Foure sermons viz. 1. The blessednesse of peace-makers. 2. The aduancement of Gods children. Preached before the King. 3. The sinne against the holy Ghost. Preached at Pauls Crosse. 4. The Christian petitioner. Preached at Oxford on the Act Sunday. By Iohn Denison Doctor of Diuinity, and one of his Maiesties Chaplaynes.
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WE reade in the tenth of Luke, that when our SAVIOVR sent forth his Disciples to any house, hee enioyned them, thus to salute it: Peace be to this house.
WE read in the tenth of Lycia, that when our SAVIOR sent forth his Disciples to any house, he enjoined them, thus to salute it: Peace be to this house.
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That salutation, blessed be God, hath prospered well in the hands of his seruants, and, like Maries pretious oyntment, hath filled this house with a sweete perfume of Peace.
That salutation, blessed be God, hath prospered well in the hands of his Servants, and, like Mary's precious ointment, hath filled this house with a sweet perfume of Peace.
In regard whereof, instead of the Disciples salutation, I haue taken our Sauiours benediction, (for my purpose was, that my first Oblation in this house should be a Peace-offering.) Beati Pacifici: Blessed are the Peace-makers,
In regard whereof, instead of the Disciples salutation, I have taken our Saviour's benediction, (for my purpose was, that my First Oblation in this house should be a Peace-offering.) Beati Pacifici: Blessed Are the Peacemakers,
And indeede these are inseperable companions, Peace-makers and Blessednes: They goe hand in hand, & are like Hippocrates twins, which liued & died together.
And indeed these Are inseparable Sodales, Peacemakers and Blessedness: They go hand in hand, & Are like Hippocrates twins, which lived & died together.
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Hee that regards that exhortation, will looke into the worke, and when he finds that they are conuersant about the most noble subiect, as being the Phisitions,
He that regards that exhortation, will look into the work, and when he finds that they Are conversant about the most noble Subject, as being the Physicians,
It will cause him to subscribe to the Apostles encomium, who calls that office, NONLATINALPHABET, A worthy worke, and consequently to yeelde to his exhortation, Haue them in singular reuerence.
It will cause him to subscribe to the Apostles encomium, who calls that office,, A worthy work, and consequently to yield to his exhortation, Have them in singular Reverence.
So he that considers this excellent worke and ornament Peace, will take notice of the worth of the Peace-maker, and consequently pronounce him blessed.
So he that considers this excellent work and ornament Peace, will take notice of the worth of the Peacemaker, and consequently pronounce him blessed.
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The God of Peace. Christ, the author of our hopes and happinesse, in the ninth of Isaiah, is called the Prince of Peace. The Gospell, which is the glad-tidings of good things, and the power of God to saluation, in the sixt to the Ephesians, is intituled, The Gospell of Peace. Peace, it makes the sweetest Hymne that the Angels could sing at our Sauiours birth, Gloria in altissimis, Glory be to God in the highest heauens, Peace vpon earth.
The God of Peace. christ, the author of our hope's and happiness, in the ninth of Isaiah, is called the Prince of Peace. The Gospel, which is the Glad-tidings of good things, and the power of God to salvation, in the sixt to the Ephesians, is entitled, The Gospel of Peace. Peace, it makes the Sweetest Hymn that the Angels could sing At our Saviour's birth, Gloria in altissimis, Glory be to God in the highest heavens, Peace upon earth.
The richest legacy our Sauiour could bequeath to his Church, at the time of his death, Pacem relinquo vobis, My peace I leaue with you, my peace I giue you.
The Richest legacy our Saviour could Bequeath to his Church, At the time of his death, Pacem relinquo vobis, My peace I leave with you, my peace I give you.
The Peace of Reconciliation, of Consolation, of Association, of eternall Saluation, & these foure are like foure links of a Chain, all inseperably knit together.
The Peace of Reconciliation, of Consolation, of Association, of Eternal Salvation, & these foure Are like foure links of a Chain, all inseparably knit together.
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When Adam did eate the forbidden fruite hee lost his fauour and Peace with God, and his flying from the face of God was an euident argument of the breach of that Peace. This was a miserable condition;
When Adam did eat the forbidden fruit he lost his favour and Peace with God, and his flying from the face of God was an evident argument of the breach of that Peace. This was a miserable condition;
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When hee shall haue the Furies with their whippes and torches vexing him, as Suetonius writes of Nero: when he shall feele a burden vpon his Soule euen heauier then Aetna, as the holy Historian speakes of Cayne: If then Christ Iesus shall bring this distressed soule into his wine-celler of comfort,
When he shall have the Furies with their whips and Torches vexing him, as Suetonius writes of Nero: when he shall feel a burden upon his Soul even Heavier then Aetna, as the holy Historian speaks of Cayne: If then christ Iesus shall bring this distressed soul into his wine-cellar of Comfort,
And what a vehement adiuration is that in the second to the Philippians? If there be any consolation in Christ, any comfort in Charity, any fellowship of the spirit, any compassion and mercy, embrace Peace and vnity.
And what a vehement adjuration is that in the second to the Philippians? If there be any consolation in christ, any Comfort in Charity, any fellowship of the Spirit, any compassion and mercy, embrace Peace and unity.
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What is warre and contention, but a deuouring fire, which consumes the house of Millo, Shechem, & the Cedars of Libanus? For by it, Nation is destroyed of Nation,
What is war and contention, but a devouring fire, which consumes the house of Millo, Shechem, & the Cedars of Lebanon? For by it, nation is destroyed of nation,
As nature hath prouided no euacuation of blood but in case of extremitie, so warres are not to be taken in hand but in case of necessity, according to that of Saint Austin, Pacem habere debet voluntas, bellum necessitas.
As nature hath provided no evacuation of blood but in case of extremity, so wars Are not to be taken in hand but in case of necessity, according to that of Saint Austin, Pacem habere debet Voluntas, bellum Necessity.
Those therefore that will attempt needelesse warres, let them prosper like Ahab at Ramoth Gilead, and Rabshekah against Hierusalem. Let it be vnto them as it was to those Roman hot-spurs Flaminius, Minutius, and Varro; who smarted for their temerity in this case.
Those Therefore that will attempt needless wars, let them prosper like Ahab At Ramoth Gilead, and Rabshekah against Jerusalem. Let it be unto them as it was to those Roman hotspurs Flaminius, Minutius, and Varro; who smarted for their temerity in this case.
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Those that come in hostile manner, with their kniues ingrauen, To cut the throats of the English Hereticks, let them see a coyne stampt (as a memoriall of their disastrous enterprize) with the forme of a Nauy,
Those that come in hostile manner, with their knives engraved, To Cut the throats of the English Heretics, let them see a coin stamped (as a memorial of their disastrous enterprise) with the Form of a Navy,
Hee that could behold how many noble families, how many famous cities, how many glorious Monarchies haue beene brought to their periods by warres, by contention;
He that could behold how many noble families, how many famous cities, how many glorious Monarchies have been brought to their periods by wars, by contention;
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yea we are growne, through our plenty of Peace, to dis-esteeme it, as the Indians doe their fragrant woods in fires, who by much vse are weary of them,
yea we Are grown, through our plenty of Peace, to disesteem it, as the Indians do their fragrant woods in fires, who by much use Are weary of them,
the sonnes of Peace, shall say with the Psalmist, Ecce quàm bonum & quàm iucundum, Behold how good and pleasant a thing it is, brethren to dwel together at vnity.
the Sons of Peace, shall say with the Psalmist, Ecce quàm bonum & quàm iucundum, Behold how good and pleasant a thing it is, brothers to dwell together At unity.
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Where Peace is planted in the borders, there is the flowre of wheat, and when it is entertained within the walles, prosperity takes vp her habitation within the Palaces.
Where Peace is planted in the borders, there is the flower of wheat, and when it is entertained within the walls, Prosperity Takes up her habitation within the Palaces.
Health is not more beneficiall to the naturall body, then Peace to the politicke. Plutarch said well, Those Hiues are in best case where the Bees make most noyse,
Health is not more beneficial to the natural body, then Peace to the politic. Plutarch said well, Those Hives Are in best case where the Bees make most noise,
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when the vnity of spirit is so kept in the bonds of Peace, that Christians are (like those happy conuerts in the primitiue Church) NONLATINALPHABET, as it were one Soule in so many bodies.
when the unity of Spirit is so kept in the bonds of Peace, that Christians Are (like those happy converts in the primitive Church), as it were one Soul in so many bodies.
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But when the still and soft voice comes, there the Lord is, according to that of the Apostle, Brethren liue in Peace, and the God of Peace shall be with you.
But when the still and soft voice comes, there the Lord is, according to that of the Apostle, Brothers live in Peace, and the God of Peace shall be with you.
And no meruaile, for if he had been furnished with the tongues of men and Angels, he could neuer haue expressed the excellency of it: Tam spe•iosum nomen pacis est;
And no marvel, for if he had been furnished with the tongues of men and Angels, he could never have expressed the excellency of it: Tam spe•iosum Nome pacis est;
the price, it was per sanguinem crucis, it cost him his deerest heart blood, and for the bounds, they are of a large extent, he reconciled all things in heauen and earth:
the price, it was per sanguinem crucis, it cost him his dearest heart blood, and for the bounds, they Are of a large extent, he reconciled all things in heaven and earth:
and therefore is he stiled the prince of Peace. The holy-Ghost is a blessed Peace-maker: for Peace is one of those excellent fruits of the Spirit mentioned Gal 5.22.
and Therefore is he styled the Prince of Peace. The Holy Ghost is a blessed Peacemaker: for Peace is one of those excellent fruits of the Spirit mentioned Gall 5.22.
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So did Moses stand in the gappe, and by his humble supplications, stayed the Cannons of Gods wrathfull indignation from playing vpon the Israelites: So Noah by his sacrifice procured a couenant of Peace, at the hands of the Lord,
So did Moses stand in the gap, and by his humble supplications, stayed the Cannons of God's wrathful Indignation from playing upon the Israelites: So Noah by his sacrifice procured a Covenant of Peace, At the hands of the Lord,
So was Moses when he indeauoured to take vp the quarrell betweene the two Hebrewes. So was Abraham when hee preuented the strife betweene himselfe and Lot, and stayed it betweene their seruants.
So was Moses when he endeavoured to take up the quarrel between the two Hebrews. So was Abraham when he prevented the strife between himself and Lot, and stayed it between their Servants.
Thus as there are diuers kinds of Peace, so are there of Peace-makers, and I may say of them all in our Sauiours words, Blessed are the Peace-makers. And so I come to the third part, which is the vniting of Peace-making and Blessednesse together.
Thus as there Are diverse Kinds of Peace, so Are there of Peacemakers, and I may say of them all in our Saviour's words, Blessed Are the Peacemakers. And so I come to the third part, which is the uniting of Peacemaking and Blessedness together.
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The temple being an excellent worke, they were renowned that builded it: So Peace being a singular blessing, they must needes be thrise blessed that make it.
The temple being an excellent work, they were renowned that built it: So Peace being a singular blessing, they must needs be thrice blessed that make it.
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How did the Poets sing of the Spiders making their webs in harnesse in the dayes of Numa Pompilius? And how doe stories ring of the shutting vp of Ianus Temple dore,
How did the Poets sing of the Spiders making their webs in harness in the days of Numa Pompilius? And how do stories ring of the shutting up of Ianus Temple door,
and keeping warre vnder locke and key, in the dayes of Augustus Caesar? And the holy Historian, which sets forth Salomon famous for his wealth, who made Siluer as plentifull as stones in the street,
and keeping war under lock and key, in the days of Augustus Caesar? And the holy Historian, which sets forth Solomon famous for his wealth, who made Silver as plentiful as stones in the street,
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BVt me thinkes I see Iehu marching furiously, and saying, What hast thou to doe with Peace? For as Dauid saith, there are some who are enemies to Peace,
But me thinks I see Iehu marching furiously, and saying, What hast thou to do with Peace? For as David Says, there Are Some who Are enemies to Peace,
There are some, who like Salamanders, liue in the fire of contention; that, are neuer quiet within themselues, but when they are at variance with others.
There Are Some, who like Salamanders, live in the fire of contention; that, Are never quiet within themselves, but when they Are At variance with Others.
Saint Paul in the sixteenth to the Romanes, speaking of these Cankers & Catterpillers, exhorts vs to marke those that make contentions, and auoid them.
Saint Paul in the sixteenth to the Romans, speaking of these Cankers & Caterpillars, exhorts us to mark those that make contentions, and avoid them.
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I will briefely doe the one, let vs all diligently endeauour the other. The first and greatest Peace-breaker in the world is Sathan, a name expressing his nature;
I will briefly do the one, let us all diligently endeavour the other. The First and greatest Peacebreaker in the world is Sathan, a name expressing his nature;
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They haue changed Peters keyes, which Christ gaue him to vse, into Peters sword, which Christ bad him put vp with a subpaena of perishing by the sword, if hee tooke it.
They have changed Peter's keys, which christ gave him to use, into Peter's sword, which christ bade him put up with a Subpoena of perishing by the sword, if he took it.
For some of them forth of their intolerable pride, to raise their thrones on high, as Boniface the 8. Some forth of their insatiable couetousnesse, to aduance their kinsfolks,
For Some of them forth of their intolerable pride, to raise their thrones on high, as Boniface the 8. some forth of their insatiable covetousness, to advance their kinsfolks,
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as Innocent the 8. Some forth of their implacable malice, and desire of reuenge, as Iulius the second, (who was laborum patientissimus iniuriarum impatiens ) haue stirred vp the stormes of many bloudy warres amongst Christians.
as Innocent the 8. some forth of their implacable malice, and desire of revenge, as Julius the second, (who was laborum patientissimus iniuriarum impatiens) have stirred up the storms of many bloody wars among Christians.
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And diuers others I might mention, of whom their own Historians doe write, that they liued rather like Souldiers and swash-bucklers, then Pastours and peace-makers.
And diverse Others I might mention, of whom their own Historians do write, that they lived rather like Soldiers and swashbucklers, then Pastors and peacemakers.
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You shall hardly finde such furious immanity amongst the Barbarians, as you shall reade done by these holy Fathers one vpon another, both liuing and dead.
You shall hardly find such furious immanity among the Barbarians, as you shall read done by these holy Father's one upon Another, both living and dead.
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No Church in Christendome can vye Schismes, for violence and durance, with the Church of Rome. Insomuch that she hath beene sometimes like Cerberous with his three heads,
No Church in Christendom can vie Schisms, for violence and durance, with the Church of Room. Insomuch that she hath been sometime like Cerberous with his three Heads,
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What broiles and combustions haue they raised betwixt Monarches and their Subiects, by sending forth their thunder-bolts of Excommunication, absoluing them from their due alleagiance,
What broils and combustions have they raised betwixt Monarchs and their Subjects, by sending forth their thunderbolts of Excommunication, absolving them from their due allegiance,
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Next to the Popes, we will place the Popes Ianisaries, the Iesuites. Men sent forth to cast about the wildefire of broyles in Kingdomes and Common-wealths;
Next to the Popes, we will place the Popes Janissaries, the Iesuites. Men sent forth to cast about the wildefire of broils in Kingdoms and Commonwealths;
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of whom I may say, as Lactantius speakes of the Philosophers, Nomen sibi solum retinuerunt. For how vnlike are they to him, whose name they doe most impudently and iniuriously vsurpe? He went about doing good;
of whom I may say, as Lactantius speaks of the Philosophers, Nome sibi solum retinuerunt. For how unlike Are they to him, whose name they do most impudently and injuriously usurp? He went about doing good;
they, like the great peripateticke in the first of Iob, goe about doing mischiefe: His words and deedes were alwayes attended with compassion and mercy;
they, like the great peripatetic in the First of Job, go about doing mischief: His words and Deeds were always attended with compassion and mercy;
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Indeede they resemble their Father and founder Ignatius Loyola, who had auspirated his new found deuotion in blood, had not his Mule (like Balaams Asse) beene wiser then the Master,
Indeed they resemble their Father and founder Ignatius Loyola, who had auspirated his new found devotion in blood, had not his Mule (like Balaams Ass) been Wiser then the Master,
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But we are incumbred with certaine contentious brethren, who striue as earnestly about matter of ceremony and circumstance, as Saint Iude exhorteth vs to doe for the faith which was once deliuered to the Saints:
But we Are encumbered with certain contentious brothers, who strive as earnestly about matter of ceremony and circumstance, as Saint Iude exhorteth us to do for the faith which was once Delivered to the Saints:
But alas cannot zeale and religion stand in a Church professing and aduancing the Gospell without strife and contention? I doubt not but I may say of some of them;
But alas cannot zeal and Religion stand in a Church professing and advancing the Gospel without strife and contention? I doubt not but I may say of Some of them;
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But may not I say also with Saint Austin concerning some others, There is vox pietatis, which is, excusatio iniquitatis? There is nothing more ordinary then specious pretenses.
But may not I say also with Saint Austin Concerning Some Others, There is vox pietatis, which is, excusatio iniquitatis? There is nothing more ordinary then specious pretences.
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What? is it the Church gouernment they would haue altered from Episcopall to Presbyteriall? If that were granted, what the issue thereof would be, let Amsterdam admonish vs, where the Brownists doe so ordinarily and violently tosse their censures and Excommunications one against another;
What? is it the Church government they would have altered from Episcopal to Presbyterial? If that were granted, what the issue thereof would be, let Amsterdam admonish us, where the Brownists do so ordinarily and violently toss their censures and Excommunications one against Another;
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subdiuide themselues into diuers Schismes, and Sects, and carry themselues so imperiously in their Consistories, that if any Bishop amongst vs (whom they challenge for Lord-lings) carry himselfe more Lordly and loftily then those men doe, deponatur. But these are brethren,
subdivide themselves into diverse Schisms, and Sects, and carry themselves so imperiously in their Consistories, that if any Bishop among us (whom they challenge for Lord-lings) carry himself more Lordly and loftily then those men do, deponatur. But these Are brothers,
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You haue certaine Leguleians, some Lawyers I say (for the iudicious and conscionable Lawyer I honour as a worthy man and member in the Common-wealth) who either through ignorance,
You have certain Leguleians, Some Lawyers I say (for the judicious and conscionable Lawyer I honour as a worthy man and member in the Commonwealth) who either through ignorance,
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Those who are like vnconscionable Chirurgeons, that keepe sores from healing to continue their gaine; those are the boutefeus, whom I obserue to be great Peace-breakers.
Those who Are like unconscionable Chirurgeons, that keep sores from healing to continue their gain; those Are the boutefeus, whom I observe to be great Peace-breakers.
Were I before them who possesse the honourable seates of Iustice, I would exhort and beseech them to discard needelesse suites, and to dispatch the needfull.
Were I before them who possess the honourable seats of justice, I would exhort and beseech them to discard needless suits, and to dispatch the needful.
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Amongst such, a small quarrell yeeldes a challenge, and brings them into the field, where the prodigality of their liues shew that they are little worth.
among such, a small quarrel yields a challenge, and brings them into the field, where the prodigality of their lives show that they Are little worth.
yea vpon so needlesse points as they commonly doe? His Maiestie, forth of his Princely care and deepe iudgement, hath well obserued the misery and madnesse belonging to these Duels:
yea upon so needless points as they commonly doe? His Majesty, forth of his Princely care and deep judgement, hath well observed the misery and madness belonging to these Duels:
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Hee came like rayne into a fleece of Wooll, or (as it is in the Hebrew) into the mowne grasse, which fals softly and makes no noyse; as Lactantius expounds the place;
He Come like rain into a fleece of Wool, or (as it is in the Hebrew) into the mown grass, which falls softly and makes no noise; as Lactantius expounds the place;
yea, he did not striue, neither was his voyce heard in the streetes. Saint Chrysostome saith truely, Nihil adeo corpus ecclesiae scindit atque superbia:
yea, he did not strive, neither was his voice herd in the streets. Saint Chrysostom Says truly, Nihil adeo corpus ecclesiae scindit atque superbia:
And what I pray you hath caused the present quarrels in our Church, but this? For when men cannot ariue at greatnesse by a direct course, they seeke it by a compasse of their owne deuising;
And what I pray you hath caused the present quarrels in our Church, but this? For when men cannot arrive At greatness by a Direct course, they seek it by a compass of their own devising;
Those that are imployed either in matters of arbitrement or iudgement, must be like the Center in the midst of the Circumference, which is as neare to one part of heauen as another.
Those that Are employed either in matters of arbitrement or judgement, must be like the Centre in the midst of the Circumference, which is as near to one part of heaven as Another.
The last path of Peace that I will obserue, is Christian wisedome and discretion: For as Peace is the tranquillity of order (according to Saint Austins description:
The last path of Peace that I will observe, is Christian Wisdom and discretion: For as Peace is the tranquillity of order (according to Saint Austins description:
And therefore hee saith truely, that although Peace and Charity haue great affinity, yet in this they differ, That Charity hath Peace, Wisdome makes Peace.
And Therefore he Says truly, that although Peace and Charity have great affinity, yet in this they differ, That Charity hath Peace, Wisdom makes Peace.
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And this made Gregorie tell Bishop Serenus, who being transported with rash zeale had scandalized diuers, Zelum discretione condisses, you should haue seasoned your zeale with discretion;
And this made Gregory tell Bishop Serenus, who being transported with rash zeal had scandalized diverse, Zelum discretion condisses, you should have seasoned your zeal with discretion;
Haue salt in your selues, and haue peace one with another, shewing that the brine of discretion must be the meanes to season and conserue the blessing of Peace.
Have salt in your selves, and have peace one with Another, showing that the brine of discretion must be the means to season and conserve the blessing of Peace.
SAint Chrysostome in his fift Homily vpon Genesis saith, it fares with him in handling that Scripture, as it doth with them who labor in mines of Gold.
SAint Chrysostom in his fift Homily upon Genesis Says, it fares with him in handling that Scripture, as it does with them who labour in mines of Gold.
And so fares it with me, who, hauing in the golden mine of these Beatitudes light vpon a a rich veyne, I meane this beatitude, which in the iudgement of Saint Austin (the most iudicious of the ancient fathers) is the most excellent of seauen, I am loath to cease from prosecuting what I haue begunne.
And so fares it with me, who, having in the golden mine of these Beatitudes Light upon a a rich vein, I mean this beatitude, which in the judgement of Saint Austin (the most judicious of the ancient Father's) is the most excellent of seauen, I am loath to cease from prosecuting what I have begun.
Wee reade in the first of Samuel and the seauenteenth, that Dauid hauing heard somewhat ingenerall, concerning the reward of him that should incounter and conquer Goliah; For his better incouragement in that combat, enquires in more particular, What shall be done to the man that killeth this Philistim? So, mee thinks, those who haue heard in generall that the Peace-maker is blessed being the sons of peace, should for their further comfort and incouragement, in the practise of this excellent dutie, enquire more particularly wherein this blessednesse doth consist.
we read in the First of Samuel and the seauenteenth, that David having herd somewhat ingenerall, Concerning the reward of him that should encounter and conquer Goliath; For his better encouragement in that combat, enquires in more particular, What shall be done to the man that kills this Philistim? So, me thinks, those who have herd in general that the Peacemaker is blessed being the Sons of peace, should for their further Comfort and encouragement, in the practice of this excellent duty, inquire more particularly wherein this blessedness does consist.
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ONe would haue thought, it had been enough to heare from the mouth of our blessed Sauiour positiuely, Blessed are the Peace-makers. For if Pythagoras his ipse dixit, was such a stickler amongst his schollers,
ONe would have Thought, it had been enough to hear from the Mouth of our blessed Saviour positively, Blessed Are the Peacemakers. For if Pythagoras his ipse dixit, was such a stickler among his Scholars,
It is lawfull to lay the opinions and positions of men in the balance of examination, that Reason may be poysed and pondered with Reason, as Saint Austin saith.
It is lawful to lay the opinions and positions of men in the balance of examination, that Reason may be poised and pondered with Reason, as Saint Austin Says.
Euery one hath his NONLATINALPHABET, eyther sound or seeming reason for his actions and opinions, Etiam si cum ratio; ne insaniat, he will rather shew himselfe sencelesse, then seeme vnreasonable.
Every one hath his, either found or seeming reason for his actions and opinions, Etiam si cum ratio; ne insaniat, he will rather show himself senseless, then seem unreasonable.
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Thus hee that cast his money into the Sea, did it, because they were malae cupiditates; of whom one said well, Ego dubito, vtrumne sanus an demens fuerit, I doubt whether the man were mad or in his right wits,
Thus he that cast his money into the Sea, did it, Because they were Malae cupiditates; of whom one said well, Ego dubito, vtrumne Sanus an Demons fuerit, I doubt whither the man were mad or in his right wits,
Adam after his fall, had his NONLATINALPHABET of hypocrisie, I heard thy voice in the Garden (saith he) therefore I was afraide. He might as well haue complained of the light, because he had sore eyes;
Adam After his fallen, had his of hypocrisy, I herd thy voice in the Garden (Says he) Therefore I was afraid. He might as well have complained of the Light, Because he had soar eyes;
But Saint Paul hath taught vs a better consequent in the second to Titus. The grace of God, which bringeth saluation vnto all men, teacheth vs to deny vngodlinesse and worldly lusts,
But Saint Paul hath taught us a better consequent in the second to Titus. The grace of God, which brings salvation unto all men, Teaches us to deny ungodliness and worldly Lustiest,
and to haue our conuersation soberly, and righteously, and godly in this present world. Our disputer too, hath his presumptuous NONLATINALPHABET, We may not kneele when we receiue the Sacrament,
and to have our Conversation soberly, and righteously, and godly in this present world. Our disputer too, hath his presumptuous, We may not kneel when we receive the Sacrament,
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For as Clemens Alexandrinus, concurring with Plato, saith, It is vera beatitudo, true blessednesse to be like God, which is the case of all Gods children, who haue that image restamped vpon them, which was defaced in Adam.
For as Clemens Alexandrian, concurring with Plato, Says, It is vera beatitudo, true blessedness to be like God, which is the case of all God's children, who have that image restamped upon them, which was defaced in Adam.
but the aged & indulgent father, who would gladly haue heaped innumerable blessings vpon his best affected sonne, had already conferred vpon Iacob the spirituall blessing not to be reuoked.
but the aged & indulgent father, who would gladly have heaped innumerable blessings upon his best affected son, had already conferred upon Iacob the spiritual blessing not to be revoked.
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Pharaoh may set Ioseph ouer all the land of Egypt, put his ring vpon his hand, array him in garments of fine linnen, put a golden chayne about his necke, set him vpon his second Chariot,
Pharaoh may Set Ioseph over all the land of Egypt, put his ring upon his hand, array him in garments of fine linen, put a golden chain about his neck, Set him upon his second Chariot,
and cause him to ride on his owne horse through the streetes of the Citty, Hester 6: Thus shall it be done to the man, whom the kings of the earth will honour.
and cause him to ride on his own horse through the streets of the city, Esther 6: Thus shall it be done to the man, whom the Kings of the earth will honour.
God hath diuers sonnes, he hath a sonne aeterna generatione, his onely begotten Sonne Christ Iesus, Iohn 1. He hath sonnes potenti creatione, for so the Angels are called Iob. 1. Dignitatis participatione, for so kings are stiled Psal. 82. Publica professione, For so the sonnes of Sheth are intituled, Gen. 6. Gratiosa adoptione, For so all the faithfull are called in sundry places of Scripture.
God hath diverse Sons, he hath a son aeterna generation, his only begotten Son christ Iesus, John 1. He hath Sons potenti creation, for so the Angels Are called Job 1. Dignitatis participation, for so Kings Are styled Psalm 82. Public profession, For so the Sons of Sheth Are entitled, Gen. 6. Gratiosa adoption, For so all the faithful Are called in sundry places of Scripture.
hee had his onely begotten sonne, the sonne of his loue, concerning whom hee hath more then once proclaymed from heauen, This is my welbeloued Sonne in whom I am well pleased.
he had his only begotten son, the son of his love, Concerning whom he hath more then once proclaimed from heaven, This is my well-beloved Son in whom I am well pleased.
So that I may say in Saint Bernards words, Profecto haec est indulgentia non indigentia: Surely this proceeded forth of Gods indulgence, not indigence;
So that I may say in Saint Bernards words, Profecto haec est Indulgence non Poverty: Surely this proceeded forth of God's indulgence, not indigence;
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Yet, as Esau sold his birthright, which the law of nature had cast vpon him, so wee in Adams atayndor, did forfeit our inheritance, which God had prepared for vs:
Yet, as Esau sold his birthright, which the law of nature had cast upon him, so we in Adams atayndor, did forfeit our inheritance, which God had prepared for us:
and wee might receiue the adoption of sonnes. Gal. 4.5. In such a case as this, men cannot brooke riualitie, or copartnership, no more then the world can indure two Sunnes:
and we might receive the adoption of Sons. Gal. 4.5. In such a case as this, men cannot brook rivality, or copartnership, no more then the world can endure two Suns:
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For although adoption be gratiosa admissio ad participandam haereditatem, euen a free and gratious admittance to the participation of an inheritance, as the Schole-man saith:
For although adoption be gratiosa admissio ad participandam haereditatem, even a free and gracious admittance to the participation of an inheritance, as the Schoolman Says:
and what were our merits, that God should vouchsafe to take vs for his children? Wee might confesse ingenuously with the prodigall childe, Wee are not worthy to bee called thy sonnes;
and what were our merits, that God should vouchsafe to take us for his children? we might confess ingenuously with the prodigal child, we Are not worthy to be called thy Sons;
and it is more then wee can expect, then wee can deserue, To see this honour done by some great Monarch to a poore beggar, must needes be wonderfull in the eyes of the beholders;
and it is more then we can expect, then we can deserve, To see this honour done by Some great Monarch to a poor beggar, must needs be wonderful in the eyes of the beholders;
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But we, being by birth and conception wretched sinners, enemies to God, and by nature the children of wrath, to make vs the children of God, is an vnspeakeable fauour,
But we, being by birth and conception wretched Sinners, enemies to God, and by nature the children of wrath, to make us the children of God, is an unspeakable favour,
And might not God haue said as roundly and resolutely concerning vs, These bondslaues of sinne and Sathan shall not be heyres with my Sonne? But such is the goodnes of our gratious God, that he deales with vs like the father of the Prodigall childe, of whom Saint Ambrose saith, Filius timet conuitium, pater adornat conuiuium.
And might not God have said as roundly and resolutely Concerning us, These bondslaves of sin and Sathan shall not be Heirs with my Son? But such is the Goodness of our gracious God, that he deals with us like the father of the Prodigal child, of whom Saint Ambrose Says, Filius timet conuitium, pater adornat conuiuium.
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The sonne feares a sharpe check, but the father prouides a dainty feast. For hee, not onely pardons our indignities, but crownes vs with mercy and louing kindnesse.
The son fears a sharp check, but the father provides a dainty feast. For he, not only Pardons our indignities, but crowns us with mercy and loving kindness.
For when our Sauiour will propose the greatest aduancement that may be, to them who haue done worthily in the spirituall warfare, it is this, To him that ouercommeth will I giue to sit with me on my Throne,
For when our Saviour will propose the greatest advancement that may be, to them who have done worthily in the spiritual warfare, it is this, To him that Overcometh will I give to fit with me on my Throne,
In regard therefore of the aduancement which attends our adoption, well might Saint Iohn say, Dedit eis potestatem, as the vulgar latine hath it, To them hee gaue power to be made the sonnes of God:
In regard Therefore of the advancement which attends our adoption, well might Saint John say, Dedit eis potestatem, as the Vulgar latin hath it, To them he gave power to be made the Sons of God:
and Gregory thereupon, Quid hac potestate altius? Quid hac altitudine sublimus? Well might he call it NONLATINALPHABET, a prerogatiue or dignitie, as Iansenus well interprets the word:
and Gregory thereupon, Quid hac potestate Highly? Quid hac altitudine sublimus? Well might he call it, a prerogative or dignity, as Iansenus well interprets the word:
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If it were the highest ambition of that great conqueror to be esteemed Iouis filius, what an honour is it to be called the children of Iehouah, the great God of heauen and earth? Well might that Apostle say, Behold what manner of loue the father hath bestowed vpon vs, that we should be called the sonnes of God.
If it were the highest ambition of that great conqueror to be esteemed Jove filius, what an honour is it to be called the children of Jehovah, the great God of heaven and earth? Well might that Apostle say, Behold what manner of love the father hath bestowed upon us, that we should be called the Sons of God.
and a Qualem charitatem to follow it for admiration, What manner of loue the father hath bestowed vpon vs. For here is that Sic Deus dilexit mundum: So God loued the world;
and a Qualem charitatem to follow it for admiration, What manner of love the father hath bestowed upon us For Here is that Sic Deus dilexit Mundum: So God loved the world;
I will mention a few, yet so, that by a cluster or two of Grapes, you may iudge of the riches of Canaan. Hence it is, that the children of God are freed from the spirit of bondage, and receiue the spirit of Adoption, whereby they cry Abba father; they haue both accesse and audience before the throne of grace.
I will mention a few, yet so, that by a cluster or two of Grapes, you may judge of the riches of Canaan. Hence it is, that the children of God Are freed from the Spirit of bondage, and receive the Spirit of Adoption, whereby they cry Abba father; they have both access and audience before the throne of grace.
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Fathers lay vp for their children, saith Paul, and how meruailous (saith Dauid ) is the goodnesse which the Lord hath laid vp for his children, euen before the sonnes of men? And no meruaile, for hee that spared not his owne sonne,
Father's lay up for their children, Says Paul, and how marvelous (Says David) is the Goodness which the Lord hath laid up for his children, even before the Sons of men? And no marvel, for he that spared not his own son,
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but gaue him for vs all to death, how should hee not with him giue vs all things that are good? Are the children of God in want? the Lord is ready to relieue them;
but gave him for us all to death, how should he not with him give us all things that Are good? are the children of God in want? the Lord is ready to relieve them;
Are they not all ministring spirits to the children of God, that are heires of saluation? Are they sicke? The Lord will make their bed in their sicknesse.
are they not all ministering spirits to the children of God, that Are Heirs of salvation? are they sick? The Lord will make their Bed in their sickness.
Haue they a iourney, a progresse to vndertake? the Lord will be their fidus Achates, as he was to Iacob in his iourney to Mesopotamia, he will be with them whither soeuer they goe.
Have they a journey, a progress to undertake? the Lord will be their Fidus Achates, as he was to Iacob in his journey to Mesopotamia, he will be with them whither soever they go.
There is that City whose builder and founder is God, that glorious City which the Angel measured with a golden reede, into which they are infranchised.
There is that city whose builder and founder is God, that glorious city which the Angel measured with a golden reed, into which they Are enfranchised.
There is that blessed society, innumerable Angels, the spirits of iust and holy men, and Iesus Christ the mediatour of the new couenant, to whom they are ioyned.
There is that blessed society, innumerable Angels, the spirits of just and holy men, and Iesus christ the Mediator of the new Covenant, to whom they Are joined.
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that he doth not in some degree desire aduancement? and who is so voide of iudgement, that hee doth not preferre this honour before the greatest aduancement in the world? Habetis patrem, habetis patriam, habetis patrimonium, saith Saint Austin. If you be the sonnes of peace, you are the children of God, you haue a louing father, a rich inheritance, a goodly patrimonie.
that he does not in Some degree desire advancement? and who is so void of judgement, that he does not prefer this honour before the greatest advancement in the world? Habetis patrem, Habetis Patriam, Habetis patrimonium, Says Saint Austin. If you be the Sons of peace, you Are the children of God, you have a loving father, a rich inheritance, a goodly patrimony.
When the Apostle Peter speakes of this, he breakes forth into this vehement acclamation, Blessed be God, euen the father of our Lord Iesus Christ, who hath begotten vs againe, to an inheritance incorruptible and vndefiled, that fadeth not away,
When the Apostle Peter speaks of this, he breaks forth into this vehement acclamation, Blessed be God, even the father of our Lord Iesus christ, who hath begotten us again, to an inheritance incorruptible and undefiled, that fades not away,
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Farre be it from vs to dis-esteeme it, like that carnall Cardinall, who said he would not giue his part in Paris for his part in Paradise. Let vs not be like profane Esau, who for the satisfying of his appetite lost his birth-right.
far be it from us to disesteem it, like that carnal Cardinal, who said he would not give his part in paris for his part in Paradise. Let us not be like profane Esau, who for the satisfying of his appetite lost his birthright.
So, God forbid, that for all the vaine and transitory profits and pleasures vpon earth, we should depriue our selues of those riuers of pleasures, which the Saints of God doe enioy in heauen.
So, God forbid, that for all the vain and transitory profits and pleasures upon earth, we should deprive our selves of those Rivers of pleasures, which the Saints of God do enjoy in heaven.
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and to haue their affections in caeno, when they should be in caelo? Our Sauiour hath taught vs better in the fift of Matthew, Let your light so shine before men, that they may see your good workes,
and to have their affections in caeno, when they should be in caelo? Our Saviour hath taught us better in the fift of Matthew, Let your Light so shine before men, that they may see your good works,
And as our natural birth makes vs the children of our earthly parents: so our supernaturall and new birth makes vs the children of our heauenly father.
And as our natural birth makes us the children of our earthly Parents: so our supernatural and new birth makes us the children of our heavenly father.
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May not I then say of the Peace-maker, as Saint Paul of the Iewes? What is then the preferment of the Iew? So, what is the aduantage and aduancement of the Peace-maker? Yes,
May not I then say of the Peacemaker, as Saint Paul of the Iewes? What is then the preferment of the Iew? So, what is the advantage and advancement of the Peacemaker? Yes,
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yet the Peace-makers haue that honour in a more especial kinde, because they doe in a more liuely manner resemble almighty God, in that which is most excellent.
yet the Peacemakers have that honour in a more especial kind, Because they do in a more lively manner resemble almighty God, in that which is most excellent.
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so all those, who doe in a more especiall manner come neerest to God in the same, are NONLATINALPHABET by a kinde of eminency called the children of God:
so all those, who do in a more especial manner come nearest to God in the same, Are by a kind of eminency called the children of God:
As many things seeme which are not, so many are called that are not, as Ireneus said to Marcus the Gnosticke, Vocem solùm habes, virtutem verò ipsius ignoras:
As many things seem which Are not, so many Are called that Are not, as Irenaeus said to Marcus the Gnostic, Vocem solùm habes, virtutem verò Himself Ignoras:
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Thus the Romanists at this day, doe ingrosse to themselues the names of Catholikes, and wheresoeuer they meete with the name of the Church, they are ready, like franticke Thrasyllus, to arrest it for their owne.
Thus the Romanists At this day, do engross to themselves the names of Catholics, and wheresoever they meet with the name of the Church, they Are ready, like frantic Thrasyllus, to arrest it for their own.
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& the like, except we might see them humble, and the children of peace? Antiochus who breathed out nothing but tyranny and cruelty against the Church of God, was honoured with that title Epiphanes, whereas he better deserued,
& the like, except we might see them humble, and the children of peace? Antiochus who breathed out nothing but tyranny and cruelty against the Church of God, was honoured with that title Epiphanes, whereas he better deserved,
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The changing of their names at their entring into the Popedome, intended by them for ornament, is iustly censured as ridiculous, by Polidore Virgil. For if there be mutatio nominis, non hominis, a change of the name,
The changing of their names At their entering into the Popedom, intended by them for ornament, is justly censured as ridiculous, by Polydore Virgil. For if there be Change Nominis, non hominis, a change of the name,
like the Apothecaries gallypots, quorum tituli remedia habent pyxides venenum, which hauing without the name of some excellent preseruatiue, within are either empty, or hold some deadly aconite.
like the Apothecaries gallypots, quorum Titles Remedy habent pyxides venenum, which having without the name of Some excellent preservative, within Are either empty, or hold Some deadly aconite.
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And I will onely pitch vpon one chapter, that is, the first of Luke. In the 76. verse it is said of Iohn Baptist, that he should be called the Prophet of the most high.
And I will only pitch upon one chapter, that is, the First of Lycia. In the 76. verse it is said of John Baptist, that he should be called the Prophet of the most high.
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And that this is not a bare title conferred vpon her, the womans acclamation can witnesse in the eleauenth of Luke: Blessed is the womb that bare thee,
And that this is not a bore title conferred upon her, the woman's acclamation can witness in the eleauenth of Lycia: Blessed is the womb that bore thee,
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Thus as Iohn Baptist was called a Prophet, the Virgin Mary was called blessed, and Christ was called the Sonne of God, that is, they not onely were so,
Thus as John Baptist was called a Prophet, the Virgae Marry was called blessed, and christ was called the Son of God, that is, they not only were so,
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For he that will not suffer a hayre to fall from the head of his seruants without his diuine prouidence, will not suffer their graces & endowments to vanish and perish in silence.
For he that will not suffer a hair to fallen from the head of his Servants without his divine providence, will not suffer their graces & endowments to vanish and perish in silence.
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Albeit they may be compassed about for a time with the clowds of obscurity, yet shall their worth breake forth like the light, and be published to the world with a clowde of witnesses.
Albeit they may be compassed about for a time with the Clouds of obscurity, yet shall their worth break forth like the Light, and be published to the world with a cloud of Witnesses.
For the Time and Place, It was at the great festiuitie held at Hierusalem, which yeelded a confluence of many nations to that City, which was then the onely Metropolis of Religion thorow the world:
For the Time and Place, It was At the great festivity held At Jerusalem, which yielded a confluence of many Nations to that city, which was then the only Metropolis of Religion thorough the world:
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The inscription also was in Hebrew, Greeke, and Latine, that by the Crosse, the Time, the Place, the Nations and Languages, the happie newes of our redemption, by the death and passion of Iesus Christ, might be dispearsed,
The inscription also was in Hebrew, Greek, and Latin, that by the Cross, the Time, the Place, the nations and Languages, the happy news of our redemption, by the death and passion of Iesus christ, might be dispersed,
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and the fame thereof shall out-last the vast Pyramides of Egypt: the names of their builders are long since buried in obliuion (a iust guerdon for such a worke of vanity) but there shal alwaies be some, that shall to his honour, remember the patience of Iob. Moses might intreate the Lord secretly, in that passionate and compassionate speech, aut dimitte hanc noxam, Lord either pardon this sinne,
and the fame thereof shall outlast the vast Pyramids of Egypt: the names of their Builders Are long since buried in oblivion (a just guerdon for such a work of vanity) but there shall always be Some, that shall to his honour, Remember the patience of Job Moses might entreat the Lord secretly, in that passionate and compassionate speech, Or Dimity hanc noxam, Lord either pardon this sin,
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Intimating, that there will be a time, when this faex mundi, the wicked of the world shall be forced to acknowledge the blessed condition of Gods children.
Intimating, that there will be a time, when this Faex mundi, the wicked of the world shall be forced to acknowledge the blessed condition of God's children.
And thus we see in the history of the Euangelists, that our Sauiours innocency, piety, charity was acknowledged & published by Heauen and Earth, God and Men, Strangers and Acquaintance, Friends and Foes, Angels and Diuels,
And thus we see in the history of the Evangelists, that our Saviour's innocency, piety, charity was acknowledged & published by Heaven and Earth, God and Men, Strangers and Acquaintance, Friends and Foes, Angels and Devils,
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Words as full of comfort, as the Ocean of waters. My brethren, a louing appellation; my Father and your Father, a blessed vnion in a happie correlation;
Words as full of Comfort, as the Ocean of waters. My brothers, a loving appellation; my Father and your Father, a blessed Union in a happy correlation;
I ascend, and to what end, but to prepare them Mansions in the heauenly habitation? But behold, the consummation of all consolation shall be at the end of the world,
I ascend, and to what end, but to prepare them Mansions in the heavenly habitation? But behold, the consummation of all consolation shall be At the end of the world,
when the Sonne of God, imbracing the sons of Peace in the armes of his mercy, shall say in the presence and audience of men and Angels, Come ye blessed of my father, possesse the inheritance of the kingdome prepared for you from the foundations of the world.
when the Son of God, embracing the Sons of Peace in the arms of his mercy, shall say in the presence and audience of men and Angels, Come you blessed of my father, possess the inheritance of the Kingdom prepared for you from the foundations of the world.
adopted, not forth of any defect, but forth of his bounty and mercy they are adopted by Iesus Christ, they are adopted from a base and wretched condition, they are adopted to a glorious inheritance in heauen.
adopted, not forth of any defect, but forth of his bounty and mercy they Are adopted by Iesus christ, they Are adopted from a base and wretched condition, they Are adopted to a glorious inheritance in heaven.
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Quanta est huius pacis retributio (saith S. Austin, ) haereditatem possidere cum Christo, substantiam patris habere cum filio, caelesti regno participare cum Domino.
Quanta est Huius pacis Retribution (Says S. Austin,) haereditatem possidere cum Christ, substantiam patris habere cum filio, caelesti regno participare cum Domino.
and the best affected of his children, heyres of Grace and Glory, co-heyres annexed with Iesus Christ, partakers of that vnspeakeable happinesse which shall be honourably published on earth,
and the best affected of his children, Heirs of Grace and Glory, coheirs annexed with Iesus christ, partakers of that unspeakable happiness which shall be honourably published on earth,
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& enioyed eternally in the heauens? Therefore to conclude, let mee say to you with Chrysostom, Quaerite Pacem, vt inueniatis premiū, Seek Peace & follow after it, that you may haue the reward of Peace-makers;
& enjoyed eternally in the heavens? Therefore to conclude, let me say to you with Chrysostom, Seek Pacem, vt inueniatis premiū, Seek Peace & follow After it, that you may have the reward of Peacemakers;
which mercy the God of Peace and Mercy grant vs, for his Sonne our Sauiour Christs sake, to whom with the holy-Ghost, three persons and one immortall God, be ascribed all Honour,
which mercy the God of Peace and Mercy grant us, for his Son our Saviour Christ sake, to whom with the Holy Ghost, three Persons and one immortal God, be ascribed all Honour,
and welbeloued in Christ Iesus) to consider our Sauiours Caueat to the Disciples, He that indureth to the end shall be saued. To what purpose is it that the Sea-faring man sailes prosperously, ariues safely,
and well-beloved in christ Iesus) to Consider our Saviour's Caveat to the Disciples, He that Endureth to the end shall be saved. To what purpose is it that the Seafaring man sails prosperously, arrives safely,
to what purpose is it that a Christian be farely imbarked for heauen, if afterward he suffer shipwracke of his holy Faith? What auaileth it the Warriour to march hotly with Iehu, fight manfully with Ionathan, if hee turne his backe with Ephraim before the end of the battaile? This life is a warfare, what can it auaile vs to incounter Sathan,
to what purpose is it that a Christian be farely embarked for heaven, if afterwards he suffer shipwreck of his holy Faith? What avails it the Warrior to march hotly with Iehu, fight manfully with Ionathan, if he turn his back with Ephraim before the end of the battle? This life is a warfare, what can it avail us to encounter Sathan,
if we suffer him to foile and conquer vs? For he onely that fights the good fight, finisheth his course, and keepes the faith, can expect the crowne of righteousnesse.
if we suffer him to foil and conquer us? For he only that fights the good fight, finisheth his course, and keeps the faith, can expect the crown of righteousness.
This is the thing whereof Saint Paul doth in this place admonish the Hebrewes, namely, that they forsake not the fellowship they haue among themselues. Wherein, that he may the better preuaile, he inferreth these words of my Text as a pithy reason,
This is the thing whereof Saint Paul does in this place admonish the Hebrews, namely, that they forsake not the fellowship they have among themselves. Wherein, that he may the better prevail, he infers these words of my Text as a pithy reason,
Behold, we are the Lords Souldiers, the Church is our field, Christ Iesus our Captaine, the word and Sacraments our colours, the communion of Saints our company;
Behold, we Are the lords Soldiers, the Church is our field, christ Iesus our Captain, the word and Sacraments our colours, the communion of Saints our company;
and yet play the carnall Apostataes with Demas, the hereticall with Hymeneus and Philetus, the scornefull with Iulian the Emperour, the spightfull with Alexander the Copper-smith, there remains small hope of receiuing comfort by Christs eternall sacrifice,
and yet play the carnal Apostates with Demas, the heretical with Hymenaeus and Philetus, the scornful with Iulian the Emperor, the spiteful with Alexander the Coppersmith, there remains small hope of receiving Comfort by Christ Eternal sacrifice,
and a dolefull affliction, in the one behold the tower of Babel, in the other the valley of Benhinnom, in the one the extreamest degree of iniquitie, in the other the vttermost measure of miserie;
and a doleful affliction, in the one behold the tower of Babel, in the other the valley of Beth-hinnom, in the one the Extremest degree of iniquity, in the other the uttermost measure of misery;
The second, a resolute wilfulnesse, If we sinne willingly. Vers. 29 The third is obstinate malice, For here is an aduersary that despights the spirit of grace.
The second, a resolute wilfulness, If we sin willingly. Vers. 29 The third is obstinate malice, For Here is an adversary that despites the Spirit of grace.
First, for the matter of this sinne. It is an Apostasie, either from the publike profession, or priuate acknowledgement of the Gospell. For the manner of it.
First, for the matter of this sin. It is an Apostasy, either from the public profession, or private acknowledgement of the Gospel. For the manner of it.
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In the handling of which points, let mee say to you in Chrysostomes words, Excutite pigritiam, non est res leuis quam audituri estis, rouse vp your spirits and raise vp your attention, the matter you are to heare is of no small moment.
In the handling of which points, let me say to you in Chrysostomes words, Execute pigritiam, non est Rest levis quam audituri Ye are, rouse up your spirits and raise up your attention, the matter you Are to hear is of no small moment.
VVHen almightie God had laid the foundation of the world, his first worke was fiat lux, let there be light, and this light being dispersed and confused, he afterwards placed in the Globe of the Sunne, which he made vehiculum lucis: So in the creation of man, a modell of that greater world, hee placed the light of vnderstanding in the firmament of his Soule, to guide him in the way of holinesse,
When almighty God had laid the Foundation of the world, his First work was fiat lux, let there be Light, and this Light being dispersed and confused, he afterwards placed in the Globe of the Sun, which he made vehiculum lucis: So in the creation of man, a model of that greater world, he placed the Light of understanding in the firmament of his Soul, to guide him in the Way of holiness,
But Sathan, whose kingdome is the kingdome of darkenesse, in enuie towards man, and malice to God, obscured that light with the clowdes of errour, that so hee might lead wretched sinners blinde-fold to hell,
But Sathan, whose Kingdom is the Kingdom of darkness, in envy towards man, and malice to God, obscured that Light with the Clouds of error, that so he might led wretched Sinners blindfold to hell,
like the Syrians into the midst of Samaria. Yet God in mercy, beholding this miserie into which man was cast, gathering together (as it were) the scattered beames of knowledge, doth by the spirit of illumination vnite them in the Globe of the vnderstanding,
like the Syrians into the midst of Samaria. Yet God in mercy, beholding this misery into which man was cast, gathering together (as it were) the scattered beams of knowledge, does by the Spirit of illumination unite them in the Globe of the understanding,
This is that knowledge of the truth, which is here spoken of, for it is cognitio accepta, non acquisita, knowledge receiued from the illuminating spirit of God, not acquired or obtained by the light or industry of nature.
This is that knowledge of the truth, which is Here spoken of, for it is cognitio accepta, non acquisita, knowledge received from the illuminating Spirit of God, not acquired or obtained by the Light or industry of nature.
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They who offend in this kinde, must be such as Saint Paul speakes of, you were once darkenes, but now you are light in the l Lord. So that Turkes and infidels, who neuer yet receiued the knowledge of the truth, cannot commit this sinne.
They who offend in this kind, must be such as Saint Paul speaks of, you were once darkness, but now you Are Light in the l Lord. So that Turkes and Infidels, who never yet received the knowledge of the truth, cannot commit this sin.
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and haue tasted of the good word of God, and the powers of the world to come. Now when a man shall finde the taste of Gods word sweeter then the honie, and the honie-combe, as it was to Dauid, and shall afterward distaste and happily detest it,
and have tasted of the good word of God, and the Powers of the world to come. Now when a man shall find the taste of God's word Sweeten then the honey, and the honeycomb, as it was to David, and shall afterwards distaste and happily detest it,
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nay what possibility is there that hee should be renewed by repentance? Albeit affected ignorance is very lyable to the curse of God, according to our Sauiours words, Woe be to thee Corazin, woe be to thee Bethsaida: yet inflicted ignorance obtaines his conniuence,
nay what possibility is there that he should be renewed by Repentance? Albeit affected ignorance is very liable to the curse of God, according to our Saviour's words, Woe be to thee Chorazin, woe be to thee Bethsaida: yet inflicted ignorance obtains his connivance,
This circumstance doth much extenuate a sinne, when a man may say for himselfe, as the Lord said of Niniueh, there are sixe score thousand persons that cannot discerne betwixt their right hand and their left. And when a man can pleade for himselfe with Abimelech, Lord wilt thou slea euen the righteous Nation? as if he should say, had wee knowne her to be his wife, wee would neuer haue offered violence to him, nor villanie to her.
This circumstance does much extenuate a sin, when a man may say for himself, as the Lord said of Nineveh, there Are sixe score thousand Persons that cannot discern betwixt their right hand and their left. And when a man can plead for himself with Abimelech, Lord wilt thou slay even the righteous nation? as if he should say, had we known her to be his wife, we would never have offered violence to him, nor villainy to her.
And contrarily, it doth much aggrauate the sinne, when one can admire, acknowledge and commend the graces of God in others, yet be gracelesse himselfe.
And contrarily, it does much aggravate the sin, when one can admire, acknowledge and commend the graces of God in Others, yet be graceless himself.
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For as Saint Iames saith , to him that knoweth to doe well, and doth it not, to him it is sinne, that is, sinne with a witnesse, it is a sinne NONLATINALPHABET in a more eminent & extraordinary manner then others.
For as Saint James Says, to him that Knoweth to do well, and does it not, to him it is sin, that is, sin with a witness, it is a sin in a more eminent & extraordinary manner then Others.
As Bernard saith, Ac si diceret sumenti cibum at non digerenti perniciosum est. As meate that is eaten and not digested, so is knowledge receaued and not practised;
As Bernard Says, Ac si diceret sumenti Food At non digerenti Pernicious est. As meat that is eaten and not digested, so is knowledge received and not practised;
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Saint Paul speakes of the errours of the Iewes his Countrymen with great compassion, because they had the zeale of God, but not according to knowledge.
Saint Paul speaks of the errors of the Iewes his Countrymen with great compassion, Because they had the zeal of God, but not according to knowledge.
But our Sauiour checks the wilfull blindnesse of the Pharisees, with as great indignation, telling them that if they were blinde they should haue no sinne (meaning not so haynous sinne) but because they said they did see,
But our Saviour Checks the wilful blindness of the Pharisees, with as great Indignation, telling them that if they were blind they should have no sin (meaning not so heinous sin) but Because they said they did see,
So may I say, hee that increaseth knowledge, and doth not vse it, increaseth danger. Men had need to consider what end they propound to their knowledge.
So may I say, he that increases knowledge, and does not use it, increases danger. Men had need to Consider what end they propound to their knowledge.
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Some, vt aedificent, that they may edifie others, and that is charitie; Some, vt aedificentur, that themselues may be builded vp in grace, and that is wisedome.
some, vt aedificent, that they may edify Others, and that is charity; some, vt aedificentur, that themselves may be built up in grace, and that is Wisdom.
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and as great folly when he can teach another and not teach himselfe. Rom. 2.21. Therefore Salomons counsell is good in this case, Drinke thy water of thy Cisterne.
and as great folly when he can teach Another and not teach himself. Rom. 2.21. Therefore Solomon's counsel is good in this case, Drink thy water of thy Cistern.
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and refresh thine owne soule, make vse of the knowledge of the truth, which thou hast receaued, least after many gracious showers of instruction, thy soule remaining bad and barren, thou be exposed to the curse of God :
and refresh thine own soul, make use of the knowledge of the truth, which thou hast received, least After many gracious showers of instruction, thy soul remaining bad and barren, thou be exposed to the curse of God:
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It had beene better for some, not to haue knowne the way of righteousnesse (as Saint Peter saith) then, after they had knowne it, to turne from the holy Commandements giuen vnto them.
It had been better for Some, not to have known the Way of righteousness (as Saint Peter Says) then, After they had known it, to turn from the holy commandments given unto them.
For behold, where the Lord deliuers forth large talents of knowledge, there he expects great reckonings of obedience to be brought in, not looking for the like at their hands, towards whom hee hath not beene such a bountifull Creditour.
For behold, where the Lord delivers forth large Talents of knowledge, there he expects great reckonings of Obedience to be brought in, not looking for the like At their hands, towards whom he hath not been such a bountiful Creditor.
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This caused Peter when he taxed the people in the Temple, for betraying and denying Christ in the presence of Pilate , not to leaue them comfortlesse in so hainous a crime,
This caused Peter when he taxed the people in the Temple, for betraying and denying christ in the presence of Pilate, not to leave them comfortless in so heinous a crime,
For hee was a blasphemer, a persecutor, and an oppressor, yea those outrages were prosecuted with violent fury and madnesse, as himselfe ingenuously confesseth .
For he was a blasphemer, a persecutor, and an oppressor, yea those outrages were prosecuted with violent fury and madness, as himself ingenuously Confesses.
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Thus when a man is rather transported by his owne rebellious will, then inforced by any vrgent necessity, is rather caried forward by a prompt and peremptory inclination,
Thus when a man is rather transported by his own rebellious will, then enforced by any urgent necessity, is rather carried forward by a prompt and peremptory inclination,
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When Sathan no sooner tempts, but the sinner as readily yeeldes, as the etymon of the word imports, NONLATINALPHABET of NONLATINALPHABET Indulgeo. When it is not by constraint,
When Sathan no sooner tempts, but the sinner as readily yields, as the etymon of the word imports, of Indulgeo. When it is not by constraint,
but of a ready minde, as Saint Peters opposition doth manifest, NONLATINALPHABET. So is the Apostles speech of sinning willingly here to be vnderstood.
but of a ready mind, as Saint Peter's opposition does manifest,. So is the Apostles speech of sinning willingly Here to be understood.
Wee must sigh vnder the bondage, and grone vnder the burthen of it, like the Israelites vnder Pharaoh. Wee must not say as those people professed to Iosuah, All that thou commandest vs wee will doe,
we must sighs under the bondage, and groan under the burden of it, like the Israelites under Pharaoh. we must not say as those people professed to Joshua, All that thou Commandest us we will do,
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yet wee must take heede, we be not such as hee speakes of in his third Chapter, NONLATINALPHABET, which settle and sell themselues to worke wickednesse:
yet we must take heed, we be not such as he speaks of in his third Chapter,, which settle and fell themselves to work wickedness:
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but must needes lay all the blame vpon the wils iniquity. There are some (as Salomon notes) Which doe euen reioyce in doing euill, and delight in peruerse courses.
but must needs lay all the blame upon the wills iniquity. There Are Some (as Solomon notes) Which do even rejoice in doing evil, and delight in perverse courses.
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What a malepert speech is that of Sauls Courtiers, Our tongues are our owne and we will talke? they will because they will, Stat pro ratione voluntas. Yea they are ready to say with Caesar, iacta est alea, fall backe fall edge they are resolued to persist in their sinnes.
What a malepert speech is that of Saul's Courtiers, Our tongues Are our own and we will talk? they will Because they will, Stat Pro ratione Voluntas. Yea they Are ready to say with Caesar, iacta est Alea, fallen back fallen edge they Are resolved to persist in their Sins.
What a desperate resolution is that of wilfull wretches in the sixt of Ieremie? Who being thus louingly exhorted and gratiously promised, Walke in the good way,
What a desperate resolution is that of wilful wretches in the sixt of Ieremie? Who being thus lovingly exhorted and graciously promised, Walk in the good Way,
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Such resolute and dissolute sinners were the Sodomites, who could not be restrained by Lots submisse petition, his more then lawfull motion, nor the Lords extraordinary affliction;
Such resolute and dissolute Sinners were the Sodomites, who could not be restrained by Lots submiss petition, his more then lawful motion, nor the lords extraordinary affliction;
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so when a poore sinner can say with the Apostle, I would not willingly doe that euill I doe; It is the law of my members, that rebels against the law of my minde,
so when a poor sinner can say with the Apostle, I would not willingly do that evil I do; It is the law of my members, that rebels against the law of my mind,
but that the gate of mercy should be shut against him? Therefore is the Lord so resolute , that if a man will goe confidently and wilfully on in his sinnes, blessing himselfe,
but that the gate of mercy should be shut against him? Therefore is the Lord so resolute, that if a man will go confidently and wilfully on in his Sins, blessing himself,
and maketh request for vs with groanes and sighes which cannot be expressed. When hee shall make but a mocke of Christ, to whom the blessed Angels doe homage , oh how lamentable is the estate of such a one? When the patient loathes his foode, quarrels with his Phisitian, is angry with his friends, chafes with himselfe, you will say he is in ill case;
and makes request for us with groans and sighs which cannot be expressed. When he shall make but a mock of christ, to whom the blessed Angels do homage, o how lamentable is the estate of such a one? When the patient Loathes his food, quarrels with his physician, is angry with his Friends, chafes with himself, you will say he is in ill case;
and bite the Master or his friends, euen snarle at God, at his seruants, and his sacred truth, what safety or comfort can that soule haue? When Christians which should be as Lambes,
and bite the Master or his Friends, even snarl At God, At his Servants, and his sacred truth, what safety or Comfort can that soul have? When Christians which should be as Lambs,
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and new borne-Babes, in receauing with meekenesse the sincere milke of the word, and the comfortable food of the blessed Sacrament, shall turne dogges and swine, tread vnderfoote those precious pearles,
and new borne-Babes, in receiving with meekness the sincere milk of the word, and the comfortable food of the blessed Sacrament, shall turn Dogs and Swine, tread underfoot those precious Pearls,
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the one is but a personall persecution, and so had beene a sinne against charitie; the other a doctrinall, and consequently was a direct offence against pietie.
the one is but a personal persecution, and so had been a sin against charity; the other a doctrinal, and consequently was a Direct offence against piety.
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that the same cutting off, might be a praeludium to his fearefull and finall separation from the societie of the blessed Angels, the spirits of iust and holy men,
that the same cutting off, might be a praeludium to his fearful and final separation from the society of the blessed Angels, the spirits of just and holy men,
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and from Iesus Christ the mediator of the new Testament. How fearefull was the obstinacie of Stephens enemies, who being not able to resist the spirit by which he spake, charged him with blasphemie ? And albeit the Lord did grace his innocent conscience with an Angelicall countenance;
and from Iesus christ the Mediator of the new Testament. How fearful was the obstinacy of Stephen's enemies, who being not able to resist the Spirit by which he spoke, charged him with blasphemy? And albeit the Lord did grace his innocent conscience with an Angelical countenance;
yet they so persisted in their malice, that they gaue him iust cause to taxe them thus, You stiffe-necked and of vncircumcised hearts and eares, you haue alway resisted the holy Ghost.
yet they so persisted in their malice, that they gave him just cause to Tax them thus, You Stiffnecked and of uncircumcised hearts and ears, you have always resisted the holy Ghost.
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Should I not spare Nineueh, saith the Lord (which doth trespasse of infirmitie.) But how should I spare Iuda which doth transgresse rebelliously. Here God hath something to say for Nineueh, but rebellious Iuda stands arraigned of high treason,
Should I not spare Nineveh, Says the Lord (which does trespass of infirmity.) But how should I spare Iuda which does transgress rebelliously. Here God hath something to say for Nineveh, but rebellious Iuda Stands arraigned of high treason,
It is dangerous to walke in the counsell of the vngodly, dreadfull to stand in the way of sinners, but happy and thrise happy is he that doth not sit in the seate of the scornefull.
It is dangerous to walk in the counsel of the ungodly, dreadful to stand in the Way of Sinners, but happy and thrice happy is he that does not fit in the seat of the scornful.
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Who would thinke that any could be so forsaken of God, and bereft of grace, that he should malice and scorne the eternall Maiestie? yet experience hath found out such vile wretches.
Who would think that any could be so forsaken of God, and bereft of grace, that he should malice and scorn the Eternal Majesty? yet experience hath found out such vile wretches.
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because of his gout, said in a great chafe ( horresco referens, I tremble to vtter his words.) Giue me my Porkes flesh, al dispetto di Dio, euen in despight of God.
Because of his gout, said in a great chafe (Horresco referens, I tremble to utter his words.) Give me my Porks Flesh, all dispetto Die Dio, even in despite of God.
What horrible blasphemies did that execrable Emperour Iulian the Apostata, as also his lewd companion Libanius the Sophister belch forth against Christ? who at their going forth to the Persian warre, asked in scoffing manner, What the Carpenters Sonne (meaning Christ) was doing? To whom it was well answered by a good Christian, Loculum fabricatur, he is making a coffin for Iulian; which propheticall speech was verified by the euent,
What horrible Blasphemies did that execrable Emperor Iulian the Apostata, as also his lewd Companion Libanius the Sophister belch forth against christ? who At their going forth to the Persian war, asked in scoffing manner, What the Carpenters Son (meaning christ) was doing? To whom it was well answered by a good Christian, Loculum fabricatur, he is making a coffin for Iulian; which prophetical speech was verified by the event,
Now when a man is growne to this height of impiety, that he dares thus with a high hand sinne against the Almightie, the Lord stops the suites of those who would pray for him, not admitting any petition to be put vp in the Court of mercy:
Now when a man is grown to this height of impiety, that he dares thus with a high hand sin against the Almighty, the Lord stops the suits of those who would pray for him, not admitting any petition to be put up in the Court of mercy:
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according to those words of Saint Iohn, There is a sinne vnto death, I say not thou shouldest pray for it. And how oft doth the Lord albeit hee be the father of mercies,
according to those words of Saint John, There is a sin unto death, I say not thou Shouldst pray for it. And how oft does the Lord albeit he be the father of Mercies,
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neither lift vp crie nor prayers for them? Yea he is wont in such cases, to stirre vp the spirits of his seruants to pray against such notorious sinners:
neither lift up cry nor Prayers for them? Yea he is wont in such cases, to stir up the spirits of his Servants to pray against such notorious Sinners:
And to that end hath he armed the Church with that fearefull censure Anathemamaran-atha, If any man loue not the Lord Iesus, let him be accursed till the comming of Christ.
And to that end hath he armed the Church with that fearful censure Anathemamaran-atha, If any man love not the Lord Iesus, let him be accursed till the coming of christ.
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Thus doth Dauid desire the Lord not to be mercifull to them that transgresse maliciously. Yea how oft doth he pursue the enemies of God, most passionate and bitter imprecations? Thus did Peter against Simon Magus, as histories report:
Thus does David desire the Lord not to be merciful to them that transgress maliciously. Yea how oft does he pursue the enemies of God, most passionate and bitter imprecations? Thus did Peter against Simon Magus, as histories report:
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Thus did the primitiue Church pray against Iulian the Apostata, and neuer left assaulting him with her weapons (which are prayers and teares) till hee had receiued his finall and fearefull stroake of destruction;
Thus did the primitive Church pray against Iulian the Apostata, and never left assaulting him with her weapons (which Are Prayers and tears) till he had received his final and fearful stroke of destruction;
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The sinne of Peter was very fearefull, yea could any almost be more hainous? when as hee a chiefe Apostle, at the word of a silly Maide, against his constant protestation, three seuerall times within the space of a few houres, did not onely deny,
The sin of Peter was very fearful, yea could any almost be more heinous? when as he a chief Apostle, At the word of a silly Maid, against his constant protestation, three several times within the Molle of a few hours, did not only deny,
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SAint Iohn in the eight Chapter of the Reuelation speakes of a great Starre, called Wormewood, which falling into the waters and fountains made them bitter, so that many died thereof.
SAint John in the eight Chapter of the Revelation speaks of a great Star, called Wormwood, which falling into the waters and fountains made them bitter, so that many died thereof.
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For it is not a NONLATINALPHABET, but rather a NONLATINALPHABET, not some smaller distemper, but a generall euill disposition and habit of Religion, not a binding of Sampsons hands,
For it is not a, but rather a, not Some smaller distemper, but a general evil disposition and habit of Religion, not a binding of Sampsons hands,
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And therefore Athanasius ioynes that malice and Apostasie together in the definition of this blasphemy against the holy Ghost, calling it a malicious denying of the faith which a man hath professed, as Sylla said in Suetonius: Vno Caesari multos Marios in esse, there were many Marijes in one Caesar:
And Therefore Athanasius joins that malice and Apostasy together in the definition of this blasphemy against the holy Ghost, calling it a malicious denying of the faith which a man hath professed, as Sylla said in Suetonius: Vno Caesari multos Marios in esse, there were many Marijes in one Caesar:
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Againe, Sathan casts his violent and inuenomed temptations, which the Apostle, Ephes. 6. calleth fiery darts; and those where they strike they sticke fah,
Again, Sathan Cast his violent and envenomed temptations, which the Apostle, Ephesians 6. calls fiery darts; and those where they strike they stick fah,
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And then as in the generall deluge, when the waters increased to a certaine height, all flesh perished; so in this great ouerflowing of sinne, all sparkes of grace are vtterly extinguished.
And then as in the general deluge, when the waters increased to a certain height, all Flesh perished; so in this great overflowing of sin, all sparks of grace Are utterly extinguished.
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And this elsewhere hee calleth A shipwracke of faith, and an Apostasie from the faith, NONLATINALPHABET, 1 Tim. 4. And addes the reason, Hauing their consciences burnt with an hot Iron.
And this elsewhere he calls A shipwreck of faith, and an Apostasy from the faith,, 1 Tim. 4. And adds the reason, Having their Consciences burned with an hight Iron.
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For when the conscience is cauterized, there followeth an vtter benumming of the sanctified faculties, so that there is left no spirituall sense of grace.
For when the conscience is cauterized, there follows an utter benumbing of the sanctified faculties, so that there is left no spiritual sense of grace.
So that he which was wont to crie out with Saint Paul, O wretched man that I am, who shall deliuer me from this body of death, Rom. 7. can make a couenant with death the graue and hell, Esay 28. He who was pressed downe with the ponderous waight of his sinnes, which were as a heauy burden too heauie for him to beare, Psal. 38. can at last goe as roundly away with them as euer Sampson went with the Gates of Azzah. The conscience at first will diligently obserue and censure the sinner,
So that he which was wont to cry out with Saint Paul, Oh wretched man that I am, who shall deliver me from this body of death, Rom. 7. can make a Covenant with death the graven and hell, Isaiah 28. He who was pressed down with the ponderous weight of his Sins, which were as a heavy burden too heavy for him to bear, Psalm 38. can At last go as roundly away with them as ever Sampson went with the Gates of Gaza. The conscience At First will diligently observe and censure the sinner,
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If a man shall then offer violence to his person, Crucifying againe to himselfe the sonne of God: And contempt to this plaster, In treading vnder-foote the blood of the Testament; Is there any meanes left in heauen or earth to cure him? Surely no,
If a man shall then offer violence to his person, Crucifying again to himself the son of God: And contempt to this plaster, In treading underfoot the blood of the Testament; Is there any means left in heaven or earth to cure him? Surely no,
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And truely when Sathan preuaileth so farre, that he vanquisheth them with his suggestions, and fettereth them in the chaines of sin, striking his temptations like the nayle of Iael into the temples of their heads,
And truly when Sathan prevaileth so Far, that he vanquisheth them with his suggestions, and fettereth them in the chains of since, striking his temptations like the nail of Jael into the Temples of their Heads,
So when we are oppressed with the waues of temptations, and are ready to sinke in the Gulfe of despaire, the Lord reacheth forth the hand of compassion and preserueth vs, NONLATINALPHABET, in many things we stumble all,
So when we Are oppressed with the waves of temptations, and Are ready to sink in the Gulf of despair, the Lord reaches forth the hand of compassion and Preserveth us,, in many things we Stumble all,
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when hee consulted with a Witch, 1 Sam. 28. Aaron fell grieuously, when hee suffered the Israelites to make earings and dance about the Calfe, Exod. 32. But Balaam fell away wilfully,
when he consulted with a Witch, 1 Sam. 28. Aaron fell grievously, when he suffered the Israelites to make earings and dance about the Calf, Exod 32. But balaam fell away wilfully,
when hee taught Balaac to intrap the children of Israel, Numb. 31. Peter fell dangerously when he denied Christ Iesus, Mat. 26. But Iudas fell away desperately when hee hanged himselfe, Mat. 27. Thus the godly,
when he taught Balaam to entrap the children of Israel, Numb. 31. Peter fell dangerously when he denied christ Iesus, Mathew 26. But Iudas fell away desperately when he hanged himself, Mathew 27. Thus the godly,
Christs speech to Peter, Luk. 22. was very comfortable, I haue prayed for thee NONLATINALPHABET, that thy faith faile not, that it be not wholy Eclipsed.
Christ speech to Peter, Luk. 22. was very comfortable, I have prayed for thee, that thy faith fail not, that it be not wholly Eclipsed.
and distemper of blood, yet if the vitall spirits be not consumed, nor the vigour of nature vtterly exhausted, the skilfull Physitian hath hope to recouer his patient.
and distemper of blood, yet if the vital spirits be not consumed, nor the vigour of nature utterly exhausted, the skilful physician hath hope to recover his patient.
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If the soule of man be left like the tree that Nebuchadnezzar saw in a dreame (the stumpe and rootes whereof was left in the earth) though many branches of grace be lopped off by Sathan,
If the soul of man be left like the tree that Nebuchadnezzar saw in a dream (the stump and roots whereof was left in the earth) though many branches of grace be lopped off by Sathan,
so if a Christian haue lost all the sappe and sauour of grace, and become vtterly without relish in the practise and profession of godlinesse, hee is good for nothing,
so if a Christian have lost all the sap and savour of grace, and become utterly without relish in the practice and profession of godliness, he is good for nothing,
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And this monstrous sinne is like the mighty windes which beating on the foure corners of the house wherein Iobs children were, did cast it on their heads :
And this monstrous sin is like the mighty winds which beating on the foure corners of the house wherein Jobs children were, did cast it on their Heads:
for when sin once breathes, and blowes from these foure Climates, it drawes downe the iudgements of God vpon the sinners heads, to their euerlasting ruin.
for when since once breathes, and blows from these foure Climates, it draws down the Judgments of God upon the Sinners Heads, to their everlasting ruin.
but against the attributes, and especiall operation of the holy Ghost. The old and vulgar distinction of the Schoolemen doth illustrate this very well.
but against the attributes, and especial operation of the holy Ghost. The old and Vulgar distinction of the Schoolmen does illustrate this very well.
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hee that shall thus oppose himselfe against the worke of the same spirit, must needes become gracelesse and impenitent, that blessed and gracious spirit being taken away.
he that shall thus oppose himself against the work of the same Spirit, must needs become graceless and impenitent, that blessed and gracious Spirit being taken away.
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Are not those who charge Christ with an vnclean spirit, worthy to be possest with the spirit of slumber? If they despight the spirit of grace, doe they not deserue to be depriued of the spirit of grace? If they treade vnderfoote of a base estimation the Sonne of God,
are not those who charge christ with an unclean Spirit, worthy to be possessed with the Spirit of slumber? If they despite the Spirit of grace, do they not deserve to be deprived of the Spirit of grace? If they tread underfoot of a base estimation the Son of God,
and the blood of the Testament, is it not a iust recompence, that Sathan should trample them vnder his feete in the place of torments? If the Lord giue ouer men to a Reprobate sense,
and the blood of the Testament, is it not a just recompense, that Sathan should trample them under his feet in the place of torments? If the Lord give over men to a Reprobate sense,
for abusing only the meere gifts of nature, how much more may they expect to haue their eyes blinded and their hearts hardned, who maliciously resist the works of grace? And then as the tacklings being taken from the ship,
for abusing only the mere Gifts of nature, how much more may they expect to have their eyes blinded and their hearts hardened, who maliciously resist the works of grace? And then as the tacklings being taken from the ship,
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When the vncleane spirit hauing beene cast out returneth, he brings with him seauen spirits worse then himselfe, which doe enter and dwell there and taking vp their habitation, doe shut fast the doore of the heart,
When the unclean Spirit having been cast out returns, he brings with him seauen spirits Worse then himself, which do enter and dwell there and taking up their habitation, do shut fast the door of the heart,
Thus the heart being hardned becomes impenitent, and so the impenitent sinner becomes vnpardonable: for where there is no grace for Repentance, there is no place for pardon:
Thus the heart being hardened becomes impenitent, and so the impenitent sinner becomes unpardonable: for where there is no grace for Repentance, there is no place for pardon:
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According to the Apostles words, Rom. 2. Thou after thy hardnesse, and heart that cannot repent, treasurest vp vnto thy selfe wrath against the day of wrath.
According to the Apostles words, Rom. 2. Thou After thy hardness, and heart that cannot Repent, treasurest up unto thy self wrath against the day of wrath.
euen such an eating vlcerous sore as doth totally mortifie the part affected, so that all the plasters that art or nature can deuise, will not helpe it.
even such an eating ulcerous soar as does totally mortify the part affected, so that all the plasters that art or nature can devise, will not help it.
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But because there is some controuersie concerning the same amongst the spirituall Physitians, to whom the cure or care thereof doth belong, I hold it expedient, either in reconciling,
But Because there is Some controversy Concerning the same among the spiritual Physicians, to whom the cure or care thereof does belong, I hold it expedient, either in reconciling,
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for they hold the sinne against the holy Ghost to be pardonable, so that consequently, if finall impenitency be the sinne against the holy Ghost, finall impenitency should be pardonable:
for they hold the sin against the holy Ghost to be pardonable, so that consequently, if final impenitency be the sin against the holy Ghost, final impenitency should be pardonable:
Further, Paul speaking of this sinne in the sixt to the Hebrewes, saith, it is impossible that they which haue committed the same should be renewed by repentance.
Further, Paul speaking of this sin in the sixt to the Hebrews, Says, it is impossible that they which have committed the same should be renewed by Repentance.
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In which words the Apostle speaketh of those that are aliue, else should he affirme that the dead cannot be renewed by repentance, which speech were idle and much vnbeseeming so great an Apostle.
In which words the Apostle speaks of those that Are alive, Else should he affirm that the dead cannot be renewed by Repentance, which speech were idle and much unbeseeming so great an Apostle.
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For he saith, he that knoweth his brother to sinne a sinne not vnto death, &c. in which words hee admitteth that a man may see and know when the sinne is committed,
For he Says, he that Knoweth his brother to sin a sin not unto death, etc. in which words he admitteth that a man may see and know when the sin is committed,
Thus Bellarmine hauing confuted that opinion concerning finall impenitency, and affirmed truely, that the same is but circumstantia quaedam, a certaine circumstance, which may be found in euery particular sinne:
Thus Bellarmine having confuted that opinion Concerning final impenitency, and affirmed truly, that the same is but Circumstance quaedam, a certain circumstance, which may be found in every particular sin:
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he defineth the sinne against the holy Ghost in the same manner as I haue handled it, calling it a malicious opposition against the manifest and knowne truth;
he defineth the sin against the holy Ghost in the same manner as I have handled it, calling it a malicious opposition against the manifest and known truth;
which definition he confirmeth by the common consent of ancient writers , to whose reasons and authorities were they not very pithy and pregnant, I might annexe sundry others.
which definition he confirmeth by the Common consent of ancient writers, to whose Reasons and authorities were they not very pithy and pregnant, I might annex sundry Others.
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And because the same is a circumstance somewhat more subiect to controuersie, I will annexe the testimonies and reasons of diuers Papists both ancient and moderne.
And Because the same is a circumstance somewhat more Subject to controversy, I will annex the testimonies and Reasons of diverse Papists both ancient and modern.
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Yea the vulgar Latine hath it, of an euerlasting sinne. Saint Matthew yet more vehemently, it shall not be forgiuen him, either in this world, or in the world to come.
Yea the Vulgar Latin hath it, of an everlasting sin. Saint Matthew yet more vehemently, it shall not be forgiven him, either in this world, or in the world to come.
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May I not here vse Saint Augustines words in another case, Quid hoc euidentius, quid apertius, quid expressius? What speeches could be vttered more euident, more apparent, more vehement,
May I not Here use Saint Augustine's words in Another case, Quid hoc euidentius, quid apertius, quid expressius? What Speeches could be uttered more evident, more apparent, more vehement,
Yea, that any should dare to assay the breaking of such a threefold cord, as when the holy Ghost saith, It shall not be forgiuen, to affirme, yes it shall be forgiuen.
Yea, that any should Dare to assay the breaking of such a threefold cord, as when the holy Ghost Says, It shall not be forgiven, to affirm, yes it shall be forgiven.
But indeede such licentious expositions are vtterly vnlawfull, and doe paralell Sathans deniall of the Lords words, in the second and third of Genesis, you shall surely die, you shall not die at all.
But indeed such licentious expositions Are utterly unlawful, and do parallel Satan's denial of the lords words, in the second and third of Genesis, you shall surely die, you shall not die At all.
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But Bellarmine would expound the speaches of the Euangelists by certaine places in Mathew and Ieremy. In the nineteenth of Mathew our Sauiour saith, It is easier for a Camell to goe through the eye of a needle,
But Bellarmine would expound the Speeches of the Evangelists by certain places in Matthew and Ieremy. In the nineteenth of Matthew our Saviour Says, It is Easier for a Camel to go through the eye of a needle,
First, those words in the nineteenth of Mathew may be taken for a direct and simple negatiue, being truely expounded? for our Sauiour in the tenth of Saint Marke , doth thus qualifie the rigour of them:
First, those words in the nineteenth of Matthew may be taken for a Direct and simple negative, being truly expounded? for our Saviour in the tenth of Saint Mark, does thus qualify the rigour of them:
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So that a man may truely say, it is impossible for a man so besotted with his riches and deuoted to his wealth, that he makes it the especiall obiect of his loue, the center of his hope, the fort of his confidence, to enter into the kingdome of heauen. Secondly, I denie not,
So that a man may truly say, it is impossible for a man so besotted with his riches and devoted to his wealth, that he makes it the especial Object of his love, the centre of his hope, the fort of his confidence, to enter into the Kingdom of heaven. Secondly, I deny not,
and make restitution where he hath wronged, and he may come to heauen: And let him that hath blasphemed repent and beleeue, and hee shall surely be saued.
and make restitution where he hath wronged, and he may come to heaven: And let him that hath blasphemed Repent and believe, and he shall surely be saved.
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Againe, if it were granted, that the Lord counted all the Iewes vnrecouerable, must it needes be that his sending to perswade them to repentance, doth therefore crosse his censure? Who knowes not that it is vsuall with God, to send his Prophets and Preachers, to call them to repentance, of whom hee hath said expresly before, that they will not repent,
Again, if it were granted, that the Lord counted all the Iewes unrecoverable, must it needs be that his sending to persuade them to Repentance, does Therefore cross his censure? Who knows not that it is usual with God, to send his prophets and Preachers, to call them to Repentance, of whom he hath said expressly before, that they will not Repent,
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and yet he sent to them that so they might be without excuse? Secondly, as the Euangelists doe plainely teach the impossibility of pardon for this sinne:
and yet he sent to them that so they might be without excuse? Secondly, as the Evangelists do plainly teach the impossibility of pardon for this sin:
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He that cannot possibly be renewed by Repentance. He that falls quite away. He that cannot haue any benefit by Christs sacrifice. He that dies without mercy.
He that cannot possibly be renewed by Repentance. He that falls quite away. He that cannot have any benefit by Christ sacrifice. He that die without mercy.
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But hee that sinnes against the holy Ghost, cannot be renewed by Repentance, He fals quite away, hee cannot haue any benefit by Christs sacrifice, he dies without mercy, hee must certainely looke for a fearefull iudgment, and violent fire:
But he that Sins against the holy Ghost, cannot be renewed by Repentance, He falls quite away, he cannot have any benefit by Christ sacrifice, he die without mercy, he must Certainly look for a fearful judgement, and violent fire:
To these places Bellarmine and the Rhemists doe answere, that whereas the Apostle saith, hee cannot be renewed by Repentance, and there remaines no more sacrifice for sinne, he is thus to be vnderstood, hee cannot haue the benefit of a second Baptisme. To whom I answere:
To these places Bellarmine and the Rhemists do answer, that whereas the Apostle Says, he cannot be renewed by Repentance, and there remains no more sacrifice for sin, he is thus to be understood, he cannot have the benefit of a second Baptism. To whom I answer:
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But let these men who are so violent without any arguments, and so confident vpon onely the bare words of two or three of the Fathers expounding this place, let them consider what others of the ancient Fathers haue written,
But let these men who Are so violent without any Arguments, and so confident upon only the bore words of two or three of the Father's expounding this place, let them Consider what Others of the ancient Father's have written,
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The ingenuitie of Arias Montanus a learned Papist is much to be commended, who saith most truely, that it is an extreame racking of the word Repentance,
The ingenuity of Arias Montanus a learned Papist is much to be commended, who Says most truly, that it is an extreme racking of the word Repentance,
as that he should therein denie second Baptisme to the sinner, doth not the same imply a deniall of pardon? For why should he deny them a second Baptisme,
as that he should therein deny second Baptism to the sinner, does not the same imply a denial of pardon? For why should he deny them a second Baptism,
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but to teach them, that the meanes and instrumentall causes of Repentance and reconciliation being denied, the effect cannot be granted? But the truth is,
but to teach them, that the means and instrumental Causes of Repentance and reconciliation being denied, the Effect cannot be granted? But the truth is,
as euery single eye may perceiue, that the Apostle hath in those places vtterly excluded those that sinne against the holy Ghost, both from the meanes, and fruit of repentance.
as every single eye may perceive, that the Apostle hath in those places utterly excluded those that sin against the holy Ghost, both from the means, and fruit of Repentance.
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Now if prayer, which should be the meanes to worke Repentance in men, and to procure remission for them at the hands of God, may not be afforded them, is there any hope that such should be pardoned? To this Bellarmine answers, that the Apostle doth not directly forbid vs to pray for such,
Now if prayer, which should be the means to work Repentance in men, and to procure remission for them At the hands of God, may not be afforded them, is there any hope that such should be pardoned? To this Bellarmine answers, that the Apostle does not directly forbid us to pray for such,
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Thirdly, if Saint Iohn had noted onely a difficultie, not an impossibilitie of obtaining our desires, should he not haue perswaded vs to be the more earnest and importunate in prayer, rather then to haue discouraged vs? When our Sauiour saith that the way is narrow, and the gate is strait that leadeth vnto life, would you not make him absurd in saying, I say not that you shall enter that way:
Thirdly, if Saint John had noted only a difficulty, not an impossibility of obtaining our Desires, should he not have persuaded us to be the more earnest and importunate in prayer, rather then to have discouraged us? When our Saviour Says that the Way is narrow, and the gate is strait that leads unto life, would you not make him absurd in saying, I say not that you shall enter that Way:
or indiscreet in discouraging men, by denying them hope of entrance? Doth he not better in perswading vs, striue therefore earnestly to enter into that straight gate: and so,
or indiscreet in discouraging men, by denying them hope of Entrance? Does he not better in persuading us, strive Therefore earnestly to enter into that straight gate: and so,
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if the matter had beene subiect to difficultie, and not to impossibilitie, doubtlesse Saint Iohn would haue exhorted vs, euen to striue mightily by prayers to God for the remission of that sinne,
if the matter had been Subject to difficulty, and not to impossibility, doubtless Saint John would have exhorted us, even to strive mightily by Prayers to God for the remission of that sin,
Some (saith he) haue made this place obscure, supposing that to be absurd which indeede hath no absurditie in it (meaning that prayer should be denyed to some kinde of sinners.) But this comes to passe by reason of a certaine old and vulgar opinion,
some (Says he) have made this place Obscure, supposing that to be absurd which indeed hath no absurdity in it (meaning that prayer should be denied to Some kind of Sinners.) But this comes to pass by reason of a certain old and Vulgar opinion,
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Thus hauing proued by the authoritie of sacred Scriptures that this sinne is irremissible, and answered such obiections as haue bin made against my proofe, I might also confirme the same by many testimonies of the ancient Fathers, besides those which haue already beene produced,
Thus having proved by the Authority of sacred Scriptures that this sin is irremissible, and answered such objections as have been made against my proof, I might also confirm the same by many testimonies of the ancient Father's, beside those which have already been produced,
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Priuatiuely, when the sinne by congruence of merit deserues to be punished, though by congruity of Gods mercy it may be pardoned, of which nature is euery ordinary mortall sinne.
Privatively, when the sin by congruence of merit deserves to be punished, though by congruity of God's mercy it may be pardoned, of which nature is every ordinary Mortal sin.
Yea, if it be strictly taken and considered (saith hee) it depriueth men both of the power and disposition of repentance, so that there is left neither inclination nor habilitie to repent.
Yea, if it be strictly taken and considered (Says he) it depriveth men both of the power and disposition of Repentance, so that there is left neither inclination nor hability to Repent.
Stella and Iansenius indeede, being willing to say as much as they can for the power and possibilitie of pardon for this sinne, are constrained to confesse, that actually, and indeede, it is neuer remitted,
Stella and Jansenius indeed, being willing to say as much as they can for the power and possibility of pardon for this sin, Are constrained to confess, that actually, and indeed, it is never remitted,
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There is a similitude vsed by diuers, yea by some who seeme to contradict the vnpardonablenesse of this sinne, which similitude doth indeede expresse it, with the reason and manner of it, and it is this.
There is a similitude used by diverse, yea by Some who seem to contradict the vnpardonablenesse of this sin, which similitude does indeed express it, with the reason and manner of it, and it is this.
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and workes (as it is in the Philosophicall Axiome) according to the capacitie of the patient, making men desirous of saluation where hee doth grant it,
and works (as it is in the Philosophical Axiom) according to the capacity of the patient, making men desirous of salvation where he does grant it,
The Apostle speaking of this sinne to the Hebrewes, saith, Confidemus de vobis meliora delectissimi; and so doe I say to you, beloued, I hope better things of you all,
The Apostle speaking of this sin to the Hebrews, Says, Confidemus de vobis Meliora delectissimi; and so do I say to you, Beloved, I hope better things of you all,
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For first, those mercilesse men the Nouatians are hereby confuted, who held euery grosse sinne committed by a Christian to be the sinne against the holy Ghost:
For First, those merciless men the Novatians Are hereby confuted, who held every gross sin committed by a Christian to be the sin against the holy Ghost:
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These were the men which through swelling pride did take to themselues the name of Puritanes ▪ But the very matter of their doctrine (as Epiphaneus truely saith) doth proue them to be impure.
These were the men which through swelling pride did take to themselves the name of Puritanes ▪ But the very matter of their Doctrine (as Epiphaneus truly Says) does prove them to be impure.
Against these men as diuers of the auncient Fathers haue written very substantially: So euen the torrent of the sacred Scriptures (which conuince all men of sinne,
Against these men as diverse of the ancient Father's have written very substantially: So even the torrent of the sacred Scriptures (which convince all men of sin,
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Saint Augustine saith, some obiected against him, That he opened a gappe to sinne, when he offered a heauen of safety to euery repentant sinner, but most iniuriously;
Saint Augustine Says, Some objected against him, That he opened a gap to sin, when he offered a heaven of safety to every repentant sinner, but most injuriously;
Forasmuch as this sinne doth depend vpon such difficult circumstances, the extraordinarie gift of discerning the spirits being abolished, it is very hard without some rare inspiration, to discerne this sinne in others,
Forasmuch as this sin does depend upon such difficult Circumstances, the extraordinary gift of discerning the spirits being abolished, it is very hard without Some rare inspiration, to discern this sin in Others,
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but rather erect a tribunall in your owne hearts, and iudge your selues, as the Apostle exhorts, doe not vnaduisedly shoote forth the darts of your censures against others,
but rather erect a tribunal in your own hearts, and judge your selves, as the Apostle exhorts, do not unadvisedly shoot forth the darts of your censures against Others,
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yet maist thou sigh for him. Fortassis gemitus tuus penetret, quò oratio non praesumit tendere. Happily thy sighes may haue accesse, where thou darest not send thy prayers.
yet Mayest thou sighs for him. Fortassis gemitus Thy penetret, quò oratio non praesumit tendere. Happily thy sighs may have access, where thou Darest not send thy Prayers.
As for the Nouatians, onely the mistaking of diuers places of Scripture misled them, which being freed from their erroneous exposition, doe nothing serue for the supporting of their mercilesse heresie.
As for the Novatians, only the mistaking of diverse places of Scripture misled them, which being freed from their erroneous exposition, do nothing serve for the supporting of their merciless heresy.
Though it were a wound like Alexanders, of which the historian saith, curatio vulneris grauior ipso vulnere? The curing of the wound was more grieuous, then the wound it selfe:
Though it were a wound like Alexanders, of which the historian Says, Curatio vulneris Graver ipso vulnere? The curing of the wound was more grievous, then the wound it self:
let him neuer put it into your hearts by consent, as he did into the heart of Iudas. What madnesse is it (saith Chrysostome ) to entertaine the temptations of the Diuell who seekes to torment thee, rather then the motions of Christs spirit, who desires to saue thee? To receaue a sword at the hands of a Theefe to kill thee,
let him never put it into your hearts by consent, as he did into the heart of Iudas. What madness is it (Says Chrysostom) to entertain the temptations of the devil who seeks to torment thee, rather then the motions of Christ Spirit, who Desires to save thee? To receive a sword At the hands of a Thief to kill thee,
and to refuse a Diadem at the hands of a King to crowne thee? Remember that comfortable precept and promise, Resist the Diuell, and he will flie from thee.
and to refuse a Diadem At the hands of a King to crown thee? remember that comfortable precept and promise, Resist the devil, and he will fly from thee.
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such are the inundations of sinne, when they breake out, and bloud toucheth bloud. It behooueth euery Christian therefore to take heede of the beginning of sinne,
such Are the inundations of sin, when they break out, and blood touches blood. It behooveth every Christian Therefore to take heed of the beginning of sin,
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as Theodoret doth manifest in Iulian the Emperour, who first banished the feare of God, and at last, Pietate omnino spoliebatur, was vtterly bereft of Piety.
as Theodoret does manifest in Iulian the Emperor, who First banished the Fear of God, and At last, Piate Omnino spoliebatur, was utterly bereft of Piety.
When a sinner giues way to his owne corruptions and Sathans temptations, hee becomes like the Image in Daniel , whose head was gold, his brest of siluer, his belly of brasse, his legs of iron, his feete of clay;
When a sinner gives Way to his own corruptions and Satan's temptations, he becomes like the Image in daniel, whose head was gold, his breast of silver, his belly of brass, his legs of iron, his feet of clay;
For if our sinnes doe increase, and come one in the necke of another, like the messengers of Iob, our punishments must needes follow like the plagues of Aegypt. Therefore Woe be to them (saith the Prophet) that draw iniquity in the cords of vanity, and sinne as with cart-ropes.
For if our Sins do increase, and come one in the neck of Another, like the messengers of Job, our punishments must needs follow like the plagues of Egypt. Therefore Woe be to them (Says the Prophet) that draw iniquity in the cords of vanity, and sin as with Cart-ropes.
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and drawne out by long continuance, doe at last make this great gable of the sinne against the holy-Ghost, wherewith the sinners hands and feete being bound, He is cast into vtter darkenesse, where is nothing but wayling and weeping and gnashing of teeth.
and drawn out by long Continuance, do At last make this great gable of the sin against the Holy Ghost, wherewith the Sinners hands and feet being bound, He is cast into utter darkness, where is nothing but wailing and weeping and gnashing of teeth.
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Be carefull to auoide the least sinne, lest the same be an introduction to greater. For as the Philistims came vpon Sampson and ouercame him, by diuers insinuations;
Be careful to avoid the least sin, lest the same be an introduction to greater. For as the philistines Come upon Sampson and overcame him, by diverse insinuations;
So doe sinne and Sathan winde themselues in by diuers inferiour temptations, still proceeding and augmenting the same till the locks of grace be quite shaued off.
So do sin and Sathan wind themselves in by diverse inferior temptations, still proceeding and augmenting the same till the locks of grace be quite shaved off.
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Had king Dauid at the first beene perswaded to murder Vriah hee would haue said, what murder Vriah, my loyall subiect, my faithfull seruant? God forbid, not for the one halfe of my kingdome.
Had King David At the First been persuaded to murder Uriah he would have said, what murder Uriah, my loyal Subject, my faithful servant? God forbid, not for the one half of my Kingdom.
Yet after that hee had sinned with Bathsheba, adultry made way to cruelty. Sinnes are like the sores of the body, which at first are but vitious humours,
Yet After that he had sinned with Bathsheba, adultery made Way to cruelty. Sins Are like the sores of the body, which At First Are but vicious humours,
So doth the diuell get entrance and aduantage of men by some smaller sinne, and preuaileth more and more till hee hath battered the foundation of their faith, dispoyled them of the rich ornaments of grace,
So does the Devil get Entrance and advantage of men by Some smaller sin, and prevaileth more and more till he hath battered the Foundation of their faith, despoiled them of the rich Ornament of grace,
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The prodigall childe is set forth a patterne to this purpose, who said (and did what he said) that hee would rise and goe to his father, confesse his sinnes and craue pardon for the same.
The prodigal child is Set forth a pattern to this purpose, who said (and did what he said) that he would rise and go to his father, confess his Sins and crave pardon for the same.
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Redeat homo per quotidiana lamenta, vnde corruit per vana delectamenta , saith Saint Austin. Let a man returne by daily lamentations, to that from whence hee is fallen by vaine delectations.
Redeath homo per Quotidian Lamenta, vnde Corruit per Vana delectamenta, Says Saint Austin. Let a man return by daily lamentations, to that from whence he is fallen by vain delectations.
Repent therefore and proportion your Repentance according to your sinnes, like Manasses, who hauing caused the streetes of Ierusalem to flow with blood, made the prison in Babylon to runne with teares.
repent Therefore and proportion your Repentance according to your Sins, like Manasses, who having caused the streets of Ierusalem to flow with blood, made the prison in Babylon to run with tears.
Hath Christ washed thee in his blood? Cured thee with his stripes, and healed thee with his wounds? hath he paid thy debts, cancelled the bond vpon the crosse,
Hath christ washed thee in his blood? Cured thee with his stripes, and healed thee with his wounds? hath he paid thy debts, canceled the bound upon the cross,
and set thee vp being a bankrupt in grace? Returne not with the swine to wallow in thy filthy sinnes, let not the diuell wound thee againe by fresh bleeding iniquities, runne not into debt hy new transgressions,
and Set thee up being a bankrupt in grace? Return not with the Swine to wallow in thy filthy Sins, let not the Devil wound thee again by fresh bleeding iniquities, run not into debt high new transgressions,
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Thus all sinnes are carefully to be auoided, yet some are more especially to be shunned as hauing a spice of this dangerous disease, the sinne against the holy Ghost,
Thus all Sins Are carefully to be avoided, yet Some Are more especially to be shunned as having a spice of this dangerous disease, the sin against the holy Ghost,
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When men shall be angry with the word, as Ahab was with Michaiah, because it reproues their corruptions, it is with them as our Sauiour saith, They hate the light because their workes are euill:
When men shall be angry with the word, as Ahab was with Michaiah, Because it reproves their corruptions, it is with them as our Saviour Says, They hate the Light Because their works Are evil:
We should not be like Demosthenes, who in the middest of the battell cast away his buckler inscribed with golden letters NONLATINALPHABET, that is, good fortune:
We should not be like Demosthenes, who in the midst of the battle cast away his buckler inscribed with golden letters, that is, good fortune:
But rather imitate that worthy Thebane Epaminondas, who being ready to expire in his tent, enquired whether the enemy had got his target which fell from him in receiuing of a deadly wound:
But rather imitate that worthy Theban Epaminondas, who being ready to expire in his tent, inquired whither the enemy had god his target which fell from him in receiving of a deadly wound:
but let those who are wandring returne with speede to the bosome of their mother, Who hath not lost the bowels of compassion, except they haue lost all sence of grace.
but let those who Are wandering return with speed to the bosom of their mother, Who hath not lost the bowels of compassion, except they have lost all sense of grace.
before hee can bethinke himselfe of the nature or danger of the sinne, as Dauid was, when he was insnared with the beauty of Bathsheba, hee is to be pittied:
before he can bethink himself of the nature or danger of the sin, as David was, when he was Ensnared with the beauty of Bathsheba, he is to be pitied:
Esteeme it and reioyce in it, as the wise men did in the starre which led them to Christ, When they saw the starre they reioyced with an exceeding great ioy.
Esteem it and rejoice in it, as the wise men did in the star which led them to christ, When they saw the star they rejoiced with an exceeding great joy.
When you heare or reade it, doe it with all reuerence, and receiue it as the word of God, which worketh in them that beleeue, and being grafted in you is able to saue your Soules.
When you hear or read it, do it with all Reverence, and receive it as the word of God, which works in them that believe, and being grafted in you is able to save your Souls.
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I haue read of a Pyrat who taking a vessell that was for Douer, and falling to rifle her, happened vpon a Bible, which when hee opened to see what booke it was, he light suddenly vpon that precept, Thou shalt not steale, whereupon his heart was striken with remorse:
I have read of a Pirate who taking a vessel that was for Douer, and falling to rifle her, happened upon a bible, which when he opened to see what book it was, he Light suddenly upon that precept, Thou shalt not steal, whereupon his heart was stricken with remorse:
This was a fearefull putting out the light of knowledge, and neglect of an extraordinary admonition, which the offender did exceedingly bewaile at his death.
This was a fearful putting out the Light of knowledge, and neglect of an extraordinary admonition, which the offender did exceedingly bewail At his death.
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Sicknesse seazeth easily and dangerously vpon corrupt bodies, but those which by sobrietie and temperance are kept sound, cannot be so quickly infected.
Sickness seizeth Easily and dangerously upon corrupt bodies, but those which by sobriety and temperance Are kept found, cannot be so quickly infected.
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The Apostle therefore admonisheth fitly in the third to the Hebrewes, Take heede that there be not in you an euill and vnfaithfull heart to depart from the liuing God.
The Apostle Therefore Admonisheth fitly in the third to the Hebrews, Take heed that there be not in you an evil and unfaithful heart to depart from the living God.
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Therefore whatsoeuer we professe, let it be in sinceritie; for commonly where religion begins in hypocrisie, it ends in apostasie. Cherish the feare of God:
Therefore whatsoever we profess, let it be in sincerity; for commonly where Religion begins in hypocrisy, it ends in apostasy. Cherish the Fear of God:
This deadly sinne cannot haue accesse to that heart, where the feare of God resideth. For as the vaines that haue narrow passages, doe hardly receiue poison:
This deadly sin cannot have access to that heart, where the Fear of God resideth. For as the Veins that have narrow passages, do hardly receive poison:
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So where the passages of your soules are straightned with a reuerend awe of the maiestie of God, you can neuer be infected with the poison of this blasphemy, which is euer accompanied with haughty pride.
So where the passages of your Souls Are straightened with a reverend awe of the majesty of God, you can never be infected with the poison of this blasphemy, which is ever accompanied with haughty pride.
For how can you with hope and comfort knocke at the doore of mercy, if you will not heare the spirit of God knocking at the doore of your hearts? What true ioy can your hearts haue,
For how can you with hope and Comfort knock At the door of mercy, if you will not hear the Spirit of God knocking At the door of your hearts? What true joy can your hearts have,
if you send him away, whether he will euer returne to you againe? When you haue entertained the good motions of Gods spirit, be carefull to cherish them.
if you send him away, whither he will ever return to you again? When you have entertained the good motions of God's Spirit, be careful to cherish them.
Behold how our Sauiour rowseth vp the Church of Sardis in the third of the Reuelation: Be awake and strengthen the things which remaine, that are ready to dye.
Behold how our Saviour rouseth up the Church of Sardis in the third of the Revelation: Be awake and strengthen the things which remain, that Are ready to die.
Yea the Lord lookes for an improuement of his graces, according to the Apostles exhortation; Grow in grace, and in the knowledge of our Lord and Sauiour Iesus Christ.
Yea the Lord looks for an improvement of his graces, according to the Apostles exhortation; Grow in grace, and in the knowledge of our Lord and Saviour Iesus christ.
Eusebius shewes that the Christians by Prayer obtained fulmen aduersus hostis, imbrem ad refocillandum exercitum: lightning against the enemie, and raine to refresh the armie.
Eusebius shows that the Christians by Prayer obtained fulmen Adversus hostis, imbrem ad refocillandum exercitum: lightning against the enemy, and rain to refresh the army.
though your soules were subiect to a thousand Vlcers, as Chrysostome saith, yet may I say of your sinnes as our Sauiour said of Lazarus sicknesse, they are not vnto death.
though your Souls were Subject to a thousand Ulcers, as Chrysostom Says, yet may I say of your Sins as our Saviour said of Lazarus sickness, they Are not unto death.
Are there any here that would gladly be assured in their soules, that they are free from this sinne (as I know by ample experience, that tender hearts are apt to entertaine troublesome feares) hearken then vnto me,
are there any Here that would gladly be assured in their Souls, that they Are free from this sin (as I know by ample experience, that tender hearts Are apt to entertain troublesome fears) harken then unto me,
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Examine your selues, and search your hearts, if you haue faith to beleeue Gods promises, Repentance to bewaile your sinnes, assure your selues you are free, you are farre from the committing of this sinne against the holy Ghost.
Examine your selves, and search your hearts, if you have faith to believe God's promises, Repentance to bewail your Sins, assure your selves you Are free, you Are Far from the committing of this sin against the holy Ghost.
When the man in the Gospell brought vnto Christ his sonne possessed with a dumbe spirit, whom the Disciples could not cast out, he besought him thus, If thou canst doe any thing, helpe vs, and haue compassion vpon vs. To whom our Sauiour answered, If thou canst beleeue, all things are possible to him that beleeueth.
When the man in the Gospel brought unto christ his son possessed with a dumb Spirit, whom the Disciples could not cast out, he besought him thus, If thou Canst do any thing, help us, and have compassion upon us To whom our Saviour answered, If thou Canst believe, all things Are possible to him that Believeth.
Christ Iesus himselfe cals you, the Church exhorts you, the spirit of God inuites you, to take the pardon for your sinnes and the pawne of your inheritance.
christ Iesus himself calls you, the Church exhorts you, the Spirit of God invites you, to take the pardon for your Sins and the pawn of your inheritance.
and let whosoeuer will take of the water of life freely. Behold here is that Aqua coelestis, that whosoeuer tasteth of, hee shall neuer thirst any more;
and let whosoever will take of the water of life freely. Behold Here is that Aqua coelestis, that whosoever tasteth of, he shall never thirst any more;
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yet shall it restore him to life. Therfore I may say to euery Christian beleeuer, as our Sauior said to the woman os Canaan, O woman great is thy faith;
yet shall it restore him to life. Therefore I may say to every Christian believer, as our Saviour said to the woman os Canaan, Oh woman great is thy faith;
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Which whensoeuer we offer vp, the Lord smels a sauour of mercie and compassion, as he smelled a sauour of rest in the sacrifice of Noah. O bring then this sacrifice to the Lords sacred Altar,
Which whensoever we offer up, the Lord smells a savour of mercy and compassion, as he smelled a savour of rest in the sacrifice of Noah. Oh bring then this sacrifice to the lords sacred Altar,
and the armes of his compassion stretched out to imbrace you, as the prodigall childe found at his returne, of whom Saint Ambrose saith, filius timet conuitium, pater adornat conuiuium.
and the arms of his compassion stretched out to embrace you, as the prodigal child found At his return, of whom Saint Ambrose Says, filius timet conuitium, pater adornat conuiuium.
A fit Metaphor to expresse the nature of Repentance, which is flagellum peccati, euen the scourge of sinne, which is flagellum animae, the scourge of the Soule.
A fit Metaphor to express the nature of Repentance, which is flagellum peccati, even the scourge of sin, which is flagellum Spirits, the scourge of the Soul.
A SERMON PREACHED AT OXFORD, the 7. of Iuly being the Act Sunday. NEHEMIAH. 13.22. Remember me, O my God, concerning this, and pardon me according to thy great mercy.
A SERMON PREACHED AT OXFORD, the 7. of Iuly being the Act Sunday. NEHEMIAH. 13.22. remember me, Oh my God, Concerning this, and pardon me according to thy great mercy.
and manners, in Ciuill and Christian gouernment, to badde humours in the body, and the Magistrate to the Physition, to whom the cure thereof doth belong.
and manners, in Civil and Christian government, to bad humours in the body, and the Magistrate to the physician, to whom the cure thereof does belong.
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For Nehemiah comming by Artaxerxes warrant to the gouernement of Ierusalem, found the house of God prophaned by Eliashib, who of sacred structures had built a Chamber for Tobiah his kinseman.
For Nehemiah coming by Artaxerxes warrant to the government of Ierusalem, found the house of God Profaned by Eliashib, who of sacred structures had built a Chamber for Tobiah his kinsman.
for whereas almighty God had consecrated that day to a spirituall Mart, there were some who had employed it in carnall Merchandise, where Nehemiah hauing reproued the delinquents.
for whereas almighty God had consecrated that day to a spiritual Mars, there were Some who had employed it in carnal Merchandise, where Nehemiah having reproved the delinquents.
Of whose speeches, I may fitly vse Bernards words concerning Saint Paul, Sic vniuersa depromit, & sic intonat spiritu, & virtute, vt in serie ordinem, in sensu plenitudinem, in vtroque connexionem mirabiliter extendat.
Of whose Speeches, I may fitly use Bernards words Concerning Saint Paul, Sic vniuersa depromit, & sic intonat spiritu, & virtute, vt in serie ordinem, in sensu plenitudinem, in vtroque connexionem mirabiliter extendat.
For whilest he prepareth a cordiall anodyne, Remember me, O my God, concerning this, least the same might puffe him vp, hee mixeth with it this corroding plaster, Pardon me according to thy great mercy.
For whilst he Prepareth a cordial anodyne, remember me, Oh my God, Concerning this, least the same might puff him up, he mixeth with it this corroding plaster, Pardon me according to thy great mercy.
like discordant notes in Musicke, they yeelde an excellent harmony, and consort with Dauids ditty in the hundreth and first Psalme, I will sing of mercy and iudgement, to thee O Lord will I sing.
like discordant notes in Music, they yield an excellent harmony, and consort with David ditty in the Hundredth and First Psalm, I will sing of mercy and judgement, to thee Oh Lord will I sing.
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but being both vnited they are like sweete flowers bound vp together, and yeelde a delicate smell, they are like the present carried by Iacobs Sonnes into Aegypt, they finde gracious acceptance.
but being both united they Are like sweet flowers bound up together, and yield a delicate smell, they Are like the present carried by Iacobs Sons into Egypt, they find gracious acceptance.
but here is a preseruatiue against both that Scylla and Charybdis. It is Sathans vsuall practise, hauing himselfe passed through great extreames (as being cast down from heauen to hell,
but Here is a preservative against both that Scylla and Charybdis. It is Satan's usual practice, having himself passed through great extremes (as being cast down from heaven to hell,
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In my minde I serue the law of God, but in my flesh the law of sinne In my minde I serue the law of God, here commeth in, Remember me, O my God, concerning this.
In my mind I serve the law of God, but in my Flesh the law of sin In my mind I serve the law of God, Here comes in, remember me, Oh my God, Concerning this.
If therefore at any time your mindes be deiected with a sence of your frailties, get the testimony of a good conscience, that you haue seriously and sincerely inclined your selues to the seruice of God,
If Therefore At any time your minds be dejected with a sense of your frailties, get the testimony of a good conscience, that you have seriously and sincerely inclined your selves to the service of God,
and if with the Swanne you begin to swell, in viewing the feathers of your imperfect perfections, cast downe your eyes vpon the blacke feete of your many infirmities,
and if with the Swan you begin to swell, in viewing the Feathers of your imperfect perfections, cast down your eyes upon the black feet of your many infirmities,
and that shall make you say in humilitie, Pardon me according to thy great mercy. This, if you be the Lords seruants, will be the mixture of your actions;
and that shall make you say in humility, Pardon me according to thy great mercy. This, if you be the lords Servants, will be the mixture of your actions;
and then, wherein our fraile indeauours come too short of the marke, we may opportunely supplicate the eternall Maiestie, with the Petition following, Pardon me according to thy great mercie.
and then, wherein our frail endeavours come too short of the mark, we may opportunely supplicate the Eternal Majesty, with the Petition following, Pardon me according to thy great mercy.
but if any man sinne, we haue an Aduocate, Iesus Christ the righteous. Here the first and fundamentall care of a Christian, must be to auoide the sinne,
but if any man sin, we have an Advocate, Iesus christ the righteous. Here the First and fundamental care of a Christian, must be to avoid the sin,
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So the discreet Christian must rather preuent the committing of an offence, then craue pardon for the committing of it, as Cato the Censor said of Aulus Albinus in Aulus Gellius, he must rather forth of his industry expect a reward with worthy Nehemiah, then forth of his negligence looke for an indulgence with the vnthrifty seruant, Salomons counsell to a surety is fit for a sinner, If thou haue stricken hands with a stranger, and art insnared, make haste to deliuer thy selfe, but his method of safety is more notable, Touch not the hand, become not surety for another.
So the discreet Christian must rather prevent the committing of an offence, then crave pardon for the committing of it, as Cato the Censor said of Aulus Albinus in Aulus Gellius, he must rather forth of his industry expect a reward with worthy Nehemiah, then forth of his negligence look for an indulgence with the unthrifty servant, Solomon's counsel to a surety is fit for a sinner, If thou have stricken hands with a stranger, and art Ensnared, make haste to deliver thy self, but his method of safety is more notable, Touch not the hand, become not surety for Another.
First flye from sinne as from a Serpent, as the Sonne of Syrach exhorteth, but if thou hast taken this Serpent into thy hand, rest not till like Moses Serpent it be turned into a rod againe, to scourge thy soule with remorse;
First fly from sin as from a Serpent, as the Son of Sirach exhorteth, but if thou hast taken this Serpent into thy hand, rest not till like Moses Serpent it be turned into a rod again, to scourge thy soul with remorse;
For hee had before his fall onely that commination as a defensitiue, In the day that thou eatest thereof, thou shalt dye the death, and not till after his fall that consolation;
For he had before his fallen only that commination as a defensitiue, In the day that thou Eatest thereof, thou shalt die the death, and not till After his fallen that consolation;
Which maketh me to disclaime that conceit of learned Zanchius, who supposeth, that Adam was cast into a sleepe, that so he might be informed concerning the spirituall marriage of Christ and his Church.
Which makes me to disclaim that conceit of learned Zanchius, who Supposeth, that Adam was cast into a sleep, that so he might be informed Concerning the spiritual marriage of christ and his Church.
For this had beene to discouer the remedy, before a sense of the miserie, and to offer an occasion of precipitation, rather then a meanes of preuention.
For this had been to discover the remedy, before a sense of the misery, and to offer an occasion of precipitation, rather then a means of prevention.
so saith Saint Augustine, hostem praesentem euade; So doth Saint Paul, Ephes. 6. most amply and excellently stirre vp euery one that will be a Souldier in Christs Campe, to take vnto him the whole armour of God, to resist the Diuell, and to withstand his assaults,
so Says Saint Augustine, hostem praesentem evade; So does Saint Paul, Ephesians 6. most amply and excellently stir up every one that will be a Soldier in Christ Camp, to take unto him the Whole armour of God, to resist the devil, and to withstand his assaults,
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It is one of Sathans especiall stratagems, to delude poore sinners with a preposterous course, perswading them lo lift vp their eyes to the hand of mercy, to imbolden them to sinne,
It is one of Satan's especial stratagems, to delude poor Sinners with a preposterous course, persuading them lo lift up their eyes to the hand of mercy, to embolden them to sin,
When you are drowsie in Gods seruice, thinke vpon the blessed recompence of reward, and consider that to them, Who by continuance in well-doing seeke glory,
When you Are drowsy in God's service, think upon the blessed recompense of reward, and Consider that to them, Who by Continuance in welldoing seek glory,
And be you assured of this, that he which will not apply the plaster of grace to preuent sinne, shall with more difficulty obtaine the salue of mercy to cure it;
And be you assured of this, that he which will not apply the plaster of grace to prevent sin, shall with more difficulty obtain the salve of mercy to cure it;
REmember me. When almighty God appeared, and spake to the Israelites vpon mount Sinai, as we reade in the twentieth of Exodus, they being not able to indure that manifestation of his Maiesty, desired the ministery of man.
remember me. When almighty God appeared, and spoke to the Israelites upon mount Sinai, as we read in the twentieth of Exodus, they being not able to endure that manifestation of his Majesty, desired the Ministry of man.
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The same infirmity which changed the ministery, changed also the stile of the Almighty, according to that in the sixt to the Romanes, I speake to you after the manner of men, because of the weakenesse of your flesh.
The same infirmity which changed the Ministry, changed also the style of the Almighty, according to that in the sixt to the Romans, I speak to you After the manner of men, Because of the weakness of your Flesh.
The works of God are incomprehensible, therefore the holy Ghost speaketh to vs of earthly matters in humane phrases, wherewith wee are acquainted, to acquaint vs with heauenly, from which we are estranged.
The works of God Are incomprehensible, Therefore the holy Ghost speaks to us of earthly matters in humane phrases, wherewith we Are acquainted, to acquaint us with heavenly, from which we Are estranged.
For as in the worke of creation, there went with Gods dixit his benedixit, and with his ordinauit his ornauit, so in the administration of all things with his remembrance, there goeth a Recompense,
For as in the work of creation, there went with God's dixit his benedixit, and with his ordinauit his ornauit, so in the administration of all things with his remembrance, there Goes a Recompense,
and cogitation in the world? Hath God forgotten to be gracious? must he be put in minde of his seruants, that Nehemiah here saith, Remember me? Nothing lesse;
and cogitation in the world? Hath God forgotten to be gracious? must he be put in mind of his Servants, that Nehemiah Here Says, remember me? Nothing less;
for though a woman should forget the childe of her wombe, (which is so vnnaturall, that it is almost impossible,) yet will not God forget his children.
for though a woman should forget the child of her womb, (which is so unnatural, that it is almost impossible,) yet will not God forget his children.
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Yea, what proposition is there betweene things finite and infinite? When King Assuerus could not sleepe, he caused the Chronicles to be turned ouer, where hee found the good seruice of Mardochai recorded, and hee rewarded it.
Yea, what proposition is there between things finite and infinite? When King Assuerus could not sleep, he caused the Chronicles to be turned over, where he found the good service of Mardochai recorded, and he rewarded it.
Thus the remembrance of Gods carefull remembrance must yeeld vs comfort, and the meditation of his gracious fauour, should be a check to our diffidence, a prop to our confidence, and a motiue to obedience.
Thus the remembrance of God's careful remembrance must yield us Comfort, and the meditation of his gracious favour, should be a check to our diffidence, a prop to our confidence, and a motive to Obedience.
and a signet vpon his arme, and yet we doubt whether hee doth remember vs? Doth God take notice of the Israelites grieuances in Aegypt? Doth he looke vpon them through the pillar of fire;
and a signet upon his arm, and yet we doubt whither he does Remember us? Does God take notice of the Israelites grievances in Egypt? Does he look upon them through the pillar of fire;
and yet wee doubt whether he doth regard vs? How iustly doe we incur that waighty reproofe of the Disciples, O yee of little faith? How worthily doe wee deserue to be stiled with the Israelites, A faithlesse generation? But let vs looke vp to the eye of Gods prouidence,
and yet we doubt whither he does regard us? How justly do we incur that weighty reproof of the Disciples, Oh ye of little faith? How worthily do we deserve to be styled with the Israelites, A faithless generation? But let us look up to the eye of God's providence,
let the Remembrance of his care be the Center of our Confidence, and let vs euermore cast forth the holy Anchor of our constant hope in this faire hauen.
let the Remembrance of his care be the Centre of our Confidence, and let us evermore cast forth the holy Anchor of our constant hope in this fair Haven.
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If we be like the wounded man by the high way side, whom neither Priest nor Leuite regarded, like poore Lazarus at the rich mans gate, whom no man remembred,
If we be like the wounded man by the high Way side, whom neither Priest nor Levite regarded, like poor Lazarus At the rich men gate, whom no man remembered,
Lord remember me when thou commest into thy kingdome, saith the penitent Theefe; This day thou shalt be with me in Paradise, saith our blessed Sauiour.
Lord Remember me when thou Comest into thy Kingdom, Says the penitent Thief; This day thou shalt be with me in Paradise, Says our blessed Saviour.
If we be not presently relieued, let vs not feare that we are vtterly neglected, distulit sanare vt posset resuscitare (as Saint Augustine saith) Christ deferred to restore Lazarus to health, because hee ment to raise him vp from death.
If we be not presently relieved, let us not Fear that we Are utterly neglected, distulit sanare vt posset resuscitare (as Saint Augustine Says) christ deferred to restore Lazarus to health, Because he meant to raise him up from death.
O tarry the Lords leasure then, waite patiently with Noah: so shall your prayers, sent forth of a sanctified heart, return from heauen with a comfortable eccho vnto your souls,
Oh tarry the lords leisure then, wait patiently with Noah: so shall your Prayers, sent forth of a sanctified heart, return from heaven with a comfortable echo unto your Souls,
Bellarmine in his fift booke De iustificatione and eight Chapter, picketh a needelesse quarrell against Caluin: Negare videtur operandum esse intuitu mercedis.
Bellarmine in his fift book De justification and eight Chapter, picketh a needless quarrel against Calvin: Negare videtur operandum esse intuitu mercedis.
If our sanctification were as totall as it is vniuersall, wee needed not so much as the Cords of men, euen the bands of loue to leade vs, much lesse the thunder-bolts of Gods iudgements to terrifie vs;
If our sanctification were as total as it is universal, we needed not so much as the Cords of men, even the bans of love to lead us, much less the thunderbolts of God's Judgments to terrify us;
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but the same being onely in part, though in euery part, we haue need of Gods two spurres, Promises and Threatnings, to excite vs. Further, may it please you to obserue, that (Whatsoeuer our condition be) it is not vnlawfull in the actions of obedience,
but the same being only in part, though in every part, we have need of God's two spurs, Promises and Threatenings, to excite us Further, may it please you to observe, that (Whatsoever our condition be) it is not unlawful in the actions of Obedience,
Thus is it lawfull both at the end and entrance of our workes to expect and call for our reward, at the hands of our gracious God, to whom we haue tendred our seruice, as here Nehemiah doth, saying. Remember me, O my God.
Thus is it lawful both At the end and Entrance of our works to expect and call for our reward, At the hands of our gracious God, to whom we have tendered our service, as Here Nehemiah does, saying. remember me, Oh my God.
O My God ] Behold, as the eyes of seruants looke to the hands of their Masters, so doe the faithfull looke vp to the Lords hand of direction, and benediction.
Oh My God ] Behold, as the eyes of Servants look to the hands of their Masters, so do the faithful look up to the lords hand of direction, and benediction.
As created substances resolue into their materiam primam, out of which they were framed, and as the riuers returne, paying tribute to the Ocean, whence they receiued their streames:
As created substances resolve into their Materiam primam, out of which they were framed, and as the Rivers return, paying tribute to the Ocean, whence they received their streams:
as they flow from the Fountaine of his Grace, so must they fall into the Ocean of his glory, according to the Apostles conclusion in the eleuenth to the Romans, Of him, and through him,
as they flow from the Fountain of his Grace, so must they fallen into the Ocean of his glory, according to the Apostles conclusion in the Eleventh to the Roman, Of him, and through him,
The Lord is the soules Center (without whom shee is like Noahs Doue without rest) and his glory must be the vltimus terminus of our cogitations and actions.
The Lord is the Souls Centre (without whom she is like Noahs Dove without rest) and his glory must be the Last terminus of our cogitations and actions.
All our seruice is lost, which with the Pharisees wee tender onely to men, but that shall obtaine an immortall reward which is consecrated to God, who will answere our humble Petition with that gracious remuneration, Euge bone serue, Well done thou good and faithfull seruant, enter into thy masters ioy.
All our service is lost, which with the Pharisees we tender only to men, but that shall obtain an immortal reward which is consecrated to God, who will answer our humble Petition with that gracious remuneration, Euge bone serve, Well done thou good and faithful servant, enter into thy Masters joy.
The due consideration of this, maketh Nehemiah stand forth, and offer his Petition to the Lord, not timerously quasi Elephanto stipem, as Augustus Caesar said,
The due consideration of this, makes Nehemiah stand forth, and offer his Petition to the Lord, not timorously quasi Elephanto stipem, as Augustus Caesar said,
but with singular confidence, claimes an especiall interest in Gods fauour, saying not onely, O God, but O my God. But may I not take vp Saint Pauls demaund;
but with singular confidence, claims an especial Interest in God's favour, saying not only, Oh God, but Oh my God. But may I not take up Saint Paul's demand;
Is God the God of the Iewes onely? Is he onely Nehemiahs God? Will hee ingrosse Gods fauour to himselfe alone? Chrysostome answereth this very well, The seruants of God (saith he) speake thus, Non concludentes eius Dominium, sed amorem amensum declarantes:
Is God the God of the Iewes only? Is he only Nehemiah's God? Will he engross God's favour to himself alone? Chrysostom Answers this very well, The Servants of God (Says he) speak thus, Non concludentes eius Dominium, sed amorem amensum declarantes:
This is the vsuall tenour of Saint Pauls gratulations throughout his Epistles, I thanke my God. By which affixe he plainely sheweth, that his hope is firmely fixt in God.
This is the usual tenor of Saint Paul's gratulations throughout his Epistles, I thank my God. By which affix he plainly shows, that his hope is firmly fixed in God.
First, secundum specialem curam, Secondly, secundum specialem cultum, Thirdly, secundum speciale praemium. Secundum specialem curam, In respect of his especiall care and prouidence, For the eyes of the Lord are vpon the righteous,
First, secundum specialem curam, Secondly, secundum specialem cultum, Thirdly, secundum special Premium. Secundum specialem curam, In respect of his especial care and providence, For the eyes of the Lord Are upon the righteous,
For Religio, (as Saint Augustine, after Lactantius retracting his owne etymon, saith) is a religando, because it is the bond of that mutuall league betwixt God and Man, I will be their God, and they shall be my people.
For Religio, (as Saint Augustine, After Lactantius retracting his own etymon, Says) is a Religando, Because it is the bound of that mutual league betwixt God and Man, I will be their God, and they shall be my people.
As for the wicked, and workers of iniquity, who make their chests their Temples, their backs their Altars, their bellies their Gods, that they may sacrifice vnto the same their Pride, their Couetousnesse and Luxury, the Lord will professe concerning them.
As for the wicked, and workers of iniquity, who make their chests their Temples, their backs their Altars, their bellies their God's, that they may sacrifice unto the same their Pride, their Covetousness and Luxury, the Lord will profess Concerning them.
because you are Christs, and Christ is Gods. Seeing then that God is the God of the faithfull, in these especiall respects, let euery faithfull Christian in especiall manner apply God to himselfe,
Because you Are Christ, and christ is God's Seeing then that God is the God of the faithful, in these especial respects, let every faithful Christian in especial manner apply God to himself,
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If our expectation of reward were grounded vpon merits, as the Papists is, we might iustly stagger as they doe, (for Bellarmine confesseth, that no man without especiall reuelation, can be sure that he hath true merits:
If our expectation of reward were grounded upon merits, as the Papists is, we might justly stagger as they do, (for Bellarmine Confesses, that no man without especial Revelation, can be sure that he hath true merits:
) but for as much as our hope hath her dependance vpon Gods mercy, and Christs merits, we may without wauering approach before the throne of grace, and cry Abba Father. Surely I should the lesse meruaile at this Romish doctrine, if Bellarmine and other Papists did not teach, that the soules in Purgatory haue an infallible certainty of their saluation.
) but for as much as our hope hath her dependence upon God's mercy, and Christ merits, we may without wavering approach before the throne of grace, and cry Abba Father. Surely I should the less marvel At this Romish Doctrine, if Bellarmine and other Papists did not teach, that the Souls in Purgatory have an infallible certainty of their salvation.
But leauing them to their vanities, let vs finde by a diligent scrutiny, that we haue the spirit of God witnessing with our spirits, that we are the sonnes of God, as the Apostle speaketh.
But leaving them to their vanities, let us find by a diligent scrutiny, that we have the Spirit of God witnessing with our spirits, that we Are the Sons of God, as the Apostle speaks.
This is his will, who hauing giuen vs the legacy of eternall life by his last Testament, would haue the same seuerally transcribed by the preaching of the word,
This is his will, who having given us the legacy of Eternal life by his last Testament, would have the same severally transcribed by the preaching of the word,
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Yea, hence it is that wee approach with boldnesse into his glorious presence, calling for the reward of our obedience with Nehemiah; Remember me, O my God, concerning this.
Yea, hence it is that we approach with boldness into his glorious presence, calling for the reward of our Obedience with Nehemiah; remember me, Oh my God, Concerning this.
COncerning this ] That is in the hypothesis, concerning the obseruation and sanctification of the Sabbath, a matter of singular moment, a duetie of great necessitie.
Concerning this ] That is in the hypothesis, Concerning the observation and sanctification of the Sabbath, a matter of singular moment, a duty of great necessity.
For he hath fenced it about like mount Sinai, with her markes and bounds at the deliuery of the law, that no prophanenesse might approach neare vnto it.
For he hath fenced it about like mount Sinai, with her marks and bounds At the delivery of the law, that no profaneness might approach near unto it.
Fourthly, by the latitude, Thou, thy Sonne, thy Daughter, thy Man-seruant, thy Maide-seruant, the Stranger that is within thy gates, must sanctifie it.
Fourthly, by the latitude, Thou, thy Son, thy Daughter, thy Manservant, thy Maidservant, the Stranger that is within thy gates, must sanctify it.
And though wee be much impouerished in our spirituall estate, and the graces of God confiscate through Adams fall, we must euery one of vs bring in something to the Lords Exchequer,
And though we be much impoverished in our spiritual estate, and the graces of God confiscate through Adams fallen, we must every one of us bring in something to the lords Exchequer,
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When Mary Magdalen washed our Sauiours feete, and wipte them with the haires of her head, euery one of these had whereof he might say, Remember me, O my God, concerning this.
When Marry Magdalen washed our Saviour's feet, and wipte them with the hairs of her head, every one of these had whereof he might say, remember me, Oh my God, Concerning this.
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What shall become of those vile wretches, who haue deuoted themselues to all villanies, and euen sold themselues to worke wickednesse? These may conclude the acting of their wicked designes, without dread or danger of punishment, as it is in the first of the Prouerbs;
What shall become of those vile wretches, who have devoted themselves to all villainies, and even sold themselves to work wickedness? These may conclude the acting of their wicked designs, without dread or danger of punishment, as it is in the First of the Proverbs;
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As the Prayers and Almes of Cornelius did pearce the heauens for a blessed reward, so the pride and luxury of Sodome did cry out thither for a dreadfull reuenge.
As the Prayers and Alms of Cornelius did pierce the heavens for a blessed reward, so the pride and luxury of Sodom did cry out thither for a dreadful revenge.
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as those that embalmed him, aswell he that spat in his face, as shee that powred the boxe of oyntment on his head, shall be remembred, the one indeede to their endlesse honor, the other to their perpetuall shame and contempt.
as those that embalmed him, aswell he that spat in his face, as she that poured the box of ointment on his head, shall be remembered, the one indeed to their endless honour, the other to their perpetual shame and contempt.
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those that haue beene such niggards vnto their owne soules, that they haue not prepared some acceptable seruice to present the Lord withall, whereof they might say, Remember me, O my God, concerning this, euen concerning this they shall be remembred;
those that have been such niggards unto their own Souls, that they have not prepared Some acceptable service to present the Lord withal, whereof they might say, remember me, Oh my God, Concerning this, even Concerning this they shall be remembered;
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Now ne guttam, qui ne micam; Thou which wouldest not giue one crumme of bread to relieue poore Lazarus, shalt not haue one drop of water to coole thy tongue.
Now ne guttam, qui ne micam; Thou which Wouldst not give one crumb of bred to relieve poor Lazarus, shalt not have one drop of water to cool thy tongue.
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And no meruaile, for God dealeth with them as the Ephesians dealt with Erostratus, who would be famous by burning the Temple of Diana; As they enacted a law, that no man should speake of Erostratus; so almighty God enacteth a law of obliuion against these carnall minded men, their memoriall perisheth for euer.
And no marvel, for God deals with them as the Ephesians dealt with Erostratus, who would be famous by burning the Temple of Diana; As they enacted a law, that no man should speak of Erostratus; so almighty God enacteth a law of oblivion against these carnal minded men, their memorial Perishes for ever.
Though bleare-eyed Leah be more fruitfull then beautifull Rachel, Superstition commonly more sumptuous then true Religion? yet if you consider the Hospitals, Grammer Schooles, our admirable Library, our Colledges builded, enlarged,
Though blear-eyed Leah be more fruitful then beautiful Rachel, Superstition commonly more sumptuous then true Religion? yet if you Consider the Hospitals, Grammer Schools, our admirable Library, our Colleges built, enlarged,
and augmented with indowments, and other workes of charitie, since the light of the Gospell, blessed be God, we may well say that Gedeons fleece hath beene watered aswell as his floore.
and augmented with endowments, and other works of charity, since the Light of the Gospel, blessed be God, we may well say that Gedeons fleece hath been watered aswell as his floor.
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and worthy Centurions, who haue loued our nation, and builded vs Synagogues. All these instruments of Gods glory may come with comfort into the Lords Exchequer,
and worthy Centurions, who have loved our Nation, and built us Synagogues. All these Instruments of God's glory may come with Comfort into the lords Exchequer,
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Though some, perhaps, will be ready to mutter forth with Iudas, quorsum haec profusio? What needeth this waste? Yet others, I trust, will say with Iacob, sit vp and eate of my venison, that thy soule may blesse me.
Though Some, perhaps, will be ready to mutter forth with Iudas, Quorsum haec profusio? What needs this waste? Yet Others, I trust, will say with Iacob, fit up and eat of my venison, that thy soul may bless me.
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both present and succeeding ages shall eternize their memorable acts, so long as the Gospell is preached here amongst vs, which (I trust shall be so long as the world standeth.
both present and succeeding ages shall eternise their memorable acts, so long as the Gospel is preached Here among us, which (I trust shall be so long as the world Stands.
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Yea, when timber, stones, and bookes shall all be worne and dissolued, the bookes of heauen shall be opened, where all their monuments of charity are written in a most indeleble Character,
Yea, when timber, stones, and books shall all be worn and dissolved, the books of heaven shall be opened, where all their monuments of charity Are written in a most indelible Character,
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get something, for which the Lord may remember you, and the remembrance whereof may be a comfort to you at the houre of death, prouide with Ioseph in the time of plenty against the day of scarsity;
get something, for which the Lord may Remember you, and the remembrance whereof may be a Comfort to you At the hour of death, provide with Ioseph in the time of plenty against the day of scarcity;
O what a blessed houre shall that be, wherein your soules shall expire with Hezekias words, I beseech thee, O Lord, remember how I haue walked before thee in truth,
O what a blessed hour shall that be, wherein your Souls shall expire with Hezekias words, I beseech thee, Oh Lord, Remember how I have walked before thee in truth,
Yet can he not hinder you from that happinesse which the Oracle of heauen hath proclaimed, Blessed are the dead which die in the Lord, they rest from their labours, and their workes follow them.
Yet can he not hinder you from that happiness which the Oracle of heaven hath proclaimed, Blessed Are the dead which die in the Lord, they rest from their labours, and their works follow them.
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This maketh Nehemiah, when he hath cryed out, Remember me, O my God, concerning this, to adde this next Petition, And pardon mee according to thy great mercy.
This makes Nehemiah, when he hath cried out, remember me, Oh my God, Concerning this, to add this next Petition, And pardon me according to thy great mercy.
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If thou dost well shalt thou not be accepted, saith the Lord to Kain? Or as Tremelius translateth it, Nònne erit remissio, shalt thou not be pardoned? The Hebrew word yeeldeth both significations, the present text doth challenge both;
If thou dost well shalt thou not be accepted, Says the Lord to Kain? Or as Tremelius Translate it, Nònne erit Remission, shalt thou not be pardoned? The Hebrew word yields both significations, the present text does challenge both;
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According to that of Ambrose, Arbiter omnium dedit & pietati praemium, & infirmitati remedium, The Iudge of all the world hath prouided both a reward for piety, and a remedy for infirmity.
According to that of Ambrose, Arbiter omnium dedit & pietati Premium, & infirmitati remedium, The Judge of all the world hath provided both a reward for piety, and a remedy for infirmity.
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Thus Daniel commeth into the Lords Court, where hauing deepely deplored the Israelites misery, and earnestly implored the Lords mercy, hee knitteth vp his Petition in this manner:
Thus daniel comes into the lords Court, where having deeply deplored the Israelites misery, and earnestly implored the lords mercy, he knits up his Petition in this manner:
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Infinite are the places, throughout the passages of sacred Scripture, where the most sanctified seruants of God doe confesse their infirmities, disclaime their merits, and appeale to Gods mercies; and reason.
Infinite Are the places, throughout the passages of sacred Scripture, where the most sanctified Servants of God do confess their infirmities, disclaim their merits, and appeal to God's Mercies; and reason.
that wee haue neyther the crying sinnes of the Sodomites, nor the crimson sinnes of the Israelites, nor the bitter sinnes of Simon Magus; Yet alas many are the infirmities of our soules, many the deformities of our liues,
that we have neither the crying Sins of the Sodomites, nor the crimson Sins of the Israelites, nor the bitter Sins of Simon Magus; Yet alas many Are the infirmities of our Souls, many the deformities of our lives,
So that if our best actions should come to a strict tryall, Lord, how ignorant would our knowledge be found? How froward our patience? How superficiall our Repentance? How proud our Humility? How wauering our Hope? How fraile our Faith? How cruell our Mercies? Wee may well say with Dauid, If thou, O Lord, be extreame to marke what is done amisse, who can be able to stand? Vtique illud quis nullus est, saith Chrysostome, Surely, that who, is no body at all.
So that if our best actions should come to a strict trial, Lord, how ignorant would our knowledge be found? How froward our patience? How superficial our Repentance? How proud our Humility? How wavering our Hope? How frail our Faith? How cruel our mercies? we may well say with David, If thou, Oh Lord, be extreme to mark what is done amiss, who can be able to stand? Vtique illud quis nullus est, Says Chrysostom, Surely, that who, is no body At all.
and both import an absolute pardon, without relation, to merit, punishment, or satisfaction; and indeede it is as oposite to them, as the two tropicks are to another,
and both import an absolute pardon, without Relation, to merit, punishment, or satisfaction; and indeed it is as opposite to them, as the two tropics Are to Another,
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Sometime God is said to passe by our sinnes, Amos 8. To put them away, Esa 44. To cast them into the Sea, Mich. 7. To forget them, Ierem. 31. Not to mention them, Ezech 18. To wash them away, Psalm. 51. To cast them behinde his backe, Esay 38. To couer them, Psal. 32. and to pardon them, as it is here, and in many other places.
Sometime God is said to pass by our Sins, Amos 8. To put them away, Isaiah 44. To cast them into the Sea, Mich. 7. To forget them, Jeremiah 31. Not to mention them, Ezekiel 18. To wash them away, Psalm. 51. To cast them behind his back, Isaiah 38. To cover them, Psalm 32. and to pardon them, as it is Here, and in many other places.
For they depend vpon a ridiculous pardon of the sinne with reseruation of the punishment, wherein they would make God an hypocrite like themselues, with their mentall reseruation:
For they depend upon a ridiculous pardon of the sin with reservation of the punishment, wherein they would make God an hypocrite like themselves, with their mental reservation:
so let this pardon be to all trecherous and incendiary Papists, and the reseruation of punishment to them who are enemies to the grace of God, and our gracious Soueraigne.
so let this pardon be to all treacherous and incendiary Papists, and the reservation of punishment to them who Are enemies to the grace of God, and our gracious Sovereign.
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Hee was condemned that we might be iustified, hee was punished that we might be pardoned, Non gutta, sed vnda sanguina largitèr per quin { que } partes corporis emanauit, as Bernard saith;
He was condemned that we might be justified, he was punished that we might be pardoned, Non guttam, sed Unda sanguina largitèr per quin { que } parts corporis emanauit, as Bernard Says;
There flowed out of fiue parts of his body, not droppes, but euen streames of blood, that with him might be plenteous redemption, and he might redeeme Israel from all his sinnes. Auant therefore to the Merchants of Rome with their stained Merits, their superarrogant workes of supererogation, their blasphemous satisfactions to God.
There flowed out of fiue parts of his body, not drops, but even streams of blood, that with him might be plenteous redemption, and he might Redeem Israel from all his Sins. Avant Therefore to the Merchant's of Rome with their stained Merits, their superarrogant works of supererogation, their blasphemous satisfactions to God.
as Bernard speaketh of the boasting Pharisee, Nimirum plenus est, nec habet in eo gratia Dei locum, surely these men are so full of their merits, that they haue no roome for Gods mercy.
as Bernard speaks of the boasting Pharisee, Nimirum plenus est, nec habet in eo Gratia Dei locum, surely these men Are so full of their merits, that they have no room for God's mercy.
as there are signes in the Zodiacke, yet haue no power to finde remorse, or seeke for remission? and those who in stead of this humble Petition, Pardon me according to thy great mercy, do take vp Kaines desperate complaint, My Sinne is greater then can be pardoned.
as there Are Signs in the Zodiac, yet have no power to find remorse, or seek for remission? and those who in stead of this humble Petition, Pardon me according to thy great mercy, do take up Kaines desperate complaint, My Sin is greater then can be pardoned.
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it is impious to thinke that wee may appeale from God to the Virgin Mary for mercy. It is blasphemous to affirme, that Christ hath imparted to his Mother the disposing of mercy, and reserued to himselfe onely the dispensing of Iustice, as certaine Papists teach.
it is impious to think that we may appeal from God to the Virgae Marry for mercy. It is blasphemous to affirm, that christ hath imparted to his Mother the disposing of mercy, and reserved to himself only the dispensing of justice, as certain Papists teach.
then in our translation, and no maruaile, for no translation can keepe a proportion quoad pondus with the originall, the Hebrew which we translate me, is gnalai, vpon me, or ouer me, as if hee should say, let thy pardon protect me,
then in our Translation, and no marvel, for no Translation can keep a proportion quoad pondus with the original, the Hebrew which we translate me, is Gnalai, upon me, or over me, as if he should say, let thy pardon Pact me,
Thus with Gods pardon there goeth his protection, with this protection, his crowne and benediction, & all these comforts doe flowe from the fountaine of his mercy, as it followeth;
Thus with God's pardon there Goes his protection, with this protection, his crown and benediction, & all these comforts do flow from the fountain of his mercy, as it follows;
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The word Kesed here translated mercy, plus est quam NONLATINALPHABET, saith a learned Linguist, it is more then naturall loue, which you know runneth with a strong current;
The word Kesed Here translated mercy, plus est quam, Says a learned Linguist, it is more then natural love, which you know Runneth with a strong current;
No man hath seene God at any time, yet hath he manifested himselfe vnto vs by his Sonne incarnate, Per cuius vulnera patebant viscera, through whose side wounded with the speare, you might behold the bowels of compassion wounded with loue.
No man hath seen God At any time, yet hath he manifested himself unto us by his Son incarnate, Per cuius vulnera patebant viscera, through whose side wounded with the spear, you might behold the bowels of compassion wounded with love.
When Iacob had got the blessing of Isaack, as we reade, Genes. 27. Esau said to his Father in the anguish of spirit, Hast thou but one blessing, blesse me, euen me also my Father:
When Iacob had god the blessing of Isaac, as we read, Genesis. 27. Esau said to his Father in the anguish of Spirit, Hast thou but one blessing, bless me, even me also my Father:
In the 59. Psalme you shall finde Gods preuenting mercy; In the 23. his following mercy; In the 40. Psalme his tender mercy; In the 119. his reuiuing mercy; In the 26. his redeeming mercy; In the 6. Psalme his healing mercy; In the 86. his confirming mercy; In the 103. his crowning mercy. If I should spend many houres in recompting the particular mercies of God,
In the 59. Psalm you shall find God's preventing mercy; In the 23. his following mercy; In the 40. Psalm his tender mercy; In the 119. his reviving mercy; In the 26. his redeeming mercy; In the 6. Psalm his healing mercy; In the 86. his confirming mercy; In the 103. his crowning mercy. If I should spend many hours in recounting the particular Mercies of God,
and had that Heptaphon of Olympus, yea the tongue of men and Angels, you might say vnto me vpon the close of my speech with the Queene of Sheba, Thou hast not told vs the one halfe.
and had that Heptation of Olympus, yea the tongue of men and Angels, you might say unto me upon the close of my speech with the Queen of Sheba, Thou hast not told us the one half.
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or the sands on the sea-shore, let them approch together to the Mercy-seate and they shall finde, that God hath in readinesse a mercy for euery misery,
or the sands on the seashore, let them approach together to the Mercy-seat and they shall find, that God hath in readiness a mercy for every misery,
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Againe, as Gods mercies are many in the discreete, so are they great in the continued quantity: Yea they are exceeding great, 1 Sam. 24.14. Gods mercy (as one saith well) hath all the dimensions.
Again, as God's Mercies Are many in the discreet, so Are they great in the continued quantity: Yea they Are exceeding great, 1 Sam. 24.14. God's mercy (as one Says well) hath all the dimensions.
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Therefore when Saint Paul doth pray, that the Ephesians may know the loue of Christ, according to these dimensions, he addeth, which passeth knowledge. Though God be excellent in all his workes,
Therefore when Saint Paul does pray, that the Ephesians may know the love of christ, according to these dimensions, he adds, which passes knowledge. Though God be excellent in all his works,
That is an excellent speech of Augustines, or rather Anselmes. Etsi Domine, ego commisi vnde me damnare potes, tu tamen non amisisti vnde me saluare potes:
That is an excellent speech of Augustine's, or rather Anselmes. Though Domine, ego commisi vnde me damnare potes, tu tamen non amisisti vnde me saluare potes:
O blessed Lord, though I haue committed those transgressions, for which thou maiest condemne me: yet thou hast not lost those compassions, by which thou maiest saue me.
Oh blessed Lord, though I have committed those transgressions, for which thou Mayest condemn me: yet thou hast not lost those compassions, by which thou Mayest save me.
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on the right hand, and on the left a thousand dreads and dangers, yet would I say vnto you in Moses words, stand still, and behold the saluation of the Lord:
on the right hand, and on the left a thousand dreads and dangers, yet would I say unto you in Moses words, stand still, and behold the salvation of the Lord:
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where all your petitions shall be turned into gratulations, your prayers into praises, and your Elegies into Hallelujaes; which mercy the God of all mercies grant vs euen for Iesus Christ his sake, our alone Sauiour and Redeemer, to whom with the Father,
where all your petitions shall be turned into gratulations, your Prayers into praises, and your Elegies into Hallelujahs; which mercy the God of all Mercies grant us even for Iesus christ his sake, our alone Saviour and Redeemer, to whom with the Father,
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He being offended with a Moore (with whom he trauailed on the way) for speaking against the Virgin Mary; after the Moore was departed frō him, disputed with himselfe whether he might lawfully kil him. At last, comming to a place that parted into two wayes, he laid the rains on his Mules necke, resoluing, that if she went the same way the Moore went, he would goe after and kill him; but it pleased God that the Mule went another way. Ribadmeira. in vita Ignat. Louila. lib. 1. cap. 3. Bern. in Psal. 91. ser. 6.
He being offended with a More (with whom he travailed on the Way) for speaking against the Virgae Marry; After the More was departed from him, disputed with himself whither he might lawfully kill him. At last, coming to a place that parted into two ways, he laid the rains on his Mules neck, resolving, that if she went the same Way the More went, he would go After and kill him; but it pleased God that the Mule went Another Way. Ribadmeira. in vita Ignatius Louila. lib. 1. cap. 3. Bern. in Psalm 91. ser. 6.
Franc. Iohnson their Pastor and Patriarch, suffered his aged father, (who went to Amsterdam to make peace betvveen his sons) to stand tvvo houres on his feete before him, whilest himselfe sat all the time. And sent him home, yea to his graue, with the sentence of Excommunication vpon him. See the prophane schisme of the Bro. p. 65.
Franc. Iohnson their Pastor and Patriarch, suffered his aged father, (who went to Amsterdam to make peace between his Sons) to stand tvvo hours on his feet before him, whilst himself sat all the time. And sent him home, yea to his graven, with the sentence of Excommunication upon him. See the profane Schism of the Bro. p. 65.
As Aristippus answered one that obiected feare to him in danger by sea. Tu quidem non magnopere sollicitus es pro anima nebulonis; ego pro Aristippi anima. Aul. Gel. Noct. Att. 19.1.
As Aristippus answered one that objected Fear to him in danger by sea. Tu quidem non Magnopere sollicitus es Pro anima nebulonis; ego Pro Aristippi anima. Aul. Gel. Night At 19.1.
Ludolphus de vita Christi. par. 1. cap. 73. P. Lumb. lib. 2. Dist. 43. D. Dionys. Carthus. in Mat. 12. Titleman in Mat. 12. Gagnaus. Catharinus & Alphons. Salmeron super Heb. 6.
Ludolphus de vita Christ. par. 1. cap. 73. P. Lumb. lib. 2. Dist 43. D. Dionys Carthusian. in Mathew 12. Titleman in Mathew 12. Gagnaus. Catharinus & Alphons. Salmeron super Hebrew 6.
Tertul de pudicitia. cap. 2. Cyprian. lib. 3. Iustin ad Quirin. cap. 28. Chry. in psa. 49. Hieron. Ep. 22. ad Marcel. Aug. expos. Epist. ad Rom. inchoat. Origen, &c.
Tertulian de Chastity. cap. 2. Cyprian. lib. 3. Justin and Quirinus. cap. 28. Chry in psa. 49. Hieron. Epistle 22. and Marcel. Aug. expos. Epistle and Rom. inchoat. Origen, etc.
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So called of Nouatus their ringleader. Euseb. hist. Eccl. lib. 6. cap. 42. Ambros. de poenit lib. 1. cap. 9. Hieron. ad Marcel. de blasph. in 55.
So called of Nouatus their ringleader. Eusebius hist. Ecclesiastes lib. 6. cap. 42. Ambos de Repent lib. 1. cap. 9. Hieron. ad Marcel. de blasph. in 55.
