perhaps) Are better acquainted with him then our poor Ministers Are? You have the substance of their Doctrine;
They tell vs that divers of their Churches haue beene consecrated by Christ himselfe, and his Apostles; Another by Saint Michael the Archangell; of a third, at whose consecration, was seene a Globe of fire, that filled all the Oratory, with a brightnesse terrifying the beholders.
They tell us that diverse of their Churches have been consecrated by christ himself, and his Apostles; another by Saint Michael the Archangel; of a third, At whose consecration, was seen a Globe of fire, that filled all the Oratory, with a brightness terrifying the beholders.
They would make vs beleeue, that at such times, wicked spirits haue beene heard to howle, & complaine that they haue beene forcibly dispossessed of their Tenements;
They would make us believe, that At such times, wicked spirits have been herd to howl, & complain that they have been forcibly dispossessed of their Tenements;
and that the Divell hath beene seene in such cases to flye from the Church or Chappell, in the shape of a filthy Sow. What should I speake of our Saint Dunstane, who when water wanted for the like solemnity, stroke the ground with his Episcopall Staffe, and presently there spouted forth a Spring. The same good Father at another time, being to dedicate a Church, which stood not just East and West; made no more adoe,
and that the devil hath been seen in such cases to fly from the Church or Chapel, in the shape of a filthy Sow. What should I speak of our Saint Dunstan, who when water wanted for the like solemnity, stroke the ground with his Episcopal Staff, and presently there spouted forth a Spring. The same good Father At Another time, being to dedicate a Church, which stood not just East and West; made no more ado,
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Last of all, when a Church built to Saint Peters honour, was to bee consecrated by Melito (I thinke) Bishop of London: the good Saint came the night before,
Last of all, when a Church built to Saint Peter's honour, was to be consecrated by Melito (I think) Bishop of London: the good Saint Come the night before,
and prevented the Bishop; whereof hee sent him word by an honest Fisher-man; (and withall an extraordinary Fish caught at that time in the Thames, miraculously, by the same poore man;
and prevented the Bishop; whereof he sent him word by an honest Fisherman; (and withal an extraordinary Fish caught At that time in the Thames, miraculously, by the same poor man;
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vpon the pauement, the Reliques of 12 lamps, sticked to so many crosses; the wals in so many places anointed with holy Oyle; and all the place wet (as it were) with the fresh sprinkling of Holy water, just in the same manner as now the Popish Pontificalls say it should be.
upon the pavement, the Relics of 12 lamps, sticked to so many Crosses; the walls in so many places anointed with holy Oil; and all the place wet (as it were) with the fresh sprinkling of Holy water, just in the same manner as now the Popish Pontificals say it should be.
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10 These things haue I related the more largely (Beloued) in regard that such occasions as these seldome fall out, to acquaint the younger sort with these Romish mysteries; the notice whereof may giue you a taste, how inclinable the Italian humours are alwaies to play the Mountebankes; and how blessed our case is, who so fairely are freed from them.
10 These things have I related the more largely (beloved) in regard that such occasions as these seldom fallen out, to acquaint the younger sort with these Romish Mysteres; the notice whereof may give you a taste, how inclinable the Italian humours Are always to play the Mountebanks; and how blessed our case is, who so fairly Are freed from them.
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As our Founders disclaime all merit, so our Reverend Bishops (as you see) pretend no Miracles to credit their Consecrations. Such devices we leaue to them, who haue no better warrant to justify their actions.
As our Founders disclaim all merit, so our Reverend Bishops (as you see) pretend no Miracles to credit their Consecrations. Such devices we leave to them, who have no better warrant to justify their actions.
It sufficeth vs that all things be done NONLATINALPHABET and NONLATINALPHABET, and tend to edification, without superstition, as the Apostle in such cases hath directed vs. Surius himselfe out of that great Legendary Metaphrastes relates, that Auxibius S. Mark's Disciple, when he dedicated a Church, (as our Chappell is at this present) vsed no other ceremonies but a devout forme of prayer, the pith whereof is set downe in these words:
It Suffices us that all things be done and, and tend to edification, without Superstition, as the Apostle in such cases hath directed us Surius himself out of that great Legendary Metaphrastes relates, that Auxibius S. Mark's Disciple, when he dedicated a Church, (as our Chapel is At this present) used no other ceremonies but a devout Form of prayer, the pith whereof is Set down in these words:
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Benigne & Clemens Deus, &c. Most bountifull and mercifull God, send thy holy spirit to inhabit in this sacred House, which is built to the worship of thy Holy Name;
Benign & Clemens Deus, etc. Most bountiful and merciful God, send thy holy Spirit to inhabit in this sacred House, which is built to the worship of thy Holy Name;
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And what is Sanctification, but that in generall which Consecration is in speciall, a severing of Places, Persons, and Things, from common vse, by deputing them through convenient rites, to Gods peculiar worship and service.
And what is Sanctification, but that in general which Consecration is in special, a severing of Places, Persons, and Things, from Common use, by deputing them through convenient Rites, to God's peculiar worship and service.
This procured heretofore respect to the Things, reverence to the Persons, and an awfull regard in mens behaviours, as often as they entred into such sanctified places. But all this is much decayed in the loosenesse of these latter times: Impudency pleads prescription for greater presumption, more commonly in such Houses and Assemblies, then would bee tolerated before a Chaire of State, or a common Court of Iustice: Nay, that Pupill or servant, who in a Colledge quadrangle will honour his Master, at least with a Cap. in a Church at Sermon time will make bold to affront him covered, howsoeuer he stand bare to deliuer Gods message. This irreverence would aske a rougher hand (beloued) then this time affords mee to lay on it.
This procured heretofore respect to the Things, Reverence to the Persons, and an awful regard in men's behaviours, as often as they entered into such sanctified places. But all this is much decayed in the looseness of these latter times: Impudence pleads prescription for greater presumption, more commonly in such Houses and Assemblies, then would be tolerated before a Chair of State, or a Common Court of justice: Nay, that Pupil or servant, who in a College quadrangle will honour his Master, At least with a Cap. in a Church At Sermon time will make bold to affront him covered, howsoever he stand bore to deliver God's message. This irreverence would ask a rougher hand (Beloved) then this time affords me to lay on it.
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which otherwise is acknowledged due, and commonly performed without gain-saying? Moses and Ioshua must off with their shooes, because the ground is holy whereon they trod.
which otherwise is acknowledged due, and commonly performed without gainsaying? Moses and Ioshua must off with their shoes, Because the ground is holy whereon they trod.
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Women must be seemely covered in such places, because of the Angels: and is not our Saviour himselfe, by promise, in the midst of them, where two or three are gathered together in his name; and especially in such consecrated places? Take heed therefore (as the Preacher catechizeth thee) not only to thy foote, but to thy Head, Hands, and Heart, when thou entrest into the House of God, and be more ready to heare, then to offer the sacrifice of fooles.
Women must be seemly covered in such places, Because of the Angels: and is not our Saviour himself, by promise, in the midst of them, where two or three Are gathered together in his name; and especially in such consecrated places? Take heed Therefore (as the Preacher catechizeth thee) not only to thy foot, but to thy Head, Hands, and Heart, when thou enterest into the House of God, and be more ready to hear, then to offer the sacrifice of Fools.
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Not for the inherent sanctity of the place (which our Adversaries presse too farre) but through the obiectiue Holinesse, adherent to it, by Christ's promises, sacred meetings, vnited devotion, ioynt participating of the Word and Sacraments, liuely incitements through others examples. In such a consecrated place;
Not for the inherent sanctity of the place (which our Adversaries press too Far) but through the Objective Holiness, adherent to it, by Christ's promises, sacred meetings, united devotion, joint participating of the Word and Sacraments, lively incitements through Others Examples. In such a consecrated place;
David, a King, preferred the Portership before the most pleasant Tents of Worldlings: old Simeon had the honour to get Christ into his armes. Blessed is the man whom thou chusest (O Lord) and receivest vnto thee: He shall dwell in thy courts,
David, a King, preferred the Portership before the most pleasant Tents of Worldlings: old Simeon had the honour to get christ into his arms. Blessed is the man whom thou choosest (Oh Lord) and receivest unto thee: He shall dwell in thy Courts,
Where the best keeping of our wake-daies, is the awaking from Sinne; the true celebrating of Encoenia, the renewing of Gods Image, defaced in vs; (as the signification of the word admonisheth vs) the happiest feast of dedication, the dedicating of our selues to God, by a liuely faith ) hearty Repentance, continued and fervant Prayer; which is the maine end, such Houses are ordained for,
Where the best keeping of our wake-daies, is the awaking from Sin; the true celebrating of Encoenia, the renewing of God's Image, defaced in us; (as the signification of the word Admonisheth us) the Happiest feast of dedication, the dedicating of our selves to God, by a lively faith) hearty Repentance, continued and fervant Prayer; which is the main end, such Houses Are ordained for,
That which is here affirmed by the word NONLATINALPHABET [ is the House of Prayer ] is expressed by S. Matthew, and S. Marke, by NONLATINALPHABET [ shall be called &c. ] according to the Originall in Esay, NONLATINALPHABET My house shall be called the house of prayer to all people.
That which is Here affirmed by the word [ is the House of Prayer ] is expressed by S. Matthew, and S. Mark, by [ shall be called etc. ] according to the Original in Isaiah, My house shall be called the house of prayer to all people.
But who knowes not that [ is ] and [ called ] with the Hebrews, come to one reckoning: to intimate the conformity that should bee betweene things and names. I will not be curious in the recitall of all such names, whereby those Houses haue beene styled among divers Writers. That which the Hebrew commonly termes NONLATINALPHABET either for the statelinesse of the building; or for that God (as a King in his Court ) most gloriously affordeth his presence in it;
But who knows not that [ is ] and [ called ] with the Hebrews, come to one reckoning: to intimate the conformity that should be between things and names. I will not be curious in the recital of all such names, whereby those Houses have been styled among diverse Writers. That which the Hebrew commonly terms either for the stateliness of the building; or for that God (as a King in his Court) most gloriously affords his presence in it;
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the Greekes expressed either by NONLATINALPHABET, because of Gods inhabiting in it; or NONLATINALPHABET for its Holinesse; NONLATINALPHABET for the reverence due vnto it;
the Greeks expressed either by, Because of God's inhabiting in it; or for its Holiness; for the Reverence due unto it;
or NONLATINALPHABET for its including a Congregation like a Flocke of sheepe; or NONLATINALPHABET in respect of its separation from common places. It is also by a Metonymy, especially in later times, called NONLATINALPHABET, transferring the name of Congregation, to the place; and sometimes NONLATINALPHABET, the Lords House; from whence the Dutch word Kyrk, and our Church, may seeme to haue their derivation. Among the Latines, the most generall appellation was Templum à tuendo, from beholding thence the Heavens in a religious contemplation; Then Sacrarium from its sanctity, from whence the word Sacellum is thought to be a derivatiue: Fanum à fando;
or for its including a Congregation like a Flock of sheep; or in respect of its separation from Common places. It is also by a Metonymy, especially in later times, called, transferring the name of Congregation, to the place; and sometime, the lords House; from whence the Dutch word Kirk, and our Church, may seem to have their derivation. Among the Latins, the most general appellation was Templum à tuendo, from beholding thence the Heavens in a religious contemplation; Then Sacrarium from its sanctity, from whence the word Sacellum is Thought to be a derivative: Fanum à Fando;
or delubrum à diluendo, from the fatidical oracles of the Priests, or their superstitious washings is more vsuall among prophane, then Ecclesiasticall writers:
or delubrum à diluendo, from the fatidical oracles of the Priests, or their superstitious washings is more usual among profane, then Ecclesiastical writers:
Martyria, from Martyrs reliques: and Basilica, from Kings palaces, came in after, when superstitions and affected pompe through prosperity, had tainted Christianity. In like manner from S. Martins hood, barbarously called in Latine Capa, or Cappa, and carried about for good lucke by Lewis the French King in all his warres, Beatus Rhenanus with Durand, deriue the word Capella; whence we haue our English Chappels, and Chaplaines; which others deduce rather à pellibus caprarum, from certaine goates skinnes, wherewith such portable tents were couered,
Martyrs, from Martyrs Relics: and Basilica, from Kings palaces, Come in After, when superstitions and affected pomp through Prosperity, had tainted Christianity. In like manner from S. Martins hood, barbarously called in Latin Capa, or Cappa, and carried about for good luck by Lewis the French King in all his wars, Beatus Rhenanus with Durand, derive the word Capella; whence we have our English Chapels, and Chaplains; which Others deduce rather à pellibus caprarum, from certain Goats skins, wherewith such portable tents were covered,
but for distinctions sake, and avoiding as great a scandall, and soloecisme in innovation. For, were it not a ridiculous peevishnesse to new-name our weeke-daies, because they had their appellation from the Planets or Paynim Gods? or must the word Sacrament bee reiected, because it came to vs from the Heathen? Hence therefore must wee haue the decision of that controversie whether Churches and Chappels now may beare the names of S. Peter, S. Iames, S. Mary, or the like? we affirme, they may;
but for Distinctions sake, and avoiding as great a scandal, and solecism in innovation. For, were it not a ridiculous peevishness to new-name our weekdays, Because they had their appellation from the Planets or Paynim God's? or must the word Sacrament be rejected, Because it Come to us from the Heathen? Hence Therefore must we have the decision of that controversy whither Churches and Chapels now may bear the names of S. Peter, S. James, S. Marry, or the like? we affirm, they may;
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nor for their Reliques contained in them, or Invocation directed to them, or Graces expected from them; as the Papists contend to haue, and the Puritans fondly cavill wee giue: but for certaine notes of difference, the better to discerne one Church or Chappell from another;
nor for their Relics contained in them, or Invocation directed to them, or Graces expected from them; as the Papists contend to have, and the Puritans fondly cavil we give: but for certain notes of difference, the better to discern one Church or Chapel from Another;
And Socrates relates, that Constantine the Great honoured Drepane with his Mothers name, and a city in Palestine with his Sisters; non quidem ad cultum earum,
And Socrates relates, that Constantine the Great honoured Drepane with his Mother's name, and a City in Palestine with his Sisters; non quidem ad cultum earum,
12 All that hath beene spoken in this point, comes to this issue, that particulars exclude not the generall: S. Maries and S. Peters may bee God's houses of prayer; as S. Mary and S. Peter are Gods Saints: who haue left vs examples how to pray, and especially in such Houses. Now these Houses are not here Christned by the names of Concionatoria, or Sacramentaria; Houses of Preaching and administring the Sacraments; (though Preaching and Sacraments be the ordinary and blessed meanes,
12 All that hath been spoken in this point, comes to this issue, that particulars exclude not the general: S. Mary's and S. Peter's may be God's houses of prayer; as S. Marry and S. Peter Are God's Saints: who have left us Examples how to pray, and especially in such Houses. Now these Houses Are not Here Christened by the names of Preacher, or Sacramentaries; Houses of Preaching and administering the Sacraments; (though Preaching and Sacraments be the ordinary and blessed means,
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or Oratoria, places of Prayers, and Courts of Requests to the Great King of Heaven, as both the Greekes and Latines stile them from the primary action;
or Oratory, places of Prayers, and Courts of Requests to the Great King of Heaven, as both the Greeks and Latins style them from the primary actium;
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Prayer NONLATINALPHABET including, by a notable Synecdoche, all other Religious duties, which are ordered to it, and receiue a blessing by it. And surely (Beloued) publike Prayers and Sermons, (for ought I finde) never trespassed one vpon another, till the itching humours of some men of late, would needs set them together by the eares. For what? must Sermons needs be long to shorten Prayers? or Prayers be protracted or multiplied of purpose to exclude Preaching? I pray God there be not a fault of both sides; of lazinesse in the one,
Prayer including, by a notable Synecdoche, all other Religious duties, which Are ordered to it, and receive a blessing by it. And surely (beloved) public Prayers and Sermons, (for ought I find) never trespassed one upon Another, till the itching humours of Some men of late, would needs Set them together by the ears. For what? must Sermons needs be long to shorten Prayers? or Prayers be protracted or multiplied of purpose to exclude Preaching? I pray God there be not a fault of both sides; of laziness in the one,
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When those would excuse their slacknesse, or insufficiency, by a pretended devotion; and the other draw all devotion to attend on their discourses. Let Preaching therefore so possesse the Pulpit, that Prayer may name the Church, as here it doth;
When those would excuse their slackness, or insufficiency, by a pretended devotion; and the other draw all devotion to attend on their discourses. Let Preaching Therefore so possess the Pulpit, that Prayer may name the Church, as Here it does;
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let both take their turnes without striuing for the wall that God may haue the glory, and Gods people the benefit. For such purposes, this and the like Chappels are built and consecrated; not to be cages for idolatry, or chanteries, for superstition in an vnknowne tongue; or theaters for willworship to any Saints or Angells; or conventicles for factions, or Receptacles to vent our spleene, or display our follies; or shelters for our hypocrisie: but for the perpetuall celebrating of Gods great Name, who delighteth to dwell among those that dedicate themselues vnto him, and serue him in truth and syncerity; not as humane wisdome prescribeth, but as he himselfe commandeth.
let both take their turns without striving for the wall that God may have the glory, and God's people the benefit. For such Purposes, this and the like Chapels Are built and consecrated; not to be cages for idolatry, or chantries, for Superstition in an unknown tongue; or theaters for Will worship to any Saints or Angels; or conventicles for factions, or Receptacles to vent our spleen, or display our follies; or shelters for our hypocrisy: but for the perpetual celebrating of God's great Name, who delights to dwell among those that dedicate themselves unto him, and serve him in truth and sincerity; not as humane Wisdom prescribeth, but as he himself commands.
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or our contentions in troubling thē, or our errours in tainting thē, or our barbarousnes in polluting them, be not an hinderance to the fructifying of thy Word and Sacraments, the propagating of thy Gospell, and the hearing of our faithfull prayers, and hearty devotions in them.
or our contentions in troubling them, or our errors in tainting them, or our barbarousness in polluting them, be not an hindrance to the fructifying of thy Word and Sacraments, the propagating of thy Gospel, and the hearing of our faithful Prayers, and hearty devotions in them.
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Let thine eyes bee alwaies open on this place, to take notice in it of our wants; thine Eares to receiue our supplications; thy hands to relieue all our necessities. Blesse him and his that founded it, thy Reverend Servant that hath now consecrated it;
Let thine eyes be always open on this place, to take notice in it of our Wants; thine Ears to receive our supplications; thy hands to relieve all our necessities. Bless him and his that founded it, thy Reverend Servant that hath now consecrated it;
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and the course of the Gospells appointed to be yearely read on Sundaies in our Church Liturgie, is closed with the very same words of the comming of this Prophet. The miracle of feeding fiue thousand men, besides women and children in a desart place, with fiue barly loues only,
and the course of the Gospels appointed to be yearly read on Sundaies in our Church Liturgy, is closed with the very same words of the coming of this Prophet. The miracle of feeding fiue thousand men, beside women and children in a desert place, with fiue Barley loves only,
and two little Fishes, which drew from the people this acknowledgment of the comming of this Prophet, is registred by the three other Evangelists, Math. 14. Marke 6. Luke 9. with some little variation of some circumstances:
and two little Fish, which drew from the people this acknowledgment of the coming of this Prophet, is registered by the three other Evangelists, Math. 14. Mark 6. Lycia 9. with Some little variation of Some Circumstances:
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But this notable confession and profession of the multitude was reserued (as it should seeme by the holy Ghost) for that Evangelists relation, who had discouered before from his Masters bosome, That the word was made flesh,
But this notable Confessi and profession of the multitude was reserved (as it should seem by the holy Ghost) for that Evangelists Relation, who had discovered before from his Masters bosom, That the word was made Flesh,
In a dispute in the former Chapter, with the Iewes of Ierusalem (who tooke vpon them to be extraordinary zealous for their Sabbaths, and Moses Law ) with what invincible arguments doth our Saviour make good, That he was HEE that should come,
In a dispute in the former Chapter, with the Iewes of Ierusalem (who took upon them to be extraordinary zealous for their Sabbaths, and Moses Law) with what invincible Arguments does our Saviour make good, That he was HE that should come,
if an vnquestionable miracle might be more prevalent, such a miracle they had also, in the cure of the man at the poole of Bethesda, who had layne there for remedy eight and thirty yeares.
if an unquestionable miracle might be more prevalent, such a miracle they had also, in the cure of the man At the pool of Bethesda, who had lain there for remedy eight and thirty Years.
But that will satisfie perverse praejudice, and obdurate malice? Professors of religigion for their owne glory and gaine, will hardly be brought to yeeld,
But that will satisfy perverse Prejudice, and obdurate malice? Professors of Religion for their own glory and gain, will hardly be brought to yield,
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That loue the praise of men, more then the praise of God. This was the rot that had then infected the Iewish Synagogue, and happy had it beene for Christians if it had there stayed.
That love the praise of men, more then the praise of God. This was the rot that had then infected the Jewish Synagogue, and happy had it been for Christians if it had there stayed.
Let a miracle of our Saviours be never so important, they wil persecute and seeke to slay him, because hee did it on the Sabbath day. One calumny or other they must needes finde out, to set a colour vpon their owne proceedings,
Let a miracle of our Saviors be never so important, they will persecute and seek to slay him, Because he did it on the Sabbath day. One calumny or other they must needs find out, to Set a colour upon their own proceedings,
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They follow him from the Townes and Villages, striuing who should be the formost, they follow him with their wiues and children, little regarding the incumbrances.
They follow him from the Towns and Villages, striving who should be the foremost, they follow him with their wives and children, little regarding the encumbrances.
They follow him into a desart place, not thinking what wants and hazards they might meet with, and this they finde at the hands of the bountifull Master they followed.
They follow him into a desert place, not thinking what Wants and hazards they might meet with, and this they find At the hands of the bountiful Master they followed.
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He compassionats them as Sheepe without a Sheapheard, teaching them many things, makes them a miraculous feast to send them away with content, beyond all exception or expectation.
He compassionats them as Sheep without a Shepherd, teaching them many things, makes them a miraculous feast to send them away with content, beyond all exception or expectation.
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Wherein may it please you to take notice of these two Generals, 1. Due observation, Then those men when they had seene the miracle that Iesus did, said, 2. True inference, This is of a truth that Prophet that should come into the world.
Wherein may it please you to take notice of these two Generals, 1. Due observation, Then those men when they had seen the miracle that Iesus did, said, 2. True Inference, This is of a truth that Prophet that should come into the world.
and censorious in the first, who fall short in the latter, and others are so precipitant in the latter, that they conclude often times without the praemisses of the first. The practice therefore of these simple people, herein appeareth more rationall,
and censorious in the First, who fallen short in the latter, and Others Are so precipitant in the latter, that they conclude often times without the Premises of the First. The practice Therefore of these simple people, herein appears more rational,
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then the hastinesse of many greater Schollers. These would see before they said, & would not lay of a truth, before they were throughly assured that there could bee no falshood in it.
then the hastiness of many greater Scholars. These would see before they said, & would not lay of a truth, before they were thoroughly assured that there could be no falsehood in it.
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In this observation we may well take notice of 1. The Observers, These men ] 2. The manner of their observation, They saw ] 3. The thing obserued, The miracle which Iesus did. ]
In this observation we may well take notice of 1. The Observers, These men ] 2. The manner of their observation, They saw ] 3. The thing observed, The miracle which Iesus did. ]
What these men were it easily appeares by that which goes here before, and the Collation of the three other Evangelists. They were not Scribes and Pharisees (for ought that we finde) nor of Herods Court, much lesse any of Pilats followers,
What these men were it Easily appears by that which Goes Here before, and the Collation of the three other Evangelists. They were not Scribes and Pharisees (for ought that we find) nor of Herods Court, much less any of Pilats followers,
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Nor could they be so ignorant as to expect any worldly benefit from Christ, who had not as much as a Fox, or Fowle; a hole, or a nest to put his head in, yet they with some of their wiues and children, would needs venture to runne after him, into a desart,
Nor could they be so ignorant as to expect any worldly benefit from christ, who had not as much as a Fox, or Foul; a hold, or a nest to put his head in, yet they with Some of their wives and children, would needs venture to run After him, into a desert,
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He that filleth the hungry with good things, and sendeth away the rich empty, hath compassion on their travell and wants, would not consent to his Disciples advice, to dismisse them without some reall and memorable token of his acceptance,
He that fills the hungry with good things, and sends away the rich empty, hath compassion on their travel and Wants, would not consent to his Disciples Advice, to dismiss them without Some real and memorable token of his acceptance,
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Andrew brought some better newes, that there was NONLATINALPHABET, a Little Lad who had in readinesse fiue barly loaues, and two small fishes, small they must needs be (as the word in the original signifies) otherwise how could the little Boy haue tugg'd them thither.
Andrew brought Some better news, that there was, a Little Lad who had in readiness fiue Barley loaves, and two small Fish, small they must needs be (as the word in the original signifies) otherwise how could the little Boy have tugged them thither.
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and would doe. Make the people sit downe, saith he, NONLATINALPHABET (saith S. Marke ) in severall companies, vpon seuerall plots of ground, NONLATINALPHABET,
and would do. Make the people fit down, Says he, (Says S. Mark) in several companies, upon several plots of ground,,
4 It would proue to small purpose to inquire here farther, whether this company had any drinke to their meate? and where they had it? 2. How this bread and fish multiplied,
4 It would prove to small purpose to inquire Here farther, whither this company had any drink to their meat? and where they had it? 2. How this bred and Fish multiplied,
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and with whom, either the givers or the takers? 3. With what convenience every single Apostle could minister by computation of some, to aboue eight hundred? 4. Whether every Apostle had his severall basket, for the fragments,
and with whom, either the givers or the takers? 3. With what convenience every single Apostle could minister by computation of Some, to above eight hundred? 4. Whither every Apostle had his several basket, for the fragments,
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Yet to giue no vantage to the scrupulous Sceptique or Scoptique, 1. For the drinke there needed not running to wells or neighbouring Rivers (as Salmeron the Iesuite coniectures ) seeing the virtue that multiplied the food might make it serue both for drinke as well as meate. 2. The multiplying is to be thought to haue begun, first in the hands of our Saviour (as S. Augustine notes with S. Hierome ) then to haue continued vnder the hands of the Apostles (as Chrysostome ) and lastly to haue its complement in the hands and mouthes of the eaters, as S. Ambrose concludes with S. Hilary. 3. The order of their placing, made them the easier to be served, neither the contrary appeares,
Yet to give no vantage to the scrupulous Sceptic or Scoptique, 1. For the drink there needed not running to wells or neighbouring rivers (as Salmeron the Iesuite Conjectures) seeing the virtue that multiplied the food might make it serve both for drink as well as meat. 2. The multiplying is to be Thought to have begun, First in the hands of our Saviour (as S. Augustine notes with S. Jerome) then to have continued under the hands of the Apostles (as Chrysostom) and lastly to have its compliment in the hands and mouths of the eaters, as S. Ambrose concludes with S. Hilary. 3. The order of their placing, made them the Easier to be served, neither the contrary appears,
and receaved the fragments only, not whole loaues, to put it out of question that the foode there found was multiplyed, and not other shifted in by crafty conveyance.
and received the fragments only, not Whole loaves, to put it out of question that the food there found was multiplied, and not other shifted in by crafty conveyance.
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How ready are those NONLATINALPHABET, common people, not worthy the naming to follow our Saviour retyring from them? Amongst vs those of better ranke scarce giue him admittance, when hee seekes them out by his Ambassadours, to doe them good.
How ready Are those, Common people, not worthy the naming to follow our Saviour retiring from them? among us those of better rank scarce give him admittance, when he seeks them out by his ambassadors, to do them good.
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Wee fly from him coming home vnto vs in his word, Sacraments and benefits. These things well thought vpon (B.) by the best, would make them better, and considered often by the slacker make them ashamed of their ingratitude.
we fly from him coming home unto us in his word, Sacraments and benefits. These things well Thought upon (B.) by the best, would make them better, and considered often by the slacker make them ashamed of their ingratitude.
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and when Publicans and harlots, and the meanest of the people that beleeue and are penitent, and follow Christ, shall be set at the right hand with the sheepe, and the Grandyes of this world turn'd over to the left hand amongst the goates. This should put the greatest to a present resolution,
and when Publicans and harlots, and the Meanest of the people that believe and Are penitent, and follow christ, shall be Set At the right hand with the sheep, and the Grandyes of this world turned over to the left hand among the Goats. This should put the greatest to a present resolution,
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How tēder a respect had he to these inferior people, that put themselues vpon him? (though perchance the particular ends of most of them were not to be approued.) How compassionatly doth this good sheapheard take a view of these stragling sheepe? how carefull he is to provide for them,
How tender a respect had he to these inferior people, that put themselves upon him? (though perchance the particular ends of most of them were not to be approved.) How compassionately does this good shepherd take a view of these straggling sheep? how careful he is to provide for them,
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and returne them to their homes without all dangers, and discontent? O that all Superiours would but hence thinke vpon their charges, be they never so meane, never so wayward, never so ill deseruing, to be tender ouer them,
and return them to their homes without all dangers, and discontent? O that all Superiors would but hence think upon their charges, be they never so mean, never so wayward, never so ill deserving, to be tender over them,
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God hath giuen vs our outward senses to informe our vnderstanding, our vnderstanding, to direct our will, our will to carry a hand over our rebellious and sensuall appetites. And if we make not this vse of them, the divell will quickly cut out worke:
God hath given us our outward Senses to inform our understanding, our understanding, to Direct our will, our will to carry a hand over our rebellious and sensual appetites. And if we make not this use of them, the Devil will quickly Cut out work:
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Nam quem Diabolus non invenit occupatum, ipse occupat, (saith one) therefore it is very commendable in these meaner and plainer people that they were not so wanting to themselues,
Nam Whom Diabolus non invenit occupatum, ipse occupat, (Says one) Therefore it is very commendable in these meaner and plainer people that they were not so wanting to themselves,
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And from the poore disciples what could they expect, who had scarce provision for their owne necessities? They tooke notice (out of doubt) of the little Ladde with his course, and poore pittance, of their owne great number, of our Saviours conference with Philip and Andrew, of their vncomfortable answere, of his resolute command to haue them sit downe, of the distinct ordering their sitting that all might see what was done, that the least suspition might not remaine of any collusion.
And from the poor Disciples what could they expect, who had scarce provision for their own necessities? They took notice (out of doubt) of the little Lad with his course, and poor pittance, of their own great number, of our Saviors conference with Philip and Andrew, of their uncomfortable answer, of his resolute command to have them fit down, of the distinct ordering their sitting that all might see what was done, that the least suspicion might not remain of any collusion.
In all this Seeing, here were no evill eyes, wandring eyes, wanton eyes, envious eyes, proud eyes, covetous eyes, flattering eyes, NONLATINALPHABET sand blind, hypocriticall winking eyes, staring one way,
In all this Seeing, Here were no evil eyes, wandering eyes, wanton eyes, envious eyes, proud eyes, covetous eyes, flattering eyes, sand blind, hypocritical winking eyes, staring one Way,
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He that opened so many eyes of the blinde, invites vs to come to him for eye salue. I counsell thee to buy of mee gold tryed in the fire that thou maiest be rich,
He that opened so many eyes of the blind, invites us to come to him for eye salve. I counsel thee to buy of me gold tried in the fire that thou Mayest be rich,
The eye therefore must be constantly directed to the scope we ought to aime at, it must not glance aside to be too prying into things that belong not to vs,
The eye Therefore must be constantly directed to the scope we ought to aim At, it must not glance aside to be too prying into things that belong not to us,
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6 Miracles are vnvsuall events wrought aboue the course of nature (saith Salmeron. ) To bring in all what the Schoolemen, and latter popish writers haue heaped vpon this point, would be too tedious, I shall take therefore only that my text here occasioneth, and so passe along.
6 Miracles Are unusual events wrought above the course of nature (Says Salmeron.) To bring in all what the Schoolmen, and latter popish writers have heaped upon this point, would be too tedious, I shall take Therefore only that my text Here occasioneth, and so pass along.
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S. Augustine puts a difference betwixt Miracula & Miranda, Miracles and Wonders. Things that we wonder at, are often performed by Divells, Magicians, and Impostors, because, not on a sudden wee conceiue the causes of them,
S. Augustine puts a difference betwixt Miracles & Miranda, Miracles and Wonders. Things that we wonder At, Are often performed by Devils, Magicians, and Impostors, Because, not on a sudden we conceive the Causes of them,
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and in true miracles there is a reason giuen by Aquinas of their divers appellations; they are termed Miracles in regard they exceede the bounds of nature;
and in true Miracles there is a reason given by Aquinas of their diverse appellations; they Are termed Miracles in regard they exceed the bounds of nature;
So the Sunne stood still, and great hailestones were cast downe from heauen, to giue a full overthrow to the Kings of Canaan, that had banded themselues against Ioshua & his followers:
So the Sun stood still, and great hailstones were cast down from heaven, to give a full overthrow to the Kings of Canaan, that had banded themselves against Ioshua & his followers:
and two shee Beares came out of the wood, and woried those forty and two children that mocked reverend Elisha. But this difference betweene the Miracles of Christ, and those of his Apostles, or the former Prophets is to be obserued.
and two she Bears Come out of the wood, and woried those forty and two children that mocked reverend Elisha. But this difference between the Miracles of christ, and those of his Apostles, or the former prophets is to be observed.
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as here make the people sit downe, and no more adoe, He blesseth, they eate, and the little pittance served them, with an overplus of fragments voided, more then the whole was at first.
as Here make the people fit down, and no more ado, He Blesses, they eat, and the little pittance served them, with an overplus of fragments voided, more then the Whole was At First.
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and make them obstinate, Iannes and Iambres, are opposed to Moses, Simon Magus, to Peter, Elymas to Paul, and (if that story of Prochorus, be not counterfeit, which they of Collaine haue set forth in the last edition of the Bibliotheca Patrum ) Cynops that dogs face coniurer, (for so the name signifies) to the blessed Apostle S. Iohn. Nay to disgrace the miracles of our Saviour which neither Iews nor Heathen durst doe, at the time they were written,
and make them obstinate, Jannes and Jambres, Are opposed to Moses, Simon Magus, to Peter, Elymas to Paul, and (if that story of Prochorus, be not counterfeit, which they of Colleague have Set forth in the last edition of the Bibliotheca Patrum) Cynops that Dogs face conjurer, (for so the name signifies) to the blessed Apostle S. John. Nay to disgrace the Miracles of our Saviour which neither Iews nor Heathen durst doe, At the time they were written,
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and witnesses were liuing that saw them, he imploies Philostratus in eight bookes, and a pleasing style, to record the miracles of Apollonius Tyaneus, the Pythagorean, with one Hierocles, to second him,
and Witnesses were living that saw them, he employs Philostratus in eight books, and a pleasing style, to record the Miracles of Apollonius Tyaneus, the Pythagorean, with one Hierocles, to second him,
Nay Julian the Apostata, though most earnest against Christians in those tenne bookes, answered by S. Cyril of Alexandria, and snarles in all that he can, at their doctrine,
Nay Julian the Apostata, though most earnest against Christians in those tenne books, answered by S. Cyril of Alexandria, and snarls in all that he can, At their Doctrine,
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Those hee seemes to acknowledge, at the end of his 6. booke, as Iosephus the Iew does very ingeniously, Pilate the Praesident in two Epistles to Tiberius the Emperour, and that grosse Impostor Mahomet himselfe in his Alcoran. Here then wee see that Miracles haue beene necessary, and afforded by God himselfe for the grounding of doctrine,
Those he seems to acknowledge, At the end of his 6. book, as Iosephus the Iew does very ingeniously, Pilate the President in two Epistles to Tiberius the Emperor, and that gross Impostor Mahomet himself in his Alcorani. Here then we see that Miracles have been necessary, and afforded by God himself for the grounding of Doctrine,
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Thus when in the prophet Isaiah's time the people esteemed not (as they should) of Moses law and the Prophets, which was brought in by signes and wonders,
Thus when in the Prophet Isaiah's time the people esteemed not (as they should) of Moses law and the prophets, which was brought in by Signs and wonders,
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but would haue new signes and wonders (as fancying that which was written, was not sufficient) the Prophet takes them vp roundly for it, chapter the 8. Bind vp the testimony, (saith he) Seale my law among my disciples,
but would have new Signs and wonders (as fancying that which was written, was not sufficient) the Prophet Takes them up roundly for it, chapter the 8. Bind up the testimony, (Says he) Seal my law among my Disciples,
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The same doctrine is reinforced by Father Abraham in the parable, Luke 16. Where when Dives could obtaine no helpe for himselfe to mitigate his hellish torments, he intercedes to haue his fiue brethren warned by sending Lazarus vnto them, that they might prevent the misery that he was in;
The same Doctrine is reinforced by Father Abraham in the parable, Lycia 16. Where when Dives could obtain no help for himself to mitigate his hellish torments, he intercedes to have his fiue brothers warned by sending Lazarus unto them, that they might prevent the misery that he was in;
Dives not satisfied with this, Nay father Abraham (saith he) but if one went vnto thē from the dead they will repent, such a Miracle out of doubt would convert them,
Dives not satisfied with this, Nay father Abraham (Says he) but if one went unto them from the dead they will Repent, such a Miracle out of doubt would convert them,
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though one rose from the dead, and if the Scripture, now compleat amongst vs, be not sufficient to direct in the right, Miracles will come too late to set vs in a better course.
though one rose from the dead, and if the Scripture, now complete among us, be not sufficient to Direct in the right, Miracles will come too late to Set us in a better course.
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8 What meaneth then the Church of Rome to tamper so much in blazing, and vrging vnto the people a Masse of their Miracles? And Bellarmine (amongst the rest) to make it a note of that Church,
8 What means then the Church of Rome to tamper so much in blazing, and urging unto the people a Mass of their Miracles? And Bellarmine (among the rest) to make it a note of that Church,
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It is a strange speech that the Cardinall hath in his 3. booke de Eucharistia, and the 8. Chapter, in these very words, Haereticos non potuisse extorquere miracula,
It is a strange speech that the Cardinal hath in his 3. book de Eucharistia, and the 8. Chapter, in these very words, Haereticos non potuisse extorquere Miracles,
The Heretiques could never wrest miracles, either from God or the Divell, to confirme the reall presence, and his second, Iames Gretser the Iesuite is yet more open, and generall in his defence of the 2. Chapter of his first booke de verbo Dei, Diabolum ne dignari &c. The Divell himselfe, is as it were ashamed, to confirme the doctrine of Luther by miracles.
The Heretics could never wrest Miracles, either from God or the devil, to confirm the real presence, and his second, James Gretser the Iesuite is yet more open, and general in his defence of the 2. Chapter of his First book de verbo Dei, Diabolum ne dignari etc. The devil himself, is as it were ashamed, to confirm the Doctrine of Luther by Miracles.
It is well then that Luthers and Calvines doctrine against popery, makes the Divell ashamed, whom I had thought had beene past shame as farre as any Iesuite. But what doe these men meane in blurting out such inconsiderate speeches? Doe they take pride, that the Divell is so at hand to advance their cause by Miracles, and so shamefaced and backward to doe vs any favour in that behalfe? If this be the issue betweene vs;
It is well then that Luthers and Calvines Doctrine against popery, makes the devil ashamed, whom I had Thought had been passed shame as Far as any Iesuite. But what do these men mean in blurting out such inconsiderate Speeches? Do they take pride, that the devil is so At hand to advance their cause by Miracles, and so shamefaced and backward to do us any favour in that behalf? If this be the issue between us;
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and his Apostles after for the first propagation of the Gospell, and when we bring in any new doctrine, or adde any superstitions dissenting from this,
and his Apostles After for the First propagation of the Gospel, and when we bring in any new Doctrine, or add any superstitions dissenting from this,
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9 And here a man would thinke that in this height of learning, and diligent inquiry into all such superstitious businesses, they would haue left off at length for shame, to vphold their shattered superstitions, with such knowne delusions? For how childishly stupid,
9 And Here a man would think that in this height of learning, and diligent inquiry into all such superstitious businesses, they would have left off At length for shame, to uphold their shattered superstitions, with such known delusions? For how childishly stupid,
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and ridiculous, are their Legend Miracles? As that St Brandon with his Monkes should keepe three Easters vpon the great fish Iascon's backe in the midst of the Sea. That S. Francis should swallow a spider in the Challice, and haue it out afterwards at his shinne boane. That our S. Dunstane should take the Divell by the Nose, with his tonges,
and ridiculous, Are their Legend Miracles? As that Saint Brandon with his Monks should keep three Easters upon the great Fish Iascon's back in the midst of the Sea. That S. Francis should swallow a spider in the Chalice, and have it out afterwards At his shin boane. That our S. Dunstan should take the devil by the Nose, with his tongues,
Of these and the like miraculous stories wee haue the censure of Melchior Canus (I thinke as learned a Professor, and Bishop as most of that side) Dolentèr hoc dico, potius quam contumeliosè I speake it out of griefe rather then to disparage any;
Of these and the like miraculous stories we have the censure of Melchior Canus (I think as learned a Professor, and Bishop as most of that side) Dolentèr hoc dico, potius quam contumeliosè I speak it out of grief rather then to disparage any;
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and acts of the Philosophers and Emperours: then Catholiques haue Chronicled the doings of their Martyrs, Virgins, Saints, and Confessors. By this we might hope of some plainer dealing,
and acts of the Philosophers and emperors: then Catholics have Chronicled the doings of their Martyrs, Virgins, Saints, and Confessors. By this we might hope of Some plainer dealing,
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so that those who haue no other helpes of learning may haue the miracles at life in the pictures. In this fashion not much aboue twenty yeares since, the Miracles of the Rosary were set forth at Antwerpe, and dedicated by the Dominican Friers to the Infanta of Spaine: There in the eight picture you shall finde a head of a noble Virgin called Alexandra, devoted in her life to the Rosary, ascending from the bottome of a pit into which it had beene barbarously throwne,
so that those who have no other helps of learning may have the Miracles At life in the pictures. In this fashion not much above twenty Years since, the Miracles of the Rosary were Set forth At Antwerp, and dedicated by the Dominican Friars to the Infanta of Spain: There in the eight picture you shall find a head of a noble Virgae called Alexandra, devoted in her life to the Rosary, ascending from the bottom of a pit into which it had been barbarously thrown,
In the 12. the blessed Virgin is fetched from heauen to be a Midwife to a Spanish Lady, and our Saviour himselfe to be Chaplaine for the Christning of the child,
In the 12. the blessed Virgae is fetched from heaven to be a Midwife to a Spanish Lady, and our Saviour himself to be Chaplain for the Christening of the child,
and afterwards to say Masse at the Churching, where S. Anne and S. Magdalen also attended in the manner of gossips. It would be teadious to your patience,
and afterwards to say Mass At the Churching, where S. Anne and S. Magdalen also attended in the manner of gossips. It would be tedious to your patience,
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but to haue a list of the new Saints in their Miracles, S. Isodore, S. Teresa, S. Francis Xaverius and the like, who are scarce yet warme in the Calender. Only S. Ignatius the Iesuits founder may be a little taken notice of, his picture wee haue in a peculiar table, set forth by Francis Villamena, and dedicated to the Duke of Bavaria, on the top of it, is prefixed this Motto, fit for him and his, that haue beene the firebrands of so many combustions.
but to have a list of the new Saints in their Miracles, S. Isodore, S. Teresa, S. Francis Xavier and the like, who Are scarce yet warm in the Calendar. Only S. Ignatius the Iesuits founder may be a little taken notice of, his picture we have in a peculiar table, Set forth by Francis Villamena, and dedicated to the Duke of Bavaria, on the top of it, is prefixed this Motto, fit for him and his, that have been the firebrands of so many combustions.
and what will I but that it be kindled? About this picture in Ovall rounds, are ranged this Saints Miracles to the number of 29. Here, you may see him shining, and lifted vp from the earth, and receauing in a moment from God by infusion the knowledge of the greatest matters, and from the B. Virgin with the child in her armes, the gift of chastity. Not farre from that, you shall finde a Landresse cured of a withered arme, only by washing of his linnen. Over against, he sits cudgelling away with a staffe in his left hand an ill favoured Fiend, that came to tempt him;
and what will I but that it be kindled? About this picture in oval rounds, Are ranged this Saints Miracles to the number of 29. Here, you may see him shining, and lifted up from the earth, and receiving in a moment from God by infusion the knowledge of the greatest matters, and from the B. Virgae with the child in her arms, the gift of chastity. Not Far from that, you shall find a Laundress cured of a withered arm, only by washing of his linen. Over against, he sits cudgeling away with a staff in his left hand an ill favoured Fiend, that Come to tempt him;
There is God the Father painted (with his sonne by, holding in his hand the Crosse ) and mediating to his sonne, for S. Ignatius (there kneeling before them) that hee would receiue him and his fellowes vpon the Fathers commendation into his protection.
There is God the Father painted (with his son by, holding in his hand the Cross) and mediating to his son, for S. Ignatius (there kneeling before them) that he would receive him and his Fellows upon the Father's commendation into his protection.
What should we thinke of this passage, wee acknowledge as the life of our faith, that the Son is our Mediator and Advocate to the Father, but that the Father should ever mediate to the Sonne for the Iesuits to be receiued into his peculiar patronage, I thinke it will be hardly found,
What should we think of this passage, we acknowledge as the life of our faith, that the Son is our Mediator and Advocate to the Father, but that the Father should ever mediate to the Son for the Iesuits to be received into his peculiar patronage, I think it will be hardly found,
but only in this pageant of the Iesuits. But these are but the fancies of peevish painters, (may some man say) not any way countenanced by the pillars of that Church;
but only in this pageant of the Iesuits. But these Are but the fancies of peevish Painters, (may Some man say) not any Way countenanced by the pillars of that Church;
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I would willingly haue it so too, and wish with all my heart, there were that syncere dealing amongst them that nothing could hee said against them that might not be as soone answered.
I would willingly have it so too, and wish with all my heart, there were that sincere dealing among them that nothing could he said against them that might not be as soon answered.
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But it falls out otherwise, for haue wee not vnder hand & seale of this Pope now being Vrbane the 8. in the Bull of the Canonizations of Ignatius Loyola, a Catalogue of the like miracles in the curing of divers not only by prayer to him, but by applying his Image to the parts most desperatly affected? A coppy of which Bull is to be seene in our publique Library in Oxford, I trust his holinesse will not father fancies. But I should dwell here too long, if I persued more particulars.
But it falls out otherwise, for have we not under hand & seal of this Pope now being Urban the 8. in the Bull of the Canonizations of Ignatius Loyola, a Catalogue of the like Miracles in the curing of diverse not only by prayer to him, but by applying his Image to the parts most desperately affected? A copy of which Bull is to be seen in our public Library in Oxford, I trust his holiness will not father fancies. But I should dwell Here too long, if I pursued more particulars.
Where he saith in the last times many false Prophets shall rise, and shall shew great signes and wonders, in so much that if it were possible, they shall deceiue the very elect:
Where he Says in the last times many false prophets shall rise, and shall show great Signs and wonders, in so much that if it were possible, they shall deceive the very elect:
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Behold I haue told you before, and the vse is there added to this doctrine, wherefore if they shall say vnto you behold, he is in the desart, goe not forth, behold he is in the secret Chambers, NONLATINALPHABET (saith the originall ) it will beare in a pix, or sacring boxe by Transubstantiation, beleeue it not. The Apostles second this.
Behold I have told you before, and the use is there added to this Doctrine, Wherefore if they shall say unto you behold, he is in the desert, go not forth, behold he is in the secret Chambers, (Says the original) it will bear in a pix, or sacring box by Transubstantiation, believe it not. The Apostles second this.
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S. Paul tells vs that that man of sinne, that sonne of perdition, that wicked one shall come after the working of Satan, with all power and signes, and lying wonders, and with all deceivablenesse of vnrighteousnesse, and therefore we are to take heed and to stand fast:
S. Paul tells us that that man of sin, that son of perdition, that wicked one shall come After the working of Satan, with all power and Signs, and lying wonders, and with all deceivableness of unrighteousness, and Therefore we Are to take heed and to stand fast:
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There were then signes (saith an ancient author vpon the 24. of Mathew, which vsually hath gone vnder the name of S. Schrisostome ) whereby heretofore true Christians might be differenced from their opposites.
There were then Signs (Says an ancient author upon the 24. of Matthew, which usually hath gone under the name of S. Schrisostome) whereby heretofore true Christians might be differenced from their opposites.
But after the abomination of desolation once sits in the holy place, the Idolaters shall haue Church, Scriptures, Bishops, Sacraments, in a more pompous manner then the right beleeuers.
But After the abomination of desolation once sits in the holy place, the Idolaters shall have Church, Scriptures, Bishops, Sacraments, in a more pompous manner then the right believers.
and that with so high a hand, that then there will be left nothing to know who are in the right, Nist tantummodo (saith he) per Scripturas, but only by the Scriptures.
and that with so high a hand, that then there will be left nothing to know who Are in the right, Nist tantummodo (Says he) per Scripturas, but only by the Scriptures.
Now for the discerning of true miracles from false, we need goe no farther then tantummodò per Scripturas, here in the text. Bellarmine in refutation of a fond dotage of Mahumet (that he set the Moone together,
Now for the discerning of true Miracles from false, we need go no farther then tantummodò per Scripturas, Here in the text. Bellarmine in refutation of a found dotage of Mahomet (that he Set the Moon together,
when it was cut in too, and restored it to heauen) thinkes it sufficient to reply, Neminem fuisse qui videret hoc miraculum? who saw this miracle besides him that is said to worke it? And may not wee likewise demand who hath seene these Indian Miracles and others, that they so much vaunt of? This miracle here was not done by candle light in a corner, to bee seene through a grate, at a distance, but at bright day.
when it was Cut in too, and restored it to heaven) thinks it sufficient to reply, Neminem Fuisse qui videret hoc miraculum? who saw this miracle beside him that is said to work it? And may not we likewise demand who hath seen these Indian Miracles and Others, that they so much vaunt of? This miracle Here was not done by candle Light in a corner, to be seen through a grate, At a distance, but At bright day.
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It was fully seene not by one, but many, not of one sort, but of divers conditions, not ingaged in a faction, but indifferent. These plaine honest men are indifferent trialls, betweene realities and forgeries, and therefore the people vpon such evidence inferred as followes, This is of a truth that Prophet that should come into the World, my last part left to conclude with.
It was Fully seen not by one, but many, not of one sort, but of diverse conditions, not engaged in a faction, but indifferent. These plain honest men Are indifferent trials, between realities and forgeries, and Therefore the people upon such evidence inferred as follows, This is of a truth that Prophet that should come into the World, my last part left to conclude with.
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This assurance of this multitude, no otherwise qualified, may seeme somewhat peremptory, and questionable, for how could they presume on the truth of a conclusion, that had never learned logique, or sate perchance at the feet of any Gamaliel? Better it might haue beseemed them to haue consulted first with their great Rabbines, what to thinke,
This assurance of this multitude, no otherwise qualified, may seem somewhat peremptory, and questionable, for how could they presume on the truth of a conclusion, that had never learned logic, or sat perchance At the feet of any Gamaliel? Better it might have beseemed them to have consulted First with their great Rabbis, what to think,
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then to haue presently proclaimed this to be the promised Prophet. But here wee are to take notice by the way, that consequences are of two sorts, some immediatly flowing from the premisses, others farther remote: The first are obvious to any that haue but common sence, and vse of reason, as when our Saviour would proue to his affrighted disciples, that he was no spirit.
then to have presently proclaimed this to be the promised Prophet. But Here we Are to take notice by the Way, that consequences Are of two sorts, Some immediately flowing from the premises, Others farther remote: The First Are obvious to any that have but Common sense, and use of reason, as when our Saviour would prove to his affrighted Disciples, that he was no Spirit.
Naturall reason in an Infidell will approue of such a conclusion which faith ever presupposeth not opposeth, non tollit sed extollit (saith one) it is so farre from taking reason away,
Natural reason in an Infidel will approve of such a conclusion which faith ever presupposeth not Opposeth, non Tollit sed extollit (Says one) it is so Far from taking reason away,
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In deductions more remote from principles, there will be need of a guid, to point out the intervenient dependances, how one truth followeth vpon another.
In deductions more remote from principles, there will be need of a guide, to point out the intervenient dependences, how one truth follows upon Another.
So in that of Our Saviour against the Saduces, I am the God of Abraham, the God of Isaack, & the God of Iacob, there is required much skill (that every man hath not) to make good the inference, therefore the dead shall rise. In such difficulties God hath appointed Bishops, Doctors, and Pastours in his Church, to direct the more vns kilfull, and to minde,
So in that of Our Saviour against the Sadducees, I am the God of Abraham, the God of Isaac, & the God of Iacob, there is required much skill (that every man hath not) to make good the Inference, Therefore the dead shall rise. In such difficulties God hath appointed Bishops, Doctors, and Pastors in his Church, to Direct the more vns kilfull, and to mind,
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They ordinarily by their calling, are to interpret, but the hearers to attend vnto, and examine their Interpretation, whether it bee consonant to the rule, giuen by God in Scripture, which cannot deceaue.
They ordinarily by their calling, Are to interpret, but the hearers to attend unto, and examine their Interpretation, whither it be consonant to the Rule, given by God in Scripture, which cannot deceive.
Let Saint Paul therefore vrge the Scripture never so strongly that Christ was the promised Prophet that was to come, yet the noble Bereans shall be commended for examining it by the rule, whether it were so or not.
Let Saint Paul Therefore urge the Scripture never so strongly that christ was the promised Prophet that was to come, yet the noble Bereans shall be commended for examining it by the Rule, whither it were so or not.
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It is the Turkes course to establish Mahumetisme, by the sword; the Popes, to vphold superstition by fire, and powder-plots, and where that cannot get ground, by other proiects, and forgeries; the Anabaptists by Enthusiasmes, and the like.
It is the Turks course to establish Mohammedanism, by the sword; the Popes, to uphold Superstition by fire, and Powderplots, and where that cannot get ground, by other projects, and forgeries; the Anabaptists by Enthusiasms, and the like.
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out of that, he himselfe may profitably collect, whatsoever he finds there, is warranted, according to that he will censure, whatsoeuer others teach him before, he will submit his faith, reason, and conscience to follow them.
out of that, he himself may profitably collect, whatsoever he finds there, is warranted, according to that he will censure, whatsoever Others teach him before, he will submit his faith, reason, and conscience to follow them.
This too much admiring of particular Masters, & by a faith implicite, (which the Papists magnifie) pinning (as it were) religion vpon other mens sleeues; when those Masters differ amongst themselues, must needs breed great distractions,
This too much admiring of particular Masters, & by a faith implicit, (which the Papists magnify) pinning (as it were) Religion upon other men's sleeves; when those Masters differ among themselves, must needs breed great distractions,
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Our Saviour appeales to no other Iudge (in this controversie betweene him, and the Scribes and Pharisees, whether hee were the Prophet that was to come or no, Luke 12.) then to the people that were his Auditors.
Our Saviour appeals to no other Judge (in this controversy between him, and the Scribes and Pharisees, whither he were the Prophet that was to come or no, Lycia 12.) then to the people that were his Auditors.
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for the triall of the faithfull: wee can but propose vnto you our grounds, and inferences for the maintenance of the truth, and that by way of perswasion. It is left to you to discerne by Scripture, who goes the right way, to try whether yee are in the faith, to proue the spirits whether they are of God, not by the deceitfull waights of mens inventions,
for the trial of the faithful: we can but propose unto you our grounds, and inferences for the maintenance of the truth, and that by Way of persuasion. It is left to you to discern by Scripture, who Goes the right Way, to try whither ye Are in the faith, to prove the spirits whither they Are of God, not by the deceitful weights of men's Inventions,
The other wherein some comply with the Socinians, taken vp of late by Cardinall Perone, Verone, and other French Iesuits, who will tye vs to the NONLATINALPHABET the bare words of the Scripture onely, without admitting any consequence. These things will hardly stand together,
The other wherein Some comply with the socinians, taken up of late by Cardinal Perone, Verona, and other French Iesuits, who will tie us to the the bore words of the Scripture only, without admitting any consequence. These things will hardly stand together,
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for if consequences may not be admitted, what need any Interpreter at all to direct them Infallibly? And if there be such an infallible Interpreter, what is left to the iudgement of the Auditory? Might not our Saviour with St Peter and St Paul, when they send vs to search the Scripture, put vs into a surer way, by directing vs vnto Christ's Vicar, and S. Peters successour? I may not stand longer to make plaine the poorenesse of either of these plots. Let it be our syncere study (Beloued) to make vse of that wee read, or heare from any,
for if consequences may not be admitted, what need any Interpreter At all to Direct them Infallibly? And if there be such an infallible Interpreter, what is left to the judgement of the Auditory? Might not our Saviour with Saint Peter and Saint Paul, when they send us to search the Scripture, put us into a Surer Way, by directing us unto Christ's Vicar, and S. Peter's successor? I may not stand longer to make plain the poorness of either of these plots. Let it be our sincere study (beloved) to make use of that we read, or hear from any,
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The Second conceived by the present Miracle wrought, that this was He. They had often read & heard in the Law, and the Prophets: that the seed of the woman should bruise the Serpents head:
The Second conceived by the present Miracle wrought, that this was He. They had often read & herd in the Law, and the prophets: that the seed of the woman should bruise the Serpents head:
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They expected according to vndoubted Prophecies, the Virgins sonne of the root of Iesse, the branch of Iustice, the eminent Shepheard, the Gouernour, the King of Sion, the desire of all Nations, &c. But the speciall promise they seeme to take notice of here, was, that of their Law-giuer Moses, Deut. 18.15.
They expected according to undoubted Prophecies, the Virgins son of the root of Iesse, the branch of justice, the eminent Shepherd, the Governor, the King of Sion, the desire of all nations, etc. But the special promise they seem to take notice of Here, was, that of their Lawgiver Moses, Deuteronomy 18.15.
this they now made vse of, and so comparing the Prophecies with the event, fell vpon the right. Fuller demonstrations haue wee to depend vpon (Beloved) for the establishment of our Eaith; the animating of our hope; the raising of our thanksgiuing, by the addition of the Gospell; which assureth vs that this Prophet is come, and what hee hath done for vs. S. Mathew fets him forth especially as a man of the seed of David, and Abraham; and proveth that he was the Prophet that was to come by 22 Prophecies at least, fulfilled in him.
this they now made use of, and so comparing the Prophecies with the event, fell upon the right. Fuller demonstrations have we to depend upon (beloved) for the establishment of our Faith; the animating of our hope; the raising of our thanksgiving, by the addition of the Gospel; which assureth us that this Prophet is come, and what he hath done for us S. Matthew fets him forth especially as a man of the seed of David, and Abraham; and Proves that he was the Prophet that was to come by 22 Prophecies At least, fulfilled in him.
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S. Marke aymeth further to demonstrate, that this man was both our King and Lord, by insisting especially vpon his power, and this hee justifieth by aboue twenty of his powerfull Actions. S. Luke the Physitian more fully stands vpon, that he was not only Man, and King, and Lord, but the Saviour of the World, and the Physitian of our soules. And to make this cleare, he more particularly vrgeth the circumstances of his humble birth, gentle conversation, zeale to winne soules, arming them against all offences, his teares over Ierusalem, his dolorous passion, his victorious and triumphant resurrection. S. Iohn (that liued longer then the rest) and knewe of some Heretiques that opposed our Saviours deity, beginnes in a lofty straine, to proue his Godhead, (which by the Arians heretofore,
S. Mark aimeth further to demonstrate, that this man was both our King and Lord, by insisting especially upon his power, and this he Justifieth by above twenty of his powerful Actions. S. Lycia the physician more Fully Stands upon, that he was not only Man, and King, and Lord, but the Saviour of the World, and the physician of our Souls. And to make this clear, he more particularly urges the Circumstances of his humble birth, gentle Conversation, zeal to win Souls, arming them against all offences, his tears over Ierusalem, his dolorous passion, his victorious and triumphant resurrection. S. John (that lived longer then the rest) and knew of Some Heretics that opposed our Saviors deity, begins in a lofty strain, to prove his Godhead, (which by the Arians heretofore,
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and dwelt amongst vs. This he continues to proue by nineteene arguments, and then at last concludeth in his 20 Chapter, These things are written that yee might beleeue that Iesus is the Sonne of God,
and dwelled among us This he continues to prove by nineteene Arguments, and then At last Concludeth in his 20 Chapter, These things Are written that ye might believe that Iesus is the Son of God,
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All that these foure Evangelists haue said, may bee contracted into this one argument. He that was to be promised seed of David and Abraham, to be King and Lord, to be a Saviour,
All that these foure Evangelists have said, may be contracted into this one argument. He that was to be promised seed of David and Abraham, to be King and Lord, to be a Saviour,
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Let vs goe on therefore (Beloued) with confidence, chearefulnesse, and thankfulnesse (as the time approaching invites vs) to celebrate the Advent of this Prophet that was to come into the world, and now is certainely come and hath performed the worke of our Redemption.
Let us go on Therefore (beloved) with confidence, cheerfulness, and thankfulness (as the time approaching invites us) to celebrate the Advent of this Prophet that was to come into the world, and now is Certainly come and hath performed the work of our Redemption.
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and raigne with the raised Martyrs a thousand yeares here vpon earth, before his last comming againe to iudgement. The reason is out of the 20. of the Revelation, because that Satan was to bee so long bound, and after wards to bee loosed;
and Reign with the raised Martyrs a thousand Years Here upon earth, before his last coming again to judgement. The reason is out of the 20. of the Revelation, Because that Satan was to be so long bound, and After wards to be loosed;
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& that Satan hath beene long since loosed, and so yet continues. And that no other personall comming of our Saviour is hereafter to be expected, but only at the day of iudgement. The Angels intimate no other personall comming, Act. 1.11. Wee finde no other such comming in our Creed, besides his first, But from thence he shall come, to iudge both the quick and the dead.
& that Satan hath been long since loosed, and so yet continues. And that no other personal coming of our Saviour is hereafter to be expected, but only At the day of judgement. The Angels intimate no other personal coming, Act. 1.11. we find no other such coming in our Creed, beside his First, But from thence he shall come, to judge both the quick and the dead.
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Beloued, the time is at hand wherein (according to the custome of our Church ) wee are to celebrate the memory and benefits of his first cōming into the flesh:
beloved, the time is At hand wherein (according to the custom of our Church) we Are to celebrate the memory and benefits of his First coming into the Flesh:
let vs not neglect therefore seriously to thinke vpon this in the midst of our worldly contentments. Life is short, the account certaine, the state hereafter immutable, good Lord dispose of vs here,
let us not neglect Therefore seriously to think upon this in the midst of our worldly contentment's. Life is short, the account certain, the state hereafter immutable, good Lord dispose of us Here,
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so that in that comming we may be found at thy right hand hereafter, and haue that happiest doome pronounced vpon vs, come ye blessed of my father inherit the Kingdome prepared for you, before the foundation of the world.
so that in that coming we may be found At thy right hand hereafter, and have that Happiest doom pronounced upon us, come you blessed of my father inherit the Kingdom prepared for you, before the Foundation of the world.
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ACTS 23. v. 5. Then said Paul, I wist not Bretheren, that hee was the high Priest, For it is written, thou shalt not speake evill of the Ruler of thy People.
ACTS 23. v. 5. Then said Paul, I wist not Brethren, that he was the high Priest, For it is written, thou shalt not speak evil of the Ruler of thy People.
After many hazards runne, and great extremities past of our blessed and most laborious Apostle, in his long and troublesome peregrination for the Gospell sake, (at large set forth in the precedent story) here drawing (as hee thought) neere home, and casting Anchor (as it were) in the hauen amongst his owne Countreymen, he found himselfe neerer shipwracke, then in all the stormes he had before escaped.
After many hazards run, and great extremities past of our blessed and most laborious Apostle, in his long and troublesome peregrination for the Gospel sake, (At large Set forth in the precedent story) Here drawing (as he Thought) near home, and casting Anchor (as it were) in the Haven among his own Countrymen, he found himself nearer shipwreck, then in all the storms he had before escaped.
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At Ephesus he fought with beasts after the manner of men, At Ephesus here he falls amongst men worse then any beasts. Agabus had prophecied before, whereto hee was to trust,
At Ephesus he fought with beasts After the manner of men, At Ephesus Here he falls among men Worse then any beasts. Agabus had prophesied before, whereto he was to trust,
when once he came to Hierusalem, Chap. 21. and hee quickly found it true vnder the two great chaynes, wherewith the Roman Captaine caused him to be bound: Chap. 21. But as his resolution before was heroic all, what meane you to weepe,
when once he Come to Jerusalem, Chap. 21. and he quickly found it true under the two great chains, wherewith the Roman Captain caused him to be bound: Chap. 21. But as his resolution before was heroic all, what mean you to weep,
The vproare of the people vpon the point to kill him, his sudden apprehending by the Captaine, wrong imprisonment, torturers standing ouer him to lash him like a slaue, so abated not his spirits,
The uproar of the people upon the point to kill him, his sudden apprehending by the Captain, wrong imprisonment, torturers standing over him to lash him like a slave, so abated not his spirits,
With the same confidence in his innocency, hurried, as it were, to hold vp his hand before the Priests, his heavier Adversaries, he hangs not downe the head, but resolutely bespeakes them as they sate in Councell, Men and brethren I haue liued in all good conscience before God vntill this day, v. 1. Now what could be pick't out of this most respectiue and religious exordium, that might giue the least offence? was it for that he seemed to be too sawcy in calling them men and brethren, who were assembled there as Iudges to passe Sentence vpon him? or for that hee pleaded conscience among those Lawyers, and Rabbins, who were versed in no such cases,
With the same confidence in his innocency, hurried, as it were, to hold up his hand before the Priests, his Heavier Adversaries, he hangs not down the head, but resolutely bespeaks them as they sat in Council, Men and brothers I have lived in all good conscience before God until this day, v. 1. Now what could be picked out of this most respective and religious exordium, that might give the least offence? was it for that he seemed to be too saucy in calling them men and brothers, who were assembled there as Judges to pass Sentence upon him? or for that he pleaded conscience among those Lawyers, and Rabbis, who were versed in no such cases,
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and delighted not in any touch that way? or for that he appealed to God, for the vprightnesse of his carriage, whose only begotten sonne they had so lately vsed as a murtherer? Carthusian and some others conceite, that the high Priest tooke speciall distast at the omitting of their titles of honour, wherein they much gloried, to be distinguished from the vulgar,
and delighted not in any touch that Way? or for that he appealed to God, for the uprightness of his carriage, whose only begotten son they had so lately used as a murderer? Carthusian and Some Others conceit, that the high Priest took special distaste At the omitting of their titles of honour, wherein they much gloried, to be distinguished from the Vulgar,
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as our Saviour intimateth, Mat. 23.7. Whatsoever the reason might be, once this is plaine, that in stead of lawfull audience or advised silencing, a blow on the mouth was awarded him, which vnexpected interrupting, by an vnsufferable iniury, extorted from him this sharpe reply, God shall smite thee thou whited wall, .
as our Saviour intimateth, Mathew 23.7. Whatsoever the reason might be, once this is plain, that in stead of lawful audience or advised silencing, a blow on the Mouth was awarded him, which unexpected interrupting, by an unsufferable injury, extorted from him this sharp reply, God shall smite thee thou whited wall,.
for sittest thou to Iudge mee after the law, and commandest me to bee smitten contrary to the Law? whereat vantage being taken by the pickthanke standers by, Revilest thou Gods high Priest? at the very mention of God, and his high Priest, how presently and awfully did he take vp himselfe, and that at the intimating of his enemies, to giue all due satisfaction? I wist not Brethren that he was the high Priest,
for Sittest thou to Judge me After the law, and Commandest me to be smitten contrary to the Law? whereat vantage being taken by the pickthank standers by, Revilest thou God's high Priest? At the very mention of God, and his high Priest, how presently and awfully did he take up himself, and that At the intimating of his enemies, to give all due satisfaction? I wist not Brothers that he was the high Priest,
3. The words are the Apostles clearing of himselfe, from the imputation of vnreverend carriage, or scandalous behaviour of himselfe in publique, towards the high Priest his superior:
3. The words Are the Apostles clearing of himself, from the imputation of unreverend carriage, or scandalous behaviour of himself in public, towards the high Priest his superior:
Wherein are obvious 1 A faire excuse: I wist not Brethren that he was the high Priest, 2 A firme instruction: For it is written, thou shalt not speake evill of the ruler of thy People.
Wherein Are obvious 1 A fair excuse: I wist not Brothers that he was the high Priest, 2 A firm instruction: For it is written, thou shalt not speak evil of the ruler of thy People.
and apprehensiue attentions, haue taken notice by the way, 1. Of the manifold and vnexpected crosses, that fall vpon the most circumspect, and best of Gods children. 2. Of their doue-like innocency guided and guarded (as occasion puts them to it) with a Serpentine wisdome and discretion. 3. Of the bruitish harshnesse of their adversaries. 4. Of the comfort of Gods assistance, and his provident working in their deliverance. 5. How the best are sometimes liable to be plundred through humane infirmity,
and apprehensive attentions, have taken notice by the Way, 1. Of the manifold and unexpected Crosses, that fallen upon the most circumspect, and best of God's children. 2. Of their dovelike innocency guided and guarded (as occasion puts them to it) with a Serpentine Wisdom and discretion. 3. Of the brutish harshness of their Adversaries. 4. Of the Comfort of God's assistance, and his provident working in their deliverance. 5. How the best Are sometime liable to be plundered through humane infirmity,
Godly and ingenious men may recollect themselues to bee more cautelous for the future; and satisfy for the present, and direct others not to take their imperfections, but Gods word to be a rule for their actions.
Godly and ingenious men may recollect themselves to be more cautelous for the future; and satisfy for the present, and Direct Others not to take their imperfections, but God's word to be a Rule for their actions.
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Of all which remarkable poynts, I shall insist only vpon the two latter, which fall especially within the verge of my text, whereof the first is our Apostles faire excuse, I wist not brethren that he was the high Priest.
Of all which remarkable points, I shall insist only upon the two latter, which fallen especially within the verge of my text, whereof the First is our Apostles fair excuse, I wist not brothers that he was the high Priest.
Hierome, why should I take thee as a Prince, when thou esteemest not me as a Peere? And of Crassus in Cicero, I shall never account him for a Consul that vndervalues my Senatorship. But such returnes of Inferiors, to their betters, would quickly make way for an Anarchy, and therefore are shamefully by them mentioned, to haue the least countenance, from any true divinity.
Jerome, why should I take thee as a Prince, when thou esteemest not me as a Peer? And of Crassus in Cicero, I shall never account him for a Consul that vndervalues my Senatorship. But such returns of Inferiors, to their betters, would quickly make Way for an Anarchy, and Therefore Are shamefully by them mentioned, to have the least countenance, from any true divinity.
S. Hierome (indeed) being but a Priest, is somewhat high against the errors of Iohn, Bishop of Hierusalem: if (saith he) he follow the Apostles, and be vigilant for the salvation of all, without partiality, he shall finde that wee (as to all holy men) so in Christ, will of our owne accords, submit our selues vnto him.
S. Jerome (indeed) being but a Priest, is somewhat high against the errors of John, Bishop of Jerusalem: if (Says he) he follow the Apostles, and be vigilant for the salvation of all, without partiality, he shall find that we (as to all holy men) so in christ, will of our own accords, submit our selves unto him.
Otherwise, let him know that we reverence Bishops as Fathers, not serue them as Masters. Somewhat more to that purpose, in the same place hath that excellent Father, who is noted by the iudicious, sometimes to be a litle too passionate, yet in his third booke of Dialogues against the Pelagians, hee is cleare, that our Apostle in this particular, came very farre short of his Masters practice.
Otherwise, let him know that we Reverence Bishops as Father's, not serve them as Masters. Somewhat more to that purpose, in the same place hath that excellent Father, who is noted by the judicious, sometime to be a little too passionate, yet in his third book of Dialogues against the Pelagians, he is clear, that our Apostle in this particular, Come very Far short of his Masters practice.
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Nam vbi est illa patientia Salvatoris? where is (saith he) that patience of our Saviour? who was brought as a sheepe to the slaughter, and yet opened not his mouth, and hauing receiued a rap by some of the high Priests servants, with this Item, Answerest thou the high Priest so? forbeares the person, but Iustifies the cause;
Nam vbi est illa patientia Salvatoris? where is (Says he) that patience of our Saviour? who was brought as a sheep to the slaughter, and yet opened not his Mouth, and having received a rap by Some of the high Priests Servants, with this Item, Answerest thou the high Priest so? forbears the person, but Justifies the cause;
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but if well, why smitest thou mee? St Augustine is wholy for quitting St Paul from any fault at all, irridentèr (saith he) circumstantes admonet, in a scorne he intimates to those that stood about him, to this sense, (as some of our reformed writers giue it) I know not whether he be the high Priest or no, but of this I am sure, there is little of the dignity, or carriage of a high Priest appeares in this action.
but if well, why smitest thou me? Saint Augustine is wholly for quitting Saint Paul from any fault At all, irridentèr (Says he) circumstantes Admonet, in a scorn he intimates to those that stood about him, to this sense, (as Some of our reformed writers give it) I know not whither he be the high Priest or no, but of this I am sure, there is little of the dignity, or carriage of a high Priest appears in this actium.
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But as the Irony of the former, little sorted with Apostolicall simplicity; so the paraphrase of the latter, might rather exasperate then mitigate, which seemes besides his purpose.
But as the Irony of the former, little sorted with Apostolical simplicity; so the Paraphrase of the latter, might rather exasperate then mitigate, which seems beside his purpose.
Baronius here hath a conceite by himselfe, in distinguishing inter summum Sacerdotem, & Principem Sacerdotum: the high Priest, and the Priests chiefe governour:
Baronius Here hath a conceit by himself, in distinguishing inter summum Sacerdotem, & Principem Sacerdotum: the high Priest, and the Priests chief governor:
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But some latter Iesuits fall foule on the Cardinall for this poore evasion, and thus farre well confute it, that the Apostle could not be ignorant, who was the high Priest amongst them, whom he had acknowledged as Iudge before,
But Some latter Iesuits fallen foul on the Cardinal for this poor evasion, and thus Far well confute it, that the Apostle could not be ignorant, who was the high Priest among them, whom he had acknowledged as Judge before,
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and taxed for vniustice, Sittest thou to Iudge me after the law, and commandest me to be smitten, contrary to the law? They are but silly shifts likewise of others, to say that S. Paul had beene long absent,
and taxed for unjustice, Sittest thou to Judge me After the law, and Commandest me to be smitten, contrary to the law? They Are but silly shifts likewise of Others, to say that S. Paul had been long absent,
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or thought it fit though hee knew all this, vulpinare cum vulpibus, saith A Lapide the Iesuite, which may be rendred not amisse, to play the Iesuite with his opposites: or that which is worse of his fellow Lorinus, he knew his person,
or Thought it fit though he knew all this, vulpinare cum vulpibus, Says A Lapide the Iesuite, which may be rendered not amiss, to play the Iesuite with his opposites: or that which is Worse of his fellow Lorinus, he knew his person,
and place to be of little regard, that had so tyrannically abused his place and person, for this trenches deeper into dangerous and desperate approaches vpon Magistrates, if their persons, and place should be slighted, because some actions of theirs (perchance) may be iustly excepted against.
and place to be of little regard, that had so tyrannically abused his place and person, for this Trenches Deeper into dangerous and desperate Approaches upon Magistrates, if their Persons, and place should be slighted, Because Some actions of theirs (perchance) may be justly excepted against.
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That which Maldonate notes on the 34. v. of the 2. of Luke, nescio an facilior hic locus fuisset, si nemo eum exposuisset, may be well here applyed to his fellowes;
That which Maldonate notes on the 34. v. of the 2. of Lycia, nescio an Facilior hic locus fuisset, si nemo Eum exposuisset, may be well Here applied to his Fellows;
This kinde of deniall then in our English translation, I wist not, whereby NONLATINALPHABET in the originall NONLATINALPHABET in the Syriack (which S. Paul then spake) hath more pith in it,
This kind of denial then in our English Translation, I wist not, whereby in the original in the Syriac (which S. Paul then spoke) hath more pith in it,
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The iniury offered made mee so over - shoote my selfe, that I tooke not sufficient notice how he was the high Priest, and therefore in my hast termed him whited wall, which terme (I confesse) might haue beene well spared, not because it was false, but because it was not fit, nor consonant to that which is written. I acknowledge therefore herein my oversight and will not stand to defend it.
The injury offered made me so over - shoot my self, that I took not sufficient notice how he was the high Priest, and Therefore in my hast termed him whited wall, which term (I confess) might have been well spared, not Because it was false, but Because it was not fit, nor consonant to that which is written. I acknowledge Therefore herein my oversight and will not stand to defend it.
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Behold here a plaine hearted Nathaniel in whom there was neither gall nor guile, pride nor pertinacy, no sooner was he minded of his fault, but presently he amendeth it.
Behold Here a plain hearted Nathaniel in whom there was neither Gall nor guile, pride nor pertinacy, no sooner was he minded of his fault, but presently he amendeth it.
There was no want of wit in him, but will, to maintaine what he had let fall, neither was it a hard taske for him, that had beene so throughly cured, and catechised by the good Ananias, to make good, that this great Ananias was as bad as might be.
There was no want of wit in him, but will, to maintain what he had let fallen, neither was it a hard task for him, that had been so thoroughly cured, and catechised by the good Ananias, to make good, that this great Ananias was as bad as might be.
But he chose rather to confesse his owne, then to aggravate others faults, leauing an eminent patterne of holy ingenuity for all good Christians to follow.
But he chosen rather to confess his own, then to aggravate Others Faults, leaving an eminent pattern of holy ingenuity for all good Christians to follow.
] For in that regard had he vsed me worse, it was a fault in me to right my selfe in vnseemely termes. Here wee fall then vpon a virtue, which all the heathen Philosophers never tooke sufficient notice of,
] For in that regard had he used me Worse, it was a fault in me to right my self in unseemly terms. Here we fallen then upon a virtue, which all the heathen Philosophers never took sufficient notice of,
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but true Christians haue alwaies entertained vnder the title of singlenesse of heart, and ingenious simplicity. This excludeth all double dealing in all our actions, by hypocrisy, circumventions, fraude, cousenage, shy insinuations, forged pretences, close whisperings, sophisticall delations, equivocating delusions, crafty conveyances and the like.
but true Christians have always entertained under the title of singleness of heart, and ingenious simplicity. This excludeth all double dealing in all our actions, by hypocrisy, circumventions, fraud, cozenage, shy insinuations, forged pretences, close whisperings, sophistical delations, equivocating delusions, crafty conveyances and the like.
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The Schoolemen assigne it to truth, as an attendant to keepe it from over - lashing, or mincing, according to that indicious oath administred to such as by law giue evidence, they must speake the truth, without refusall, the whole truth without diminishing,
The Schoolmen assign it to truth, as an attendant to keep it from over - lashing, or mincing, according to that judicious oath administered to such as by law give evidence, they must speak the truth, without refusal, the Whole truth without diminishing,
and nothing but the truth without additiō through favour, feare, or affection. Notwithstanding all this, in simplicity it selfe, there may be doubling, & in ingenuity, wit may sometimes proue wily or wanton. There is a simplicity, which the Scripture taxeth for want of due circumspection & discretion. In the streets & gates,
and nothing but the truth without addition through favour, Fear, or affection. Notwithstanding all this, in simplicity it self, there may be doubling, & in ingenuity, wit may sometime prove wily or wanton. There is a simplicity, which the Scripture Taxes for want of due circumspection & discretion. In the streets & gates,
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& chiefe places of concourse, Wisdome cries against it, How long will yee simple ones loue simplicity? that is never striue to better your knowledge in things that may doe you most good,
& chief places of concourse, Wisdom cries against it, How long will ye simple ones love simplicity? that is never strive to better your knowledge in things that may do you most good,
Such Simplicians the Hebrewes terme NONLATINALPHABET a root, which signifies to be won, or carried every way without sense or reason. Every flattering speech shall drawe them to doe any thing.
Such Simplicians the Hebrews term a root, which signifies to be wone, or carried every Way without sense or reason. Every flattering speech shall draw them to do any thing.
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Every forged tale, or miracle, shall make them change their religion. Every confident calumniation, set them at oddes with their best friends. But that simplicity, which Scripture here approueth, is true meaning in our thoughts, plaine truth in our words, faithfull dealing in our actions, Religious constancy in our Professions, an innocent and harmlesse intent, even in those slipps of ours, wherein we may be often overtaken.
Every forged tale, or miracle, shall make them change their Religion. Every confident calumniation, Set them At odds with their best Friends. But that simplicity, which Scripture Here approveth, is true meaning in our thoughts, plain truth in our words, faithful dealing in our actions, Religious constancy in our Professions, an innocent and harmless intent, even in those slips of ours, wherein we may be often overtaken.
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This Abimelech finds his best plea before God, when hee was threatned death for the rape of Sarah, Gen. 20. Lord wilt thou slay also a righteous nation? In simplicity of my heart,
This Abimelech finds his best plea before God, when he was threatened death for the rape of Sarah, Gen. 20. Lord wilt thou slay also a righteous Nation? In simplicity of my heart,
and innocency of my hands haue I done this, v. 5. NONLATINALPHABET, a plaine & vpright man, is the chiefest title of honour giuen to Iacob, & Iob, Gen. 25. and Iob the 1. David one of the same profession, is a Suitor to the King of heauen,
and innocency of my hands have I done this, v. 5., a plain & upright man, is the chiefest title of honour given to Iacob, & Job, Gen. 25. and Job the 1. David one of the same profession, is a Suitor to the King of heaven,
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as resemble best, little children, but that a simple harmelesnesse, not plotting of purpose, to doe a mischiefe, but being offended is easie to be reconciled, is a Qualification fit for those that shall haue accesse vnto our blessed Saviour, and be his Favorites. So the Corinthians, which went for the wits of those daies, Non cuivis homini, &c. our Apostle affronteth with this simplicity. Our rejoycing (saith he) is this, the testimonie of our conscience: That in simplicity and godly syncerity, not with fleshly wisedome, but by the grace of God, we haue had our conversation in the world, more abundantly to you-ward.
as resemble best, little children, but that a simple harmelesnesse, not plotting of purpose, to do a mischief, but being offended is easy to be reconciled, is a Qualification fit for those that shall have access unto our blessed Saviour, and be his Favorites. So the Corinthians, which went for the wits of those days, Non cuivis Homini, etc. our Apostle affronteth with this simplicity. Our rejoicing (Says he) is this, the testimony of our conscience: That in simplicity and godly sincerity, not with fleshly Wisdom, but by the grace of God, we have had our Conversation in the world, more abundantly to unde.
if he had thought it warrantable. But hee preferres an ingenious acknowledgement before all Elenches and Sophismes, to teach vs, not to stand in a fault, and adde impudency to errour,
if he had Thought it warrantable. But he prefers an ingenious acknowledgement before all Elenches and Sophisms, to teach us, not to stand in a fault, and add impudence to error,
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5. This doctrine cannot bee harsh to any, that desire not to be accounted wiser then our Apostle, who hath closely couched together more practicall merality, in this shortest peece of my Text, for this ingenious simplicity, in Christian conversation,
5. This Doctrine cannot be harsh to any, that desire not to be accounted Wiser then our Apostle, who hath closely couched together more practical merality, in this Shortest piece of my Text, for this ingenious simplicity, in Christian Conversation,
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1. he spareth not his owne person, but vpon consciousnes that he had gone too farre, I ] 2. He stands not vpon his abilities, but prosesseth he might be in an error,
1. he spares not his own person, but upon consciousness that he had gone too Far, I ] 2. He Stands not upon his abilities, but prosesseth he might be in an error,
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2. Humility in not standing vpon, but acknowledging our fayling disabilities; 3. A fayre and Christian-like carriage to them that meane vs no good, especially when they tell vs right; 4. A full disclaiming the very thing, without any shifts, or tergiversations, wherein we are delinquents, are the foure branches of this ingenuous simplicity, here practized by our Apostle, and effectually put in vse by vs, would make all our actions, more pleasing to God,
2. Humility in not standing upon, but acknowledging our failing disabilities; 3. A fair and Christianlike carriage to them that mean us no good, especially when they tell us right; 4. A full disclaiming the very thing, without any shifts, or tergiversations, wherein we Are delinquents, Are the foure branches of this ingenuous simplicity, Here practised by our Apostle, and effectually put in use by us, would make all our actions, more pleasing to God,
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Most men (as it were) make a practise, and take a pleasure in it, to finde a hole in another mans coat, but our best way is to judge our selues, (as our Church booke exhorts vs) that we be not iudged of the Lord.
Most men (as it were) make a practice, and take a pleasure in it, to find a hold in Another men coat, but our best Way is to judge our selves, (as our Church book exhorts us) that we be not judged of the Lord.
Which hastinesse our Apostle here excuseth not in himselfe, but exposes his reputation to the censure of those, which tooke exceptions against him, that God might be glorified,
Which hastiness our Apostle Here excuseth not in himself, but exposes his reputation to the censure of those, which took exceptions against him, that God might be glorified,
Where his humility is most eminent in the second circumstance. It is a noted humour, especially amongst Schollers, that qui vult ingenio cedere, nu llus erit, to bee taxed for loytering, couetousnesse, luxurie, pride, ambition, dissembling, faction, intrusion into matters that belong not vnto vs,
Where his humility is most eminent in the second circumstance. It is a noted humour, especially among Scholars, that qui vult ingenio Cedere, nu llus erit, to be taxed for loitering, covetousness, luxury, pride, ambition, dissembling, faction, intrusion into matters that belong not unto us,
and mistakes, and errours must come to bee recanted, how loath are wee with S. Augustine to write retractatiōs, or to be brought to this our Apostle's, I wist not Brethren. ] Nay wee shall hardly terme them Brethren, that presse vs to any such exigent.
and mistakes, and errors must come to be recanted, how loath Are we with S. Augustine to write retractations, or to be brought to this our Apostle's, I wist not Brothers. ] Nay we shall hardly term them Brothers, that press us to any such exigent.
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The more therefore is to bee marked the third peece of our Apostles ingenuitie. There is a kinde of Christian and winning complement, which insensibly makes much for the abating of exasperations amongst enemies,
The more Therefore is to be marked the third piece of our Apostles ingenuity. There is a kind of Christian and winning compliment, which insensibly makes much for the abating of exasperations among enemies,
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provided alwaies, that a heart, and a heart, by double dealing, doe not marre the harmonie. So Lot called the Sodomites, brethren, when they came to force his house, and abuse his guests. Our Saviour vouchsafed Iudas the Traytor, the title of friend. A soft answere (saith the wise man) turneth away wrath, but grieuous words stir vp anger.
provided always, that a heart, and a heart, by double dealing, do not mar the harmony. So Lot called the Sodomites, brothers, when they Come to force his house, and abuse his guests. Our Saviour vouchsafed Iudas the Traitor, the title of friend. A soft answer (Says the wise man) turns away wrath, but grievous words stir up anger.
What an excellent vse doth Abraham make of this one word Brethren, here vsed by our Apostle, Let there bee no strife (saith he) to Lot, J pray thee, betweene thee and me,
What an excellent use does Abraham make of this one word Brothers, Here used by our Apostle, Let there be no strife (Says he) to Lot, J pray thee, between thee and me,
as well as of the faithfull) would here haue fayled him, if this argument might not haue passed for currant, Brethren must haue no strife betweene them, Wee are Brethren, ergo there should be no strife betweene vs. To put a period to some vsuall and scandalous Ianglings, that much distracted the new converted Corinthians, our Apostle takes vp the same medium, with a kinde of indignation.
as well as of the faithful) would Here have failed him, if this argument might not have passed for currant, Brothers must have no strife between them, we Are Brothers, ergo there should be no strife between us To put a Period to Some usual and scandalous Janglings, that much distracted the new converted Corinthians, our Apostle Takes up the same medium, with a kind of Indignation.
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I speake this to your shame is it so, that there is not a wise man amongst you? not one that shall be able to iudge betweene his brethren? but a brother goeth to law with a brother? Now therefore there is vtterly a fault amongst you,
I speak this to your shame is it so, that there is not a wise man among you? not one that shall be able to judge between his brothers? but a brother Goes to law with a brother? Now Therefore there is utterly a fault among you,
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He knew well enough that there might be a question, whether that this Ananias, were truely high Priest or no? Iosephus leaues it wonderfull ambiguous, and others plainely deny it:
He knew well enough that there might be a question, whither that this Ananias, were truly high Priest or no? Iosephus leaves it wonderful ambiguous, and Others plainly deny it:
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or haue ever beene in fault, wee stand so much vpon our policies, learning, and abilities, that our Apostles ingenious, I wist not, is thought a disparagement in these daies.
or have ever been in fault, we stand so much upon our policies, learning, and abilities, that our Apostles ingenious, I wist not, is Thought a disparagement in these days.
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It hath beene thought by the religiously iudicious heretofore, that plaine honesty was the best policy, plaine dealing the greatest credit, plaine apparell the best weed, plaine and constant fare the best dyet, plaine falling vpon the point the best oratory, and (why might I not adde) plaine teaching the best Preaching. The virulency of the Papists, that call all Heretiques, that in any sort protest against their tyranny and superstitions, the peevishnesse of the Puritans, that cry all prophane, that sorteth not with their singularity; the rashnesse of some Protestants, that raile on all those, who in any point dissent from their tenents, or Masters, haue beene censured by the deliberately moderate, to be the greatest hinderance of the wished vnion of all true Christians. But what should we say in the multitude of such distractions? But, Helpe Lord, for there be few godly men left, plaine dealing is minished from amongst the children of men: they talke of vanity, every one with his neighbour, they doe but flatter with their lips, and dissemble with their double heart. The happier then are they,
It hath been Thought by the religiously judicious heretofore, that plain honesty was the best policy, plain dealing the greatest credit, plain apparel the best weed, plain and constant fare the best diet, plain falling upon the point the best oratory, and (why might I not add) plain teaching the best Preaching. The virulency of the Papists, that call all Heretics, that in any sort protest against their tyranny and superstitions, the peevishness of the Puritans, that cry all profane, that sorts not with their singularity; the rashness of Some Protestants, that rail on all those, who in any point dissent from their tenants, or Masters, have been censured by the deliberately moderate, to be the greatest hindrance of the wished Union of all true Christians. But what should we say in the multitude of such distractions? But, Help Lord, for there be few godly men left, plain dealing is minished from among the children of men: they talk of vanity, every one with his neighbour, they do but flatter with their lips, and dissemble with their double heart. The Happier then Are they,
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and more to be honoured and prayed for, that keepe themselues closest, to our Apostles ingenious moderation. This barres them not from lawfull vantages, to saue themselues harmelesse, where the right would beare it.
and more to be honoured and prayed for, that keep themselves closest, to our Apostles ingenious moderation. This bars them not from lawful vantages, to save themselves harmless, where the right would bear it.
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For when the Captaine would haue scourged our Apostle, he pleads the priviledge of a Roman. When the Pharisees, & Saduces were combined to condemne him, he sets them at oddes, by casting in, a vexed point amongst them, about the resurrection. When hope was past for iustice from the Roman Deputie, hee appeales vnto Caesar, Act. 25. Lawfull defences therefore may well stand with this plainenesse we speake of,
For when the Captain would have scourged our Apostle, he pleads the privilege of a Roman. When the Pharisees, & Sadducees were combined to condemn him, he sets them At odds, by casting in, a vexed point among them, about the resurrection. When hope was passed for Justice from the Roman Deputy, he appeals unto Caesar, Act. 25. Lawful defences Therefore may well stand with this plainness we speak of,
for an excusable slip; and standest thou vpon thy justification, in apparent faults? He could say, I wist not, that had more goodnesse, & knowledge then we all,
for an excusable slip; and Standest thou upon thy justification, in apparent Faults? He could say, I wist not, that had more Goodness, & knowledge then we all,
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and must wee count it a disgrace, to be overseene in any thing? Hee could call them Brethren with a good heart, whom he felt to be most malitiously bent against him,
and must we count it a disgrace, to be overseen in any thing? He could call them Brothers with a good heart, whom he felt to be most maliciously bent against him,
and must we thinke the worse of our best friends, when they admonish vs fairely of our manifest exorbitances? Last of all, the very name of the high Priest,
and must we think the Worse of our best Friends, when they admonish us fairly of our manifest exorbitances? Last of all, the very name of the high Priest,
as Iudge, and Magistrate, howsoeuer questionable, howsoeuer wronging him, howsoeuer abused by him that bare it, most notoriously, made him stoope to Gods ordinance; recall that hee had said amisse,
as Judge, and Magistrate, howsoever questionable, howsoever wronging him, howsoever abused by him that bore it, most notoriously, made him stoop to God's Ordinance; Recall that he had said amiss,
and tender most hearty obedience: and must we murmure or repine at the doings of our lawfull Magistrates, who most commonly direct better then we can conceaue of? S. Paul was here so farre from this, that to make amends for his vnadvisednesse, he fetcheth a rule out of Scripture, to set all in a safer course; for it is written, (saith hee) Thou shalt not speak evill of the Ruler of thy people.
and tender most hearty Obedience: and must we murmur or repine At the doings of our lawful Magistrates, who most commonly Direct better then we can conceive of? S. Paul was Here so Far from this, that to make amends for his unadvisedness, he Fetches a Rule out of Scripture, to Set all in a safer course; for it is written, (Says he) Thou shalt not speak evil of the Ruler of thy people.
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7. NONLATINALPHABET ] This is one of the 367. places, or as others reckon 370, which are cited out of the Old Testament, in the New. It is taken from the 22. of Exod. verse, 28. NONLATINALPHABET the 72 thus giue it, NONLATINALPHABET,
7. ] This is one of the 367. places, or as Others reckon 370, which Are cited out of the Old Testament, in the New. It is taken from the 22. of Exod verse, 28. the 72 thus give it,,
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Thou shalt not revile the Gods, nor curse the ruler of thy people. Magistrates here are called Gods, (saith a learned reformed writer) because they are Gods vicegerents in Civill, and Ecclesiasticall administration.
Thou shalt not revile the God's, nor curse the ruler of thy people. Magistrates Here Are called God's, (Says a learned reformed writer) Because they Are God's vicegerents in Civil, and Ecclesiastical administration.
The same reason is harped vpon by the Heathen Satyrist — Secretum divitis vllum Esse putas? servi vt taceunt, Iumenta loquentur, Et canis, & postes, & Marmora.
The same reason is harped upon by the Heathen Satirist — Secretum divitis vllum Esse putas? servi vt taceunt, Iumenta loquentur, Et canis, & posts, & Marmora.
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But that reason is not so prevalent with Christians, as that God hath commanded it. It is Gods owne ordinance which binds not only the outward act, vnder a temporall penalty, but the conscience vpon forfeiture of eternall damnation, Rom. 13. Our Apostle cites, not the whole passage, but the latter part, which made most to his purpose,
But that reason is not so prevalent with Christians, as that God hath commanded it. It is God's own Ordinance which binds not only the outward act, under a temporal penalty, but the conscience upon forfeiture of Eternal damnation, Rom. 13. Our Apostle cites, not the Whole passage, but the latter part, which made most to his purpose,
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For first, it is the surest way in the search of any truth, for the contenting of conscience, and setling of our wavering iudgements, to be certaine of the ground wherevpon we intend to build.
For First, it is the Surest Way in the search of any truth, for the contenting of conscience, and settling of our wavering Judgments, to be certain of the ground whereupon we intend to built.
The speculatiue Philosophers in their Metaphysicks, (according to their master Aristotle ) generally lay downe this first principle, Quodlibet est, velnon est, Every thing is, or, is not, and he that admits not this, is not fit to be disputed with, in their Schooles. The practicall Philosopher stands especially vpon this, Quod tibi non vis fieri, alteri ne feceris, doe not that to any other, which being in his case, thou wouldest not haue done to thy selfe.
The speculative Philosophers in their Metaphysics, (according to their master Aristotle) generally lay down this First principle, Quodlibet est, velnon est, Every thing is, or, is not, and he that admits not this, is not fit to be disputed with, in their Schools. The practical Philosopher Stands especially upon this, Quod tibi non vis fieri, Alteri ne feceris, do not that to any other, which being in his case, thou Wouldst not have done to thy self.
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for this is the Law, and the Prophets, Math. 7.12. The Logicians vrge this Maxime, as eminent aboue the rest, Contradictories at one time, and in the same respect, cannot be both true:
for this is the Law, and the prophets, Math. 7.12. The Logicians urge this Maxim, as eminent above the rest, Contradictories At one time, and in the same respect, cannot be both true:
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and thence injoyned vs not in any case to be waved. And this is that our Apostle here close sticks to, cōprised in this one word NONLATINALPHABET, It is written; & this must carry all matters, that belong to true religion. With this our Saviour first beat off the divel, when he set vpō him, fasting in the Wildernes, Mat. 4. It is written, that man shall not liue by bread only.
and thence enjoined us not in any case to be waved. And this is that our Apostle Here close sticks to, comprised in this one word, It is written; & this must carry all matters, that belong to true Religion. With this our Saviour First beatrice off the Devil, when he Set upon him, fasting in the Wilderness, Mathew 4. It is written, that man shall not live by bred only.
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And though the divel had there also his scriptū est, because he perceaved no other principle, would pass with our Sauiour, yet this wrencheth not our Sauiour from this hold,
And though the Devil had there also his scriptū est, Because he perceived no other principle, would pass with our Saviour, yet this wrencheth not our Saviour from this hold,
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And how doe all the Evangelists proue that Iesus the sonne of Mary, was the promised Messias, but (at every turne almost) with a scriptum est, as they had learned from their Master. Thus it is written, and thus it behoueth Christ to suffer, and to rise againe from the dead the third day,
And how do all the Evangelists prove that Iesus the son of Marry, was the promised Messias, but (At every turn almost) with a Scriptum est, as they had learned from their Master. Thus it is written, and thus it behooves christ to suffer, and to rise again from the dead the third day,
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All things (as he there told them after his resurrection) must be fulfilled, which were written of him, in the Law of Moses, and in the Prophets, and in the Psalmes. Would wee knowe then, what we should hold in point of opinion, or dutie;
All things (as he there told them After his resurrection) must be fulfilled, which were written of him, in the Law of Moses, and in the prophets, and in the Psalms. Would we know then, what we should hold in point of opinion, or duty;
concerning God, or our neighbour? our Apostle out of doubt, fore-seeing the need of resolution, prescribes it thus to the Romans, Whatsoeuer things were written afore-time, were written for our learning, that we, through patience,
Concerning God, or our neighbour? our Apostle out of doubt, Foreseeing the need of resolution, prescribes it thus to the Roman, Whatsoever things were written aforetime, were written for our learning, that we, through patience,
S. Peter was an eye witnesse (as hee saies himselfe) of our Saviours Maiestie in the Mount, and there hee heard the father proclaime him, to be his beloued sonne, in whom he was well pleased.
S. Peter was an eye witness (as he Says himself) of our Saviors Majesty in the Mount, and there he herd the father proclaim him, to be his Beloved son, in whom he was well pleased.
Notwithstanding (saith he) wee haue a more sure word of prophecy, wherevnto yee doe well, that yee take heed, as vnto a light that shineth in a darke place,
Notwithstanding (Says he) we have a more sure word of prophecy, whereunto ye do well, that ye take heed, as unto a Light that shines in a dark place,
Where he manifestly preferreth that which was written (as saith S. Augustine ) before that which hee had seene with his owne eyes, Certiorem dixit, non meliorem, non veriorem sermonem.
Where he manifestly preferreth that which was written (as Says S. Augustine) before that which he had seen with his own eyes, Certiorem dixit, non meliorem, non veriorem sermonem.
For exceptions might be taken by Infidels against the trāsfiguration, as lyable to some suspicion of imposture, which could haue no shew against that, which was before so long time written.
For exceptions might be taken by Infidels against the transfiguration, as liable to Some suspicion of imposture, which could have no show against that, which was before so long time written.
8. It would make a man wonder, to obserue how farre those that pretend themselues to be S. Peters successours, and S. Pauls schollers, start back both from S. Peter and S. Paul, in this behalfe.
8. It would make a man wonder, to observe how Far those that pretend themselves to be S. Peter's Successors, and S. Paul's Scholars, start back both from S. Peter and S. Paul, in this behalf.
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It was the mainest ayme therefore, of the Councell of Trent, before they ventered further, vpon any controverted points, to take order, that no enemie should be left at their backe,
It was the mainest aim Therefore, of the Council of Trent, before they ventured further, upon any controverted points, to take order, that no enemy should be left At their back,
nor this scriptum est, doe them any preiudice. Remaine it should in shew, (for it was beyond any humane policie, and Impudency to take it quite off the file) but remaine it should, with such clogges, and qualifications, that they might presse it, when in shew it makes for them,
nor this Scriptum est, do them any prejudice. Remain it should in show, (for it was beyond any humane policy, and Impudence to take it quite off the file) but remain it should, with such clogs, and qualifications, that they might press it, when in show it makes for them,
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I will instance no further then in Bellarmines foure bookes, De verbo Dei scripto, & non scripto, which he contriued of purpose, to justifie that Councell. In the first of which because the receiued, and vnquestioned Canon, would make clearely (as they all saw) for the scriptum est of the Protestants, the Apocrypha must be taken in, to peece out the matter,
I will instance no further then in Bellarmines foure books, De verbo Dei Scripto, & non Scripto, which he contrived of purpose, to justify that Council. In the First of which Because the received, and unquestioned Canon, would make clearly (as they all saw) for the Scriptum est of the Protestants, the Apocrypha must be taken in, to piece out the matter,
Secondly, because some vantages might be taken from the faulty translation of the vulgar edition; this edition in the next place, with all it's faults, must be as currant, as the scriptum est, of the Originall. Nay according to the construing of most of their Schooles, and Professours, who are lesse practised in the tongues, be preferred before it.
Secondly, Because Some vantages might be taken from the faulty Translation of the Vulgar edition; this edition in the next place, with all it's Faults, must be as currant, as the Scriptum est, of the Original. Nay according to the construing of most of their Schools, and Professors, who Are less practised in the tongues, be preferred before it.
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Thirdly, least all this should fayle, the Pope is brought in, in his third booke, as an infallible Iudge, and interpreter, where let the Text, bee what it may, the sense must bee had from his vnerrable Holinesse.
Thirdly, least all this should fail, the Pope is brought in, in his third book, as an infallible Judge, and interpreter, where let the Text, bee what it may, the sense must be had from his unerrable Holiness.
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But what and there bee not any the least shew of any scriptum est, whevpon any Interpretation may be grounded? (as they are driuen to confesse in diuers controversies betweene them and vs) Will they then be content that our scriptumest shall carry it? No, by no meanes.
But what and there be not any the least show of any Scriptum est, whevpon any Interpretation may be grounded? (as they Are driven to confess in diverse controversies between them and us) Will they then be content that our scriptumest shall carry it? No, by no means.
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Then their Traditum est, is pluckt out at the last cast, in his fourth book, where vnwritten Traditions must supply the defect of scriptum est. And so follow them neuer so close, (they haue consulted of a starting hole. And thus in this chiefest ground for setling Religion, the Church of Rome (you see) assumes no lesse authority to it selfe,
Then their Traditum est, is plucked out At the last cast, in his fourth book, where unwritten Traditions must supply the defect of Scriptum est. And so follow them never so close, (they have consulted of a starting hold. And thus in this chiefest ground for settling Religion, the Church of Room (you see) assumes no less Authority to it self,
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And yet then, when all the rest fayles, the Popes infallibility, with a Statuimus, decernimus, and an Anathema to him, that in any sort withstands it, shall bring in vnwritten traditions to decide all the controuersies.
And yet then, when all the rest fails, the Popes infallibility, with a Statuimus, Decernimus, and an Anathema to him, that in any sort withstands it, shall bring in unwritten traditions to decide all the controversies.
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For what their full meaning is, in this behalfe, Cardinal Bellarmine (vpon occasion) blurts out, in his second booke de effectu Sacramentorum, the 25. Chap. Si tollamus, Authoritatem praesent is Ecclesiae, & praesent is Concilij Tridentini.
For what their full meaning is, in this behalf, Cardinal Bellarmine (upon occasion) blurts out, in his second book de effectu Sacramentorum, the 25. Chap. Si tollamus, Authoritatem present is Ecclesiae, & present is Concilij Tridentini.
If we take away the authority (saith he) of this present Church of Rome, & that present Councill of Trent, what then? why then all the decrees of all former Councills, (hee adds) & tot a fides Christiana, and all Christian religion may be call'd in question.
If we take away the Authority (Says he) of this present Church of Rome, & that present Council of Trent, what then? why then all the decrees of all former Councils, (he adds) & tot a fides Christian, and all Christian Religion may be called in question.
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But what can S. Pauls, or our Sauiours scriptum est, stand Christians in stead, if the Popes proscriptum est, may so easily cancell it? Is this sound stuffe thinke you, to hold vp pietie in Church,
But what can S. Paul's, or our Saviour's Scriptum est, stand Christians in stead, if the Popes proscriptum est, may so Easily cancel it? Is this found stuff think you, to hold up piety in Church,
or policy in a Commonwealth? Beloued, wee must not quit our old grounds receaued from God, to entertaine such new proiects, devised by partiall men, who are all for their owne ends, though all end at length to their owne shame and confusion.
or policy in a Commonwealth? beloved, we must not quit our old grounds received from God, to entertain such new projects, devised by partial men, who Are all for their own ends, though all end At length to their own shame and confusion.
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Let it be alwaies the infamie of the Babylonish strumpet, to sow seditions, countenance Rebellions, blow the Coales in combustions, make Saints of Traytours, & Traytours of such simple soules as shall be ruled by them.
Let it be always the infamy of the Babylonish strumpet, to sow seditions, countenance Rebellions, blow the Coals in combustions, make Saints of Traitors, & Traitors of such simple Souls as shall be ruled by them.
There is a Sect of late Philosophers, who hauing taken vpon them to vindicate Arts and sciences, from Monkish duncery, insist especially vpon these three rules, out of Aristotle, NONLATINALPHABET.
There is a Sect of late Philosophers, who having taken upon them to vindicate Arts and sciences, from Monkish duncery, insist especially upon these three rules, out of Aristotle,.
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The first they say is lex veritat is, the law of truth, and that must bee generall, without exception. The second, Lex Iustitiae, The law of Iustice, and by that we may not fly out,
The First they say is lex veritat is, the law of truth, and that must be general, without exception. The second, Lex Iustitiae, The law of justice, and by that we may not fly out,
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but keepe our selues to the point. The third is, Lex sapientiae, The law of Wisdome, this rangeth the truth, and right of the former in their due places and order.
but keep our selves to the point. The third is, Lex sapientiae, The law of Wisdom, this rangeth the truth, and right of the former in their due places and order.
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Thou shalt not speake evill, in publike or private, of thine owne accord, or exasperated, this is NONLATINALPHABET, to the point, the Apostle was taken vpon.
Thou shalt not speak evil, in public or private, of thine own accord, or exasperated, this is, to the point, the Apostle was taken upon.
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Against the Ruler of thy people, Prince, or Priest, Supreame, or subordinate Magistrate, this is NONLATINALPHABET, the rule of wisdome that sets all in their due places.
Against the Ruler of thy people, Prince, or Priest, Supreme, or subordinate Magistrate, this is, the Rule of Wisdom that sets all in their due places.
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For any one that can speake ill, may haue enough to say against ill speaking: and ill speaking against Rulers, when Rulers are in presence, should receaue blowes rather to punish, then words to reproue.
For any one that can speak ill, may have enough to say against ill speaking: and ill speaking against Rulers, when Rulers Are in presence, should receive blows rather to Punish, then words to reprove.
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And out of most of the Psalmes of David, out of Solomons Proverbs, and Ecclesiastes, out of Iesus the sonne of Syrach (who hath amassed together the receaued moralitie of the Church,
And out of most of the Psalms of David, out of Solomons Proverbs, and Ecclesiastes, out of Iesus the son of Sirach (who hath amassed together the received morality of the Church,
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This ill speaking against God, is blaspemie, against our Gouernours, scandalum Magnatum, a kinde of treason; against our fellow brethren, vncharitablenesse; and by our Saviours interpreting the sixth Commandement a degree of murder. Math. 5. Cōcerning the first sinne that ever was committed, the Fathers, Schoolemen, and later Divines, haue divers coniectures, some say 'twas pride; others, infidelitie; others, ingratitude; I thinke 'twas all these together,
This ill speaking against God, is blasphemy, against our Governors, scandalum Magnatum, a kind of treason; against our fellow brothers, uncharitableness; and by our Saviors interpreting the sixth Commandment a degree of murder. Math. 5. Concerning the First sin that ever was committed, the Father's, Schoolmen, and later Divines, have diverse Conjectures, Some say 'twas pride; Others, infidelity; Others, ingratitude; I think 'twas all these together,
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For consider but that fetch of Satan? in the third of Genesis, Yea hath God said, that yee shall not eat of every tree of the garden? It was replyed, yes he hath said it, that we should not eat of it,
For Consider but that fetch of Satan? in the third of Genesis, Yea hath God said, that ye shall not eat of every tree of the garden? It was replied, yes he hath said it, that we should not eat of it,
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therefore by eating of it there's no feare of death, but assurance of the knowledge of good and evill, which would make you like God himselfe, and that he is loath to afford you. This is the first fault and fallacy, we read of in Scripture, and this includeth detraction from the most wise, iust, and omnipotent Ruler of vs all.
Therefore by eating of it there's no Fear of death, but assurance of the knowledge of good and evil, which would make you like God himself, and that he is loath to afford you. This is the First fault and fallacy, we read of in Scripture, and this includeth detraction from the most wise, just, and omnipotent Ruler of us all.
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and is not this sufficient to make vs detest detraction? From this place vntill vpon 2000 yeares after, we scarce finde a scriptum est, of any opposition against the Rulers of the people,
and is not this sufficient to make us detest detraction? From this place until upon 2000 Years After, we scarce find a Scriptum est, of any opposition against the Rulers of the people,
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but that dangerous one, in the 16. of Numbers, in the conspiracy of Corah, Dathan, and Abiram. Their evill speaking (indeed) was high against Moses and Aaron, Prince & Priest. Yee take too much vpon you, seeing all the Congregation are holy every one of them.
but that dangerous one, in the 16. of Numbers, in the Conspiracy of Corah, Dathan, and Abiram. Their evil speaking (indeed) was high against Moses and Aaron, Prince & Priest. Ye take too much upon you, seeing all the Congregation Are holy every one of them.
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And the Lord is among them, wherefore, then lift yee vp your selues aboue the congregation of the Lord? But what was theissue of this? Did not Moses fore-tell them? If these men dye the common death of men, and if they be visited after the visitation of all men,
And the Lord is among them, Wherefore, then lift ye up your selves above the congregation of the Lord? But what was theissue of this? Did not Moses foretell them? If these men die the Common death of men, and if they be visited After the Visitation of all men,
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Is not this sufficient to terrifie all factious, detracting, and rebellious spirits? The execution was presently vpon it, (as David repeats it) The earth opened, and swallowed vp Dathan, and covered the company of Abiram.
Is not this sufficient to terrify all factious, detracting, and rebellious spirits? The execution was presently upon it, (as David repeats it) The earth opened, and swallowed up Dathan, and covered the company of Abiram.
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Come we then to Ahitophel, who wanted not wit, nor crafty conveyance. Whose Counsell in those dayes (saith the Text) was as if a man had enquired of the oracle of God.
Come we then to Ahithophel, who wanted not wit, nor crafty conveyance. Whose Counsel in those days (Says the Text) was as if a man had inquired of the oracle of God.
But what came all this deepe policy to at last, when it was pernitiously bent against the Ruler of Gods people? I need say no more then scriptum est; He sadled his Asse, and arose, and got him home to his house, his Citty, that his neighbours, and tenants might take notice of it,
But what Come all this deep policy to At last, when it was perniciously bent against the Ruler of God's people? I need say no more then Scriptum est; He saddled his Ass, and arose, and god him home to his house, his city, that his neighbours, and tenants might take notice of it,
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after this downe right doctrine, to breake out into the curiosities of Schoolemen, and Postillers, and to discourse of the mother of this evill speaking against the Rulers:
After this down right Doctrine, to break out into the curiosities of Schoolmen, and Postillers, and to discourse of the mother of this evil speaking against the Rulers:
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which some make to be Pride, some Anger, others Envy, I thinke all concurre. Then of her vntoward and mishapen sisters, which are 1. disobedience, 2. contempt, 3. presumption, 4. Morosity, 5. Stubbornesse, 6. simulation, 7. whisperings, 8. traducings, 9. groundlesse suspicions, 10. implacable hatred, and the like, touched by our Apostle in the 1. to the Rom. and the 5. to the Galatians. My perswasion giues me, that you had rather heare how to doe well, then to be terrified from speaking evill of the rulers of the people.
which Some make to be Pride, Some Anger, Others Envy, I think all concur. Then of her untoward and Misshapen Sisters, which Are 1. disobedience, 2. contempt, 3. presumption, 4. Morosity, 5. Stubbornness, 6. simulation, 7. whisperings, 8. traducings, 9. groundless suspicions, 10. implacable hatred, and the like, touched by our Apostle in the 1. to the Rom. and the 5. to the Galatians. My persuasion gives me, that you had rather hear how to do well, then to be terrified from speaking evil of the Rulers of the people.
For if thou be poore, they will say, thou art base and abiect, and not worthy to be looked after; if thou be rich, thou art ambitious, covetous, and grating ever for more.
For if thou be poor, they will say, thou art base and abject, and not worthy to be looked After; if thou be rich, thou art ambitious, covetous, and grating ever for more.
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If affable, they will cast out that thou art dissolute, or altogether complementall. If a Preacher or Doctor, thou art wholy for humane plausibility, and preferment. If thou say little, thou art not for imployment, and good for nothing. If thou be strict in thy life, thou art an hypocrite. If free, a wordling or glutton. And thus farre S. Bernard, I may adde for these times:
If affable, they will cast out that thou art dissolute, or altogether complemental. If a Preacher or Doctor, thou art wholly for humane plausibility, and preferment. If thou say little, thou art not for employment, and good for nothing. If thou be strict in thy life, thou art an hypocrite. If free, a Worldling or glutton. And thus Far S. Bernard, I may add for these times:
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if resolute against popish superstitions, a Puritan. If for the discipline of the Church in vpholding and reuerencing Bishops, in furthering Church structures, ornaments, and all laudable ceremonies, a Papist, at least in heart.
if resolute against popish superstitions, a Puritan. If for the discipline of the Church in upholding and reverencing Bishops, in furthering Church structures, Ornament, and all laudable ceremonies, a Papist, At least in heart.
If for due obedience to the Rulers, a flatterer. If for the Countreys common good, a malecontent. If constant in received tenents, violent and perverse. If warping in any point to novelty, a Turnecoate. These evill speakings,
If for due Obedience to the Rulers, a flatterer. If for the Countries' Common good, a malcontent. If constant in received tenants, violent and perverse. If warping in any point to novelty, a Turncoat. These evil speakings,
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if S. Pauls ingenuity were better learned, and S. Bernards position better thought vpon, Detractor, et libens auditor, both the evill speaker, and the applauding hearer, carry the Divell in their tongue. Necessary it is certainely, that offences come, (for our Saviour hath spoken it) but woe be vnto the man, by whom the offence commeth.
if S. Paul's ingenuity were better learned, and S. Bernards position better Thought upon, Detractor, et libens auditor, both the evil speaker, and the applauding hearer, carry the devil in their tongue. Necessary it is Certainly, that offences come, (for our Saviour hath spoken it) but woe be unto the man, by whom the offence comes.
Lord who shall dwell in thy tabernacle, and who shall rest vpon thy holy hill? Not those that will set vp Prelates, to depose Princes, or those that maintaine a faction, to plucke downe Prelates: but he that leadeth an vncorrupt life, and doth the thing that is right, and speaketh the truth from his heart.
Lord who shall dwell in thy tabernacle, and who shall rest upon thy holy hill? Not those that will Set up Prelates, to depose Princes, or those that maintain a faction, to pluck down Prelates: but he that leads an uncorrupt life, and does the thing that is right, and speaks the truth from his heart.
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He that vseth no deceipt in his tongue or doth no evill to his neighbour, and hath no slaundered his neighbour, much lesse spoken evill of the rulers of his people.
He that uses no deceit in his tongue or does not evil to his neighbour, and hath not slandered his neighbour, much less spoken evil of the Rulers of his people.
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And now (B.) if our equalls and inferiours, are not to be ill spoken of, what apologies can these silly dreamers pretend, (they are the words of Saint Iude ) that despise dominions, and speake evill of Dignities. If Michael the Archangell durst not bring against the Divell himselfe, in a disputation, a railing accusation, darest thou (as it were) in cold blood, to vpbraid Rulers, not Rulers only of others, but Rulers of thy people? Last of all if Nebuchodonozor must be prayed for, and Balshasar his sonne, who (as we all know) heavily oppressed the people of God, what supplications and prayers, intercessions and giuing of thankes, (that I may end with our Apostles exhortation, as I began with his precept ) are to be rendred to God, from vs of this Land, that our most gratious Ruler of his people, his Royall Queene, their hopefull Progeny, and all that be in authority vnder him, may liue a quiet, and peaceable life, in all Godlinesse, and Honesty, to the punishment of wickednesse and vice,
And now (B.) if our equals and inferiors, Are not to be ill spoken of, what apologies can these silly dreamers pretend, (they Are the words of Saint Iude) that despise Dominions, and speak evil of Dignities. If Michael the Archangel durst not bring against the devil himself, in a disputation, a railing accusation, Darest thou (as it were) in cold blood, to upbraid Rulers, not Rulers only of Others, but Rulers of thy people? Last of all if Nebuchadnezzar must be prayed for, and Balshasar his son, who (as we all know) heavily oppressed the people of God, what supplications and Prayers, intercessions and giving of thanks, (that I may end with our Apostles exhortation, as I began with his precept) Are to be rendered to God, from us of this Land, that our most gracious Ruler of his people, his Royal Queen, their hopeful Progeny, and all that be in Authority under him, may live a quiet, and peaceable life, in all Godliness, and Honesty, to the punishment of wickedness and vice,
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and to the maintenance of Gods true religion and vertue, as long as the Sunne and Moone in dureth? This grant O King of Kings, for thy Sonne Christ Iesus sake, to whom, with thee and the holy Ghost, bee all honour and glory world without end. Amen.
and to the maintenance of God's true Religion and virtue, as long as the Sun and Moon in dureth? This grant Oh King of Kings, for thy Son christ Iesus sake, to whom, with thee and the holy Ghost, be all honour and glory world without end. Amen.
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and greater then David, Matth. 22. Mar. 12. and Luk. 20.2. To confirme the excellency of his nature, and place to surmount the Angells, and his Priesthood, Aarons, Heb. 1.7.8. cap. 3. To iustify his resurrection; and ascention, Act. 2.4.
and greater then David, Matthew 22. Mar. 12. and Luk. 20.2. To confirm the excellency of his nature, and place to surmount the Angels, and his Priesthood, Aaron's, Hebrew 1.7.8. cap. 3. To justify his resurrection; and Ascension, Act. 2.4.
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And last of all, to assure vs of his absolute conquest, and everlasting dominion, 1. Cor. 15. Vpon these grounds the Auncients (by Cassiodorus collection,) terme it the summe of our faith, the looking-glasse of heauenly secrets, the treasure of holy writ, verbis brevis, sensu infinitus, (saith Augustine ) short in words but in sense infinite.
And last of all, to assure us of his absolute conquest, and everlasting dominion, 1. Cor. 15. Upon these grounds the Ancients (by Cassiodorus collection,) term it the sum of our faith, the Looking glass of heavenly secrets, the treasure of holy writ, verbis brevis, sensu Infinite, (Says Augustine) short in words but in sense infinite.
Theodoret notes how it is connected with the Psalme going before, (which is not vsual.) There (saith he) we haue his crosse and sufferings, here his conquest and trophyes. For first he cometh forth as the heire apparent of the Almighty, the brightnesse of his glory,
Theodoret notes how it is connected with the Psalm going before, (which is not usual.) There (Says he) we have his cross and sufferings, Here his conquest and trophies. For First he comes forth as the heir apparent of the Almighty, the brightness of his glory,
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The second vers. limiteth out the beginning of his kingdome, Sion. ] The extent, the midst of his enemies. ] Amongst whom his Propheticall office shall.
The second vers. limiteth out the beginning of his Kingdom, Sion. ] The extent, the midst of his enemies. ] among whom his Prophetical office shall.
So his volunteers shall be, that at the striking vp of the Gospells alarum, shall repaire to the ensignes of his holy worship, vers. 3. Those, his Priestly office, warrantable for calling, firme for continuance, free from succession, shall expiate, refine,
So his volunteers shall be, that At the striking up of the Gospels alarm, shall repair to the ensigns of his holy worship, vers. 3. Those, his Priestly office, warrantable for calling, firm for Continuance, free from succession, shall expiate, refine,
and offer vp as acceptable sacrifices to God the Father, v. 4. Their opposites whether Kings, or heads of Nations, shall feele the waight of his strokes,
and offer up as acceptable Sacrifices to God the Father, v. 4. Their opposites whither Kings, or Heads of nations, shall feel the weight of his Strokes,
suffer before hee enioy; obey before hee rule; stoop, and bend, & bow, to drinke of the troubled brooke of this worlds calamities, before he lift vp his head, to take possession of the crowne of glory.
suffer before he enjoy; obey before he Rule; stoop, and bend, & bow, to drink of the troubled brook of this world's calamities, before he lift up his head, to take possession of the crown of glory.
] When the two disciples vpon the way to Emmaus, intimated to our Saviour, (then to them vnknowne) that the condemnation, and crucifying of Iesus of Nazareth, (which they had seene him vndergoe, with much disgrace, and perplexity ) had beaten them from the conceit, that he should be the Messias, whom they expected should be an other-gates man:
] When the two Disciples upon the Way to Emmaus, intimated to our Saviour, (then to them unknown) that the condemnation, and crucifying of Iesus of Nazareth, (which they had seen him undergo, with much disgrace, and perplexity) had beaten them from the conceit, that he should be the Messias, whom they expected should be an othergate man:
they receiue this sharpe reply to settle their wauering, & rouse vp their dulnesse: O fooles and slow of heart to beleeue all that the Prophets haue spoken;
they receive this sharp reply to settle their wavering, & rouse up their dulness: Oh Fools and slow of heart to believe all that the prophets have spoken;
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That he ought so, long before our Prophet could here haue informed them sufficiently. Herod may bee troubled at his birth, as ominous to his vsurped title. His disciples dreame of a temporall Monarchy, and Zebedee's wife for her children, plot for preferment in it;
That he ought so, long before our Prophet could Here have informed them sufficiently. Herod may be troubled At his birth, as ominous to his usurped title. His Disciples dream of a temporal Monarchy, and Zebedee's wife for her children, plot for preferment in it;
but the decree, & proclamation went ever, that this Kingdome should not be of this world. This King must here find rebellion; this Prophet and Priest, opposition;
but the Decree, & proclamation went ever, that this Kingdom should not be of this world. This King must Here find rebellion; this Prophet and Priest, opposition;
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this Conquerour, after much travell and sweat, incounters and hazards, attaine the crown of victory. No other way to this victory but by a brooke, no passage at this brooke without drinking. Be the water never so turbulēt, & muddy, no turning aside to search for better,
this Conqueror, After much travel and sweat, encounters and hazards, attain the crown of victory. No other Way to this victory but by a brook, no passage At this brook without drinking. Be the water never so turbulent, & muddy, no turning aside to search for better,
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The words then you see, (Beloued) containe (as it were) the Iornall, or gestes, of our Lord and Saviour, in his progresse through this vale of misery, where
The words then you see, (beloved) contain (as it were) the Iornall, or gests, of our Lord and Saviour, in his progress through this vale of misery, where
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That head which in the second place shall be lifted vp to raigne, in the first, with all submission must be bowed downe, to drinke. This was began in his Incarnation, and continued till the end of his passion. The consideration of which exemplary humiliation, for our imitation and advancement, I trust at no time shall be thought vnseasonable, especially now,
That head which in the second place shall be lifted up to Reign, in the First, with all submission must be bowed down, to drink. This was began in his Incarnation, and continued till the end of his passion. The consideration of which exemplary humiliation, for our imitation and advancement, I trust At no time shall be Thought unseasonable, especially now,
The words are figuratiue, in a high straine far passing all humane Rhetorique, and carry a Prophetique Maiesty, in a retyred profoundnesse, easier to bee adored then expressed. Where obscurity hath bred variety, and variety great difficulty to tract Interpreters. Widest from the marke, is the Chaldy Paraphrase of R. Ioseph Coecus, who without the least warrant from the words, thus blindly renders it:
The words Are figurative, in a high strain Far passing all humane Rhetoric, and carry a Prophetic Majesty, in a retired profoundness, Easier to be adored then expressed. Where obscurity hath bred variety, and variety great difficulty to tract Interpreters. Widest from the mark, is the Chaldy paraphrase of R. Ioseph Coecus, who without the least warrant from the words, thus blindly renders it:
Attributing that perversely here, either to Abraham, or David, or Ezechiah, and so misguides the latter Rabbins. Which Ionathan in his Targum of Ierusalem, Midras, Tehillim, and the ancients ascribe (as we doe) only to the Messias. Of lesse importance is the difference in an old English translation, commonly called Wickliffs Psalter, of the strond, in the way he dranke, where the putting of the preter perfect tense for the future, intimates rather a thing past, then a prophecy of somewhat to come. But to passe by such criticall cobwebs, which may hide rather then hold. The words being obvious in themselues,
Attributing that perversely Here, either to Abraham, or David, or Hezekiah, and so misguides the latter Rabbis. Which Ionathan in his Targum of Ierusalem, Midrash, Tehillim, and the ancients ascribe (as we do) only to the Messias. Of less importance is the difference in an old English Translation, commonly called Wickliffs Psalter, of the strand, in the Way he drank, where the putting of the preter perfect tense for the future, intimates rather a thing past, then a prophecy of somewhat to come. But to pass by such critical cobwebs, which may hide rather then hold. The words being obvious in themselves,
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and without difficulty NONLATINALPHABET, knowne to all by their rootes; yet in this place may be inforced with that advantage of circumstance, that those that seeme most to dissent, cannot be destitute of their severall reasons. Diverse, in relation to the slaughter, mentioned in the two former verses, continue the allegory in this, by helping the text with a word, Of the Torrent of bloud (say they) this Conquerour shall drinke: consonant to that, he shall wash his footsteps in the bloud of the vngodly Psal. 58. And that thy foote may bee dipped in the bloud of thy enemies,
and without difficulty, known to all by their roots; yet in this place may be enforced with that advantage of circumstance, that those that seem most to dissent, cannot be destitute of their several Reasons. Diverse, in Relation to the slaughter, mentioned in the two former Verses, continue the allegory in this, by helping the text with a word, Of the Torrent of blood (say they) this Conqueror shall drink: consonant to that, he shall wash his footsteps in the blood of the ungodly Psalm 58. And that thy foot may be dipped in the blood of thy enemies,
Psal. 68. Which Phrases are well knowne, in sacred Rhetorique to signify a victory, (as that of Israel against Pharaoh ) to the vtter ruine of the conquered.
Psalm 68. Which Phrases Are well known, in sacred Rhetoric to signify a victory, (as that of Israel against Pharaoh) to the utter ruin of the conquered.
In which sence the sword is said to be drunken with bloud in the day of the Lords vengeance, Ier. 46. and the horses to wade vp to the bridles in bloud, where the winepresse of Gods wrath is trodden Apocalyp. 14. This exposition howsoever followed by some later writers of good note, (relying too much vpon R. Iehudi, and Kimchi the first authors of it) will hardly notwithstanding, be fitted to this place, in regard the lifting vp of the head that followes, presupposeth an immediate humiliation goeing before, which the brandishing of a conquering sword, and the bloud of Massacred Miscreants, doe not so naturally represent.
In which sense the sword is said to be drunken with blood in the day of the lords vengeance, Jeremiah 46. and the Horses to wade up to the bridles in blood, where the winepress of God's wrath is trodden Apocalypse. 14. This exposition howsoever followed by Some later writers of good note, (relying too much upon R. Jehudi, and Kimchi the First Authors of it) will hardly notwithstanding, be fitted to this place, in regard the lifting up of the head that follows, presupposeth an immediate humiliation going before, which the brandishing of a conquering sword, and the blood of Massacred Miscreants, do not so naturally represent.
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Calvin thinkes the similitude drawne from the valiant leaders, who in chase of their rowted enemies, turne not aside (as at other times) to refresh themselues, with ordinary provision,
calvin thinks the similitude drawn from the valiant leaders, who in chase of their rowted enemies, turn not aside (as At other times) to refresh themselves, with ordinary provision,
but catch at a venture as they passe, (like Gideons lapping souldiers) at the water of a brooke, that thwarts them, least delay giue vantage of a slip, and hinder the pursuite of their conquest. This Iunius and divers others, take for good.
but catch At a venture as they pass, (like Gideons lapping Soldiers) At the water of a brook, that thwarts them, least Delay give vantage of a slip, and hinder the pursuit of their conquest. This Iunius and diverse Others, take for good.
and therefore Maldonate might haue spared to lash Calvin for it, if his aime had not beene rather, at the person, then the opinion. More ingenious is that of Moller. That to drinke, and especially of such a brooke; are phrases that in Scripture designe extraordinary afflictions. So Ier. 49. concerning Edoms doome, thou shalt not goe vnpunished, thou shalt surely drinke.
and Therefore Maldonate might have spared to lash calvin for it, if his aim had not been rather, At the person, then the opinion. More ingenious is that of Moller. That to drink, and especially of such a brook; Are phrases that in Scripture Design extraordinary afflictions. So Jeremiah 49. Concerning Edoms doom, thou shalt not go unpunished, thou shalt surely drink.
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4 I passe over other by expositions, of the brooke of the law, the brooke of Baptisme, and the like, which Lorinus busieth himselfe to repeat, and censure. That which Chrysostome, Basil, Theodoret, and the Greeke Fathers, severally restraine to our Saviours strict conversation, in watching, fasting, lodging, travelling, preaching, praying, doing all manner of good, without intermission or remission;
4 I pass over other by expositions, of the brook of the law, the brook of Baptism, and the like, which Lorinus busieth himself to repeat, and censure. That which Chrysostom, Basil, Theodoret, and the Greek Father's, severally restrain to our Saviors strict Conversation, in watching, fasting, lodging, traveling, preaching, praying, doing all manner of good, without intermission or remission;
The Latines, with greater reason, extend to all the degrees of his Humiliation, and sufferings; to his Incarnation, to his poverty, to his dangers, to his death. The brooke of Gods anger for sinnes, the Divels stratagems, the Iewes despight, the worlds contumelies, and disgraces, not only dashed against him,
The Latins, with greater reason, extend to all the Degrees of his Humiliation, and sufferings; to his Incarnation, to his poverty, to his dangers, to his death. The brook of God's anger for Sins, the Devils stratagems, the Iewes despite, the world's Contumelies, and disgraces, not only dashed against him,
Heavy indignation lay hard vpon him, and hee was vexed with all the stormes. These stormes overtooke him in this deepe way, this dangerous way, which he met with here in this vale of misery,
Heavy Indignation lay hard upon him, and he was vexed with all the storms. These storms overtook him in this deep Way, this dangerous Way, which he met with Here in this vale of misery,
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And with this fall in the expositions of most of the Ancients, and moderne, he dranke of the brooke, 1. of mortality by his Incarnation, 2. of strictnesse,
And with this fallen in the expositions of most of the Ancients, and modern, he drank of the brook, 1. of mortality by his Incarnation, 2. of strictness,
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and hardnesse in all his passage, by his voluntary wants, and poverty, 3. of the strong potion of the Law, by his exact obedience, and subiection, 4. of the Iewes malice, by their continuall indignities, 5. of the flouds of Belial, by apparent, & vnknowne tentations, 6. of the heaviest wrath, of his Father by his vnspeakeable agony, and bloudy sweat in the garden.
and hardness in all his passage, by his voluntary Wants, and poverty, 3. of the strong potion of the Law, by his exact Obedience, and subjection, 4. of the Iewes malice, by their continual indignities, 5. of the floods of Belial, by apparent, & unknown tentations, 6. of the Heaviest wrath, of his Father by his unspeakable agony, and bloody sweat in the garden.
for thy sake, in this brooke of vnconceiveable miseries, how he drencheth himselfe in the middest, to saue thee from drowning, how hee struggles among the weeds, and myre, to land thee safe on the farther bankes. Hee ] that King, that Priest, that Prophet, must be liable (as we see) to his Fathers eternall Iniunction. Shall ] as a man designed with Socrates to bee made away by vngratefull Citizens. Drinke ] not by measure of a cup only,
for thy sake, in this brook of unconceivable misery's, how he drencheth himself in the midst, to save thee from drowning, how he struggles among the weeds, and mire, to land thee safe on the farther banks. He ] that King, that Priest, that Prophet, must be liable (as we see) to his Father's Eternal Injunction. Shall ] as a man designed with Socrates to be made away by ungrateful Citizens. Drink ] not by measure of a cup only,
and all this for vs wretched Rebels, that desired no such kindnesse. Now three Torrents in this dismall brooke, put him especially to his plunges: 1. The vngratefulnesse of his owne. 2. The Rage of the powers of darknesse:
and all this for us wretched Rebels, that desired no such kindness. Now three Torrents in this dismal brook, put him especially to his plunges: 1. The ungratefulness of his own. 2. The Rage of the Powers of darkness:
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but most of all at the last cast. 3. The displeasure of his heavenly Father for our sinnes, which he had vndertaken to expiate. I should here in a manner make a passion Sermon, but to repeat only Bethlehem bathed in bloud of Innocents vpon the first rumour of his Nativity: his preaching, vilified by his reputed Fathers basenesse:
but most of all At the last cast. 3. The displeasure of his heavenly Father for our Sins, which he had undertaken to expiate. I should Here in a manner make a passion Sermon, but to repeat only Bethlehem bathed in blood of Innocents upon the First rumour of his Nativity: his preaching, vilified by his reputed Father's baseness:
his miracles attributed to a compact with Belzebub; the Pharises charge him with treason; even his owne kindred, with madnesse. Some times they ruffle about him to make him a King; and anon they hurry him to the brow of a hill, to breake his neck from the toppe. Those that vpon a fit, cry Hosanna to the Sonne of David, presently in a fury, change their note into crucify him, crucify him.
his Miracles attributed to a compact with Belzebub; the Pharisees charge him with treason; even his own kindred, with madness. some times they ruffle about him to make him a King; and anon they hurry him to the brow of a hill, to break his neck from the top. Those that upon a fit, cry Hosanna to the Son of David, presently in a fury, change their note into crucify him, crucify him.
He is bought and sold as a slaue, cryed downe as more intollerable then a seditious murderer, and hanged at length like a damned Rogue, betweene two notorious theeues: Such billowes of humane malice the first Torrent fometh against him.
He is bought and sold as a slave, cried down as more intolerable then a seditious murderer, and hanged At length like a damned Rogue, between two notorious thieves: Such billows of humane malice the First Torrent foameth against him.
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The second boyleth yet more gastly, from the sinke of infernall fury. Never imagin that Satans foyle in the wildernesse, staved him off from farther proiects; No,
The second boileth yet more ghastly, from the sink of infernal fury. Never imagine that Satan foil in the Wilderness, staved him off from farther projects; No,
after he enters into Iudas, and workes him most desperatly to betray his master, he guided and guarded that cursed rabble, which most barbarously in the garden, laid violent hands on his sacred person.
After he enters into Iudas, and works him most desperately to betray his master, he guided and guarded that cursed rabble, which most barbarously in the garden, laid violent hands on his sacred person.
And well may wee thinke that his confessing of his Deity at other times, and the dreame, and intercession of Pilats wife, were but extorted testimonies, by a superior command,
And well may we think that his confessing of his Deity At other times, and the dream, and Intercession of Pilats wife, were but extorted testimonies, by a superior command,
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Last of all, in the deepest Torrent of his Fathers indignation, a vaile must be drawne over that, which cannot be expressed. Devotion here seekes no farther,
Last of all, in the Deepest Torrent of his Father's Indignation, a veil must be drawn over that, which cannot be expressed. Devotion Here seeks no farther,
then the Evangelists plaine Narration. Hee that shall but consider him, in that disconsolate night, in the garden, Blasted (as it were) from heaven with an amasing, thunder-clap, sweating, sighing, sobbing, praying, groveling, sweating great drops of bloud, that trickled downe to the ground, praying once and againe, and the third time, groveling as often, and intreating the assistance of those drowsy comforters all that while, which (as though nothing were a doing) slept securely by him, must needs conclude with himselfe, that it was not the rascall regiment, which he knew on the way for his apprehension, nor the Ocean of disgraces, which he expected from the venome of his enemies,
then the Evangelists plain Narration. He that shall but Consider him, in that disconsolate night, in the garden, Blasted (as it were) from heaven with an amassing, thunderclap, sweating, sighing, sobbing, praying, groveling, sweating great drops of blood, that trickled down to the ground, praying once and again, and the third time, groveling as often, and entreating the assistance of those drowsy Comforters all that while, which (as though nothing were a doing) slept securely by him, must needs conclude with himself, that it was not the rascal regiment, which he knew on the Way for his apprehension, nor the Ocean of disgraces, which he expected from the venom of his enemies,
or spittings, or mockings, or buffetings, or railings, or terrour of the scourge, or thornes, or racke of the crosse, or nailes, or speare, (a brooke full to the brim of gall and vineger ) that so strangely amazed him;
or spittings, or mockings, or buffetings, or railings, or terror of the scourge, or thorns, or rack of the cross, or nails, or spear, (a brook full to the brim of Gall and vinegar) that so strangely amazed him;
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why hast thou forsaken me? That, that, was the Torrent, and whirlepoole, fowler then the Iewish spittle; tarter then the vineger; bitterer then the gall; sharper then the thornes, or nailes, or speare; I dare say,
why hast thou forsaken me? That, that, was the Torrent, and whirlpool, Fowler then the Jewish spittle; tarter then the vinegar; bitterer then the Gall; sharper then the thorns, or nails, or spear; I Dare say,
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as terrible, and vnsupportable, as the lake of fire and brimstone it selfe. That I say, was the most dāgerous brooke and deluge, he dranke of for our sakes. For our sakes, (Beloued) to make the way passable for vs, his followers, who otherwise had sunke into eternall perdition.
as terrible, and unsupportable, as the lake of fire and brimstone it self. That I say, was the most dangerous brook and deluge, he drank of for our sakes. For our sakes, (beloved) to make the Way passable for us, his followers, who otherwise had sunk into Eternal perdition.
6 There be perchance, that would frame here a poeticall resemblance, in the combate of Hercules, with the river Achelous, or Hippomedon, with Ismenus, or the striuing of Achilles, by swimming, to master the streames of the stickle River Sperchius, but I leaue such fancies to their admirers. Three vses are here obvious to those, that desire to profit.
6 There be perchance, that would frame Here a poetical resemblance, in the combat of Hercules, with the river Achelous, or Hippomedon, with Ismenus, or the striving of Achilles, by swimming, to master the streams of the stickle River Sperchius, but I leave such fancies to their admirers. Three uses Are Here obvious to those, that desire to profit.
The second an Advise how to provide our selues for the iourney. And the third a comfort to cheare vs vp, whatsoeuer in the progresse may befall vs. The way to heauen (Beloued) is by a brooke, tossed with outward troubles, & inward vexations, froathing with crossing tides and vnexpected winds, & stormes. To passe it without great hazard, hath ever beene vnvsuall,
The second an advice how to provide our selves for the journey. And the third a Comfort to cheer us up, whatsoever in the progress may befall us The Way to heaven (beloved) is by a brook, tossed with outward Troubles, & inward vexations, frothing with crossing tides and unexpected winds, & storms. To pass it without great hazard, hath ever been unusual,
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and to shunne it, by finding out a safer cut, by land, is altogether vnpossible. If therefore it haue never thwarted thee yet in all thy courses, it may bee suspected, that thou hast wandred from the narrow gate, or hast newly set out, and hast the further way to goe.
and to shun it, by finding out a safer Cut, by land, is altogether unpossible. If Therefore it have never thwarted thee yet in all thy courses, it may be suspected, that thou hast wandered from the narrow gate, or haste newly Set out, and hast the further Way to go.
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Noah met with it in the vniuersall Deluge, when all flesh had corrupted his way, and he alone with his family, floated vpon the waters. Iacob at his passage over the brooke Iabok, to meet with his brother Esau. Moses at the waters of Marah, and Maribah. The whole Church notoriously, in Captivityes by Forrennors, Oppressions, by home-bred Tyrants, Infections, by heresies, defections, by hypocriticall Professours. What shall I speake of vials, and plagues, and a succession of Beasts, and Sea-monsters, rising one after another, in the Apocalyps, to vex her with restlesse perplexities? Let her be shifted into the wildernesse neuer so speedily,
Noah met with it in the universal Deluge, when all Flesh had corrupted his Way, and he alone with his family, floated upon the waters. Iacob At his passage over the brook Jabok, to meet with his brother Esau Moses At the waters of Marah, and Maribah. The Whole Church notoriously, in Captivities by Forrennors, Oppressions, by Homebred Tyrants, Infections, by heresies, defections, by hypocritical Professors. What shall I speak of vials, and plagues, and a succession of Beasts, and Sea-monsters, rising one After Another, in the Apocalypse, to vex her with restless perplexities? Let her be shifted into the Wilderness never so speedily,
and the Clouds restraine their bottles, for the expedition of this passage, the Dragon will empty his owne gorge, to raise a floud to stop her, wherein she should surely be overwhelmed,
and the Clouds restrain their bottles, for the expedition of this passage, the Dragon will empty his own gorge, to raise a flood to stop her, wherein she should surely be overwhelmed,
if shee escaped not by miraculous protection. O how often in this case, shall every good Christian bee forced to cry out with this our Prophet, in another place? Saue mee O God, for the waters are come in, even vnto my soule!
if she escaped not by miraculous protection. Oh how often in this case, shall every good Christian be forced to cry out with this our Prophet, in Another place? Save me Oh God, for the waters Are come in, even unto my soul!
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This is the dangerous passage of those poore Pilgrims, that travaile here from Aegypt to the Celestiall Canaan; though the red Sea sometimes in their favour be dryed vp,
This is the dangerous passage of those poor Pilgrim's, that travail Here from Egypt to the Celestial Canaan; though the read Sea sometime in their favour be dried up,
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and Iordan bee driuen back, to make way vnto them by the Lords appointment: yet this brooke will not be so quitted without a drinking. The Servant is not greater then the Master,
and Iordan be driven back, to make Way unto them by the lords appointment: yet this brook will not be so quit without a drinking. The Servant is not greater then the Master,
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nor the Souldier then his Leader: if he then stoop'd so loe for vs, shall we take scorne by his example, to bow for our owne advancement? The way would be too pleasant, if this brooke crossed it not,
nor the Soldier then his Leader: if he then stooped so lo for us, shall we take scorn by his Exampl, to bow for our own advancement? The Way would be too pleasant, if this brook crossed it not,
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and allure vs to erect tabernacles here, & forget the new Ierusalem, which our Saviour hath purchased and provided for vs, by no lesse price then his dearest blood.
and allure us to erect Tabernacles Here, & forget the new Ierusalem, which our Saviour hath purchased and provided for us, by no less price then his dearest blood.
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He that shall but reflect his thoughts, to take a view how the primitiue Confessors, and ancient Martyrs, in a zealous kinde of emulation, iustled (as it were) one the other, to haue the credit of first entring this brooke, and to enioy the glory of the further side, will bee ashamed of our fearefull houering,
He that shall but reflect his thoughts, to take a view how the primitive Confessors, and ancient Martyrs, in a zealous kind of emulation, justled (as it were) one the other, to have the credit of First entering this brook, and to enjoy the glory of the further side, will be ashamed of our fearful hovering,
Thus wee smatch and smooth our selues to bee the worlds Minions, and neglect the valour and resolution, which our Leader requireth in his trayned souldiers. Wee will chuse with Gad, and Ruben, fat pastures for our sheepe, and cattle, on this side the River, but are loath to venture before our brethren to conduct them ouer to the land of Promise. Wee thinke by our Policy, to escape better then our forefathers, and make bridges, or hyre vs boats, or skiffes, or wherries; though thousands before our eyes that haue ventured in them, haue miscarried.
Thus we smatch and smooth our selves to be the world's Minions, and neglect the valour and resolution, which our Leader requires in his trained Soldiers. we will choose with Gad, and Reuben, fat pastures for our sheep, and cattle, on this side the River, but Are loath to venture before our brothers to conduct them over to the land of Promise. we think by our Policy, to escape better then our Forefathers, and make bridges, or hire us boats, or skiffs, or wherries; though thousands before our eyes that have ventured in them, have miscarried.
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Take this comfort by the way, which S. Hierome affordeth on this passage, concerning this way. It is but a brooke that crosseth thee, not a spring of water for perpetuity, it is collected by a sudden storme, without any other head, and therefore cannot be of any long continuance, it alwaies rowleth, and roareth along, the valley, and in reason cannot harme thee,
Take this Comfort by the Way, which S. Jerome affords on this passage, Concerning this Way. It is but a brook that Crosseth thee, not a spring of water for perpetuity, it is collected by a sudden storm, without any other head, and Therefore cannot be of any long Continuance, it always rolleth, and roareth along, the valley, and in reason cannot harm thee,
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as soone as thou hast recouered any footing on the higher ground. Let not then a momentary distast for the present, divert thee from the pursuit of an everlasting content.
as soon as thou hast recovered any footing on the higher ground. Let not then a momentary distaste for the present, divert thee from the pursuit of an everlasting content.
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Hee standeth to lift vp thy head, neuer to bee indangered againe on the farther shore. Which is the hauen, and heaven in the second place, wee haue struggled all this while to attaine vnto.
He Stands to lift up thy head, never to be endangered again on the farther shore. Which is the Haven, and heaven in the second place, we have struggled all this while to attain unto.
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] Heavinesse may endure for a night, but ioy commeth in the morning: and to him that overcommeth (saith hee, that walketh among the Candlesticks ) will I giue to sit with me in my Throne, even as I also overcame, and am set with my Father in his throne. All Antiquity generally paralleleth this place, with that of the second to the Philippians, He humbled himselfe, and became obedient vnto death, even the death of the Crosse,
] Heaviness may endure for a night, but joy comes in the morning: and to him that Overcometh (Says he, that walks among the Candlesticks) will I give to fit with me in my Throne, even as I also overcame, and am Set with my Father in his throne. All Antiquity generally paralleleth this place, with that of the second to the Philippians, He humbled himself, and became obedient unto death, even the death of the Cross,
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This is NONLATINALPHABET (saith S. Chrysostome ) the fruit and gaine of humility, and a strict conversation. Wee haue here then (Beloued) not only Christ's Exaltation in generall, which was first manifested in the Resurrection, but also the cause of it, in the word Therefore ] and Manner, expressed in the lifting vp the head. The originall NONLATINALPHABET, Therefore, rendred in Greeke by NONLATINALPHABET,
This is (Says S. Chrysostom) the fruit and gain of humility, and a strict Conversation. we have Here then (beloved) not only Christ's Exaltation in general, which was First manifested in the Resurrection, but also the cause of it, in the word Therefore ] and Manner, expressed in the lifting up the head. The original, Therefore, rendered in Greek by,
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and amongst all the Latines by proptereà, is a note either of necessary connection, or causality, and therefore justly casteth vs, vpon the consideration of that controverted difficulty; Whether the glory,
and among all the Latins by proptereà, is a note either of necessary connection, or causality, and Therefore justly Cast us, upon the consideration of that controverted difficulty; Whither the glory,
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or lifting vp of the head, here attained by our Saviour, vpon his precedent sufferings, or drinking of the brooke, were conferred on him only, as a right, belonging to the person, or as wages by way of merit, proportionable to the sufferings of the humane nature? The Schoolemen make a great pudder herein, on the third of the Sentences, and 18th distinction; As also on the third part of Aquinas, the 9. quest.
or lifting up of the head, Here attained by our Saviour, upon his precedent sufferings, or drinking of the brook, were conferred on him only, as a right, belonging to the person, or as wages by Way of merit, proportionable to the sufferings of the humane nature? The Schoolmen make a great pudder herein, on the third of the Sentences, and 18th distinction; As also on the third part of Aquinas, the 9. quest.
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& 4. Art. whose exorbitances, because Calvin hath somwhat freely displaied, in the seuenteenth of the second of his Institutions; Bellarmine takes their part, and flyes vpon him in his 5. booke,
& 4. Art. whose exorbitances, Because calvin hath somewhat freely displayed, in the Seventeenth of the second of his Institutions; Bellarmine Takes their part, and flies upon him in his 5. book,
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and 9. Chapter, de Christo Mediatore. And Gretser his second, him againe, to fetch off the Cardinall, from the judicious replies of Daneus, and Iunius. Valentia also,
and 9. Chapter, de Christ Mediatore. And Gretser his second, him again, to fetch off the Cardinal, from the judicious replies of Daneus, and Iunius. Valentia also,
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and Suarez come in with their supplies, in their Comments vpon their Master Aquinas, but with much confusion, and perplexed prolixities, and obscurity. The truth is, the difference vpon the maine, seemes not to be of that consequence, to keepe men at ods, who otherwise, are willing to agree,
and Suarez come in with their supplies, in their Comments upon their Master Aquinas, but with much confusion, and perplexed prolixities, and obscurity. The truth is, the difference upon the main, seems not to be of that consequence, to keep men At ods, who otherwise, Are willing to agree,
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In regard whereof, Zanchius herein takes liberty to vary from our common tenent, and being thereof admonished, to defend it, in the preface afterward prefixed to his confession of faith, and in a private Epistle, to William Stuckius of Zurick, wherein he affirmes, that Christ, not only merited for vs,
In regard whereof, Zanchius herein Takes liberty to vary from our Common tenent, and being thereof admonished, to defend it, in the preface afterwards prefixed to his Confessi of faith, and in a private Epistle, to William Stuckius of Zurich, wherein he affirms, that christ, not only merited for us,
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but also for himselfe, as the Schoolemen would inferre, out of the Fathers. For the taking vp of this difference, (not to trouble you with more then may concerne the point, or beseeme this place ) It is first agreed on, on all hands, that in the question of Christs merit, the Divine nature being priviledged from the least touch of disparagement, the taske will wholy lye on the shoulders of the man-hood. Now that this, in the second place, should be of that worth, to merit the hypostaticall vnion, or the graces following therefrom, none of the Adversaries (for ought I finde) euer affirmed,
but also for himself, as the Schoolmen would infer, out of the Father's. For the taking up of this difference, (not to trouble you with more then may concern the point, or beseem this place) It is First agreed on, on all hands, that in the question of Christ merit, the Divine nature being privileged from the least touch of disparagement, the task will wholly lie on the shoulders of the manhood. Now that this, in the second place, should be of that worth, to merit the hypostatical Union, or the graces following therefrom, none of the Adversaries (for ought I find) ever affirmed,
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or whatsoeuer he did, or suffered in the humane nature, became not meritorious for vs, through the infinite dignity of that vnion, none of our men on the other side ever denyed. The Ieswits therefore, wrong Calvin, when they misconstrue, that he spake aright, & yet themselues cleere not the point like Schoolemen, as in their voluminous disputes they vndertake.
or whatsoever he did, or suffered in the humane nature, became not meritorious for us, through the infinite dignity of that Union, none of our men on the other side ever denied. The Ieswits Therefore, wrong calvin, when they misconstrue, that he spoke aright, & yet themselves clear not the point like Schoolmen, as in their voluminous disputes they undertake.
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8. That Christ merited for vs by satisfying at full, his Fathers iustice, how earnestly doth Calvin maintaine in the 17. Chap. of the 2d of his Institutions aboue cited? He termes them perperam arguti, perverse,
8. That christ merited for us by satisfying At full, his Father's Justice, how earnestly does calvin maintain in the 17. Chap. of the 2d of his Institutions above cited? He terms them Perperam arguti, perverse,
and wayward wranglers, that in this case make scruple to admit of the word merit. But that the Manhood should be assumed, and imployed to merit that for it selfe, which was due as a consequent to the personall vnion, this he reiects as a subtility, which the scripture no where countenanceth. Vega saith the same by Zuarez own confession, Hugo de S. Victore was maine in the point long before Scotus, with Biell, and their followers, who vrge so precisely Gods acceptance, and the duty of the vndertcker, to make satisfaction meritorious, that Zuarez perceaues,
and wayward wranglers, that in this case make scruple to admit of the word merit. But that the Manhood should be assumed, and employed to merit that for it self, which was due as a consequent to the personal Union, this he rejects as a subtility, which the scripture no where Countenanceth. Vega Says the same by Suarez own Confessi, Hugo de S. Victore was main in the point long before Scotus, with Biell, and their followers, who urge so precisely God's acceptance, and the duty of the vndertcker, to make satisfaction meritorious, that Suarez perceives,
and by him, and his fellowes, fitted to their present negotiations. Hale's accelaratiue, and interpretatiue, will as little steed them, who exact the hyre they wrought for,
and by him, and his Fellows, fitted to their present negotiations. Hale's accelaratiue, and interpretative, will as little steed them, who exact the hire they wrought for,
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as merited due-debt, and will be loath to stand to Gods curtesie, either for acceptance, or dispatch. For in strict termes (Beloued) how can any Creature merit of his Creator, seeing the vtmost of endeavours comes vnder the title of duty? For to a merit (we all knowe) there belong these foure conditions, 1. That the worke bee entirely the vndertakers. 2. That it be altogether free, not of due-debt. 3. That it be a benefit, or kindnesse to him of whom, the Worker contends to meritt. 4. And last of all, that it be proportionable to the reward in cōmutatiue Iustice. In all which, the humane nature in the abstract, wil fall short of infinite reward.
as merited due-debt, and will be loath to stand to God's courtesy, either for acceptance, or dispatch. For in strict terms (beloved) how can any Creature merit of his Creator, seeing the utmost of endeavours comes under the title of duty? For to a merit (we all know) there belong these foure conditions, 1. That the work be entirely the undertakers. 2. That it be altogether free, not of due-debt. 3. That it be a benefit, or kindness to him of whom, the Worker contends to merit. 4. And last of all, that it be proportionable to the reward in commutative Justice In all which, the humane nature in the abstract, will fallen short of infinite reward.
And therefore our men rightly ascribe, all the merit to the person, consisting of both natures, where the humane, is advanced to that pitch of dignity, by vnion with the God-head, which makes the merit infinite. This Propterea therefore in this place,
And Therefore our men rightly ascribe, all the merit to the person, consisting of both nature's, where the humane, is advanced to that pitch of dignity, by Union with the Godhead, which makes the merit infinite. This Propterea Therefore in this place,
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and other of the like nature (which our Adversaries so stifly stand vpon) referred to the dignity of the worker imports a meritorious cause. But in regard of the worke it selfe,
and other of the like nature (which our Adversaries so stiffly stand upon) referred to the dignity of the worker imports a meritorious cause. But in regard of the work it self,
So much the word merit commonly among the Ancients signified, and therefore is fitly expounded by compararare, acquirere, obtinere, adipisci, to get, to receaue, to obtaine, to take possession. In which sense the most Advised Divines, ever vnderstood their Predecessors. But this contents not our moderne Meritmongers. Merit is the Popes Mint, and therefore must be alway kept going. The merit of Christs humanity, and the merit of blessed Angels, between the instant of their creation, and possession of eternall happinesse, must be so strictly vrged, to make way for Monkish merit, and fill their own Church Treasure with workes of superrarogation. Otherwise, the doctrine of Iustification by faith alone, would quickly make them all turne mendicants. The more it stands vs vpon, (Beloued) to weigh their peeces before we take them for pay, and not to be too liberall in granting them such premisses, whereby they shall be animated to venture vpon worse conclusions. In a contrary strayne,
So much the word merit commonly among the Ancients signified, and Therefore is fitly expounded by compararare, acquirere, obtinere, adipisci, to get, to receive, to obtain, to take possession. In which sense the most Advised Divines, ever understood their Predecessors. But this contents not our modern Meritmongers. Merit is the Popes Mint, and Therefore must be always kept going. The merit of Christ humanity, and the merit of blessed Angels, between the instant of their creation, and possession of Eternal happiness, must be so strictly urged, to make Way for Monkish merit, and fill their own Church Treasure with works of superrarogation. Otherwise, the Doctrine of Justification by faith alone, would quickly make them all turn mendicants. The more it Stands us upon, (beloved) to weigh their Pieces before we take them for pay, and not to be too liberal in granting them such premises, whereby they shall be animated to venture upon Worse conclusions. In a contrary strain,
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then most of his Schollers. If Christs virtues, and Actions (saith he) were enough to cleare himselfe from blame, wherefore should he suffer and dye? His answere is, prote, non prose, for thee, not for himselfe. But how for mee? Vt ipsius passio tibi esset forma, & causa:
then most of his Scholars. If Christ Virtues, and Actions (Says he) were enough to clear himself from blame, Wherefore should he suffer and die? His answer is, Prote, non prose, for thee, not for himself. But how for me? Vt Himself passio tibi esset forma, & causa:
That his passion might be to thee a patterne, and cause: a pattern of virtue, and humility, a cause of glory & eternall freedome. And here wee may not let slippe that vse which a reuerend Father of our Church, hath wittily obserued vpon the like connection, Here (saith he) on earth there is an exaltauit, oftentimes a lifting vp of the head to preferment, without a propter quod: so Sobna, and Haman, and Sanballat, with others of the like merit, are sometimes exalted,
That his passion might be to thee a pattern, and cause: a pattern of virtue, and humility, a cause of glory & Eternal freedom. And Here we may not let slip that use which a reverend Father of our Church, hath wittily observed upon the like connection, Here (Says he) on earth there is an exaltauit, oftentimes a lifting up of the head to preferment, without a propter quod: so Sobna, and Haman, and Sanballat, with Others of the like merit, Are sometime exalted,
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Proptereà, must goe before exaltavit: the race before the meed; the therefore, before the lifting vp of the head; labouring in the vineyard, before the distribution of the penny; faithfulnesse in a little before the rule over much. The Corne must first dye before it blossome out the blade or eare, and wee dye, before wee rise, and drinke our part of the brooke, before the head be lifted vp.
Proptereà, must go before exaltavit: the raze before the meed; the Therefore, before the lifting up of the head; labouring in the vineyard, before the distribution of the penny; faithfulness in a little before the Rule over much. The Corn must First die before it blossom out the blade or ear, and we die, before we rise, and drink our part of the brook, before the head be lifted up.
] The lifting vp of the head most commonly signifieth in scripture, the Advancement from an inferiour condition to a better. So Evilmerodach lifted vp the head of Iehoiakim his Captiue, to a freer estate. 2. Kings and the last. Thou art my worship, and the lifter vp of my head.
] The lifting up of the head most commonly signifies in scripture, the Advancement from an inferior condition to a better. So Evil-merodach lifted up the head of Jehoiakim his Captive, to a freer estate. 2. Kings and the last. Thou art my worship, and the lifter up of my head.
Psalm. 3. In the 52. of Isaiah, wee haue three words in the same verse, which note in this kinde the three degrees of comparison NONLATINALPHABET, and NONLATINALPHABET, & NONLATINALPHABET.
Psalm. 3. In the 52. of Isaiah, we have three words in the same verse, which note in this kind the three Degrees of comparison, and, &.
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Behold my servant shall deale prudently, he shall be exalted, and extolled, and be very high, v. 13. Which the ancient Rabbins, with the Chalday Paraphrase, expound expresly of the Messias. Howsoeuer the latter, contradict it:
Behold my servant shall deal prudently, he shall be exalted, and extolled, and be very high, v. 13. Which the ancient Rabbis, with the Chaldean paraphrase, expound expressly of the Messias. Howsoever the latter, contradict it:
for as in his humiliation, all were amazed, at his visage mangled, and marred more then any mans: so in his exaltation, they admire the vnexpected change, and Kings shut their mouthes, at the hearing and seeing of those things they thought incredible: as it followeth there immediatly to the'nd of the Chapter. All this is here comprized:
for as in his humiliation, all were amazed, At his visage mangled, and marred more then any men: so in his exaltation, they admire the unexpected change, and Kings shut their mouths, At the hearing and seeing of those things they Thought incredible: as it follows there immediately to the'nd of the Chapter. All this is Here comprised:
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Hee ] not another, saith S. Ierome, but the person that was abased, in the Incarnation and Passion: Shall ] by his owne power, not vpon a vantage occasionally taken, but by an absolute decree, set downe from eternity: Life vp the head ] to spoyle principalities by his triumphing over the powers of darknesse: to trample the world vnder his feet, by his glorious Ascention: Rule in the midst of his enemies, by the Iron rod of his wrath: conquer, the Nations to be converted, by the two edged sword of his word:
He ] not Another, Says S. Jerome, but the person that was abased, in the Incarnation and Passion: Shall ] by his own power, not upon a vantage occasionally taken, but by an absolute Decree, Set down from eternity: Life up the head ] to spoil principalities by his triumphing over the Powers of darkness: to trample the world under his feet, by his glorious Ascension: Rule in the midst of his enemies, by the Iron rod of his wrath: conquer, the nations to be converted, by the two edged sword of his word:
and rescue, and redeeme his owne elect, by his euerlasting Priesthood. Lift vp your heads therefore O yee Gates, and bee yee lifted vp yee everlasting doores, that the King of glory may come in.
and rescue, and Redeem his own elect, by his everlasting Priesthood. Lift up your Heads Therefore Oh ye Gates, and be ye lifted up ye everlasting doors, that the King of glory may come in.
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Who is the King of glory? Hee that was a man of sorrowes, brought as a Lambe to the slaughter, and buried in the graue with the wicked. But after he had made his soule an offering for sinne, and quitted himselfe from the brooke of all those miseries, then the pleasure of the Lord prospered in his hand to divide the spoyle among the mighty. Then brake he the arrowes of the bowe, the sword, the shield, and the battle;
Who is the King of glory? He that was a man of sorrows, brought as a Lamb to the slaughter, and buried in the graven with the wicked. But After he had made his soul an offering for sin, and quit himself from the brook of all those misery's, then the pleasure of the Lord prospered in his hand to divide the spoil among the mighty. Then brake he the arrows of the bow, the sword, the shield, and the battle;
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and perseverance, should prepare to lift vp their heads also, by following this their head? But alas how should Cain lift vp the head, who hath slayne his brother Abel, or Achab, that hath made away poore Naboth, to possesse his vineyard? Or Iudas that hath betrayed his Master? Or Simon Magus that is in the gall of bitternesse? or Ananias, & Saphira, who goe about to cosen the holy spirit of God? With what face can that head bee lifted vp, which is drowsie with drunkennesse, or distracted with idle or pernitious plots, or whirled about with vaine glory, or poring still on muck, through covetousnesse, or looking askew through envie, and implacable malice.
and perseverance, should prepare to lift up their Heads also, by following this their head? But alas how should Cain lift up the head, who hath slain his brother Abel, or Ahab, that hath made away poor Naboth, to possess his vineyard? Or Iudas that hath betrayed his Master? Or Simon Magus that is in the Gall of bitterness? or Ananias, & Sapphira, who go about to Cousin the holy Spirit of God? With what face can that head be lifted up, which is drowsy with Drunkenness, or distracted with idle or pernicious plots, or whirled about with vain glory, or poring still on muck, through covetousness, or looking askew through envy, and implacable malice.
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Awake thou therefore that sleepest, and lift vp thy head, and he that beholdeth thy tossings will ever keepe it aboue water, neuer feare of drowning, as long as he directeth, and such a Pilot hath thee in his charge.
Awake thou Therefore that Sleepest, and lift up thy head, and he that beholdeth thy tossings will ever keep it above water, never Fear of drowning, as long as he directeth, and such a Pilot hath thee in his charge.
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Regino reports in the first of his Chronicles pag. 19. that Guntranne, a German King sleeping on a time by a brooke, there came a little thing out of his mouth, which sought a passage ouer, but dared not to venture.
Regino reports in the First of his Chronicles page. 19. that Guntranne, a Germane King sleeping on a time by a brook, there Come a little thing out of his Mouth, which sought a passage over, but dared not to venture.
Wherevpon his Attendant that watched by him, lay'd athwart his sword, the little creature went over, entred at a hole in a mountaine, on the other side, returned the same way, got into the Kings mouth againe, who presently awaking, said he had dreamt of a treasure in that mountaine,
Whereupon his Attendant that watched by him, laid athwart his sword, the little creature went over, entered At a hold in a mountain, on the other side, returned the same Way, god into the Kings Mouth again, who presently awaking, said he had dreamed of a treasure in that mountain,
How true this story may be, I passe not, but vrge the analogie: If the brooke here mentioned in the Text (Beloued) be too tempestious, and vnpassable, to thy poore and trembling soule, there shall not want thy Saviours conquering sword, to make thee a bridge to passe.
How true this story may be, I pass not, but urge the analogy: If the brook Here mentioned in the Text (beloved) be too tempestuous, and unpassable, to thy poor and trembling soul, there shall not want thy Saviors conquering sword, to make thee a bridge to pass.
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For his Incarnation, is our incouragement; His Resurrection, our raysing; His Death, our Life; His Ascention, our triumph, and entring into Gods holy mountaine, in which will bee discouered inestimable treasures. O thou therefore that once lifted vp, hast promised to draw all men vnto thee, drawe vs after thee (we beseech thee) that we may follow, that pressing through brookes, and bogges, whatsoeuer befall vs in the way, we may at length lift vp our heads, to be crowned with thy eternall glory. To whom with the Father,
For his Incarnation, is our encouragement; His Resurrection, our raising; His Death, our Life; His Ascension, our triumph, and entering into God's holy mountain, in which will be discovered inestimable treasures. Oh thou Therefore that once lifted up, hast promised to draw all men unto thee, draw us After thee (we beseech thee) that we may follow, that pressing through brooks, and bogs, whatsoever befall us in the Way, we may At length lift up our Heads, to be crowned with thy Eternal glory. To whom with the Father,
THAT which Saint Hierome sometimes spake of Isaiah, that he seemeth rather, to bee an Evangelist then a Prophet, in regard of his cleare recording of future Events, as though they had beene past already:
THAT which Saint Jerome sometime spoke of Isaiah, that he seems rather, to be an Evangelist then a Prophet, in regard of his clear recording of future Events, as though they had been past already:
A new writer sayes, It shineth especially with three pretious stones, the red Rubye of Christs passion, the greene Emerald of his Resurrection, and the vnmalleable Adamant of his Everlasting kingdome. The Resurrection must bee my principall theame as fittest for this dayes solemnity. The title of it is NONLATINALPHABET which the Greeks expresse by NONLATINALPHABET, a Memoriall grauen in a Pillar, to bee viewed & considered of all men.
A new writer Says, It shines especially with three precious stones, the read Ruby of Christ passion, the green Emerald of his Resurrection, and the unmalleable Adamant of his Everlasting Kingdom. The Resurrection must be my principal theme as Fittest for this days solemnity. The title of it is which the Greeks express by, a Memorial graven in a Pillar, to be viewed & considered of all men.
Some of the Latines by a Crowne or Garland, platted of the choycest Mysteries of our salvation. Others as an excellent Instrument, or heauenly ditty, to cheare vp the broken hearted in the day of affliction.
some of the Latins by a Crown or Garland, plaited of the Choicest Mysteres of our salvation. Others as an excellent Instrument, or heavenly ditty, to cheer up the broken hearted in the day of affliction.
A third sort by pure gold Ore, fit to be set in ouches, to grace, not only the Neck, but the Heart of every good Christian. All accord in an Excellencie, but in the reason they giue, there ariseth some difference, so that if any man should aske of this passage (as the Eunuch in the 8th of the Acts) concerning that place of Isaiah: I pray thee of whom speaketh the Prophet this, of himselfe, or some other man? The Iewes with some Heretiques, will answer perversly, of himselfe onely: that by such a wrong bias they may draw vs from the marke: Divers Christians therefore, both ancient & moderne, in detestation of such frowardnesse, will so wholy apply the whole to Christ our Saviour, that David shall not bee heard to speake in it,
A third sort by pure gold Over, fit to be Set in Ouches, to grace, not only the Neck, but the Heart of every good Christian. All accord in an Excellency, but in the reason they give, there arises Some difference, so that if any man should ask of this passage (as the Eunuch in the 8th of the Acts) Concerning that place of Isaiah: I pray thee of whom speaks the Prophet this, of himself, or Some other man? The Iewes with Some Heretics, will answer perversely, of himself only: that by such a wrong bias they may draw us from the mark: Diverse Christians Therefore, both ancient & modern, in detestation of such frowardness, will so wholly apply the Whole to christ our Saviour, that David shall not be herd to speak in it,
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But the truest Interpretation will proue to bee that which Calvin generally vrgeth, (notwithstanding, the virulency of his Adversaries ) That is is principally meant of Christ, but immediatly, of David, as herein his type. So that Dauid is here the speaker, but Christ, the subiect of the speech. David the singer, but Christ the burden of the song. This S. Peter himselfe confirmeth, Acts 2.25. For David (saith hee) speaketh concerning him. And the Iesuits cannot deny it.
But the Truest Interpretation will prove to be that which calvin generally urges, (notwithstanding, the virulency of his Adversaries) That is is principally meant of christ, but immediately, of David, as herein his type. So that David is Here the speaker, but christ, the Subject of the speech. David the singer, but christ the burden of the song. This S. Peter himself confirmeth, Acts 2.25. For David (Says he) speaks Concerning him. And the Iesuits cannot deny it.
stands stiffe against both extreames, that neither all nor none, are wholly to be interpreted of Christ. But that some are to be simply taken as they lye.
Stands stiff against both extremes, that neither all nor none, Are wholly to be interpreted of christ. But that Some Are to be simply taken as they lie.
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Others include a farther reach, and (as some late Writers haue well deliuered ) a double accomplishing. The first in the letter and scope, the second of the thing, in the Anti-tipe. For this is the priviledge of Scripture, aboue all other writings; Vt vno eodem { que } sermone, dum narrat gestum, prodat mysterium, saith Gregory, that as the letter is verified in the history, so the history it selfe, shall be a token of things to come.
Others include a farther reach, and (as Some late Writers have well Delivered) a double accomplishing. The First in the Letter and scope, the second of the thing, in the Anti-type. For this is the privilege of Scripture, above all other writings; Vt vno Eodem { que } sermon, dum Narrates gestum, prodat mysterium, Says Gregory, that as the Letter is verified in the history, so the history it self, shall be a token of things to come.
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but there was a farther meaning in the matter, that Saul was vnappeasable, and David must shift for himselfe. Right so in an other passage, a bone of him shall not be broken, the truth appeareth immediatly, in the Paschall Lamb of the Iewes; but principally, in that Lamb of God, who taketh away the sinnes of the World, Ioh. 19.36. For a prophecy, (as Maldonate well obserueth) may be said to be fulfilled in a fourefold sense.
but there was a farther meaning in the matter, that Saul was unappeasable, and David must shift for himself. Right so in an other passage, a bone of him shall not be broken, the truth appears immediately, in the Paschal Lamb of the Iewes; but principally, in that Lamb of God, who Takes away the Sins of the World, John 19.36. For a prophecy, (as Maldonate well observeth) may be said to be fulfilled in a fourfold sense.
Either when the thing simply commeth to passe, in the same manner it was foretold: As that of Isaiah behold a Virgin shall conceiue & beare a sonne, Math. 1.23. or when it is paralel'd with the like; yee Hypocrites (saith our Saviour ) well did Esaias Prophecy of you. Mat. 15.7.
Either when the thing simply comes to pass, in the same manner it was foretold: As that of Isaiah behold a Virgae shall conceive & bear a son, Math. 1.23. or when it is paralleled with the like; ye Hypocrites (Says our Saviour) well did Isaiah Prophecy of you. Mathew 15.7.
That is in reprouing the dissimalation of his time, he hit right vpon their manners. In a Third sense, the Scripture is said to be fulfilled by Abrahams beleeuing in God, not when his faith began,
That is in reproving the dissimalation of his time, he hit right upon their manners. In a Third sense, the Scripture is said to be fulfilled by Abrahams believing in God, not when his faith began,
and turned the parable or semblance, into a plaine Narration. So the Rock was Christ, and Sarah and Hagar by an allegory, the Old and New Testament. In like manner, Lorinus and Calvin (howsoever otherwise iarring) concurre with our last Translators, in this Psalmes Argument. That David in distrust of his owne merits, and hatred of Idolatry, flyeth here to God for preservation. It is he that boasteth of his delight, in the Saints communion, his portion in the Lords inheritance, his goodly heritage of the Lords allotting, his blessed lot, in the Lords counsell, his confidence in his presence, his constancie by his protection, and (which is the vpshot of all) his security and assurance in the Holy ones resurrection. Whom here he foresees in the spirit, ransacking the sepulcher, loosing the bands of death, and opening to the Church a path to heaven, in which all his members are to follow.
and turned the parable or semblance, into a plain Narration. So the Rock was christ, and Sarah and Hagar by an allegory, the Old and New Testament. In like manner, Lorinus and calvin (howsoever otherwise jarring) concur with our last Translators, in this Psalms Argument. That David in distrust of his own merits, and hatred of Idolatry, flies Here to God for preservation. It is he that boasts of his delight, in the Saints communion, his portion in the lords inheritance, his goodly heritage of the lords allotting, his blessed lot, in the lords counsel, his confidence in his presence, his constancy by his protection, and (which is the upshot of all) his security and assurance in the Holy ones resurrection. Whom Here he foresees in the Spirit, ransacking the sepulcher, losing the bans of death, and opening to the Church a path to heaven, in which all his members Are to follow.
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] The words you see containe a NONLATINALPHABET or NONLATINALPHABET, that song of Isaiah, and Hosea, prickt out againe, by the blessed Apostle 1. Cor. 15. by the swallowing vp of death in victory, and without straining yeeld vs,
] The words you see contain a or, that song of Isaiah, and Hosea, pricked out again, by the blessed Apostle 1. Cor. 15. by the swallowing up of death in victory, and without straining yield us,
These two parts, 1 A Triumphing descant, in the 10. v. Wherefore my heart was glad &c. 2 The Basse, or ground thereof in the 11. For why, thou shalt not leaue, &c.
These two parts, 1 A Triumphing descant, in the 10. v. Wherefore my heart was glad etc. 2 The Base, or ground thereof in the 11. For why, thou shalt not leave, etc.
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What happinesse may a Christian desire, but here to be merry, and hereafter to be secure? In this life to inioy the truest comfort, and from death to bee freed by a ioyfull resurrection? All which is closely couched in these words J intend to stand vpon.
What happiness may a Christian desire, but Here to be merry, and hereafter to be secure? In this life to enjoy the Truest Comfort, and from death to be freed by a joyful resurrection? All which is closely couched in these words J intend to stand upon.
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For here wee haue faith in the heart, charity in the tongue, hope in the flesh, all these three Theologicall virtues, with gladnesse, ioy, and rest, their severall attributes. These depend vpon that, which is to be expected hereafter; freedome from the graue, and hell, by Christs resurrection and victory. Behold the path of life, by the gates of death, beginning at mans heart, and ending with the fulnesse of ioy, in the presence of God. Happy Prophet!
For Here we have faith in the heart, charity in the tongue, hope in the Flesh, all these three Theological Virtues, with gladness, joy, and rest, their several attributes. These depend upon that, which is to be expected hereafter; freedom from the graven, and hell, by Christ resurrection and victory. Behold the path of life, by the gates of death, beginning At men heart, and ending with the fullness of joy, in the presence of God. Happy Prophet!
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But here in a deepe speculation, he meets with it, returning with the spoyles of hell. And therefore his heart was glad, which is the first circumstance that appeares, in setting forth our Prophets triumph, and therefore in his due place, may be first considered.
But Here in a deep speculation, he meets with it, returning with the spoils of hell. And Therefore his heart was glad, which is the First circumstance that appears, in setting forth our prophets triumph, and Therefore in his due place, may be First considered.
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] the voice of ioy, and gladnesse, is not only in the tents, but in the hearts of the righteous; where as the ioy of the wicked, is but from the teeth outwards:
] the voice of joy, and gladness, is not only in the tents, but in the hearts of the righteous; where as the joy of the wicked, is but from the teeth outward:
and his holy one, on the other side, to free him from Hells captivity. Therefore (saith he) not an others, who can not diue so deepe, but mine owne single heart ] is glad as it was, and was heretofore, as it is, (the word bearing both significations, and the difference of of the Translations, being not materiall. ) Those desires, passions, speculations, and designes, which Philosophers leaue swimming in the brayne, or sinking in some inferior faculty of the soule, Divinity recalleth to the heart. The heart seeketh, the heart findeth, the heart accuseth, the heart acquitteth, the heart vnderstandeth, and the heart willeth.
and his holy one, on the other side, to free him from Hells captivity. Therefore (Says he) not an Others, who can not dive so deep, but mine own single heart ] is glad as it was, and was heretofore, as it is, (the word bearing both significations, and the difference of of the Translations, being not material.) Those Desires, passion, speculations, and designs, which Philosophers leave swimming in the brain, or sinking in Some inferior faculty of the soul, Divinity recalleth to the heart. The heart seeks, the heart finds, the heart Accuseth, the heart acquitteth, the heart understandeth, and the heart wills.
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God must be loued, with all the heart, or else the law is not fulfilled. The heart must be rent, and not the garment, in repentance that is not hypocriticall. If our hearte smite vs, all is not well;
God must be loved, with all the heart, or Else the law is not fulfilled. The heart must be rend, and not the garment, in Repentance that is not hypocritical. If our heart smite us, all is not well;
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but if our heart condemne vs not, then wee haue confidence towards God. There is a brawny heart, of the luxurious, and a fat heart, of the carelesse, and vncircumcised heart, of the vnregenerate, and a stony heart, of the obstinate, and a dead heart, of the foolish, and a heart, and a heart, of the dissembler. But none of these hearts are capable of this gladnesse, which here our Prophet inioyeth. This must be a contrite heart, which shall not bee despised, a ready heart, which is ever accepted, a pure heart, which brings vs to the sight of God. For as no griefe is comparable to the sorrow of heart: so all myrth that is not hearty, is but as the crackling of thornes vnder the pot. S. Bernard tells vs of three sorts of hearts, which the Prophet Esay perswades transgressors to returne vnto.
but if our heart condemn us not, then we have confidence towards God. There is a brawny heart, of the luxurious, and a fat heart, of the careless, and uncircumcised heart, of the unregenerate, and a stony heart, of the obstinate, and a dead heart, of the foolish, and a heart, and a heart, of the dissembler. But none of these hearts Are capable of this gladness, which Here our Prophet Enjoyeth. This must be a contrite heart, which shall not be despised, a ready heart, which is ever accepted, a pure heart, which brings us to the sighed of God. For as no grief is comparable to the sorrow of heart: so all mirth that is not hearty, is but as the crackling of thorns under the pot. S. Bernard tells us of three sorts of hearts, which the Prophet Isaiah persuades transgressors to return unto.
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An humble heart, & this is wrought by crosses. A relenting heart, and this is swayed by counsell. A confident, resolued heart, and this is inlarged and continually raised by heavenly meditations, and desires, to a higher measure of gladnesse. But as the heart is deceitfull aboue all things: so the ioy which it affecteth, may be soonest mistaken. The laughter of the foole, the selfe pleasing of the humorist, the merriments of the vainely-affected, the May-games of the multitude, the preferment of the ambitious, the conquest of the revengfull, and the gaine of the covetous, are commonly presented to our fancies, vnder the title of ioy and gladnesse, but (alas) they come not neere the heart, or if they fret so deepe, it is but to stupify, and rot it.
an humble heart, & this is wrought by Crosses. A relenting heart, and this is swayed by counsel. A confident, resolved heart, and this is enlarged and continually raised by heavenly meditations, and Desires, to a higher measure of gladness. But as the heart is deceitful above all things: so the joy which it affects, may be soonest mistaken. The laughter of the fool, the self pleasing of the humorist, the merriments of the vainely-affected, the May-games of the multitude, the preferment of the ambitious, the conquest of the revengeful, and the gain of the covetous, Are commonly presented to our fancies, under the title of joy and gladness, but (alas) they come not near the heart, or if they fret so deep, it is but to stupify, and rot it.
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The Philistins made themselues sport at Sampsons misery, and Hamans glad heart, would breake, if it vented not it selfe to his wife, and friends, but ruine soone crushed the one,
The philistines made themselves sport At Sampsons misery, and Hamans glad heart, would break, if it vented not it self to his wife, and Friends, but ruin soon crushed the one,
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What comfort should then a poore heart finde, in Dives sweet meats, and his sowre sauce? Or Belshazzar's carousing, and his sad reckoning? A man may bee exceeding glad with Herod, at Iohn's Preaching, and at the sight of Christ, and yet through by-respects, be no nearer to true happinesse, then a frantique man to a setled Moderation, or a stage player, to a Crowne and Kingdome. For notwithstanding, some of the Heathens strictnesse, in daring the worlds vanities, or resolutenesse of others, to purchase fame by their bravery, or the cordialls their Masters haue given them, cheare them vp,
What Comfort should then a poor heart find, in Dives sweet Meats, and his sour sauce? Or Belshazzar's carousing, and his sad reckoning? A man may be exceeding glad with Herod, At Iohn's Preaching, and At the sighed of christ, and yet through by-respects, be no nearer to true happiness, then a frantic man to a settled Moderation, or a stage player, to a Crown and Kingdom. For notwithstanding, Some of the heathens strictness, in daring the world's vanities, or resoluteness of Others, to purchase fame by their bravery, or the cordials their Masters have given them, cheer them up,
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Whereas St Steven could pray for his persecutors, Paul desire to be dissolved, the Martyrs imbrace the flames, contemne the tortures, weary the Torturers, and all vpon this our Prophets ground.
Whereas Saint Steven could pray for his persecutors, Paul desire to be dissolved, the Martyrs embrace the flames, contemn the tortures, weary the Torturers, and all upon this our prophets ground.
They set the Lord alwaies before their eyes, they found his succours ready, at their right hand, they were sure, that his Holy one had cleered their passage for them, that the Arrest of the graue, and Hell should doe them no harme;
They Set the Lord always before their eyes, they found his succours ready, At their right hand, they were sure, that his Holy one had cleared their passage for them, that the Arrest of the graven, and Hell should do them no harm;
Surely pleasure is most correspondent to mens nature, (as our Aristotle tells vs) and is attained in the coniunction of the faculty, with his desired obiect. But where may that obiect be found in this world, which shall giue the heart sat is faction? The Preacher was wise enough, to haue fastened on it,
Surely pleasure is most correspondent to men's nature, (as our Aristotle tells us) and is attained in the conjunction of the faculty, with his desired Object. But where may that Object be found in this world, which shall give the heart sat is faction? The Preacher was wise enough, to have fastened on it,
but his long experience brought him to this short issue, that riches, and glory, and health, and beauty, and knowledge, and applause of all the world, are but so many pageants of flitting vanities, which are attained most commonly, with much travaile, and griefe, and losse, before the heart can take a full survey of them.
but his long experience brought him to this short issue, that riches, and glory, and health, and beauty, and knowledge, and applause of all the world, Are but so many pageants of flitting vanities, which Are attained most commonly, with much travail, and grief, and loss, before the heart can take a full survey of them.
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O what a difference may there bee discerned, betweene externall delight, and this inward gladnesse? This is the true Pratum spirituale, the spirituall medow, the Paradise of the soule, that Heaven vpon earth, that haven of happinesse, which devout men, in all ages, haue felt, and desired.
O what a difference may there be discerned, between external delight, and this inward gladness? This is the true Pratum spiritual, the spiritual meadow, the Paradise of the soul, that Heaven upon earth, that Haven of happiness, which devout men, in all ages, have felt, and desired.
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Amongst the fruits of the spirit, which the Apostle recseoneth Gal. 5. This ioy of the heart, is ranged in the first rowe, as daughter to loue, and sister to peace. Corne, and wine, and oile, may affect the labourer, but nothing like that gladnesse of heart, whih flasheth from the light of Gods countenance. Psalme the 4. Meate and drinke may please the appetite of the hungry,
among the fruits of the Spirit, which the Apostle recseoneth Gal. 5. This joy of the heart, is ranged in the First row, as daughter to love, and sister to peace. Corn, and wine, and oil, may affect the labourer, but nothing like that gladness of heart, whih flasheth from the Light of God's countenance. Psalm the 4. Meat and drink may please the appetite of the hungry,
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but the king dome of God, consisteth not in such things, but in righteousnesse, and peace, & ioy, in the holy Ghost, Rom. 14. Wherefore (as Iehu said to Iehonadab ) If thy heart bee right,
but the King dome of God, Consisteth not in such things, but in righteousness, and peace, & joy, in the holy Ghost, Rom. 14. Wherefore (as Iehu said to Jehonadab) If thy heart be right,
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so the heart, shal no sooner indite a good matter, but the tongue, will be the penne of a ready writer. Hee that shall make a doubt why I expresse this word NONLATINALPHABET, which properly signifies glory, so indifferently by the word tongue, may finde it not only in the 72, but also in the Apostles translation Act. 2.26.
so the heart, shall no sooner indite a good matter, but the tongue, will be the pen of a ready writer. He that shall make a doubt why I express this word, which properly signifies glory, so indifferently by the word tongue, may find it not only in the 72, but also in the Apostles Translation Act. 2.26.
how can that be otherwise interpreted, then of the tongue, My glory shall sing praise to thee, and not be silent. The reason of this kinde of speech, is giuen by some,
how can that be otherwise interpreted, then of the tongue, My glory shall sing praise to thee, and not be silent. The reason of this kind of speech, is given by Some,
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for that the especiall office, of the tongue is, to set forth Gods glory: or that, the inward worth of the minde, is most commonly vented by speech; whence NONLATINALPHABET is taken by others,
for that the especial office, of the tongue is, to Set forth God's glory: or that, the inward worth of the mind, is most commonly vented by speech; whence is taken by Others,
as NONLATINALPHABET, the light of the mind, the tongue, being the best member, and the worst according as it is imployed. It is placed (as the Anatomists tell vs) betweene the Braine, and the Heart, that it should faithfully relate the conceits of both. And moistened it is, with a naturall glibnesse, that it sticke not to the roofe of the mouth, when the truth should bespoken;
as, the Light of the mind, the tongue, being the best member, and the worst according as it is employed. It is placed (as the Anatomists tell us) between the Brain, and the Heart, that it should faithfully relate the conceits of both. And moistened it is, with a natural glibness, that it stick not to the roof of the Mouth, when the truth should bespoken;
and on the other extreame, lest it should overlash, it is kept within its compasse, with a gard of teeth. That therefore which a bit is for the guiding of a horse, or a helme for the stirring a ship; the Apostle maketh the tongue to be in regard of the whole body. The managing well of this little member, is the securing of all the rest. If this be once fired from hell, it defiles the whole body, brings with it a world of iniquity, and sets the course of nature, in a combustion. And how hardly it is reduced to temper, when once it hath gotten a habit, to be disorderly lavish, the Apostle Saint Iames, in plaine termes tells vs. Every kinde of beasts (saith he) and of birds, and serpents, and things in the sea, is tamed,
and on the other extreme, lest it should overlash, it is kept within its compass, with a guard of teeth. That Therefore which a bit is for the guiding of a horse, or a helm for the stirring a ship; the Apostle makes the tongue to be in regard of the Whole body. The managing well of this little member, is the securing of all the rest. If this be once fired from hell, it defiles the Whole body, brings with it a world of iniquity, and sets the course of nature, in a combustion. And how hardly it is reduced to temper, when once it hath got a habit, to be disorderly lavish, the Apostle Saint James, in plain terms tells us Every kind of beasts (Says he) and of Birds, and Serpents, and things in the sea, is tamed,
Seeing then the tongue is so indifferent in it selfe, to be abused, or well employed; why shouldest thou loose it rather to mischiefe, (saith S. Augustine ) then restraine it wholly to set forth Gods glory? Wilt thou bee choice of thy meates, to content thy palate,
Seeing then the tongue is so indifferent in it self, to be abused, or well employed; why Shouldst thou lose it rather to mischief, (Says S. Augustine) then restrain it wholly to Set forth God's glory? Wilt thou be choice of thy Meats, to content thy palate,
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and carelesse of the words, which thy tongue shall vtter? The Heathen will tell vs, that words, must be sowen as seed, not confusedly, in heapes, for that were wast, but distinctly scattered, that they may grow, and bring forth fruit. A River overflowing the bankes,
and careless of the words, which thy tongue shall utter? The Heathen will tell us, that words, must be sown as seed, not confusedly, in heaps, for that were waste, but distinctly scattered, that they may grow, and bring forth fruit. A River overflowing the banks,
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God confounded the tongues at Babel, for the separating of those Rebels; but conferred the gift of tongues, in the new Testament, for the gathering of all Nations into one Church, to glorify one God: and those appeared fiery, not to sindge the innocēt, but to turn all carnall fuell, into ashes. How should we heare Gods word, where there is no tongue to speake? Or what communion could there be among the Saints, where there wanted vtterance, to expresse the hearts consent? When the feet are at a stand, the hands bound, the rest of the members vnwealdy to doe God service, happy it is for vs, that the tongue is free, to glorify him in our selues,
God confounded the tongues At Babel, for the separating of those Rebels; but conferred the gift of tongues, in the new Testament, for the gathering of all nations into one Church, to Glorify one God: and those appeared fiery, not to sing the innocent, but to turn all carnal fuel, into Ashes. How should we hear God's word, where there is no tongue to speak? Or what communion could there be among the Saints, where there wanted utterance, to express the hearts consent? When the feet Are At a stand, the hands bound, the rest of the members unwieldy to do God service, happy it is for us, that the tongue is free, to Glorify him in our selves,
and the same instant, they could oppose and answere. What credit is to be given, to such relations, I need not admonish, but better (perchance) it were, to haue no tongue at all,
and the same instant, they could oppose and answer. What credit is to be given, to such relations, I need not admonish, but better (perchance) it were, to have no tongue At all,
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then a heart, and a tongue, deceitefully divided, and the gladnesse, or griefe of the one, not expressed, but dissembled in the other. What should I speake of the grosse flattery, or virulent backbiting; or open railing, or corrupt communication, or (that which is worst of all) the impudent lying, and damnable swearing, and blaspheaming, of these degenerate times, which a Christian heart trembleth to conceiue, and the tongue to vtter? Thou hast loued to speake all words that may doe hurt, O thou false tongue, therefore shall God destroy thee for ever, he shall take thee, and pluck thee out of thy dwelling, and roote thee out of the land of the liuing. I make no doubt but one of the reasons, why our Prophet is called a man after Gods owne heart, was for his plaine syncerity, without closing or glozing; and the faithfull agreement of his heart, and tongue together.
then a heart, and a tongue, deceitfully divided, and the gladness, or grief of the one, not expressed, but dissembled in the other. What should I speak of the gross flattery, or virulent backbiting; or open railing, or corrupt communication, or (that which is worst of all) the impudent lying, and damnable swearing, and blaspheming, of these degenerate times, which a Christian heart Trembleth to conceive, and the tongue to utter? Thou hast loved to speak all words that may do hurt, Oh thou false tongue, Therefore shall God destroy thee for ever, he shall take thee, and pluck thee out of thy Dwelling, and root thee out of the land of the living. I make no doubt but one of the Reasons, why our Prophet is called a man After God's own heart, was for his plain sincerity, without closing or glozing; and the faithful agreement of his heart, and tongue together.
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For when his heart melted like waxe in the mid'st of his body, his tongue straight cleaued vnto his gummes, and if his heart be once hot within him, at the sight of the vngodly, the fire must needs be kindled with musing, and the tongue giue vent vnto it.
For when his heart melted like wax in the midst of his body, his tongue straight cleaved unto his gums, and if his heart be once hight within him, At the sighed of the ungodly, the fire must needs be kindled with musing, and the tongue give vent unto it.
Hee cannot keepe his tongue from singing, when his heart danceth for ioy, so violently the hearts beliefe breakes out, into the mouthes confession. But we are either sicke of that old Iewish disease, to honour with the lipps, when the heart is farre off: or else both heart and tongue are so otherwise engaged, that the setting forth of Gods glory, shall breake no square between them.
He cannot keep his tongue from singing, when his heart dances for joy, so violently the hearts belief breaks out, into the mouths Confessi. But we Are either sick of that old Jewish disease, to honour with the lips, when the heart is Far off: or Else both heart and tongue Are so otherwise engaged, that the setting forth of God's glory, shall break no square between them.
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NONLATINALPHABET, Nothing is so much affected in these vnsetled times, (which Nazianzen long sithence observed) as that Athenian Itch of bartering newes, and fidling about matters, that least concerne vs. Are your minds set vpon righteousnesse, ô yee congregation? and doe yee iudge, the thing that is right, ô yee sonnes of men? Where are then our Mictam's of David, in sounding forth the Lords praises, by recounting the wonders he hath wrought, for the setling of our salvation? why are our discourses so wide from the chiefe point, we should be talking of? If the round world, and all that is therein, the blessings, we daily enioy, the dangers, we continually escape, the noble workes, we successiuely behold, and heare of, yeeld not matter sufficient for the tongues glorying:
, Nothing is so much affected in these unsettled times, (which Nazianzen long since observed) as that Athenian Itch of bartering news, and fiddling about matters, that least concern us are your minds Set upon righteousness, o ye congregation? and do ye judge, the thing that is right, o ye Sons of men? Where Are then our Mictam's of David, in sounding forth the lords praises, by recounting the wonders he hath wrought, for the settling of our salvation? why Are our discourses so wide from the chief point, we should be talking of? If the round world, and all that is therein, the blessings, we daily enjoy, the dangers, we continually escape, the noble works, we successively behold, and hear of, yield not matter sufficient for the tongues glorying:
yet the meditation of the happinesse to come, should fill the mouth with laughter, and the tongue with ioy, this apprehension should secure the lumpish flesh, through a ioyfull hope. Which is the third circumstance, (as you may remember ) that presented it selfe to our former consideration.
yet the meditation of the happiness to come, should fill the Mouth with laughter, and the tongue with joy, this apprehension should secure the lumpish Flesh, through a joyful hope. Which is the third circumstance, (as you may Remember) that presented it self to our former consideration.
The method in Arts, will lead vs from the beginning successiuely, to the end: but divinity begins in the middle, and thence, (as from the center ) most commonly drawes lines, to the whole circumference. Here we see,
The method in Arts, will led us from the beginning successively, to the end: but divinity begins in the middle, and thence, (as from the centre) most commonly draws lines, to the Whole circumference. Here we see,
The flesh which is the grandmother of originall corruption, the mother of so many actuall mischiefes, the confederate with the Divell, in the most of his temptations, plots and invasions, which profiteth nothing, Ioh. 6. hath no good thing in it, nay, is as it were death it selfe, and cannot inherit the Kingdome of God;
The Flesh which is the grandmother of original corruption, the mother of so many actual mischiefs, the confederate with the devil, in the most of his temptations, plots and invasions, which profiteth nothing, John 6. hath no good thing in it, nay, is as it were death it self, and cannot inherit the Kingdom of God;
should not only escape vnpunished, but also rest, and rest in hope, and hope with confidence, and be confident in the expectation of a joyfull resurrection. Notwithstanding yet you heare, what our Prophet saith, NONLATINALPHABET, the hearts gladnesse, the tongues glorying, the soules happinesse is not all,
should not only escape unpunished, but also rest, and rest in hope, and hope with confidence, and be confident in the expectation of a joyful resurrection. Notwithstanding yet you hear, what our Prophet Says,, the hearts gladness, the tongues glorying, the Souls happiness is not all,
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but besides this, the flesh ] which is so fraile in life, so fearfull in death, so forlorne in the graue, also ] that flesh of mine shall dwell in the dust securely. Where by flesh, he meanes not fleshly lusts, which fight against the spirit, but the body as it is separated from, and opposed to the soule.
but beside this, the Flesh ] which is so frail in life, so fearful in death, so forlorn in the graven, also ] that Flesh of mine shall dwell in the dust securely. Where by Flesh, he means not fleshly Lustiest, which fight against the Spirit, but the body as it is separated from, and opposed to the soul.
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To such a carcase, howsoever laid low, and dissolued, there is hope of a restoring. And this (no doubt) was the reason, that after the soule was departed to its last home, a respectiue care was had,
To such a carcase, howsoever laid low, and dissolved, there is hope of a restoring. And this (not doubt) was the reason, that After the soul was departed to its last home, a respective care was had,
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How solemnely among the Iews, were the Patriarchs buried together, in the caue of Machpelah? To be laid in the sepulchers of their Fathers, was counted a blessing to posterity; but to be left to be meate for the foules of the aire, or a prey, for beasts, was the terriblest thing Goliah could thinke vpon, to affright David with.
How solemnly among the Iews, were the Patriarchs buried together, in the cave of Machpelah? To be laid in the sepulchers of their Father's, was counted a blessing to posterity; but to be left to be meat for the fowls of the air, or a prey, for beasts, was the terriblest thing Goliath could think upon, to affright David with.
Much are the men of Iabesh Gilead commended, for recouering the carcasses of Saul, and Ionathan, from the walls of Bethshan, and honouring them, with a decent funerall; whereas it is added to Iehoiakim, as the extremity of disgrace,
Much Are the men of Jabesh Gilead commended, for recovering the carcases of Saul, and Ionathan, from the walls of Bethshan, and honouring them, with a decent funeral; whereas it is added to Jehoiakim, as the extremity of disgrace,
For to what purpose, were erected Tombes, and Piramides, or other the like Monuments, Annointings, Embalmings, Baptizings, or Washings of the dead vsed, (as the Apostle argueth 1. Cor. 15.) but to testify the confidence, they had, that the dead should rise againe? vpon this, Iob sets vp his rest, though after my skinne, wormes destroy this body, yet in my flesh shall I see God.
For to what purpose, were erected Tombs, and Pyramids, or other the like Monuments, Anointings, Embalmings, Baptizings, or Washings of the dead used, (as the Apostle argue 1. Cor. 15.) but to testify the confidence, they had, that the dead should rise again? upon this, Job sets up his rest, though After my skin, worms destroy this body, yet in my Flesh shall I see God.
The same quietus est is brought forth by Martha, as the general assurance, of the people of God, amongst the midst of Pharises & Sadduces: I know that my brother shall rise againe in the resurrectiō of the last day, Iohn 11. 8 Thus they comforted themselues;
The same quietus est is brought forth by Martha, as the general assurance, of the people of God, among the midst of Pharisees & Sadducees: I know that my brother shall rise again in the resurrection of the last day, John 11. 8 Thus they comforted themselves;
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Wee feed it delitiously, cloath it pompously, no preservation or recreation shall be neglected, no physicke thought too deare, or troublesome, to giue it the best content. But how it shall be disposed in the graue, and provided for the call of the last trumpe, it puts vs into a melancholy to consider, and bewrays the little hope we haue, of our future hope hereafter.
we feed it delitiously, cloth it pompously, no preservation or recreation shall be neglected, no physic Thought too deer, or troublesome, to give it the best content. But how it shall be disposed in the graven, and provided for the call of the last trump, it puts us into a melancholy to Consider, and bewrays the little hope we have, of our future hope hereafter.
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I suppose it would grieue any of vs all, to see a Church converted vnto base offices, or holy things polluted by luxurious or superstitious Miscreants; but know we not that our bodies are the temples of the holy Ghost? and should there be no care taken, for the keeping of these vessels pure, and presenting them in the most decent manner, to their Redeemer, and Saviour? What hope may hee haue for rest, that purposely thrusteth himselfe, into vnnecessary tumults? Or what happinesse can he promise his flesh hereafter, that all his life, hath abused it, to all vncleanesse, and iniquity? This priviledge of the fleshes rest, and Resurrection, Tertullian earnestly pleadeth, against the ancient Heretiques. They haue scriptures saith he) by heart, by which the flesh is vilified, but little consider other passages, where its dignity is expressed.
I suppose it would grieve any of us all, to see a Church converted unto base Offices, or holy things polluted by luxurious or superstitious Miscreants; but know we not that our bodies Are the Temples of the holy Ghost? and should there be no care taken, for the keeping of these vessels pure, and presenting them in the most decent manner, to their Redeemer, and Saviour? What hope may he have for rest, that purposely thrusts himself, into unnecessary tumults? Or what happiness can he promise his Flesh hereafter, that all his life, hath abused it, to all uncleanness, and iniquity? This privilege of the Fleshes rest, and Resurrection, Tertullian earnestly pleads, against the ancient Heretics. They have Scriptures Says he) by heart, by which the Flesh is vilified, but little Consider other passages, where its dignity is expressed.
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They read that all flesh is grasse, and quote the place in Isaiah; but the same Prophet could haue told them, that all flesh shall see the Salvation of the Lord. Out of Genesis, they will vrge the Lord speaking, that his spirit shall not alwaies striue with men, because he is but flesh; but Ioel relateth a promise, to salue all this, I will powre out my spirit vpon all flesh.
They read that all Flesh is grass, and quote the place in Isaiah; but the same Prophet could have told them, that all Flesh shall see the Salvation of the Lord. Out of Genesis, they will urge the Lord speaking, that his Spirit shall not always strive with men, Because he is but Flesh; but Joel relateth a promise, to salve all this, I will pour out my Spirit upon all Flesh.
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How are these things reconciled? Non Carnis substantia, sed actus inhonoratur (saith the same Father ) doubtlesse it shall goe the better, with the substance of the flesh, the sharper its rebellions are reprooued, and subdued. But the maine vse of this Doctrine is, against the terrours of death, where there is most need of encouragement. What was that which made the martyrs so resolute, to confront all torments, but the perswasion of the soules better estate,
How Are these things reconciled? Non Carnis Substance, sed actus inhonoratur (Says the same Father) doubtless it shall go the better, with the substance of the Flesh, the sharper its rebellions Are reproved, and subdued. But the main use of this Doctrine is, against the terrors of death, where there is most need of encouragement. What was that which made the Martyrs so resolute, to confront all torments, but the persuasion of the Souls better estate,
and the securing of the body, for a happier condition. Say they were to be sawen a sunder with Isaiah, or stoned with S. Steven, or to be dismembred into a thousand peeces, with popish powder plots, could they be better armed,
and the securing of the body, for a Happier condition. Say they were to be sawen a sunder with Isaiah, or stoned with S. Steven, or to be dismembered into a thousand Pieces, with popish powder plots, could they be better armed,
then with this meditation, that their flesh should rest, and rise to the confusion of their deadliest enemies? Art thou vexed with continuall diseases; or pined with penury, or oppressed by tyrants, or stabd (as it were) at the heart, with remedilesse crosses and calamities? Haue the paines of Hell beset thee,
then with this meditation, that their Flesh should rest, and rise to the confusion of their deadliest enemies? Art thou vexed with continual diseases; or pined with penury, or oppressed by Tyrants, or stabbed (as it were) At the heart, with remediless Crosses and calamities? Have the pains of Hell beset thee,
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and the snares of death incompassed thee round about? O thou of little faith, wherefore doest thou doubt and sinke? Can thy soule doe amisse, when thy body shall rest in hope? And shall a momentary brunt dismay thee, that shalt be recompenced with the fulnesse of ioy, in the Lords chamber of Presence? S. Augustine obserueth in his 22. booke de Civitate Dei, and 5. chapter, three incredible things, which the Heathen, at the first spreading of Christianity, could no way gainesay, yet were loath to acknowledge.
and the snares of death encompassed thee round about? O thou of little faith, Wherefore dost thou doubt and sink? Can thy soul do amiss, when thy body shall rest in hope? And shall a momentary brunt dismay thee, that shalt be recompensed with the fullness of joy, in the lords chamber of Presence? S. Augustine observeth in his 22. book de Civitate Dei, and 5. chapter, three incredible things, which the Heathen, At the First spreading of Christianity, could no Way gainsay, yet were loath to acknowledge.
First, it could not sinke into their conceits, that Christ was raised in the flesh, and so ascended into Heaven. Secondly, they stormed that the World belieued, a thing so incredible. But that which perplexed thē most was, that a few, ignoble, and vnlearned fishermen, should haue that power, to bring divers of their best schollers, to thinke so, and perswade others.
First, it could not sink into their conceits, that christ was raised in the Flesh, and so ascended into Heaven. Secondly, they stormed that the World believed, a thing so incredible. But that which perplexed them most was, that a few, ignoble, and unlearned fishermen, should have that power, to bring diverse of their best Scholars, to think so, and persuade Others.
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] About these few words, wee haue a world of wrangling; what they properly signify, and how they are here to bee taken, vpon the Ambiguity of the word NONLATINALPHABET, which primarily imports, a breath of life, sometimes the whole living man; other times the soule, and its facultyes. In a passage or two, a dead Carcasse may be vnderstood.
] About these few words, we have a world of wrangling; what they properly signify, and how they Are Here to be taken, upon the Ambiguity of the word, which primarily imports, a breath of life, sometime the Whole living man; other times the soul, and its faculties. In a passage or two, a dead Carcase may be understood.
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Some new writers haue taken the vantage, to clap vp those two Periods together, and burye them in one Sepulcher. For with these men, NONLATINALPHABET and NONLATINALPHABET shall not signifie in this place Hell, the place of the damned, but the Grave only, wherein the Carcasse corrupteth,
some new writers have taken the vantage, to clap up those two Periods together, and bury them in one Sepulcher. For with these men, and shall not signify in this place Hell, the place of the damned, but the Grave only, wherein the Carcase corrupteth,
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or at least, the state of the dead, which consisteth in the soule and bodyes actuall separation. So that the latter member here, should be but an explication of the former, and the whole summe, according to this sense.
or At least, the state of the dead, which Consisteth in the soul and bodies actual separation. So that the latter member Here, should be but an explication of the former, and the Whole sum, according to this sense.
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Thou shalt not leaue my soule in Hell ] that is my selfe, to remaine in the sepulcher, but free me therein from Rottennesse and Corruption. Thus Caluin and a great number of our Reformed writers, who deseruedly are highly esteemed of vs. But that which S. Augustine answereth S. Hierome, alleadging many Authors to proue that S. Pauls Reprouing S. Peter to his face, Gal. 2. was but a kinde of dispensable vntruth, in regard it was not like, that S. Peter, would so dissemble,
Thou shalt not leave my soul in Hell ] that is my self, to remain in the sepulcher, but free me therein from Rottenness and Corruption. Thus Calvin and a great number of our Reformed writers, who deservedly Are highly esteemed of us But that which S. Augustine Answers S. Jerome, alleging many Authors to prove that S. Paul's Reproving S. Peter to his face, Gal. 2. was but a kind of dispensable untruth, in regard it was not like, that S. Peter, would so dissemble,
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as it was obiected, Ipse mihi (saith he) pro omnibus immò supra hos omnes, Apostolus Paulus occurrit (dent veniam quidlibet aliud opinantes) Ego magis credo tanto Apostolo, may be my Apologie, for not admitting this interpretation, howsoeuer plausible and learnedly defended.
as it was objected, Ipse mihi (Says he) Pro omnibus immò supra hos omnes, Apostles Paulus occurrit (dent veniam quidlibet Aliud opinantes) Ego magis credo tanto Apostle, may be my Apology, for not admitting this Interpretation, howsoever plausible and learnedly defended.
S. Peter in the 2. of the Act. v. 31. purposely repeateth these words, and expoundeth them severally, in this manner, Hee ] that is David, seeing this before, spake of the Resurrection of Christ, But what spake he? that his soul was not left in hel, neither his flesh did see corruption; where for NONLATINALPHABET wee haue NONLATINALPHABET,
S. Peter in the 2. of the Act. v. 31. purposely repeateth these words, and expoundeth them severally, in this manner, He ] that is David, seeing this before, spoke of the Resurrection of christ, But what spoke he? that his soul was not left in hell, neither his Flesh did see corruption; where for we have,
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for NONLATINALPHABET, words seldome vsed in the greek, but to expresse the soul of a man, and Prison of the damned. where to prevent (as it were) such blending of words, and things together, to NONLATINALPHABET,
for, words seldom used in the greek, but to express the soul of a man, and Prison of the damned. where to prevent (as it were) such blending of words, and things together, to,
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or soule in the first place, NONLATINALPHABET, or flesh, is opposed. And in the second their Attributes are as clearly distinguished, the soule was not left in Hell, the flesh was not to see corruption. In which interpretation, S. Ambrose, Augustine, Hierome, with the rest of the Fathers, and Schoolmen generally agree. And what needs other figure flinging, to finde out Novelties, where the natiue sense brings with it no absurdity? I must craue pardon therefore in this cause, if I forsake the Sonnes, to follow the Fathers, and preferre that, I take to be our Apostles interpretation, before all latter Comments whatsoeuer.
or soul in the First place,, or Flesh, is opposed. And in the second their Attributes Are as clearly distinguished, the soul was not left in Hell, the Flesh was not to see corruption. In which Interpretation, S. Ambrose, Augustine, Jerome, with the rest of the Father's, and Schoolmen generally agree. And what needs other figure flinging, to find out Novelties, where the native sense brings with it no absurdity? I must crave pardon Therefore in this cause, if I forsake the Sons, to follow the Father's, and prefer that, I take to be our Apostles Interpretation, before all latter Comments whatsoever.
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The soule then vnderstood, for the immortall part of man, and Hell, for the place of the damned, we haue the first maine ground of our Prophets triumph; to wit,
The soul then understood, for the immortal part of man, and Hell, for the place of the damned, we have the First main ground of our prophets triumph; to wit,
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for that is denied by the Apostle to haue befallen Christ, which happened to David. But S. Augustine long since, hath fitted vs with a solution in his 99. Epistle to Evodius, concerning this argument. Solvipossunt laquei venantium, ne teneant, non quiatenuerunt.
for that is denied by the Apostle to have befallen christ, which happened to David. But S. Augustine long since, hath fitted us with a solution in his 99. Epistle to Evodius, Concerning this argument. Solvipossunt laquei Venantium, ne teneant, non quiatenuerunt.
In like manner Davids soule may be denied to be left in Hell, not that hee was ever there, but because hee was thereto liable, if Christ had not interposed.
In like manner Davids soul may be denied to be left in Hell, not that he was ever there, but Because he was thereto liable, if christ had not interposed.
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Would any man gather from the speech of God to Abimelech; Behold thou art but a deadman, Gen. 20. that it argued hee was dead indeed? or rather that he deserued so to be,
Would any man gather from the speech of God to Abimelech; Behold thou art but a deadman, Gen. 20. that it argued he was dead indeed? or rather that he deserved so to be,
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and should surely looke for it, if he proceeded to wrong faithfull Abraham, in his wife Sarah. Why then may it not stand by the same analogie? David was not left to that dungeon, into which Gods iustice through sinne would haue cast him,
and should surely look for it, if he proceeded to wrong faithful Abraham, in his wife Sarah. Why then may it not stand by the same analogy? David was not left to that dungeon, into which God's Justice through sin would have cast him,
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10. My soule. ] Notwithstanding, divers had rather hazard an Article of their Creed, then acknowledge this for good. And surely (Beloued) if we sayle in this proofe, the rest will be sooner deluded. And here, I must professe with Musculus vpon these words of my Text; I am not ignorant how diversly learned men doe thinke:
10. My soul. ] Notwithstanding, diverse had rather hazard an Article of their Creed, then acknowledge this for good. And surely (beloved) if we sail in this proof, the rest will be sooner deluded. And Here, I must profess with Musculus upon these words of my Text; I am not ignorant how diversely learned men do think:
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Nothing is so proper to a Christian Bishop (I may extend it to every good Christian ) as to be a peacemaker; yet to balk an Article of our faith, whē iust occasion leads a man to professe it, in a fit Auditory; were to neglect that Iniunction of the Apostle;
Nothing is so proper to a Christian Bishop (I may extend it to every good Christian) as to be a peacemaker; yet to balk an Article of our faith, when just occasion leads a man to profess it, in a fit Auditory; were to neglect that Injunction of the Apostle;
and feare, 1. Pet. 3.15, and to lay open a gap, to such scoffers as Bertius, and the like, that we conceale a certaine kinde of Crypticall divinity among our selues, which we are loath the world should take notice of.
and Fear, 1. Pet. 3.15, and to lay open a gap, to such scoffers as Bertius, and the like, that we conceal a certain kind of Cryptical divinity among our selves, which we Are loath the world should take notice of.
some discredit it, as crept in, from the margine, into the Text; Others reiect it, as a kinde of a legendary Narration. To strengthen the first suspicion, no Confessions, or Councells, or Authors, haue beene vnrifled by Lauater, and Parker, and others.
Some discredit it, as crept in, from the Margin, into the Text; Others reject it, as a kind of a legendary Narration. To strengthen the First suspicion, no Confessions, or Counsels, or Authors, have been unrifled by Lauater, and Parker, and Others.
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But few haue fallen into the Intemperancy of the latter, besides Carlile & Broughton; who are rather to bee pittied, then confuted. S. Augustine is peremptory, & that vpon this ground of my text, who but an Infidel wil deny that Christ was in Hell? And Calvin is cleare, that the omitting of this article would sheere off, a great deale of the fruit of our redemption.
But few have fallen into the Intemperancy of the latter, beside Carlisle & Broughton; who Are rather to be pitied, then confuted. S. Augustine is peremptory, & that upon this ground of my text, who but an Infidel will deny that christ was in Hell? And calvin is clear, that the omitting of this article would shear off, a great deal of the fruit of our redemption.
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For if such an exception, should passe for currant, it would goe hard (as wee all knowe) with divers parts of Canonicall Scripture. Rather, the generall acceptance afterward, of those that first wanted it, argueth the Authority it brought with it, to command their assent:
For if such an exception, should pass for currant, it would go hard (as we all know) with diverse parts of Canonical Scripture. Rather, the general acceptance afterwards, of those that First wanted it, argue the authority it brought with it, to command their assent:
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and Omissions are not denyals, especially of that, which is otherwise supplied. Now to confound this Article, with the former of his buriall, as though this were a Repetition of that, by way of explication, were a strange kinde of Battologie (as Calvin well obserueth) for such a popular fumme of Divinity, and an exposition, that should exceed the Text in obscurity. The Article standing therefore firme,
and Omissions Are not denials, especially of that, which is otherwise supplied. Now to confound this Article, with the former of his burial, as though this were a Repetition of that, by Way of explication, were a strange kind of Battology (as calvin well observeth) for such a popular fumme of Divinity, and an exposition, that should exceed the Text in obscurity. The Article standing Therefore firm,
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and distinct, all the difficulty remaineth about the meaning of it, some labouring earnestly for a tropicall sense, others, to haue the words as they lye in their natiue signification.
and distinct, all the difficulty remains about the meaning of it, Some labouring earnestly for a tropical sense, Others, to have the words as they lie in their native signification.
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and fruit of Christs death and passion, which others, in a metaphoricall sense, transferre to the inward sorrowes, and hellish anguish, which in the garden, and vpon the crosse, hee endured. So that the Text, according to these mens conceits must be thus glossed: He descended into hell, that is, either before his death, hee sustained the horror of Gods wrath, due to vs in Iustice for our sinnes, or afterward, the Effect of his passion was exhibited in Hell it selfe, to the perpetuall terrour of the Divell, and his complices. Last of all, those that stick to the letter, haue fallen out about the propriety of the words. One taking NONLATINALPHABET for the graue, and withholding, for descending, makes this to be the sense, He descended ] that is, he lay in bondage, and was held captiue: into Hell ] that is, of death, in the graue. Another trauels as farre as Macedon, to confirme out of their Greek dialect in the Lords prayer, this Interpretation to be proper;
and fruit of Christ death and passion, which Others, in a metaphorical sense, transfer to the inward sorrows, and hellish anguish, which in the garden, and upon the cross, he endured. So that the Text, according to these men's conceits must be thus glossed: He descended into hell, that is, either before his death, he sustained the horror of God's wrath, due to us in justice for our Sins, or afterwards, the Effect of his passion was exhibited in Hell it self, to the perpetual terror of the devil, and his accomplices. Last of all, those that stick to the Letter, have fallen out about the propriety of the words. One taking for the graven, and withholding, for descending, makes this to be the sense, He descended ] that is, he lay in bondage, and was held captive: into Hell ] that is, of death, in the graven. another travels as Far as Macedon, to confirm out of their Greek dialect in the lords prayer, this Interpretation to be proper;
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Hee descended into Hell ] that is, his soule retired, or departed to the place of blessed spirits, almost as much in effect, as though he had said, Hee ascended into heauen. The greater part therefore haue pitched vpon a reall descent into Hell, properly taken:
He descended into Hell ] that is, his soul retired, or departed to the place of blessed spirits, almost as much in Effect, as though he had said, He ascended into heaven. The greater part Therefore have pitched upon a real descent into Hell, properly taken:
The Papists maintaine, he descended to free the Fathers out of Limbo, where they were formerly imprisoned, as in a skirt or gate-house of Hell. Others, only acknowledge in it, his spoiling of principalities and powers, & making a shew of them openly, by triumphing ouer them, as the Apostle himselfe speaketh, Col. 2.15.
The Papists maintain, he descended to free the Father's out of Limbo, where they were formerly imprisoned, as in a skirt or gatehouse of Hell. Others, only acknowledge in it, his spoiling of principalities and Powers, & making a show of them openly, by triumphing over them, as the Apostle himself speaks, Col. 2.15.
Infinite it were to fift all particulars, or to except against al fancies, my purpose is rather to settle the wauering, then to goe about to reduce every wilfull wanderer.
Infinite it were to fift all particulars, or to except against all fancies, my purpose is rather to settle the wavering, then to go about to reduce every wilful wanderer.
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11. And first, it will bee granted on all sides, that whatsoeuer sufferings, required as due for our ransome, were vndergone by our Saviour in this life, and fully accomplished in his death. Wherevpon the false fire of some, is quite extinguished, that Christ descended in soule to suffer; as destitute, at length of any fuell to mainetaine it.
11. And First, it will be granted on all sides, that whatsoever sufferings, required as due for our ransom, were undergone by our Saviour in this life, and Fully accomplished in his death. Whereupon the false fire of Some, is quite extinguished, that christ descended in soul to suffer; as destitute, At length of any fuel to maintain it.
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Calvin is blamed by some, for exaggerating it too much; but let all things be rightly considered, hee hardly (to my vnderstanding in that point) goes beyond his warrant. For he neuer affirmed that Christ despaired, or suffered the torments of Hell (which some would willingly wrest from him) but onely hellish torments, in regard of the bitternesse of his agonie. Not that ever he came, vnder the lash, in Satans prison, as a malefactour; but that he endured the frowne of an angry iudge, as a surety for those, who had so deeply runne in arrerages. Where the Godhead left him, not to despaire, but to suffer; and the manhood struggling in the combate, cryes out, as forsaken, to be the sooner relieued. All which when we freely allow, his followers must not therevpon thus infer, Our Saviour in the Garden, and on the Crosse endured hellish torments, equall, at least in bitternesse, to those of Hell: therefore after his death, his soule descended not into hell; for then they mistake the point, it being not, what Christ suffered in this life, but what became of his soule, in the Interim betweene his passion and resurrection. I finde in my Creed in plaine termes,
calvin is blamed by Some, for exaggerating it too much; but let all things be rightly considered, he hardly (to my understanding in that point) Goes beyond his warrant. For he never affirmed that christ despaired, or suffered the torments of Hell (which Some would willingly wrest from him) but only hellish torments, in regard of the bitterness of his agony. Not that ever he Come, under the lash, in Satan prison, as a Malefactor; but that he endured the frown of an angry judge, as a surety for those, who had so deeply run in arrearages. Where the Godhead left him, not to despair, but to suffer; and the manhood struggling in the combat, cries out, as forsaken, to be the sooner relieved. All which when we freely allow, his followers must not thereupon thus infer, Our Saviour in the Garden, and on the Cross endured hellish torments, equal, At least in bitterness, to those of Hell: Therefore After his death, his soul descended not into hell; for then they mistake the point, it being not, what christ suffered in this life, but what became of his soul, in the Interim between his passion and resurrection. I find in my Creed in plain terms,
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as also in that of Athanasius, incorporated to our Church Liturgie, Hee descended into hell. This particular amongst the rest, my Sureties in Baptisme haue vndertaken, that I should professe. To this wee haue all subscribed in the third Article of our Church. All our approued translations, hold vs to it.
as also in that of Athanasius, incorporated to our Church Liturgy, He descended into hell. This particular among the rest, my Sureties in Baptism have undertaken, that I should profess. To this we have all subscribed in the third Article of our Church. All our approved Translations, hold us to it.
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For what force hath that, they commonly alleage? This Article may bee suspected, as foysted into the Creed? By the same liberty discredit all the rest, set at naught all Antiquitie, and call every thing in question. But you vnderstand that litterally, which had its truth only in a figure of speech. So I am taught to doe by S. Augustine, and all Divines, that haue lighted their candles at his lampe, when no absurdity therevpon followes, & the liberty to the contrary, would giue way to greater inconveniences, in other verities. But there is no end (say they) why after our debt was paid on the Crosse, our Saviour should so descend. Suppose I conceaue not the end or reason, should not my faith relye on the waighty authority, that saith, it was so? Many things we must beleeue, which exceed our capacities, not that the thing is, but in what manner it is.
For what force hath that, they commonly allege? This Article may be suspected, as foisted into the Creed? By the same liberty discredit all the rest, Set At nought all Antiquity, and call every thing in question. But you understand that literally, which had its truth only in a figure of speech. So I am taught to do by S. Augustine, and all Divines, that have lighted their Candles At his lamp, when no absurdity thereupon follows, & the liberty to the contrary, would give Way to greater inconveniences, in other verities. But there is no end (say they) why After our debt was paid on the Cross, our Saviour should so descend. Suppose I conceive not the end or reason, should not my faith rely on the weighty Authority, that Says, it was so? Many things we must believe, which exceed our capacities, not that the thing is, but in what manner it is.
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This prying into the reasons, of things not revealed, hath vexed the Church with many vnnecessary dissentions. What quarrels haue the Schoolemen raised, by broaching such quiddities? and how hardly haue we escaped the combustion, that Arminius meditations, with our reading, Vorstius liberty of prophecying, some others misinquiring, whether Christs actiue or passiue justice, sufficed for our iustification, hath kindled amongst our neighbours? Notwithstanding our Divines, in this cause, haue so answered, that it might suffice any moderate demander. Christ descended (saith learned Zanchius ) into that most darke, and wretched place, not there to suffer any thing, but to begin his triumph, ouer the power of the Divell. And this opinion of the Fathers (saith hee) I dare not condemne, sith it is not repugnant to the sacred scriptures, and hath likely reasons, vpon the 4th Chap. of the Epistle of S. Paul to the Ephesians. Nay, Bucanus (a compiler as it were of Calvin ) and in this point also, sticking to him, in the censure of that we hold, hath no more to say, but this, Non audeo damnare, quando non pugnat cum sacris literis & nihil habet absurdi.
This prying into the Reasons, of things not revealed, hath vexed the Church with many unnecessary dissensions. What quarrels have the Schoolmen raised, by broaching such quiddities? and how hardly have we escaped the combustion, that Arminius meditations, with our reading, Vorstius liberty of prophesying, Some Others misinquiring, whither Christ active or passive Justice, sufficed for our justification, hath kindled among our neighbours? Notwithstanding our Divines, in this cause, have so answered, that it might suffice any moderate demander. christ descended (Says learned Zanchius) into that most dark, and wretched place, not there to suffer any thing, but to begin his triumph, over the power of the devil. And this opinion of the Father's (Says he) I Dare not condemn, sith it is not repugnant to the sacred Scriptures, and hath likely Reasons, upon the 4th Chap. of the Epistle of S. Paul to the Ephesians. Nay, bucanus (a compiler as it were of calvin) and in this point also, sticking to him, in the censure of that we hold, hath no more to say, but this, Non audeo damnare, quando non Pugnat cum sacris literis & nihil habet absurdi.
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I dare not (saith he, in his 25. common place ) condemne that tenent of the Fathers; seeing it containeth nothing repugnant to holy writ, nor brings with it any absurdity, for surely in such cases, the consent of Fathers, is not lightly to bee regarded.
I Dare not (Says he, in his 25. Common place) condemn that tenent of the Father's; seeing it Containeth nothing repugnant to holy writ, nor brings with it any absurdity, for surely in such cases, the consent of Father's, is not lightly to be regarded.
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when it triumphed ouer hell and Satan. But how could he then keepe touch with the Theefe, to meet with him the very day of his passion in Paradise. S. Augustine will tell vs according to his Divinity, or happily (as Titus Bostrensis saith, on the 23. of Luke ) hee setled first the beleeuing theefe, and then descended afterward.
when it triumphed over hell and Satan. But how could he then keep touch with the Thief, to meet with him the very day of his passion in Paradise. S. Augustine will tell us according to his Divinity, or happily (as Titus Bostrensis Says, on the 23. of Lycia) he settled First the believing thief, and then descended afterwards.
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Both these things might be well done, and seeing we read both, why should wee not beleeue both? I spare the quotation of Fathers, Councills, Schoolemen, whole reformed Churches, most of the eminentest writers since the Reformation, that haue concurred vpon this point, as I haue deliuered it; both for easing your patience, my selfe, and him that is to be your Remembrancer. My conclusion shall bee that of S. Augustines; Christs Divinity, immediatly after his passion, was (as it was ever before,
Both these things might be well done, and seeing we read both, why should we not believe both? I spare the quotation of Father's, Councils, Schoolmen, Whole reformed Churches, most of the Eminentest writers since the Reformation, that have concurred upon this point, as I have Delivered it; both for easing your patience, my self, and him that is to be your Remembrancer. My conclusion shall be that of S. Augustine's; Christ Divinity, immediately After his passion, was (as it was ever before,
That the divell, who had tempted and insulted ouer him by his ministers, the damned who had contemned him, non quasi verbis, sed praesentia (as learned Zanchius expounds the Fathers) not by heare-say onely, but by his victorious presence might be fully convinced, and his chosen legally freed.
That the Devil, who had tempted and insulted over him by his Ministers, the damned who had contemned him, non quasi verbis, sed Presence (as learned Zanchius expounds the Father's) not by hearsay only, but by his victorious presence might be Fully convinced, and his chosen legally freed.
I haue troden the winepresse of my Fathers wrath alone, satisfied his iustice, paid the ransome for my chosen. O death where is thy sting? O graue where is thy victory? O Divell where is thy malice? what part haue any of you, in this soule of mine? Or what exception can your hellish repining take against it? By the carriage of this whole businesse, schollers may learne Moderation, not to censure them presently for Heretikes, who in expounding such hiddē mysteries in any sort dissent from them.
I have trodden the winepress of my Father's wrath alone, satisfied his Justice, paid the ransom for my chosen. O death where is thy sting? O graven where is thy victory? O devil where is thy malice? what part have any of you, in this soul of mine? Or what exception can your hellish repining take against it? By the carriage of this Whole business, Scholars may Learn Moderation, not to censure them presently for Heretics, who in expounding such hidden Mysteres in any sort dissent from them.
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Others, not to bee offended at euery difference amongst the learned, especially, where there is consent in the maine, and the Revelation (as often it may fall out to be) is not so manifest to curbe curiosities. All may cheere vp their soules, with our Prophets confidence;
Others, not to be offended At every difference among the learned, especially, where there is consent in the main, and the Revelation (as often it may fallen out to be) is not so manifest to curb curiosities. All may cheer up their Souls, with our prophets confidence;
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12. Neither shalt thou suffer thine holy one to see corruption ] As our Saviours soule triumphed ouer the powers of darknesse; so his flesh, was to be free among the dead, from the least taynt of corruption. For his body and soule (saith a Reverend writer ) were appointed to be superiour to al contrary powers; that is, the soule, to hell; the flesh, to the graue; and from both was Christ to rise, as subduer of both.
12. Neither shalt thou suffer thine holy one to see corruption ] As our Saviors soul triumphed over the Powers of darkness; so his Flesh, was to be free among the dead, from the least taint of corruption. For his body and soul (Says a Reverend writer) were appointed to be superior to all contrary Powers; that is, the soul, to hell; the Flesh, to the graven; and from both was christ to rise, as subduer of both.
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Who both disproue the common errour, which vnderstood it onely of David, by this one sensible demonstration. All the world might see, by looking into Davids sepulcher, that his body was turned to dust, through corruption; it could not therefore be said, that hee was that holy one, who was to see no corruption. It must needs therefore be some other. This could bee no other,
Who both disprove the Common error, which understood it only of David, by this one sensible demonstration. All the world might see, by looking into Davids sepulcher, that his body was turned to dust, through corruption; it could not Therefore be said, that he was that holy one, who was to see no corruption. It must needs Therefore be Some other. This could be no other,
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then the Messias; whose Resurrection the third day, before his body could be corrupted, they had reason to bleeue, seeing David had so distinctly foretold it. Whence wee may plainely gather, that all the Immunities, that David here standeth vpon,
then the Messias; whose Resurrection the third day, before his body could be corrupted, they had reason to bleeue, seeing David had so distinctly foretold it. Whence we may plainly gather, that all the Immunities, that David Here Stands upon,
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as his free-hold, came to him but at the second hand. This holy one then, was Christ, this priviledge not to see corruption, was peculiar only to his sacred body. All the faith full hold it of him in Capite; when it is attributed to David, it is no way to bee vnderstood or his person, but NONLATINALPHABET, of the fruit of his loynes, as S. Peter speaketh.
as his freehold, Come to him but At the second hand. This holy one then, was christ, this privilege not to see corruption, was peculiar only to his sacred body. All the faith full hold it of him in Capite; when it is attributed to David, it is no Way to be understood or his person, but, of the fruit of his loins, as S. Peter speaks.
Take therefore NONLATINALPHABET which all our Translatours following Peter, and the 72. render Holy one ) either for corpus sanctificatum, as the Interlineary Glosse, or for a Favorite, whom it pleaseth God especially to grace,
Take Therefore which all our Translators following Peter, and the 72. render Holy one) either for corpus sanctificatum, as the Interlineary Gloss, or for a Favourite, whom it Pleases God especially to grace,
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as Beza, or for one, that being al-sufficiet in himself, most bountifully dispenseth his fauours, as Piscator, It will come all to one, that his body in the graue saw not, that is, felt not, tried not, endured not any corruption; Corruption (I meane) of putrifaction, or turning into dust, not dissolution of soule, and body (as Athanasius well distinguished.) For where the Soule triumphed, ouer powers of darknesse, the body slept in the graue, in expectation of its speedy returne; which accomplished the third day, there ensued vpon it immediatly, this victorious Resurrection, which our Prophet so much reioyceth here to fore-see, & we on this day, doe thankfully celebrate.
as Beza, or for one, that being al-sufficiet in himself, most bountifully dispenseth his favours, as Piscator, It will come all to one, that his body in the graven saw not, that is, felt not, tried not, endured not any corruption; Corruption (I mean) of putrefaction, or turning into dust, not dissolution of soul, and body (as Athanasius well distinguished.) For where the Soul triumphed, over Powers of darkness, the body slept in the graven, in expectation of its speedy return; which accomplished the third day, there ensued upon it immediately, this victorious Resurrection, which our Prophet so much rejoices Here to foresee, & we on this day, do thankfully celebrate.
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13. And now what belongeth to us (Beloued) but to let passe all vnnecessary trifles (as what became of the bloud, that was spilt on the ground at our Sauiours circumcision? and the opening of his side at the crosse? ) and seriously, to fasten vpon that comfort, which here is proposed vnto vs. O Lord (saith S. Bernard ) I haue but two mytes, my soule, and my body, with these I dare not trust my selfe, and therefore, I cast them into thy treasurie, as knowing then, they shall be in safe custody.
13. And now what belongeth to us (beloved) but to let pass all unnecessary trifles (as what became of the blood, that was spilled on the ground At our Saviour's circumcision? and the opening of his side At the cross?) and seriously, to fasten upon that Comfort, which Here is proposed unto us O Lord (Says S. Bernard) I have but two mytes, my soul, and my body, with these I Dare not trust my self, and Therefore, I cast them into thy treasury, as knowing then, they shall be in safe custody.
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That which was proposed in a vision, concerning IESVS the sonne of Iosedeck (who by interpretation, is the Iust one of the Lord, in the 3d of Zachary ) is here fully accomplished (according to S. Hieromes application on that place.) The filthy garments, wherewith he was clothed for our sakes, are taken from our Saviour. And now he sheweth himselfe a King, & hath put on glorious apparell. Among the Worthies of David, we read of one Benaiah, that went downe & slew a Lion in a pit, in the time of snow. But this is but a cold Modell of that victory, of the Lion of the Tribe of Iudah, ouer that roaring, and devouring Lion, in the pit of Hell, and the Graue. There are none (I suppose) that heare me this day,
That which was proposed in a vision, Concerning JESUS the son of Josedeck (who by Interpretation, is the Just one of the Lord, in the 3d of Zachary) is Here Fully accomplished (according to S. Jerome's application on that place.) The filthy garments, wherewith he was clothed for our sakes, Are taken from our Saviour. And now he shows himself a King, & hath put on glorious apparel. Among the Worthies of David, we read of one Benaiah, that went down & slew a lion in a pit, in the time of snow. But this is but a cold Model of that victory, of the lion of the Tribe of Iudah, over that roaring, and devouring lion, in the pit of Hell, and the Grave. There Are none (I suppose) that hear me this day,
but are, or after may be vexed, with discontentments, and feele a necessary decay, of this earthly Tabernacle. But alas, (beloued) what remedy may serue vs in this world? Looke further therefore, with our Prophet (whosoever thou art) that expectest true comfort, and take these grounds with thee, which shall never fayle thee. Christs soule hath conquered, and triumphed ouer the sorrowes of Hell, that thou shouldest neuer be enthralled to them;
but Are, or After may be vexed, with discontentments, and feel a necessary decay, of this earthly Tabernacle. But alas, (Beloved) what remedy may serve us in this world? Look further Therefore, with our Prophet (whosoever thou art) that expectest true Comfort, and take these grounds with thee, which shall never fail thee. Christ soul hath conquered, and triumphed over the sorrows of Hell, that thou Shouldst never be enthralled to them;
Beloued, we were al in worse case, in regard of eternall death, then Peter was (in the 12. of the Acts) bound with two chaines, and lying betweene two souldiers, with a guard before the prison dore; surely to be executed, the next day after.
beloved, we were all in Worse case, in regard of Eternal death, then Peter was (in the 12. of the Acts) bound with two chains, and lying between two Soldiers, with a guard before the prison door; surely to be executed, the next day After.
the chaines fall off, the Iron gate, (which was held impregnable ) opened of its owne accord, and the way of life, which leadeth vnto the fulnesse of ioy, is chalked out vnto vs. And are not our lots now falne vnto vs, in a good ground? and is not this, a goodly heritage? Let vs thanke the Lord therefore,
the chains fallen off, the Iron gate, (which was held impregnable) opened of its own accord, and the Way of life, which leads unto the fullness of joy, is chalked out unto us And Are not our lots now fallen unto us, in a good ground? and is not this, a goodly heritage? Let us thank the Lord Therefore,
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for giuing vs so often, this effectuall warning, and set him at our right hand, and then we shall never be moued. So leaning with good old Iacob, vpon the top of our staues, and giuing vp the last gaspe, wee may confidently conclude, with our Prophet, in the end of Psal. 4. I will lay me downe in peace, & take my rest, for it is thou Lord only, that through the victory of thy son over hel, & the graue, makest me dwel safely.
for giving us so often, this effectual warning, and Set him At our right hand, and then we shall never be moved. So leaning with good old Iacob, upon the top of our staves, and giving up the last gasp, we may confidently conclude, with our Prophet, in the end of Psalm 4. I will lay me down in peace, & take my rest, for it is thou Lord only, that through the victory of thy son over hell, & the graven, Makest me dwell safely.
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Which God grant of his mercy, we may constantly doe, for his sonne Christ Iesus sake, to whom with the Father, & the blessed spirit, be all Honour and Glory, now and evermore. AMEN.
Which God grant of his mercy, we may constantly do, for his son christ Iesus sake, to whom with the Father, & the blessed Spirit, be all Honour and Glory, now and evermore. AMEN.
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That was a serious caveat, of our Apostle, to beware of fiue sorts of people, who would turne vs, out of the good way, the preaching of the Gospell had prescribed. Those, in the beginning of the former chapter, ye shall finde to be;
That was a serious caveat, of our Apostle, to beware of fiue sorts of people, who would turn us, out of the good Way, the preaching of the Gospel had prescribed. Those, in the beginning of the former chapter, you shall find to be;
Secondly, Presumptuous, and selfe-willed detractours, that despise government, are not afraid to speake ill of Dignities, and as naturall brute beasts made to be taken and destroyed, speake evill of the things, they vnderstand not.
Secondly, Presumptuous, and self-willed detractors, that despise government, Are not afraid to speak ill of Dignities, and as natural brutus beasts made to be taken and destroyed, speak evil of the things, they understand not.
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these will reply, for ought they can perceiue, things stand as they did at the beginning, and so are like ever to continue. For since the Fathers fell asleepe, the sonnes haue followed in the same trace, and in the revolution of so many thousand yeares, there hath appeared in that behalfe, no great shew of change. Now against such miscreants, our Apostle binds his maine forces,
these will reply, for ought they can perceive, things stand as they did At the beginning, and so Are like ever to continue. For since the Father's fell asleep, the Sons have followed in the same trace, and in the revolution of so many thousand Years, there hath appeared in that behalf, no great show of change. Now against such miscreants, our Apostle binds his main forces,
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and stirreth vp his dispersed countrymen, to sticke close to the holy Prophets and Apostles. For assure your selues (saith hee) that as the world, had a beginning, and once perished by water: so hereafter, it shall haue an end; and (whatsoever these mockers prate) be consumed with fire. Neither thinke you this time long a comming, for though it seeme so to vs, it is otherwise with God, to whom one day is as a thousand yeares, and a thousand yeares, are as one day. It is his long suffering (as it were) that puts backe the clocke, that we might take the opportunity to repent, and be the better provided.
and stirs up his dispersed countrymen, to stick close to the holy prophets and Apostles. For assure your selves (Says he) that as the world, had a beginning, and once perished by water: so hereafter, it shall have an end; and (whatsoever these mockers prate) be consumed with fire. Neither think you this time long a coming, for though it seem so to us, it is otherwise with God, to whom one day is as a thousand Years, and a thousand Years, Are as one day. It is his long suffering (as it were) that puts back the clock, that we might take the opportunity to Repent, and be the better provided.
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and all the stately buildings and workes therein, shall be vtterly burnt. But howsoever this vniversall combustion, shall ruine the fabricke of this world, and involue those desperate wretches in it, that set their hearts vpon it;
and all the stately buildings and works therein, shall be utterly burned. But howsoever this universal combustion, shall ruin the fabric of this world, and involve those desperate wretches in it, that Set their hearts upon it;
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yet you, it shall not touch at all, to procure you the least trouble. Let the foundations of the earth sinke away, vnder our feete, our habitations totter about our eares, the aire faile our nostrills, the Heavens aboue, to cover vs, or to giue vs light. Neverthelesse we shall not be vnprovided of a better habitation. For wee, according to his promise, looke for a new Heaven,
yet you, it shall not touch At all, to procure you the least trouble. Let the foundations of the earth sink away, under our feet, our habitations totter about our ears, the air fail our nostrils, the Heavens above, to cover us, or to give us Light. Nevertheless we shall not be unprovided of a better habitation. For we, according to his promise, look for a new Heaven,
] 3. The Tenure, or Manner of holding this his evidence, it is not in possession, but expectation: Wee looke for ] 4 The contents of this Tenure: New Heavens, & a New earth.
] 3. The Tenure, or Manner of holding this his evidence, it is not in possession, but expectation: we look for ] 4 The contents of this Tenure: New Heavens, & a New earth.
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What can the heart of every true Beleeuer more desire, then here is put home vnto it? What can be more firme assurance, then here is laid before vs? The Horrors of the last Assises, be they never so terrible; thy vnquestionable Evidences shall quit thee.
What can the heart of every true Believer more desire, then Here is put home unto it? What can be more firm assurance, then Here is laid before us? The Horrors of the last Assizes, be they never so terrible; thy unquestionable Evidences shall quit thee.
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as God shall assist me, and your Christian patience, with the time, giue scope. And first of the first, which is the true Christians Exemption, included in these words: Neverthelesse we ]
as God shall assist me, and your Christian patience, with the time, give scope. And First of the First, which is the true Christians Exemption, included in these words: Nevertheless we ]
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3 The particle NONLATINALPHABET in the Originall, for which we haue NONLATINALPHABET in the Syriacke, is not here so much continuatiue, as adversatiue; opposed to the dangers ▪ before mentioned;
3 The particle in the Original, for which we have in the Syriacke, is not Here so much continuatiue, as adversatiue; opposed to the dangers ▪ before mentioned;
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Notwithstanding though all the world be in Combustion, and the wicked in the vtmost despaire, cry to the mountaines to fall vpon them, and the Hills to cover them; yet with the followers of the Lambe, it shall goe well; they shall then be exempted, both from troubles, and terrours, which sheweth the vnspeakable priviledge of Gods servants, aboue all the world besides. Iust as in the hideous storme of fire and Brimstone, vpon Sodome, and the cities of the Plaine, God remembred Abraham (saith the text) and sent Lot out of the midst of the overthrow: So in this vniversall and finall destruction, the children of God, shall be remembred.
Notwithstanding though all the world be in Combustion, and the wicked in the utmost despair, cry to the Mountains to fallen upon them, and the Hills to cover them; yet with the followers of the Lamb, it shall go well; they shall then be exempted, both from Troubles, and terrors, which shows the unspeakable privilege of God's Servants, above all the world beside. Just as in the hideous storm of fire and Brimstone, upon Sodom, and the cities of the Plain, God remembered Abraham (Says the text) and sent Lot out of the midst of the overthrow: So in this universal and final destruction, the children of God, shall be remembered.
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as happened to the children, in the Babylonish fornace. David in the 91. Psalme triumphantly sings out this Priviledge; Who so dwells vnder the defence of the most highest, shall abide vnder the shadow of the Almighty:
as happened to the children, in the Babylonish furnace. David in the 91. Psalm triumphantly sings out this Privilege; Who so dwells under the defence of the most highest, shall abide under the shadow of the Almighty:
The snare of the Hunter, the noysome Pestilence, the Noone Divell, (as both the 72. and the vulgar giue it) or as the Chalday Paraphrase, the whole company of Divels, when thousands shall fall besides him, and ten thousands at his right hand, shall not come neare him. Lions and Adders, and Dragons, shall be securely trampled vnder his feete.
The snare of the Hunter, the noisome Pestilence, the Noon devil, (as both the 72. and the Vulgar give it) or as the Chaldean paraphrase, the Whole company of Devils, when thousands shall fallen beside him, and ten thousands At his right hand, shall not come near him. Lions and Adders, and Dragons, shall be securely trampled under his feet.
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For he shall giue his Angels charge over them, to keepe them in all their waies. And howsoever worldlings thinke, and speake contemptuously, of this sort of people; yet the Apostle giues them their due, that they are a chosen Generation, a Royall Priest-hood, a holy Nation NONLATINALPHABET, a purchased company, by no lesse then the dearest bloud of our Lord and Saviour Christ Iesus. If these mourne, they shall be comforted, when they weepe, God will wipe off their teares: They startle not,
For he shall give his Angels charge over them, to keep them in all their ways. And howsoever worldlings think, and speak contemptuously, of this sort of people; yet the Apostle gives them their due, that they Are a chosen Generation, a Royal Priesthood, a holy nation, a purchased company, by no less then the dearest blood of our Lord and Saviour christ Iesus. If these mourn, they shall be comforted, when they weep, God will wipe off their tears: They startle not,
when all worldly protection, and supersedeas'es, proue out of date: Titles of all civill honour haue their period: Lawes and statutes of men, may no longer priviledge,
when all worldly protection, and supersedeas'es, prove out of date: Titles of all civil honour have their Period: Laws and statutes of men, may no longer privilege,
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4 Clemens Alexandrinus out of this doctrine, dehorteth all from vnseemely carriage, as detracting much from such priviledged persons, whom the Lord hath graced with these excellent immunities. And how should earthly greatnesse exalt it selfe (saith S. Hilary ) when this greater dignity is slighted, wherein all Gods people are sharers? Our kingdome is (saith Saint Ambrose ) that Christ, with the father and the holy Ghost, should reigne in vs. If we by this meanes are Kings, why make wee our selues slaues, to our inordinate desires? If Priests, where are the sacrifices of a troubled spirit, of a broken, and contrite heart, of prayer, and praise, and thankesgiuing, of almes deeds, and other good works, that we should offer continually vnto him, that hath made vs so? Servaunts freed, through ingratitude, (say the Lawyers ) may be plucked backe to their former condition: and priviledges (we know) abused, may be soone forfeited. O how stiffe, and peremptory, we stand for any temporall Immunity, and how little notice is taken of this protection and exemption, which in the last and terriblest Parliament, will only passe for current? Hee that is wise will ponder these things, and thankfully frame in his heart, these or the like pious meditations: Lord what sawest thou in vs, to preferre vs, before so many others? That when all the world shall be dissolved, our estate shall be bettered? How commeth it to passe, that among so many nations, wee should haue the light of the Gospell amongst vs, (as at this day ) so long, so peaceably, vnder so constant and gratious Defenders of the faith? What virtue of ours, hath effected this, that of those which professe Christianity, we should enioy it purged from Idolatry and superstition, wherein so many of our neighbours ly so dangerously intangled? You might make out the rest, (Beloued) by descending to more particulars. At hearing the same Sermon, why is Lydia's heart opened,
4 Clemens Alexandrian out of this Doctrine, dehorteth all from unseemly carriage, as detracting much from such privileged Persons, whom the Lord hath graced with these excellent immunities. And how should earthly greatness exalt it self (Says S. Hilary) when this greater dignity is slighted, wherein all God's people Are sharers? Our Kingdom is (Says Faint Ambrose) that christ, with the father and the holy Ghost, should Reign in us If we by this means Are Kings, why make we our selves slaves, to our inordinate Desires? If Priests, where Are the Sacrifices of a troubled Spirit, of a broken, and contrite heart, of prayer, and praise, and thanksgiving, of alms Deeds, and other good works, that we should offer continually unto him, that hath made us so? Servants freed, through ingratitude, (say the Lawyers) may be plucked back to their former condition: and privileges (we know) abused, may be soon forfeited. Oh how stiff, and peremptory, we stand for any temporal Immunity, and how little notice is taken of this protection and exemption, which in the last and terriblest Parliament, will only pass for current? He that is wise will ponder these things, and thankfully frame in his heart, these or the like pious meditations: Lord what Sawest thou in us, to prefer us, before so many Others? That when all the world shall be dissolved, our estate shall be bettered? How comes it to pass, that among so many Nations, we should have the Light of the Gospel among us, (as At this day) so long, so peaceably, under so constant and gracious Defenders of the faith? What virtue of ours, hath effected this, that of those which profess Christianity, we should enjoy it purged from Idolatry and Superstition, wherein so many of our neighbours lie so dangerously entangled? You might make out the rest, (beloved) by descending to more particulars. At hearing the same Sermon, why is Lydia's heart opened,
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when others remaine obdurate? The Greeke Areopagite beleeues, when the Roman Gallio cares for no such matter? Certainely somewhat there will be found, to come from a higher and more effectuall operation, then is likely to rise from our naturall dispositions. Last of all, what comfort can be more cordiall, or animating then this;
when Others remain obdurate? The Greek Areopagite believes, when the Roman Gallio Cares for no such matter? Certainly somewhat there will be found, to come from a higher and more effectual operation, then is likely to rise from our natural dispositions. Last of all, what Comfort can be more cordial, or animating then this;
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In the midst of extreamest dangers, to know our case, to be exempted with a Neverthelesse? In the violence of the greatest storme, to find our building founded on the rocke: so that we may conclude with David, Psalme 46. God is our hope and strength, a very present hope in trouble;
In the midst of Extremest dangers, to know our case, to be exempted with a Nevertheless? In the violence of the greatest storm, to find our building founded on the rock: so that we may conclude with David, Psalm 46. God is our hope and strength, a very present hope in trouble;
Neverthelesse Christs little flocke, shall finde shelter, his vineyard shall be guarded, his chosen be provided for, according to his promise. Which brings in the Evidence, for this Exemption, in the second place to be opened. According to his promise. ]
Nevertheless Christ little flock, shall find shelter, his vineyard shall be guarded, his chosen be provided for, according to his promise. Which brings in the Evidence, for this Exemption, in the second place to be opened. According to his promise. ]
5 Precepts, Practise, promises, and prophecies, like the foure rivers of paradise, streame out of the fountaine of holy writ, and compasse all that therein is contained.
5 Precepts, practice, promises, and prophecies, like the foure Rivers of paradise, stream out of the fountain of holy writ, and compass all that therein is contained.
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Precepts, are the Law-givers imperiall decrees; which how they haue bin obserued, by those to whō they belonged, Practise sheweth in particular examples. Promises, set forth a patterne for the mending of that, which in examples hath beene found amisse.
Precepts, Are the Lawgivers imperial decrees; which how they have been observed, by those to whom they belonged, practice shows in particular Examples. Promises, Set forth a pattern for the mending of that, which in Examples hath been found amiss.
And Prophecies of future events, forewarne, both good and bad, what they are to expect, those Reward, the other Punishment. Thus we see in the old Testament, the law of Moses is attended with the Historicall bookes, of Iosua, Iudges, Kings, Chronicles, and the rest, to represent vnto posterity, how it hath bin observed, or broken.
And Prophecies of future events, forewarn, both good and bad, what they Are to expect, those Reward, the other Punishment. Thus we see in the old Testament, the law of Moses is attended with the Historical books, of Iosua, Judges, Kings, Chronicles, and the rest, to represent unto posterity, how it hath been observed, or broken.
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Exhortations and Promises in generall, succeede in Iob, David, Solomon, and the rest of the Hagiographi, to sharpen the Churches industry, for the stricter fulfilling of the law. To which the predictions, in the greater and lesser Prophets, are laid;
Exhortations and Promises in general, succeed in Job, David, Solomon, and the rest of the Hagiographi, to sharpen the Churches industry, for the Stricter fulfilling of the law. To which the predictions, in the greater and lesser prophets, Are laid;
to lead men to the Messias; who should perfect that which was defectiue, and bring in everlasting righteousnesse of faith, spoken of by Daniel, which wee now proclaime, in the glad tidings of the Gospell. So in the New Testament, the Evangelists giue vs the precepts mixed with Practise: The Acts Practise, interlarded with precepts; The Epistles, Exhortations, Precepts, and Promises common to all.
to led men to the Messias; who should perfect that which was defective, and bring in everlasting righteousness of faith, spoken of by daniel, which we now proclaim, in the glad tidings of the Gospel. So in the New Testament, the Evangelists give us the Precepts mixed with practice: The Acts practice, interlarded with Precepts; The Epistles, Exhortations, Precepts, and Promises Common to all.
The Apocalyps, Prophecies in more particular events. Precepts command, Practise leades, Promises assure, and incourage, Prophecies prepare before hand.
The Apocalypse, Prophecies in more particular events. Precepts command, practice leads, Promises assure, and encourage, Prophecies prepare before hand.
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Nothing in Gods booke is omitted, that may make the man of God, to be NONLATINALPHABET, (as Paul tells Timothy ) perfect & throughly furnished vnto all good works, without the supply vnwritten Traditions. Our Apostle in this place, tēders no worse Assurance, then Gods promise. But where this promise is registred, particularly, he mētioneth not.
Nothing in God's book is omitted, that may make the man of God, to be, (as Paul tells Timothy) perfect & thoroughly furnished unto all good works, without the supply unwritten Traditions. Our Apostle in this place, tenders no Worse Assurance, then God's promise. But where this promise is registered, particularly, he mentioneth not.
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Oecumenius, with the Greeke fathers, referres vs to the 14. of St Iohns Gospell, verses 2. and 3. to that promise of our Saviour: In my Fathers house are many mansions.
Oecumenius, with the Greek Father's, refers us to the 14. of Saint Iohns Gospel, Verses 2. and 3. to that promise of our Saviour: In my Father's house Are many mansions.
This promise must needs be meant of our Saviours second comming, and is somewhat to the matter in hand. But whether this be that, which our Apostle meant, is more then can be iustified. A Translation only there is assured,
This promise must needs be meant of our Saviors second coming, and is somewhat to the matter in hand. But whither this be that, which our Apostle meant, is more then can be justified. A translation only there is assured,
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Here we haue the words, but the sense (according to most Interpreters ) reacheth no farther then the times of the Gospell, in the new Testament, wherein all things being made new, a new creature, a new lumpe, a new man, a new Covenant, a new spirit, a new heart, a New and liuing way, by a Metonymicall Emphasis, import the qualification of those, who shall attaine to this Newnesse; but in such sort,
Here we have the words, but the sense (according to most Interpreters) reaches no farther then the times of the Gospel, in the new Testament, wherein all things being made new, a new creature, a new lump, a new man, a new Covenant, a new Spirit, a new heart, a New and living Way, by a Metonymical Emphasis, import the qualification of those, who shall attain to this Newness; but in such sort,
as though with the persons contained, the things contayning were Innovated. Now then what Isaiah prophesied, of the first comming of Christ; and Christ of the second, S. Peter takes for one, and so hath relation to both.
as though with the Persons contained, the things containing were Innovated. Now then what Isaiah prophesied, of the First coming of christ; and christ of the second, S. Peter Takes for one, and so hath Relation to both.
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To the first, as a type of the second, which driue to the same Issue, citing neither in particular; vpon supposall, that these evidences of so speciall importance, were so well knowne, to the faithfull, that the mentioning only of them, needed no farther direction, where to find them.
To the First, as a type of the second, which driven to the same Issue, citing neither in particular; upon supposal, that these evidences of so special importance, were so well known, to the faithful, that the mentioning only of them, needed no farther direction, where to find them.
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There is scarce any evidence, that pertaines to our temporall estate, wherein wee are not very conversant, and punctuall. If any promise vs ought, we may get by, we will bee carefull to remember it,
There is scarce any evidence, that pertains to our temporal estate, wherein we Are not very conversant, and punctual. If any promise us ought, we may get by, we will be careful to Remember it,
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But who almost lookes as he should, after the promises concerning his Eternall happinesse? Who studies the case in these points? Who examines the thoughts Evidences? Who searches the Records where they lye? Avicenna the Mahumetane could get the Alcaron without booke;
But who almost looks as he should, After the promises Concerning his Eternal happiness? Who studies the case in these points? Who examines the thoughts Evidences? Who Searches the Records where they lie? Avicenna the Mohammedan could get the alcaron without book;
how many times every letter of the Hebrew Alphabet, is found through the old Testament. But we are better seene in other matters. I presse this no farther.
how many times every Letter of the Hebrew Alphabet, is found through the old Testament. But we Are better seen in other matters. I press this no farther.
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as that, by Anabaptists, and others. But few of vs (I perswade my selfe) offend in such excesse. Rather we intrench vpon the abuse, of Gods gratious promises, as though in the New Covenant, hee had tied himselfe to make good all on his part,
as that, by Anabaptists, and Others. But few of us (I persuade my self) offend in such excess. Rather we entrench upon the abuse, of God's gracious promises, as though in the New Covenant, he had tied himself to make good all on his part,
a working grace, without any indeavours of our illuminated vnderstanding, and convicted will, as though, if wee speed not well, the fault were Gods, and not ours.
a working grace, without any endeavours of our illuminated understanding, and convicted will, as though, if we speed not well, the fault were God's, and not ours.
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And this I conceiue to be the colourablest cause, why our doctrine of Iustification by faith alone, which our Church Articles terme a wholesome doctrine, and very full of comfort, together with that of Gods preventing and working grace, hath beene of late so dangerously impugned, by some of our owne side; in regard our neglect of good workes, and abuse of our freed Abilities, haue given such inexcusable occasions. But new cloath must not be added, to old garments, to make the greater rent. I follow my text:
And this I conceive to be the colourablest cause, why our Doctrine of Justification by faith alone, which our Church Articles term a wholesome Doctrine, and very full of Comfort, together with that of God's preventing and working grace, hath been of late so dangerously impugned, by Some of our own side; in regard our neglect of good works, and abuse of our freed Abilities, have given such inexcusable occasions. But new cloth must not be added, to old garments, to make the greater rend. I follow my text:
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They must then be here no promise breakers, nor promise challengers, where none are made: nor misconceiuers of promise, to take that to themselues, which belongs not to them:
They must then be Here no promise breakers, nor promise challengers, where none Are made: nor misconceivers of promise, to take that to themselves, which belongs not to them:
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or that for absolute, which was but conditionall: But sonnes of promise, and performers of promise, are those, and onely they, that may looke for this land of promise, according to this promise, which brings in the Expectation, the Tenure, or manner of Holding, my third Circumstance, that now succeeds to be examined.
or that for absolute, which was but conditional: But Sons of promise, and performers of promise, Are those, and only they, that may look for this land of promise, according to this promise, which brings in the Expectation, the Tenure, or manner of Holding, my third Circumstance, that now succeeds to be examined.
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7 Wee looke for ] It is the Fashion of the world, to be so ill Grammarians, that they bee all for the present, but little for the preterperfect, or the future tense. Though S. Paul tell vs that the fashion of this world passeth away, and wisheth vs, not to fashion our selues, according to this world; and S. Peter here, not to stand too much, vpon that which we now possesse, but to thinke vpon,
7 we look for ] It is the Fashion of the world, to be so ill Grammarians, that they be all for the present, but little for the preterperfect, or the future tense. Though S. Paul tell us that the fashion of this world passes away, and wishes us, not to fashion our selves, according to this world; and S. Peter Here, not to stand too much, upon that which we now possess, but to think upon,
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And is not faith it selfe, the ground or substance of things hoped for, and the evidence of things not seene? The Schooles distinguish to this purpose, betweene the three Theologicall virtues, faith, hope and charity, that faith layes the present ground, Hope seaseth on the future good, and Charity leads vs along to the full possession of it:
And is not faith it self, the ground or substance of things hoped for, and the evidence of things not seen? The Schools distinguish to this purpose, between the three Theological Virtues, faith, hope and charity, that faith lays the present ground, Hope seizeth on the future good, and Charity leads us along to the full possession of it:
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for wee shall hardly possesse hereafter, that which wee never hoped for, and no reason haue we to hope, where there is no ground. All these then must goe together, the one to second, and third the other.
for we shall hardly possess hereafter, that which we never hoped for, and no reason have we to hope, where there is no ground. All these then must go together, the one to second, and third the other.
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Our Saviour told Pilate that his Kingdome was not of this world. And in what place should our possessions lye, but where our Saviour hath purchased them for vs? Abraham hauing a pattent, or grant, of the Kingdome of Canaan, for a Donatiue, notwithstanding looked farther, for a City which hath foundations.
Our Saviour told Pilate that his Kingdom was not of this world. And in what place should our possessions lie, but where our Saviour hath purchased them for us? Abraham having a patent, or grant, of the Kingdom of Canaan, for a Donative, notwithstanding looked farther, for a city which hath foundations.
Foundations then, (as it should seeme in his conceipt) were wanting to any building, that should be heere erected before, in this vale of misery. Iacob professeth himselfe, to King Pharaoh, that he was but a Pilgrim. King David at his highest, that hee was a stranger, and soiourner, as all his fathers were. When the ground of that rich man in the gospell, brought forth plenteously, and his resolution was to pull downe his barnes, and build greater, that all his fruits and goods, might be therein housed; when he applauded himselfe (as he thought) in this thrifty course, and sung a Requiem to his soule, Soul thou hast much goods laid vp for many yeares:
Foundations then, (as it should seem in his conceit) were wanting to any building, that should be Here erected before, in this vale of misery. Iacob Professes himself, to King Pharaoh, that he was but a Pilgrim. King David At his highest, that he was a stranger, and sojourner, as all his Father's were. When the ground of that rich man in the gospel, brought forth plenteously, and his resolution was to pull down his Barns, and built greater, that all his fruits and goods, might be therein housed; when he applauded himself (as he Thought) in this thrifty course, and sung a Requiem to his soul, Soul thou hast much goods laid up for many Years:
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How did God say Amen to this? Thou foole, this night thy soule shall be required of thee, and then whose shall these things be which thou hast provided? Our Saviours close vpon it, may not be omitted,
How did God say Amen to this? Thou fool, this night thy soul shall be required of thee, and then whose shall these things be which thou hast provided? Our Saviors close upon it, may not be omitted,
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liues, that he may eate, and eats, that he may liue: is melancholique at the thought of sicknesse, crosses, age, or afflictions, the inviting fore-runners to his future Inheritance: would part with all his interest in that, vpon easier terines, then Esau did with his birth-right, or Iudas with his master. So farre sensuality in vs prevaileth, and faith faileth.
lives, that he may eat, and eats, that he may live: is melancholic At the Thought of sickness, Crosses, age, or afflictions, the inviting forerunners to his future Inheritance: would part with all his Interest in that, upon Easier terines, then Esau did with his birthright, or Iudas with his master. So Far sensuality in us prevails, and faith Faileth.
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8 The tongue of men and Angells, would be heere needfull, to set on this doctrine, to our soules and consciences. Not because it is thought doubtfull, but because it is little thought on, by the most of vs, I shall not transgresse then I hope,
8 The tongue of men and Angels, would be Here needful, to Set on this Doctrine, to our Souls and Consciences. Not Because it is Thought doubtful, but Because it is little Thought on, by the most of us, I shall not transgress then I hope,
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Remember therefore then, (Beloued) what a vanity, and hazzard it is, to fixe our hearts here, vpon that, which can never satisfy? All the felicity, it is possible for vs Pilgrims in our passage to touch vpon, is reduced (by the Philosopher ) to these three heads: the Ornaments of the mind, as wit, learning, discretion:
remember Therefore then, (beloved) what a vanity, and hazard it is, to fix our hearts Here, upon that, which can never satisfy? All the felicity, it is possible for us Pilgrim's in our passage to touch upon, is reduced (by the Philosopher) to these three Heads: the Ornament of the mind, as wit, learning, discretion:
the abilities of the body, as health, strength, beauty, the gifts (as they call them) of fortune, as Riches, Honour, successe in vndertakeings, and the like.
the abilities of the body, as health, strength, beauty, the Gifts (as they call them) of fortune, as Riches, Honour, success in undertakings, and the like.
But what content giue any of these, when they are throughly weighed? I will not speake of the ignorance of our knowledge, the weaknesse of our strength, the ficklenesse, of our fortunes, and the fondnesse of our vndertakings: It will be taken better, from the mouth of that King-preacher Solomon, in whom all these met;
But what content give any of these, when they Are thoroughly weighed? I will not speak of the ignorance of our knowledge, the weakness of our strength, the fickleness, of our fortune's, and the fondness of our undertakings: It will be taken better, from the Mouth of that King-preacher Solomon, in whom all these met;
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nor the battle to the strong, neither bread to the wise, nor riches to men of vnderstanding, nor favour to men of skill, but time and chance happeneth to them all.
nor the battle to the strong, neither bred to the wise, nor riches to men of understanding, nor favour to men of skill, but time and chance Happeneth to them all.
When King David, invited old Barzillai, the Gileadite, that had done him good service at a pinch, to follow him to the Court, for a recompence; how wisely doth the good old man, excuse himselfe? I am this day (saith he) fourescore yeeres old, and can I discerne betweene good and evill? Can thy servant tast what I eat,
When King David, invited old Barzillai, the Gileadite, that had done him good service At a pinch, to follow him to the Court, for a recompense; how wisely does the good old man, excuse himself? I am this day (Says he) fourescore Years old, and can I discern between good and evil? Can thy servant taste what I eat,
And least this Expectation, should be turned off to old men only, as though younger had no such thing to looke for; The Apostles instancing in Moses, may bee taken for a patterne. By faith Moses (saith he) when hes was come to yeares,
And lest this Expectation, should be turned off to old men only, as though younger had no such thing to look for; The Apostles instancing in Moses, may be taken for a pattern. By faith Moses (Says he) when hes was come to Years,
How then should the wise man vainely glory in his wisdome, or the mighty in his strength, or the rich in his wealth, or the advanced in his honour? These are eminent blessings (we must confesse) if they come by good meanes, and are managed accordingly.
How then should the wise man vainly glory in his Wisdom, or the mighty in his strength, or the rich in his wealth, or the advanced in his honour? These Are eminent blessings (we must confess) if they come by good means, and Are managed accordingly.
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But if any of these, or all together, could giue content, it cannot much affect, by reason of its shortnesse; nor constantly, in the times vncertainty; nor fully, in the midst of troubles; nor sincerely, amongst many supplanting emulations; nor safely, in regard of the after reckoning.
But if any of these, or all together, could give content, it cannot much affect, by reason of its shortness; nor constantly, in the times uncertainty; nor Fully, in the midst of Troubles; nor sincerely, among many supplanting emulations; nor safely, in regard of the After reckoning.
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That which therefore must satisfy the vnderstanding, fulfill the desire, ioy the heart, is not here to be had, but hence to be looked for; which are New Heavens and a New earth, the fore-mentioned inheritance, for the fourth place.
That which Therefore must satisfy the understanding, fulfil the desire, joy the heart, is not Here to be had, but hence to be looked for; which Are New Heavens and a New earth, the forementioned inheritance, for the fourth place.
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9. New Heauens and a new Earth ] Heavens we haue herein the plurall number, and earth in the singular, which casteth vs vpon the distinction of Heavens, which is two fold, according to the Mathematicians, and according to Divines. Of the Mathematicians, some hold no difference of Orbes at all,
9. New Heavens and a new Earth ] Heavens we have herein the plural number, and earth in the singular, which Cast us upon the distinction of Heavens, which is two fold, according to the Mathematicians, and according to Divines. Of the Mathematicians, Some hold no difference of Orbs At all,
but these are of the newer stampe, and are not yet so fully receaued, as the others. The other agree not vpon the number of Orbes. For Aristotle puts but eight; Ptolomie, nine; Purbachius, with his followers tenne;
but these Are of the newer stamp, and Are not yet so Fully received, as the Others. The other agree not upon the number of Orbs. For Aristotle puts but eight; Ptolemy, nine; Purbachius, with his followers tenne;
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Maginus eleuen, by reason of the distinct motions, they haue obserued in the wandring and fixed starres. Yet aboue all these, they grant an Immoueable Heauen, in which Aristotle saies, there is neither place, nor emptinesse, nor time, that makes it grow old:
Maginus eleuen, by reason of the distinct motions, they have observed in the wandering and fixed Stars. Yet above all these, they grant an Immovable Heaven, in which Aristotle Says, there is neither place, nor emptiness, nor time, that makes it grow old:
But Philosophers, and Mathematicians, herein must not bee our guide. Men may dispute vpon these things, according to that of Ecclesiastes, in the vulgar edition:
But Philosophers, and Mathematicians, herein must not be our guide. Men may dispute upon these things, according to that of Ecclesiastes, in the Vulgar edition:
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Mundum tradidit ▪ disputationi eorum, cap. 3.11. And one may speake more probably then another. But that which followes in the same Text may curb them;
Mundum tradidit ▪ disputationi Their, cap. 3.11. And one may speak more probably then Another. But that which follows in the same Text may curb them;
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when wee come to the higher. Divines from Scripture acknowledge, but 3 heauens. The first in the space ascending, frō whence we are, as farre as the course of the Moone, which they call the heauen aeriall. The second, which they name syderiall, from thence to the vtmost convexity of the first moueable, in which are al the revolutions of the Planets, and fixed starres, which we see and obserue here below.
when we come to the higher. Divines from Scripture acknowledge, but 3 heavens. The First in the Molle ascending, from whence we Are, as Far as the course of the Moon, which they call the heaven aerial. The second, which they name syderiall, from thence to the utmost convexity of the First moveable, in which Are all the revolutions of the Planets, and fixed Stars, which we see and observe Here below.
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The Third, aboue all these is that which the Schoolemen call Coelum Empyraeum. But in Scripture I finde it to haue nine other names. 1. The third Heauen. 2. The Heauen of heavens. 3. Paradise. 4. The house, Habitation, and Throne of God. 5. The seat of blessed Angels, and Saints. 6. Abrahams bosome 7. The new Hierusalem. 8. The heauenly Country. 9. The Citty that hath foundations. A reverend and learned Bishop of ours, in his Survey of Christs sufferings, for that Christ is said to haue ascended aboue all heauens. Ephes. 4.10.
The Third, above all these is that which the Schoolmen call Coelum Empyraeum. But in Scripture I find it to have nine other names. 1. The third Heaven. 2. The Heaven of heavens. 3. Paradise. 4. The house, Habitation, and Throne of God. 5. The seat of blessed Angels, and Saints. 6. Abrahams bosom 7. The new Jerusalem. 8. The heavenly Country. 9. The city that hath foundations. A reverend and learned Bishop of ours, in his Survey of Christ sufferings, for that christ is said to have ascended above all heavens. Ephesians 4.10.
But that may be vnderstood, aboue all heauens seene. So that this fourth heauen shall only make the eminent'st place in the third, and so no difference will be from the Ancients. Thus wee see some ground, for the plurality of heauens, mentioned in the Text, where the earth is notwithstanding one, admitting the water into it's concavities, to make vp one entyre globe, of which there is no controversie. But what these New Heavens & New Earth should be, that here are promised, and to bee looked for, that will aske some further discouery. 10 New (as we know) is opposite to old, & the old heavens that are now, are mentioned before, by our Apostle, ver. 5. New are here to be look'd for. Two things then will come in question, First, what shall become of the Old? secondly, what these New heavens shall be,
But that may be understood, above all heavens seen. So that this fourth heaven shall only make the Eminentest place in the third, and so no difference will be from the Ancients. Thus we see Some ground, for the plurality of heavens, mentioned in the Text, where the earth is notwithstanding one, admitting the water into it's concavities, to make up one entire Globe, of which there is no controversy. But what these New Heavens & New Earth should be, that Here Are promised, and to be looked for, that will ask Some further discovery. 10 New (as we know) is opposite to old, & the old heavens that Are now, Are mentioned before, by our Apostle, ver. 5. New Are Here to be looked for. Two things then will come in question, First, what shall become of the Old? secondly, what these New heavens shall be,
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Now concerning the abolishing of these Heavens, and Earth, which are subject to our view, there are two opinions: some contend that they shall remaine, Others, that they shall be quite annihilated. They shall remaine for euer (say the Peripateticks ) as they never had a beginning. But this tenent, as it had birth among heathen Philosophers, so it found among the same, the Stoicks, Epicureans, Poets, Sybils, and all the Ancients (as S. Hierom witnesseth ) to refute it:
Now Concerning the abolishing of these Heavens, and Earth, which Are Subject to our view, there Are two opinions: Some contend that they shall remain, Others, that they shall be quite annihilated. They shall remain for ever (say the Peripatetics) as they never had a beginning. But this tenent, as it had birth among heathen Philosophers, so it found among the same, the Stoics, Epicureans, Poets, Sybil's, and all the Ancients (as S. Hieronymus Witnesseth) to refute it:
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who generally held, this world should perish at length by sire. Nay the Turks in the Alcoran, and Bannians, of the Moguls country, are of the same perswasion, & therefore, there needs no more to be said herein.
who generally held, this world should perish At length by sire. Nay the Turks in the Alcorani, and Bannians, of the Moguls country, Are of the same persuasion, & Therefore, there needs no more to be said herein.
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Amongst Christians, most acknowledge a purging, rather then abolishing, by taking off, the corrupt qualities onely, not the substance. Divers of the Fathers were of this minde,
among Christians, most acknowledge a purging, rather then abolishing, by taking off, the corrupt qualities only, not the substance. Diverse of the Father's were of this mind,
But against this refining of these visible celestiall bodies, for the vtter abolishing of them, there are 12 pressing Texts of scripture, urged by Conradus Vorstius, which are seconded by the consent of many Fathers, and Iesuites; who herein make bold to vary from their owne consorts. The time will not giue me leaue, to examine all differences.
But against this refining of these visible celestial bodies, for the utter abolishing of them, there Are 12 pressing Texts of scripture, urged by Conrad Vorstius, which Are seconded by the consent of many Father's, and Iesuites; who herein make bold to vary from their own consorts. The time will not give me leave, to examine all differences.
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I shall goe no further therefore, then our Apostles owne arguments, that are premisses to my Text. For is it not punctuall in the 7. verse, that the heavens, and the earth which are now, are reserued vnto fire, against the day of iudgement? Doth hee not descend to particulars in the 10. and 12. verses, that the Heavens which are now, shall passe away with a great noyse? that the Elements shall melt with fervent heat? the earth and workes thereof, shall be burnt vp? Doth he not infer therevpon in the 11. that all these things shall bee dissolved? And in the words of my Text, that wee are to looke for New Heauens and a New Earth? Dissolution mends not a fabrique, (as Serrarius well vrgeth, against Suarez, Henriquez, and Pineda, his fellow Iesuits ) but destroyes it rather.
I shall go no further Therefore, then our Apostles own Arguments, that Are premises to my Text. For is it not punctual in the 7. verse, that the heavens, and the earth which Are now, Are reserved unto fire, against the day of judgement? Does he not descend to particulars in the 10. and 12. Verses, that the Heavens which Are now, shall pass away with a great noise? that the Elements shall melt with fervent heat? the earth and works thereof, shall be burned up? Does he not infer thereupon in the 11. that all these things shall be dissolved? And in the words of my Text, that we Are to look for New Heavens and a New Earth? Dissolution mends not a fabric, (as Serrarius well urges, against Suarez, Henriques, and Pineda, his fellow Iesuits) but Destroys it rather.
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why should these therefore be annihilated, and the others bettered by the change? Surely if S. Peter, had thought of this refining only, some words of his would haue intimated so much.
why should these Therefore be annihilated, and the Others bettered by the change? Surely if S. Peter, had Thought of this refining only, Some words of his would have intimated so much.
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Now I had rather beleeue one Peter affirming this totall Abolishing, (as Maldonate. saies in this very case ) then many disagreeing juniors, denying it;
Now I had rather believe one Peter affirming this total Abolishing, (as Maldonate. Says in this very case) then many disagreeing juniors, denying it;
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especially, where other places of scripture concurre, for this Exposition. The Sea shall be no more; Time shall be no more; The New Hierusalem shall haue no need of Sunne or Moone, as the scripture instructs vs. The end that they were created for, was for mans vse, and man vsing them no more, to what end should they bee reserved? To say for a Monument what hath beene,
especially, where other places of scripture concur, for this Exposition. The Sea shall be no more; Time shall be no more; The New Jerusalem shall have no need of Sun or Moon, as the scripture instructs us The end that they were created for, was for men use, and man using them no more, to what end should they be reserved? To say for a Monument what hath been,
or to be an Habitacle for the beasts restored, or a receptacle for Infants, or other honest Heathens, as Socrates, Plato, and Aristotle, that had not deserued hell, nor Heauen, (as Catharinus, and Salmeron the Iesuite, with some other pittifull Divines amongst vs, would haue vs beleeue) are but groundlesse surmises. These Heavens and Earth then, which we see, being vtterly taken away,
or to be an Habitacle for the beasts restored, or a receptacle for Infants, or other honest heathens, as Socrates, Plato, and Aristotle, that had not deserved hell, nor Heaven, (as Catharinus, and Salmeron the Iesuite, with Some other pitiful Divines among us, would have us believe) Are but groundless surmises. These Heavens and Earth then, which we see, being utterly taken away,
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as a stage removed, when the Pageant is finished: the new Heavens and new Earth we are to expect, can be no other, but that Heaven of Heavens, and place of fulnesse of ioy, wherein once being setled, we shall never be remoued. Now these Heavens are here termed New, not in regard of their New making, but of our New taking possesiō of them (by a most happy change) for our new habitation; and heavens they are said to be in the plurall, and earth in the singular number, because they come in stead of that covering, and that earthly habitation which we now inioy,
as a stage removed, when the Pageant is finished: the new Heavens and new Earth we Are to expect, can be no other, but that Heaven of Heavens, and place of fullness of joy, wherein once being settled, we shall never be removed. Now these Heavens Are Here termed New, not in regard of their New making, but of our New taking possession of them (by a most happy change) for our new habitation; and heavens they Are said to be in the plural, and earth in the singular number, Because they come in stead of that covering, and that earthly habitation which we now enjoy,
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And a New Earth ] that is, a New habitation for vs, which shall infinitly exceed the commodities, and happinesse, of these Heavens and Earth which wee now enioy, but then with our Translation shall be dissolved. And this is that which our Apostle maintaines (if the Recognitions of Clement bee true) against Simon Magus, whom Hyppolytus, Irenaeus, Hilary, and divers others follow.
And a New Earth ] that is, a New habitation for us, which shall infinitely exceed the commodities, and happiness, of these Heavens and Earth which we now enjoy, but then with our translation shall be dissolved. And this is that which our Apostle maintains (if the Recognitions of Clement be true) against Simon Magus, whom Hippolytus, Irnaeus, Hilary, and diverse Others follow.
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Nay Aquila and Symmachus make the Text to speake for it (according to S. Hierom's Testimony ) the heaven and earth, comminuentur in Nihilum, shall be battered into nothing, Isay. 51.6. 11. This takes off then, that ancient errour of the Chiliasts, or Millenaries, which many of our moderne writers are so diligent to set on foot, in these our dayes againe.
Nay Aquila and Symmachus make the Text to speak for it (according to S. Hierom's Testimony) the heaven and earth, comminuentur in Nihilum, shall be battered into nothing, Saiah 51.6. 11. This Takes off then, that ancient error of the Chiliasts, or Millennials, which many of our modern writers Are so diligent to Set on foot, in these our days again.
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Of which some talke of a first Resurrection of the Martyres, who shall bodily rise, and raigne with our Saviour in heauen, a thousand year•s, before the generall Resurrection of others.
Of which Some talk of a First Resurrection of the Martyrs, who shall bodily rise, and Reign with our Saviour in heaven, a thousand year•s, before the general Resurrection of Others.
All these men agree, that these 1000 yeares are yet to come, wherein three things must concurre; The binding of Satan: The nationall calling of the Iewes: and this millenary raigne vpon earth. And all before the last day of iudgement. But now if these new heavens and new earth, (which we are to looke for ) be only the place of the blessed in heauen. If these are onely now, to be looked for,
All these men agree, that these 1000 Years Are yet to come, wherein three things must concur; The binding of Satan: The national calling of the Iewes: and this millenary Reign upon earth. And all before the last day of judgement. But now if these new heavens and new earth, (which we Are to look for) be only the place of the blessed in heaven. If these Are only now, to be looked for,
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but by all together after the last sentencing of the sheepe and the goates: It will bee most requisite for vs, to provide our selues, and take comfort in a constant expectation, of that which vndoubtedly shall come to passe;
but by all together After the last sentencing of the sheep and the Goats: It will be most requisite for us, to provide our selves, and take Comfort in a constant expectation, of that which undoubtedly shall come to pass;
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and not humour our security with such groundlesse fancies, wherein the further wee wade, our satisfaction will proue the more intricate. Two difficult places (as I conceaue) they especially stand vpon.
and not humour our security with such groundless fancies, wherein the further we wade, our satisfaction will prove the more intricate. Two difficult places (as I conceive) they especially stand upon.
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The first, Romans 8. where NONLATINALPHABET an earnest expectation, is attributed to all other creatures, besides man, at length to be delivered from the bondage of corruption, into the glorious liberty of the children of God. The second, is Revelat. the 20. where after the ouerthrow of the Beast, & false Prophet, with their followers: and the casting of them into the lake, burning with Brimstone, that is,
The First, Romans 8. where an earnest expectation, is attributed to all other creatures, beside man, At length to be Delivered from the bondage of corruption, into the glorious liberty of the children of God. The second, is Revelation the 20. where After the overthrow of the Beast, & false Prophet, with their followers: and the casting of them into the lake, burning with Brimstone, that is,
But in the first place, no immortall being of the bruit creatures is promised: for that were to make them equall with their Masters, and happier then most of their fellows, that had done as much service before them:
But in the First place, no immortal being of the bruit creatures is promised: for that were to make them equal with their Masters, and Happier then most of their Fellows, that had done as much service before them:
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So Birds, Beasts, and Fish, must suffer for our diet: Horses, & other beasts of like nature, groane vnder burdens, for our necessities and pleasures. They were created of God for that purpose, and to no further degree of happinesse. Their Annihilation therefore to them, must needs be a kinde of deliuerance. And therefore when it is promised, they shall be delivered, into the glorious liberty of the sonnes of God: the Text will well beare it NONLATINALPHABET pro NONLATINALPHABET, by the glorious liberty of the sonnes of God: that is,
So Birds, Beasts, and Fish, must suffer for our diet: Horses, & other beasts of like nature, groan under burdens, for our necessities and pleasures. They were created of God for that purpose, and to no further degree of happiness. Their Annihilation Therefore to them, must needs be a kind of deliverance. And Therefore when it is promised, they shall be Delivered, into the glorious liberty of the Sons of God: the Text will well bear it Pro, by the glorious liberty of the Sons of God: that is,
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when such a deliuerance comes of men; these shall be freed from their seruitude, by being not at all, hauing done the businesse, they were ordained for.
when such a deliverance comes of men; these shall be freed from their servitude, by being not At all, having done the business, they were ordained for.
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For the second place of the Apocalyps, wherein the binding of Satan is related after the destruction of the Beast; This concludes not, that it must bee done afterward. Which briefly may be thus made plaine. In the 12. Chapter, we haue the dragon pursuing the flying woman: but in the 13. ver. 2. This Dragon hauing done his worst to drowne her,
For the second place of the Apocalypse, wherein the binding of Satan is related After the destruction of the Beast; This concludes not, that it must be done afterwards. Which briefly may be thus made plain. In the 12. Chapter, we have the dragon pursuing the flying woman: but in the 13. ver. 2. This Dragon having done his worst to drown her,
and foyled in his project, he resignes his authority and power, to his Vicar the Beast, who vnder a pretext of Religion, might doe more hurt then he could being loose, by heathenish-persecution. How this beast behaued himselfe in his Vicar-ship, we haue from the 13. to the end of the 19. Chapter:
and foiled in his project, he resignes his Authority and power, to his Vicar the Beast, who under a pretext of Religion, might do more hurt then he could being lose, by heathenish-persecution. How this beast behaved himself in his Vicar-ship, we have from the 13. to the end of the 19. Chapter:
where his ruine is related. Then the Apocalypt returnes to relate, how Satan was bound, in particular, which hee had formerly mentioned onely in generall. How, I say bound, how loosed, and what he did after with Gog, and Magog. This the very ordering of the Text intimates.
where his ruin is related. Then the Apocalypse returns to relate, how Satan was bound, in particular, which he had formerly mentioned only in general. How, I say bound, how loosed, and what he did After with Gog, and Magog. This the very ordering of the Text intimates.
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Thus much concerning the destruction of the Beast: Now I returne to relate what shall become of the Dragon, that resigned his authority to this Beast, mentioned before in the 13. Chapter.
Thus much Concerning the destruction of the Beast: Now I return to relate what shall become of the Dragon, that resigned his Authority to this Beast, mentioned before in the 13. Chapter.
that the 1000 yeares of Satans binding, and raigne of the Saints (which all grant to be the same time ) are not now to be looked for, in New Heavens, and a new Earth, or a Heaven vpon Earth, (as some haue fancied) but are expired and past already, which may be further thus briefly evidenced.
that the 1000 Years of Satan binding, and Reign of the Saints (which all grant to be the same time) Are not now to be looked for, in New Heavens, and a new Earth, or a Heaven upon Earth, (as Some have fancied) but Are expired and past already, which may be further thus briefly evidenced.
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12 For we may conceit of a foure-fold binding of Satan, intimated by our fourefold deliuerance from his fourefold Tyranny. The first, from terrifying vs, by his right and might over vs, which hee had gotten,
12 For we may conceit of a fourfold binding of Satan, intimated by our fourfold deliverance from his fourfold Tyranny. The First, from terrifying us, by his right and might over us, which he had got,
when by the Apostasy of our first parents (in whose loynes wee all were) all became his vassals. The deliuerance from this was, by our Saviours Incarnation, who in the nature of man, bound the strong man, that we being delivered from the hands of our enemies, might serue him without feare. The second was from vrging the hand writing that was against vs, whereby hee claimed vs, as it were his villaines or apprentises. The deliverance from this was, by our Saviours passion, whereby this hand writing that was against vs, was blotted out,
when by the Apostasy of our First Parents (in whose loins we all were) all became his vassals. The deliverance from this was, by our Saviors Incarnation, who in the nature of man, bound the strong man, that we being Delivered from the hands of our enemies, might serve him without Fear. The second was from urging the hand writing that was against us, whereby he claimed us, as it were his villains or apprentices. The deliverance from this was, by our Saviors passion, whereby this hand writing that was against us, was blotted out,
and nailed to the crosse, and so taken vtterly out of the way. The third was from burdening vs with the killing letter, and Ceremonies of the Law, A yoake that neither wee,
and nailed to the cross, and so taken utterly out of the Way. The third was from burdening us with the killing Letter, and Ceremonies of the Law, A yoke that neither we,
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This, some convèrted Iews euer presse, to haue oblieged in equall commission, with Christianity. But from this wee were fully acquitted, at the destruction of Ierusalem, & ruine of the Temple, whereby was also remoued that stumbling blocke. The last, was from the mercilesse persecution of heathenish tyrants, which continued (as 'tis well knowne ) vntill Constantine the great, who attaining the Empire, being a Christian, put a period also to that.
This, Some convèrted Iews ever press, to have obliged in equal commission, with Christianity. But from this we were Fully acquitted, At the destruction of Ierusalem, & ruin of the Temple, whereby was also removed that stumbling block. The last, was from the merciless persecution of Heathenish Tyrants, which continued (as it's well known) until Constantine the great, who attaining the Empire, being a Christian, put a Period also to that.
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from the Incarnation, the thousand yeares are expired about Sylvester the seconds time; from the passion, in Benedicts the 9th; from the Destruction of Ierusalem, in Hildebrands; from the raigne of Constantine the great, in the time of Boniface the eight, and the rising of the Ottoman family. Now what Monsters these Popes were;
from the Incarnation, the thousand Years Are expired about Sylvester the seconds time; from the passion, in Benedicts the 9th; from the Destruction of Ierusalem, in Hildebrand's; from the Reign of Constantine the great, in the time of Boniface the eight, and the rising of the Ottoman family. Now what Monsters these Popes were;
and what exclamations there were, of good and learned men; That Satan was then loosed, the histories of those times approued by all sides, at large declare, which I may not stand vpon.
and what exclamations there were, of good and learned men; That Satan was then loosed, the histories of those times approved by all sides, At large declare, which I may not stand upon.
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Three things are here vsually opposed: The twofold Resurrection; The temporall felicity of the Church; here vpon Earth; and the Nationall calling of the Iewes to Christianity: which these thousand yeares reckoned as past, leaue no place, nor space for hereafter. after.
Three things Are Here usually opposed: The twofold Resurrection; The temporal felicity of the Church; Here upon Earth; and the National calling of the Iewes to Christianity: which these thousand Years reckoned as past, leave no place, nor Molle for hereafter. After.
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But the two first, are taken by judicious Interpreters spiritually: For we haue but one resurrection of the body, in our Creed. This first then, in the Revelations, may be wel expounded, of the rising of our soules by grace and faith, to a liuely apprehension, of the manner of our saluation.
But the two First, Are taken by judicious Interpreters spiritually: For we have but one resurrection of the body, in our Creed. This First then, in the Revelations, may be well expounded, of the rising of our Souls by grace and faith, to a lively apprehension, of the manner of our salvation.
For the second, our Saviour professeth, that his kingdome is not of this world; he calleth his followers to crosses, and afflictions: who raigne notwithstanding,
For the second, our Saviour Professes, that his Kingdom is not of this world; he calls his followers to Crosses, and afflictions: who Reign notwithstanding,
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And therefore last of all, by ought, that hath been before delivered, the calling of the Iewes (which S. Paul reveales as a mystery, Rom. 11.) may hereafter take its place,
And Therefore last of all, by ought, that hath been before Delivered, the calling of the Iewes (which S. Paul reveals as a mystery, Rom. 11.) may hereafter take its place,
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when it shall please God to bring it about. That after the plucking downe of Antichrist, with his horrible superstitions and Idolatries, (which I take to be the greatest stumbling blocke, that yet keepes them back, from imbracing Christianity) they may thinke vpon the evidence of truth, which the fulfilling of the Old Testament in the New, most apparantly suggesteth, & so at length see their obstinate blindnesse,
when it shall please God to bring it about. That After the plucking down of Antichrist, with his horrible superstitions and Idolatries, (which I take to be the greatest stumbling block, that yet keeps them back, from embracing Christianity) they may think upon the evidence of truth, which the fulfilling of the Old Testament in the New, most apparently suggests, & so At length see their obstinate blindness,
before the day of Iudgement; but after that, to be inherited eternally, in the highest estate of our soules and bodies, with God, and his blessed Angels, in the highest Heavens:
before the day of Judgement; but After that, to be inherited eternally, in the highest estate of our Souls and bodies, with God, and his blessed Angels, in the highest Heavens:
13. Wherein, or in which, dwelleth righteousnesse. ] There is here a double reading; Beza and Serrarius the Iesuite, intimate it in this sense; We in whom dwelleth the righteousnesse of faith, looke for a New Heaven, and a New Earth. Others, (as our Translation hath it) we, the children of God, looke for a New Heaven, and a New Earth, NONLATINALPHABET, in which new heauen, and new earth, dwelleth righteousnesse.
13. Wherein, or in which, dwells righteousness. ] There is Here a double reading; Beza and Serrarius the Iesuite, intimate it in this sense; We in whom dwells the righteousness of faith, look for a New Heaven, and a New Earth. Others, (as our translation hath it) we, the children of God, look for a New Heaven, and a New Earth,, in which new heaven, and new earth, dwells righteousness.
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Here it only soiourneth, there it dwels. Here it hath only a moueable tabernacle, there a mansion. Here it is mixed with manifold imperfections; there entyre,
Here it only soiourneth, there it dwells. Here it hath only a moveable tabernacle, there a mansion. Here it is mixed with manifold imperfections; there entire,
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What vse then should we better conclude with, (Beloued) then with that, which our Apostle here vrgeth, both before, and after my Text? Seeing that all these things shall be dissolued,
What use then should we better conclude with, (beloved) then with that, which our Apostle Here urges, both before, and After my Text? Seeing that all these things shall be dissolved,
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and hasting to, the comming of the day of God, that wee may bee found in peace, without spot, and blamelesse: Accompting, that the long suffering of the Lord is salvation. To which the Lord bring vs, through his blessed Sonne CHRIST IESVS;
and hasting to, the coming of the day of God, that we may be found in peace, without spot, and blameless: Accounting, that the long suffering of the Lord is salvation. To which the Lord bring us, through his blessed Son CHRIST JESUS;
1 THE words are our Saviours, vttered vpon this occasion: Iohn Baptist from his prison had sent messengers vnto him, to knowe whether hee were the expected Messias, or that another was to be looked for. This was done, not so much (as most Interpreters think) to satisfie his owne doubting, as to acquaint his Disciples with Christ, and to turne them ouer, to a better master. They haue their quick, but a reall dispatch. Goe and tell Iohn what things yee haue seene, and heard:
1 THE words Are our Saviors, uttered upon this occasion: John Baptist from his prison had sent messengers unto him, to know whither he were the expected Messias, or that Another was to be looked for. This was done, not so much (as most Interpreters think) to satisfy his own doubting, as to acquaint his Disciples with christ, and to turn them over, to a better master. They have their quick, but a real dispatch. Go and tell John what things ye have seen, and herd:
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the Blinde see, the Lame walke, the Leapers are cleansed, the Deafe heare, the Dead are raised, to the poore the Gospell is preached, and blessed is he, whosoeuer shall not be offended in me. And hence, vpon the departure of these Messengers (for in their presence, it might haue sauored of some courtly insinuation ) hee takes further occasion to speake of the poore prisoner, Iohn, to the forgetfull, and vncertaine multitude, who ere-while had so admired, and runne after, & flocked to his Baptisme. What went yee out into the wildernesse to see? a reed shaken with the winde? I tell you, hee was none of your wind-shaken reeds, smooth without, and hollow within, thriuing better in the myre, then in solid good ground, winding and crouching every way, as the gust sets him.
the Blind see, the Lame walk, the Leapers Are cleansed, the Deaf hear, the Dead Are raised, to the poor the Gospel is preached, and blessed is he, whosoever shall not be offended in me. And hence, upon the departure of these Messengers (for in their presence, it might have savoured of Some courtly insinuation) he Takes further occasion to speak of the poor prisoner, John, to the forgetful, and uncertain multitude, who erewhile had so admired, and run After, & flocked to his Baptism. What went ye out into the Wilderness to see? a reed shaken with the wind? I tell you, he was none of your wind-shaken reeds, smooth without, and hollow within, thriving better in the mire, then in solid good ground, winding and crouching every Way, as the gust sets him.
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Was he costly in his diet, or courtly in his apparell, or ambitious, to bee prefer'd? Who retyr'd himselfe in the wildernesse, to his single commons, of Locusts and wild hony? Having no better girdle, then that of Leather, to clasp his Camels course hairy Cassock about him.
Was he costly in his diet, or courtly in his apparel, or ambitious, to be preferred? Who retired himself in the Wilderness, to his single commons, of Locusts and wild honey? Having no better girdle, then that of Leather, to clasp his Camels course hairy Cassock about him.
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But what went yee out to see? a Prophet? Yea I say vnto you, much more then a Prophet. And yet his roughnesse, and my mildnesse, his mourning, & my piping, what good hath it wrought vpon you? For Iohn truely came to you,
But what went ye out to see? a Prophet? Yea I say unto you, much more then a Prophet. And yet his roughness, and my mildness, his mourning, & my piping, what good hath it wrought upon you? For John truly Come to you,
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neither eating bread, nor drinking wine, and yee say, he hath a Divell. The sonne of man is come eating, and drinking, in a more sociable manner, and yee say:
neither eating bred, nor drinking wine, and ye say, he hath a devil. The son of man is come eating, and drinking, in a more sociable manner, and ye say:
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Behold a gluttonous man, and a wine bibber, a friend of Publicans and sinners. But notwithstanding all these hard, and vndeserued censures of yours, a wisedome in the end will be discouered, that will shame all these lewd, & way ward calumniations.
Behold a gluttonous man, and a wine bibber, a friend of Publicans and Sinners. But notwithstanding all these hard, and undeserved censures of yours, a Wisdom in the end will be discovered, that will shame all these lewd, & Way ward calumniations.
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This Wisedome will want no Advocates, but shall bee in the issue, Iustified. ] These Advocats are no strangers, or fee'd hirelings, but of her owne breeding, and informing, her children. ] These Children, will not be distracted, or set at variance among themselues,
This Wisdom will want no Advocates, but shall be in the issue, Justified. ] These Advocates Are no Strangers, or feed hirelings, but of her own breeding, and informing, her children. ] These Children, will not be distracted, or Set At variance among themselves,
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yet tandem bona causa triumphat, vpon a due hearing, and examination, she will be quitted, to the shame, and confusion of all her opposites. For perverse, and foolish oppositions, that are plausible in the beginning, in the end, proue perilous, and pernitious. But wisedome is iustified of all her Children.
yet tandem Bona causa Triumphant, upon a due hearing, and examination, she will be quit, to the shame, and confusion of all her opposites. For perverse, and foolish oppositions, that Are plausible in the beginning, in the end, prove perilous, and pernicious. But Wisdom is justified of all her Children.
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In the words are considerable, 1 The connection, in the particle, But ] 2 A direction, wherein it will bee requisite to knowe, 1 What, this wisdome is. 2 How, it may bee said to be Iustified. 3 Of whom, it is Iustified, Of all her children.
In the words Are considerable, 1 The connection, in the particle, But ] 2 A direction, wherein it will be requisite to know, 1 What, this Wisdom is. 2 How, it may be said to be Justified. 3 Of whom, it is Justified, Of all her children.
Loe children, and the fruit of the wombe (saith the kingly Prophet ) are an heritage, and a gift, that commeth from the Lord; especially such children of wisedome, or such wise children, as my Text here treats of.
Loe children, and the fruit of the womb (Says the kingly Prophet) Are an heritage, and a gift, that comes from the Lord; especially such children of Wisdom, or such wise children, as my Text Here treats of.
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Happy is the man, that hath his quiver full of them, they shall not bee ashamed, when they speake with their enemies, in the gate: which parallel's fully my Text. The Connection whereof, by Gods assistance, and your wonted patience, comes first to bee onely touched on, in the particle
Happy is the man, that hath his quiver full of them, they shall not be ashamed, when they speak with their enemies, in the gate: which parallel's Fully my Text. The Connection whereof, by God's assistance, and your wonted patience, comes First to be only touched on, in the particle
& (to say the truth as we finde it) there is scarce one word in it, that one way or other, hath not bred a difference amongst Expositors. The Originall, NONLATINALPHABET ] which we expresse by the Exceptiue, But ] is rendred in the vulgar Latine, Syriack, Arabique, and Munsters Hebrew translation in S. Matthew, by the Copulatiue, And ] which giues way to the sense, that Castalion stands vpon,
& (to say the truth as we find it) there is scarce one word in it, that one Way or other, hath not bred a difference among Expositors. The Original, ] which we express by the Exceptive, But ] is rendered in the Vulgar Latin, Syriac, Arabic, and Munsters Hebrew Translation in S. Matthew, by the Copulative, And ] which gives Way to the sense, that Castalion Stands upon,
and translates it accordingly, Est { que } vel, ita suis omnibus aliena est sapientia, such a stranger is wisedome to her owne children. Or (as Luther hath it in the Dutch ) is condemned; made ashamed, or put to silence, by her owne children: which some latter Critiques also allow. But the words will not beare it, without enforcing the sense;
and translates it accordingly, Est { que } vel, ita suis omnibus Aliena est sapientia, such a stranger is Wisdom to her own children. Or (as Luther hath it in the Dutch) is condemned; made ashamed, or put to silence, by her own children: which Some latter Critiques also allow. But the words will not bear it, without enforcing the sense;
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And it is well knowne that NONLATINALPHABET ] is oftentimes put for NONLATINALPHABET, in the Greeke, and, and ] for sed ] in the Easterne tongues, (as Beza and others, note on this place.) And therefore here in reference to that which went before, it intimates an opposition, which casteth vs necessarily vpon this position? That, come which way we hold best, either with Iohn's austerity, or our Saviours mildnes, no direction to truth, and goodnesse, shall want censurers and opposers. Noah shall finde, in his owne family, and own breed, a Cham that will scoffe at his nakednesse. Lot hath his neighbours, the Sodomites, that will vex his righteous soule. Isaac liues in the house with his halfe brother Ismael, that will laugh at him, before his tender mothers face.
And it is well known that ] is oftentimes put for, in the Greek, and, and ] for said ] in the Eastern tongues, (as Beza and Others, note on this place.) And Therefore Here in Referente to that which went before, it intimates an opposition, which Cast us necessarily upon this position? That, come which Way we hold best, either with Iohn's austerity, or our Saviors mildness, no direction to truth, and Goodness, shall want censurers and opposers. Noah shall find, in his own family, and own breed, a Cham that will scoff At his nakedness. Lot hath his neighbours, the Sodomites, that will vex his righteous soul. Isaac lives in the house with his half brother Ishmael, that will laugh At him, before his tender mother's face.
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And could Davids majestie, or authority, priviledge him from the like scandall? with the flatterers were busie mockers, that gnashed vpon him with their teeth.
And could Davids majesty, or Authority, privilege him from the like scandal? with the Flatterers were busy mockers, that gnashed upon him with their teeth.
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Iust as Moses was incountred with Iannes and Iambres, and Balaam, (besides his domestike stirres) to withstand his heauenly proceedings; So Elias his fierie zeale, met with a violent Iezabel, that put him to his shifts;
Just as Moses was encountered with Jannes and Jambres, and balaam, (beside his domestic stirs) to withstand his heavenly proceedings; So Elias his fiery zeal, met with a violent Jezebel, that put him to his shifts;
And reverend Elish a shal not passe in peace, by the vnnurtured boyes of Bethel but they will call him Bald-head. What shall I speake of Ieremy, of Amos, of Zacharias the sonne of Barachias, whose freedome in performing their duties, exasperated rather,
And reverend Elisha a shall not pass in peace, by the unnurtured boys of Bethel but they will call him Baldhead. What shall I speak of Ieremy, of Amos, of Zacharias the son of Barachiah, whose freedom in performing their duties, exasperated rather,
then reclaimed those, who should haue better respected them? The Pharisees in our Saviours time, were growne so supercilious, that they held it a great countesie, to afford him the credit of a Coniurer. Say wee not well (say they) that thou art a Samaritan, and hast a Divell? what will this babbler say? say the wits of Athens, of S. Paul, when he preached vnto them, Iesus, and the Resurrection. Worshipping of an Asse his head; promiscuous lusts, & drinking of the blood of Infants, was objected to the primitiue Christians, by the Pagans, without the least ground of truth, meerely to make them odious. You would scarce beleeue me, if I should but only touch by the way, the vnchristian, and opprobrious imputations, our Adversaries, haue put vpon our Church, and innocent Reformers, Luther, Calvin, and the rest,
then reclaimed those, who should have better respected them? The Pharisees in our Saviors time, were grown so supercilious, that they held it a great countesie, to afford him the credit of a Conjurer. Say we not well (say they) that thou art a Samaritan, and hast a devil? what will this babbler say? say the wits of Athens, of S. Paul, when he preached unto them, Iesus, and the Resurrection. Worshipping of an Ass his head; promiscuous Lustiest, & drinking of the blood of Infants, was objected to the primitive Christians, by the Pagans, without the least ground of truth, merely to make them odious. You would scarce believe me, if I should but only touch by the Way, the unchristian, and opprobrious imputations, our Adversaries, have put upon our Church, and innocent Reformers, Luther, calvin, and the rest,
for no greater reason, (for ought that can be truly alleaged ) but that their Diana should downe; and their silversmiths loose their gaines, if these honest men stood, and their Doctrine continued for currant. S. Paul had a combat with such beasts at Ephesus. Old Ignatius was ground (as corne in a mill) by their teeth. The Divel himselfe is termed Ochel chartzo in the Syriack, Satan in the Hebrew, and Diabolus in the Greeke, for no reason so much,
for no greater reason, (for ought that can be truly alleged) but that their Diana should down; and their silversmiths lose their gains, if these honest men stood, and their Doctrine continued for currant. S. Paul had a combat with such beasts At Ephesus. Old Ignatius was ground (as corn in a mill) by their teeth. The devil himself is termed Ochel chartzo in the Syriac, Satan in the Hebrew, and Diabolus in the Greek, for no reason so much,
3. The lesse should such hard measure, moue or daunt any good man, in the light of the Gospell, wherein the depths of Satan; and the drifts of his Emissaries, are so palpably discouered.
3. The less should such hard measure, move or daunt any good man, in the Light of the Gospel, wherein the depths of Satan; and the drifts of his Emissaries, Are so palpably discovered.
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If they call the Master of the house, Beelzebub, how much more shall they of his houshold bee forc'd to weare the same Livery? And it Iohn Baptist haue a Divell, for his strict life, and our Saviour must be a glutton, and a winebibber, and a base company keeper, for his more familiar conversation; what marvell is it then,
If they call the Master of the house, Beelzebub, how much more shall they of his household be forced to wear the same Livery? And it John Baptist have a devil, for his strict life, and our Saviour must be a glutton, and a winebibber, and a base company keeper, for his more familiar Conversation; what marvel is it then,
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if divers amongst vs (that through apparant infirmities are deseruedly excepted at) vndergoe the like Censure of malitious tongues? Whosoeuer will come after me (saith our Saviour) let him first deny himselfe, his owne wit, his owne will, his own proiects; Then take vp his crosse, with a resolution, to vndergoe whatsoeuer disaster he meet with,
if diverse among us (that through apparent infirmities Are deservedly excepted At) undergo the like Censure of malicious tongues? Whosoever will come After me (Says our Saviour) let him First deny himself, his own wit, his own will, his own projects; Then take up his cross, with a resolution, to undergo whatsoever disaster he meet with,
From henceforth (saith he) let no man trouble me, for I beare in my body, the markes of the Lord Iesus. And in a safe custody, are those sheepe, that may be discerned by such flesh markes; not superstitiously gotten, and vaunted of, (as those of him, whom they call S. Francis, and that counterfeit Abbesse of Lisbone, who blessed the Spanish Banner, in 88, mentioned by that honest Spaniard, Cyprian de Valera ) but purchased, as those of the true Martyres, & Confessours, in Imitation of our Saviour, and Iohn Baptist, by performing their owne duties, for the testimony of a good conscience. Last of all, this may serue, to stir vp Alacrity, in the slackest, Confidence, in the doubtfull, Constancy, in the wauering, Discretion, in the hasty, Resolution, in the timorous, and suspicious; when they shall seriously consider with themselues, that all the wiles, and words, and wrongs, of malitious and deriding gaine-sayers, shall be but as smoak, the higher it ascends (saith Gregory ) the sooner it is dispersed, and vanisheth.
From henceforth (Says he) let no man trouble me, for I bear in my body, the marks of the Lord Iesus. And in a safe custody, Are those sheep, that may be discerned by such Flesh marks; not superstitiously got, and vaunted of, (as those of him, whom they call S. Francis, and that counterfeit Abbess of Lisbon, who blessed the Spanish Banner, in 88, mentioned by that honest Spaniard, Cyprian de Valera) but purchased, as those of the true Martyrs, & Confessors, in Imitation of our Saviour, and John Baptist, by performing their own duties, for the testimony of a good conscience. Last of all, this may serve, to stir up Alacrity, in the slackest, Confidence, in the doubtful, Constancy, in the wavering, Discretion, in the hasty, Resolution, in the timorous, and suspicious; when they shall seriously Consider with themselves, that all the wiles, and words, and wrongs, of malicious and deriding gainsayers, shall be but as smoke, the higher it ascends (Says Gregory) the sooner it is dispersed, and Vanishes.
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as it should seeme, not enough, from Christ to be called Christians ) may withstand S. Paul's preaching, at the first onset, and perswade the deputy against it.
as it should seem, not enough, from christ to be called Christians) may withstand S. Paul's preaching, At the First onset, and persuade the deputy against it.
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The faction of the Arians, make the world groane vnder it, and the greatnesse of the Apocalypticall Beast, bring Kindreds, and tongues, and nations, to doe him homage; yet matters will not be so packt vp, without a further examination.
The faction of the Arians, make the world groan under it, and the greatness of the Apocalyptical Beast, bring Kindreds, and tongues, and Nations, to do him homage; yet matters will not be so packed up, without a further examination.
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Words of an ambiguous meaning, must bee first distinguished, before they can be defined, or rightly ranked in their proper places. Of this sort, is this word, wisdome, in my text which may bee vnderstood, either to be, Divine, or Humane. Divine sometimes designes Christ himselfe, the second Person in the Trinity. In which sense it must needs bee taken afterwards; Luk. 11.29.
Words of an ambiguous meaning, must be First distinguished, before they can be defined, or rightly ranked in their proper places. Of this sort, is this word, Wisdom, in my text which may be understood, either to be, Divine, or Humane. Divine sometime designs christ himself, the second Person in the Trinity. In which sense it must needs be taken afterwards; Luk. 11.29.
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Thus saith the wisdome of God; I will send them Prophets and Apostles, compared with 1. Cor. 1.24. vnto those that are called, both Iewes and Greekes, Christ is the power of God, and the wisdome of God.
Thus Says the Wisdom of God; I will send them prophets and Apostles, compared with 1. Cor. 1.24. unto those that Are called, both Iewes and Greeks, christ is the power of God, and the Wisdom of God.
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Otherwhere, & more often, it notes the infinite skill of the most high, in creating, and perfecting all things, and by his Providence, ordering them, to their appointed ends, and vses. O Lord how manifold are thy workes, in wisdome hast thou made them all, (saith the holy Prophet ) the earth is full of thy riches. But last of all,
Otherwhere, & more often, it notes the infinite skill of the most high, in creating, and perfecting all things, and by his Providence, ordering them, to their appointed ends, and uses. Oh Lord how manifold Are thy works, in Wisdom hast thou made them all, (Says the holy Prophet) the earth is full of thy riches. But last of all,
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and more especially, it pointeth out the vnexplicable contriuing of the Eternall; in the mystery of our redemption, with that Evennesse betweene Mercy and Iustice, that both had their full scope, in such an inexpressible manner, that the Angells themselues desired to looke into it. 1. Pet. 1.12. as it was opened by the Holy Ghost, in the preaching of the Gospel. But Humane wisdome is of another mold, and is either Morall, tending, or pretending to a temporall happinesse; or Carnall, which is no better then earthly, sensuall & divellish in St Iames censure, inuoluing & deluding its admirers, in inextricable Labyrinthes. There be that expound this wisdome (here mentioned ) to bee Christ himselfe; but with no great shew of probability. Chrysostome, Theophylact, and S. Hierome somewhat bend this way;
and more especially, it pointeth out the unexplicable contriving of the Eternal; in the mystery of our redemption, with that Evenness between Mercy and justice, that both had their full scope, in such an inexpressible manner, that the Angels themselves desired to look into it. 1. Pet. 1.12. as it was opened by the Holy Ghost, in the preaching of the Gospel. But Humane Wisdom is of Another mould, and is either Moral, tending, or pretending to a temporal happiness; or Carnal, which is no better then earthly, sensual & devilish in Saint James censure, involving & deluding its admirers, in inextricable Labyrinths. There be that expound this Wisdom (Here mentioned) to be christ himself; but with no great show of probability. Chrysostom, Theophylact, and S. Jerome somewhat bend this Way;
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but their meaning is, that wisdome expressed in, & by Christ, in the mystery of our Redemption, will be ever quitted, vpon a due suruey, from all exceptions against it.
but their meaning is, that Wisdom expressed in, & by christ, in the mystery of our Redemption, will be ever quit, upon a due survey, from all exceptions against it.
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On the other side, to take this for Humane wisdome, either Ethicall, or Ethnicall; in the good or bad sence, will haue small Coherence with that which followes:
On the other side, to take this for Humane Wisdom, either Ethical, or Ethnical; in the good or bad sense, will have small Coherence with that which follows:
p-acp dt j-jn n1, pc-acp vvi d p-acp j n1, d j, cc j; p-acp dt j cc j n1, vmb vhi j n1 p-acp d r-crq vvz:
for how can Humane wisdome be iustified, which so many waies is deficient? and hardly shall wee find in scripture, so good a terme as iustified, to be attributed vnto wordlings, or wordlings simply to bee accounted wisdomes children. In what sense therefore to vnderstand wisdome in this place, we cannot be better informed,
for how can Humane Wisdom be justified, which so many ways is deficient? and hardly shall we find in scripture, so good a term as justified, to be attributed unto worldlings, or worldlings simply to be accounted wisdoms children. In what sense Therefore to understand Wisdom in this place, we cannot be better informed,
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then in the 30. vers. going before my text; But the Pharisees, and Lawyers, reiected the counsell of God against themselues, being not baptized of Iohn: For that counsell of God there reiected, is the wisdome that is here iustified. There, it finds Pharisees, and Lawyers, Separatists, and Canonists, States-men in their owne conceipts, beyond all Subordination, to withstand it;
then in the 30. vers. going before my text; But the Pharisees, and Lawyers, rejected the counsel of God against themselves, being not baptised of John: For that counsel of God there rejected, is the Wisdom that is Here justified. There, it finds Pharisees, and Lawyers, Separatists, and Canonists, Statesmen in their own conceits, beyond all Subordination, to withstand it;
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here, it is not destitute, of dutyfull and intelligent children, that will make good her proceedings. Herod, may consult with the wisemen, and pretend as much devotion to Christ as they; Pilate, wash his hands, when hee frees a murtherer, & condemnes an Innocent; the Kings of the earth stand vp,
Here, it is not destitute, of dutiful and intelligent children, that will make good her proceedings. Herod, may consult with the Wise men, and pretend as much devotion to christ as they; Pilate, wash his hands, when he frees a murderer, & condemns an Innocent; the Kings of the earth stand up,
and the rulers take counsell together, against the Lord, and against his anoynted: yet hee that dwelleth in heaven, shall laugh them to scorne, the Lord shall haue them in derision. For there is no wisdome, nor vnderstanding, nor counsell against the most high. Prov. 21.30. Zeresh his wife, could tell Haman her husband, that no policy could beare out a man, that once began to fall before the seed of the Iewes, who were then Gods vndoubted people. And Gamaliels counsell, was taken for good, by the same Nation at the worst, that howsoeuer mans proiects, come to nought of themselues; the designes of Gods wisdome shall neuer bee overthrowne, Act. 5.38. but be accomplished in their due time. 1. Pet. 5.6. 5 Now those that be wise, will ponder these things, and they shall vnderstand, the loving kindnes of the Lord, Psal. 107. Least they perish frō the right way, Psal. 2. through their owne imaginations, Psal. 5. O Lord our God great are thy wonderous workes, which thou hast done, like as be also thy thoughts which are to vs-ward, and yet there is no man, that ordereth them to thee.
and the Rulers take counsel together, against the Lord, and against his anointed: yet he that dwells in heaven, shall laugh them to scorn, the Lord shall have them in derision. For there is no Wisdom, nor understanding, nor counsel against the most high. Curae 21.30. Zeresh his wife, could tell Haman her husband, that no policy could bear out a man, that once began to fallen before the seed of the Iewes, who were then God's undoubted people. And Gamaliels counsel, was taken for good, by the same nation At the worst, that howsoever men projects, come to nought of themselves; the designs of God's Wisdom shall never be overthrown, Act. 5.38. but be accomplished in their due time. 1. Pet. 5.6. 5 Now those that be wise, will ponder these things, and they shall understand, the loving kindness of the Lord, Psalm 107. lest they perish from the right Way, Psalm 2. through their own Imaginations, Psalm 5. O Lord our God great Are thy wondrous works, which thou hast done, like as be also thy thoughts which Are to usward, and yet there is no man, that Ordereth them to thee.
Thy wisdome cryeth in the chiefe places of concurse, and vttereth her voyce in the streets, but who hearkens after her? she builds her a house, with stately pillars, but who sues to be her tenant? she provides her wine, and victualls, and furnisheth her table, but who comes vpon her invitation? Nay Sophistry goes so farre now adayes, beyond this NONLATINALPHABET of my text, and wilynes beyond wisdome, that for one disciple of true wisdome, it may number a thousand. St Paul after hee had in all wisdome, brought his Colossians to Christ, in whom are hidde the treasures of all wisdome and knowledge, Coll. 2. Immediately therevpon, schooles them, to beware especially of 3. things, which vnder a shew of wisdome might mislead them, into all absurdityes;
Thy Wisdom Cries in the chief places of concourse, and uttereth her voice in the streets, but who hearkens After her? she builds her a house, with stately pillars, but who sues to be her tenant? she provides her wine, and victuals, and furnisheth her table, but who comes upon her invitation? Nay Sophistry Goes so Far now adays, beyond this of my text, and wilynes beyond Wisdom, that for one disciple of true Wisdom, it may number a thousand. Saint Paul After he had in all Wisdom, brought his colossians to christ, in whom Are hid the treasures of all Wisdom and knowledge, Coll. 2. Immediately thereupon, Schools them, to beware especially of 3. things, which under a show of Wisdom might mislead them, into all absurdities;
consisting in inticing, and winning words, without the least purpose of sincerity or performance. And this I say, (sayth the blessed Apostle ) least any man should beguile you, by inticing words. v. 4. The second is, NONLATINALPHABET, passed now, vnder the habit of a reaching vnderstanding, and deepe iudgment, concerning which, followeth in the 8. vers.
consisting in enticing, and winning words, without the least purpose of sincerity or performance. And this I say, (say the blessed Apostle) lest any man should beguile you, by enticing words. v. 4. The second is,, passed now, under the habit of a reaching understanding, and deep judgement, Concerning which, follows in the 8. vers.
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after the rudiments of the world, and not after Christ. Men may vaunt themselues how they list of their abstruse speculations, in concurring atom's, and exemplary Idea's, and pretty notions in the imaginary spaces, without the Primum Mobile, as some Iesuites yet continue to vent; but wisdome will manifest in the end the emptines of such foperyes; and how much better it is, to be a good Christian, then a great Philosopher, though both may well stand together,
After the rudiments of the world, and not After christ. Men may vaunt themselves how they list of their abstruse speculations, in concurring atom's, and exemplary Idea's, and pretty notions in the imaginary spaces, without the Primum Mobile, as Some Iesuites yet continue to vent; but Wisdom will manifest in the end the emptiness of such foperyes; and how much better it is, to be a good Christian, then a great Philosopher, though both may well stand together,
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in a voluntary humility, afterward called NONLATINALPHABET, will - worship, verse the last. The Heathen haue yeelded Cyniques, and the Mahumetans (at this day) want them not, that put a great deale of wisdome, in a Bedlem kind of garbe, and fantasticke devotion. But our Apostle tells vs, in the words of truth, and sobernesse; Let no man beguile you of your reward, in a voluntary humility, & worshipping of Angels, intruding into those things which he hath not seene.
in a voluntary humility, afterwards called, will - worship, verse the last. The Heathen have yielded Cyniques, and the Mahumetans (At this day) want them not, that put a great deal of Wisdom, in a Bedlam kind of garb, and fantastic devotion. But our Apostle tells us, in the words of truth, and soberness; Let no man beguile you of your reward, in a voluntary humility, & worshipping of Angels, intruding into those things which he hath not seen.
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For doth foolish man know, how to please God, better then God himselfe? or doe Gods commandements want the patching or peecing out, of the worlds Rudiments? what a stirre, and implacable siding, hath continued these many ages in Christianity, about touch not, tast not, handle not, and such like vnnecessary catches, which are all to perish with the vsing, as our Apostles tells vs? And haue indeed a shew in will-worship and humility, and neglecting the body, not in any honour, to the satisfying of the flesh; but are farre wide, from that true wisdome, which here we are in pursuit of.
For does foolish man know, how to please God, better then God himself? or do God's Commandments want the patching or peecing out, of the world's Rudiments? what a stir, and implacable siding, hath continued these many ages in Christianity, about touch not, taste not, handle not, and such like unnecessary Catches, which Are all to perish with the using, as our Apostles tells us? And have indeed a show in Will worship and humility, and neglecting the body, not in any honour, to the satisfying of the Flesh; but Are Far wide, from that true Wisdom, which Here we Are in pursuit of.
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6 It was a wise obseruation of ancient Tertullian; That where any thing is intended, where it ought not to be, it is neglected most commonly, where it should be. And it is a manifest signe of the nights approaching, when the shadowes grow longer then the substance. God ought to be worshipped of vs (saith S. Augustine not as we hold fittest, but as he commandeth. Thou shalt doe, not that which is right in thine owne eyes, but without addition or diminishing, ( only, addes the vulgar edition ) which I giue thee in charge. For this is our wisdome, and vnderstanding, that shall extort from all at length, this satisfying Approbation, surely this is a wise and vnderstanding people.
6 It was a wise observation of ancient Tertullian; That where any thing is intended, where it ought not to be, it is neglected most commonly, where it should be. And it is a manifest Signen of the nights approaching, when the shadows grow longer then the substance. God ought to be worshipped of us (Says S. Augustine not as we hold Fittest, but as he commands. Thou shalt do, not that which is right in thine own eyes, but without addition or diminishing, (only, adds the Vulgar edition) which I give thee in charge. For this is our Wisdom, and understanding, that shall extort from all At length, this satisfying Approbation, surely this is a wise and understanding people.
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But this wisdome hath beene ever held too triviall, with the great witts of all ages. Pharaoh will be pursuing the Israelites, though he sinck himselfe,
But this Wisdom hath been ever held too trivial, with the great wits of all ages. Pharaoh will be pursuing the Israelites, though he sink himself,
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and all his, in the prosecution. That Traytor Achitophel, will vnking a man after Gods owne heart, David, though it cost him the making of himselfe, a long letter in a halter. Witty Lucian will jeere at Christians, till doggs serue him as they did Iezabel. And what shall weethinke of the Pagans violence in primitiue times, and Iulian the Apostata's sly conveyances? The Popes, ioyning these both together in a most mysterious, politique, and plausible way? haue they not all beene defeated by Luther, and Calvin, Iewell, and such downeright men and contemptible silly soules, who were learned in nothing lesse, then the Circumuenting wisdome of this world? These men as 'tis well knowne, had no pompe to beare them out, or inquisitions to back them,
and all his, in the prosecution. That Traitor Ahithophel, will unking a man After God's own heart, David, though it cost him the making of himself, a long Letter in a halter. Witty Lucian will jeer At Christians, till Dogs serve him as they did Jezebel. And what shall weethinke of the Pagans violence in primitive times, and Iulian the Apostates sly conveyances? The Popes, joining these both together in a most mysterious, politic, and plausible Way? have they not all been defeated by Luther, and calvin, Jewel, and such downright men and contemptible silly Souls, who were learned in nothing less, then the Circumventing Wisdom of this world? These men as it's well known, had no pomp to bear them out, or inquisitions to back them,
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It was somewhat that made S. Paul to mind posterity, 1. Cor. 1. That, not many wisemen after the flesh, nor many mighty, nor many nobles, (yet some there are, that are called to this businesse; ) But God hath chosen the foolish things of this world, to confound the wise: and weake, to take downe the mighty: and things that are not, to bring to nought things that are: that noe flesh should glory in his presence. But all should glory in this, that Iesus Christ is made vnto vs, wisdome, and righteousnesse, and sanctification and redemption. Let no man therefore deceiue himselfe, (I go on with the Apostles words ) For if any man amongst you, seeme to be wise, in this world, let him become a foole that he may be wife.
It was somewhat that made S. Paul to mind posterity, 1. Cor. 1. That, not many Wise men After the Flesh, nor many mighty, nor many Nobles, (yet Some there Are, that Are called to this business;) But God hath chosen the foolish things of this world, to confound the wise: and weak, to take down the mighty: and things that Are not, to bring to nought things that Are: that no Flesh should glory in his presence. But all should glory in this, that Iesus christ is made unto us, Wisdom, and righteousness, and sanctification and redemption. Let no man Therefore deceive himself, (I go on with the Apostles words) For if any man among you, seem to be wise, in this world, let him become a fool that he may be wife.
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And hee giues the reason, for the wisdome of this world is foolishnesse with God, and hee confirmes it with two places of scripture; It is written, he taketh the wise in their owne craftinesse;
And he gives the reason, for the Wisdom of this world is foolishness with God, and he confirms it with two places of scripture; It is written, he Takes the wise in their own craftiness;
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Thus the Ancients were wise, to goe to the fountaine, and thence to learne to distinguish between tryed gold, and sophisticated Alchy my: Betweene pretious stones and stubble. Then was true wisdome at a high esteeme, when Iob preferred it before the gold of Ophir, the Onyx, the Saphir, the Corall, the Pearles, the Rubyes, the Topaz of Aethiopia, which he pronounceth in no sort to be equall to it.
Thus the Ancients were wise, to go to the fountain, and thence to Learn to distinguish between tried gold, and sophisticated Alchy my: Between precious stones and stubble. Then was true Wisdom At a high esteem, when Job preferred it before the gold of Ophir, the Onyx, the Saphir, the Coral, the Pearls, the Rubies, the Topaz of Ethiopia, which he pronounceth in no sort to be equal to it.
Such a salt is this heavenly wisdome, that some graynes, of it will make the bitter waters sweet: such a tree, that a branch of it cast into the water, will make Iron to swimme, such a spittle comming from the mouth of our Saviour, that mingled with clay, it will make the blind to see. But we haue the wisdome of Solomō, and of him that is greater then Solomon, farre beyond the wisdome of the Aegiptians, and Chaldaeans, or any of the the Sonnes of the East, (wherein Moses and Daniel were so well vers'd. ) But who lays out for it diligently, or apprehends it faythfully, when it is brought home vnto him? Nay if the choyce were now layd before vs, as it was once to Solomon; whether riches, or long life, or victory, or this wisdome would best content vs, it is much to bee feared, that those would be layd hold on,
Such a salt is this heavenly Wisdom, that Some grains, of it will make the bitter waters sweet: such a tree, that a branch of it cast into the water, will make Iron to swim, such a spittle coming from the Mouth of our Saviour, that mingled with clay, it will make the blind to see. But we have the Wisdom of Solomō, and of him that is greater then Solomon, Far beyond the Wisdom of the egyptians, and Chaldaeans, or any of thee the Sons of the East, (wherein Moses and daniel were so well versed.) But who lays out for it diligently, or apprehends it faithfully, when it is brought home unto him? Nay if the choice were now laid before us, as it was once to Solomon; whither riches, or long life, or victory, or this Wisdom would best content us, it is much to be feared, that those would be laid hold on,
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and this wisdome, be put off, with a Courtly complement. But howsoeuer it speed among the vulgar; some friends will bee found, that will sticke to her, and iustifie her.
and this Wisdom, be put off, with a Courtly compliment. But howsoever it speed among the Vulgar; Some Friends will be found, that will stick to her, and justify her.
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Hee that will teach well, must doe it distinctly, by freeing that he handleth, from a various meaning. Here, it comes to bee of vse, by reason of the different significations, of the word NONLATINALPHABET,
He that will teach well, must do it distinctly, by freeing that he handleth, from a various meaning. Here, it comes to be of use, by reason of the different significations, of the word,
or, iustified. This is render'd sometime properly, by Iustum facere, to make one iust, by some inherent quality: More often, by Justum declarare, by a sufficient satisfaction, caution, or pardon, interposed, to pronounce one absolued, in a legall course. In the 6. to the Romans, it can meane no other but a preventing, and quitting, from an inconuenience: Hee that is dead is iustified from sinne;
or, justified. This is rendered sometime properly, by Iustum facere, to make one just, by Some inherent quality: More often, by Justum declarare, by a sufficient satisfaction, caution, or pardon, interposed, to pronounce one absolved, in a Legal course. In the 6. to the Roman, it can mean no other but a preventing, and quitting, from an inconvenience: He that is dead is justified from sin;
But the meaning of the word here, will be best gathered, from the 29. vers. going before, All the people that heard him, and the Publicans iustified God.
But the meaning of the word Here, will be best gathered, from the 29. vers. going before, All the people that herd him, and the Publicans justified God.
Now how may God be said to be iustified, by being made, or pronounced iustified? or freed by a change from any inconuenience, to which a creature may be incident? It can bee no lesse then Blasphemy, to conceiue so.
Now how may God be said to be justified, by being made, or pronounced justified? or freed by a change from any inconvenience, to which a creature may be incident? It can be no less then Blasphemy, to conceive so.
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To iustifie God therefore, is to admire his wisdome, acknowledge his Iustice, Captiuate our iudgments, to his all - disposing prouidence; NONLATINALPHABET, to confesse, to glorifie, to set forth in the most ample manner, his infinite goodnesse and mercy, with an humble acknowledgment of our owne follyes, faults, mistakes, and errours: That hee may bee iustified in his sayings, and cleare when hee is iudged.
To justify God Therefore, is to admire his Wisdom, acknowledge his justice, Captivate our Judgments, to his all - disposing providence;, to confess, to Glorify, to Set forth in the most ample manner, his infinite Goodness and mercy, with an humble acknowledgment of our own folly's, Faults, mistakes, and errors: That he may be justified in his sayings, and clear when he is judged.
Wisdome is proved, praysed, declared, to be iust, and irreprehensible, beyond all exceptions. Mans proiects quickly discouer flawes, that will hardly bee excused: But Gods disposition, is admired the more, the more it is sifted and throughly weighed. Triall, time, and place, that manifest our weaknesse, iustify this wisdome. Catching Articles, and crosse interrogatoryes, may be put in against it, but they will bee easily answered, to the confusion of the Playntiffes.
Wisdom is proved, praised, declared, to be just, and irreprehensible, beyond all exceptions. men projects quickly discover flaws, that will hardly be excused: But God's disposition, is admired the more, the more it is sifted and thoroughly weighed. Trial, time, and place, that manifest our weakness, justify this Wisdom. Catching Articles, and cross interrogatories, may be put in against it, but they will be Easily answered, to the confusion of the Playntiffes.
8 For wee may not imagine (B.) That the serpent, who first seduced our Mother Eve, by his pestilent suggestion; was afterward lesse solicitous to disgrace her promised seed, from whom, he could not chuse,
8 For we may not imagine (B.) That the serpent, who First seduced our Mother Eve, by his pestilent suggestion; was afterwards less solicitous to disgrace her promised seed, from whom, he could not choose,
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but expect a broken pate. And therefore all the detractiue calumniations that Hell could forge, should be sure put into the mouthes of Porphyry, Iulian, Celsus, and such venturous miscreants, to be forth-comming against him,
but expect a broken pate. And Therefore all the detractive calumniations that Hell could forge, should be sure put into the mouths of Porphyry, Iulian, Celsus, and such venturous miscreants, to be forthcoming against him,
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and his Gospel, vpon all occasions. For, 1. was it (say they) a likely or seemely thing, that the sonne of David, and Abraham, should bee soe meanely provided for, that a Corner of a poore stable, was hardly alotted him, for his wellcoming into the world, and a manger for his cradle? And, 2. did not his suddayne departure thence;
and his Gospel, upon all occasions. For, 1. was it (say they) a likely or seemly thing, that the son of David, and Abraham, should be so meanly provided for, that a Corner of a poor stable, was hardly allotted him, for his wellcoming into the world, and a manger for his cradle? And, 2. did not his sudden departure thence;
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or where, for feare of discouery) manifest to the world, that himselfe, and his guardians distrusted their owne forces, and were afrayd, that God should haue lost an heire, if man might haue seized vpon him? 3. Say that in the Interim, he was presented in the Temple, acknowledged by Simeon and Hannah, good old people, and after at 12 yeeres of age, gravel'd and amazed the Doctors in a publique disputation; But did any then of the Rulers take notice of him,
or where, for Fear of discovery) manifest to the world, that himself, and his guardians distrusted their own forces, and were afraid, that God should have lost an heir, if man might have seized upon him? 3. Say that in the Interim, he was presented in the Temple, acknowledged by Simeon and Hannah, good old people, and After At 12 Years of age, graveled and amazed the Doctors in a public disputation; But did any then of the Rulers take notice of him,
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or any way vpon further proofe, seeke after him, but only a Nicodemus, or so, not held one of the wisest in the Synagogue? 4. If his purpose had beene that his preaching, and miracles should haue wrought a reformation, why got hee not himselfe to the Court, as Moses did to Pharaohs, and wrought the wonders, that otherwise he did so ordinarily before Herode, and Pilate, and their Actiue Ladyes? Why took he not a wise course, to make Annas and Caiphas, and the potent factions of the Scribes and Pharisees, to be of his side? Those quickly might haue effected that, which his preaching and miracles came short off.
or any Way upon further proof, seek After him, but only a Nicodemus, or so, not held one of the Wisest in the Synagogue? 4. If his purpose had been that his preaching, and Miracles should have wrought a Reformation, why god he not himself to the Court, as Moses did to Pharaohs, and wrought the wonders, that otherwise he did so ordinarily before Herod, and Pilate, and their Active Ladies? Why took he not a wise course, to make Annas and Caiaphas, and the potent factions of the Scribes and Pharisees, to be of his side? Those quickly might have effected that, which his preaching and Miracles Come short off.
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At least his complying with them, would haue abated the edge of their bitternesse, to giue the fayrer passage to his proceedings. 5. Now what was the common scandall and blocke that most stumbled at? is this the Divinity, that Moses and the Prophets must giue way vnto? published by a company of ignorant and beggerly fishermen; that oppose the established Church discipline, affront the chiefe priests and prelates, venture vpon preaching, without a calling or licence, reforme the temple in a imperious manner, without the least shew of any commission, or canonicall authority? 6. Notwithstanding when hee was afterward apprehended, and was most put to it,
At least his complying with them, would have abated the edge of their bitterness, to give the Fairer passage to his proceedings. 5. Now what was the Common scandal and block that most stumbled At? is this the Divinity, that Moses and the prophets must give Way unto? published by a company of ignorant and beggarly fishermen; that oppose the established Church discipline, affront the chief Priests and Prelates, venture upon preaching, without a calling or licence, reform the temple in a imperious manner, without the least show of any commission, or canonical Authority? 6. Notwithstanding when he was afterwards apprehended, and was most put to it,
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before the publique magistrates, to quit himselfe, why opened he not then his mouth, to cleare his owne Innocency, and did not one miracle to free himselfe from danger? when the passengers reviled, the high Priests vpbrayded, the theeues on both sides taunted, not without the most provoking blasphemyes, could hee haue abstained from righting him,
before the public Magistrates, to quit himself, why opened he not then his Mouth, to clear his own Innocency, and did not one miracle to free himself from danger? when the passengers reviled, the high Priests upbraided, the thieves on both sides taunted, not without the most provoking Blasphemies, could he have abstained from righting him,
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and handled them in their kind, if he had had the power? 7. Last of all where it is voyced, & beleeved, that he rose agayne the third day; why did hee not appeare to any of the Magistrates, or Prelates, to giue some satisfaction? why was he not seene in the midst of Ierusalem, in the most eminent places of assemblyes, to be heard, and toucht, and handled, to the conviction, and shame of the most obstinate? To what puxpose chose he, rather in private to manifest himselfe,
and handled them in their kind, if he had had the power? 7. Last of all where it is voiced, & believed, that he rose again the third day; why did he not appear to any of the Magistrates, or Prelates, to give Some satisfaction? why was he not seen in the midst of Ierusalem, in the most eminent places of assemblies, to be herd, and touched, and handled, to the conviction, and shame of the most obstinate? To what puxpose chosen he, rather in private to manifest himself,
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but to a few in comparison, and those of the meanest rancke, and least esteeme, among the Priests and People? Thus wee see what Atheisticall spirits haue ever harped vpon, to discredit (as much as in them lay) the wisdome of the most highest; in managing this greatest mystery of our redemption. But no such matters are here, or can be obiected, which admit not of easy Iustification.
but to a few in comparison, and those of the Meanest rank, and least esteem, among the Priests and People? Thus we see what Atheistical spirits have ever harped upon, to discredit (as much as in them lay) the Wisdom of the most highest; in managing this greatest mystery of our redemption. But no such matters Are Here, or can be objected, which admit not of easy Justification.
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as it was fore-prophecied: and to free harmelesse poverty from contempt, seeing that word, that made the world, was content to vnder goe it. But what? was there not any heavenly maiestie appeared, in this earthly meanenesse? was there not a starre (created,
as it was foreprophecied: and to free harmless poverty from contempt, seeing that word, that made the world, was content to under go it. But what? was there not any heavenly majesty appeared, in this earthly meanenesse? was there not a star (created,
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as 'tis thought of purpose ) appointed to be a guide to the wise Easterlings, to bring them to the King they sought for? And were there not then a quire of Angels provided, to welcome him into the world with a heavenly Antheme? Adde to this Iohn Baptist's strange birth, and Zacharies dumbnesse, & his vnexpected recovery;
as it's Thought of purpose) appointed to be a guide to the wise Easterlings, to bring them to the King they sought for? And were there not then a choir of Angels provided, to welcome him into the world with a heavenly Anthem? Add to this John Baptist's strange birth, and Zacharies dumbness, & his unexpected recovery;
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and then let malice speake, whether these matters were not of consequence. For the second, his suddaine subducing for a time, was not out of earthly feare, but heavenly direction from his father, whom it pleased to preserue his sonne, not by miracles, but meanes,
and then let malice speak, whither these matters were not of consequence. For the second, his sudden subducing for a time, was not out of earthly Fear, but heavenly direction from his father, whom it pleased to preserve his son, not by Miracles, but means,
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and that deservedly, then all their great Rabbi'es with their partizans, whom if his stupendious disputation wrought not vpon, the defect was in their malitious hearts, not in the divine evidence laid before them.
and that deservedly, then all their great Rabbi'es with their partisans, whom if his stupendious disputation wrought not upon, the defect was in their malicious hearts, not in the divine evidence laid before them.
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From which time, his retyrednesse from the publique, and obedience to his obscure parents, gaue way to Iohn Baptists fore-running, and to all posterity a patterne, not to runne before they are ripe and provided, but to content themselues with that state which God hath set them in,
From which time, his retiredness from the public, and Obedience to his Obscure Parents, gave Way to John Baptists forerunning, and to all posterity a pattern, not to run before they Are ripe and provided, but to content themselves with that state which God hath Set them in,
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and not bee the worse in that, by ambitiously justling for a higher. The fourth Cavill falls off, by the acknowledgement of his greatest adversaries. Iulian and other heathen writers, (as the Turkes doe at this day, in their Alcoran ) could not but confesse the truth of his miracles. And what need Herod, or Pilate with the high Priests, to bee spectators: seeing that the Scribes, and Pharisees (as bad as they) were present at the most of them,
and not be the Worse in that, by ambitiously justling for a higher. The fourth Cavil falls off, by the acknowledgement of his greatest Adversaries. Iulian and other heathen writers, (as the Turkes do At this day, in their Alcorani) could not but confess the truth of his Miracles. And what need Herod, or Pilate with the high Priests, to be spectators: seeing that the Scribes, and Pharisees (as bad as they) were present At the most of them,
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and their Emissaries dogg'd him alwaies, to relate what was done, to their inquisitiue Masters. Fifthly, To haue applied himselfe further to these great ones, and so to haue compassed his owne ends, had questioned his owne excellency, and stayned his heavenly proceedings with earthly devices. And how could he any way be censured, for opposing Church discipline, seeing himselfe was circumcized, his Blessed mother purified, his Disciples directed to heare the Scribes and Pharisees, out of Moses chayre; and the Leaper sent to the Priest to shew himselfe,
and their Emissaries dogged him always, to relate what was done, to their inquisitive Masters. Fifthly, To have applied himself further to these great ones, and so to have compassed his own ends, had questioned his own excellency, and stained his heavenly proceedings with earthly devices. And how could he any Way be censured, for opposing Church discipline, seeing himself was Circumcised, his Blessed mother purified, his Disciples directed to hear the Scribes and Pharisees, out of Moses chair; and the Leaper sent to the Priest to show himself,
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and offer for his clensing. Neither was it for want of power or courage (which in the sixth place is objected) that hee miraculously freed not himselfe,
and offer for his cleansing. Neither was it for want of power or courage (which in the sixth place is objected) that he miraculously freed not himself,
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though afterward he forsware him as a Coward ) Thinkest thou that I could not now pray to my Father, and he shall presently giue me more then twelue Legions of Angels? But how then shall the Scriptures be fulfilled, that thus it must be? To fulfill the Scriptures then, was his taske and care, not to quit himselfe by miracles. These scriptures had prescribed what he should doe, and suffer, how rise againe, ascend; which Articles, and all the rest were iustified, by such men, whom the world could not suspect of forging them,
though afterwards he forswore him as a Coward) Thinkest thou that I could not now pray to my Father, and he shall presently give me more then twelue Legions of Angels? But how then shall the Scriptures be fulfilled, that thus it must be? To fulfil the Scriptures then, was his task and care, not to quit himself by Miracles. These Scriptures had prescribed what he should do, and suffer, how rise again, ascend; which Articles, and all the rest were justified, by such men, whom the world could not suspect of forging them,
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for politique respects, nor expect, to come from such breeding; but admire, when they should heare, how it came from heauen, by the visible appearance of the holy Ghost in fiery tongues, vpon one of their greatest feasts, not by night, but almost mid-day, not in private, but to the publique view, not of a few, but most nations vnder heauen, in their Metropolitane Citty, Hierusalem. Which cleareth the seauenth and last exception, before mentioned,
for politic respects, nor expect, to come from such breeding; but admire, when they should hear, how it Come from heaven, by the visible appearance of the holy Ghost in fiery tongues, upon one of their greatest feasts, not by night, but almost midday, not in private, but to the public view, not of a few, but most Nations under heaven, in their Metropolitan city, Jerusalem. Which cleareth the Seventh and last exception, before mentioned,
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10. This is Iustification, so full, so publique, so vnquestionable, so heauenly, of that religious wisdome, we adhere vnto, that faith cannot finde a surer anchor, whereon to depend; hope, a firmer footing whereon to fasten; Charity, readier wings to mount her aboue all earthly machinations, and worldly stratagems. So that here wee may well come in, with that, which the Apostle cites out of the Prophet; Where is the wise? Where is the Scribe? Where is the disputer of this world? Will their wisdome, or scribbling, or disputing iustifie their owne actions, when they shall be brought to an impartiall scanning? How will Esaus wisdome bee iustified, that parted with his birthright, for a messe of red pottage? or Balaams, that would hold with Balak, to curse Gods people, though his Asse might haue minded him, that he ranne a desperate way? or Gehazy's that by his cheating and lying, purchased to him and his heires, a lineall leprosie? Amongst the manifold enormities in the Prophet Isaiah's time, there be three especially hee complaines of, which the Actors in them notwithstanding, held for no small peece of their wisedome, and Politiques: The first, is to make a man an offender for a word. The second, to lay a snare for him, that reproueth in the gate. And last, to turne aside the iust, for a thing of naught.
10. This is Justification, so full, so public, so unquestionable, so heavenly, of that religious Wisdom, we adhere unto, that faith cannot find a Surer anchor, whereon to depend; hope, a firmer footing whereon to fasten; Charity, Readier wings to mount her above all earthly machinations, and worldly stratagems. So that Here we may well come in, with that, which the Apostle cites out of the Prophet; Where is the wise? Where is the Scribe? Where is the disputer of this world? Will their Wisdom, or scribbling, or disputing justify their own actions, when they shall be brought to an impartial scanning? How will Esaus Wisdom be justified, that parted with his birthright, for a mess of read pottage? or Balaams, that would hold with Balak, to curse God's people, though his Ass might have minded him, that he ran a desperate Way? or Gehazy's that by his cheating and lying, purchased to him and his Heirs, a lineal leprosy? among the manifold enormities in the Prophet Isaiah's time, there be three especially he complains of, which the Actors in them notwithstanding, held for no small piece of their Wisdom, and Politics: The First, is to make a man an offender for a word. The second, to lay a snare for him, that Reproveth in the gate. And last, to turn aside the just, for a thing of nought.
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It was growne somewhat worse (if worse might be) in the Prophet Ieremies dayes: A wonderfull, and horrible thing (saith he) is committed in the land, The Prophets prophecy falsely, and the Priests beare rule by their meanes, and my people loue to haue it so,
It was grown somewhat Worse (if Worse might be) in the Prophet Jeremiahs days: A wonderful, and horrible thing (Says he) is committed in the land, The prophets prophecy falsely, and the Priests bear Rule by their means, and my people love to have it so,
Let vs provide then before hand, with that steward in the Gospell, (who though otherwise vniust) in that, hee is said to haue done wisely; that when all the world fayles, wee haue somewhat to trust to.
Let us provide then before hand, with that steward in the Gospel, (who though otherwise unjust) in that, he is said to have done wisely; that when all the world fails, we have somewhat to trust to.
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This is the care and practise, not in shew, but in good earnest, not of the favorits of this world, but, All wisedomes children, the residue of my Text, I haue left only now, to conclude with.
This is the care and practise, not in show, but in good earnest, not of the favorites of this world, but, All wisdoms children, the residue of my Text, I have left only now, to conclude with.
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11. Of all her children. ] It was not for nought, our Saviour interserts this Item, in his sermon on the Mount, Mat. 5.18. one jot, or one title, shall in no wise passe from the law, till all be fulfilled.
11. Of all her children. ] It was not for nought, our Saviour interserts this Item, in his sermon on the Mount, Mathew 5.18. one jot, or one title, shall in no wise pass from the law, till all be fulfilled.
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A notable instance hereof, we haue here in the Pronoune, NONLATINALPHABET, Her ] Which if wee passe without an aspiration (as Valla & Castalion would haue it) it may be referred to the word NONLATINALPHABET, generation, in the former 31. verse,
A notable instance hereof, we have Here in the Pronoun,, Her ] Which if we pass without an aspiration (as Valla & Castalion would have it) it may be referred to the word, generation, in the former 31. verse,
and make this sense: Wisdome is iustified, even of the children, of that perverse generation, which will neither dance to her piping, nor weep to her mourning, neither by fayre, or rougher vsage, be brought to any goodnesse. Yet shall they be so convinced by wisdomes exact proceeding, that they shall not be able to disgrace that, which they shunne to follow:
and make this sense: Wisdom is justified, even of the children, of that perverse generation, which will neither dance to her piping, nor weep to her mourning, neither by fair, or rougher usage, be brought to any Goodness. Yet shall they be so convinced by wisdoms exact proceeding, that they shall not be able to disgrace that, which they shun to follow:
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but bee forced to bring in evidence for her Iustification, though it necessarily reflect, vpon their own condemnation. And haue we not had long since Balaam, with this kind of acknowledgement? O let me dye the death of the righteous, and let my last end be like his.
but be forced to bring in evidence for her Justification, though it necessarily reflect, upon their own condemnation. And have we not had long since balaam, with this kind of acknowledgement? O let me die the death of the righteous, and let my last end be like his.
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How common is that conviction of Iulian the Apostata, Vicisti Galilaee, thou Galilean (speaking of Christ ) at length hast overcome me? It was a sad Epitaph, that Platina relates, was put vpon Pope Adrian the 6. his tombe: That he had beene a happy man indeed,
How Common is that conviction of Iulian the Apostata, Vicisti Galilee, thou Galilean (speaking of christ) At length hast overcome me? It was a sad Epitaph, that Platina relates, was put upon Pope Adrian the 6. his tomb: That he had been a happy man indeed,
But the surliest confession of all, in this kind, seemes to be that, of an Italian Lawyer, with whom Bellarmine was, at his departing, as he relates in his tract de arte benè moriendi.
But the surliest Confessi of all, in this kind, seems to be that, of an Italian Lawyer, with whom Bellarmine was, At his departing, as he relates in his tract de arte benè moriendi.
for my selfe, I desire thee not any thing, for I goe directly to Hell, and so departed (saith the Cardinall ) as if one went from one towne to another. Thus the children of Darknesse, giue testimony to the light, as the Divell was forced to doe of our Saviours Deitie.
for my self, I desire thee not any thing, for I go directly to Hell, and so departed (Says the Cardinal) as if one went from one town to Another. Thus the children of Darkness, give testimony to the Light, as the devil was forced to do of our Saviors Deity.
12. But the Text will not beare this exposition, (though the doctrine be otherwise, most true and vsefull ) for here we haue NONLATINALPHABET aspirated, and therefore is to be ioyned with NONLATINALPHABET, next to it, not NONLATINALPHABET, foure verses before it, (as Beza notes) & giues this sense expresly; wisedome is iustified, not by its perverse opposers, but the docible beleeuers, not of some straggling, disagreeing strangers, but of all her owne children. For this exposition makes the Syriack, which according to Tremelius, on the 11. of Matthew is thus rendred, wisedome is iustified of all her worshippers, according to Guido Fabritius, of her Servants, according to S. Hierome (but without any ground in the Originall) ab operibus, of all her workes; And therevpon he addes, sapientia non quaerit vocis testimonium, sed operam:
12. But the Text will not bear this exposition, (though the Doctrine be otherwise, most true and useful) for Here we have aspirated, and Therefore is to be joined with, next to it, not, foure Verses before it, (as Beza notes) & gives this sense expressly; Wisdom is justified, not by its perverse opposers, but the docible believers, not of Some straggling, disagreeing Strangers, but of all her own children. For this exposition makes the Syriac, which according to Tremelius, on the 11. of Matthew is thus rendered, Wisdom is justified of all her worshippers, according to Guido Fabritius, of her Servants, according to S. Jerome (but without any ground in the Original) ab operibus, of all her works; And thereupon he adds, sapientia non Query Vocis testimonium, said Operam:
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Wisedome stands not so much vpon words as deeds. All which circumstances laid together, make it without controversie, that wisedomes children here meant, are not all those that make themselues so: or would haue the world to take them to be so. But her naturall children indeed, who heare her instructions, follow her directions, and justifie the vprightnesse of all her actions.
Wisdom Stands not so much upon words as Deeds. All which Circumstances laid together, make it without controversy, that wisdoms children Here meant, Are not all those that make themselves so: or would have the world to take them to be so. But her natural children indeed, who hear her instructions, follow her directions, and justify the uprightness of all her actions.
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13. It was an old exploded course, by all good men heretofore, (but now reviued too much againe, to the scandall of all wisedomes children ) to pretend one thing, and intend another;
13. It was an old exploded course, by all good men heretofore, (but now revived too much again, to the scandal of all wisdoms children) to pretend one thing, and intend Another;
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And so far to iustifie Gods wisedome, as it might serue to iustifie our vnwarrantable designes. But my Text here hath three markes of these iustifying children, to iustify them in this place;
And so Far to justify God's Wisdom, as it might serve to justify our unwarrantable designs. But my Text Here hath three marks of these justifying children, to justify them in this place;
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Of which if but one faile it may be iustly presumed, that all is not right: Those are, 1. Vnity, 2. Naturall affection to their mother, and 3. submissine obedience to those commands, that shall be iustly inioyned them to follow. Wisedome is iustified of All ] therefore no backslider, no schismatique, no headlong Innovator, must be accounted of the number. Of all Her ] Therefore, All out landish Incendiaries, murmurers, detractors, All vnderhand Ingineers, All blowers vp of states, and massacring miscreants, must be referred to the lists of Bastards, and generation of vipers. Of all her children ] then, Refractory prescribers to their mother, proscribers of their brethren, must not offer to put in, here for a childs portion. O that men therefore were wise (as Moses told the Israelites ) then would they lay these things to heart, and not runne headlong in such wild, and irreligious courses, which are no way iustifiable, but precipitate in the broad rode, that hastneth violently to apparant destruction.
Of which if but one fail it may be justly presumed, that all is not right: Those Are, 1. Unity, 2. Natural affection to their mother, and 3. submissine Obedience to those commands, that shall be justly enjoined them to follow. Wisdom is justified of All ] Therefore no backslider, no schismatic, no headlong Innovator, must be accounted of the number. Of all Her ] Therefore, All out landish Incendiaries, murmurers, detractors, All underhand Engineers, All blowers up of states, and massacring miscreants, must be referred to the lists of Bastards, and generation of vipers. Of all her children ] then, Refractory prescribers to their mother, proscribers of their brothers, must not offer to put in, Here for a child's portion. Oh that men Therefore were wise (as Moses told the Israelites) then would they lay these things to heart, and not run headlong in such wild, and irreligious courses, which Are no Way justifiable, but precipitate in the broad road, that hasteneth violently to apparent destruction.
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Then the detractor would bee ashamed of his base suggestions; the male-content, of his causelesse murmurings; the oppressour of his inhumanity; the proud, of his histrionicall hautinesse; the Luxurious of his loosenesse; the Hypocrite, of his shewes; the Machiavilian of his shifts. For what are all these kickshawes, to solid wisedome? but as a spiders webbe, which intangleth some few flies a while, till the beesome come,
Then the detractor would be ashamed of his base suggestions; the malcontent, of his causeless murmurings; the oppressor of his inhumanity; the proud, of his histrionical haughtiness; the Luxurious of his looseness; the Hypocrite, of his shows; the Machiavellian of his shifts. For what Are all these kickshaws, to solid Wisdom? but as a spiders web, which intangleth Some few flies a while, till the Besom come,
I must end. Davids description of a man in honour, may bee a lesson to great ones, what wisedome they cannot safely depend vpon, but what they must trust to in the end, Psalm. 49. and Solomons, the sonnes instance, in a poore man, that by his well guided wisedome, deliuered a little citty from the beleagring of a great King, Ecclesiastes the 9. instructeth vs all sufficiently, how much godly wisedome, is better then vnblessed strength and stratagems, and to be hearkened to, more in quiet, then the outcries of fooles. Let vs remember therefore, with the wise virgins, to bee provided alwaies before hand, with this lasting oyle in our lampes; and cast about with that wise merchant in the Gospell, to purchase that field where this pearle of wisedome lyes hidden. And suffer fooles gladly (by S. Paules direction) to speake, where there is a fault, because yee your selues are wise.
I must end. Davids description of a man in honour, may be a Lesson to great ones, what Wisdom they cannot safely depend upon, but what they must trust to in the end, Psalm. 49. and Solomons, the Sons instance, in a poor man, that by his well guided Wisdom, Delivered a little City from the beleaguering of a great King, Ecclesiastes the 9. Instructeth us all sufficiently, how much godly Wisdom, is better then unblessed strength and stratagems, and to be harkened to, more in quiet, then the Outcries of Fools. Let us Remember Therefore, with the wise Virgins, to be provided always before hand, with this lasting oil in our lamps; and cast about with that wise merchant in the Gospel, to purchase that field where this pearl of Wisdom lies hidden. And suffer Fools gladly (by S. Paul's direction) to speak, where there is a fault, Because ye your selves Are wise.
So shal we at length, mount vp from these foolish and flitting vanities, to possesse those glorious, and vnchangeable mansions, which the wisedome of the Father, Christ Iesus, hath purchased for his elect children, before the foundations of the world.
So shall we At length, mount up from these foolish and flitting vanities, to possess those glorious, and unchangeable mansions, which the Wisdom of the Father, christ Iesus, hath purchased for his elect children, before the foundations of the world.
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1 IT is a receiued observation, that where God sets vp his Church, the Divell will erect a Chappell; and no sooner shall the good husband haue sowne his field with good seed, but the enemy will take vantage of the servants drow sinesse, to cast in Tares. This our Apostle found here, by his troublesome experience: for hauing but newly planted a Church, among these witty Corinthians, how soone was it plundred, and puzled, with dangerous oppositions, and distractions? A brabble grew among them at their first initiation, concerning their first teachers, one was for Paul, another for Apollos, a third for Cephas, a fourth for Christ; some were all for strong lines, and entising words of mans wisedome, others were taken with vnaffected simplicity. Thus they censure their teachers and their gifts, who should haue censured themselues, for the amending of their liues, according to their increase of knowledge. Their teachers instructed them, to abandon all fleshly lusts; they could tolerate incest amongst themselues.
1 IT is a received observation, that where God sets up his Church, the devil will erect a Chapel; and no sooner shall the good husband have sown his field with good seed, but the enemy will take vantage of the Servants drow sinesse, to cast in Tares. This our Apostle found Here, by his troublesome experience: for having but newly planted a Church, among these witty Corinthians, how soon was it plundered, and puzzled, with dangerous oppositions, and distractions? A brabble grew among them At their First initiation, Concerning their First Teachers, one was for Paul, Another for Apollos, a third for Cephas, a fourth for christ; Some were all for strong lines, and enticing words of men Wisdom, Others were taken with unaffected simplicity. Thus they censure their Teachers and their Gifts, who should have censured themselves, for the amending of their lives, according to their increase of knowledge. Their Teachers instructed them, to abandon all fleshly Lustiest; they could tolerate Incest among themselves.
They pressed them to put vp iniuries, or to arbitrate thē in private; their violence drew them to implead their brethren, before heathen-Iudges, to the scandall of Christianity.
They pressed them to put up injuries, or to arbitrate them in private; their violence drew them to implead their brothers, before heathen-Iudges, to the scandal of Christianity.
as things indifferent, so that by the abuse of their Christian liberty, their weaker brethrē were not scandalized; yet quarrells, and endlesse debates, must be kept on foot also in such petty matters. These drew them farther, to vnreverend behaviour, both of men and women, in the Church it selfe, at their publique meetings, at such time as they came to receaue the Lords Supper; to affect to be accounted great Schollers, rather then to edifie one another.
as things indifferent, so that by the abuse of their Christian liberty, their Weaker brothers were not scandalized; yet quarrels, and endless debates, must be kept on foot also in such Petty matters. These drew them farther, to unreverend behaviour, both of men and women, in the Church it self, At their public meetings, At such time as they Come to receive the lords Supper; to affect to be accounted great Scholars, rather then to edify one Another.
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Now this must needs stagger the weaker, and cast some of them vpon such, or the like dangerous deliberations: Are these the fruits of Christianity, and the quietnesse we shall receaue by this Gospell of peace? Is faith thus founded in ficklenesse; charity, in disturbances;
Now this must needs stagger the Weaker, and cast Some of them upon such, or the like dangerous deliberations: are these the fruits of Christianity, and the quietness we shall receive by this Gospel of peace? Is faith thus founded in fickleness; charity, in disturbances;
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hope, in hazards; patience and brotherly kindnesse, in all kinde of iniuries and combustions? Our case seemed farre better, when we walked in Gentilisme; now offences are multiplied, who shall stop them? injuries are daily offered, who can right vs? Contentions, continually arise,
hope, in hazards; patience and brotherly kindness, in all kind of injuries and combustions? Our case seemed Far better, when we walked in Gentilism; now offences Are multiplied, who shall stop them? injuries Are daily offered, who can right us? Contentions, continually arise,
and prevent, by forewarning them, that such things were to be expected, but God that permits them, will so dispose them, that all shall sort to the best.
and prevent, by forewarning them, that such things were to be expected, but God that permits them, will so dispose them, that all shall sort to the best.
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2. My Text then, is an Incouragement to the godly, not to be any way cast downe, or daunted, at the rising of divisions, or Heresies, for as much as all these tend to the manifestation of their constancy. As though hee should haue said; I heare that there be divisions amongst you, and I partly beleeue it. But what? should these things make our doctrine suspected, or abate your zeale? or bring you into a conceipt, that you were in better case before your conversion? No, (Beloued) I, that haue laid Christ for the foundation, tell you before hand, that not onely gold, and silver, and pretious stones, but wood, and hay, and stubble will be built vpon it.
2. My Text then, is an Encouragement to the godly, not to be any Way cast down, or daunted, At the rising of divisions, or Heresies, for as much as all these tend to the manifestation of their constancy. As though he should have said; I hear that there be divisions among you, and I partly believe it. But what? should these things make our Doctrine suspected, or abate your zeal? or bring you into a conceit, that you were in better case before your conversion? No, (beloved) I, that have laid christ for the Foundation, tell you before hand, that not only gold, and silver, and precious stones, but wood, and hay, and stubble will be built upon it.
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My planting, and Apollo's watring, in their increase will discouer noxious weeds, among the good wheat. Schismes will creep in, to disturbe the Churches vnity, Heresies, to corrupt the doctrine; but God will so dispose of all, that the issue shall bee prosperous. For there must be also Heresies among you, that they which are approued, may bee made manifest among you.
My planting, and Apollo's watering, in their increase will discover noxious weeds, among the good wheat. Schisms will creep in, to disturb the Churches unity, Heresies, to corrupt the Doctrine; but God will so dispose of all, that the issue shall be prosperous. For there must be also Heresies among you, that they which Are approved, may be made manifest among you.
The words fall asunder into these 2 parts, 1. A Position: There must bee also Heresies among you. 2. An Exposition: That they which be approued may be made manifest among you.
The words fallen asunder into these 2 parts, 1. A Position: There must be also Heresies among you. 2. an Exposition: That they which be approved may be made manifest among you.
The first sheweth, what will fall out, let the best men doe their best: The second foretells, what will be the Issue, let the worst men worke their worst. In the first, sickle men haue a way, to play their parts; in the second, the Church hath a stay, what to think of it,
The First shows, what will fallen out, let the best men do their best: The second foretells, what will be the Issue, let the worst men work their worst. In the First, fickle men have a Way, to play their parts; in the second, the Church hath a stay, what to think of it,
& what to censure. In the first appeares Gods long suffering; in the second his wisedome, & goodnesse, that out of darknesse brings light, strength out of weaknesse. The master may steepe (for a time) on a pillow, as in war vnder hatches, the waues rocke, the ship take in water, the Disciples cry out, Lord saue vs we perish: But when he ariseth, and rebukes the winde, there shall follow a great calme, to the astonishment of those that were in Ieopardy, beyond expectation.
& what to censure. In the First appears God's long suffering; in the second his Wisdom, & Goodness, that out of darkness brings Light, strength out of weakness. The master may steep (for a time) on a pillow, as in war under Hates, the waves rock, the ship take in water, the Disciples cry out, Lord save us we perish: But when he arises, and rebukes the wind, there shall follow a great Cam, to the astonishment of those that were in Jeopardy, beyond expectation.
] Heresie is a voluntary chusing of an opinion, against some article of faith, without ground of Scripture, & an obstinate maintaining of it, against all lawfull determinatiōs of the true Church, for some Sinister & particular respects. Some Monkes deriue it frō the Latin haereo, for the stubborne sticking to that which is wrong. But this was their ignorance in the Greek, where the word NONLATINALPHABET, (by consent of their better schollers ) signifies nothing but an election. And this is taken sometimes indifferently, for an opinion, in diverse sects, whether they be good or bad: There rose vp certaine of the heresie of the Pharisees, Acts 15. our Translation sayth, Sect. So Acts 26. St Paul professeth, that after the strictest heresie of religion, he lived a Pharisee. But in other places of Scripture, it most commonly carries with it a brand of infamy, as Galat. 5. where it is reckoned with adultery, Idolatry, and witchcraft, and such other workes of the flesh. In the 2. of Peter, 2.1.
] Heresy is a voluntary choosing of an opinion, against Some article of faith, without ground of Scripture, & an obstinate maintaining of it, against all lawful determinations of the true Church, for Some Sinister & particular respects. some Monks derive it from the Latin haereo, for the stubborn sticking to that which is wrong. But this was their ignorance in the Greek, where the word, (by consent of their better Scholars) signifies nothing but an election. And this is taken sometime indifferently, for an opinion, in diverse Sects, whither they be good or bad: There rose up certain of the heresy of the Pharisees, Acts 15. our translation say, Sect. So Acts 26. Saint Paul Professes, that After the Strictest heresy of Religion, he lived a Pharisee. But in other places of Scripture, it most commonly carries with it a brand of infamy, as Galatians 5. where it is reckoned with adultery, Idolatry, and witchcraft, and such other works of the Flesh. In the 2. of Peter, 2.1.
it is passed with the Epitheton, of damnable heresie, & since, it hath been no better thought of, on all sides. It is differenced from a simple errour, by its obstinate maintayning; from a Schisme, for that this is in doctrine, that in Discipline; from Heathenish superstition, Iewish perversnesse, stupid Mahumetisme, and the like,
it is passed with the Epitheton, of damnable heresy, & since, it hath been no better Thought of, on all sides. It is differenced from a simple error, by its obstinate maintaining; from a Schism, for that this is in Doctrine, that in Discipline; from Heathenish Superstition, Jewish perverseness, stupid Mohammedanism, and the like,
because heresie is a revolt from fayth, contrary to the word of God, which such miscreants never had, or professed: and therefore Avicenna, Averroës, with the old Philosophers, & other Pagās, are accounted infidells, not Heretiques, as Alphonsus a Castro well notes, against his owne consort Bernard of Lutzenburg. The Father of it is the Divell, the Mother pride, the nurse, singularity, the attendant, Hypocrisie, the promoters NONLATINALPHABET,
Because heresy is a revolt from faith, contrary to the word of God, which such miscreants never had, or professed: and Therefore Avicenna, Averroës, with the old Philosophers, & other Pagans, Are accounted Infidels, not Heretics, as Alphonsus a Castro well notes, against his own consort Bernard of Lutzenburg. The Father of it is the devil, the Mother pride, the nurse, singularity, the attendant, Hypocrisy, the promoters,
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& NONLATINALPHABET, intising perswasions, sophistical Philosophy, peremptory wil-worship, described by our Apostle, Colos. 2. It frets like a moth, eates like a gangrene, spreads its nets like a spider, to the distractions, and destructions, of Churches, and common weales. Apostasy is an eminency in it, being a wilfull falling away from a truth professed; NONLATINALPHABET a selfe-condemning the top of it, whereby it growes to be a branch of the sinne against the Holy Ghost. The outrages whereof, will be blasphemy against God, and virulent persecution of his Church, and children; the end finall impenitency, and despayre, the dismall forerunners of Eternall Damnation.
&, enticing persuasions, sophistical Philosophy, peremptory will-worship, described by our Apostle, Colos 2. It frets like a moth, eats like a gangrene, spreads its nets like a spider, to the distractions, and destructions, of Churches, and Common weals. Apostasy is an eminency in it, being a wilful falling away from a truth professed; a self-condemning the top of it, whereby it grows to be a branch of the sin against the Holy Ghost. The outrages whereof, will be blasphemy against God, and virulent persecution of his Church, and children; the end final impenitency, and despair, the dismal forerunners of Eternal Damnation.
Bellarmine therefore the Champion, and Gretser his second, need not haue spent so much paper, in invectiues against Heresies, and Heretiques, in the forefront of their controuersies; to shew how pernitious they are, comparing them to the plague, that killing one, infects many,
Bellarmine Therefore the Champion, and Gretser his second, need not have spent so much paper, in invectives against Heresies, and Heretics, in the forefront of their controversies; to show how pernicious they Are, comparing them to the plague, that killing one, infects many,
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Num. 16. All this we acknowledge, and say further, that in 3. things the pride of Heretiques is most intollerable, beyond other sinners. 1. They make themselues wiser then God, in presuming to put by his word, and to preferre a religion, of their owne electing and framing. 2. They scorne the Church, as though Gods promises to it, were but meerely complementall, which their private spirit must controule, being neuer so well setled, vpon publique advise,
Num. 16. All this we acknowledge, and say further, that in 3. things the pride of Heretics is most intolerable, beyond other Sinners. 1. They make themselves Wiser then God, in presuming to put by his word, and to prefer a Religion, of their own electing and framing. 2. They scorn the Church, as though God's promises to it, were but merely complemental, which their private Spirit must control, being never so well settled, upon public Advice,
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and consent. 3. All their followers must be their flatterers, admire what they say, not examine what they admire; take their Glosses, for Gospel, their designes, for oracles. If you once come to be so scrupulous, as for satisfaction only of a good cōscience, to enquire how such opinions, or proiects may stand with Gods word, and therevpon proceed, to a Donine cur ita facis? The knot is broken, and the plot, discouered.
and consent. 3. All their followers must be their Flatterers, admire what they say, not examine what they admire; take their Glosses, for Gospel, their designs, for oracles. If you once come to be so scrupulous, as for satisfaction only of a good conscience, to inquire how such opinions, or projects may stand with God's word, and thereupon proceed, to a Donine cur ita facis? The knot is broken, and the plot, discovered.
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There must be no Compeere in this their supremacy; the iustest protesting in this case is detested. So high flowne is heresie to the preiudice of God, the Church, & common Christian society. But the difference is not so much between vs,
There must be no Compear in this their supremacy; the Justest protesting in this case is detested. So high flown is heresy to the prejudice of God, the Church, & Common Christian society. But the difference is not so much between us,
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and our opposites what Heresie is, or how pernitious; but who are the Heretiques, and deserue for such to be censured, and punished. S. Augustine at the request of Quodvultdeus, vndertaking to giue a Catalogue of Heretiques from Christs Ascension, to his times; tells him, that Phylastrius amongst the Latines, and Epiphanius of the Greekes, had performed that taske before;
and our opposites what Heresy is, or how pernicious; but who Are the Heretics, and deserve for such to be censured, and punished. S. Augustine At the request of Quodvultdeus, undertaking to give a Catalogue of Heretics from Christ Ascension, to his times; tells him, that Phylastrius among the Latins, and Epiphanius of the Greeks, had performed that task before;
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What the reason should bee of this, he intimates, that Phylastrius was more liberall in making Heretiques. For by his reckoning, Astronomers, and Almanack-makers that talke of 12. signes in the Zodiacke, and name the dayes of the weeke according to the Planets, must come vnder that censure: when as Epiphanius (being more iudicious ) hath no such matter.
What the reason should be of this, he intimates, that Phylastrius was more liberal in making Heretics. For by his reckoning, Astronomers, and Almanac-makers that talk of 12. Signs in the Zodiac, and name the days of the Week according to the Planets, must come under that censure: when as Epiphanius (being more judicious) hath not such matter.
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We must take heed therefore, (sayth that good Father ) that in our lists of Heretiques, wee leaue not out such as are so, nor foyst in, others that are not so. And Bellarmin himselfe hath the like complaint, of Phylastrius lavishnesse in that behalfe.
We must take heed Therefore, (say that good Father) that in our lists of Heretics, we leave not out such as Are so, nor foist in, Others that Are not so. And Bellarmin himself hath the like complaint, of Phylastrius lavishness in that behalf.
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then ever Phylastrius was, or any of the Antients, in the same kind? May wee not well then come vpon them with that of our Saviour, Ex ore tuo? or that of the Apostle to the Romans (which the Romans, aboue all others, should especially take notice of) Thou that teachest another, teachest thou not thy selfe? I will not tyre you with a Catalogue of instances. ] It is well knowne,
then ever Phylastrius was, or any of the Ancients, in the same kind? May we not well then come upon them with that of our Saviour, Ex over tuo? or that of the Apostle to the Romans (which the Roman, above all Others, should especially take notice of) Thou that Teachest Another, Teachest thou not thy self? I will not tyre you with a Catalogue of instances. ] It is well known,
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when our most learned King Iames, of Blessed memory, defended his right, and religion, against the Pope, and his adherents, to their vtter confusion; Bellarmine, vnder the vizard of Tortus, affords his Maiesty no milder doome then this, Iacobus autem (he speakes it in comparing him with Iulian the Apostata ) cum catholicus non sit, nequé Christianus est.
when our most learned King James, of Blessed memory, defended his right, and Religion, against the Pope, and his adherents, to their utter confusion; Bellarmine, under the vizard of Tortus, affords his Majesty no milder doom then this, Iacobus autem (he speaks it in comparing him with Iulian the Apostata) cum Catholicus non sit, nequé Christian est.
A strange passage of a Christian, vpon the eminentest defender of the fayth, in all Christendome. What? no Christian, because no Roman Catholique? This is somewhat worse then to call all Heretiques; to vnchristen all that dissent from them, without any ground. Yet this is their strongest Logick & mildest Rhetorick, when they deale with vs, which good men rather pitty,
A strange passage of a Christian, upon the Eminentest defender of the faith, in all Christendom. What? no Christian, Because no Roman Catholic? This is somewhat Worse then to call all Heretics; to unchristen all that dissent from them, without any ground. Yet this is their Strongest Logic & Mildest Rhetoric, when they deal with us, which good men rather pity,
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then are much moved at. Nay, all blaspheam against the Holy Ghost, (saith their Canon Law ) that wilfully oppose their Popish Canons: They are dogs, infidels, magicians, that haue professedly to doe with the Divell, (sayth our country-man, Stapleton. ) A man would hardly beleeue, that such virulency should harbor in the breasts of Christians, if their Catholique consent, in venting it, proved it not too true. They tattle of converting Infidels abroad,
then Are much moved At. Nay, all Blaspheme against the Holy Ghost, (Says their Canon Law) that wilfully oppose their Popish Canonas: They Are Dogs, Infidels, magicians, that have professedly to do with the devil, (say our countryman, Stapleton.) A man would hardly believe, that such virulency should harbour in the breasts of Christians, if their Catholic consent, in venting it, proved it not too true. They tattle of converting Infidels abroad,
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but who plots the ruine of their neighbours at home? They complaine of charity mistaken; but if this bee their charity, how will they expresse their hatred? They busie themselues with motiues, (as they terme them) to reduce such as they damne for Heretiques, to the Mother Church: but what Christianity and truth can there be in that profession, which makes and takes Inquisitions, and Massacres, and Powder-plots, and all kind of impudent lies, Divellish policies, grosse Cosenages, deluding Hypocrisies, to perswade and vphold it? But these things haue beene foretold, and therefore the lesse stagger those, that build their fayth vpon the rocke of Gods grace, and word. There must be heresies, and there will bee Heretiques, who put those aspersions vpon others, which they best deserue themselues.
but who plots the ruin of their neighbours At home? They complain of charity mistaken; but if this be their charity, how will they express their hatred? They busy themselves with motives, (as they term them) to reduce such as they damn for Heretics, to the Mother Church: but what Christianity and truth can there be in that profession, which makes and Takes Inquisitions, and Massacres, and Powderplots, and all kind of impudent lies, Devilish policies, gross Cozenages, deluding Hypocrisies, to persuade and uphold it? But these things have been foretold, and Therefore the less stagger those, that built their faith upon the rock of God's grace, and word. There must be heresies, and there will be Heretics, who put those Aspersions upon Others, which they best deserve themselves.
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There must bee ] Secondly their connection with schismes, or divisions, mentioned in the former verse, There must be also Heresies ] Thirdly their seat, and nest, where they are hatched, and reside; In the midst of the church; There must be also heresies amongst you ].
There must be ] Secondly their connection with schisms, or divisions, mentioned in the former verse, There must be also Heresies ] Thirdly their seat, and nest, where they Are hatched, and reside; In the midst of the Church; There must be also heresies among you ].
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Must, implyeth a necessity: Necessity hath no law: no law, no transgression, (sayth the Apostle: ) no transgression, no sinne. By this reckoning then, it will come to this, that heresies are no faults, as proceeding rather from Gods appoyntment, then mans perversity. The Greeke Fathers answere, that this NONLATINALPHABET ] oportet, (which wee render, Must ) imports not any determination of God, what shall be, but a foretelling what would bee, that notes the event, not the efficient cause.
Must, Implies a necessity: Necessity hath no law: no law, no Transgression, (say the Apostle:) no Transgression, no sin. By this reckoning then, it will come to this, that heresies Are no Faults, as proceeding rather from God's appointment, then men perversity. The Greek Father's answer, that this ] oportet, (which we render, Must) imports not any determination of God, what shall be, but a foretelling what would be, that notes the event, not the efficient cause.
This necessity therefore (sayth Salmeron the Iesuite ) is not to be taken simply, but vpon supposall of mans perversnesse, and Gods permission: Hee might haue added, the Divels setting on, mens negligence, and infirmityes, and naturall propensity to novelty. Which causes alwayes remaining, the effects must needs follow,
This necessity Therefore (say Salmeron the Iesuite) is not to be taken simply, but upon supposal of men perverseness, and God's permission: He might have added, the Devils setting on, men's negligence, and infirmities, and natural propensity to novelty. Which Causes always remaining, the effects must needs follow,
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Not alwayes, nor absolutely; because his wisdome hereby takes the hynt, to turne all to the best for his Church and Children. So that Heresies which in regard of men, are frailtyes, and faults, in respect of God, are a tryall or punishment: shall there be evill in the city, and the Lord hath not done it? sayth the Prophet. ) Our Saviour turnes this NONLATINALPHABET oportet, into NONLATINALPHABET necesse est, Necessary it is, that offences come, but woe vnto the man by whom the offence commeth.
Not always, nor absolutely; Because his Wisdom hereby Takes the hynt, to turn all to the best for his Church and Children. So that Heresies which in regard of men, Are frailties, and Faults, in respect of God, Are a trial or punishment: shall there be evil in the City, and the Lord hath not done it? say the Prophet.) Our Saviour turns this oportet, into Necessary est, Necessary it is, that offences come, but woe unto the man by whom the offence comes.
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And all this will stand well together, For as this is to bee taken for an infallible ground, that all things come to passe by God, certaine, eternall appoyntment, (otherwise his infinite wisdome, providence, power, and prescience might be prophanely cald in question: ) So this is ever to bee conceiued withall, that all things come not to passe,
And all this will stand well together, For as this is to be taken for an infallible ground, that all things come to pass by God, certain, Eternal appointment, (otherwise his infinite Wisdom, providence, power, and prescience might be profanely called in question:) So this is ever to be conceived withal, that all things come not to pass,
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as proper effects, of his appoyntment, but some as necessary consequences. The consideration of which difference, well vnderstood, would satisfy divers scruples, and make that evident, which many hold most perplexed. For that is not alwayes the cause, (sayth Cicero ) that goes before, but that which goes before effectually. Would any man say, that the absence of the Sunne, is the cause of darknesse, as its presence is the cause of light? Darknesse is but the consequence of his absence, light the effect of his presence.
as proper effects, of his appointment, but Some as necessary consequences. The consideration of which difference, well understood, would satisfy diverse scruples, and make that evident, which many hold most perplexed. For that is not always the cause, (say Cicero) that Goes before, but that which Goes before effectually. Would any man say, that the absence of the Sun, is the cause of darkness, as its presence is the cause of Light? Darkness is but the consequence of his absence, Light the Effect of his presence.
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In like manner, all good is the effect of Gods appoyntment, all ill, a consequent. So heresies here then, are not by any act of God, but by his sufferance they follow. They are effected necessarily by their proper causes, the Divells malice, and mans perversnesse, which God hindereth not,
In like manner, all good is the Effect of God's appointment, all ill, a consequent. So heresies Here then, Are not by any act of God, but by his sufferance they follow. They Are effected necessarily by their proper Causes, the Devils malice, and men perverseness, which God hindereth not,
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vnderstand this, that Gods revealed will, in his word, is the rule of thy actions, and not his secret decrees, which thou knowest not, before they take effect. David was told by Nathan the Prophet, that his child borne in adultery should surely dye, notwithstanding he fasteth, and prayeth, and lyes vpon the earth: for hee knew these were the revealed meanes, for pacifying Gods anger.
understand this, that God's revealed will, in his word, is the Rule of thy actions, and not his secret decrees, which thou Knowest not, before they take Effect. David was told by Nathan the Prophet, that his child born in adultery should surely die, notwithstanding he fasteth, and Prayeth, and lies upon the earth: for he knew these were the revealed means, for pacifying God's anger.
Gods will is manifested, wherefore should I fast? It is one thing (Beloued) to consider, how reverently wee are to thinke, and beleiue of Gods infinite attributes, and another thing, what we are to doe according to his ordinance. He by his prerogatiue, may doe what he pleaseth, but wee by our duty, must performe what hee commandeth vs. When S. Peter commanded to follow our Saviour, would needs know, what should become of Iohn, who also followed, hee receiued from his Master this checke for his curiosity, If I will that he tarry till I come, what is that to thee, follow that me.
God's will is manifested, Wherefore should I fast? It is one thing (beloved) to Consider, how reverently we Are to think, and believe of God's infinite attributes, and Another thing, what we Are to do according to his Ordinance. He by his prerogative, may do what he Pleases, but we by our duty, must perform what he commands us When S. Peter commanded to follow our Saviour, would needs know, what should become of John, who also followed, he received from his Master this check for his curiosity, If I will that he tarry till I come, what is that to thee, follow that me.
I would to God, (sayth a good interpreter ) this saying were so ingrauen in all mens minds, that every one would haue an eye to their owne calling, and not be impertinently prying, into things that belong not to them.
I would to God, (say a good interpreter) this saying were so engraved in all men's minds, that every one would have an eye to their own calling, and not be impertinently prying, into things that belong not to them.
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It is not for vs, to runne on in our wickednesse, and to say, with that desperate Monke in S. Augustine, whatsoeuer I am now, Talis ero, qualem me Deus futurum esse praesciuit:
It is not for us, to run on in our wickedness, and to say, with that desperate Monk in S. Augustine, whatsoever I am now, Talis Ero, qualem me Deus Future esse praesciuit:
I shall be hereafter as God foresees I shall be. He sayd true, (sayth that good Father ) but ended like a dogge in his own vomit. For it is the Divells method, to set a man on a pinnacle, and bid him cast himselfe downe headlong: but our Saviour directs vs to beginne at the lowest seate, that thence we may heare, Friend sit vp higher.
I shall be hereafter as God foresees I shall be. He said true, (say that good Father) but ended like a dog in his own vomit. For it is the Devils method, to Set a man on a pinnacle, and bid him cast himself down headlong: but our Saviour directs us to begin At the lowest seat, that thence we may hear, Friend fit up higher.
We must ascend then, from the survay of our owne fayth, and workes, to the most comfortable perswasion, of Gods immutable decrees, and favour towards vs;
We must ascend then, from the survey of our own faith, and works, to the most comfortable persuasion, of God's immutable decrees, and favour towards us;
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not beginne with predestination, and end in desperation. For would it not proue a mad kind of Logicke, to make an inference, vpon premisses, which can be no way knowne? How can wee coniecture, that wee are elected or reiected, but by that We belieue, and doe? If then our hearts be good, and hands cleane,
not begin with predestination, and end in desperation. For would it not prove a mad kind of Logic, to make an Inference, upon premises, which can be no Way known? How can we conjecture, that we Are elected or rejected, but by that We believe, and do? If then our hearts be good, and hands clean,
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and our intent sincere, then God hath decreed to doe vs good, for our encouragement: But if otherwise, we are not yet altogether past hope, seeing it is impossible for vs to know any such perēptory decree, which is past against vs; but haue the meanes left to better vs, the Iudge mercifull, examples many, of convertants receiued into favour. If we can bee therefore no other, (as the Monke sayd truely,
and our intent sincere, then God hath decreed to do us good, for our encouragement: But if otherwise, we Are not yet altogether passed hope, seeing it is impossible for us to know any such peremptory Decree, which is passed against us; but have the means left to better us, the Judge merciful, Examples many, of convertants received into favour. If we can be Therefore no other, (as the Monk said truly,
but perversly applyed ) then God foreses wee shall bee, yet we foreseeing not, what God foreseeth, may rather resolue, that he foresees rather the good, he hath alotted for vs,
but perversely applied) then God foreses we shall be, yet we Foreseeing not, what God Foreseeth, may rather resolve, that he foresees rather the good, he hath allotted for us,
then the harme we haue deserued. Last of all, it is a poore excuse (Beloued) for our perversnesse, or lazinesse, to say wee haue not free-will, by nature; when we haue a freed will, by grace: or to complayne of an eventuall necessity, that particularly involueth not vs. Necessary it is that scandalls should come, but that they come by thee, or me it is not, to our knowledge, necessary. So,
then the harm we have deserved. Last of all, it is a poor excuse (beloved) for our perverseness, or laziness, to say we have not freewill, by nature; when we have a freed will, by grace: or to complain of an eventuall necessity, that particularly involveth not us Necessary it is that scandals should come, but that they come by thee, or me it is not, to our knowledge, necessary. So,
or turne them out againe? This will the easier bee brought about, if we obserue their connection with Schisme, how the one makes way for the other. The second circumstance, that followes heeresies necessity.
or turn them out again? This will the Easier be brought about, if we observe their connection with Schism, how the one makes Way for the other. The second circumstance, that follows heeresies necessity.
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But the words are diverse in the originall, and the things may bee differenced. And the connection of the text giues ground for the difference. I heare (sayth our Apostle ) there be divisions amongst you,
But the words Are diverse in the original, and the things may be differenced. And the connection of the text gives ground for the difference. I hear (say our Apostle) there be divisions among you,
For there must bee also heresies, which is somewhat more, and worse then Schisme. Mervaile not therefore at Schismes in a Church, when there may be, & must bee, also heresies. It will bee the comfort and credit of those that constantly stand to the truth, & whosoeuer bee in the fault, to keepe themselues blamelesse.
For there must be also heresies, which is somewhat more, and Worse then Schism. Marvel not Therefore At Schisms in a Church, when there may be, & must be, also heresies. It will be the Comfort and credit of those that constantly stand to the truth, & whosoever bee in the fault, to keep themselves blameless.
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It is a knowne policy of Satan, from small sparkes, to rayse combustions, and vnder a pretence of zeale to goodnesse, to convey in the greatest evills. To what a plunge were the Apostles themselues put, by the Iewes converted to Christianity, who remayned notwithstanding zealous, for the obseruing of Moses law? And most commonly it falleth out, that they which beginne in Schisme, end at length in heresies. And the reason is not obscure: They hugge, and applaud their owne conceipts, without reference to the vnity of the Church, the approbation, of their lawfull superiours, or advise of their brethren, perchance of more experience, and riper iudgment then themselues:
It is a known policy of Satan, from small sparks, to raise combustions, and under a pretence of zeal to Goodness, to convey in the greatest evils. To what a plunge were the Apostles themselves put, by the Iewes converted to Christianity, who remained notwithstanding zealous, for the observing of Moses law? And most commonly it falls out, that they which begin in Schism, end At length in heresies. And the reason is not Obscure: They hug, and applaud their own conceits, without Referente to the unity of the Church, the approbation, of their lawful superiors, or Advice of their brothers, perchance of more experience, and riper judgement then themselves:
9 The manifold heresies which haue pestered God Church, ever since our Saviours ascension, (howsoeuer other rang thē otherwise) may be reduced (as I conceiue) conveniently to these 4. heads; Pelagianisme, Manicheisme, Arianisme, and Donatisme. The first opposeth Gods word, the 2, his essence, 3, his grace, and the 4, his Church. To all which, Schismes more or lesse, haue ever beene the harbingers. Manicheus tooke vantage of the distractions, that Phylosophy bred amongst Christians. Arius would needes be an heretique, to vent his spleene against Alexander Bishop of Alexandria. Pelagius had a conceipt, that too much dependance vpon Gods grace might disparage his wit, by reason whereof afterward he oppugned the calling of Bishops. And who knowes not,
9 The manifold heresies which have pestered God Church, ever since our Saviors Ascension, (howsoever other rang them otherwise) may be reduced (as I conceive) conveniently to these 4. Heads; Pelagianism, Manicheism, Arianism, and Donatism. The First Opposeth God's word, the 2, his essence, 3, his grace, and the 4, his Church. To all which, Schisms more or less, have ever been the harbingers. Manicheus took vantage of the distractions, that Philosophy bred among Christians. Arius would needs be an heretic, to vent his spleen against Alexander Bishop of Alexandria. Pelagius had a conceit, that too much dependence upon God's grace might disparage his wit, by reason whereof afterwards he oppugned the calling of Bishops. And who knows not,
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how the Donatists sprung and spred, from a paltry Schisme, about chusing of Cecilianus Bishop of Carthage? But to let passe these remote matters, may we not obserue, and come nearer home, how Schisme hath begotten heresies, heresie, vnchristian hatred, hatred, open war, warre, depopulations, and combustions, that whole Christendome at this day groaneth vnder? How seldome shall wee finde a rent in the Church, that stayeth where it began? much lesse closeth together of its owne accord? Our new Donatists, proue quickly Anabaptists, or Enthusiasts. Our new Manichee's, Atheists. Our new Pelagians, (somewhat worse then old Arians ) beginne to incorporate themselues with the Socinians: These put together, what former heretiques held in severall, and vent it vnderhand amongst vs, to the staggering and scandall of the weaker. The greater ought to be your piety, wisdome, and vigilancy, (Beloved) whom God hath set at the sterne, to see that the ship doe not miscarry. For a litle hole neglected may drowne the greatest vessells, a litle sparke, fire a whole City, and a litle leaven, corrupt the whole lumpe. S. Augustine in his 1. tract vpon Iohn, hath a story of a conference, by a catholique troubled with flyes; whom a Manichee thus takes the vātage of.
how the Donatists sprung and spread, from a paltry Schism, about choosing of Cecilianus Bishop of Carthage? But to let pass these remote matters, may we not observe, and come nearer home, how Schism hath begotten heresies, heresy, unchristian hatred, hatred, open war, war, depopulations, and combustions, that Whole Christendom At this day Groaneth under? How seldom shall we find a rend in the Church, that stays where it began? much less closeth together of its own accord? Our new Donatists, prove quickly Anabaptists, or Enthusiasts. Our new Manichee's, Atheists. Our new Pelagians, (somewhat Worse then old Arians) begin to incorporate themselves with the socinians: These put together, what former Heretics held in several, and vent it underhand among us, to the staggering and scandal of the Weaker. The greater ought to be your piety, Wisdom, and vigilancy, (beloved) whom God hath Set At the stern, to see that the ship do not miscarry. For a little hold neglected may drown the greatest vessels, a little spark, fire a Whole city, and a little leaven, corrupt the Whole lump. S. Augustine in his 1. tract upon John, hath a story of a conference, by a catholic troubled with flies; whom a Manichee thus Takes the vantage of.
Who doest thou think (sayd the Manichee ) made these flyes, that so molest thee? The fly-bitten honest-man, being angry, and waspish, would not say God made them, whatsoeuer he thought. Well, (sayth the Manichee ) if God made them not, who then? The Divell I thinke, (sayth the other.) If so, (sayth the Manichee ) who made the Bee? he could not chuse but grant, the same workeman, for the affinity of the worke. From a Bee then, hee brings him a Locust, from a Locust, to a Lizard, from a Lizard, to a bird, from a bird, to a sheepe, from thence, to an oxe, thence, to an elephant, at last to a man: and so perswaded a man, from such a triviall beginning, that God never made him. Let not therefore, Beloued these matters of religion seeme petty in your eyes, which may giue way at length to such dangerous consequences. It is not for Sampson to sleepe, when the Philistines be vpon him, nor for vs to cry, the temple of the Lord, the temple of the Lord, our doctrine and discipline is vnquestionable, our peace and prosperity vnder so Orthodoxe, and Gratious a King, vnalterable, the Lord hath made our Hill so strong. For it will not be amisse, to take this caveat by the way.
Who dost thou think (said the Manichee) made these flies, that so molest thee? The fly-bitten honest-man, being angry, and waspish, would not say God made them, whatsoever he Thought. Well, (say the Manichee) if God made them not, who then? The devil I think, (say the other.) If so, (say the Manichee) who made the be? he could not choose but grant, the same workman, for the affinity of the work. From a be then, he brings him a Locust, from a Locust, to a Lizard, from a Lizard, to a bird, from a bird, to a sheep, from thence, to an ox, thence, to an elephant, At last to a man: and so persuaded a man, from such a trivial beginning, that God never made him. Let not Therefore, beloved these matters of Religion seem Petty in your eyes, which may give Way At length to such dangerous consequences. It is not for Sampson to sleep, when the philistines be upon him, nor for us to cry, the temple of the Lord, the temple of the Lord, our Doctrine and discipline is unquestionable, our peace and Prosperity under so Orthodox, and Gracious a King, unalterable, the Lord hath made our Hill so strong. For it will not be amiss, to take this caveat by the Way.
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That the Serpent made a shift to get into Paradise, Satan to present himselfe among the Sonnes of God, Iudas, to hold a Bishoppricke amongst the rest of the Apostles. Churches, Altars, and sanctuaryes may priviledge some offenders, but not keepe out the offences of factions, and heresies. For there must be heresies as well as schismes, not onely abroad among others, but NONLATINALPHABET,
That the Serpent made a shift to get into Paradise, Satan to present himself among the Sons of God, Iudas, to hold a Bishopric among the rest of the Apostles. Churches, Altars, and sanctuaries may privilege Some offenders, but not keep out the offences of factions, and heresies. For there must be heresies as well as schisms, not only abroad among Others, but,
cst dt n1 vvd dt vvb pc-acp vvi p-acp n1, np1 p-acp vvb px31 p-acp dt n2 pp-f np1, np1, p-acp vvb dt n1 p-acp dt n1 pp-f dt n2. n2, n2, cc n2 vmb vvi d n2, p-acp xx vvi av dt n2 pp-f n2, cc n2. c-acp a-acp vmb vbi n2 c-acp av c-acp n2, xx av-j av p-acp n2-jn, p-acp,
] corruptio optimi pessima, great men, or learned men, or good men, once falling from their integrity, proue worse most commonly then other, who had never a tincture of any such eminency. Where shall we looke for tares, but where they may doe most hurt? and where may that bee, rather then in the midst of the good seed? my heritage is to me (sayth God by his Prophet Ieremiah) as a freckled bird, the birds round about her are against her.
] Corruption Optimi pessima, great men, or learned men, or good men, once falling from their integrity, prove Worse most commonly then other, who had never a tincture of any such eminency. Where shall we look for tares, but where they may do most hurt? and where may that be, rather then in the midst of the good seed? my heritage is to me (say God by his Prophet Jeremiah) as a freckled bird, the Birds round about her Are against her.
How children? if no way of the Church? How rebells? if not swarving from their Mothers Doctrine, or Discipline? As Antichrist therefore, that Arch-heretique, is not to bee sought (I wot not where ) at Babylon, from the tribe of Dan; but taken sitting in the temple of God, exalting himselfe aboue all that is called God; so heresies are rifest there, where the grace of God is turned into wantonnesse, and Gods word made stoope to serue mans turnes and turnings; & that is in the Church. In Pergamus, commended for holding fast Christs name, the Doctrine of Balaam, will haue countenance. And notwithstanding Thy atira'es fayth and charity bee vpon the mending hand, the woman Iezabel will play her part, to seduce Gods servants. No otherwise here, Pauls planting and Apollo'es watring, could not so secure these Corinthians, but that it was not onely possible, or likely, but necessary, not onely that there should be divisions, but heresies, not darting at them a farre off, or neare beleagring them,
How children? if not Way of the Church? How rebels? if not swerving from their Mother's Doctrine, or Discipline? As Antichrist Therefore, that Arch-heretique, is not to be sought (I wot not where) At Babylon, from the tribe of Dan; but taken sitting in the temple of God, exalting himself above all that is called God; so heresies Are rifest there, where the grace of God is turned into wantonness, and God's word made stoop to serve men turns and turnings; & that is in the Church. In Pergamos, commended for holding fast Christ name, the Doctrine of balaam, will have countenance. And notwithstanding Thy atira'es faith and charity be upon the mending hand, the woman Jezebel will play her part, to seduce God's Servants. No otherwise Here, Paul's planting and Apollo'es watering, could not so secure these Corinthians, but that it was not only possible, or likely, but necessary, not only that there should be divisions, but heresies, not darting At them a Far off, or near beleaguering them,
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but NONLATINALPHABET iust in the midst of them, and therefore it stood them vpon, the more resolutely and warily to guard themselues. 11. If the Church then be the stage, where heretiks play their parts, and where Satan hath his throne; how much then doth it concerne her, to haue provident seers, vigilant watchmen, able Leaders, willing, obedient,
but just in the midst of them, and Therefore it stood them upon, the more resolutely and warily to guard themselves. 11. If the Church then be the stage, where Heretics play their parts, and where Satan hath his throne; how much then does it concern her, to have provident seers, vigilant watchmen, able Leaders, willing, obedient,
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and painefull Ministers, to be alwaies in a readinesse, as occasion shall be offered? That which our Apostle foretold the elders of the Church of Ephesus, that not onely greivous wolues should invade their flocke, from abroad: But even of themselues should arise men speaking perverse things, to draw away disciples after them; falleth out, to be the case, of most particular Churches, especially those, whom peace, hath made proud; plenty, wanton; liberty, luxurious; dignities, ambitious; immunities, idle;
and painful Ministers, to be always in a readiness, as occasion shall be offered? That which our Apostle foretold the Elders of the Church of Ephesus, that not only grievous wolves should invade their flock, from abroad: But even of themselves should arise men speaking perverse things, to draw away Disciples After them; falls out, to be the case, of most particular Churches, especially those, whom peace, hath made proud; plenty, wanton; liberty, luxurious; dignities, ambitious; immunities, idle;
vilifying and insulting over, their meane brethren, & commonly muzling the mouthes of those oxen, that take most paines in treading out the corne. Laodicea was much of this vaunting humour, I am rich, and increased with good, and haue need of nothing. But he that hath an eare to heare, may heare what the spirit saith vnto such churches; I know thy workes, that thou art neither cold, nor hote, I would thou wert cold or hote, so then because thou art lukewarme, and neither cold nor hote, I will spue thee out of my mouth. God forbid (Beloued) that our lukewarmenesse in charity, and coldnesse to mayntaine the truth, that so long hath beene a blessing to this church and state, should any way at length giue ground for an application, to affright vs with the like iudgment. O God,
vilifying and insulting over, their mean brothers, & commonly muzzling the mouths of those oxen, that take most pains in treading out the corn. Laodicea was much of this vaunting humour, I am rich, and increased with good, and have need of nothing. But he that hath an ear to hear, may hear what the Spirit Says unto such Churches; I know thy works, that thou art neither cold, nor hight, I would thou Wertenberg cold or hight, so then Because thou art lukewarm, and neither cold nor hight, I will spue thee out of my Mouth. God forbid (beloved) that our Lukewarmness in charity, and coldness to maintain the truth, that so long hath been a blessing to this Church and state, should any Way At length give ground for an application, to affright us with the like judgement. Oh God,
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if thou shouldst spue vs out, what ditch, or sinke would receiue vs? If thou shouldst remoue our candlesticke, what Egyptian darknesse must needes follow? Those that are well (Beloued) can never be too carefull, to keep themselues so, or too thankfull, to him that protects them so, or too solicitous of the heresies and evills, that may alter them from being so, or too forward, and zealous for the propagating of that truth they are entrusted with, that must continue them so. For if neglects should here breed rents, and rents ruines, inferiors may feele the smart, but the heauiest doome perchance, would light on superiors, who are not only accountable for themselues, but others. And they betray them, that sooth their security, and take not all fayre opportunity according to their places and callings, to mind them of it.
if thou Shouldst spue us out, what ditch, or sink would receive us? If thou Shouldst remove our candlestick, what Egyptian darkness must needs follow? Those that Are well (beloved) can never be too careful, to keep themselves so, or too thankful, to him that protects them so, or too solicitous of the heresies and evils, that may altar them from being so, or too forward, and zealous for the propagating of that truth they Are Entrusted with, that must continue them so. For if neglects should Here breed rends, and rends ruins, inferiors may feel the smart, but the Heaviest doom perchance, would Light on superiors, who Are not only accountable for themselves, but Others. And they betray them, that sooth their security, and take not all fair opportunity according to their places and callings, to mind them of it.
cs pns21 vmd2 vvi pno12 av, r-crq n1, cc vvi vmd vvi pno12? cs pns21 vmd2 vvi po12 n1, r-crq jp n1 vmb av vvi? d cst vbr av (vvn) vmb av-x vbi av j, pc-acp vvi px32 av, cc av j, p-acp pno31 cst vvz pno32 av, cc av j pp-f dt n2 cc n2-jn, cst vmb vvi pno32 p-acp vbg av, cc av av-j, cc j p-acp dt j-vvg pp-f d n1 pns32 vbr vvn p-acp, cst vmb vvi pno32 av. c-acp cs vvz vmd av vvi n2, cc vvz n2, n2-jn vmb vvi dt j, p-acp dt js n1 av, vmd vvi p-acp n2-jn, r-crq vbr xx av-j j p-acp px32, p-acp n2-jn. cc pns32 vvb pno32, cst n1 po32 n1, cc vvb xx d j n1 vvg p-acp po32 n2 cc n2, p-acp n1 pno32 pp-f pn31.
There is not such a scarsity of flatterers in this age, that wee need flatter our selues. Brethren, wee see our calling, knowe the depths of Satan, and the worlds wilinesse. How soeuer therefore NONLATINALPHABET for NONLATINALPHABET time-servers reile to and fro, and stagger like drunken men, and become NONLATINALPHABET as the toy takes them in the head, instable (as S. Iames taxeth them) in all their waies, the Lord will order a good mans going, and doe well vnto them that are true of heart, the eater, shall yeelde him meate, the rocke, hony;
There is not such a scarcity of Flatterers in this age, that we need flatter our selves. Brothers, we see our calling, know the depths of Satan, and the world's wiliness. How soever Therefore for time-servers reile to and from, and stagger like drunken men, and become as the toy Takes them in the head, instable (as S. James Taxes them) in all their ways, the Lord will order a good men going, and do well unto them that Are true of heart, the eater, shall yield him meat, the rock, honey;
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Heresies, an opportunity to approue & manifest his goodnesse. Which is the exposition of the former position, and the part J haue left to conclude with.
Heresies, an opportunity to approve & manifest his Goodness. Which is the exposition of the former position, and the part J have left to conclude with.
as may stand for their incouragement. The multiplication of Schismes and Heresies here mentioned, might much cast them downe, if this Jtem had not beene added, that they should doe them rather good then harme. This exposition therefore includes the reason, why God so deales with his Church, that whē such things fall out they may take them for no newes. Brethren (saith Peter ) thinke it not strange, concerning the fiery triall, as though some strange thing happened vnto you, of which you neuer heard, and against which yee are altogether vnprovided.
as may stand for their encouragement. The multiplication of Schisms and Heresies Here mentioned, might much cast them down, if this Item had not been added, that they should do them rather good then harm. This exposition Therefore includes the reason, why God so deals with his Church, that when such things fallen out they may take them for no news. Brothers (Says Peter) think it not strange, Concerning the fiery trial, as though Some strange thing happened unto you, of which you never herd, and against which ye Are altogether unprovided.
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Abrahams faith had neuer beene so manifested, if he had not beene enioyned to sacrifice his sonne. Iob's constancy, had passed in obscurity, if such horrible afflictions had not fallen vpon him.
Abrahams faith had never been so manifested, if he had not been enjoined to sacrifice his son. Iob's constancy, had passed in obscurity, if such horrible afflictions had not fallen upon him.
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And the resolution of the Martyres in Gods cause, neuer shined brighter, then in the light of those flames that burned them to cinders. For many may bee NONLATINALPHABET, that are not NONLATINALPHABET, of abilities and sound resolutions, that appeare not so to the world, and some will needs be NONLATINALPHABET, which never were truely NONLATINALPHABET, make a shew to the world of that which was never in them. They will haue their degrees (as wee say in the Vniversity ) before they doe their exercise.
And the resolution of the Martyrs in God's cause, never shined Brighter, then in the Light of those flames that burned them to cinders. For many may be, that Are not, of abilities and found resolutions, that appear not so to the world, and Some will needs be, which never were truly, make a show to the world of that which was never in them. They will have their Degrees (as we say in the university) before they do their exercise.
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But here wee see what Gods method is, first hee furnisheth his with armour of proofe, they shall be first NONLATINALPHABET, approued, tried, sifted, weighed in the ballance; and not found too light. And then he brings them forth, for NONLATINALPHABET, that the world may find them so by conversing with them,
But Here we see what God's method is, First he furnisheth his with armour of proof, they shall be First, approved, tried, sifted, weighed in the balance; and not found too Light. And then he brings them forth, for, that the world may find them so by conversing with them,
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and acknowledge it. This leads on the godly to imitate them, confoundeth the wicked in their proiects, glorifieth Gods wisedome, and goodnesse, in extracting good out of ill, and cleareth many vsefull points of Divinity, which otherwise would haue been too much neglected. To this purpose, S. Augustine hath divers excellent passages: Multa ad fidem catholicam pertinentia, &c. Many things (saith that judicious Father ) which pertaine to the Catholique faith, are cleared far the better, through the opposition of Heretiques; cum ab Adversario mota quaestio, discendi existit occasio:
and acknowledge it. This leads on the godly to imitate them, confoundeth the wicked in their projects, Glorifieth God's Wisdom, and Goodness, in extracting good out of ill, and cleareth many useful points of Divinity, which otherwise would have been too much neglected. To this purpose, S. Augustine hath diverse excellent passages: Multa ad fidem catholicam pertinentia, etc. Many things (Says that judicious Father) which pertain to the Catholic faith, Are cleared Far the better, through the opposition of Heretics; cum ab Adversario mota Question, discendi existit Occasion:
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when the Adversary giues the hynt by his wrangling, to learne that which was not so seriously thought vpon before. Wee should never haue had the mystery of the Trinity so fully opened by the Fathers, if Arius had not so blaspheamously stickled against it.
when the Adversary gives the hynt by his wrangling, to Learn that which was not so seriously Thought upon before. we should never have had the mystery of the Trinity so Fully opened by the Father's, if Arius had not so blaspheamously stickled against it.
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The efficacy of Gods grace, & the perversnesse of mans will, by the fall, hath beene sifted farre more exactly, ever since Pelagius, and his continued adherents stirred in it.
The efficacy of God's grace, & the perverseness of men will, by the fallen, hath been sifted Far more exactly, ever since Pelagius, and his continued adherents stirred in it.
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And who finds not, that by the magnifying of humane reason, and humane and vnwritten Traditions by the Romanists, and pressing the oppressing authority of their Pope and Church as infallible; the solid foundation of Gods word, hath beene the more closely by all our reformers stuck vnto? The blustring winde in the parable, made the traveller claspe his cloake the closer about him, where the sun-shine of prosperity quickly caused him to cast it off. And I make no doubt,
And who finds not, that by the magnifying of humane reason, and humane and unwritten Traditions by the Romanists, and pressing the oppressing Authority of their Pope and Church as infallible; the solid Foundation of God's word, hath been the more closely by all our reformers stuck unto? The blustering wind in the parable, made the traveller clasp his cloak the closer about him, where the sunshine of Prosperity quickly caused him to cast it off. And I make no doubt,
but as the Donatisticall humour of the precisians, haue occasioned a more exact survey in discipline, and ceremonies: so this reviued onset of the Socinians, and their partizans, that are all for wresting Scripture, without the least respect to Antiquity, or moderne Church determinations, will driue vs to be more punctuall, in the Text, thereby to convince their blasphemies, by the same grounds, by which they vndertake to maintaine them.
but as the Donatistically humour of the Precisians, have occasioned a more exact survey in discipline, and ceremonies: so this revived onset of the socinians, and their partisans, that Are all for wresting Scripture, without the least respect to Antiquity, or modern Church determinations, will driven us to be more punctual, in the Text, thereby to convince their Blasphemies, by the same grounds, by which they undertake to maintain them.
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All cannot bee couched in one Sermon, and enough hath been said, if it be well practized. For practise, practise (Beloved) is the soule of religion; and better it were in a sort, not to haue heard any thing at all,
All cannot be couched in one Sermon, and enough hath been said, if it be well practised. For practise, practise (beloved) is the soul of Religion; and better it were in a sort, not to have herd any thing At all,
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Blessed is this our Church aboue many other, in that so many approued Champions against schisme and heresies, haue heretofore (and yet by Gods great mercy, at this day are, vnder Gods and our Gratious Kings protection ) so eminently manifested in it.
Blessed is this our Church above many other, in that so many approved Champions against Schism and heresies, have heretofore (and yet by God's great mercy, At this day Are, under God's and our Gracious Kings protection) so eminently manifested in it.
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But if true vse be not made of this, and religion (which should haue the first place ) must attend on policie; if consciences be fetcht over, by indirect proiects, which should be evidently convinced by the word of God, — I am loath to vtter it, but yet out it must, (and I trust it will be taken without offence) Cursed may this Church be aboue many others,
But if true use be not made of this, and Religion (which should have the First place) must attend on policy; if Consciences be fetched over, by indirect projects, which should be evidently convinced by the word of God, — I am loath to utter it, but yet out it must, (and I trust it will be taken without offence) Cursed may this Church be above many Others,
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Come on therefore (Beloued) in Gods name, in Gods cause, let vs ioyne all together, heartily, willingly, and syncerely, to manifest our selues approued, every man in his station, while we are vpon the stage,
Come on Therefore (beloved) in God's name, in God's cause, let us join all together, heartily, willingly, and sincerely, to manifest our selves approved, every man in his station, while we Are upon the stage,
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and leaue a breed behinde vs, to manifest themselues approued in the same cause, when we are gathered to our Fathers. When may a Captaine better approue himselfe,
and leave a breed behind us, to manifest themselves approved in the same cause, when we Are gathered to our Father's. When may a Captain better approve himself,
then in a fight? Or a Sea-man, then in a storme? Or a good Physitian, then in a time of sicknesse? Or a resolute Souldier of Christ, but where schismes and heresies, are most tumultuous and dangerous? Are not these oppositions, by Gods most gratious prouidence, made the harvest of our glory? How should we be approued, or manifested, if such things were not inoident to put vs to it? There must bee a triall then,
then in a fight? Or a Seaman, then in a storm? Or a good physician, then in a time of sickness? Or a resolute Soldier of christ, but where schisms and heresies, Are most tumultuous and dangerous? are not these oppositions, by God's most gracious providence, made the harvest of our glory? How should we be approved, or manifested, if such things were not inoident to put us to it? There must be a trial then,
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and there will be found (by Gods mercy) men approued, and these shall bee manifested. O let vs striue therefore, in a religious emulation, who shall be the forwardest, and most constant, in so blessed a cause. You that are leaders ride on with your Honours, and giue example, & incouragement to those that march after you on foot. You that are inferiours, striue to keep your ranks, and distances, & not to question your superiours doings, where you obedience, not your censure is due. These knowne schismes and heresies, that must be, should so fully take vp our ioynt forces, that no leasure should be left vs, much lesse pleasure, to quarrell one another.
and there will be found (by God's mercy) men approved, and these shall be manifested. Oh let us strive Therefore, in a religious emulation, who shall be the forwardest, and most constant, in so blessed a cause. You that Are leaders ride on with your Honours, and give Exampl, & encouragement to those that march After you on foot. You that Are inferiors, strive to keep your ranks, and distances, & not to question your superiors doings, where you Obedience, not your censure is due. These known schisms and heresies, that must be, should so Fully take up our joint forces, that no leisure should be left us, much less pleasure, to quarrel one Another.
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Last of all, seeing wee may well coniecture, that wee are fallen into those last times, fore-spoken of, by the Prophet Daniel, wherein many shall runne to and fro, and knowledge shall be increased; let vs take this for our comfort, from the same Prophet: That in all these stirres, and distractions of these latter times, those that bee NONLATINALPHABET intelligent, wise, and instructing many others, among the Clergie, shall shine as the brightnesse of the Firmament. And those that are NONLATINALPHABET great iustitiaries, according to their places, amongst the Laity: that turne many thereby vnto righteousnesse, shall shine as the starres for euer and ever.
Last of all, seeing we may well conjecture, that we Are fallen into those last times, forespoken of, by the Prophet daniel, wherein many shall run to and from, and knowledge shall be increased; let us take this for our Comfort, from the same Prophet: That in all these stirs, and distractions of these latter times, those that be intelligent, wise, and instructing many Others, among the Clergy, shall shine as the brightness of the Firmament. And those that Are great Justiciaries, according to their places, among the Laity: that turn many thereby unto righteousness, shall shine as the Stars for ever and ever.
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To which vnspeakable happinesse the Lord of his infinite mercy bring vs, through the blessed mediation, of our Lord and Saviour Christ Iesus. To whom, with the Father, and the Holy Ghost, bee all Honour, Glory, Might, & Maiestie, both now and ever. AMEN.
To which unspeakable happiness the Lord of his infinite mercy bring us, through the blessed mediation, of our Lord and Saviour christ Iesus. To whom, with the Father, and the Holy Ghost, be all Honour, Glory, Might, & Majesty, both now and ever. AMEN.
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for a supremacy, as those that clayme it by St Peters Title. The Consideration whereof, hath directed me to this parcell of Scripture (Beloued) wherein the question is stated by him, who is made the chiefe occasion of the difference: and a plaine course laid downe, for honestmen to take;
for a supremacy, as those that claim it by Saint Peter's Title. The Consideration whereof, hath directed me to this parcel of Scripture (beloved) wherein the question is stated by him, who is made the chief occasion of the difference: and a plain course laid down, for honestmen to take;
that may saue them great travell, more trouble, heavy expences, and yet neverthelesse be still effectuall. The proud haue had mee (saith David ) exceedingly in derision, yet haue I not shrinked from thy law.
that may save them great travel, more trouble, heavy expenses, and yet nevertheless be still effectual. The proud have had me (Says David) exceedingly in derision, yet have I not shrinked from thy law.
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Who hauing deliuered his minde, concerning the excellency of faith (which those scattered strangers, to whom he wrote had imbraced ) Cap. 1. and vrged next, the sanctity of conversation, which therevpon, on their part, was constantly to be performed, 1. In general, to superiours, equalls, inferiours, by doing, suffering: Secondly, in speciall, to domesticks, Allies, strangers, Chap. 3. and 4. In this fift Chapter (from whence my Text is taken) hee ascends to Overseers and guides of others, and that not without great need.
Who having Delivered his mind, Concerning the excellency of faith (which those scattered Strangers, to whom he wrote had embraced) Cap. 1. and urged next, the sanctity of Conversation, which thereupon, on their part, was constantly to be performed, 1. In general, to superiors, equals, inferiors, by doing, suffering: Secondly, in special, to domestics, Allies, Strangers, Chap. 3. and 4. In this fift Chapter (from whence my Text is taken) he ascends to Overseers and guides of Others, and that not without great need.
Idlenesse in their Callings, filthy lucre in their dealings, and Ambition in all their proiects, to out-strip and domineere over their Brethren: Those our Apostle, not malitiously lasheth at,
Idleness in their Callings, filthy lucre in their dealings, and Ambition in all their projects, to outstrip and domineer over their Brothers: Those our Apostle, not maliciously lasheth At,
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or openeth vnadvisedly, to exasperate rather then to rectify: (as the fashion is of divers Malecontents in these our dayes, who must haue all as they will, or else all is out of frame ) but so launceth that he may heale; so openeth, that hee may binde vp againe,
or Openeth unadvisedly, to exasperate rather then to rectify: (as the fashion is of diverse Malecontents in these our days, who must have all as they will, or Else all is out of frame) but so lanceth that he may heal; so Openeth, that he may bind up again,
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Idlenesse therefore must be shaken off, by a willing and ready minde, not to famish but feed the flocke, which is not so much theirs as Gods; ver. 2. filthy lucre must not be thought vpon,
Idleness Therefore must be shaken off, by a willing and ready mind, not to famish but feed the flock, which is not so much theirs as God's; for. 2. filthy lucre must not be Thought upon,
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when a Crowne of Glory is proposed, a Crowne that fadeth not, to bee receiued from the chiefest shepheard, vers. 4. And what a cooling card next followes, against the Lording over Gods inheritance? This NONLATINALPHABET, mentioned ver. 3. younger (saith hee) submit your selues, vnto your elders. All of you bee subiect one to another, ver. 5. Submit, be subiect. No apparell so befits an honest, hearty Christian, as to bee clothed with humility. If he be proud, hee hath God for his enemy. If humble, Gods grace for his erection, and protection. Now because this swelling of Ambition, is fed with such a confluxe of no cious humours, that one dressing would scarce serue;
when a Crown of Glory is proposed, a Crown that fades not, to be received from the chiefest shepherd, vers. 4. And what a cooling carded next follows, against the Lording over God's inheritance? This, mentioned for. 3. younger (Says he) submit your selves, unto your Elders. All of you be Subject one to Another, ver. 5. Submit, be Subject. No apparel so befits an honest, hearty Christian, as to be clothed with humility. If he be proud, he hath God for his enemy. If humble, God's grace for his erection, and protection. Now Because this swelling of Ambition, is fed with such a conflux of no cious humours, that one dressing would scarce serve;
as a playster to doe the deed; seeing that, domineering is not for your profession, Mutuall subiection is your truest badge, Humility, your best clothing, God himselfe the opposer of the proud, and the most gratious protector of those that are Humble. Humble your selues therefore, vnder the mighty hand of God, that hee may exalt you in due time. ]
as a plaster to do the deed; seeing that, domineering is not for your profession, Mutual subjection is your Truest badge, Humility, your best clothing, God himself the opposer of the proud, and the most gracious protector of those that Are Humble. Humble your selves Therefore, under the mighty hand of God, that he may exalt you in due time. ]
2. Which according to the expresse words, & implyed consequences, may thus bee paraphrased. You reckon your selues to be Elders, and I hope you take me for no lesse.
2. Which according to the express words, & employed consequences, may thus be paraphrased. You reckon your selves to be Elders, and I hope you take me for no less.
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Wee witnesse what Christ hath suffered, and beleeue what glory he hath provided for vs. But suppose you that his flocke is committed vnto vs, thereby to feed our selues, & let that pine through want? to pretend an over-sight,
we witness what christ hath suffered, and believe what glory he hath provided for us But suppose you that his flock is committed unto us, thereby to feed our selves, & let that pine through want? to pretend an oversight,
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and intend nothing lesse? Is this the example we shew? the Crowne wee ayme at? The Humility we should bee clothed with? No certainly, (my Brethren) Christ hath suffered for vs, and the servant is not greater then his master.
and intend nothing less? Is this the Exampl we show? the Crown we aim At? The Humility we should be clothed with? No Certainly, (my Brothers) christ hath suffered for us, and the servant is not greater then his master.
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] And this I take in generall to bee, the meaning of this exhortation. The summe is, A never fayling Plot, for the surest attaining, of the best preferment.
] And this I take in general to be, the meaning of this exhortation. The sum is, A never failing Plot, for the Surest attaining, of the best preferment.
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The Rule includeth an Action limited to its right obiest, Humble your selues, But to whom? vnder the mighty hand of God. The successe, is not doubtfull, but restrayned to a certainty, He shall exalt you:
The Rule includeth an Actium limited to its right obiest, Humble your selves, But to whom? under the mighty hand of God. The success, is not doubtful, but restrained to a certainty, He shall exalt you:
but when? in due time. It were small mastery vpon so good a ground, to runne division, but my ayme is playnenesse, which (I take) will be best apprehended in these 4 particulars, The 1. Suiters duty, or indeavour, Humble your selues. 2. Patrones ability, vnder the mighty hand of God. 3. Businesse successe: that he may exalt you. 4. Fitnesse of oportunity: In due time.
but when? in due time. It were small mastery upon so good a ground, to run division, but my aim is plainness, which (I take) will be best apprehended in these 4 particulars, The 1. Suitors duty, or endeavour, Humble your selves. 2. Patroness ability, under the mighty hand of God. 3. Business success: that he may exalt you. 4. Fitness of opportunity: In due time.
A third sort speed at length, and haue that they looke for; but it comes so vnseasonably, that it scarce quits cost. Now all these things here happily concurre, beyond expectation, to the preventing of all exceptions. No straining beyond thy power, but restraining thy selfe by Humility. No striuing to make friends, and please many, where the hand of God wil exalt. No importunity needfull that others should not prevent thee, where hee sets downe the time. All for easier recalling may be thus connected.
A third sort speed At length, and have that they look for; but it comes so unseasonably, that it scarce quits cost. Now all these things Here happily concur, beyond expectation, to the preventing of all exceptions. No straining beyond thy power, but restraining thy self by Humility. No striving to make Friends, and please many, where the hand of God will exalt. No importunity needful that Others should not prevent thee, where he sets down the time. All for Easier recalling may be thus connected.
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As thou shewest thy selfe humble, so God will approue himselfe mighty, in effecting that for others, which surpasseth thy policy; though not (perchance) when thou wilt, who art ignorant what is best for thee,
As thou shewest thy self humble, so God will approve himself mighty, in effecting that for Others, which Surpasses thy policy; though not (perchance) when thou wilt, who art ignorant what is best for thee,
As charity makes the breadth, patience the length, faith the height of our spirituall building: So Humility must be vnderlaid all these (saith Hugo ) as the surest foundation, whence wee may inferre, that, There is no admission to Gods favour without humble submission.
As charity makes the breadth, patience the length, faith the height of our spiritual building: So Humility must be underlaid all these (Says Hugo) as the Surest Foundation, whence we may infer, that, There is no admission to God's favour without humble submission.
The word NONLATINALPHABET in the originall intimates no lesse, which is not so rightly rendred passiuely, by the vulgar, Bee yee humble, as well corrected by others, and our latter Translation, actiuely, Humble your selues.
The word in the original intimates no less, which is not so rightly rendered passively, by the Vulgar, be ye humble, as well corrected by Others, and our latter translation, actively, Humble your selves.
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Any coaction here, marres the Action, which must bee altogether voluntary. Wherevpon Humility is defined by the Schooles to be, A voluntary deiection of a mans selfe vpon a view of his owne vnworthinesse, and Gods infinite bounty, and power. Whence the Canonists rightly distinguish, betweene Humiles, & Humiliatos. Those that are truely humble, & those whose stubborne stomacks are violently pluckt downe. The Hebrewes for NONLATINALPHABET in the Text, Ps. 9.13.
Any coaction Here, mars the Actium, which must be altogether voluntary. Whereupon Humility is defined by the Schools to be, A voluntary dejection of a men self upon a view of his own unworthiness, and God's infinite bounty, and power. Whence the Canonists rightly distinguish, between Humiles, & Humiliatos. Those that Are truly humble, & those whose stubborn stomachs Are violently plucked down. The Hebrews for in the Text, Ps. 9.13.
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which barely signifies poore, and needy, read NONLATINALPHABET in the margine (according to the rule of their Keri and Cethib ) which not onely points out those who are deiected, and in misery, but such as are gentle, modest, and truely mortified: Those will the Lord guide in iudgement, and learne his way. To such poore in spirit, and meeke in heart, our Saviour in his list of Beatitudes, assures both heaven and earth, Math. 5. And if both Heaven and Earth be taken vp for the Humble, (saith Cassiodore ) in what place (think you) shall the proud be billetted? Further delating in a Common place so beaten, can neither be gratefull, nor profitable. For who hath not obserued, that, of the wise man,
which barely signifies poor, and needy, read in the Margin (according to the Rule of their Keri and Cethib) which not only points out those who Are dejected, and in misery, but such as Are gentle, modest, and truly mortified: Those will the Lord guide in judgement, and Learn his Way. To such poor in Spirit, and meek in heart, our Saviour in his list of Beatitudes, assures both heaven and earth, Math. 5. And if both Heaven and Earth be taken up for the Humble, (Says Cassiodorus) in what place (think you) shall the proud be billeted? Further delating in a Common place so beaten, can neither be grateful, nor profitable. For who hath not observed, that, of the wise man,
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How Humility vshers honour? Prov. 15. as pride goes before destruction. Prov. 17. The Publican therefore speeds, sub forma pauper is, when the vaunting Pharisee, was turn'd off with a great deale lesse satisfaction.
How Humility ushers honour? Curae 15. as pride Goes before destruction. Curae 17. The Publican Therefore speeds, sub forma pauper is, when the vaunting Pharisee, was turned off with a great deal less satisfaction.
It was this Lowlinesse that exalted the Blessed Virgin, not commended only, but commanded to the Disciples, when they stroue for superiority. The practise of our Saviour may well close vpall.
It was this Lowliness that exalted the Blessed Virgae, not commended only, but commanded to the Disciples, when they strove for superiority. The practice of our Saviour may well close vpall.
Yee call mee master (saith he) and yee say well for so I am; If I then your Lord, and Master, haue washed your feet, yee also ought to wash one anothers feet, for, I haue giuen you an example, that you should doe as I haue done to you. Ioh. 13.13. 4. This Doctrine as it is, and hath beene ever sleighted by divers Politicians in all ages:
Ye call me master (Says he) and ye say well for so I am; If I then your Lord, and Master, have washed your feet, ye also ought to wash one another's feet, for, I have given you an Exampl, that you should do as I have done to you. John 13.13. 4. This Doctrine as it is, and hath been ever sleighted by diverse Politicians in all ages:
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So none (I thinke) haue so contemptuously crossed it, as the pretended successours of S. Peter, and their adherents. What should I speake of Dominus Deus Noster Papa, 7744½ times and a halfe, greater then the Emperour? whose will must stand for reason, who hath coeleste arbitrium, whereby he may change the nature of things, dispense against the Apostle, against the old Testament, supra ius, aboue the law and the like. None of which blasphemous Elogies, haue mer,
So none (I think) have so contemptuously crossed it, as the pretended Successors of S. Peter, and their adherents. What should I speak of Dominus Deus Noster Papa, 7744½ times and a half, greater then the Emperor? whose will must stand for reason, who hath Celeste Arbitrium, whereby he may change the nature of things, dispense against the Apostle, against the old Testament, supra Just, above the law and the like. None of which blasphemous Eulogies, have mere,
as yet with any Index expurgatorius in the Cannon Law, to purge them (as that which is disliked in other bookes ) but passe as currant, in Gregory the thirteenth's late Edition, as in former fogs of superstition. I may fit you with one passage only, instead of many, that comes neerer home vnto vs. When our.
as yet with any Index expurgatorius in the Cannon Law, to purge them (as that which is disliked in other books) but pass as currant, in Gregory the thirteenth's late Edition, as in former fogs of Superstition. I may fit you with one passage only, instead of many, that comes nearer home unto us When our.
King Henry the second, sent to Pope Alexander the third, to haue the matter taken vp, betweene him and Thomas Becket, by two Legat Cardinalls of the Popes appointment; What answere doe you thinke, the King receiued from this successour of Humbles S. Peter? surely one that was very Canonicall; I am the Lord (saith he) and my glory will I not giue to another.
King Henry the second, sent to Pope Alexander the third, to have the matter taken up, between him and Thomas Becket, by two Legate Cardinals of the Popes appointment; What answer do you think, the King received from this successor of Humbles S. Peter? surely one that was very Canonical; I am the Lord (Says he) and my glory will I not give to Another.
But these perchance were the Escapes of those silly times, which are now amended in this criticall succession of learning. It should be so (Beloued) but we finde these Leopards so farre from changing their spots, that (for ought I see) their moderne Sycophants striue to out-vye their Ancestours. It is not so long since, that Mosconius Vicar generall of Bononia, set forth two bookes, de Maiestate Militantis Ecclesiae.
But these perchance were the Escapes of those silly times, which Are now amended in this critical succession of learning. It should be so (beloved) but we find these Leopards so Far from changing their spots, that (for ought I see) their modern sycophants strive to outvie their Ancestors. It is not so long since, that Mosconius Vicar general of Bologna, Set forth two books, de Maiestate Militantis Ecclesiae.
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Wherein (to let passe other Elegancies ) hee tells vs in good-sadnesse, that Papa dicitur quasi Papae admirantis, eò quòdillius dignitas, & potestas omnibus est admirabilis;
Wherein (to let pass other Elegances) he tells us in good-sadnesse, that Papa dicitur quasi Pope admirantis, eò quòdillius dignitas, & potestas omnibus est admirabilis;
who is also termed Pontìfex, quasi faciens pontem, because hee is the onely Bridgmaker by which we must passe to happinesse. Celsus Mancinus, in his third book de iuribus principum, denies him to be man, or heaven, or any good besides, but termes him, quid praestantius, some what more excellent then either of these.
who is also termed Pontìfex, quasi Faciens pontem, Because he is the only Bridgmaker by which we must pass to happiness. Celsus Mancinus, in his third book de iuribus Principum, Denies him to be man, or heaven, or any good beside, but terms him, quid praestantius, Some what more excellent then either of these.
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Nay whē the Cardinall Baronius, shall apply that saying of the Psalmist, He shall raigne from sea to sea (which all interpret of the Messias ) as a presage of Hildebrands advancement to the Popedome; And Cardinall Bellarmine, fetcht in the like prophecy of Isai. Behold I lay in Sion for a foundation, a stone, a tryed stone, a pretious corner stone, a sure foundation, to be meant of the Popes holinesse, together with our Saviour; And the late Pope Paul the fift, shall take no exceptions, to such Inscriptions; Paulo quinto, Vicedeo Christianae Reipub. Monarchae invictissimo, & Pontificiae omnipotentiae conservatori acerrimo:
Nay when the Cardinal Baronius, shall apply that saying of the Psalmist, He shall Reign from sea to sea (which all interpret of the Messias) as a presage of Hildebrand's advancement to the Popedom; And Cardinal Bellarmine, fetched in the like prophecy of Isaiah Behold I lay in Sion for a Foundation, a stone, a tried stone, a precious corner stone, a sure Foundation, to be meant of the Popes holiness, together with our Saviour; And the late Pope Paul the fift, shall take no exceptions, to such Inscriptions; Paul quinto, Vicedeo Christian Reipub Monarchy invictissimo, & Papal omnipotentiae conservatori acerrimo:
But triumph in such titles, as befitting the servant of servants, and the humility of S. Peters successour. This is that, which makes the world iustly thinke, that these men will never be brought to any reasonable tearmes, but the Prophecy will still take place vpon them:
But triumph in such titles, as befitting the servant of Servants, and the humility of S. Peter's successor. This is that, which makes the world justly think, that these men will never be brought to any reasonable terms, but the Prophecy will still take place upon them:
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5. For goe but a little further, in view of their Practise, and we shall alw aies finde, this Leopard keepe his spots. These men that can assume to thēselues, and digest such intollerable Titles of pride, haue not the Ingenuity, to afford the least good word to any that dissent from them, hauing neuer so well deserued. What a pudder doe they now keepe in their Indices Expurgatorii: That our King Edward the sixt must not passe for a towardly wit, because he was vnder standingly averse from their palpable superstitions. Vlrick Hutten, must not bee termed a valiant Knight, by reason of his acquaintance with Martin Luther. Nay a whole Epistle of Iohn Drusius must bee wiped away, for no other reason, (that I can finde) but that hee giues in it, to out learned King Iames, his deserued commendation. I need not trouble you with particulars, when the rule of Azorius the Iesuit runnes this in generall; That the names of reformed writers, must nor at all be mentioned, except it be to their disgrace. So well these men fit themselues, to S. Peters humility. Notwithstanding as the Popes, and his grandies, are of too high a pitch, to stoope so low;
5. For go but a little further, in view of their Practise, and we shall alvum aies find, this Leopard keep his spots. These men that can assume to themselves, and digest such intolerable Titles of pride, have not the Ingenuity, to afford the least good word to any that dissent from them, having never so well deserved. What a pudder do they now keep in their Indices Expurgatory: That our King Edward the sixt must not pass for a towardly wit, Because he was under standingly averse from their palpable superstitions. Ulrick Hutten, must not be termed a valiant Knight, by reason of his acquaintance with Martin Luther. Nay a Whole Epistle of John Drusius must be wiped away, for no other reason, (that I can find) but that he gives in it, to out learned King James, his deserved commendation. I need not trouble you with particulars, when the Rule of azorius the Iesuit runs this in general; That the names of reformed writers, must nor At all be mentioned, except it be to their disgrace. So well these men fit themselves, to S. Peter's humility. Notwithstanding as the Popes, and his Grandees, Are of too high a pitch, to stoop so low;
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yet there are Mendicants, and Malecontents of the same litter, who either our of superstitious weaknesse, or dogged sullennesse, or an ambitious kinde of hypocrisie, or out of a frantick conceipt, cast themselues as far in the dirt on the other extreame. But our Apostle makes not for such sordid basenesse, or affected austerity: when here he would haue his followers, to be truely humble. Pride may as well lurke vnder course ragges, (as S. Augustine obserueth) as set it selfe forth in a gorgeous attyre. And therefore S. Hierome wisheth Eustochium according to her calling and place, to keepe the meane. Our adversaries to make the simple beleene that they are extraordinarily Humble, will tell vs stories of Barcena the Iesuit, who in humility rose from his Chaire, to resigne it to the Divell, that appeared vnto him, professing (in more them a strong complement ) that he deserved it better then himselfe. And of his fellowe Throgmorton our countryman, who was come to that perfection of humble submission, that he would not (forsooth) at his last gaspe depart this life, and goe to God, without leaue first solemnly asked,
yet there Are Mendicants, and Malecontents of the same litter, who either our of superstitious weakness, or dogged sullenness, or an ambitious kind of hypocrisy, or out of a frantic conceit, cast themselves as Far in the dirt on the other extreme. But our Apostle makes not for such sordid baseness, or affected austerity: when Here he would have his followers, to be truly humble. Pride may as well lurk under course rags, (as S. Augustine observeth) as Set it self forth in a gorgeous attire. And Therefore S. Jerome wishes Eustochium according to her calling and place, to keep the mean. Our Adversaries to make the simple beleene that they Are extraordinarily Humble, will tell us stories of Barcena the Iesuit, who in humility rose from his Chair, to resign it to the devil, that appeared unto him, professing (in more them a strong compliment) that he deserved it better then himself. And of his fellow Throgmorton our countryman, who was come to that perfection of humble submission, that he would not (forsooth) At his last gasp depart this life, and go to God, without leave First solemnly asked,
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and obtained of his superiour: with the like prodigious instances, of the Franciscans fopperies, Sedulius hath stuffed vp a booke in folio. Thus these Pharisaciall Antiques (who are wiser in their generation, then the children of light ) can play on both hands, and compasse sea and land to hold that they haue, & hooke in new credulous proselytes. They haue colours for all complexions, and fashions to fit all fancies; neuer was there (I thinke) a conformity in the world, patched together of such difformity, to make (as they would haue it) one Ecclesiasticall Monarchy. What Church hath beene (at the first setling ) more famous, then that,
and obtained of his superior: with the like prodigious instances, of the Franciscans fopperies, Sedulius hath stuffed up a book in folio. Thus these Pharisaciall Antiques (who Are Wiser in their generation, then the children of Light) can play on both hands, and compass sea and land to hold that they have, & hook in new credulous Proselytes. They have colours for all complexions, and fashions to fit all fancies; never was there (I think) a conformity in the world, patched together of such difformity, to make (as they would have it) one Ecclesiastical Monarchy. What Church hath been (At the First settling) more famous, then that,
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for goodnes, and Integrity? And in what haue wee read in succeeding age, of the like abominations? Who more proud then some of their Popes and Cardinalls? and who more stupidly deboisht, then some of their Friers & Anachorites? Few haue generally more learning then the Iesuits, and commonly few more Ignorance then their common Masse Priests. Their Cleargy and Monkes must not marry to avoid pollution, yet concubines, and somewhat worse, shall finde Advocates to plead for them, and Indulgences to allow them.
for Goodness, and Integrity? And in what have we read in succeeding age, of the like abominations? Who more proud then Some of their Popes and Cardinals? and who more stupidly deboisht, then Some of their Friars & Anachorites? Few have generally more learning then the Iesuits, and commonly few more Ignorance then their Common Mass Priests. Their Clergy and Monks must not marry to avoid pollution, yet concubines, and somewhat Worse, shall find Advocates to plead for them, and Indulgences to allow them.
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A Nunnery, and a stewes, the silent Carthusian, with the Capuchine, an frollick, Iacobine, the Neat Iesuit, and the nasty Franciscan shall finde a ioynt entertainement, in the large lappe of Mother Church; The Souldier shall haue his sword, the Melancholy, his Cell, the Superstitious, his Beades and bayre cloath; the dissolute, his pardon, and absolutions; the incestuous, his dispensation, the Scholler, his Library; and the Ambitious, his preferment. Every humour shall be pleased, to giue all content, that all may speake for them. So that I may well conclude as the Oratour did of Catiline: There had never beene that advantage gotten vpon the Commonwealth of Rome, as it then stood, Nisi tot vitiorum, tanta immunitas, quibusdam facilitatis & patientiae radicibus niteretur.
A Nunnery, and a Stews, the silent Carthusian, with the Capuchine, an frolic, Jacobine, the Neat Iesuit, and the nasty Franciscan shall find a joint entertainment, in the large lap of Mother Church; The Soldier shall have his sword, the Melancholy, his Cell, the Superstitious, his Beads and bayre cloth; the dissolute, his pardon, and absolutions; the incestuous, his Dispensation, the Scholar, his Library; and the Ambitious, his preferment. Every humour shall be pleased, to give all content, that all may speak for them. So that I may well conclude as the Orator did of Catiline: There had never been that advantage got upon the Commonwealth of Room, as it then stood, Nisi tot Vitiorum, tanta immunitas, Some facilitatis & patientiae radicibus niteretur.
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And so it was impossible that the Pride, incroaching, and Tyranny of the Pope, and his Complices, should haue put the Church of God to such a plunge, but that they masked all their villanies with a varnish of devotion, and humility.
And so it was impossible that the Pride, encroaching, and Tyranny of the Pope, and his Accomplices, should have put the Church of God to such a plunge, but that they masked all their villainies with a varnish of devotion, and humility.
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6 But this is not that humility, which the Apostle makes the groundworke for true exaltation. The Prophet David advanced from a sheephooke to a scepter, hits right vpon it.
6 But this is not that humility, which the Apostle makes the groundwork for true exaltation. The Prophet David advanced from a sheephook to a sceptre, hits right upon it.
Such a child our Saviour set in the midst of his disciples, that contended for superiority, and lesson'd them vpon it, Mat. 18. Verily I say vnto you,
Such a child our Saviour Set in the midst of his Disciples, that contended for superiority, and lessoned them upon it, Mathew 18. Verily I say unto you,
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S. Augustine discussing the poynt why simple people in primitiue times, were more forward to receiue Christianity, then the learned Phylosophers, renders this for the apparant reason; Quia Christus humilis, Illi autem superbi:
S. Augustine discussing the point why simple people in primitive times, were more forward to receive Christianity, then the learned Philosophers, renders this for the apparent reason; Quia Christus Humilis, Illi autem Superb:
Because Christ was humble, and meek, but they supercilious and presumptuous. This, NONLATINALPHABET (as S. Basil termes it) haughty and contemptuous carriage in Augustine the Monke, when he came to treat with our playner Brittish Bishops, breakes off all Christian communication betweene them, to the great distraction, and almost destruction of the poore Church in this Ile.
Because christ was humble, and meek, but they supercilious and presumptuous. This, (as S. Basil terms it) haughty and contemptuous carriage in Augustine the Monk, when he Come to Treat with our plainer Brit Bishops, breaks off all Christian communication between them, to the great distraction, and almost destruction of the poor Church in this I'll.
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And I pray God the like causelesse strangenesse, and statelinesse, of some, so different from Apostolicall humility, to their meaner and weaker brethren, haue not made more Schismatiques, and (as we call them) Puritans, then all the vantages that could bee evertaken, against gainst the sacred order, of our Reverend Bishops, or any part of our Church-discipline, or ceremonies. Tell yee the daughter of Sion, Behold thy King commeth vnto thee meeke, and sitting vpon an Asse; but now most of this meeke Kings followers, will stomacke to be so meanly mounted. Pride makes vs ashamed of our humble Masters lowlinesse:
And I pray God the like causeless strangeness, and stateliness, of Some, so different from Apostolical humility, to their meaner and Weaker brothers, have not made more Schismatics, and (as we call them) Puritans, then all the vantages that could be evertaken, against gainst the sacred order, of our Reverend Bishops, or any part of our Church discipline, or ceremonies. Tell ye the daughter of Sion, Behold thy King comes unto thee meek, and sitting upon an Ass; but now most of this meek Kings followers, will stomach to be so meanly mounted. Pride makes us ashamed of our humble Masters lowliness:
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and bow, at the streight gate. But alas (Beloued) what finde we in our selves, to make vs proud, or obserue in others, that we should much envy, or despise them? Our roote taynted, our birth lamentable, all the dayes of our Pilgrimage, few and evill, not assured so much of any thing,
and bow, At the straight gate. But alas (beloved) what find we in our selves, to make us proud, or observe in Others, that we should much envy, or despise them? Our root tainted, our birth lamentable, all the days of our Pilgrimage, few and evil, not assured so much of any thing,
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and those that know most, vnderstand not their own ignorance, we forget that which is past, stagger, at the present, and ambiguously expect that which is to come.
and those that know most, understand not their own ignorance, we forget that which is past, stagger, At the present, and ambiguously expect that which is to come.
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What a presumption therefore is it to talke of merits, supererrogation, naturall abilityes, to doe all, or more then is required, or the like? No (Beloued) our approches to Gods tribunall, must be by humble Petition, with feare and trembling, in regard of our owne vnworthinesse. Abraham hath taught the way:
What a presumption Therefore is it to talk of merits, supererogation, natural abilities, to do all, or more then is required, or the like? No (beloved) our Approaches to God's tribunal, must be by humble Petition, with Fear and trembling, in regard of our own unworthiness. Abraham hath taught the Way:
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A Syrian ready to perish, was my father and he went downe into Egypt, and soiourning there, with a few, there was evill intreated, thence, was with a mighty hand deliuered;
A Syrian ready to perish, was my father and he went down into Egypt, and sojourning there, with a few, there was evil entreated, thence, was with a mighty hand Delivered;
now brings vnto thee, O Lord, the first fruits, which thou hast given me. David most Pathetically practised it, in his flight from Absolon: If I shall finde favour in the eyes of the Lord,
now brings unto thee, Oh Lord, the First fruits, which thou hast given me. David most Pathetically practised it, in his flight from Absalom: If I shall find favour in the eyes of the Lord,
thus and thus will he doe? as it there followes. But if hee say thus, I haue no delight in David; behold here I am, fiat voluntas tua, let him doe to me, as it seemeth good vnto him.
thus and thus will he do? as it there follows. But if he say thus, I have no delight in David; behold Here I am, fiat Voluntas tua, let him doe to me, as it seems good unto him.
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Such bruised reedes, such smoaking flaxe, such broken and contrite hearts; Humbling, and prostrating, and begging, and by such meanes offring violence to the kingdome of Heaven, the bowells of the tender compassion of the most highest, will not breake, quench, or despise; But shew his strength in their weaknesse, by extending his mighty hand, which assureth the Patrones ability, in the next place to be considered.
Such Bruised redes, such smoking flax, such broken and contrite hearts; Humbling, and prostrating, and begging, and by such means offering violence to the Kingdom of Heaven, the bowels of the tender compassion of the most highest, will not break, quench, or despise; But show his strength in their weakness, by extending his mighty hand, which assureth the Patroness ability, in the next place to be considered.
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] As it abateth our presumption, to finde our selues vnderlings: so the mighty hand of God must needes make vs confident. This Might appeareth, in a twofold manner,
] As it abateth our presumption, to find our selves underlings: so the mighty hand of God must needs make us confident. This Might appears, in a twofold manner,
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Pharaoh, and Nebuchadnezar felt the first, and the Church distressed by them, the second. The Bush may bee on fire, but consumeth not, the heat of the furnace seaven fold augmented,
Pharaoh, and Nebuchadnezzar felt the First, and the Church distressed by them, the second. The Bush may be on fire, but consumeth not, the heat of the furnace seaven fold augmented,
To make this good vnto vs, (who are too much bent by nature, to dote vpon our owne plots, and to distrust any successe we apprehend no evidence for, in the second causes) the Attribute of Father Almighty, is set in the forefront of our Creed: as the primò creditum, the first principle, to bee taught, and learned in religion. To assure vs at the first entrance, that as God is our Father, and therefore willing:
To make this good unto us, (who Are too much bent by nature, to dote upon our own plots, and to distrust any success we apprehend no evidence for, in the second Causes) the Attribute of Father Almighty, is Set in the forefront of our Creed: as the primò creditum, the First principle, to be taught, and learned in Religion. To assure us At the First Entrance, that as God is our Father, and Therefore willing:
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so hee is also Almighty, and therefore able, to giue vs what wee want, and to augment, what hee hath given vs, and to furnish vs further, with whatsoeuer hee shall see convenient for vs. Surely as an earthly Prince will hardly afford him a kindnesse, that shall question his ability, or authority: so much lesse will the king of kings, be bountiful to those, that make a doublt of the All-sufficiency of his mighty hand. This appeared, by his expostulation with Moses, distrusting how more then 600000 should bee provided for with flesh in the wildernesse, Is the Lords hand waxed short? Thou shalt see now whether my word shall come to passe:
so he is also Almighty, and Therefore able, to give us what we want, and to augment, what he hath given us, and to furnish us further, with whatsoever he shall see convenient for us Surely as an earthly Prince will hardly afford him a kindness, that shall question his ability, or Authority: so much less will the King of Kings, be bountiful to those, that make a doublt of the All-sufficiency of his mighty hand. This appeared, by his expostulation with Moses, distrusting how more then 600000 should be provided for with Flesh in the Wilderness, Is the lords hand waxed short? Thou shalt see now whither my word shall come to pass:
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Reinforced in Isaias: Is my hand shortned at all, that it cannot redeeme? or haue I no power to deliuer? whence our Saviour indents with the blind men, before he cure them.
Reinforced in Isaiah: Is my hand shortened At all, that it cannot Redeem? or have I no power to deliver? whence our Saviour indents with the blind men, before he cure them.
Beleiue that I am able to doe this? There needes no further proofes to iustify a truth so confessed: Vnthankfull men may sacrifice to their owne nets: proud men may set their nests in the tops of Cedars, and pile vp mountayne vpon mountayne with Gyants, to beleiger heaven. But I will stretch out my hand vpon thee (sayth God ) and rowle thee downe from the rockes.
Believe that I am able to do this? There needs no further proofs to justify a truth so confessed: Unthankful men may sacrifice to their own nets: proud men may Set their nests in the tops of Cedars, and pile up mountain upon mountain with Giants, to beleiger heaven. But I will stretch out my hand upon thee (say God) and roll thee down from the Rocks.
At his stroake the heads of Dragons and Leviathans flye in peeces, and what can ward the blow, when this mighty hand is whirled about to take vengeance.
At his stroke the Heads of Dragons and Leviathans fly in Pieces, and what can ward the blow, when this mighty hand is whirled about to take vengeance.
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This doctrine (Beloued) as it is best for direction, to bee sure to speed: so it ministreth the like comfort to encounter any crosse, that may thwart vs. S. Iames so ioyneth in one verse, this submission to Gods mighty hand, with our resisting the Divell: as though the fayling in the first, were the falling into rebellion by the second. Wherevpon hee calls vpon the double minded sinners, to cleanse their hands, and purifye their hearts, and so humble themselues in Gods sight, that not only doing,
This Doctrine (beloved) as it is best for direction, to be sure to speed: so it Ministereth the like Comfort to encounter any cross, that may thwart us S. James so Joineth in one verse, this submission to God's mighty hand, with our resisting the devil: as though the failing in the First, were the falling into rebellion by the second. Whereupon he calls upon the double minded Sinners, to cleanse their hands, and purify their hearts, and so humble themselves in God's sighed, that not only doing,
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8 This wee acknowledge to be true, and like the Apes in the fable, arrayed in mans apparell, can daunce our measures at times, very demurely: but the least oportunity of commodity, or competition for preferment (as nuts cast in among them) sets vs all a scrabling. Ioab (for ought we finde) loved his cosen Amasa well enough:
8 This we acknowledge to be true, and like the Apes in the fable, arrayed in men apparel, can dance our measures At times, very demurely: but the least opportunity of commodity, or competition for preferment (as nuts cast in among them) sets us all a scrabling. Ioab (for ought we find) loved his Cousin Amasa well enough:
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but afterward, hee never rested, till he treacherously layd him at his feete. So far is the mighty hand of God forgotten, in matters of revenge, and in emulation; we talke of Gods mighty hand, but walke, as the world leades vs. Fowre faults in this behalfe, especially haue beene ever here declaimed against,
but afterwards, he never rested, till he treacherously laid him At his feet. So Far is the mighty hand of God forgotten, in matters of revenge, and in emulation; we talk of God's mighty hand, but walk, as the world leads us Fowre Faults in this behalf, especially have been ever Here declaimed against,
The first, most commonly, passeth smoothly vnder the veile of discreet obseruance. The second is either excused by equivocating, or commended, as a provident, or civill kind of thankfullnesse. The third, is borne out, vnder pretence of zeale to the common cause, and the last, is made as it were an exercise pro forma, to passe from one degree to an other. Thus when Gods mighty hand should lead vs,
The First, most commonly, passes smoothly under the veil of discreet observance. The second is either excused by equivocating, or commended, as a provident, or civil kind of thankfulness. The third, is born out, under pretence of zeal to the Common cause, and the last, is made as it were an exercise Pro forma, to pass from one degree to an other. Thus when God's mighty hand should led us,
and his rod, and staffe direct vs, we slip (as much as in vs lyeth) from betweene his fingers. Every disciple for his vantage, will outrunne Peter, and rather then fayle, offer with Simon Magus, or driue the bargayne with Iudas, whatsoeuer curse,
and his rod, and staff Direct us, we slip (as much as in us lies) from between his fingers. Every disciple for his vantage, will outrun Peter, and rather then fail, offer with Simon Magus, or driven the bargain with Iudas, whatsoever curse,
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But when all our plottings; and shiftings, and shewes, and shouldrngs, are out of breath, this mighty hand of God will alwayes prevayle, to the shame of those that oppose it.
But when all our plottings; and shiftings, and shows, and shouldrngs, Are out of breath, this mighty hand of God will always prevail, to the shame of those that oppose it.
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If it appeare not in the beginning, but let men runne along, it will bee manifest in the end, to the astonishment of all contemners. O that flesh and bloud therefore, would seeke no further, but rest contented to bee wholly guided by this mighty hand of God! That we would bend our wits, and vse all manner of effectuall policyes, to be neare, and deare vnto this patrone: who hath every moment enough in store, to furnish vs, and will fit vs better,
If it appear not in the beginning, but let men run along, it will be manifest in the end, to the astonishment of all contemners. Oh that Flesh and blood Therefore, would seek no further, but rest contented to be wholly guided by this mighty hand of God! That we would bend our wits, and use all manner of effectual policies, to be near, and deer unto this patron: who hath every moment enough in store, to furnish us, and will fit us better,
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Ioseph, by this policy only, came to bee a Prince in Egypt: Samuel, to bee a Iudge: David, a King: Hester a Queene. In such cases the man of God told old Eli, whereto hee should trust:
Ioseph, by this policy only, Come to be a Prince in Egypt: Samuel, to be a Judge: David, a King: Esther a Queen. In such cases the man of God told old Eli, whereto he should trust:
Those that honour me (sayth God ) I will honour; and those that despise me, howsoeuer in the eye of the world they flourish for a season, in the end shall bee as the grasse on the house top, whereof the mower filleth not his hand, nor the passenger wisheth them good lucke. Now if experience tell vs, that these are tried cases, & our conscience tell vs that these things are true, and that other courses are but vagrant, & that here lyes the certayntie; what vnaduisednesse wil it then prooue in vs (Beloued) to shunne, or oversee so direct and streight a path, to involue, & puzzle our selues, in endles & inextricable Labyrinths. Where our vnguided, & ambitious designes, draw on vnnecessary troubles, troubles finde crosses, Crosses, Cares, Cares, & discōtentmēts leaue vs to vntimely diseases or vnwelcome old age, that to a disquieted cōscience, that, to death, that, to an vnauoydable, reckoning.
Those that honour me (say God) I will honour; and those that despise me, howsoever in the eye of the world they flourish for a season, in the end shall be as the grass on the house top, whereof the mower fills not his hand, nor the Passenger wishes them good luck. Now if experience tell us, that these Are tried cases, & our conscience tell us that these things Are true, and that other courses Are but vagrant, & that Here lies the certainty; what unadvisedness will it then prove in us (beloved) to shun, or oversee so Direct and straight a path, to involve, & puzzle our selves, in endless & inextricable Labyrinths. Where our unguided, & ambitious designs, draw on unnecessary Troubles, Troubles find Crosses, Crosses, Cares, Cares, & discontentments leave us to untimely diseases or unwelcome old age, that to a disquieted conscience, that, to death, that, to an unavoidable, reckoning.
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9 Last of all, this doctrine may season vs with patience, to take all in good part, that may befall our selues, and not to murmure, or repine at any advancement of others, but settle at length vpon the Apostles moderation, that in what estate soeuer wee are, therewith to bee content. It was a cutting message, that Samuel brought his Master Eli, that his ruine should not bee prevented, nor his house purged, by sacrifice or offerings for ever.
9 Last of all, this Doctrine may season us with patience, to take all in good part, that may befall our selves, and not to murmur, or repine At any advancement of Others, but settle At length upon the Apostles moderation, that in what estate soever we Are, therewith to be content. It was a cutting message, that Samuel brought his Master Eli, that his ruin should not be prevented, nor his house purged, by sacrifice or offerings for ever.
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But what was the humble mans answeare? It is the Lord, let him doe whatsoeuer seemeth good vnto him. Whatsoeuer his mighty hand disposeth, wee must bee content. Ioseph had the vantage to be quits with his bretheren, that sold him,
But what was the humble men answer? It is the Lord, let him do whatsoever seems good unto him. Whatsoever his mighty hand Disposeth, we must be content. Ioseph had the vantage to be quits with his brethren, that sold him,
after his fathers death, and they shrewdly feared it, but considering the mighty hand of God had turned their malice, to his advancement, what an admirable resolution haue wee from him, fit to bee thought vpon of all great ones? when ye thought evill against me, God meant it good:
After his Father's death, and they shrewdly feared it, but considering the mighty hand of God had turned their malice, to his advancement, what an admirable resolution have we from him, fit to be Thought upon of all great ones? when you Thought evil against me, God meant it good:
Now therefore feare ye not, I will bee so farre from taking revenge that I will nourish you, and your little ones; & he comforted thē & spake kindly vnto them.
Now Therefore Fear you not, I will be so Far from taking revenge that I will nourish you, and your little ones; & he comforted them & spoke kindly unto them.
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Small amends had Iob receiued, and little ease it would haue beene to his vexed heart, by rayling at the Sabeans, and the Chaldeans, that bereft him of his Asses, Camells and Oxen, or storming against the windes, that tumbled his house vpon his children. Wherefore rowsing himselfe higher in the consideration of Gods providence,
Small amends had Job received, and little ease it would have been to his vexed heart, by railing At the Sabeans, and the Chaldeans, that bereft him of his Asses, Camels and Oxen, or storming against the winds, that tumbled his house upon his children. Wherefore rousing himself higher in the consideration of God's providence,
How easily might king David haue righted himselfe vpon rayling Shimei? It was but to haue given the word, and Abishai would haue had off the head, of that dead dogge, as he termed him.
How Easily might King David have righted himself upon railing Shimei? It was but to have given the word, and Abishai would have had off the head, of that dead dog, as he termed him.
But the humbled King, feeling Gods mighty hand vpon himselfe, for his passed sinnes, and assuring himselfe, that that at length would guid al to the best; Let him alone (saith he) and let him curse, for the Lord hath bidden him:
But the humbled King, feeling God's mighty hand upon himself, for his passed Sins, and assuring himself, that that At length would guide all to the best; Let him alone (Says he) and let him curse, for the Lord hath bidden him:
For want of this devout recourse to Gods mighty hand, sterne Tertullian, vpon some hard measure, offered him by the Romane Cleargy, tooke part with the Montanists. Aerius (as Epiphanius relates) fayling to get a Bishoppricke opposed that sacred calling: So one Iulian a witty man (against whom S. Augustine wrote) vpon the like occasion, became an Advocate for the Pelagians. And how many of our owne knowledge, vpon the like discontent, haue made shipwracke of a good conscience, & holding themselues vndervalued at home, to work a poore reveng, haue turn'd to the adversary. Whereas if they had but the grace, to haue lighted vpon this, or the like meditation. It is the mighty hand of God, that disposeth all these businesses, for ends best knowne to himselfe, though not apparant to vs; In prosperity, they would haue beene more thankfull, in adversity, more patient, for the present, more cheerefull, for the future, more secure, and never haue fretted themselues, into a scandalous Apostacy, vpon the crossing mutability of second causes;
For want of this devout recourse to God's mighty hand, stern Tertullian, upon Some hard measure, offered him by the Roman Clergy, took part with the Montanists. Aerius (as Epiphanius relates) failing to get a Bishopric opposed that sacred calling: So one Iulian a witty man (against whom S. Augustine wrote) upon the like occasion, became an Advocate for the Pelagians. And how many of our own knowledge, upon the like discontent, have made shipwreck of a good conscience, & holding themselves undervalued At home, to work a poor revenge, have turned to the adversary. Whereas if they had but the grace, to have lighted upon this, or the like meditation. It is the mighty hand of God, that Disposeth all these businesses, for ends best known to himself, though not apparent to us; In Prosperity, they would have been more thankful, in adversity, more patient, for the present, more cheerful, for the future, more secure, and never have fretted themselves, into a scandalous Apostasy, upon the crossing mutability of second Causes;
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But haue resolued in this very case with good King David, It is good for me (let the world goe how it will) to sticke fast by God, and to put my trust in the Lord God, and to fit my selfe wholy, by my faithfull, & constant services to him, that he may exalt me. Which leades to the successe of the businesse, and the 3. part of my division, that succeedes in order to entertaine your attentions.
But have resolved in this very case with good King David, It is good for me (let the world go how it will) to stick fast by God, and to put my trust in the Lord God, and to fit my self wholly, by my faithful, & constant services to him, that he may exalt me. Which leads to the success of the business, and the 3. part of my division, that succeeds in order to entertain your attentions.
an vnder, before an exaltation, as you see in my text. Our Saviour gaue the example, and the servant is not greater then his Master; Descendit vt ascendat, hee stoopes to drinke of the brooke in the way, before God lift vp his head. Here we finde then, no merit to challenge,
an under, before an exaltation, as you see in my text. Our Saviour gave the Exampl, and the servant is not greater then his Master; Descendit vt ascendat, he stoops to drink of the brook in the Way, before God lift up his head. Here we find then, no merit to challenge,
But the exalter, God, who doth it freely, the exalted, man, who professeth his owne vnworthinesse. And marke how the text runnes, it is not, he will, or he shall, exalt thee,
But the exalter, God, who does it freely, the exalted, man, who Professes his own unworthiness. And mark how the text runs, it is not, he will, or he shall, exalt thee,
as though by a compact hee were tyde thereunto, and could by no meanes goe from it; But humble thou thy selfe vnder his mighty hand, that he may exalt thee: This must be thy qualification, before thou maist expect his exaltation, and then it comes not as due, but at pleasure; not by thy ambitious soliciting, but his free, and wise disposing. Whence an Inference may bee made:
as though by a compact he were tIED thereunto, and could by no means go from it; But humble thou thy self under his mighty hand, that he may exalt thee: This must be thy qualification, before thou Mayest expect his exaltation, and then it comes not as due, but At pleasure; not by thy ambitious soliciting, but his free, and wise disposing. Whence an Inference may be made:
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I say in this world; first, to difference this exaltation here, from the state of glorification hereafter: which if al faile here, may make more then amends hereafter. For in Gods presence is the fulnesse of ioy, and at his right hand is pleasure for evermore.
I say in this world; First, to difference this exaltation Here, from the state of glorification hereafter: which if all fail Here, may make more then amends hereafter. For in God's presence is the fullness of joy, and At his right hand is pleasure for evermore.
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And secondly, from Adoption, or spirituall son ship, which hauing nothing, possesseth all things, and is a treasure beyond the purchase of all earthly riches. Our Saviour himselfe layes downe this difference, Math. 6. First seeke the kingdome of God,
And secondly, from Adoption, or spiritual son ship, which having nothing, Possesses all things, and is a treasure beyond the purchase of all earthly riches. Our Saviour himself lays down this difference, Math. 6. First seek the Kingdom of God,
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Here we haue plainely distinguished Quaerenda from Addenda, NONLATINALPHABET from NONLATINALPHABET, Things to be sought, and Additions that came without seeking: And therefore are to bee receiued only with thankfulnesse, when they are put vpon vs. Gods Kingdome and righteousnesse are onely worth our seeking,
Here we have plainly distinguished Quaerenda from Addenda, from, Things to be sought, and Additions that Come without seeking: And Therefore Are to be received only with thankfulness, when they Are put upon us God's Kingdom and righteousness Are only worth our seeking,
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and therefore the search of thē is only inioyned. Worldly advancements with their Appurtenances (as honour and wealth, were to Solomons wisedome) come with an &c. in the Additions, as cast into the bargaine, not as purchases of our owne,
and Therefore the search of them is only enjoined. Worldly advancements with their Appurtenances (as honour and wealth, were to Solomons Wisdom) come with an etc. in the Additions, as cast into the bargain, not as purchases of our own,
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but of Gods dedi gift. In this case, David strangely advanced to a scepter, by Gods providence, may be a sure Counsellour; Promotion commeth (saith he) neither from the East, nor from the West, nor from the South; for why? The Lord is King, he putteth downe one, and setteth vp another. What then? may it then bee expected from the North? for that seemes in the text not to bee excepted. The Originall will here helpe vs, (which the note in our English translation, in the Margine, acknowledgeth NONLATINALPHABET saith the Greeke, nequè à desertis montibus, as the vulgar, from the desert mountaines, which lying on both sides of Canaan include both North and South, as the Chalday Paraphrase expounds it:
but of God's dedi gift. In this case, David strangely advanced to a sceptre, by God's providence, may be a sure Counselor; Promotion comes (Says he) neither from the East, nor from the West, nor from the South; for why? The Lord is King, he putteth down one, and sets up Another. What then? may it then be expected from the North? for that seems in the text not to be excepted. The Original will Here help us, (which the note in our English Translation, in the Margin, acknowledgeth Says the Greek, nequè à deserts montibus, as the Vulgar, from the desert Mountains, which lying on both sides of Canaan include both North and South, as the Chaldean paraphrase expounds it:
so our eyes wayt vpon the Lord our God, vntill he haue mercy vpon vs. To such a song of degrees, wee should tune all our ambitious thoughts, if we would goe the right way to worke, that should truely exalt vs. 11 But Alas (Beloued) wee may pipe long enough, before any will dance to this tune, which so long time hath beene out of request. Jt was the Apostles precept to the stately Romanes; in giving honour to preferre one before another, which is interpreted by that to the Philippians; Let nothing bee done through strife or vaine glory, but in lowlinesse of minde, let each esteeme others better then themselues. But this rule is so farre out of practise, that if Iacob get the blessing, Esau will vow to kill him: If Ioseph be favoured of Iacob, his owne brethren will conspire to vndoe him:
so our eyes wait upon the Lord our God, until he have mercy upon us To such a song of Degrees, we should tune all our ambitious thoughts, if we would go the right Way to work, that should truly exalt us 11 But Alas (beloved) we may pipe long enough, before any will dance to this tune, which so long time hath been out of request. It was the Apostles precept to the stately Romans; in giving honour to prefer one before Another, which is interpreted by that to the Philippians; Let nothing be done through strife or vain glory, but in lowliness of mind, let each esteem Others better then themselves. But this Rule is so Far out of practise, that if Iacob get the blessing, Esau will Voelli to kill him: If Ioseph be favoured of Iacob, his own brothers will conspire to undo him:
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and bring him into the Lions den. In the meane while, what answeare may we frame to our Saviours interrogation, Ioh. 5.44. How can ye belieue, which receiue honour one of another, and seek not the honour that commeth from God only? that loue the praise of men, more then the praise of God.
and bring him into the Lions den. In the mean while, what answer may we frame to our Saviors interrogation, John 5.44. How can you believe, which receive honour one of Another, and seek not the honour that comes from God only? that love the praise of men, more then the praise of God.
And what exception haue wee to this generall rule of S. James: whosoeuer will bee a friend of the world, is the enemy of God? And will a great man thinke you favour that perfidious servant, that relyes vpon another, especially that is his enemy? The Hebrewes obserue a pretty complement betweene Esau, and Iacob, at their meeting, Gen. 33. Iacob presents his brother with certaine gifts, to find grace in his sight, verse 8. Esau puts them off with this NONLATINALPHABET I haue abundance my brother, & therefore keepe that thou hast, vnto thy selfe. Vers. 9. But Iacob vrgeth him vnto it with this reply: Take I pray thee my blessing for NONLATINALPHABET I haue enough. Vpon this passage, A man may haue abundance (saith R. Bechai ) (as Esau professeth) and yet not bee contented, but hee that with Iacob thinkes hee hath enough, is the man fittest, for this exaltation, wee speake of.
And what exception have we to this general Rule of S. James: whosoever will be a friend of the world, is the enemy of God? And will a great man think you favour that perfidious servant, that relies upon Another, especially that is his enemy? The Hebrews observe a pretty compliment between Esau, and Iacob, At their meeting, Gen. 33. Iacob presents his brother with certain Gifts, to find grace in his sighed, verse 8. Esau puts them off with this I have abundance my brother, & Therefore keep that thou hast, unto thy self. Vers. 9. But Iacob urges him unto it with this reply: Take I pray thee my blessing for I have enough. Upon this passage, A man may have abundance (Says R. Bechai) (as Esau Professes) and yet not be contented, but he that with Iacob thinks he hath enough, is the man Fittest, for this exaltation, we speak of.
O how well then would it become vs, not to prevent Gods bounty, by our forwardnesse: that when he comes to exalt us, he may not finde vs to be sped to his disliking. In this case what can bee more punctuall then that our Apostle addes next my text? Cast your care vpon God, for he careth for you. Hee knoweth what thou needest, and is able to supply it. Hee considereth what is convenient, and his wisdome will dispose of it accordingly: Say thou wait, and want, in the meane season, what art thou, that shouldst prescribe any thing to such a Lord, and Master? Hee that was before all times, in time, will finde out the due time, to doe thee right, which thy ignorance and folly cannot attaine vnto.
O how well then would it become us, not to prevent God's bounty, by our forwardness: that when he comes to exalt us, he may not find us to be sped to his disliking. In this case what can be more punctual then that our Apostle adds next my text? Cast your care upon God, for he Careth for you. He Knoweth what thou Needest, and is able to supply it. He Considereth what is convenient, and his Wisdom will dispose of it accordingly: Say thou wait, and want, in the mean season, what art thou, that Shouldst prescribe any thing to such a Lord, and Master? He that was before all times, in time, will find out the due time, to do thee right, which thy ignorance and folly cannot attain unto.
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for a certaine space: this, a pict out season, or opportunity for the doing, or omitting ought, which otherwise would be either too soone or too late. The vulgar reades it in the time of visitation; And two Greeke coppyes, Beza met with, had NONLATINALPHABET.
for a certain Molle: this, a pict out season, or opportunity for the doing, or omitting ought, which otherwise would be either too soon or too late. The Vulgar reads it in the time of Visitation; And two Greek coppyes, Beza met with, had.
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Ours seemes most warrantable, according with the Syriac, and Arabique; and Lorinus the Iesuite, confesseth the word, NONLATINALPHABET, to bee an addition of their vulgar. The Doctrine that hence ariseth is, that, It is not for vs to appoint a time,
Ours seems most warrantable, according with the Syriac, and Arabic; and Lorinus the Iesuite, Confesses the word,, to be an addition of their Vulgar. The Doctrine that hence arises is, that, It is not for us to appoint a time,
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When Ozias the high Priest promised the Inhabitants of Bethulia, that if releife came not within fiue dayes, hee would yeeld to Holofernes, as they demanded; Iudith takes him vp sharply for it:
When Ozias the high Priest promised the Inhabitants of Bethulia, that if relief Come not within fiue days, he would yield to Holofernes, as they demanded; Iudith Takes him up sharply for it:
why tempt ye God, or blind his counsels? If hee will not helpe vs, within these fiue dayes, hee hath power to defend vs, when he will. Nay, Plato (because wee know not what is best for our selues ) would haue vs not only aske what is good of God, but leaue it wholly to his divine wisdome, when and how it should bee brought about.
why tempt you God, or blind his Counsels? If he will not help us, within these fiue days, he hath power to defend us, when he will. Nay, Plato (Because we know not what is best for our selves) would have us not only ask what is good of God, but leave it wholly to his divine Wisdom, when and how it should be brought about.
and the restoring againe of the kingdome vnto Israel; his answeare was, take heed, that no man deceiue you; And, it is not for you to know the times and seasons:
and the restoring again of the Kingdom unto Israel; his answer was, take heed, that no man deceive you; And, it is not for you to know the times and seasons:
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13. There needs no further proofe in a point so acknowledged: Practise will be here the life of precepts, and Patience the best solicitour, for the attaining of Gods promises. That which most vsually sets all out of order, is the preposterous blending of Gods precepts, and promises, and the doing of that in the one, which belongeth to the other. Precepts should be presently put in practise, and constantly ever continued;
13. There needs no further proof in a point so acknowledged: practice will be Here the life of Precepts, and Patience the best solicitor, for the attaining of God's promises. That which most usually sets all out of order, is the preposterous blending of God's Precepts, and promises, and the doing of that in the one, which belongeth to the other. Precepts should be presently put in practise, and constantly ever continued;
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but of these we would haue present possession; The time must be alwaies Due, if they make for our Exaltation. Vnreasonable and vnseasonable Intruders, as we are;
but of these we would have present possession; The time must be always Due, if they make for our Exaltation. Unreasonable and unseasonable Intruders, as we Are;
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God tarrieth & expecteth our amendment, that we may be fit: And must we thinke the shortest delay too long, when he giues not that, we for our sinnes deserue not: Hee deferres in mercy to strike; and must wee pricke downe, the due time, when he shall exalt vs? This is more then bold begging, no lesse then impudent and saucy presumption:
God tarrieth & Expects our amendment, that we may be fit: And must we think the Shortest Delay too long, when he gives not that, we for our Sins deserve not: He defers in mercy to strike; and must we prick down, the due time, when he shall exalt us? This is more then bold begging, no less then impudent and saucy presumption:
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Humble thou thy selfe, as thou oughtest, & as it is thy duty: The three other, will be performed on Gods part: His mighty hand will take thee into his protection, He will exalt thee, He will pick out the due time for it,
Humble thou thy self, as thou Ought, & as it is thy duty: The three other, will be performed on God's part: His mighty hand will take thee into his protection, He will exalt thee, He will pick out the due time for it,
Let vs rest therefore faithfully in him, and that will bring vs at length, to the highest preferment, his eternall rest, through his deare sonne, the highest Master of Requests: To whom, with the Father, and the Holy Ghost, be all Honour and Glory both now and ever. AMEN.
Let us rest Therefore faithfully in him, and that will bring us At length, to the highest preferment, his Eternal rest, through his deer son, the highest Master of Requests: To whom, with the Father, and the Holy Ghost, be all Honour and Glory both now and ever. AMEN.
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MATTH. 18.10. Take heed that yee despise not one of these little ones, for I say vnto you, that in heauen their Angels doe alwaies behold the face of my Father which is in heaven.
MATTHEW. 18.10. Take heed that ye despise not one of these little ones, for I say unto you, that in heaven their Angels do always behold the face of my Father which is in heaven.
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Of these I haue read vnto you, divers reasons are giuen. Vpon an ambitious brabble among the Disciples, who should be the greatest in the kingdome of heaven, which they a longtime (as the Iewes doe at this day ) expected, in all pompe and pleasure vpon earth, vers. 1. Our Saviour takes a little child, and sets it in the mid'st of them, to make them the more sensible, by an ocular demonstration, of that, which he would deliuer vnto them.
Of these I have read unto you, diverse Reasons Are given. Upon an ambitious brabble among the Disciples, who should be the greatest in the Kingdom of heaven, which they a longtime (as the Iewes do At this day) expected, in all pomp and pleasure upon earth, vers. 1. Our Saviour Takes a little child, and sets it in the midst of them, to make them the more sensible, by an ocular demonstration, of that, which he would deliver unto them.
Vult desiderium gloriae (saith the same Father ) humilitatis contentione sanare, his purpose was to bring them to emulate, who should be the humblest rather then the greatest. See you this little one (saith he) that here stands before you. He plots not for preferment, quarrels not, envies none that goeth before him, remembers not an iniury, speakes not what he thinks not, is not much taken with those things this world accounts excellent. He stands not vpon his birth, riches, place, or Wisedome, but makes as much of his poore nurse, or play-fellow, as of those, that are of better rancke.
Vult desiderium Glory (Says the same Father) humilitatis contention sanare, his purpose was to bring them to emulate, who should be the Humblest rather then the greatest. See you this little one (Says he) that Here Stands before you. He plots not for preferment, quarrels not, envies none that Goes before him, remembers not an injury, speaks not what he thinks not, is not much taken with those things this world accounts excellent. He Stands not upon his birth, riches, place, or Wisdom, but makes as much of his poor nurse, or playfellow, as of those, that Are of better rank.
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Wherevpon also, taking an occasion to instruct them farther, how dangerous it is for man to be offensiue to these innocents whom God so dearely tenders: How a woe is denounced to the world, because of scandals, how carefull all should be,
Whereupon also, taking an occasion to instruct them farther, how dangerous it is for man to be offensive to these Innocents whom God so dearly tenders: How a woe is denounced to the world, Because of scandals, how careful all should be,
or offering the least iniury, that you resolue not to make nor meddle with any such little ones, nay you wil not as much as take notice of them, or their doings, either to wish them good, or doe them harme. But this comes not home to that our Saviour here requireth.
or offering the least injury, that you resolve not to make nor meddle with any such little ones, nay you will not as much as take notice of them, or their doings, either to wish them good, or do them harm. But this comes not home to that our Saviour Here requires.
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It is not sufficient to forbeare wronging thy brother, by open scandals; but thou shalt not despise him in thy heart, thou shalt not vilifie, or set light by him,
It is not sufficient to forbear wronging thy brother, by open scandals; but thou shalt not despise him in thy heart, thou shalt not vilify, or Set Light by him,
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because thou art great and he a little one, but shalt respect him according to thy opportunities and abilities, to doe him good, because it hath pleased God to honour him, with the glorious guard of his heavenly attendance. Take heed that yee despise not one of these litle ones,
Because thou art great and he a little one, but shalt respect him according to thy opportunities and abilities, to do him good, Because it hath pleased God to honour him, with the glorious guard of his heavenly attendance. Take heed that ye despise not one of these little ones,
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Vpon both these ioyned together, S. Hilary playes thus the Logician, Periculosè ille contemnitur, &c. He cannot be slighted without great danger, who hath as it were the Angels, his Agents in the court of heauen. But such are these little ones, here mentioned, Ergo. Euthymius in this manner, Quos servant Angeli, hos despicere homines non oportet:
Upon both these joined together, S. Hilary plays thus the Logician, Periculosè Isle contemnitur, etc. He cannot be slighted without great danger, who hath as it were the Angels, his Agents in the court of heaven. But such Are these little ones, Here mentioned, Ergo. Euthymius in this manner, Quos servant Angeli, hos despicere homines non oportet:
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whom the heavenly Angels guard, earthly men should not despise, but this is the case of those little ones, by our Saviours own testimony, Ergo. Gorran thus, Those who are not contemned of the best, and greatest, should not bee vndervalued of the meaner.
whom the heavenly Angels guard, earthly men should not despise, but this is the case of those little ones, by our Saviors own testimony, Ergo. Gorran thus, Those who Are not contemned of the best, and greatest, should not be undervalued of the meaner.
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It appeareth therefore, how much it standeth vs vpon, to be carefull, and diligent, and by all meanes take heed, that in no sort wee despise them: which is the caveat or manner of the precept, and first part of my Text, that calls vpon your religious circumspection.
It appears Therefore, how much it Stands us upon, to be careful, and diligent, and by all means take heed, that in no sort we despise them: which is the caveat or manner of the precept, and First part of my Text, that calls upon your religious circumspection.
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as it is too too obvious in temporall occurrents; so in spirituall, it should be the more feared, by how much it nearer concernes, our everlasting making or marring.
as it is too too obvious in temporal occurrents; so in spiritual, it should be the more feared, by how much it nearer concerns, our everlasting making or marring.
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in regard whereof, he so often, & earnestly vrgeth his followers to take heed. Take heed (saith he) that no man deceaue you, Mat. 24. Take heed how yee heare, Mar. 4. Of which nature are also the Apostles caveats: See that none render evill for evill, to any man, 1. Thess. 5. See that yee refuse not him that speaketh, Heb. 12. The word in the originall is NONLATINALPHABET, which the Latines render by videte, and in the scripture hath (as it is obserued ) no lesse then 16 significations: properly it expresseth the Act of seeing: but figuratiuely it imports, to consider, to vnderstand, to examine, to take heed: which is the reason, that whereas our former translations had it, see that yee despise not, our last renders it, take heed ] which the Syriack, and Arabique also beare,
in regard whereof, he so often, & earnestly urges his followers to take heed. Take heed (Says he) that no man deceive you, Mathew 24. Take heed how ye hear, Mar. 4. Of which nature Are also the Apostles caveats: See that none render evil for evil, to any man, 1. Thess 5. See that ye refuse not him that speaks, Hebrew 12. The word in the original is, which the Latins render by Videte, and in the scripture hath (as it is observed) no less then 16 significations: properly it Expresses the Act of seeing: but figuratively it imports, to Consider, to understand, to examine, to take heed: which is the reason, that whereas our former Translations had it, see that ye despise not, our last renders it, take heed ] which the Syriac, and Arabic also bear,
And should wee perswade our selues, there is no danger, where our Saviour bids vs so carefully to take heed? Or reckon it a smal favour, when hee vouchsafeth so providently to forewarne vs? I will thanke the Lord (saith David ) for giuing mee warning: Ps. 16. but our neglect is such, that we hardly accept of it,
And should we persuade our selves, there is no danger, where our Saviour bids us so carefully to take heed? Or reckon it a small favour, when he vouchsafeth so providently to forewarn us? I will thank the Lord (Says David) for giving me warning: Ps. 16. but our neglect is such, that we hardly accept of it,
when it is giuen. In matters of Temporall advantages, we can be ready to put in caveats, and why should these be neglected, in things that more concerne vs? It is not Fate or misfortune, or want of opportunity, or ability; but want of good take-heed, that most commonly is the bane of all our vntoward actions. This he knew best, that obserued amongst those that were neerest to him, an affectatiō of a kind of a Primacy betweene themselues, with an aptnesse to giue offence, and vndervalue others. The dangerous consequence of which swelling infirmity, they little suspected, what it might grow to.
when it is given. In matters of Temporal advantages, we can be ready to put in caveats, and why should these be neglected, in things that more concern us? It is not Fate or misfortune, or want of opportunity, or ability; but want of good Take heed, that most commonly is the bane of all our untoward actions. This he knew best, that observed among those that were nearest to him, an affectation of a kind of a Primacy between themselves, with an aptness to give offence, and undervalue Others. The dangerous consequence of which swelling infirmity, they little suspected, what it might grow to.
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And therefore hee wisheth them the more seriously to take heed. Thus we haue heard the Manner of our Saviours precept, the Matter followes, wherein we must take heed, and the Text tells vs,
And Therefore he wishes them the more seriously to take heed. Thus we have herd the Manner of our Saviors precept, the Matter follows, wherein we must take heed, and the Text tells us,
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] Contempt most commonly, is the root of scandals: For those whom we set little by, wee reckon not how we vse. Two words are here in my text, which would aske some explication, for the clearing of that which is to follow.
] Contempt most commonly, is the root of scandals: For those whom we Set little by, we reckon not how we use. Two words Are Here in my text, which would ask Some explication, for the clearing of that which is to follow.
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First, what is meant by despising, and next, by little ones. The word despising, in the originall, is expressed by NONLATINALPHABET, which the Syriack renders by NONLATINALPHABET from the Hebrew NONLATINALPHABET or NONLATINALPHABET which signifies not only to disgrace, to debase, or to vilifie;
First, what is meant by despising, and next, by little ones. The word despising, in the original, is expressed by, which the Syriac renders by from the Hebrew or which signifies not only to disgrace, to debase, or to vilify;
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but to set light by, neglect, not to respect as we ought, and is to be vnderstood as well of precepts as persons. Amongst divers others, Foure things, are registred in the new Testament, especially not to bee despised. First, Gods goodnesse, in forbearing and long suffering, Rom. 2. Next, the Churches Ordinances, and decent demeanour therein, 1. Cor. 11. Thirdly, the government of our superiours, which God hath set over vs, 2. Pet. 2. And this place makes vp the fourth, for freeing our equals, or never so much our inferiours from contempt. In al which passages, the same word is vsed.
but to Set Light by, neglect, not to respect as we ought, and is to be understood as well of Precepts as Persons. among diverse Others, Foure things, Are registered in the new Testament, especially not to be despised. First, God's Goodness, in forbearing and long suffering, Rom. 2. Next, the Churches Ordinances, and decent demeanour therein, 1. Cor. 11. Thirdly, the government of our superiors, which God hath Set over us, 2. Pet. 2. And this place makes up the fourth, for freeing our equals, or never so much our inferiors from contempt. In all which passages, the same word is used.
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Some will finde a difference betweene contemning, and despising; that contempt should goe no farther then neglect, but despising proceed to disgrace. But such Criticismes, are more subtile thē vsefull, especially being stood vpon too much, where there is no cause. Amongst the Schoolemen, old Altisiodorensis defines contempt to bee nothing else,
some will find a difference between contemning, and despising; that contempt should go no farther then neglect, but despising proceed to disgrace. But such Criticisms, Are more subtle them useful, especially being stood upon too much, where there is no cause. among the Schoolmen, old Autun defines contempt to be nothing Else,
Aquinas judgeth it to be, a Refusall of the will, to conforme it selfe to law and good order. Howsoeuer they may otherwise differ, this is agreed vpon, that either truely, or interpretatiuely, euery offence, includes in some measure, a contempt, both of the law, and Law-giuer, which convinceth, that no sinne, is in its owne nature veniall, as these men would haue it.
Aquinas Judgeth it to be, a Refusal of the will, to conform it self to law and good order. Howsoever they may otherwise differ, this is agreed upon, that either truly, or interpretatively, every offence, includes in Some measure, a contempt, both of the law, and Lawgiver, which Convinces, that no sin, is in its own nature venial, as these men would have it.
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Where, notwithstanding we may stinguish, with Brulifer and Gerson, between, facere aliquid ex contemptu, & cum contemptu, to doe somewhat out of contempt, or with contempt. In the first, contempt appeares to be the cause, and therefore severity in punishment ought to be answerable. In the second, it only accompanieth either ignorance, or weaknesse, or carelesnesse, or some predominant passion, which may sooner be brought to acknowledgement, and with lesse adoe rectified. And this farre the doctrine of the Schooles concerning contempt, is not to be contemned. Howsoever it comes not full home to our Saviours NONLATINALPHABET, despise not, in this place, for a man ought to bee so farre from contemning or neglecting his inferiour brother, that he is tied in charity, in some sort, to honour him.
Where, notwithstanding we may stinguish, with Brulifer and Gerson, between, facere Aliquid ex contemptu, & cum contemptu, to do somewhat out of contempt, or with contempt. In the First, contempt appears to be the cause, and Therefore severity in punishment ought to be answerable. In the second, it only accompanieth either ignorance, or weakness, or carelessness, or Some predominant passion, which may sooner be brought to acknowledgement, and with less ado rectified. And this Far the Doctrine of the Schools Concerning contempt, is not to be contemned. Howsoever it comes not full home to our Saviors, despise not, in this place, for a man ought to be so Far from contemning or neglecting his inferior brother, that he is tied in charity, in Some sort, to honour him.
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I meane, as S. Paul exhorteth Timothy, to honour widowes that are widowes indeed, 1. Tim. 5. that is, to haue a care of them, provide for them, let them duely and truely haue that which in any respect may belong vnto them. In which sense the Elders that rule well are worthy of double honour, that is, respect in their places, recompence for their paines. The woman must be honoured as the weaker vessell, that is, borne with, provided for, 1. Pet. 3. And whosoeuer so honours his poore brother, honours him that made him. Prov. 14.31. 5. I haue stood (perchance) too long vpon the declaring of what this despising meanes in my Text, lesse may serue for the signification of little ones. For such may be termed to bee so, in fiue respects; in state, in stature, in age, in knowledge, & last of all, in the esteeme of the world. All which significations the word NONLATINALPHABET here vsed in my text, may well beare.
I mean, as S. Paul exhorteth Timothy, to honour Widows that Are Widows indeed, 1. Tim. 5. that is, to have a care of them, provide for them, let them duly and truly have that which in any respect may belong unto them. In which sense the Elders that Rule well Are worthy of double honour, that is, respect in their places, recompense for their pains. The woman must be honoured as the Weaker vessel, that is, born with, provided for, 1. Pet. 3. And whosoever so honours his poor brother, honours him that made him. Curae 14.31. 5. I have stood (perchance) too long upon the declaring of what this despising means in my Text, less may serve for the signification of little ones. For such may be termed to be so, in fiue respects; in state, in stature, in age, in knowledge, & last of all, in the esteem of the world. All which significations the word Here used in my text, may well bear.
In the same sense wee haue NONLATINALPHABET in the Hebrew, and NONLATINALPHABET in the Chalday and Syriack, and the Arabique springs from the same root Gedion complaines he was the least of his fathers house, that is, of esteeme, Iud. 6. Bethlem is reckoned but a smal Citty among the thousands of Iudah, Michah 5. Now they are not little one onely in age, or stature, very children indeed, which our Saviour here lookes after, but such as beleiue in him vers. 6. babes and sucklings out of hose mouthes, God hath ordained strength, Ps. 8. whom the world counted drosse, and of the most contemptible condition. And we see how high they are in our Saviours esteeme. That which is hid from the wise and prudent, shall be revealed to such Babes: That all the world may take notice,
In the same sense we have in the Hebrew, and in the Chaldean and Syriac, and the Arabic springs from the same root Gideon complains he was the least of his Father's house, that is, of esteem, Iud. 6. Bethlehem is reckoned but a small city among the thousands of Iudah, Micah 5. Now they Are not little one only in age, or stature, very children indeed, which our Saviour Here looks After, but such as believe in him vers. 6. babes and sucklings out of hose mouths, God hath ordained strength, Ps. 8. whom the world counted dross, and of the most contemptible condition. And we see how high they Are in our Saviors esteem. That which is hid from the wise and prudent, shall be revealed to such Babes: That all the world may take notice,
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but by casting his favours vpon them, makes them worthy. According to his own good pleasure, he hat mercy on those only, on whom he will haue mercy, Rom. 9 Some are so bold to Particularize, that this child whom our Saviour here sets in the midst, was Martiall, afterward Bishop of Limoges in France. Others say, 'twas Ignatius the Martyr, so famous in Ecclesiasticall story. But these are but forged traditions of those, who will averre any thing.
but by casting his favours upon them, makes them worthy. According to his own good pleasure, he hat mercy on those only, on whom he will have mercy, Rom. 9 some Are so bold to Particularise, that this child whom our Saviour Here sets in the midst, was Martial, afterwards Bishop of Limoges in France. Others say, 'twas Ignatius the Martyr, so famous in Ecclesiastical story. But these Are but forged traditions of those, who will aver any thing.
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least others should transgresse by disesteeming their Inferiours, and despising, not a company onely gathered together in Christs name, but any one single, of such little ones, that cannot withstand iniuries, or helpe himselfe.
lest Others should transgress by disesteeming their Inferiors, and despising, not a company only gathered together in Christ name, but any one single, of such little ones, that cannot withstand injuries, or help himself.
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In which regard, S. Gregory hath an excellent conclusion, in the fifteenth of his Morals, Timendum it a { que } (saith he) & cavendum ne nobis cadentibus surgat, qui nobis stantibus irridetur.
In which regard, S. Gregory hath an excellent conclusion, in the fifteenth of his Morals, Timendum it a { que } (Says he) & Cavendum ne nobis cadentibus surgat, qui nobis stantibus irridetur.
6. This doctrine should not seeme vnseasonable to those that are in high places. For as their honour is great, and a badge of Gods especiall favour; if thankfulnesse and devotion be the supporters of their Armes: so can it not chuse but be liable to manifold blemishes, if greatnesse once grow heedlesse, in despising Gods little ones. The Bryer on a time, (as we finde it in the Arabian Mythologist ) bespake the Gardiner: O that some one would haue a care of me,
6. This Doctrine should not seem unseasonable to those that Are in high places. For as their honour is great, and a badge of God's especial favour; if thankfulness and devotion be the supporters of their Arms: so can it not choose but be liable to manifold blemishes, if greatness once grow heedless, in despising God's little ones. The Bryer on a time, (as we find it in the Arabian Mythologist) bespoke the Gardener: Oh that Some one would have a care of me,
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and plant me in the midst of the garden, and let me but haue sufficient soyle and watring, and I would vndertake to bring forth such blossomes and fruits, that Kings should bee taken with the desire of it. All this in pitty the gardiner did,
and plant me in the midst of the garden, and let me but have sufficient soil and watering, and I would undertake to bring forth such blossoms and fruits, that Kings should be taken with the desire of it. All this in pity the gardener did,
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and expected in plaine honesty, that these protestations should be performed. But what was the issue? the Bryer so spread his prickles, & fild vp the garden, that there was no accesse to him, without scratching, or scarse (by his stopping of the passages) to any of the other trees.
and expected in plain honesty, that these protestations should be performed. But what was the issue? the Bryer so spread his prickles, & filled up the garden, that there was no access to him, without scratching, or scarce (by his stopping of the passages) to any of the other trees.
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I need not adde the morall before so vnderstanding an assembly, every one soone apprehends, how easie it is for greatnesse to forget from whence it came:
I need not add the moral before so understanding an assembly, every one soon apprehends, how easy it is for greatness to forget from whence it Come:
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which is neither from the East, nor from the West, nor yet from the wildernesse, which comprehends North and South, but perpendicularly from him, that setteth vp one, & plucketh downe another. Psal. 75. A hoppe will soone start vp, to overlooke the pole, by which it climb'd.
which is neither from the East, nor from the West, nor yet from the Wilderness, which comprehends North and South, but perpendicularly from him, that sets up one, & plucketh down Another. Psalm 75. A hop will soon start up, to overlook the pole, by which it climbed.
How quickly the braine not vsed to it, groweth giddy on a sudden, by looking from high place? What a churlish answer did Nabal giue to Davids ingenuous Messengers, because hee had some pelfe about him, and the other stood in distresse? What is David? and who is the sonne of Iesse? And what are these little ones (say our worldlings ) that such adoe is made about them? Senselesse and forgetfull proud man, these little ones belong to our Saviours little flocke, they carry his Image, appertaine to his Court of Wards, haue his stamp vpon them,
How quickly the brain not used to it, grows giddy on a sudden, by looking from high place? What a churlish answer did Nabal give to Davids ingenuous Messengers, Because he had Some pelf about him, and the other stood in distress? What is David? and who is the son of Iesse? And what Are these little ones (say our worldlings) that such ado is made about them? Senseless and forgetful proud man, these little ones belong to our Saviors little flock, they carry his Image, appertain to his Court of Wards, have his stamp upon them,
Hath God made thee great to contemne that which is little? Or is it wisedome to make t hem the obiect of thy disdaine, who should be fauourably sheltred vnder the shadow of thy protection. If all things were well in this behalfe (Beloued) why is there more respect giuen oftentimes, to a beast, rather then to our poore Christian brethren? or (as S. Iames speaketh) to gay cloathing, or a whispering Sycophant, rather then to a faithful admonisher? High buildings had need of a firme foundation, and sure buttresses. Nabuchadnezzor, when he vaunted, he had gotten all, vpon the sudden lost his wits, and degenerated into a beast. And wormes will tell Herod, he is but a man; when applauders would make him beleiue, that he spake like a God. All this maketh well for little ones, when superiours are staued off from contemning them.
Hath God made thee great to contemn that which is little? Or is it Wisdom to make tO hem the Object of thy disdain, who should be favourably sheltered under the shadow of thy protection. If all things were well in this behalf (beloved) why is there more respect given oftentimes, to a beast, rather then to our poor Christian brothers? or (as S. James speaks) to gay clothing, or a whispering Sycophant, rather then to a faithful admonisher? High buildings had need of a firm Foundation, and sure buttresses. Nabuchadnezzor, when he vaunted, he had got all, upon the sudden lost his wits, and degenerated into a beast. And worms will tell Herod, he is but a man; when applauders would make him believe, that he spoke like a God. All this makes well for little ones, when superiors Are staved off from contemning them.
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But is all right on the other side, with these little ones, who take vpon them to be such, and beare the world in hand, that they are so in very deed? This too often is rather desired, then found, by the most impartiall,
But is all right on the other side, with these little ones, who take upon them to be such, and bear the world in hand, that they Are so in very deed? This too often is rather desired, then found, by the most impartial,
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and syncere inquisitors, by reason of the bewitching hypocrisie, that beares vp still, in the world, & bids faire, to be counted in the list of these litle ones. These with Diogenes, tread down Plato'es pride,
and sincere inquisitors, by reason of the bewitching hypocrisy, that bears up still, in the world, & bids fair, to be counted in the list of these little ones. These with Diogenes, tread down Plato'es pride,
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& with that Abbot looke demurely on the ground, till they haue gotten the keyes of the Abbey, & then advance as pertly, as those who are most supercilious.
& with that Abbot look demurely on the ground, till they have got the keys of the Abbatiae, & then advance as pertly, as those who Are most supercilious.
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and we are bound to belieue it) how comes it about, that most are not content, with being in the happy case of these little ones, but will ever bee tampering to overtop the greatest? Surely there is too much of old Adam in most of his posterity. For if thy lot be falne in a good ground, and thou haue a goodly heritage, in the station that God hath set thee;
and we Are bound to believe it) how comes it about, that most Are not content, with being in the happy case of these little ones, but will ever be tampering to overtop the greatest? Surely there is too much of old Adam in most of his posterity. For if thy lot be fallen in a good ground, and thou have a goodly heritage, in the station that God hath Set thee;
Every man is ready enough to censure the fore-mentioned Bryer, for his overspreading prickles, but who thinks on the Thistle of Lebanon, that would needs haue a match betweene his sonne and the Cedar's daughter. This parable is Canonicall, and therefore I may propose it with the lesse offence, and greater confidence: it is in the 2. of Chron. the 25. and the 18. You shall haue it in the very words, of the text. The Thistle that was in Lebanon, sent to the Cedar that was in Lebanon, saying, giue thy daughter, to my sonne to wife;
Every man is ready enough to censure the forementioned Bryer, for his overspreading prickles, but who thinks on the Thistle of Lebanon, that would needs have a match between his son and the Cedar's daughter. This parable is Canonical, and Therefore I may propose it with the less offence, and greater confidence: it is in the 2. of Chronicles the 25. and the 18. You shall have it in the very words, of the text. The Thistle that was in Lebanon, sent to the Cedar that was in Lebanon, saying, give thy daughter, to my son to wife;
and there passed by a wild beast, that was in Lebanon, and trode downe the Thistle. Here you see, the match was mar'd, and so it often falls out, with Hypocriticall little ones, who will needs swell with the Toad, to be as great as the Oxe, and then burst in the midst of their foolish attempt. (Beloued) let every one amend one; and then all will be well. Preferment may be religiously taken, so it be not ambitiously affected,
and there passed by a wild beast, that was in Lebanon, and trodden down the Thistle. Here you see, the match was marred, and so it often falls out, with Hypocritical little ones, who will needs swell with the Toad, to be as great as the Ox, and then burst in the midst of their foolish attempt. (beloved) let every one amend one; and then all will be well. Preferment may be religiously taken, so it be not ambitiously affected,
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or procured by synister meanes. Ioseph, Daniel, and Nehemiah, refused it not, but improued it to the honour of their Advancers, and the advancement of the Church & state, wherein they liued.
or procured by synister means. Ioseph, daniel, and Nehemiah, refused it not, but improved it to the honour of their Advancers, and the advancement of the Church & state, wherein they lived.
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The greatest therefore in dignity, may be little ones, by their true humility. Little ones, by their submission to God, though the greatest, by commission from God:
The greatest Therefore in dignity, may be little ones, by their true humility. Little ones, by their submission to God, though the greatest, by commission from God:
And this is the eminency of goodnesse, to be such little great ones, or great little ones. (To compose and set all as it should be.) If the great may be brought to professe syncerity with David, Lord, I am not high minded, I haue no proud lookes, I doe not exercise my selfe in great matters, which are too high for me.
And this is the eminency of Goodness, to be such little great ones, or great little ones. (To compose and Set all as it should be.) If the great may be brought to profess sincerity with David, Lord, I am not high minded, I have no proud looks, I do not exercise my self in great matters, which Are too high for me.
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I would not by any meanes despise one of thy little ones, but I refraine my soule, and keep it low, like a child that is weaned from his mother, yea my soule is as a weaned child, Ps. 131. In all humility and submission, and singlenesse of heart, the little ones on the other side, should haue also by heart, S. Pauls lesson:
I would not by any means despise one of thy little ones, but I refrain my soul, and keep it low, like a child that is weaned from his mother, yea my soul is as a weaned child, Ps. 131. In all humility and submission, and singleness of heart, the little ones on the other side, should have also by heart, S. Paul's Lesson:
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I knowe how to be abased, and I knowe how to abound, every where, & in all things, I am instructed both to be full, and to be hungry, both to abound, and to suffer need.
I know how to be abased, and I know how to abound, every where, & in all things, I am instructed both to be full, and to be hungry, both to abound, and to suffer need.
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For I haue learned in what estate soever I am, therewith to be contented. Philip. 4.12. 12. Last of all, let me make but one collection more from this passage, and then an end of this point.
For I have learned in what estate soever I am, therewith to be contented. Philip. 4.12. 12. Last of all, let me make but one collection more from this passage, and then an end of this point.
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If Superiours are enjoyned to take heed, that they despise not one of Gods little ones, then a maiori ad minus, and so reciprocally, a minori ad maius, these little ones are likewise bound to respect, honour, and obey, in all submission, and syncerity their lawfull superiours. But the antecedent is our Saviours: Therefore these little ones, (who expect salvation ) should make good the consequent; They haue a reason to doe it heartily, willingly, & truly, by the true faith of a Christian, as God helps them,
If Superiors Are enjoined to take heed, that they despise not one of God's little ones, then a maiori ad minus, and so reciprocally, a minori ad May, these little ones Are likewise bound to respect, honour, and obey, in all submission, and sincerity their lawful superiors. But the antecedent is our Saviors: Therefore these little ones, (who expect salvation) should make good the consequent; They have a reason to do it heartily, willingly, & truly, by the true faith of a Christian, as God helps them,
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In points of beliefe that which is extraordinary, and not heard of before, is not lightly to bee receiued, without good ground. That the Angels in heaven had such especiall charge, of litle ones here vpon earth, was more, then was ever plainely taught, before our Saviours comming.
In points of belief that which is extraordinary, and not herd of before, is not lightly to be received, without good ground. That the Angels in heaven had such especial charge, of little ones Here upon earth, was more, then was ever plainly taught, before our Saviors coming.
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For as the mystery and wisdome of God, in mans redemption, was imparted to principallities, and powers, by the preaching of the Gospel. Ephes. 3. which things the Angels desired to looke into, 1. Pet. 1. So how these Angels should bee in heaven, and yet minister here on earth; behold alwaies there the fathers face, & yet attēd hereon litle ones, was more then in reason, could haue soone beene belieued, except wee had his word for it, whose bare affirmation, is as the surest confirmation; This the people acknowledged, at the hearing of his Sermon on the mount; He taught as one hauing authority, and not as the Scribes, Math. 7. The officers sent to take him, professed that never man spake like this man.
For as the mystery and Wisdom of God, in men redemption, was imparted to principalities, and Powers, by the preaching of the Gospel. Ephesians 3. which things the Angels desired to look into, 1. Pet. 1. So how these Angels should be in heaven, and yet minister Here on earth; behold always there the Father's face, & yet attend hereon little ones, was more then in reason, could have soon been believed, except we had his word for it, whose bore affirmation, is as the Surest confirmation; This the people acknowledged, At the hearing of his Sermon on the mount; He taught as one having Authority, and not as the Scribes, Math. 7. The Officers sent to take him, professed that never man spoke like this man.
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There is a foolish conceipt set a foote of late by the Socinians: That as Moses was taken vp into the mount, and S. Paul, into the third heaven, to gaine countenance, to their doctrine; So our Saviour immediately vpō his Baptisme, was had vp into heaven corporally,
There is a foolish conceit Set a foot of late by the socinians: That as Moses was taken up into the mount, and S. Paul, into the third heaven, to gain countenance, to their Doctrine; So our Saviour immediately upon his Baptism, was had up into heaven corporally,
& there remained a whole Lent to receiue instructions from his father. No marvaile therefore, that at his returne also, his word stands for a law. But these are wild presumptions of wantons, that play with the text, rather then make vse of it. What need this Lent ascending, when the Holy Ghost descended vpon him visibly, at his comming out of Iordan? And the Fathers voice was audible; This is my beloued Sonne, in whom alone I am well pleased.
& there remained a Whole Lent to receive instructions from his father. No marvel Therefore, that At his return also, his word Stands for a law. But these Are wild presumptions of wantons, that play with the text, rather then make use of it. What need this Lent ascending, when the Holy Ghost descended upon him visibly, At his coming out of Iordan? And the Father's voice was audible; This is my Beloved Son, in whom alone I am well pleased.
his Doctrine conformable to the law and Prophets; his stupendious miracles for confirmation of his Doctrine, was a commission beyond exception: For this NONLATINALPHABET, I say vnto you, this directs vs what we should haue recourse vnto, in the controuersies of these times: Auferantur de medio chartae nostrae, non audiamus, haec dico, haec dicis,
his Doctrine conformable to the law and prophets; his stupendious Miracles for confirmation of his Doctrine, was a commission beyond exception: For this, I say unto you, this directs us what we should have recourse unto, in the controversies of these times: Auferantur de medio chartae Nostrae, non Let us hear, haec dico, haec Say,
For it is the property of a right Belieuer, sayth S. Basil, to dare to goe no further. Bellarmine to settle a Monarchy here in the Church Militant, which the Pope must needs haue by succession, he would fetch it about by the plat-forme of the Church triumphant; For then (sayth hee) vpon the fall of Lucifer, Michael presently steps into his place;
For it is the property of a right Believer, say S. Basil, to Dare to go no further. Bellarmine to settle a Monarchy Here in the Church Militant, which the Pope must needs have by succession, he would fetch it about by the platform of the Church triumphant; For then (say he) upon the fallen of Lucifer, Michael presently steps into his place;
and is advanced to bee the Prince of Angels. But who told the Cardinal this, that hee was certainly assured of it? S. Paul comming to himselfe form the third heaven, acquaints vs with no such matter: Secrets concerning the Angels, and affayres of an other world, are sparingly imparted vnto vs,
and is advanced to be the Prince of Angels. But who told the Cardinal this, that he was Certainly assured of it? S. Paul coming to himself from the third heaven, acquaints us with no such matter: Secrets Concerning the Angels, and affairs of an other world, Are sparingly imparted unto us,
as not so requisite to our calling, but reserued, to bee communicated, when we shall come to be of that vpper house. This preface of our Saviour therefore, I say vnto you, was necessary in this behalfe, For who would otherwise haue found out in any record for these litle ones, that
as not so requisite to our calling, but reserved, to be communicated, when we shall come to be of that upper house. This preface of our Saviour Therefore, I say unto you, was necessary in this behalf, For who would otherwise have found out in any record for these little ones, that
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And here the difficulties that present themselues at the entrance, (concerning the Angels ) might plead for a greater scantling of time, then I perceiue will bee alotted me; for the vnfolding of them.
And Here the difficulties that present themselves At the Entrance, (Concerning the Angels) might plead for a greater scantling of time, then I perceive will be allotted me; for the unfolding of them.
I shall but touch therefore at some specialls, and winde vp the rest in references. Those that are curious in this behalfe to see much, and finde litle, haue the Sententiaries, and Summists, with Tostatus on my text, together with our new Systematicall writers, with their Angelographies, & Pneumatologies to fit them.
I shall but touch Therefore At Some specials, and wind up the rest in references. Those that Are curious in this behalf to see much, and find little, have the Sententiaries, and Summists, with Tostado on my text, together with our new Systematical writers, with their Angelographies, & Pneumatologies to fit them.
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All that is amongst them diffused, is commonly reduced to these 4 heads: 1. the nature of Angels, 2. their Properties, 3. their Orders, 4. their Ministry. Their nature is here supposed that they are NONLATINALPHABET existent substances, or rather subsistent. Not meere imaginations, or abstractions, against the Saduces, and Plat onicks. That they are 2ly. spirits, not subtill, or aeriall Bodyes, as most of the Fathers, and some others held. That there is 3ly. a certaine number of them, indefinite to vs, though finite, in it selfe, more curiously sought then found of the Schoole-men. Some of the names of them, we haue in Scripture, and others inverted to wicked vses, by vaine men, all which we may well passe over.
All that is among them diffused, is commonly reduced to these 4 Heads: 1. the nature of Angels, 2. their Properties, 3. their Order, 4. their Ministry. Their nature is Here supposed that they Are existent substances, or rather subsistent. Not mere Imaginations, or abstractions, against the Sadducees, and Plate onicks. That they Are 2ly. spirits, not subtle, or aerial Bodies, as most of the Father's, and Some Others held. That there is 3ly. a certain number of them, indefinite to us, though finite, in it self, more curiously sought then found of the Schoolmen. some of the names of them, we have in Scripture, and Others inverted to wicked uses, by vain men, all which we may well pass over.
av-d d vbz p-acp pno32 vvn, vbz av-j vvd p-acp d crd n2: crd dt n1 pp-f n2, crd po32 n2, crd po32 vvb, crd po32 n1. po32 n1 vbz av vvd cst pns32 vbr j n2, cc av-c j. xx j n2, cc n2, p-acp dt vvz, cc vvb n2. cst pns32 vbr j. n2, xx j, cc j n2, p-acp ds pp-f dt n2, cc d n2-jn vvn. cst pc-acp vbz j. dt j n1 pp-f pno32, j p-acp pno12, cs j, p-acp pn31 n1, av-dc av-j vvn cs vvd pp-f dt n2. d pp-f dt n2 pp-f pno32, pns12 vhb p-acp n1, cc n2-jn vvn p-acp j n2, p-acp j n2, d r-crq pns12 vmb av vvi a-acp.
Their properties concerning their Locality, their motions, their knowledge, their will, and affections, their language, whereby they expresse their intentions one to another, their Persons, their manner of apparition, and the like, would also aske more labour in discussing,
Their properties Concerning their Locality, their motions, their knowledge, their will, and affections, their language, whereby they express their intentions one to Another, their Persons, their manner of apparition, and the like, would also ask more labour in discussing,
po32 n2 vvg po32 n1, po32 n2, po32 n1, po32 vmb, cc n2, po32 n1, c-crq pns32 vvb po32 n2 pi p-acp n-jn, po32 n2, po32 n1 pp-f n1, cc dt j, vmd av vvi dc vvb p-acp vvg,
Amongst the Ancients, Theodoret hath somewhat more then the rest, in his 3. Booke, de curandis Graecorum affectibus; Others touch at it, in some passages, on every text of Scripture: Gregory de valentia, professeth that the Shoolemen, l•••e omnia propemodum, all almost, that Hales, and Aquinas haue spunne out, through so many members, questions, and Articles from Dionysius Areopagita; whom when he is freed from being a counterfaite, wee shall more willingly giue eare vnto.
among the Ancients, Theodoret hath somewhat more then the rest, in his 3. Book, de curandis Graecorum affectibus; Others touch At it, in Some passages, on every text of Scripture: Gregory de valentia, Professes that the Shoolemen, l•••e omnia propemodum, all almost, that Hales, and Aquinas have spun out, through so many members, questions, and Articles from Dionysius Areopagite; whom when he is freed from being a counterfeit, we shall more willingly give ear unto.
p-acp dt n2-j, np1 vhz av av-dc cs dt n1, p-acp po31 crd n1, fw-fr fw-la fw-la fw-la; n2-jn vvi p-acp pn31, p-acp d n2, p-acp d n1 pp-f n1: np1 fw-fr fw-la, vvz cst dt n2, vbr fw-la fw-la, d av, cst vvz, cc np1 vhb j-vvn av, p-acp av d n2, n2, cc n2 p-acp np1 np1; r-crq c-crq pns31 vbz vvn p-acp vbg dt vvi, pns12 vmb av-dc av-j vvb c-acp p-acp.
In the meane season, wee may leaue these men, fishing all night, and taking nothing, whiles wee stick to our Saviours words, I say vnto you, as the text hath it:
In the mean season, we may leave these men, fishing all night, and taking nothing, while we stick to our Saviors words, I say unto you, as the text hath it:
wherein wee may obserue, first concerning the Angels these 3. particulars as they lye, 1. How these Angels may bee conceiued to be in heaven. 2. Why they are termed, their Angels. 3. In what manner, they alwayes behold the face of God the Father.
wherein we may observe, First Concerning the Angels these 3. particulars as they lie, 1. How these Angels may be conceived to be in heaven. 2. Why they Are termed, their Angels. 3. In what manner, they always behold the face of God the Father.
10 It is a receiued ground amongst Divines, that as divers Angels cannot bee together in one proper definitiue place: So one cannot-at due time, bee in divers places, and therefore they approue that saying of Damascene, when they are in heaven, they are not on earth, and being imployed by God vpon earth, they remaine not then in Heaven. His reason for all this is, in one word NONLATINALPHABET they are of a confin'd nature, as all creatures of necessity must bee,
10 It is a received ground among Divines, that as diverse Angels cannot be together in one proper definitive place: So one cannot-at due time, be in diverse places, and Therefore they approve that saying of Damascene, when they Are in heaven, they Are not on earth, and being employed by God upon earth, they remain not then in Heaven. His reason for all this is, in one word they Are of a confined nature, as all creatures of necessity must be,
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as the Sunne his Beames? Or is their celerity such, that they may bee sayed to bee, at one instant, both in earth, and in heaven? Or shall wee take vp that miserable shift of the Vbiquitaries, that Gods heaven is every where, so that the Divels after their manner; are contained in it? This were to make the solution more questionable, then the doubt. The meaning is plaine, that such keepers are deputed to Gods litle ones here on earth, who haue perpetuall accesse, to his glorious presence in heaven; that stand before him, to receiue his commands, and haue his commission, and beatificall aspect, wheresoeuer they are imployed.
as the Sun his Beams? Or is their celerity such, that they may be said to be, At one instant, both in earth, and in heaven? Or shall we take up that miserable shift of the Ubiquitaries, that God's heaven is every where, so that the Devils After their manner; Are contained in it? This were to make the solution more questionable, then the doubt. The meaning is plain, that such keepers Are deputed to God's little ones Here on earth, who have perpetual access, to his glorious presence in heaven; that stand before him, to receive his commands, and have his commission, and beatifical aspect, wheresoever they Are employed.
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But why are they then termed NONLATINALPHABET, their, rather then his Angels? quia assignati sunt ijs (sayth Lira ) because they are assigned to these litle ones, not exempted from his service, that assignes them.
But why Are they then termed, their, rather then his Angels? quia assignati sunt ijs (say Lira) Because they Are assigned to these little ones, not exempted from his service, that assigns them.
p-acp q-crq vbr pns32 av vvd, po32, av-c cs po31 n2? fw-la fw-la fw-la fw-la (vvz np1) c-acp pns32 vbr vvn p-acp d j pi2, xx vvn p-acp po31 n1, d vvz pno32.
Vpon this place, and some other (sayth Maldonate ) are grounded those controuerted assertions, de Angelis custodibus, of those Angels appointed to bee our Guardians, either as Presidents of severall Provinces, or of particular Persons: Whether every one, haue not only his good Angel, but his bad about him, as his superiour guids, not inferiour attendāts. And therefore they are termed Elohim, mighty ones, Gods nearer servants. The Romanists dare say any thing, that may backe their worshipping of Angels, and make way for their Invocation of Saints, whereby they suck no litle advantage. Hence they haue a peculiar order called the Angellicall sodality, for whom Paul the 5. not long since appointed a distinct office, and Masse to bee celebrated, every Calends of October, in honour of the protecting Angel. Albertinus the Iesuite writes a Booke, to make it good, whereto this office is annexed. But the proofes brought for all these things, are exceeding wavering: Wherevpon some of our later writers reiect the particular deputations of severall Angels, to distinct Provinces, or Persons, and content themselues with that which is certaine, that the Angels indefinitely haue a charge over Gods people, Psal. 91. That they are all Ministring spirits, sent forth to Minister for them, which shall be heires of Salvation, Heb. 1. That they pitch their tents about them that feare him.
Upon this place, and Some other (say Maldonate) Are grounded those controverted assertions, de Angels custodibus, of those Angels appointed to be our Guardians, either as Presidents of several Provinces, or of particular Persons: Whither every one, have not only his good Angel, but his bad about him, as his superior guides, not inferior attendants. And Therefore they Are termed Elohim, mighty ones, God's nearer Servants. The Romanists Dare say any thing, that may back their worshipping of Angels, and make Way for their Invocation of Saints, whereby they suck no little advantage. Hence they have a peculiar order called the Angelical sodality, for whom Paul the 5. not long since appointed a distinct office, and Mass to be celebrated, every Calends of October, in honour of the protecting Angel. Albertinus the Iesuite writes a Book, to make it good, whereto this office is annexed. But the proofs brought for all these things, Are exceeding wavering: Whereupon Some of our later writers reject the particular deputations of several Angels, to distinct Provinces, or Persons, and content themselves with that which is certain, that the Angels indefinitely have a charge over God's people, Psalm 91. That they Are all Ministering spirits, sent forth to Minister for them, which shall be Heirs of Salvation, Hebrew 1. That they pitch their tents about them that Fear him.
p-acp d n1, cc d n-jn (vvz fw-it) vbr vvn d vvn n2, fw-fr np1 fw-la, pp-f d n2 vvn pc-acp vbi po12 n2, d c-acp n2 pp-f j n2, cc pp-f j n2: cs d pi, vhb xx av-j po31 j n1, p-acp po31 j p-acp pno31, p-acp po31 j-jn n2, xx j-jn n2-jn. cc av pns32 vbr vvn np1, j pi2, n2 jc n2. dt np1 vvb vvb d n1, cst vmb av po32 vvg pp-f n2, cc vvi n1 p-acp po32 n1 pp-f n2, c-crq pns32 vvb dx j n1. av pns32 vhb dt j n1 vvd dt j n1, p-acp ro-crq np1 dt crd xx av-j a-acp vvd dt j n1, cc n1 pc-acp vbi vvn, d n2 pp-f np1, p-acp n1 pp-f dt vvg n1. np1 dt np1 vvz dt n1, pc-acp vvi pn31 j, c-crq d n1 vbz vvn. p-acp dt n2 vvn p-acp d d n2, vbr vvg vvg: c-crq d pp-f po12 jc n2 vvb dt j n2 pp-f j n2, p-acp j n2, cc n2, cc vvi px32 p-acp d r-crq vbz j, cst dt n2 av-j vhi dt vvb p-acp npg1 n1, np1 crd cst pns32 vbr d j-vvg n2, vvd av pc-acp vvi p-acp pno32, r-crq vmb vbi n2 pp-f n1, np1 crd cst pns32 vvb po32 n2 p-acp pno32 cst vvb pno31.
Psal. 34. Howbeit seeing the streame of all the Fathers and Schoolemen, that I haue met withall, runne for their distinct imployment, and gather it especially from the words of my text, I think the moderation of Zanchius cannot bee disliked, that it is very probable, and agreeable to Scripture, that both particular men and Persons, ordinarily, haue their particular protecting Angels, but extraordinarily, more,
Psalm 34. Howbeit seeing the stream of all the Father's and Schoolmen, that I have met withal, run for their distinct employment, and gather it especially from the words of my text, I think the moderation of Zanchius cannot be disliked, that it is very probable, and agreeable to Scripture, that both particular men and Persons, ordinarily, have their particular protecting Angels, but extraordinarily, more,
But whether the same Angels keepe allwaies to the same charge, or partyes, or else as leiger Embassadours, bee remoued from one negotiation to another, others succeeding in their places; is a scruple, that hath beene lesse thought vpon, Perchance Damascen's, NONLATINALPHABET hee that created them, only knowes these things: and Calvins, pro certo asserere non ausim, I dare affirme nothing, for certainty:
But whither the same Angels keep always to the same charge, or parties, or Else as leiger ambassadors, be removed from one negotiation to Another, Others succeeding in their places; is a scruple, that hath been less Thought upon, Perchance Damascen's, he that created them, only knows these things: and Calvin's, Pro certo asserere non ausim, I Dare affirm nothing, for certainty:
p-acp cs dt d n2 vvb av p-acp dt d vvb, cc n2, cc av c-acp zz n2, vbb vvn p-acp crd n1 p-acp j-jn, n2-jn vvg p-acp po32 n2; vbz dt n1, cst vhz vbn av-dc vvn p-acp, av npg1, pns31 cst vvd pno32, av-j vvz d n2: cc n2, fw-la fw-la fw-la fw-la fw-la, pns11 vvb vvi pix, p-acp n1:
11 The third point followes, what it is to behold the face of the Father, and in what manner these Angels are said to doe it allwaies. It seemes to be a Metaphore taken from the Courts of earthly Princes, who haue their attendants allwaies about them, to execute their commands:
11 The third point follows, what it is to behold the face of the Father, and in what manner these Angels Are said to do it always. It seems to be a Metaphor taken from the Courts of earthly Princes, who have their attendants always about them, to execute their commands:
Happy are thy men, happy are these thy servants, which stand continually before thee; where the Phrase of standing continually, is not to bee so rackt as though they were fixt there, to go no other way; but only shewes that they were allwaies ready at his pleasure to bee imployed. No more doth NONLATINALPHABET, allwaies, signifie:
Happy Are thy men, happy Are these thy Servants, which stand continually before thee; where the Phrase of standing continually, is not to be so racked as though they were fixed there, to go no other Way; but only shows that they were always ready At his pleasure to be employed. No more does, always, signify:
and determines it negatiuely, out of this place, that they allwaies behold the face of the Father; And by that of Gregory, Sic ad exteriora prodeunt, vt ab intimis nunquam recedant:
and determines it negatively, out of this place, that they always behold the face of the Father; And by that of Gregory, Sic ad exteriora prodeunt, vt ab intimis Never recedant:
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Pareus distinguisheth Gods glorious face, from his essentiall: and thinks they behold his essentiall only vpon earth, but not his glorious. To me it seemes hard to conceiue, that those Angels should loose any thing by their attendance. S. Stephen here on earth, saw the glory of God, and the Sonne of man standing at his right hand, Acts 7. And why may not Angels doe the like? Their sight out of doubt, is of another kind, and better then ours, where wee see nothing at all, or very obscurely, they clearely may behold their Masters glory. This iustifieth not that Schoole-distinction of assisting and Ministring Angels, as though some stood allwaies before Gods throne, as privy Counsellours; others were sent abroad as Inferiour Agents: and that these Ministring Angels never assist, and those Assistants never Minister to men,
Pareus Distinguisheth God's glorious face, from his essential: and thinks they behold his essential only upon earth, but not his glorious. To me it seems hard to conceive, that those Angels should lose any thing by their attendance. S. Stephen Here on earth, saw the glory of God, and the Son of man standing At his right hand, Acts 7. And why may not Angels do the like? Their sighed out of doubt, is of Another kind, and better then ours, where we see nothing At all, or very obscurely, they clearly may behold their Masters glory. This Justifieth not that Schoole-distinction of assisting and Ministering Angels, as though Some stood always before God's throne, as privy Counsellors; Others were sent abroad as Inferior Agents: and that these Ministering Angels never assist, and those Assistants never Minister to men,
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as being an imployment for Angels of a lower Hierarchie. For all these are no lesse vnwarrantable, then curious speculations, depending vpon the Dreames of that Areopagita's poeticall Hierarchie, whom Erasmus, Valla, and their owne Cajetan haue branded long sithence for a Counterfeit. How much sounder is that of S. Augustine, Quid inter se distant quatuor ista vocabula, what difference may be pickt betweene these 4 words, Thrones, Dominions, Principalities, and Powers, say they that can, if they can proue, what they say, ego me ista ignorare fateor:
as being an employment for Angels of a lower Hierarchy. For all these Are no less unwarrantable, then curious speculations, depending upon the Dreams of that Areopagita's poetical Hierarchy, whom Erasmus, Valla, and their own Cajetan have branded long since for a Counterfeit. How much sounder is that of S. Augustine, Quid inter se distant quatuor ista vocabula, what difference may be picked between these 4 words, Thrones, Dominions, Principalities, and Powers, say they that can, if they can prove, what they say, ego me ista ignorare Fateor:
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There were 4 and 5 Kings fought together (say they) Gen. 14. which make nine, and Abraham comes vpon them for the 10th t, herfore there must be ten orders of Angels: as also for that our five senses; & foure affections, with reason cast into the reckoning, make another tenne, therefore there are tenne orders of Angels; therefore tenthes are to be payed,
There were 4 and 5 Kings fought together (say they) Gen. 14. which make nine, and Abraham comes upon them for the 10th tO, Therefore there must be ten order of Angels: as also for that our five Senses; & foure affections, with reason cast into the reckoning, make Another tenne, Therefore there Are tenne order of Angels; Therefore tenthes Are to be paid,
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and tenne Predicaments in Aristotle. The Papists reasons for their Hierarchies, are not altogether so foolish, yet nothing more conclusiue. Wee make no question but he that created all things, in number, weight, and measure, neglected not amongst his best Creatures the best order; but whom hath he made of counsel with him, in that behalfe? What Paul returning from the 3. heaven, hath discouered these secrets? or where haue wee an, I say vnto you, as here, that we may safely depend vpon? Let it suffice vs therefore, that those mighty ones haue a charge of vs; who haue alwaies accesse to the Almighty, and behold his face, and receiue his commands, to helpe vs in our necessities, shield vs in our dangers, cōfort vs in our sorrowes, backe vs in our Combats, watch when wee sleepe, and stirre when wee neglect, least the enemy approach to hurt vs,
and tenne Predicaments in Aristotle. The Papists Reasons for their Hierarchies, Are not altogether so foolish, yet nothing more conclusive. we make no question but he that created all things, in number, weight, and measure, neglected not among his best Creatures the best order; but whom hath he made of counsel with him, in that behalf? What Paul returning from the 3. heaven, hath discovered these secrets? or where have we nias, I say unto you, as Here, that we may safely depend upon? Let it suffice us Therefore, that those mighty ones have a charge of us; who have always access to the Almighty, and behold his face, and receive his commands, to help us in our necessities, shield us in our dangers, Comfort us in our sorrows, back us in our Combats, watch when we sleep, and stir when we neglect, least the enemy approach to hurt us,
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for what can bee more plaine against them, then that, Coloss. 2. Let no man beguile you of your reward, in a voluntary humility, and worshipping of Angels, intruding into those things which hee hath not seene? or that of an Angel himselfe, see thou doe it not, I am thy fellow servant, worship God;
for what can be more plain against them, then that, Coloss. 2. Let no man beguile you of your reward, in a voluntary humility, and worshipping of Angels, intruding into those things which he hath not seen? or that of an Angel himself, see thou do it not, I am thy fellow servant, worship God;
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I am not ignorant what put-offs there are for these, and the like evidences, but they intangle rather then resolue. The time clapsed wil not beare the discussing of the point. I forbeare;
I am not ignorant what put-offs there Are for these, and the like evidences, but they entangle rather then resolve. The time clasped will not bear the discussing of the point. I forbear;
only this by the way, and by way of Caution: let the Angel-worshippers, or Votaries, take heed of mistakes, least in their vnwarrantable devotions, insteed of an Angel of light, they meet sometime with a worse commodity, then a light Angel, for they know who can transforme himselfe: 2. Cor. 11. And it may perchance so fall out, that when (according to the Iesuite Albertinus rules) they haue the familiarity of their guardian Angel, they bee fitted with a familiar, they would faine be ridde of.
only this by the Way, and by Way of Caution: let the Angel-worshippers, or Votaries, take heed of mistakes, least in their unwarrantable devotions, instead of an Angel of Light, they meet sometime with a Worse commodity, then a Light Angel, for they know who can transform himself: 2. Cor. 11. And it may perchance so fallen out, that when (according to the Iesuite Albertinus rules) they have the familiarity of their guardian Angel, they be fitted with a familiar, they would feign be rid of.
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But for vs (Beloved) in a surer course, what an incouragement might this bee, in all our exigents to emboulden vs, to be resolute whatsoeuer befals vs? when Elishah's servant cried out in the middest of the Aramites, Alas Master! what shall we doe? feare not (saith the man of God) for they that are with vs, are more then they that are with them.
But for us (beloved) in a Surer course, what an encouragement might this be, in all our exigents to emboulden us, to be resolute whatsoever befalls us? when Elishah's servant cried out in the midst of the Aramites, Alas Master! what shall we do? Fear not (Says the man of God) for they that Are with us, Are more then they that Are with them.
The Mountaines are full of Horses, & Chariots of fire, to rescue Gods litle ones, against all opposers. If Pharaoh bee at the heeles of Israel, to doe them a mischiefe, the Angel which was before in a pillar of cloude and fire, will come behinde. And if Rabshakeh rayle on good King Hezechiah, and his Master Zenacherib beleager Hierusalem, the Lord hath an Angel to raise the seige. Thou considerest not thine owne priviledges, whosoeuer thou art, who neglectest that comfort which this Doctrine may yeeld vnto thee.
The Mountains Are full of Horses, & Chariots of fire, to rescue God's little ones, against all opposers. If Pharaoh be At the heals of Israel, to do them a mischief, the Angel which was before in a pillar of cloud and fire, will come behind. And if Rabshakeh rail on good King Hezekiah, and his Master Sennacherib beleaguer Jerusalem, the Lord hath an Angel to raise the siege. Thou Considerest not thine own privileges, whosoever thou art, who neglectest that Comfort which this Doctrine may yield unto thee.
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Though thy Birth bee never so base, thy state never so meane, thy reputation never so slighted, at the hands of wordlings, thou hast Angels to attend thee,
Though thy Birth be never so base, thy state never so mean, thy reputation never so slighted, At the hands of worldlings, thou hast Angels to attend thee,
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if thou attend to Gods precepts, the dogges shall not only licke thy sores, but the Angels convey thy soule into Abrahams bosome. Lord what is man that thou art so mindful of him? or the Sonn of man that thou so regardest him? haue we bin so serviceable vnto thee, that thy chiefest servants must so attend, to performe vnto vs such service? Last of all, what a motiue should this bee vnto vs, (Beloved) that out perversenesse grieue, and driue not from vs, these vnspotted assistants? For as there is ioy in heaven amongst the Angels, at the conversion of a sinner, so they sorrow in earth (no doubt) when they finde vs set on mischiefe, or carelesse what may befall hereafter.
if thou attend to God's Precepts, the Dogs shall not only lick thy sores, but the Angels convey thy soul into Abrahams bosom. Lord what is man that thou art so mindful of him? or the Son of man that thou so regardest him? have we been so serviceable unto thee, that thy chiefest Servants must so attend, to perform unto us such service? Last of all, what a motive should this be unto us, (beloved) that out perverseness grieve, and driven not from us, these unspotted assistants? For as there is joy in heaven among the Angels, At the conversion of a sinner, so they sorrow in earth (no doubt) when they find us Set on mischief, or careless what may befall hereafter.
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If Sampson loose his sacred lockes in a Delilah's lappe, no marvaile if the spirit of th' Almighty forsake him? And when Saul will not doe as the Lord inioyneth him, insteed of protecting Angels, an evill spirit may haunt him, O quantum debet tibi hoc verbum inferre reverentiam, afferre devotionem, conferre fiduciam? What reverence, devotion, and confidence (saith S. Bernard ) should this kind of Doctrine administer vnto vs? Reverence for their presence, devotion for their loue, confidence for their protection. For if the presence of earthly Potentates, exclude all vncivill behauiour,
If Sampson lose his sacred locks in a Delilah's lap, no marvel if the Spirit of the Almighty forsake him? And when Saul will not do as the Lord enjoin him, instead of protecting Angels, an evil Spirit may haunt him, Oh quantum debet tibi hoc verbum infer reverentiam, afferre devotionem, confer fiduciam? What Reverence, devotion, and confidence (Says S. Bernard) should this kind of Doctrine administer unto us? reverence for their presence, devotion for their love, confidence for their protection. For if the presence of earthly Potentates, exclude all vncivill behaviour,
and the over-sight of Iehoiada a subiect, could keepe King Ioash in order, how much more then, should we respect these Celestiall Tutors, least as smoake doth Bees, and an evill savour Doues; so the stench of our sinnes (as S. Basil notes) should make these blessed guides loath our company:
and the oversight of Jehoiada a Subject, could keep King Joash in order, how much more then, should we respect these Celestial Tutors, least as smoke does Bees, and an evil savour Dove; so the stench of our Sins (as S. Basil notes) should make these blessed guides loath our company:
this the Father would dislike, who is in heaven and oversees all that is done; the remainder of my text, which in a word I shall endeauour to dispatch.
this the Father would dislike, who is in heaven and oversees all that is done; the remainder of my text, which in a word I shall endeavour to dispatch.
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13 The supposall of Gods absence, or not taking notice of our actions, makes most too venturous, either to act that which they should not, or to neglect their duty. Perversenesse might wrest my text, to the fauouring of such conceipts,
13 The supposal of God's absence, or not taking notice of our actions, makes most too venturous, either to act that which they should not, or to neglect their duty. Perverseness might wrest my text, to the favouring of such conceits,
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as that, my Father, and being in heaven, might be far enough, from hauing much to doe with vs. But hee whom our Saviour termeth, my Father, and affirmeth to be in heaven, otherwise shews to be our Father, and your Father, neither his being in heauen, boundeth him from being every where. My Father, is vsed here,
as that, my Father, and being in heaven, might be Far enough, from having much to do with us But he whom our Saviour termeth, my Father, and Affirmeth to be in heaven, otherwise shows to be our Father, and your Father, neither his being in heaven, bounds him from being every where. My Father, is used Here,
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and elsewhere, to beat downe that surmise, that he might be Iosephs sonne, and rayse them to acknowledge his Godhead; and the pointing to his heavenly being, takes them off, from sticking too much (as commonly we doe) to things here below. It was not without cause therefore, that our most learned, and most Iudicious King Iames, of blessed memory, was so sharp against the two ring-leaders of perturbation, in these our wanton times, Conrade Vorstius, and Iames Arminius. Vorstius incroached too farre, vpon libertas prophetandi, liberty (as hee calls it, with the Anabaptist ) of prophecying:
and elsewhere, to beatrice down that surmise, that he might be Joseph's son, and raise them to acknowledge his Godhead; and the pointing to his heavenly being, Takes them off, from sticking too much (as commonly we do) to things Here below. It was not without cause Therefore, that our most learned, and most Judicious King James, of blessed memory, was so sharp against the two ringleaders of perturbation, in these our wanton times, Conrade Vorstius, and James Arminius. Vorstius encroached too Far, upon Libertas prophetandi, liberty (as he calls it, with the Anabaptist) of prophesying:
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& Arminius vpon the strength of his wit, was too confident vpon meditation without reading; which savours too strongly of a private spirit. Both slight Fathers, and Schoolemen, and our latter Reformers; whereas God hath left their directions to be thankfully considered of vs, and not to depart from them rashly, to get a name. What a daring Blasphemy was that of Vorstius, to circumscribe Gods essence, from being every where? Arminius (for ought I finde) never went so far,
& Arminius upon the strength of his wit, was too confident upon meditation without reading; which savours too strongly of a private Spirit. Both slight Father's, and Schoolmen, and our latter Reformers; whereas God hath left their directions to be thankfully considered of us, and not to depart from them rashly, to get a name. What a daring Blasphemy was that of Vorstius, to circumscribe God's essence, from being every where? Arminius (for ought I find) never went so Far,
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but in his course, Gods vnsearchable prerogatiue, to doe with his owne as he list, & his operatiue grace, working all in all, (to say no more) was little beholding to him.
but in his course, God's unsearchable prerogative, to do with his own as he list, & his operative grace, working all in all, (to say no more) was little beholding to him.
Their reasons are for the discussing of Schooles, where both sides may be fully heard, in sifting of all particulars. Preaching calls for application, to the amendment of our liues, in those things which are plainely manifested. The chiefe reason why we most mis-carry in that behalfe, is,
Their Reasons Are for the discussing of Schools, where both sides may be Fully herd, in sifting of all particulars. Preaching calls for application, to the amendment of our lives, in those things which Are plainly manifested. The chief reason why we most miscarry in that behalf, is,
because our great spirits hardly condescend to become Gods little ones. We thinke not as we should, vpon that in our Church Liturgy, sursum corda, lift vp your hearts, wee lift them vp vnto the Lord.
Because our great spirits hardly condescend to become God's little ones. We think not as we should, upon that in our Church Liturgy, Sursum Corda, lift up your hearts, we lift them up unto the Lord.
We are onely to seeke him here, to climbe vp by that we finde, and apprehend his glory, which is the complement of our happinesse. Doe so many blessings descend daily vpon vs, from him, and should not we looke vp in thankfulnesse, to the place from whence they come? Is heaven the mark we ayme at,
We Are only to seek him Here, to climb up by that we find, and apprehend his glory, which is the compliment of our happiness. Do so many blessings descend daily upon us, from him, and should not we look up in thankfulness, to the place from whence they come? Is heaven the mark we aim At,
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and shall we cast our eyes another way? Vnto thee will I lift vp mine eyes, O thou that dwellest in the heauens; for where should we so happily finde our Elder Brother CHRIST IESVS,
and shall we cast our eyes Another Way? Unto thee will I lift up mine eyes, Oh thou that dwellest in the heavens; for where should we so happily find our Elder Brother CHRIST JESUS,
but at the right hand of his, and our Father, where he makes continuall intercession for vs? Let our Pater noster therefore, ever goe before our dayly bread, the hallowing of his name, before the prosecuting of our owne designes, the promoting of his kingdome, before all earthly promotions. That of little ones here, wee may become great ones in heaven, with Angels, and Archangels, and all the blessed company of heaven, alwaies to behold his face.
but At the right hand of his, and our Father, where he makes continual Intercession for us? Let our Pater Noster Therefore, ever go before our daily bred, the hallowing of his name, before the prosecuting of our own designs, the promoting of his Kingdom, before all earthly promotions. That of little ones Here, we may become great ones in heaven, with Angels, and Archangels, and all the blessed company of heaven, always to behold his face.
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Evermore praysing him, and saying, Holy, Holy, Holy, Lord God of Hosts, Heaven and Earth are full of thy Glory, glory be to thee, O Lord, Father, Sonne, and Holy Ghost, three persons, & one God most high. AMEN AMEN.
Evermore praising him, and saying, Holy, Holy, Holy, Lord God of Hosts, Heaven and Earth Are full of thy Glory, glory be to thee, Oh Lord, Father, Son, and Holy Ghost, three Persons, & one God most high. AMEN AMEN.
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THERE are no enemies more dangerous to a Christian man, then those he hath within him. Lactantius termeth them three Furies, that set all in a combustion, without respect of danger, or discredit. The first is Anger, hot vpon revenge.
THERE Are no enemies more dangerous to a Christian man, then those he hath within him. Lactantius termeth them three Furies, that Set all in a combustion, without respect of danger, or discredit. The First is Anger, hight upon revenge.
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The second, Covetousnesse, eager vpon pelfe. The third, is Lust, never satisfied with pleasures. These the Stoicks would haue rooted out; The Peripatetiques moderated;
The second, Covetousness, eager upon pelf. The third, is Lust, never satisfied with pleasures. These the Stoics would have rooted out; The Peripatetics moderated;
But the good Christian set in a right course. That Anger should be for breach of Gods lawes: Covetousnesse, for heaping vp heavenly treasures, and our greatest desire should be, to enioy that satisfying presence, which will afford vs innumerable, and everlasting felicity.
But the good Christian Set in a right course. That Anger should be for breach of God's laws: Covetousness, for heaping up heavenly treasures, and our greatest desire should be, to enjoy that satisfying presence, which will afford us innumerable, and everlasting felicity.
It was the harder taske therefore for him, so prudently to deale in such points, with such a people, to keepe them in the right, in which he had instructed them,
It was the harder task Therefore for him, so prudently to deal in such points, with such a people, to keep them in the right, in which he had instructed them,
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Thus as he had indeavoured to doe, in the former Chapter, by his owne example; in this he presseth more fully, out of the Fathers, the Church of Israel? You Corinthians indeed haue great reason to stand vpon the preaching of the word, and seales of the Sacraments, that so gratiously haue beene afforded vnto you.
Thus as he had endeavoured to do, in the former Chapter, by his own Exampl; in this he Presseth more Fully, out of the Father's, the Church of Israel? You Corinthians indeed have great reason to stand upon the preaching of the word, and Seals of the Sacraments, that so graciously have been afforded unto you.
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But (Brethren) I would not haue you ignorant, that all our Fathers the Iewes, had their Baptisme also vnder the Cloude, and in the passage through the sea; and the Lords Supper likewise, in their Manna from Heaven, and water out of the Rock: But when they became Idolaters, Fornicators, Tempters of Christ, Murmurers;
But (Brothers) I would not have you ignorant, that all our Father's the Iewes, had their Baptism also under the Cloud, and in the passage through the sea; and the lords Supper likewise, in their Manna from Heaven, and water out of the Rock: But when they became Idolaters, Fornicators, Tempters of christ, Murmurers;
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did these priviledges beare them out? were they not slayne by their Brethren, stung by Serpents, destroyed by the destroyer, to make them take heed from falling into further inconveniences? Now these things were our examples, to the intent we should not lust after evill things, as they also lusted. Neither bee Idolaters as were some of them,
did these privileges bear them out? were they not slain by their Brothers, stung by Serpents, destroyed by the destroyer, to make them take heed from falling into further inconveniences? Now these things were our Examples, to the intent we should not lust After evil things, as they also lusted. Neither bee Idolaters as were Some of them,
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2. My Text then you see falls fully against Idolatry, the first - begotten of lust, and here comes not alone, but hath fornication, tempting of God, & murmuring attending on it, wherein may it please you
2. My Text then you see falls Fully against Idolatry, the First - begotten of lust, and Here comes not alone, but hath fornication, tempting of God, & murmuring attending on it, wherein may it please you
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The first expresseth what is forbidden, Idolatry; The second particularizeth wherein it consisted, In eating, drinking, playing, very common things amongst vs all, and we hope without offence.
The First Expresses what is forbidden, Idolatry; The second particularizeth wherein it consisted, In eating, drinking, playing, very Common things among us all, and we hope without offence.
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Religion, Charity, and Ingenuity, will first haue a sure ground before they censure, and then will not runne on headlong to condemne, and shew not wherefore, Dixit Manicheus & abiit, say the word and away,
Religion, Charity, and Ingenuity, will First have a sure ground before they censure, and then will not run on headlong to condemn, and show not Wherefore, Dixit Manicheus & Abiit, say the word and away,
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Hee accuseth not all for the faults of some, Neither be yee Idolaters, as were some of them; and them hee calls not so, without a reason, but shewes distinctly wherein they were Idolaters. Neither takes he vp here vox populi, the common same, to make good what hee sayes, or holds his owne coniecture, or suspition to bee sufficient,
He Accuseth not all for the Faults of Some, Neither be ye Idolaters, as were Some of them; and them he calls not so, without a reason, but shows distinctly wherein they were Idolaters. Neither Takes he up Here vox People, the Common same, to make good what he Says, or holds his own conjecture, or suspicion to be sufficient,
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but hath a Scriptum est, for his warrant, as it is written, to justific his Prohibition, the first member of my Text, which by Gods most gratious assistance, and your patience, according to my plaine way, I intend to handle as it lyeth.
but hath a Scriptum est, for his warrant, as it is written, to Justific his Prohibition, the First member of my Text, which by God's most gracious assistance, and your patience, according to my plain Way, I intend to handle as it lies.
To cleare this passage, it will bee requisite, first, to be truely informed, what Idolatry is; and secondly who were those, that are here taxed for it.
To clear this passage, it will be requisite, First, to be truly informed, what Idolatry is; and secondly who were those, that Are Here taxed for it.
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Vpon a due survey of which premises, our Apostles prohibition, will appeare the more legall, and our deductions therevpon, the more applicable. Idolatry is defined by the Schoolemen to be, a kind of superstition, in which Divine honour, is attributed to any Creature, as vnto God himselfe. This the Apostle termeth the changing of the glory of the incorruptible God, into an Image made like to corruptible man, and to birds, and fowre-footed beasts, and creeping things: Rom. 1.25. where to waue curiosities, which here might scrupulously be waighed. May it please you to take notice, that as the greate Cardinall, Bellarmine, fits such a definition to the Catholique Church, that except the Pope be head, there shall be no true Church at all:
Upon a due survey of which premises, our Apostles prohibition, will appear the more Legal, and our deductions thereupon, the more applicable. Idolatry is defined by the Schoolmen to be, a kind of Superstition, in which Divine honour, is attributed to any Creature, as unto God himself. This the Apostle termeth the changing of the glory of the incorruptible God, into an Image made like to corruptible man, and to Birds, and fourfooted beasts, and creeping things: Rom. 1.25. where to wave curiosities, which Here might scrupulously be weighed. May it please you to take notice, that as the great Cardinal, Bellarmine, fits such a definition to the Catholic Church, that except the Pope be head, there shall be no true Church At all:
so the great Schooleman, Gregory of Valentia, in his 5 Bookes concerning Idolatry, straightneth so much the extent of this superstition, that none of their palpable will-worship shall come within compasse of it.
so the great Schoolman, Gregory of Valentia, in his 5 Books Concerning Idolatry, straighteneth so much the extent of this Superstition, that none of their palpable Will worship shall come within compass of it.
For where the true God (saith hee) is made the obiect of the worship, the worshipping by Jmages, or other interveniēt Mediators, make it not Idolatry, & they are Theologi sanè simplices, very simple Divines, (they are the termes of the forenamed Iesuite ) that are perswaded otherwise.
For where the true God (Says he) is made the Object of the worship, the worshipping by Images, or other intervenient Mediators, make it not Idolatry, & they Are Theologians sanè simplices, very simple Divines, (they Are the terms of the forenamed Iesuite) that Are persuaded otherwise.
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But 'tis knowne whose censure this is, better is a poore man that walketh in his simplicity, (as their Dowists translate the vulgar ) then a rich, writhing his lippes, and is vnwise, or as we read it, is a foole. Prov. 19. 1. Wee are not so simple (learned Gregory) But wee can tell you, out of your owne Schoolemen, that Idolatry is superstition, and superstition, is a fault opposed to religion: for these 2 reasons, Quia exhibet cultum divinum, vel cui non debet, vel eo modo quo non debet, because it exhibits Divine worship, not only to that which it ought not, but also in another manner, then it ought.
But it's known whose censure this is, better is a poor man that walks in his simplicity, (as their Dowists translate the Vulgar) then a rich, writhing his lips, and is unwise, or as we read it, is a fool. Curae 19. 1. we Are not so simple (learned Gregory) But we can tell you, out of your own Schoolmen, that Idolatry is Superstition, and Superstition, is a fault opposed to Religion: for these 2 Reasons, Quia exhibet cultum Divinum, vel cui non debet, vel eo modo quo non debet, Because it exhibits Divine worship, not only to that which it ought not, but also in Another manner, then it ought.
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Idolaters therefore they are to bee accounted, (as one aptly saies on this place) Qui colunt falsum Deum, aut verum falso cultu, first, those who worship a false God, and then, those that worship the true God falsely.
Idolaters Therefore they Are to be accounted, (as one aptly Says on this place) Qui colunt falsum God, Or verum False cultu, First, those who worship a false God, and then, those that worship the true God falsely.
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4 For further Illustration hereof, two notable instances amongst the rest, the Scripture it selfe affords vs. The one 1. Kings 16.31. Where Achab is Chronicled, to haue out-strip't in Idolatry, all his Predecessors, for that hee made it but a light matter, to retaine Ieroboams Calues, wherein they worshipped the true God, after an Idolatrous manner; but brought in Baal of the Sydonians, and built him an Altar, and house, to worship that ridiculous Blocke, insteed of the living God. The other is as manifest here, in the twofold Idolatry, practised by the Israelites in the wildernesse, which the Prophet David, thus expresseth.
4 For further Illustration hereof, two notable instances among the rest, the Scripture it self affords us The one 1. Kings 16.31. Where Ahab is Chronicled, to have outstripped in Idolatry, all his Predecessors, for that he made it but a Light matter, to retain Ieroboams Calves, wherein they worshipped the true God, After an Idolatrous manner; but brought in Baal of the Sidonians, and built him an Altar, and house, to worship that ridiculous Block, instead of the living God. The other is as manifest Here, in the twofold Idolatry, practised by the Israelites in the Wilderness, which the Prophet David, thus Expresses.
In the first they turned the glory of God into the similitude of a Calfe that eateth hay: In the second they ioyned themselues to Baal-Peor, which S. Hierome, and most Interpreters hold, to bee the Heathenish Priapus, and ate the offerings of the dead.
In the First they turned the glory of God into the similitude of a Calf that Eateth hay: In the second they joined themselves to Baal-peor, which S. Jerome, and most Interpreters hold, to be the Heathenish Priapus, and ate the offerings of the dead.
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but to turne that glory, which was their only glory, not into a living creature, but into a bare similitude, not of the chiefest of the Beasts of the field, or a labouring Oxe, that treadeth out the corne, but into the similitude of an idle Calfe, that is good for nothing,
but to turn that glory, which was their only glory, not into a living creature, but into a bore similitude, not of the chiefest of the Beasts of the field, or a labouring Ox, that treadeth out the corn, but into the similitude of an idle Calf, that is good for nothing,
but to eat hay, and so to come to the shambles; this turning must needs bee an overturning of all their former happinesse, and could not chuse but turne from them, all Gods gratious favours, that so compassed them about.
but to eat hay, and so to come to the shambles; this turning must needs be an overturning of all their former happiness, and could not choose but turn from them, all God's gracious favours, that so compassed them about.
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Yet in this, wee haue not but the worship of the true God, in a false manner, whereas in the ioyning afterward to Baal-Peor, the true God was wholly excluded, and Priapus had all the devotion. There is one Philip Monceus, a French man, that hath written not long since, a booke which hee intitles, Aaron purgatus, and hath the picture of this golden Calfe, set in the Frontispice; his purpose is therein to make good these fiue points, amongst others which. I touch not;
Yet in this, we have not but the worship of the true God, in a false manner, whereas in the joining afterwards to Baal-peor, the true God was wholly excluded, and Priapus had all the devotion. There is one Philip Monceus, a French man, that hath written not long since, a book which he entitles, Aaron Purgatus, and hath the picture of this golden Calf, Set in the Frontispice; his purpose is therein to make good these fiue points, among Others which. I touch not;
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Secondly, that this Calfe was but the resemblance of that Angel which was promised by Moses, should be their conductour into the land of Canaan: Thirdly, that it was but an vnseasonable anticipation, or doing before hand by Aaron, which was presently after, done by Moses himselfe, when he descended from the Mount, and made the Arke, and Cherubims, which came to all one with this Calfe. Fourthly, that the peoples folly abused it afterwards to Idolatry, much against Aarons will.
Secondly, that this Calf was but the resemblance of that Angel which was promised by Moses, should be their conductor into the land of Canaan: Thirdly, that it was but an unseasonable anticipation, or doing before hand by Aaron, which was presently After, done by Moses himself, when he descended from the Mount, and made the Ark, and Cherubims, which Come to all one with this Calf. Fourthly, that the peoples folly abused it afterwards to Idolatry, much against Aaron's will.
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And last of all, that Ieroboams Calues, erected also in Dan and Bethel, were not Idolatrous, but only schismaticall. This booke is dedicated to Paul the 5. not long since Pope, and allowed by the chiefest Doctors of Paris, and all because it cleareth Aaron the first high Priest, from the blot of Idolatry, which makes for the Popes infallibility. 2. And then maintaines, that worshipping the true God in a Calfe, much lesse in other representations, is no Idolatry: which iustifies Romes practise, against all those that mislike her doings.
And last of all, that Ieroboams Calves, erected also in Dan and Bethel, were not Idolatrous, but only Schismatical. This book is dedicated to Paul the 5. not long since Pope, and allowed by the chiefest Doctors of paris, and all Because it cleareth Aaron the First high Priest, from the blot of Idolatry, which makes for the Popes infallibility. 2. And then maintains, that worshipping the true God in a Calf, much less in other representations, is no Idolatry: which Justifies Romes practice, against all those that mislike her doings.
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To such shifts these great Schollers are brought, who having once grosly overshot themselues, refuse to reforme any thing. One Visorius, a Sorbon Doctor, of purpose writes against this fancy, and takes the learned,
To such shifts these great Scholars Are brought, who having once grossly overshot themselves, refuse to reform any thing. One Visorius, a Sorbonne Doctor, of purpose writes against this fancy, and Takes the learned,
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but the opinion, still is vpheld, that to worship the true God in an Image, or other representation, is no Idolatry, against which the Apostles prohibition lyes here in force.
but the opinion, still is upheld, that to worship the true God in an Image, or other representation, is no Idolatry, against which the Apostles prohibition lies Here in force.
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5 Neither be yee Idolaters. For is it to bee imagined, (B.) that this people of Israel, so miraculously deliuered from the bondage of Egypt; so passed through the red sea; so fed from heaven in the wildernesse; so lead by a guiding pillar of the Lords appointment,
5 Neither be ye Idolaters. For is it to be imagined, (B.) that this people of Israel, so miraculously Delivered from the bondage of Egypt; so passed through the read sea; so fed from heaven in the Wilderness; so led by a guiding pillar of the lords appointment,
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could bee so perverse, and stupid, as to attribute Divine worship, vnto the similitude of a Calfe, whose materials they had but newly contributed, out of their wiues and childrens earerings, whose forme they saw,
could be so perverse, and stupid, as to attribute Divine worship, unto the similitude of a Calf, whose materials they had but newly contributed, out of their wives and Children's earrings, whose Form they saw,
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Had their acclamations (thinke wee) no further aime, These are thy Gods O Israel, that brought thee out of the land of Egypt, then to a dumbe Idole, not in being, when they were so delivered, and now being, stood to convince them of a grosse contradiction, if by Elohim, thy Gods, they meant not that Deitie, which they made this to represent? And what should we hold of Aaron, soe wise a man,
Had their acclamations (think we) no further aim, These Are thy God's Oh Israel, that brought thee out of the land of Egypt, then to a dumb Idol, not in being, when they were so Delivered, and now being, stood to convince them of a gross contradiction, if by Elohim, thy God's, they meant not that Deity, which they made this to represent? And what should we hold of Aaron, so wise a man,
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and so highly honoured of God, would he thinke you haue offered to build an Altar, and then offer vpō it? would he haue proclaimed a feast to Iehovah, afforded the Incommunicable name of Iehouah, NONLATINALPHABET, to a blockish representation of a contemptible beast, so lately of his own hammering? I shall never belieue they were so farre ingaged in this behalfe, as the Iesuites bee;
and so highly honoured of God, would he think you have offered to built an Altar, and then offer upon it? would he have proclaimed a feast to Jehovah, afforded the Incommunicable name of Jehovah,, to a blockish representation of a contemptible beast, so lately of his own hammering? I shall never believe they were so Far engaged in this behalf, as the Iesuites be;
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to hold that any Divine worship is terminated in an image, by reason of the reference it hath to the Deity, or Saint it represents. Out of doubt they come no further on, then the wisest amongst the Heathens (as wee haue from Lactantius, and other ancients ) who protested they worshipped not the dumbe resemblance, erected in their Temples, but before them,
to hold that any Divine worship is terminated in an image, by reason of the Referente it hath to the Deity, or Saint it represents. Out of doubt they come no further on, then the Wisest among the heathens (as we have from Lactantius, and other ancients) who protested they worshipped not the dumb resemblance, erected in their Temples, but before them,
and in them, the Deityes represented by them. They can then bee charged here, with no greater abomination, then that they represented and worshipped their Elohim, and Iehouah, in the forme of a golden Calfe, and yet their golden invention, and good intention, and zealous contention, to haue all things well, is branded (as you see) with no other stampe then that of Idolatry.
and in them, the Deities represented by them. They can then be charged Here, with no greater abomination, then that they represented and worshipped their Elohim, and Jehovah, in the Form of a golden Calf, and yet their golden invention, and good intention, and zealous contention, to have all things well, is branded (as you see) with no other stamp then that of Idolatry.
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if hee present himselfe in the shape of an Angel, or Saint, (as it is well knowne some prime Iesuites haue vented to the world ) this fact of the Israelites would haue seemed not so haynous. But good God! how tenderly doth holy Moses take it? As soone as he descended from the Mount, heard the shouting, saw the dauncing, and other solemnityes performed,
if he present himself in the shape of an Angel, or Saint, (as it is well known Some prime Iesuites have vented to the world) this fact of the Israelites would have seemed not so heinous. But good God! how tenderly does holy Moses take it? As soon as he descended from the Mount, herd the shouting, saw the dancing, and other solemnities performed,
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Tables written by Gods owne finger, are dasht by him against the ground, and broken, Aaron (though the high Priest and his elder Brother ) is thus sharply taken vp by him;
Tables written by God's own finger, Are dashed by him against the ground, and broken, Aaron (though the high Priest and his elder Brother) is thus sharply taken up by him;
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what did this people vnto thee, that thou hast brought so great a sinne vpon them? The Calfe with a great deale of hast, and eagernesse, is burnt in the fire, ground to powder, strawed vpon the water, and forced downe the throates of those that serued it.
what did this people unto thee, that thou hast brought so great a sin upon them? The Calf with a great deal of hast, and eagerness, is burned in the fire, ground to powder, strawed upon the water, and forced down the throats of those that served it.
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and procure a blessing by the slaughter of their owne Sonnes, and brethren, and yet with what a continued out-cry (as though nothing had beene done) doth this affrighted man returne vnto the Lord, and vent his passion? Oh this people haue sinned a great sinne, and haue made them Gods of gold.
and procure a blessing by the slaughter of their own Sons, and brothers, and yet with what a continued outcry (as though nothing had been done) does this affrighted man return unto the Lord, and vent his passion? O this people have sinned a great sin, and have made them God's of gold.
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mentioned in the second commandement, which prosecutes to the third, and fourth generations, these worshippers of him by images, as those that directly hate him: His rooting out of the whole families of Ieroboam, Baasha, Zimri, and Ahab for provoking him with the like abominations: and who obserues not, what vnspeakeable plunges, and combustions, the palpable,
mentioned in the second Commandment, which prosecutes to the third, and fourth generations, these worshippers of him by Images, as those that directly hate him: His rooting out of the Whole families of Jeroboam, Baasha, Zimri, and Ahab for provoking him with the like abominations: and who observes not, what unspeakable plunges, and combustions, the palpable,
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and obstinate Idolatry, the Romish Church hath drawne vpon Christendome, to the destruction, and distraction of Kingdomes, and Common-wealthes, and scandall of Turkes, and Iewes, who thereby haue taken the vantage to deride vs,
and obstinate Idolatry, the Romish Church hath drawn upon Christendom, to the destruction, and distraction of Kingdoms, and Commonwealths, and scandal of Turks, and Iewes, who thereby have taken the vantage to deride us,
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and our Religion? I forbeare to prosecute this further, and minde you only of S. Iohns conclusion of his first Epistle, which may serue for a sufficient vse, litle children keepe your selues from Idoles, Amen.
and our Religion? I forbear to prosecute this further, and mind you only of S. Iohns conclusion of his First Epistle, which may serve for a sufficient use, little children keep your selves from Idols, Amen.
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As at Moses stroke by Gods command, the water gushed out of the Rocke, and the bread grew in the disciples hand, by the blessing of their Master to feed multitudes, so the least particle of Scripture truely weighed, hath Mountaines of matter in it,
As At Moses stroke by God's command, the water gushed out of the Rock, and the bred grew in the Disciples hand, by the blessing of their Master to feed Multitudes, so the least particle of Scripture truly weighed, hath Mountains of matter in it,
as the Rabbines phrase it. Here is (as it were) a grayne of Mustard-seed, and see how it spreads it selfe into divers branches. NONLATINALPHABET, Some,
as the Rabbis phrase it. Here is (as it were) a grain of Mustard seed, and see how it spreads it self into diverse branches., some,
Therefore not all: God neuer forsakes the Church, that he leaues himselfe without witnesses, except the Lord had left vs a seed, or remnant, (as the Apostle cites the Prophet ) wee had beene as Sodome, and beene made like vnto Gomorrah. In the trampling therefore of the holy city vnder foote, for forty and two monthes together, Rev. 11.2. some witnesses shall stand vp to Prophecye and speake for it.
Therefore not all: God never forsakes the Church, that he leaves himself without Witnesses, except the Lord had left us a seed, or remnant, (as the Apostle cites the Prophet) we had been as Sodom, and been made like unto Gomorrah. In the trampling Therefore of the holy City under foot, for forty and two months together, Rev. 11.2. Some Witnesses shall stand up to Prophecy and speak for it.
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though they spend their liues in the quarrell. 2. NONLATINALPHABET, some ] what some? how many? A great summe. All the people, all, not scattered here and there in obscure Conventicles, but all the people gathered together, farre the maior part, and so farre the maior part, that the better part was forced to giue way vnto them, being overborne by the multitude, and in patience to possesse their soules, till God should send a remedy. The maior part then,
though they spend their lives in the quarrel. 2., Some ] what Some? how many? A great sum. All the people, all, not scattered Here and there in Obscure Conventicles, but all the people gathered together, Far the mayor part, and so Far the mayor part, that the better part was forced to give Way unto them, being overborne by the multitude, and in patience to possess their Souls, till God should send a remedy. The mayor part then,
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Those 7000 which Elias knew not of, and which with Elias, bowed not their knees to Baal, were in the right, when others strayed to their owne destruction. 3. NONLATINALPHABET not only some, but some of them ] of what sort? how qualified? by conference of this, with the first verse, wee finde that they were some, and the greater part of those, whom the Apostle calles Fathers. I would not haue you ignorant (saith he) that all our Fathers were vnder the cloude, passed through the red sea, ate of Manna, dranke of the Rocke, and yet some of them (and the maior part, as here ti's manifest) proued Idolaters. May not the Fathers then (Beloued) eate sower grapes, whereby the childrens teeth may bee set on edge? As wee ought not therefore to follow a multitude to doe evill, neither shalt thou speake in a cause, to decline after many, to wrest iudgemēt;
Those 7000 which Elias knew not of, and which with Elias, bowed not their knees to Baal, were in the right, when Others strayed to their own destruction. 3. not only Some, but Some of them ] of what sort? how qualified? by conference of this, with the First verse, we find that they were Some, and the greater part of those, whom the Apostle calls Father's. I would not have you ignorant (Says he) that all our Father's were under the cloud, passed through the read sea, ate of Manna, drank of the Rock, and yet Some of them (and the mayor part, as Here ti's manifest) proved Idolaters. May not the Father's then (beloved) eat sour grapes, whereby the Children's teeth may be Set on edge? As we ought not Therefore to follow a multitude to do evil, neither shalt thou speak in a cause, to decline After many, to wrest judgement;
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so may we not so perversely sticke to the traditions of Fathers, as to bee a stubborne, and rebellious generation, a generation that set not their heart aright, with neglect of our Father which is in Heaven. It is well knowne, what a cry is raysed for the Fathers, by those that are driven to say some what, to iustifie their owne superstitions, but these are but delusions to seduce the credulous, and stagger those that want breeding, and meanes to finde out,
so may we not so perversely stick to the traditions of Father's, as to be a stubborn, and rebellious generation, a generation that Set not their heart aright, with neglect of our Father which is in Heaven. It is well known, what a cry is raised for the Father's, by those that Are driven to say Some what, to justify their own superstitions, but these Are but delusions to seduce the credulous, and stagger those that want breeding, and means to find out,
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and vncase their impudency. For what pretences soever are made, Fathers (saith Dureus the Iesuite to our Whitaker ) shall bee no Fathers: if they crosse the designes of mother Church, they are in that relation but Children, (as Gretser the Iesuit tells vs) and therefore must be corrected & purged as they shall deserue it. Strange practises may bee produced in this kinde,
and uncase their impudence. For what pretences soever Are made, Father's (Says Dureus the Iesuite to our Whitaker) shall be no Father's: if they cross the designs of mother Church, they Are in that Relation but Children, (as Gretser the Iesuit tells us) and Therefore must be corrected & purged as they shall deserve it. Strange practises may be produced in this kind,
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And I may not let slip one instance which he hath not, and I meet with in the argument in hand. One Francis Monceius (as I mentioned before) excuseth Aaaron here from Idolatry, and sayes the golden Calfe had the forme of a Cherub. The Sorbon Doctor Visorius, that confutes him, sayes that all the Fathers are of a contrary opinion. To whom Monceius replies, that it is not to be heeded so much, what the Fathers wrote,
And I may not let slip one instance which he hath not, and I meet with in the argument in hand. One Francis Monceius (as I mentioned before) excuseth Aaron Here from Idolatry, and Says the golden Calf had the Form of a Cherub. The Sorbonne Doctor Visorius, that confutes him, Says that all the Father's Are of a contrary opinion. To whom Monceius replies, that it is not to be heeded so much, what the Father's wrote,
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as what they would, or should haue written, if they had liued in these times, or had better thought vpon the matter, by which you may guesse of the Fathers credit, with these men.
as what they would, or should have written, if they had lived in these times, or had better Thought upon the matter, by which you may guess of the Father's credit, with these men.
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8. Thus farre we haue insisted vpon the NONLATINALPHABET, some of them ] that tooke the wrong course. All this while there hath beene little intimation of the overborne some, that misliked, and withdrew themselues from this Idolatry. Now those we finde to haue beene the Levites. These fell off from Aaron, and would by no meanes ioyne with him in his grosse designe, though he were their high Priest, by Gods peculiar appointment. How comes this to passe? The High Priest an Idolater? Levites against him? Not protesting onely by way of appeale, but resolutely taking part with Moses their Magistrate, to reforme that which was amisse, by Civill authority? What marvaile then (Beloued) if that in the Christian Church, there haue beene a falling away of the maior part to the like Idolatry. That the Chiefe Priests, and Fathers (by their standing and places ) haue beene chiefe actors in it? That some notwithstanding of the sonnes of Levi, good and learned men, such as Luther, and Calvin, with their adherents, and others by their good example, haue ever protested against it;
8. Thus Far we have insisted upon the, Some of them ] that took the wrong course. All this while there hath been little intimation of the overborne Some, that misliked, and withdrew themselves from this Idolatry. Now those we find to have been the Levites. These fell off from Aaron, and would by no means join with him in his gross Design, though he were their high Priest, by God's peculiar appointment. How comes this to pass? The High Priest an Idolater? Levites against him? Not protesting only by Way of appeal, but resolutely taking part with Moses their Magistrate, to reform that which was amiss, by Civil Authority? What marvel then (beloved) if that in the Christian Church, there have been a falling away of the mayor part to the like Idolatry. That the Chief Priests, and Father's (by their standing and places) have been chief actors in it? That Some notwithstanding of the Sons of Levi, good and learned men, such as Luther, and calvin, with their adherents, and Others by their good Exampl, have ever protested against it;
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though they were long kept vnder, as a number not considerable, and forced to giue way to that which they could not redresse? That at length there hath come a Reformation (as here by Moses ) who put his owne hand to it,
though they were long kept under, as a number not considerable, and forced to give Way to that which they could not redress? That At length there hath come a Reformation (as Here by Moses) who put his own hand to it,
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before Moses reformation, most I thinke will answere: That it was by Mount Sinai attending Gods further commands, by his servant Moses; In an excellent way, and orthodox, when Moses left it,
before Moses Reformation, most I think will answer: That it was by Mount Sinai attending God's further commands, by his servant Moses; In an excellent Way, and orthodox, when Moses left it,
but suddenly fell to Idolatry in his absence, was reformed by his returne, not by making a new people, or bringing new Commandements, but by taking away Idolatry, and reducing the Congregation to the purity of that worship, they had so perfidiously contemned, and forsaken. And what hath bin done more by Protestants in reforming Romish Idolatry? Let them never aske therefore, where our Church was before Luthers time? where was this Church of the Iewes, when the Chiefe Priest called the Calfe Iehovah, made a holy-day for it, which all the people celebrated, was it not in the same place, though not in the same case, it was before? Idolatry extinguished it not,
but suddenly fell to Idolatry in his absence, was reformed by his return, not by making a new people, or bringing new commandments, but by taking away Idolatry, and reducing the Congregation to the purity of that worship, they had so perfidiously contemned, and forsaken. And what hath been done more by Protestants in reforming Romish Idolatry? Let them never ask Therefore, where our Church was before Luthers time? where was this Church of the Iewes, when the Chief Priest called the Calf Jehovah, made a holiday for it, which all the people celebrated, was it not in the same place, though not in the same case, it was before? Idolatry extinguished it not,
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but polluted it, not in al its members, but the maior part, which reformation cleared againe, not by setting vp a new Church, but freeing the old from drosse, & retaining stil the good metal, that it ever had continued. Good ground therefore had Wickliffe before,
but polluted it, not in all its members, but the mayor part, which Reformation cleared again, not by setting up a new Church, but freeing the old from dross, & retaining still the good metal, that it ever had continued. Good ground Therefore had Wickliffe before,
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the church of Rome, and the Court of Rome. And had not our Saviour so distinguished before, betwene the good doctrine of the Scribes and Pharisees, and their leaven? The Scribes and Pharisees sit in Moses Chaire, and therefore whatsoeuer they bid you obserue, (according to Moses grounds) that obserue, and yet take heed, and beware of the Leaven of the Scribes, and Pharisees;
the Church of Room, and the Court of Room. And had not our Saviour so distinguished before, between the good Doctrine of the Scribes and Pharisees, and their leaven? The Scribes and Pharisees fit in Moses Chair, and Therefore whatsoever they bid you observe, (according to Moses grounds) that observe, and yet take heed, and beware of the Leaven of the Scribes, and Pharisees;
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So when hee whips out the buyers, and sellers, hee erects not a new Temple, nor alters their warrantable worship or Ceremonies, but cleares it from those Theeues, & Cheaters, that had made it a house of Merchandize. By the waters of Babylon the best of our fore-fathers, sate downe,
So when he whips out the buyers, and sellers, he erects not a new Temple, nor alters their warrantable worship or Ceremonies, but clears it from those Thieves, & Cheaters, that had made it a house of Merchandise. By the waters of Babylon the best of our Forefathers, sat down,
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& wept, when they remembred thee O Sion. But by the waters of Shiloah, we inioy the peace of Sion, purged a Fastu, & Astu, from the tyranny, and treachery, of those that beare ill will vnto it, vnder the most gratious conduct of our mildest Moses. But where are our thankfulnesse, devotion, prayers, prayses, to the most mercifull King of Heaven for it? How shall wee free our selues from the aspertion that followes?
& wept, when they remembered thee Oh Sion. But by the waters of Shiloach, we enjoy the peace of Sion, purged a Fastu, & Astu, from the tyranny, and treachery, of those that bear ill will unto it, under the most gracious conduct of our Mildest Moses. But where Are our thankfulness, devotion, Prayers, praises, to the most merciful King of Heaven for it? How shall we free our selves from the aspersion that follows?
The Apostle chargeth them with no more, then that he hath ground for, NONLATINALPHABET, ] As it is written, nor with more particulars, thē are comprised in their feasting and playing. For these two daughters of peace, and Idlenesse, may clayme kindred with most of any vice whatsoever.
The Apostle charges them with no more, then that he hath ground for,, ] As it is written, nor with more particulars, them Are comprised in their feasting and playing. For these two daughters of peace, and Idleness, may claim kindred with most of any vice whatsoever.
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Now where there is no religion at all, this scriptum est must plant it, where it is overgrowne with superstition, this scriptum est must reforme it, where there is any doubting, this must settle it, where doubling, this NONLATINALPHABET, this scriptum est, rightly taken, wisely applyed, & constantly vrged, will discover it.
Now where there is no Religion At all, this Scriptum est must plant it, where it is overgrown with Superstition, this Scriptum est must reform it, where there is any doubting, this must settle it, where doubling, this, this Scriptum est, rightly taken, wisely applied, & constantly urged, will discover it.
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Iust as the pillar of smoake and fire did direct the Israelites: so this scriptum est is our safest iournall, to carry vs through this wildernesse of sinne. And if in the hurry of the Citty, or businesses of the Court, we perchance sometimes may loose the sight of it, (as the wise men did of the starre, whiles they were in Ierusalem, yet in lifting our eyes vpward, we may finde it againe to direct vs to the place, and stand right over it, where wee shall be sure to finde our Saviour. For further proofe hereof, we need seeke no further, then how our Saviour himselfe in person hath led the way before vs. For how confounded he the Divell himselfe, in that inexplicable incounter in the wildernesse,
Just as the pillar of smoke and fire did Direct the Israelites: so this Scriptum est is our Safest Journal, to carry us through this Wilderness of sin. And if in the hurry of the city, or businesses of the Court, we perchance sometime may lose the sighed of it, (as the wise men did of the star, while they were in Ierusalem, yet in lifting our eyes upward, we may find it again to Direct us to the place, and stand right over it, where we shall be sure to find our Saviour. For further proof hereof, we need seek no further, then how our Saviour himself in person hath led the Way before us For how confounded he the devil himself, in that inexplicable encounter in the Wilderness,
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but by the sword and buckler of NONLATINALPHABET, scriptum est, it is written, Man shall not liue by bread only? It is written, thou shalt not tempt thy Lord thy God? It is written thou shalt worship thy Lord thy God, and him only shalt thou serue? How stopped he the mouthes of those sacrilegious Hucksters, whose stalles he overthrew in the prophaned Temple,
but by the sword and buckler of, Scriptum est, it is written, Man shall not live by bred only? It is written, thou shalt not tempt thy Lord thy God? It is written thou shalt worship thy Lord thy God, and him only shalt thou serve? How stopped he the mouths of those sacrilegious Hucksters, whose stalls he overthrew in the Profaned Temple,
but yee haue made it a denne of theeues? The Scribes & Pharisees grumbled at the applauding Hosanna, of the harmelesse children: But how doth he put them to a non plus? Haue yee never read, out of the mouthes of Babes, and Sucklings, thou hast perfected praise? Who can deny but the testimony of Iohn Baptist: The voice of the Father from Heaven: the stupendious miracles in all kinds he daily wrought, were severally, as well as iointly sufficient proofes that he was the promised Messias? Yet all this may not satisfie, without search of these Records. Search the scripture, saith he,
but ye have made it a den of thieves? The Scribes & Pharisees grumbled At the applauding Hosanna, of the harmless children: But how does he put them to a non plus? Have ye never read, out of the mouths of Babes, and Sucklings, thou hast perfected praise? Who can deny but the testimony of John Baptist: The voice of the Father from Heaven: the stupendious Miracles in all Kinds he daily wrought, were severally, as well as jointly sufficient proofs that he was the promised Messias? Yet all this may not satisfy, without search of these Records. Search the scripture, Says he,
for against them, yee haue no exception (as yee may haue against miracles, and other evidences: In them yee your selues are convinced in your owne consciences,
for against them, ye have no exception (as ye may have against Miracles, and other evidences: In them ye your selves Are convinced in your own Consciences,
When the Lawyer therefore last of all, would needs haue a Rule, whereby to inherit eternall life, his dispatch was without further adoe, What is written? How readest thou? After such eminent Elogies, from the Master, for the scriptures supreame esteeme, and vse, the suffrages of all his followers, may bee well deemed needlesse.
When the Lawyer Therefore last of all, would needs have a Rule, whereby to inherit Eternal life, his dispatch was without further ado, What is written? How Readest thou? After such eminent Eulogies, from the Master, for the Scriptures supreme esteem, and use, the suffrages of all his followers, may be well deemed needless.
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10. Vpon this NONLATINALPHABET, this scriptum est, the Fathers came in with their forcible exhortations. It is a manifest revolt from faith, (saith the great Basil ) to bring in any thing for religion, that is not written,
10. Upon this, this Scriptum est, the Father's Come in with their forcible exhortations. It is a manifest revolt from faith, (Says the great Basil) to bring in any thing for Religion, that is not written,
That which hath not ground from hence (addes Saint Hierome ) is as easily put off as vrged. I therefore rest (saith Theodoret ) only vpon the Scriptures. This must end all differences, when all is done, (as S. Augustine affirmes, with Origen. ) The Schoolemen here fall in full in the maine with the Fathers, to whom those that follow them are not opposite, howsoever their practise hath beene stragling and dissonant, in the infinite distractions of these syding times. Thus farre these two words NONLATINALPHABET, as it is written, direct vs. But here we are not to mould the Scriptures according to our fancies, or wrest them to serue our owne turnes,
That which hath not ground from hence (adds Faint Jerome) is as Easily put off as urged. I Therefore rest (Says Theodoret) only upon the Scriptures. This must end all differences, when all is done, (as S. Augustine affirms, with Origen.) The Schoolmen Here fallen in full in the main with the Father's, to whom those that follow them Are not opposite, howsoever their practise hath been straggling and dissonant, in the infinite distractions of these siding times. Thus Far these two words, as it is written, Direct us But Here we Are not to mould the Scriptures according to our fancies, or wrest them to serve our own turns,
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or stand vpon our owne private iudgement, in their doubtfull exposition, nor content our selues, that this, or that is written, except we take it, and partake it, NONLATINALPHABET as it is written, Church, Councells, Fathers, Schoolemen, new and old Expositors, tongues, Arts, Histories, may,
or stand upon our own private judgement, in their doubtful exposition, nor content our selves, that this, or that is written, except we take it, and partake it, as it is written, Church, Counsels, Father's, Schoolmen, new and old Expositors, tongues, Arts, Histories, may,
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For every Scribe, which is instructed vnto the kingdome of heauen, (saith our Saviour ) is like vnto a man that is an housholder, who bringeth forth out of his treasurie things new, and old.
For every Scribe, which is instructed unto the Kingdom of heaven, (Says our Saviour) is like unto a man that is an householder, who brings forth out of his treasury things new, and old.
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How much then doth it stand vs vpon, heartily, and seriously to pray, as our Church teacheth vs, in the Collect of the last weeke? Blessed Lord which hast caused all holy Scriptures to be written for our learning, grant that we may in such wise heare them, read, marke, learne,
How much then does it stand us upon, heartily, and seriously to pray, as our Church Teaches us, in the Collect of the last Week? Blessed Lord which hast caused all holy Scriptures to be written for our learning, grant that we may in such wise hear them, read, mark, Learn,
For to what end should these things bee written (Beloued) if not to be read, and learned, and pondred, and conferred, and revised againe and againe of vs,
For to what end should these things be written (beloved) if not to be read, and learned, and pondered, and conferred, and revised again and again of us,
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least at any time we should let thē slip, as our Apostle tells the Hebrewes. Records for our temporall estates will be carefully looked after, and shall these heavenly evidences bee neglected? No dainties shall bee thought too deare for the bodies well-fare, and is not the soules eternall happines, worth the looking after? Certainely,
lest At any time we should let them slip, as our Apostle tells the Hebrews. Records for our temporal estates will be carefully looked After, and shall these heavenly evidences be neglected? No dainties shall be Thought too deer for the bodies welfare, and is not the Souls Eternal happiness, worth the looking After? Certainly,
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when modesty blusheth, feare faultreth, flattery sootheth, ignorance sticketh, craft adviseth for it's owne endes, hypocrisies makes shewes, and performes nothing;
when modesty blusheth, Fear faltereth, flattery sootheth, ignorance sticketh, craft adviseth for it's own ends, Hypocrisies makes shows, and performs nothing;
This scriptum est will ever continue, to bee bold with the best and greatest, to tell all truth, the whole truth, and nothing but the truth, as here it doth of these debosh't Israelites.
This Scriptum est will ever continue, to be bold with the best and greatest, to tell all truth, the Whole truth, and nothing but the truth, as Here it does of these deboshed Israelites.
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The people, not all (as we had before) but the greater summe, the most part. Those that gathered themselues together vnto Aaron, not to make them a new leader, in steed of Moses (for I thinke they greatly cared not, whether they had any or no ) but new Gods insteed of Iehovah, not to giue them lawes for directions, or punish them when they offended, but to leaue them to their owne licentiousnesse (and when they were disposed to travell ) to goe before them; such is mans corrupt, and selfe-wild nature.
The people, not all (as we had before) but the greater sum, the most part. Those that gathered themselves together unto Aaron, not to make them a new leader, in steed of Moses (for I think they greatly cared not, whither they had any or no) but new God's instead of Jehovah, not to give them laws for directions, or Punish them when they offended, but to leave them to their own licentiousness (and when they were disposed to travel) to go before them; such is men corrupt, and self-willed nature.
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We loue not Gods, or Governors that will be punctuall, or busie vpon vs, for the observation of morall, ceremoniall, and iudiciall laws, that wil thunder, or lighten, in the giuing, or breach of their commandements, but galdly admit of those, that will quietly permit vs, to follow our owne humours, eat, and drinke, without a reckoning; play, without exception, at vnlawfull games, or in vnfit times or places, without any restraint, or moderation.
We love not God's, or Governors that will be punctual, or busy upon us, for the observation of moral, ceremonial, and judicial laws, that will thunder, or lighten, in the giving, or breach of their Commandments, but galdly admit of those, that will quietly permit us, to follow our own humours, eat, and drink, without a reckoning; play, without exception, At unlawful games, or in unfit times or places, without any restraint, or moderation.
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Now such Gods must needs be of our own making, otherwise they would be hardly so fitted to our intemperate desires. This skill this people had gotten, without a teacher. God they knew made them,
Now such God's must needs be of our own making, otherwise they would be hardly so fitted to our intemperate Desires. This skill this people had got, without a teacher. God they knew made them,
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and now in requitall, they would make them Gods. But how would they serue them? Not with grace before meat, in their eating and drinking, nor with the Psalmists excitation to devotion, piously premised in our Church Liturgie: O come let vs sing vnto the Lord, let vs heartily reioyce in the strength of our salvation:
and now in requital, they would make them God's But how would they serve them? Not with grace before meat, in their eating and drinking, nor with the Psalmists excitation to devotion, piously premised in our Church Liturgy: Oh come let us sing unto the Lord, let us heartily rejoice in the strength of our salvation:
the more God in mercy remembers vs, the sooner wee forget both our selues, and him, and the better hee deales with vs, the worse most commonly wee proue.
the more God in mercy remembers us, the sooner we forget both our selves, and him, and the better he deals with us, the Worse most commonly we prove.
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but that I haue a Iesuit for my author, and that is Cornelius à Lapide vpon the 11th of Numbers, at the 11th verse) Cum essem religiosus, when I was a religious man (he meant, I thinke, a plaine Monk, without any Ecclesiasticall degree, or dignity ) I had a very good hope, of the salvation of my soule. Being made Cardinall, Extimui, I was much afraid of it;
but that I have a Iesuit for my author, and that is Cornelius à Lapide upon the 11th of Numbers, At the 11th verse) Cum essem Religious, when I was a religious man (he meant, I think, a plain Monk, without any Ecclesiastical degree, or dignity) I had a very good hope, of the salvation of my soul. Being made Cardinal, Extimui, I was much afraid of it;
Nunc Pontifex creatus, but now being Pope, what now? Penè despero, I almost despaire of it. And so thought Clement the 8th (addes my former Author ) that followed after him.
Nunc Pontifex creatus, but now being Pope, what now? Penè despero, I almost despair of it. And so Thought Clement the 8th (adds my former Author) that followed After him.
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An ingenious confession, I must needs professe, especially from such men so much ingaged in the pompes, and vanities of this wicked world. We can censure such passages at our pleasure, but I pray God our case proue safer, vpon a due survey, that the more blessings we enioy, impaire vs not, rather then better vs, that the higher we are advanced, the further off we are from Heaven, and the lesse assurance wee haue, the lesse account we make of future happinesse. When all the world almost is in a combustion round about vs, those warres, and devastations, & all other plagues and wants, that eat vp our neighbours, yeeld matter only of discourse to vs, we sit safely as it were on a Theater, to be spectators of others tragedies, peace spreadeth her wings over vs,
an ingenious Confessi, I must needs profess, especially from such men so much engaged in the pomps, and vanities of this wicked world. We can censure such passages At our pleasure, but I pray God our case prove safer, upon a due survey, that the more blessings we enjoy, impair us not, rather then better us, that the higher we Are advanced, the further off we Are from Heaven, and the less assurance we have, the less account we make of future happiness. When all the world almost is in a combustion round about us, those wars, and devastations, & all other plagues and Wants, that eat up our neighbours, yield matter only of discourse to us, we fit safely as it were on a Theater, to be spectators of Others tragedies, peace spreadeth her wings over us,
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as a pavillion, plenty filleth our store-houses; our sonnes grow vp as the young plants; our daughters are as the polished corners of the Temple; no decay, no leading into Captivity, no complaining in our streets, Mercy and truth haue met together, liberty and religion haue kissed each other.
as a pavilion, plenty fills our storehouses; our Sons grow up as the young plants; our daughters Are as the polished corners of the Temple; no decay, no leading into Captivity, no complaining in our streets, Mercy and truth have met together, liberty and Religion have kissed each other.
But what thankfulnesse, what devotion? what Zeale? what charity? what brotherly kindnes, haue all these heapes of Gods mercies stirred vp amongst vs? You cannot take it amisse, if I bring my text to tell you,
But what thankfulness, what devotion? what Zeal? what charity? what brotherly kindness, have all these heaps of God's Mercies stirred up among us? You cannot take it amiss, if I bring my text to tell you,
But how comes this to bee Idolatry? If all feasting and revelling incused so heavy a censure, how shall Abraham be excused for making a great feast, at the weaning of his sonne Isaack? Ioseph for the great entertaiment of his brethren? King Solomon for the royall feast he made to all his servants? Nay what shall wee say of our Saviour, was he not at that great feast, made him by S. Mathew, wherein were so many Publicans & Sinners, that the Scribes and Pharisees tooke exception at the company? did he not also, invite himselfe to little Zacheus? and holpe out the feast with supplying them with wine, at the marriage of Cana, in Galilee, when the poore couple, where like to bee shamed for want of it? To sit downe therefore to eat & drinke, can haue no such suspition in it,
But how comes this to be Idolatry? If all feasting and reveling incused so heavy a censure, how shall Abraham be excused for making a great feast, At the weaning of his son Isaac? Ioseph for the great entertainment of his brothers? King Solomon for the royal feast he made to all his Servants? Nay what shall we say of our Saviour, was he not At that great feast, made him by S. Matthew, wherein were so many Publicans & Sinners, that the Scribes and Pharisees took exception At the company? did he not also, invite himself to little Zacchaeus? and help out the feast with supplying them with wine, At the marriage of Cana, in Galilee, when the poor couple, where like to be shamed for want of it? To fit down Therefore to eat & drink, can have no such suspicion in it,
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as to be Idolatrous. But perchance the mischiefe lay in the rising vp to play? But this seemes to be of the same nature, and as harmelesse as the former eating, & drinking. The word NONLATINALPHABET in the originall, hath fiue significations, 1. To laugh or reioyce in a cheerefull and religious manner:
as to be Idolatrous. But perchance the mischief lay in the rising up to play? But this seems to be of the same nature, and as harmless as the former eating, & drinking. The word in the original, hath fiue significations, 1. To laugh or rejoice in a cheerful and religious manner:
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as Sarah did at the newes she should bee a mother in her oldage, whence her sonne was named Isaac, of laughing, or reioycing. 2. To Ieere or mock, as Ismael did Isaac in spight, (out of doubt) because his vnexpected birth, cut off his hopes of being old Abrahams heire. 3. To dally or sport, as Isaac did with Rebeccah, so openly that King Abimelech obserued them out of a windowe. 4. To incounter one the other for proofe of valour, so in Abners challenge to Joab, Let the young men arise and play before vs, but it proued shrewd rough play, wherein Twelue on a side, at the first bout, took one the other by the heads, and thrust their sword in their sides, and so fell downe all together.
as Sarah did At the news she should be a mother in her Old age, whence her son was nam Isaac, of laughing, or rejoicing. 2. To Jeer or mock, as Ishmael did Isaac in spite, (out of doubt) Because his unexpected birth, Cut off his hope's of being old Abrahams heir. 3. To dally or sport, as Isaac did with Rebecca, so openly that King Abimelech observed them out of a window. 4. To encounter one the other for proof of valour, so in Abners challenge to Joab, Let the young men arise and play before us, but it proved shrewd rough play, wherein Twelue on a side, At the First bout, took one the other by the Heads, and thrust their sword in their sides, and so fell down all together.
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Whereof the place is called Helcath hazzurim, the field of strong men. Last of all, Rubbi Solomon (whom Tostatus followes) would haue it in this place signifie to commit Idolatry: but the word NONLATINALPHABET in greek which our Apostle vseth, is to be rendred rather to play for recreation of the body, thereby to cheere vp the minde, to dance, to shout in a light and youthly manner, which will hardly bee aggravated, to come within any compasse of Idolatry, especially seeing the Preacher tells vs among other indifferencies, of a time to laugh, a time to dance: and the good old Father in the Gospel schooleth his repining sonne, that it is meet to haue musicke, and feast vpon the fatted Calfe, at the recovery of the Prodigall. Luk. 15. 13. What then? shall we say, the Apostle cited a place, that proues not what hee intended? That were to derogate from the holy Ghost, who directed his penne, which cannot be without Blasp hemy. This action therefore of these Israelites will proue to be Idolatry, in a threefold respect.
Whereof the place is called Helcath hazzurim, the field of strong men. Last of all, Rubbi Solomon (whom Tostado follows) would have it in this place signify to commit Idolatry: but the word in greek which our Apostle uses, is to be rendered rather to play for recreation of the body, thereby to cheer up the mind, to dance, to shout in a Light and youthly manner, which will hardly be aggravated, to come within any compass of Idolatry, especially seeing the Preacher tells us among other Indifferences, of a time to laugh, a time to dance: and the good old Father in the Gospel schooleth his repining son, that it is meet to have music, and feast upon the fatted Calf, At the recovery of the Prodigal. Luk. 15. 13. What then? shall we say, the Apostle cited a place, that Proves not what he intended? That were to derogate from the holy Ghost, who directed his pen, which cannot be without Blasp hemy. This actium Therefore of these Israelites will prove to be Idolatry, in a threefold respect.
First, because those expressions of joy in feasting and sporting, which they were wont to consecrate to the true God, are here diverted to the solemne worship of a Calfe, as Aquinas, Lyra, and diverse of the ancients expound it.
First, Because those expressions of joy in feasting and sporting, which they were wont to consecrate to the true God, Are Here diverted to the solemn worship of a Calf, as Aquinas, Lyra, and diverse of the ancients expound it.
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Secondly, they presume to make a Holyday of themselues, and ordaine it to the Calues worship, when such solemne feasts should haue beene set apart for Gods worship only.
Secondly, they presume to make a Holiday of themselves, and ordain it to the Calves worship, when such solemn feasts should have been Set apart for God's worship only.
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And lastly, because their feasting was not vpon lawfull meates, afforded abundantly by God, to be receiued with thankesgiuing, but vpon such offerings, as the text sheweth, had beene tendred to the Calues consecration, whereby they became polluted, and guilty of Idolatry, which the Apostle takes for a strong argument, to deterre his Corinthians, from ventring to eat ought consecrated vnto Idols, least contracting the like pollution they should incurre the like punishment. It is a good observation of one, that amongst the burnt offerings thrust vpon the Calfe, and the peace offerings, vpon which they feasted themselues, no sinne offerings were here thought vpon.
And lastly, Because their feasting was not upon lawful Meats, afforded abundantly by God, to be received with thanksgiving, but upon such offerings, as the text shows, had been tendered to the Calves consecration, whereby they became polluted, and guilty of Idolatry, which the Apostle Takes for a strong argument, to deter his Corinthians, from venturing to eat ought consecrated unto Idols, lest contracting the like pollution they should incur the like punishment. It is a good observation of one, that among the burned offerings thrust upon the Calf, and the peace offerings, upon which they feasted themselves, not sin offerings were Here Thought upon.
all went on their side, no sinne was dream't of, and then what need offering for sinne? And hath not this ever beene the proceeding of those, that are in prosperity? to turne the grace of God into wantonnesse? To make their belly their God? their pelfe their God? their sportes their God? to be all for peace offerings, seldome or never for sinne offerings. Tush (say they) we shall never be cast downe there shall no evill happen vnto vs, God hideth away his face, and will never see it. Thus prudent, and noble Hospitality, is turned into ambitious, and vaine glorious bravery; Discreet and moderate recreations, into desperate, and vndoing bettings. Nay the daughters of Syon will not bee behinde also with their haughty, and tinkling ornaments, their Caules, their spangles, their chaines, their bracelets, their Bonnets, their changeable and chargeable suits of apparell. You may finde the bill of such costly commodities, Isaiah 3.18.
all went on their side, no sin was dreamt of, and then what need offering for sin? And hath not this ever been the proceeding of those, that Are in Prosperity? to turn the grace of God into wantonness? To make their belly their God? their pelf their God? their sports their God? to be all for peace offerings, seldom or never for sin offerings. Tush (say they) we shall never be cast down there shall no evil happen unto us, God Hideth away his face, and will never see it. Thus prudent, and noble Hospitality, is turned into ambitious, and vain glorious bravery; Discreet and moderate recreations, into desperate, and undoing bettings. Nay the daughters of Syon will not be behind also with their haughty, and tinkling Ornament, their Caules, their spangle's, their chains, their bracelets, their Bonnets, their changeable and chargeable suits of apparel. You may find the bill of such costly commodities, Isaiah 3.18.
d vvd p-acp po32 n1, dx n1 vbds vvn pp-f, cc av q-crq vvb vvg p-acp n1? cc vhz xx d av vbn dt vvg pp-f d, cst vbr p-acp n1? pc-acp vvi dt n1 pp-f np1 p-acp n1? pc-acp vvi po32 n1 po32 np1? po32 n1 po32 np1? po32 n2 po32 np1? pc-acp vbi d p-acp n1 n2, av cc av-x p-acp vvb n2. uh (vvb pns32) pns12 vmb av-x vbi vvn a-acp a-acp vmb dx j-jn vvi p-acp pno12, np1 vvz av po31 n1, cc vmb av-x vvi pn31. av j, cc j n1, vbz vvn p-acp j, cc j j n1; j cc j n2, p-acp j, cc vvg n2-vvg. uh dt n2 pp-f np1 vmb xx vbi a-acp av p-acp po32 j, cc j-vvg n2, po32 fw-la, po32 ng1, po32 n2, po32 n2, po32 n2, po32 j cc j vvz pp-f n1. pn22 vmb vvi dt n1 pp-f d j n2, np1 crd.
Then Sampson must be had in, to make sport, and driue away the time, where wee haue in the originall, the very expression of my text, Iudges 16.25. Here are peace offerings too many, but where are our offerings for sinne, to pacifie the Almighty for the abuse of his blessings, and the plenty wee enioy amongst vs? Who remembreth, or is grieued for the afflictiō of Ioseph, or stands in the gap with our Moses here, to turne away the Lords indignation, and for the continuance of his present favour toward vs? When the people wanted water in Beer, after the twice supplying of them in that kinde, from the Rock, Numb. 21. God brought them to a well, whereof he had spoken vnto Moses. But how was the water imparted vnto them? The Princes (saith the Text) digged the well, the Nobles of the people digged it, but how? and with what Instruments? they digged it with their staues (saith the Text) by the direction of the Lawgiuer. As the supreame Lawgiver therefore amongst vs, the breath of our nostrils (whom the King of Kings ever preserve amongst vs) carries not the sword and scepter in vaine;
Then Sampson must be had in, to make sport, and driven away the time, where we have in the original, the very expression of my text, Judges 16.25. Here Are peace offerings too many, but where Are our offerings for sin, to pacify the Almighty for the abuse of his blessings, and the plenty we enjoy among us? Who Remember, or is grieved for the affliction of Ioseph, or Stands in the gap with our Moses Here, to turn away the lords Indignation, and for the Continuance of his present favour towards us? When the people wanted water in Beer, After the twice supplying of them in that kind, from the Rock, Numb. 21. God brought them to a well, whereof he had spoken unto Moses. But how was the water imparted unto them? The Princes (Says the Text) dug the well, the Nobles of the people dug it, but how? and with what Instruments? they dug it with their staves (Says the Text) by the direction of the Lawgiver. As the supreme Lawgiver Therefore among us, the breath of our nostrils (whom the King of Kings ever preserve among us) carries not the sword and sceptre in vain;
So yee Nobles and Princes of the people, carry not your staues in vaine, but for the service of your God, and King, and for the provision of your selues, and all your inferiours, that haue their eyes fixed vpon you.
So ye Nobles and Princes of the people, carry not your staves in vain, but for the service of your God, and King, and for the provision of your selves, and all your inferiors, that have their eyes fixed upon you.
av pn22 n2-j cc n2 pp-f dt n1, vvb xx po22 n2 p-acp j, cc-acp p-acp dt n1 pp-f po22 np1, cc n1, cc p-acp dt n1 pp-f po22 n2, cc d po22 n2-jn, cst vhb po32 n2 j-vvn p-acp pn22.
O digge therefore on Gods name with your staues, that the waters may ascend, and thence descend to the making fertile, of all thirstie places, where your religious and vigilant care shall finde it expedient.
O dig Therefore on God's name with your staves, that the waters may ascend, and thence descend to the making fertile, of all thirsty places, where your religious and vigilant care shall find it expedient.
sy vvi av p-acp npg1 n1 p-acp po22 n2, cst dt n2 vmb vvi, cc av vvb p-acp dt vvg j, pp-f d j n2, c-crq po22 j cc j n1 vmb vvi pn31 j.
You can foresee by your experienced wisedomes, and redresse the inconveniences, of wast-pipes and secret conveyances, and stopcocks (if such bee found) that convert to the private that which should be publique. In your solemne and be fitting feaslings, and recreations, you may order that there bee no Nabals feasts, where the Master went distempered to bed,
You can foresee by your experienced wisdoms, and redress the inconveniences, of wast-pipes and secret conveyances, and stopcocks (if such be found) that convert to the private that which should be public. In your solemn and be fitting feaslings, and recreations, you may order that there be no Nabal's feasts, where the Master went distempered to Bed,
pn22 vmb vvi p-acp po22 j-vvn n2, cc vvb dt n2, pp-f n2 cc j-jn n2, cc n2 (cs d vbi vvn) cst vvb p-acp dt j cst r-crq vmd vbi j. p-acp po22 j cc vbi vvg n2, cc n2, pn22 vmb vvi cst pc-acp vbi dx n2 n2, c-crq dt n1 vvd vvn p-acp n1,
and exasperated deserving David: Nor Absoloms feasts, which brake vp in treachery and fratricide: Or Herods feasts, so odious for the last course, the Ioule of Iohn Baptist in a platter: Or Dives feasts, where poore Lazarus for want of an Almoner, is left to the dogges entertainement. But NONLATINALPHABET,
and exasperated deserving David: Nor Absoloms feasts, which brake up in treachery and fratricide: Or Herods feasts, so odious for the last course, the Ioule of John Baptist in a platter: Or Dives feasts, where poor Lazarus for want of an Almoner, is left to the Dogs entertainment. But,
cc vvn vvg np1: ccx n2 n2, r-crq vvd a-acp p-acp n1 cc n1: cc npg1 n2, av j p-acp dt ord n1, dt n1 pp-f np1 np1 p-acp dt n1: cc vvz n2, c-crq j np1 p-acp n1 pp-f dt n1, vbz vvn p-acp dt n2 n1. p-acp,
and NONLATINALPHABET, feasts of Charity, feasts of Thankfullnesse, feasts of true Christian hospitality, and sanctified magnificence; wherein God may bee glorified, Christian vnity and sobrietie maintained, wise and free-noble dispositions expressed;
and, feasts of Charity, feasts of Thankfulness, feasts of true Christian hospitality, and sanctified magnificence; wherein God may be glorified, Christian unity and sobriety maintained, wise and free-noble dispositions expressed;
cc, n2 pp-f n1, n2 pp-f n1, n2 pp-f j np1 n1, cc vvn n1; c-crq np1 vmb vbi vvn, njp n1 cc n1 vvn, j cc j n2 vvn;
holy constitutions, and commemorations of the Church, and Common-wealth solemnized, till we come all to sit downe at length with Abraham, Isaac, and Iacob in the kingdome of Heaven, and be feasted with the tree of life, which is in the midst of the Paradise of God, through the true bread that came downe from Heaven, IESVS CHRIST our Lord and only Saviour. To whom with the Father and blessed Spirit, be all Honour and Glory both now and Ever. AMEN. FINIS.
holy constitutions, and commemorations of the Church, and Commonwealth solemnized, till we come all to fit down At length with Abraham, Isaac, and Iacob in the Kingdom of Heaven, and be feasted with the tree of life, which is in the midst of the Paradise of God, through the true bred that Come down from Heaven, JESUS CHRIST our Lord and only Saviour. To whom with the Father and blessed Spirit, be all Honour and Glory both now and Ever. AMEN. FINIS.
j n2, cc n2 pp-f dt n1, cc n1 vvn, c-acp pns12 vvb d pc-acp vvi a-acp p-acp n1 p-acp np1, np1, cc np1 p-acp dt n1 pp-f n1, cc vbb vvn p-acp dt n1 pp-f n1, r-crq vbz p-acp dt p-acp pp-f dt n1 pp-f np1, p-acp dt j n1 cst vvd a-acp p-acp n1, np1 np1 po12 n1 cc j n1. p-acp ro-crq p-acp dt n1 cc vvn n1, vbb d vvb cc n1 av-d av cc av. uh-n. fw-la.
Lib. 1. c. 2. Laethalia, quae ho minem planè avert•nt à Deo. Venialia quae nonnihil impediunt cursum ad Deum, non t•men ab eo avertunt, & facili negotio expiantu•, &c. Lib. 1. de Amission. grat. & statu peccat. cap. 14.
Lib. 1. c. 2. Laethalia, Quae ho minem planè avert•nt à God Venialia Quae nonnihil impediunt Cursum ad God, non t•men ab eo avertunt, & Facili negotio expiantu•, etc. Lib. 1. de Amission. great. & Statu peccat. cap. 14.
np1 crd sy. crd fw-la, fw-la uh fw-la fw-la fw-la fw-fr np1 np1 fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la n1, av np1 crd fw-fr n1. j. cc fw-la fw-la. n1. crd
Quamvis peccata venialia fi cum mortalibas conferantur. non sunt perfectè peccata, absolutè tamen peccata nominari possunt, vt in sacris literis nominantur: lib. 1. de Amiss. grat. & statu peccat. cap. 12.
Quamvis Peccata venialia Fi cum mortalibas conferantur. non sunt perfectè Peccata, absolutè tamen Peccata nominari possunt, vt in sacris literis nominantur: lib. 1. de Amiss. great. & Statu peccat. cap. 12.
Lib. 4. de verbo Dei non scripto. Lib. 2. Epist. Libro 12. Deipnosop. Conuenit inter nos & aduersarios ex solo literali sensu peti debere argumenta efficacia. Bellar. l. 3. de verb. Dei, c. 3. Lib. 1. de purgat. c. 7.
Lib. 4. de verbo Dei non Scripto. Lib. 2. Epistle Libro 12. Deipnosop. Conuenit inter nos & Adversaries ex solo literali sensu Peti Debere Argumenta Efficacy. Bellar l. 3. de verb. Dei, c. 3. Lib. 1. de purgat. c. 7.
Nemo securus esse debet in ista vita, quae tota tentatio nominatur, vt qui fieri potuit ex deteriore melior, non fiat etiam ex meliore deterior. lib. 10. Confess. c. 32.
Nemo Secure esse debet in ista vita, Quae tota Tentatio nominatur, vt qui fieri Potuit ex deteriore melior, non fiat etiam ex meliore deterior. lib. 10. Confess. c. 32.
See Bernards separatists schisme and plaine evidences, together with Dr Hals Apology against Brownists. Lib. de Baptist. Donatus separated for some bad ones in the Church. Novatus and Lucifer, for want of strict discipline. Audius for some lesser abuses, as Epiphan. witnesseth, Heres. 70. Mornaeus de Eccles. cap. 2. Esa. 1.6. Ierem. 3. Mat. 9.12. Mat. 2.17.
See Bernards separatists Schism and plain evidences, together with Dr Hals Apology against Brownists. Lib. de Baptist. Donatus separated for Some bad ones in the Church. Novatian and Lucifer, for want of strict discipline. Audius for Some lesser Abuses, as Epiphanius. Witnesseth, Heres. 70. Mornaeus de Eccles. cap. 2. Isaiah 1.6. Jeremiah 3. Mathew 9.12. Mathew 2.17.
Authors differ in this Relation see Iren. l. 3. c. 3. Euseb. hist. lib. 3. cap. 22. Theod. Haeret. fabul. lib. 2. Hieron. in scrip. Eccles. de Joh. Baronium Tom. 1. anno 74.
Authors differ in this Relation see Iren l. 3. c. 3. Eusebius hist. lib. 3. cap. 22. Theod. Heretic Fable. lib. 2. Hieron. in scrip. Eccles. de John Baronium Tom. 1. Anno 74.
Iunius in. lib. singular. praepos. controu. 4. general. Bellar. c. 17. Apapatu, non Ecclesia; ab Idolis, non templo; à tyrannide, non republica; à peste, non vrbe, recedimus, planè co•lituri quam primum Anti-Christam cū pravis humoribus evomuerit. Mornaeus de Eccl. cap. 10.
Iunius in. lib. singular. praepos. Controu. 4. general. Bellar c. 17. Apapatu, non Ecclesia; ab Idolis, non templo; à Tyrannide, non Republic; à pest, non vrbe, recedimus, planè co•lituri quam primum Anti-Christam cū pravis humoribus evomuerit. Mornaeus de Ecclesiastes cap. 10.
Nulla potest à schismaticis tanta fieri correptio, id est, emendatio, quanta est schismatis pernicies. Tertul. de Praescript. cap. 60. 1. Ioh. 4.1. 1. Cor. 14.32.
Nulla potest à schismaticis tanta fieri correptio, id est, emendatio, quanta est Schisms pernicies. Tertulian de Prescript. cap. 60. 1. John 4.1. 1. Cor. 14.32.
Diligens non diligenda; aut aequè diligens quod minus vel amplius diligendum est aut minus vel amplius quod aequè diligendum est; contra ordinem charitatis diligit. Bonau. & Gabriel. ibid. ex Aug.
Diligens non diligenda; Or aequè Diligens quod minus vel Amplius diligendum est Or minus vel Amplius quod aequè diligendum est; contra ordinem charitatis diligit. Bonau. & Gabriel. Ibid. ex Aug.
n = " a " See a booke called Fiscus Papalis, in which Pope Sylvester and Gregory haue granted so many Indulgences to the Church of S. Iohn de Lat aran in Rome: quas nemo numerare potest nisi solus deus: as Pope Boniface witnesseth, who confirmed them all, vid. Chemnicii examen part. 4. pag. 736. and Bellarmines defēce of these fopperies de Indulgent. l. 1. c. 9 & lib. 2. c. 20. with Greg. de Valent. de Indulgent. c. 4.
n = " a " See a book called Fiscus Papal, in which Pope Sylvester and Gregory have granted so many Indulgences to the Church of S. John de Lat aran in Rome: quas nemo numerare potest nisi solus deus: as Pope Boniface Witnesseth, who confirmed them all, vid. Chemnitz examen part. 4. page. 736. and Bellarmines defence of these fopperies the Indulgent. l. 1. c. 9 & lib. 2. c. 20. with Greg. de Valent. the Indulgent. c. 4.
sy = " dt " vvb dt n1 vvn np1 np1, p-acp r-crq n1 np1 cc np1 vhb vvn av d n2 p-acp dt n1 pp-f np1 np1 fw-it fw-mi fw-ge p-acp np1: fw-la np1 fw-la fw-la fw-la fw-la fw-la: p-acp n1 np1 vvz, r-crq vvd pno32 d, p-acp. np1 fw-la n1. crd n1. crd cc npg1 n1 pp-f d n1 dt j. n1 crd sy. crd cc n1. crd sy. crd p-acp np1 fw-fr np1. dt j. sy. crd
n = " b " Porro Lutherani & Calvinistae admittunt Templa, sed solum ad concionandum, & sacramento administranda; reprehendunt autem quòd fiant templa adorandum, quod consecrentur certoritu, quod dignis sumptibus ornentur. De cultu sanctor. l. 3. c. 1.
n = " b " Porro Lutherans & Calvinistae admittunt Templa, sed solum ad concionandum, & sacramento administranda; reprehendunt autem quòd fiant templa Adorandum, quod consecrentur certoritu, quod dignis sumptibus ornentur. De cultu Sanctorum. l. 3. c. 1.
To the texts of the Old & New Testament in generall. Deus non approbat Templa quibus se putetur includi. Bell. de cultu sanctor. l. 3. c. 2. Particularly to the 4. of Iohn. and 1. Tim. 2. To the 6. & 7.
To the texts of the Old & New Testament in general. Deus non Approbat Templa quibus se putetur includi. Bell. de cultu Sanctorum. l. 3. c. 2. Particularly to the 4. of John. and 1. Tim. 2. To the 6. & 7.
n = " a " Quanquam isti Canones modò non extant, ni si apud Gratianum. Vid. Bellarm. de Dedicatione & consecratione Eccle siarum l. 3. de cultu sanctor. c. 5. Vid. Binium ad Concil. Bracarens. 2. Can. 6.
n = " a " Quanquam Isti Canonas modò non extant, ni si apud Gratianum. Vid. Bellarmine de Dedication & consecration Eccle siarum l. 3. de cultu Sanctorum. c. 5. Vid. Binium ad Council. Bracarensis. 2. Can. 6.
Contra Faustum Manchaeum l. 20. cap. 21. Revera, Basilicas Christi construere, Culsus latriae est, quem soli Deo debet sides grata sidelium. Walden sis Tom. 3. Tit. 17. c. 145. sec. 2.
Contra Faustum Manchaeum l. 20. cap. 21. Indeed, Basilicas Christ construere, Culsus Idolatry est, Whom soli God debet sides Grata sidelium. Walden sis Tom. 3. Tit. 17. c. 145. sec. 2.
Tam enim sterilis & deserta est Lutherana & Calviniana secta vt diabolus ne dignetur quidem per eam aliquid fallacium, & vmbratalium prodigiorum aggredi; saltem frequenter, & palam; veritus opinor, ne omnibus ludibrio exponatur.
Tam enim sterilis & Deserta est Lutherana & calviniana Sect vt diabolus ne dignetur quidem per eam Aliquid fallacium, & vmbratalium prodigiorum aggredi; Saltem frequenter, & Palam; veritus opinor, ne omnibus ludibrio exponatur.
fw-la fw-la fw-la cc fw-la fw-la np1 cc np1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la j fw-la, cc fw-la fw-la fw-la; n1 jc, cc n1; fw-la fw-la, fw-la fw-la fw-la fw-la.
Vtinam haec sententia omnium animis insculpta esset, vt vnusquisque disceret in suam vocationem respicere. Brentius apud Marlorat. Deut. 30.29. Iohn 15.15.
Vtinam haec sententia omnium animis insculpta esset, vt vnusquisque disceret in suam vocationem respicere. Brent apud Marlorat. Deuteronomy 30.29. John 15.15.
Neque absurdè profeclò putaveris, B. Petrum insinuauisse, cultum aliquem simulachrorum, nempe sacrarum Imaginum rectum esse, cum fideles nominatim ab illicitis Idolorum cultibus deterrere voluit. 1. Pet. 4. Valent. de Idolat. l. 2. c. 7. Vasquez de Adorat.
Neque absurdè profeclò putaveris, B. Peter insinuauisse, cultum aliquem simulachrorum, nempe sacrarum Imaginum rectum esse, cum fideles Nominatim ab illicitis Idolorum cultibus deterrere voluit. 1. Pet. 4. Valent. de Idolatry. l. 2. c. 7. Vasquez de Adorat.
Ne { que } enim Patres censentur, cum suum aliquid, quod ab Ecclesia non acciperunt, vel scribunt, vel docent. lib. 5. fol. 140. Eatenus non pater est sed vitricus, non doctor sed seductor. De Iure & More prohibendi libros malos. l. 2. c. 10.
Ne { que } enim Patres censentur, cum suum Aliquid, quod ab Ecclesia non acciperunt, vel scribunt, vel docent. lib. 5. fol. 140. Eatenus non pater est sed vitricus, non Doctor sed seductor. De Iure & More prohibendi libros Malos. l. 2. c. 10.
