VVaters of Marah, and Meribah: or, the source of bitternes, and strife, sweetned and allayed by way of aduice, refutation, censure, against the pseudo-zelots of our age: by Humphrey Sydenham, master of arts, late fellow of Wadham Colledge in Oxford.
THe Text hath a double fore-head, one lookes towards the Letter, the other, the Allegory; that of the Letter glances on the Legall Sacrifice, by the Iewe; that of the Allegory, on the Spirituall, by the Christian; the one was a carnall oblation of the Body onely, the other a Misticall, of the Affections; That spake in the rough Dialect of the Law; Horror, Blood, and Death; This, in the sweet language of the Gospell, Brethren, and Beseeching, and Mercies of God. Here then is no Hecatombe or slaughter of the Beast, no Bullocke or Ram,
THe Text hath a double forehead, one looks towards the letter, the other, the Allegory; that of the letter glances on the Legal Sacrifice, by the Iewe; that of the Allegory, on the Spiritual, by the Christian; the one was a carnal oblation of the Body only, the other a Mystical, of the Affections; That spoke in the rough Dialect of the Law; Horror, Blood, and Death; This, in the sweet language of the Gospel, Brothers, and Beseeching, and mercies of God. Here then is no Hecatomb or slaughter of the Beast, no Bullock or Ram,
and yet still a Sacrifice, a Liuing Sacrifice, a Sacrifice so liuing, that 'tis both Holy and Acceptable to God, and so acceptable to him that he accounts it not onely a Sacrifice, but a Reasonable Seruice.
and yet still a Sacrifice, a Living Sacrifice, a Sacrifice so living, that it's both Holy and Acceptable to God, and so acceptable to him that he accounts it not only a Sacrifice, but a Reasonable Service.
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that's various, exprest by a threefold Epithete; Liuing, Holy, Accepble, Lastly, the Antithesis, in the words following, NONLATINALPHABET Reasonable Seruice.
that's various, expressed by a threefold Epithet; Living, Holy, Acceptable, Lastly, the Antithesis, in the words following, Reasonable Service.
But finding that I had grasp'd more Materials, then I could sow and scatter in the Circuit of an houre, I was inforc'd to bound my Meditations for the present with the two former, leauing the remainder, till a second opportunity should inuite me hither;
But finding that I had grasped more Materials, then I could sow and scatter in the Circuit of an hour, I was enforced to bound my Meditations for the present with the two former, leaving the remainder, till a second opportunity should invite me hither;
and therefore rather, I Exhort, saith Beza: But Exhortor vs'd onely in this place, elsewhere, Precamur, & that from the same Idiom, by the same Translator. And indeed, Fairely and Plausibly to exhort, is in a manner to beseech: For not onely the Refractary,
and Therefore rather, I Exhort, Says Beza: But Exhorter used only in this place, elsewhere, Precamur, & that from the same Idiom, by the same Translator. And indeed, Fairly and Plausibly to exhort, is in a manner to beseech: For not only the Refractory,
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And if Multitude or Number, doe not too much alter the nature and signification of things or Language, we shall make Beza's Exhortor, and Ierome's Obsecro, all one by the same Pen, and Dialect; For in this place to the Romanes, NONLATINALPHABET in the Singular, (which is render'd by Exhortor ) to the Thessalonians, NONLATINALPHABET, in the Plurall, is translated, Precamur, by the same Beza, NONLATINALPHABET, we beseech you, brethren, 1 Thes. 5.14.
And if Multitude or Number, do not too much altar the nature and signification of things or Language, we shall make Beza's Exhorter, and Ierome's Obsecro, all one by the same Pen, and Dialect; For in this place to the Romans, in the Singular, (which is rendered by Exhorter) to the Thessalonians,, in the Plural, is translated, Precamur, by the same Beza,, we beseech you, brothers, 1 Thebes 5.14.
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So that 'tis probable, the Greecke word fignifies Both, but, here more openly to Beseech, then to Exhort, For Obsecro comes neerer to Misericordia, in the Text,
So that it's probable, the Greek word signifies Both, but, Here more openly to Beseech, then to Exhort, For Obsecro comes nearer to Misericordia, in the Text,
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then Exhortor doth, we Beseech euer by the mercies of God; but, sometimes we exhort by his Iustice; And in this sence, the Miracle of the Greeke Church, Saint Chrysostome, will interpret it,
then Exhorter does, we Beseech ever by the Mercies of God; but, sometime we exhort by his justice; And in this sense, the Miracle of the Greek Church, Saint Chrysostom, will interpret it,
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first, to specifie and open our Apostles humility (for so the Wise man ) Cum obsecrationibus loquitur pauper. The Rich man answereth roughly, But, the poore man vseth intreaties, Pro 18. Intreaties, not for his owne sake,
First, to specify and open our Apostles humility (for so the Wise man) Cum obsecrationibus loquitur pauper. The Rich man Answers roughly, But, the poor man uses entreaties, Pro 18. Entreaties, not for his own sake,
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but for Gods, And therefore Obsecrare (saith he) is nothing but, Ob sacra contestari. Secondly, that He might rather out of loue, moue them by gentlenesse and request,
but for God's, And Therefore Obsecrare (Says he) is nothing but, Ob sacra contestari. Secondly, that He might rather out of love, move them by gentleness and request,
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And this is not onely his practice, but his precept, You that are spirituall, restore him that is fallen, by the spirit of meekenesse, Gal. 6. Thirdly,
And this is not only his practice, but his precept, You that Are spiritual, restore him that is fallen, by the Spirit of meekness, Gal. 6. Thirdly,
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for the reuerence he owed to the Romane Iurisàiction, the great Senate to which he wrote (where there was both grauity and State,) which he labours to win by perswasion,
for the Reverence he owed to the Roman Iurisàiction, the great Senate to which he wrote (where there was both gravity and State,) which he labours to win by persuasion,
For I Beseech you; is more insinuatiue, then I Exhort; and I Exhort, then, I Command; And yet (as Aretius pathetically) In Apostolo obsecrante, Deus est mandans, & obsecrans:
For I Beseech you; is more insinuative, then I Exhort; and I Exhort, then, I Command; And yet (as Aretius pathetically) In Apostle obsecrante, Deus est mandans, & Pleading:
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so Saint Paul testifies of himselfe, We are Ambassadours for Christ, NONLATINALPHABET, As though God did beseech you by vs. Wee are the Instruments, He, the mouer;
so Saint Paul Testifies of himself, We Are ambassadors for christ,, As though God did beseech you by us we Are the Instruments, He, the mover;
for stiffe-neckes and stony hearts, (as the Iewes had) requir'd both the Yoke, and the Hammer, Neither did Christ himselfe (for any light we haue from the Euangelists ) euer vse this humilitie of Language. For He taught as one that had authority (saies the text) and not as the Scribes But after Christ, the Apostles; and after them the Fathers made it their Rhetoricke, the chiefe Engine of their perswasion thorow the generall Current of their Epistles: And indeed, a true Seruant of the Lord NONLATINALPHABET, must not striue: Non oportet litigare, sayes the vulgar, Non pugnare, Beza, Must be no Wrangler, nor fighter. 2 Tim. 2.24. A striker in the Church is dangerous:
for stiff-necks and stony hearts, (as the Iewes had) required both the Yoke, and the Hammer, Neither did christ himself (for any Light we have from the Evangelists) ever use this humility of Language. For He taught as one that had Authority (Says the text) and not as the Scribes But After christ, the Apostles; and After them the Father's made it their Rhetoric, the chief Engine of their persuasion thorough the general Current of their Epistles: And indeed, a true Servant of the Lord, must not strive: Non oportet litigare, Says the Vulgar, Non pugnare, Beza, Must be no Wrangler, nor fighter. 2 Tim. 2.24. A striker in the Church is dangerous:
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there is as well a striking with the Tongue, as with the Hand, and sometimes a Word is smarter then a Blow, especially if it doe proceed from a mouth inur'd to barke, which can nought but raile, when it should beseech;
there is as well a striking with the Tongue, as with the Hand, and sometime a Word is smarter then a Blow, especially if it do proceed from a Mouth inured to bark, which can nought but rail, when it should beseech;
And therefore, his sincere and faithfull Seruant Saint Paul beautafies with a threefold Epithete NONLATINALPHABET, Gentle to all men, apt to teach, patient;
And Therefore, his sincere and faithful Servant Saint Paul beautafies with a threefold Epithet, Gentle to all men, apt to teach, patient;
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He must be gentle, not to some onely, but to all (so sayes the text) to all, of all sorts, not the particulars of his owne Cut and Garbe, but euen to those Without. Next Teaching and not barely so,
He must be gentle, not to Some only, but to all (so Says the text) to all, of all sorts, not the particulars of his own cut and Garb, but even to those Without. Next Teaching and not barely so,
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sed & Discere, quia ille Melius Docet, qui Discendo proficit. Lastly, Patient; patient two wayes; in respect of Occurrences and Men: of occurrences, first;
sed & Discere, quia Isle Better Docet, qui Discendo proficit. Lastly, Patient; patient two ways; in respect of Occurrences and Men: of occurrences, First;
not onely of the Good, for they seldome prouoke distaste, but euen of the wicked and malicious, Non vt vitia palpet, aut dissimulet sed vt eos quamuis à veritate proteruos,
not only of the Good, for they seldom provoke distaste, but even of the wicked and malicious, Non vt Vices palpet, Or dissimulet sed vt eos quamuis à veritate proteruos,
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& alienos, mansuetudine vincat; Not that He should dissemble or bolster vice, but that the Strag gling and Peruerse he might reclaime with more facility and meekenesse.
& alienos, Mildness vincat; Not that He should dissemble or bolster vice, but that the Strag gling and Perverse he might reclaim with more facility and meekness.
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And this was the Spirituall policie of Our great Doctor, Factus sum infirmus infirmis, vt infirmos lucrifacerem, 1 Cor. 9.22. To the weake I became weake, that I might gayne the weake;
And this was the Spiritual policy of Our great Doctor, Factus sum infirmus infirmis, vt Infirmos lucrifacerem, 1 Cor. 9.22. To the weak I became weak, that I might gain the weak;
not weake indeed, (though the two Fathers, Cyprian, and Augustine reade it so,) but weake, that is, As weake, the Originall vsing the Aduerbe, NONLATINALPHABET, Tanquam, as tho weake.
not weak indeed, (though the two Father's, Cyprian, and Augustine read it so,) but weak, that is, As weak, the Original using the Adverb,, Tanquam, as though weak.
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In worke, by a Similitude of Action; as a Nurse doth with her Child, or a Phisician with his Patient; And in this sence, his Omnibus omnia factus sum, is to be vnderstood also, I am made all vnto all, 1 Cor. 9.22.
In work, by a Similitude of Actium; as a Nurse does with her Child, or a physician with his Patient; And in this sense, his Omnibus omnia factus sum, is to be understood also, I am made all unto all, 1 Cor. 9.22.
All vnto All? how? not that he did Idot it with the Superstitious, or Lewd it with the Prophane, played the Cretian, with the Cretian, or the Iewe, with the Iewe; But, Hee was made all vnto All, partly by commiserating them, partly by doing something like Theirs, which (notwithstanding) did not oppose the Law of God,
All unto All? how? not that he did Idot it with the Superstitious, or Lewd it with the Profane, played the Cretian, with the Cretian, or the Iewe, with the Iewe; But, He was made all unto All, partly by commiserating them, partly by doing something like Theirs, which (notwithstanding) did not oppose the Law of God,
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or else, (as Saint Augustine paraphrases it) Compassione misericordiae, non similitudine fall aciae, or else, Non mentientis actu, sed compatientis affectu, in his ninth Epistle to Jerome, and more voluminously, in his booke contra mendaeium, 12. chapter.
or Else, (as Saint Augustine paraphrases it) Compassion Mercy, non Similitude fallen aciae, or Else, Non Mentientis Acts, sed compatientis affectu, in his ninth Epistle to Jerome, and more voluminously, in his book contra mendaeium, 12. chapter.
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Neither was he all, to All, in way of Conuersation onely, but also, in matters of Discipline, and Aduice; in which he deales with the Delinquent, as a disereet Husbandman with a tender plant, or tree;
Neither was he all, to All, in Way of Conversation only, but also, in matters of Discipline, and advice; in which he deals with the Delinquent, as a disereet Husbandman with a tender plant, or tree;
NONLATINALPHABET (saith the Greeke; ) not, Corripite, or, Castigate (as Castellie, and Erasmus would haue it) but, Monete, saith Beza, warne them that are vnruly, 1. Thess. 5.14.
(Says the Greek;) not, Corripite, or, Castigate (as Castle, and Erasmus would have it) but, Monete, Says Beza, warn them that Are unruly, 1. Thess 5.14.
how that so labouring, yee ought to Support the weake, Act. 20.35. Here then are Weake, and Feeble-minded, and vnruly; and these must be supported, and comforted, and warnd; no more;
how that so labouring, ye ought to Support the weak, Act. 20.35. Here then Are Weak, and Feeble-minded, and unruly; and these must be supported, and comforted, and warned; no more;
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I finde no authority for Indignation; I doe, for patience; for patience to all these; nay, to all men; in the heele and cloze of the same verse, NONLATINALPHABET.
I find no Authority for Indignation; I do, for patience; for patience to all these; nay, to all men; in the heel and close of the same verse,.
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so Timothy is aduis'd NONLATINALPHABET, Exhort with all long suffering, and Doctrine, 2. Tim. 4.2. And indeed this Doctrine of Long suffering, is a Mercifull Doctrine;
so Timothy is advised, Exhort with all long suffering, and Doctrine, 2. Tim. 4.2. And indeed this Doctrine of Long suffering, is a Merciful Doctrine;
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we seldome finde true patience without Commiseration; Mercy is the badge and Cognizance of a Christian; It markes him from a Caniball, or a Pagan; And doubtlesse, Those that haue not this tendernesse of Affection,
we seldom find true patience without Commiseration; Mercy is the badge and Cognizance of a Christian; It marks him from a Cannibal, or a Pagan; And doubtless, Those that have not this tenderness of Affection,
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whether in the Naturall, or in the Spirituall Man, are but NONLATINALPHABET, of Sauage and barbarous Condition, Tygers, and not Men; And therefore as Mercy diuides a Man from a Beast, so doth it a Christian from a meere Man. He must be Mercifull, as his Father which is in Heauen is Mercifull.
whither in the Natural, or in the Spiritual Man, Are but, of Savage and barbarous Condition, Tigers, and not Men; And Therefore as Mercy divides a Man from a Beast, so does it a Christian from a mere Man. He must be Merciful, as his Father which is in Heaven is Merciful.
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O how beautifull vpon the Mountaines (sayes that great Oracle of God ) are the feete of him that bringeth glad tydings of good things, that preacheth peace, that publisheth saluation, that saith vnto Sion, Thy God raigneth? Esay 52.7.
O how beautiful upon the Mountains (Says that great Oracle of God) Are the feet of him that brings glad tidings of good things, that Preacheth peace, that Publisheth salvation, that Says unto Sion, Thy God Reigneth? Isaiah 52.7.
and not Terror. Now, what such Ioy and Comfort to the Children of Sion, as the glad tydings of good things, those excellent good things, Preaching of Peace, & Publishing of Saluation? How beautifull vpon the Mountains are the feete of him that doth it? Quam speciosi pedes? (as Augustine reades it) how Precious? or, Quàmtempestiui & Maturi? (as Tertullian ) how Mature and timely? NONLATINALPHABET saies the Septuagint, Quàm pulchri? quàm decori? how Faire, and Comely? which some of the Ancients, (and with them, S. Ierome ) haue read NONLATINALPHABET (cutting off the three latter vowels) which they expound sicut Hora, that is (as they say) sicut tempus opportunum, or, tempus vernum, as the Spring time, when all things florish;
and not Terror. Now, what such Joy and Comfort to the Children of Sion, as the glad tidings of good things, those excellent good things, Preaching of Peace, & Publishing of Salvation? How beautiful upon the Mountains Are the feet of him that does it? Quam speciosi pedes? (as Augustine reads it) how Precious? or, Quàmtempestiui & Maturi? (as Tertullian) how Mature and timely? Says the septuagint, Quàm Pulchri? quàm decori? how Fair, and Comely? which Some of the Ancients, (and with them, S. Jerome) have read (cutting off the three latter vowels) which they expound sicut Hora, that is (as they say) sicut Tempus opportunum, or, Tempus Vernum, as the Spring time, when all things flourish;
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and pleasing pastures, the pastures of the Spirit; the Staffe and Rod of the Lord to comfort vs, his Peace, and his Saluation, whereby we may walke cheerefully in the paths of Righteousnes, and so following the great Shepheard of our Soules (who will feede vs as his chosen flocke) wee shall graze at length vpon the Mountaines, the euer-springing mountaines, the Mountaines of Israel.
and pleasing pastures, the pastures of the Spirit; the Staff and Rod of the Lord to Comfort us, his Peace, and his Salvation, whereby we may walk cheerfully in the paths of Righteousness, and so following the great Shepherd of our Souls (who will feed us as his chosen flock) we shall graze At length upon the Mountains, the ever-springing Mountains, the Mountains of Israel.
And are the feete of him that preacheth peace, that publisheth saluation, so beautifull? beautifull on the mountaines too? what shall we thinke then of the feete of those, the Blacke feete of those, who,
And Are the feet of him that Preacheth peace, that Publisheth salvation, so beautiful? beautiful on the Mountains too? what shall we think then of the feet of those, the Black feet of those, who,
like the possess'd man in the Gospell, still keepe among the Tombes? tread nothing but destruction, and the graue? and as if they still walk'd in the vale of darkenesse,
like the possessed man in the Gospel, still keep among the Tombs? tread nothing but destruction, and the graven? and as if they still walked in the vale of darkness,
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and in this harsh and austere manner of proceeding, they oftentimes exceed their Commission, when pressing too farre the rigour of the Law, they trench on the liberty of the Gospell, as the Disciples did, who requiring fire from heauen to consume the Samaritans, they text it with the seuerity of Eliah: As Eliah did vnto the Moabites.
and in this harsh and austere manner of proceeding, they oftentimes exceed their Commission, when pressing too Far the rigour of the Law, they trench on the liberty of the Gospel, as the Disciples did, who requiring fire from heaven to consume the Samaritans, they text it with the severity of Elijah: As Elijah did unto the Moabites.
so should the Organ of the Spirit be, the Preacher. Detrabendum est aliquid seuer itati (saith Augustine to Boniface ) vt maioribus malis sanandis, charitas sincera subueniat. Who would not taxe it in a Iudge as a crime and custome too vniust, to be mou'd to choller against a Delinquent or Malefactor,
so should the Organ of the Spirit be, the Preacher. Detrabendum est Aliquid seuer itati (Says Augustine to Boniface) vt maioribus malis sanandis, charitas Sincere subueniat. Who would not Tax it in a Judge as a crime and custom too unjust, to be moved to choler against a Delinquent or Malefactor,
and admonish, when he should Beseech. Qui veracitèr fraternam vule corripere infirmitatem, talemse praestare fraternae studeat vtilitati, vt quem corripere cupit, humili corde admoneat, saith Isidore, Sweet and mild perswasions,
and admonish, when he should Beseech. Qui veracitèr fraternam vule corripere infirmitatem, talemse praestare fraternae studeat utilitati, vt Whom corripere Cupit, humili cord admoneat, Says Isidore, Sweet and mild persuasions,
and the admonitions of an humble heart, worke deeper in the affections of men, then all the batteries of virulence, and Inuection. Oyle (you know) will sinke into a solid and stiffe matter,
and the admonitions of an humble heart, work Deeper in the affections of men, then all the batteries of virulence, and Invection. Oil (you know) will sink into a solid and stiff matter,
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And (doubtlesse) hee that would captiuate the affections of his hearers, and smooth and make passable what he labours to persawde in the hearts of others, must so modifie and temper his discourse, that it proue not bitter or distastfull;
And (doubtless) he that would captivate the affections of his hearers, and smooth and make passable what he labours to persawde in the hearts of Others, must so modify and temper his discourse, that it prove not bitter or distasteful;
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like a skilfull Apothecary, who to make his Confections more palatesome, and yet more operatiue, qualifies the malignity of Symples, by preparing them, makes poyson not only medicinable,
like a skilful Apothecary, who to make his Confections more palatesome, and yet more operative, Qualifies the malignity of Simples, by preparing them, makes poison not only medicinable,
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and therefore what our Apostle aduis'd the natural parents, I may without preiudice, the spirituall. Parentes, ne prouocetis ad iracundiam filios vestros: ne despondeant animum:
and Therefore what our Apostle advised the natural Parents, I may without prejudice, the spiritual. Parents, ne prouocetis ad iracundiam Sons vestros: ne despondeant animum:
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and if they flow from a gentle and meeke minde, they produce the like effects, Gentlenes, and Meekenes; But from a swelling and tempestuous spirit, they recoyle,
and if they flow from a gentle and meek mind, they produce the like effects, Gentleness, and Meekness; But from a swelling and tempestuous Spirit, they recoil,
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nay, they discourage, and find no better entertainement then the stroakes of a hammer vpon an anuile, which the more violently they are laid on, the more violently it rebounds:
nay, they discourage, and find no better entertainment then the Strokes of a hammer upon an Anuile, which the more violently they Are laid on, the more violently it rebounds:
and therefore Saint Patol is so farre from obiurgation, or menacing, that he will not so much as enioyne his Philemon, but labours with an Obsecro, when he might haue vs'd a Mando: Though I might be much bold in Christ to enioyne thee, yet for loues sake, Iorather beseceh thee, Phil. 7.8.
and Therefore Saint Patol is so Far from obiurgation, or menacing, that he will not so much as enjoin his Philemon, but labours with an Obsecro, when he might have used a Mando: Though I might be much bold in christ to enjoin thee, yet for loves sake, Iorather beseceh thee, Philip 7.8.
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So that where Loue is, there is still an Obsecro, & where it is not, there is commonly a Damno. Hence 'tis, that the Pulpit is so often the Mount of Terror and of Vengeance, the Throne of personall eiaculations, the Altar, where some belch nothing but fire and brimstone, vomit the Ite maledicti too vncharitably,
So that where Love is, there is still an Obsecro, & where it is not, there is commonly a Damno. Hence it's, that the Pulpit is so often the Mount of Terror and of Vengeance, the Throne of personal ejaculations, the Altar, where Some belch nothing but fire and brimstone, vomit the Item Maledicti too uncharitably,
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who scare and terrifie, when they should entreat, and in stead of Beseeching fall to Reuiling; who vnder a pretence of feruency of the Spirit, and seruing the Lord sincerely, ransacke Gods dreadfull Artillery, and call out all his Instruments of Iustice to assist them;
who scare and terrify, when they should entreat, and in stead of Beseeching fallen to Reviling; who under a pretence of fervency of the Spirit, and serving the Lord sincerely, ransack God's dreadful artillery, and call out all his Instruments of justice to assist them;
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his furbisht sword, and glittering speare, his bowe of steele, and sharpe-set arrowes, his horse with warre-like trappings, neighing for the battell, his smoaking iealousie,
his furbished sword, and glittering spear, his bow of steel, and sharp-set arrows, his horse with warlike trappings, neighing for the battle, his smoking jealousy,
Thus in fearefull harnesse hauing muster'd vp all Gods Iudgements in a full volly, they (at once) discharge them against the pretended corruptions of particular men, whom their vivulence labours rather to traduce, then their Deuotions to reforme;
Thus in fearful harness having mustered up all God's Judgments in a full volley, they (At once) discharge them against the pretended corruptions of particular men, whom their vivulence labours rather to traduce, then their Devotions to reform;
And this is but a spirituall distraction, a deuout phrenzy, a holy madnesse, through which (like the Lunaticke in the Gospell ) they fall sometimes into the water, sometimes into the fire;
And this is but a spiritual distraction, a devout frenzy, a holy madness, through which (like the Lunatic in the Gospel) they fallen sometime into the water, sometime into the fire;
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Nothing will satisfie them, but flouds and flames; flouds to o'er-whelme the sinner, or flames to martyr him; But Quis furor, ô ciues; quae tanta dementia?
Nothing will satisfy them, but floods and flames; floods to overwhelm the sinner, or flames to martyr him; But Quis Furor, o ciues; Quae tanta dementia?
They breake the bruizedreede, and quench the smoaking flaxe, run many on the shelues of despaire, where they make an vnhappy shipwracke of their faith;
They break the bruizedreede, and quench the smoking flax, run many on the shelves of despair, where they make an unhappy shipwreck of their faith;
then of Loue; and he that doth it, rather preaches his owne sinne, then endeuours to cure anothers, Qui delinquentē superbo vel odioso animo corrigit, non omendat, sed percutit:
then of Love; and he that does it, rather Preaches his own sin, then endeavours to cure another's, Qui delinquentē superbo vel odioso animo corrigit, non omendat, sed Persecuteth:
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Rebukes which taste of enuie or superciliousnesse, do not reforme, but wound, and in stead of lenitying and making more tractable indifferent dispositions, they stubborne them, knowing that reproofes too tartly season'd:
Rebukes which taste of envy or superciliousness, do not reform, but wound, and in stead of lenitying and making more tractable indifferent dispositions, they stubborn them, knowing that reproofs too tartly seasoned:
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and certainely if Moderation sometimes blow not the Cole, but wee make virulence the bellowes of our zeale, it not onely seeths and rises to passion and distemper,
and Certainly if Moderation sometime blow not the Coal, but we make virulence the bellows of our zeal, it not only Seethes and rises to passion and distemper,
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but boyles ouer to Enuy and Vncharitablenesse, And therefore our Apostle (deuiding the properties of true Charity from a false zeale) makes this one Symptome of that great vertue, Charitas non aemulatur, 1 Cor. 13.3. NONLATINALPHABET in the Originall, non zelat: That is (as Cyprian reades) non inuidet, enuies not;
but boils over to Envy and Uncharitableness, And Therefore our Apostle (dividing the properties of true Charity from a false zeal) makes this one symptom of that great virtue, Charitas non aemulatur, 1 Cor. 13.3. in the Original, non zelat: That is (as Cyprian reads) non inuidet, envies not;
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And therefore Enuies and Euill speakings, are link'd with Guile and Hypocrisie. By Saint Peter, Lay asside all guile, Hypocrisies, and Enuies, and euill speakings, 1 Pet. 2.1. A temperate reproofe will mould and worke vs to reformation, when an Inuectiue fires vs:
And Therefore Envies and Evil speakings, Are linked with Guile and Hypocrisy. By Saint Peter, Lay aside all guile, Hypocrisies, and Envies, and evil speakings, 1 Pet. 2.1. A temperate reproof will mould and work us to Reformation, when an Invective fires us:
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and temper'd his reproofes with a little mildnesse, (especially to the Empresse Eudoxia ) He might haue done more seruice to his Church, and refcued his honour from the staine both of Imprisonment and Exile.
and tempered his reproofs with a little mildness, (especially to the Empress Eudoxia) He might have done more service to his Church, and refcued his honour from the stain both of Imprisonment and Exile.
I know, a Boanerges is sometimes as well requir'd, as a Barnabas, a sonne of Thunder, as of Consolation; But these haue their vicissitudes, and seasons.
I know, a Boanerges is sometime as well required, as a Barnabas, a son of Thunder, as of Consolation; But these have their vicissitudes, and seasons.
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There is an vncircumcised heart, and there is a Broken Spirit: There is a deafe Adder that will not be charm'd; and there are good Sheepe that will heare Christs voyce,
There is an uncircumcised heart, and there is a Broken Spirit: There is a deaf Adder that will not be charmed; and there Are good Sheep that will hear Christ voice,
Thus, as our Insirmities are diuers, so are the cures of the Spirit, sometimes it terrifies, sometimes it Commands, sometimes it Beseeches; But let not vs terrifie when we should but Command, nor Command when wee should Beseech, lest wee make this Liberty a Cloake for our Maliciousnesse. In all exhortations,
Thus, as our Infirmities Are diverse, so Are the cures of the Spirit, sometime it terrifies, sometime it Commands, sometime it Beseeches; But let not us terrify when we should but Command, nor Command when we should Beseech, lest we make this Liberty a Cloak for our Maliciousness. In all exhortations,
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first make vse of the still voyce; and if that preuaile not, Cry alowd vnto the Trumpet; and if that be not shrill enough, raise the Thunder-clap; But this latter, Rarò & magna nece ssitate (saith Augustine ) seldome, and vpon great necessity;
First make use of the still voice; and if that prevail not, Cry aloud unto the Trumpet; and if that be not shrill enough, raise the Thunderclap; But this latter, Rarò & Magna niece ssitate (Says Augustine) seldom, and upon great necessity;
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Rebukes (I confesse) too mercifull for the grand Disciples of Sorcerie, and Magicke, and yet sowre enough for those other Nouices and Babes in the schoole of Christ;
Rebukes (I confess) too merciful for the grand Disciples of Sorcery, and Magic, and yet sour enough for those other novices and Babes in the school of christ;
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Though such also are not onely open to the Checke, but to the Rod, Vultis vt in virga veniam? Shall I come to you with the Rod, or in Loue? 1 Cor. 4.21. To wound and offend a little, to profit much, is to loue soundly;
Though such also Are not only open to the Check, but to the Rod, Wills vt in virga veniam? Shall I come to you with the Rod, or in Love? 1 Cor. 4.21. To wound and offend a little, to profit much, is to love soundly;
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Loue it selfe hath her whips and thornes, and the more they are layd on, the lesse they wound, to our Ruine, tho not our Smart. There is a sharpnesse of speech vs'd to Edification, not to Destruction, (saith Saith Paul, ) 2. Cor. 13.10. A religious chastisement, sometimes more profits, then a partiall conniuence or remission;
Love it self hath her whips and thorns, and the more they Are laid on, the less they wound, to our Ruin, though not our Smart. There is a sharpness of speech used to Edification, not to Destruction, (Says Says Paul,) 2. Cor. 13.10. A religious chastisement, sometime more profits, then a partial connivance or remission;
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There is as well a Cruell mercy in remitting offences which should be punished, as a mercilesse Cruelty in ouer-punishing others which might haue beene remitted;
There is as well a Cruel mercy in remitting offences which should be punished, as a merciless Cruelty in ouer-punishing Others which might have been remitted;
For if thou art knowing his offence, and by way of a taunt or exprobratio dost diuulge and blazon it, Non es Corector, sed proditor, (sayes the Father) Thou art not a Corrector, but a Betrayer;
For if thou art knowing his offence, and by Way of a taunt or exprobratio dost divulge and blazon it, Non es Corrector, sed proditor, (Says the Father) Thou art not a Corrector, but a Betrayer;
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or as Origen aggrauates it, Non reprehendentis hoc, sed infamantis, This is no part of Reproose, but of Defamation. A wholesome holy Reprehension may be viciously applyed, especially not ballac'd by those two great weights, Charity, and Iudgement: Iudgement to mould it,
or as Origen aggravates it, Non reprehendentis hoc, sed infamantis, This is no part of Reprove, but of Defamation. A wholesome holy Reprehension may be viciously applied, especially not balanced by those two great weights, Charity, and Judgement: Judgement to mould it,
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And therefore that of Saint Augustine is very Energeticall, Cogitemus cum aliquom reprehendere nos necessitas coegerit, vtrum tale sit vitium quod nunquàm habuimus, & tuunc cogitemus nos hon. ines esse, & habere potuisse;
And Therefore that of Saint Augustine is very Energetical, Cogitemus cum aliquom reprehendere nos Necessity coegerit, Utum tale sit Vitium quod nunquàm habuimus, & tuunc Cogitemus nos hon. ines esse, & habere potuisse;
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or whether such a one as once we had, and now haue not, and then let it whisper to vs the common frailty of mankind, that so Mercy and not Hatred may be the Pule and platforme of our Reproofe. 'Tis true, the words of the Wiseman are compar'd to Goads and Nailes; and the Reason,
or whither such a one as once we had, and now have not, and then let it whisper to us the Common frailty of mankind, that so Mercy and not Hatred may be the Pule and platform of our Reproof. It's true, the words of the Wiseman Are compared to Goads and Nails; and the Reason,
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And therefore sometimes our Balsames are opportune, sometimes our Corrasiues; How to time, and qualifie them, the Diuine Moralist will prescribe you, Regat Disciplinae vigor mansuetudinem, & mansuetudo ornet vigorem,
And Therefore sometime our Balsams Are opportune, sometime our Corrasives; How to time, and qualify them, the Divine Moralist will prescribe you, Regat Discipline vigor mansuetudinem, & mansuetudo ornet vigorem,
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Discretion must be the Guide to decline hatred, and auoyde negligence, to blunt and meeken Rigour, and to edge and embolden Softnesse; that so we may not onely rebuke Delinquents, as men meerely,
Discretion must be the Guide to decline hatred, and avoid negligence, to blunt and meeken Rigour, and to edge and embolden Softness; that so we may not only rebuke Delinquents, as men merely,
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and therefore, Brethren, by Affection, Singulari affectu, (saith Aretius, ) And so Pareus too, Fratres compellat, vt de amore eius frater no non dubitet, He vses this sweet Compellation, Brethren, not (perchance) that they were so, either by Grace, or Nature; but, Brethren, that they might not distrust his brotherly affection;
and Therefore, Brothers, by Affection, Singulari affectu, (Says Aretius,) And so Pareus too, Brothers compellat, vt de amore eius frater no non dubitet, He uses this sweet Compellation, Brothers, not (perchance) that they were so, either by Grace, or Nature; but, Brothers, that they might not distrust his brotherly affection;
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For though of old the word Fratres was a common Attribute and name to all Beleeuers; yet, not vsed to the Romanes (here) because, Beleeuers, Sed vt fraternam beneuolentiam, & charitatem, in illis declaret suam, saith Carthusian; Not so much to manifest their faith, as his Charity; For though many of them were strangers to him,
For though of old the word Brothers was a Common Attribute and name to all Believers; yet, not used to the Romans (Here) Because, Believers, Said vt fraternam beneuolentiam, & charitatem, in illis declaret suam, Says Carthusian; Not so much to manifest their faith, as his Charity; For though many of them were Strangers to him,
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and some his sworne enemies, yet notwithstanding their extremity of hatred, hee would not refuse to call them Brethren, that would be his Executioners; Nay, such were his ouer-flowings of Zeale and Loue; Loue towards them, for Gods sake;
and Some his sworn enemies, yet notwithstanding their extremity of hatred, he would not refuse to call them Brothers, that would be his Executioners; Nay, such were his overflowings of Zeal and Love; Love towards them, for God's sake;
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but (if it were possible) his very Soule; And left this should be thought a Florish meerely, He calls his owne Conscience to witnesse it, My Conscience bearing me record, that I could wish, that my selfe were accursed from Christ,
but (if it were possible) his very Soul; And left this should be Thought a Flourish merely, He calls his own Conscience to witness it, My Conscience bearing me record, that I could wish, that my self were accursed from christ,
euen our Deuotions are vnsauoury, our Orisons distastfull; and therefore to this great vertue, some haue made three Stories or Ascents; Dilection, Loue, Charity; Dilection at the foote; Loue in the mid-way; Charity at top; That, the ground-worke or foundation;
even our Devotions Are unsavoury, our Orisons distasteful; and Therefore to this great virtue, Some have made three Stories or Ascents; Dilection, Love, Charity; Dilection At the foot; Love in the midway; Charity At top; That, the groundwork or Foundation;
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But Charity is greater then both, by which we so imbrace the thing lou'd, that we endeuour alwayes to preserue it in our loue Dilection is an Effeminate, light and transitory affection;
But Charity is greater then both, by which we so embrace the thing loved, that we endeavour always to preserve it in our love Dilection is an Effeminate, Light and transitory affection;
Loue more Masculine, though somewhat violent, and so vnstable too; Charity, sober, and hung with grauity, and inuolues both strictnesse of Tye and inuiolablenesse.
Love more Masculine, though somewhat violent, and so unstable too; Charity, Sobrium, and hung with gravity, and involves both strictness of Tie and inviolableness.
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He makes Loue and Charity towards God, the causes of Dilection, and This the effect of the other Two, so Polanus. But indeed Charity includes all, hath a diuerse Aspect,
He makes Love and Charity towards God, the Causes of Dilection, and This the Effect of the other Two, so Polanus. But indeed Charity includes all, hath a diverse Aspect,
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Sometimes iuxta nos, with vs, and that's towards our neighbour; Sometimes extra nos, without vs, & that's towards the Infidell; Sometimes infra nos, below vs, and that's towards the world.
Sometime Next nos, with us, and that's towards our neighbour; Sometime extra nos, without us, & that's towards the Infidel; Sometime infra nos, below us, and that's towards the world.
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What? Charity towards our Neighbour, the vnbeleeuer, and the world? and none towards the Text here, Our Brethren? Yes, Charity towards our Neighbour includes that;
What? Charity towards our Neighbour, the unbeliever, and the world? and none towards the Text Here, Our Brothers? Yes, Charity towards our Neighbour includes that;
or if it did not, Charity towards God commands it, Hoc mandatum habemus à Domino, This command we haue from God, that hee that loueth God, should loue his brother also, 1 Iohn. 4.21.
or if it did not, Charity towards God commands it, Hoc mandatum habemus à Domino, This command we have from God, that he that loves God, should love his brother also, 1 John. 4.21.
So that this Diligere Deum, presupposes diligere fratrem; and this diligere fratrem, diligere proximum; and this diligere proximum, diligere omnem hominem:
So that this Diligere God, presupposes diligere fratrem; and this diligere fratrem, diligere Proximum; and this diligere Proximum, diligere omnem hominem:
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so Saint Augustine, vpon our Sauiours Diliges proximum tuum, thou shalt loue thy neighbour, Manifestum est omnem hominem proximum esse deputandum, 1. Booke de doct. Christ. 30. cap. So that, to loue God, doth insinuate to loue euery man by the rules of Charity;
so Saint Augustine, upon our Saviour's Diligent Proximum tuum, thou shalt love thy neighbour, Manifest est omnem hominem Proximum esse deputandum, 1. Book de doct. christ. 30. cap. So that, to love God, does insinuate to love every man by the rules of Charity;
but sometimes, more personally, In articulo necessitatis, secundum praeparationem animi (as the Schooles flourish it) In an Article of Necessity, by some mentall preparation;
but sometime, more personally, In articulo necessitatis, secundum praeparationem animi (as the Schools flourish it) In an Article of Necessity, by Some mental preparation;
To wit, That our minde should euer bee so prepar'd, that if Necessity did comply, we could loue our enemy in Singulari too, more specially, more particularly.
To wit, That our mind should ever be so prepared, that if Necessity did comply, we could love our enemy in Singulari too, more specially, more particularly.
And not onely, Thus, to our enemie, but the Wicked enemy, Charity binds there, too; but there as before, Non culpâ, quâ peccatores, sed naturâ, vt diuinae beatitudinis capaces.
And not only, Thus, to our enemy, but the Wicked enemy, Charity binds there, too; but there as before, Non culpâ, quâ Peccatores, sed naturâ, vt diuinae beatitudinis capaces.
For there are two things considerable in the wicked man ▪ Nature, and Sin; According to Nature, which he hath from God, he is capable of Beatitude, and so, the Obiect of our Charity;
For there Are two things considerable in the wicked man ▪ Nature, and since; According to Nature, which he hath from God, he is capable of Beatitude, and so, the Object of our Charity;
then Commiseration. And therefore, whereas the Prophet is often violent against the wicked man, debarring him (as it were) of all Charity, with his Conuertentur peccatores in Infernum, The wicked shall be turned into Hell, Psal. 9.17. 'Tis spoken per modum praenunciationis, non imprecationis, by way of Prophesie, not Curse;
then Commiseration. And Therefore, whereas the Prophet is often violent against the wicked man, debarring him (as it were) of all Charity, with his Conuertentur Peccatores in Infernum, The wicked shall be turned into Hell, Psalm 9.17. It's spoken per modum praenunciationis, non imprecationis, by Way of Prophesy, not Curse;
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Because God himselfe punishing, doth not reioyce in the destruction of the wicked, but his owne Iustice; or else, that this desire be refer'd to the remotion of Sinne, not the very Act of punishment, that so the Transgression be destroyed, and yet the Man remaine.
Because God himself punishing, does not rejoice in the destruction of the wicked, but his own justice; or Else, that this desire be referred to the remotion of Sin, not the very Act of punishment, that so the Transgression be destroyed, and yet the Man remain.
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forasmuch as we would haue those spirits to be conseru'd in suis naturalibus, as they are naturally spirits, to the Glory of that diuine Maiestie that created them, so Aquinas, secunda, secundae, quaest. 25. Art. 11.
forasmuch as we would have those spirits to be conserved in suis Naturalibus, as they Are naturally spirits, to the Glory of that divine Majesty that created them, so Aquinas, Secunda, secundae, Question. 25. Art. 11.
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Are there Prophecies? They shall faile. Are there Tongues? They shall cease. Is there Knowledge? That shall vanish; but Charity shall neuer faile, neuer in matters of Nature, or Grace, or Glory; of the Law, the Gospell, or their Consummation; Charity fulfils the Lawe, comprehends the Gospell, and compleats Both. All the Morall vertues lye shrin'd here;
are there Prophecies? They shall fail. are there Tongues? They shall cease. Is there Knowledge? That shall vanish; but Charity shall never fail, never in matters of Nature, or Grace, or Glory; of the Law, the Gospel, or their Consummation; Charity fulfils the Law, comprehends the Gospel, and completes Both. All the Moral Virtues lie shrined Here;
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and God in him, 1 Iohn 4.16. 'Tis plaine then, where Charity is, there is an habitation for the Lord; and where 'tis not, there is a Thorow-fare for the Diuell;
and God in him, 1 John 4.16. It's plain then, where Charity is, there is an habitation for the Lord; and where it's not, there is a Thoroughfare for the devil;
when vnder a pretence of sincerity, and suppressing Innouation; (labouring to establish the Iewish ceremonies more firmely,) there were some that subtilly cryed downe the very seeds of Christianity, as those false apostles did, which came from Iudea, vnto Antioch, and taught the Brethren; That except they were Circum ised after the manner of Moses, they could not bee saued; whom Paul and Barnabas first;
when under a pretence of sincerity, and suppressing Innovation; (labouring to establish the Jewish ceremonies more firmly,) there were Some that subtly cried down the very seeds of Christianity, as those false Apostles did, which Come from Iudea, unto Antioch, and taught the Brothers; That except they were Circum ised After the manner of Moses, they could not be saved; whom Paul and Barnabas First;
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But this Pseudo-zeale in the time of the Apostles, did but smoake and sparkle (like fire vnder greene wood,) In that of the Fathers, it brake out into flames,
But this Pseudo-zeal in the time of the Apostles, did but smoke and sparkle (like fire under green wood,) In that of the Father's, it brake out into flames,
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when someturbulent and discontented spirits, burning in hatred to the true Professors, or leaning partially to some faction against the Church, notwithstanding out of a meere tickling and itch of glory, offer'd themselues vnto death,
when someturbulent and discontented spirits, burning in hatred to the true Professors, or leaning partially to Some faction against the Church, notwithstanding out of a mere tickling and itch of glory, offered themselves unto death,
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for the confession of the name of Christ, as the Montanists, Nouatians, Arrians, Donatists, whom the Catholicke Church neuer honor'd with the Title of Martyrs, but reprobated and cast out as the wilfull Patriarchs of Schisme & herefie;
for the Confessi of the name of christ, as the Montanists, Novatians, Arians, Donatists, whom the Catholic Church never honoured with the Title of Martyrs, but reprobated and cast out as the wilful Patriarchs of Schism & heresy;
'Tis not Passion, but the Cause of it, that both creates, and crownes our Martyrdomes. Timeo dicere, sed dicendum est; Ierome is loth to speake it, but he must:
It's not Passion, but the Cause of it, that both creates, and crowns our Martyrdoms. Timeo dicere, sed Dicendum est; Jerome is loath to speak it, but he must:
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'Tis not thy carcasse then, but thy Charity that casts vp the gratefull Incense; and therefore those that glory in their wilfull passions vnder a false name of Martyrdome, Heare how Saint Augustine descants on: Ecce, venitur ad passionem; venitur & ad sanguinis effusionem; vennuur & ad corporis incensionem;
It's not thy carcase then, but thy Charity that Cast up the grateful Incense; and Therefore those that glory in their wilful passion under a false name of Martyrdom, Hear how Saint Augustine descants on: Ecce, venitur ad passionem; venitur & ad Blood effusionem; vennuur & ad corporis incensionem;
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& támen, nihil prodest, quià Charitas deest, We offer our Bodies to the stake, our Blood to the flames, our Liues to the fury of the Tormentors, all this is nothing without Charity, 'tis that makes the Suffering glorious.
& támen, nihil profits, quià Charitas deest, We offer our Bodies to the stake, our Blood to the flames, our Lives to the fury of the Tormentors, all this is nothing without Charity, it's that makes the Suffering glorious.
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Thou which raisest tempests in Religion, and sowest thy Tares of Faction amongst the multitude; thou which bringest in the strange Leauen of New Doctrines, and colourest them with thy probable allegations, whereby the Consciences of the Simple are intangled,
Thou which raisest tempests in Religion, and sowest thy Tares of Faction among the multitude; thou which bringest in the strange Leaven of New Doctrines, and colourest them with thy probable allegations, whereby the Consciences of the Simple Are entangled,
and the peace of the Church disturbed, though otherwise perchance, thou art punctuall enough, both in thy conuersation and thy Tenents, hast the gifts of Prophecy, vnderstand'st all Mystertes and all Language, yet,
and the peace of the Church disturbed, though otherwise perchance, thou art punctual enough, both in thy Conversation and thy Tenants, hast the Gifts of Prophecy, Understandest all Mystertes and all Language, yet,
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and except by Retractation and Submission thou art recald to the Fold from which thou hast wandred, thou stand'st out-law'd and excommunicate to Heauen, and neither Imprisonment nor Death can make atonement for thy Mistreadings. Is this harsh? 'Tis Saint Augustines, and he will yet goe farther:
and except by Retractation and Submission thou art Recalled to the Fold from which thou hast wandered, thou Standest outlawed and excommunicate to Heaven, and neither Imprisonment nor Death can make atonement for thy Mistreadings. Is this harsh? It's Saint Augustine's, and he will yet go farther:
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but for the truth of the Word and Sacrament which he doth else maintaine, suffering the Temporall flames, to auoyde the Eternall, and beares it patiently;
but for the truth of the Word and Sacrament which he does Else maintain, suffering the Temporal flames, to avoid the Eternal, and bears it patiently;
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though that Patience be commendable, and a gift of God, yet (because in part a Schismaticke ) not of that kind of gifts which are imparted filijs Ienusalem, but to those also which are filij concubinarum (saith the Father) which euen earnall Iewes, and Heretickes may haue;
though that Patience be commendable, and a gift of God, yet (Because in part a Schismatic) not of that kind of Gifts which Are imparted Filiius Ienusalem, but to those also which Are filij concubinarum (Says the Father) which even earnall Iewes, and Heretics may have;
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and concludes at length, that This suffering and patience nothing profits Him towards Heauen; but supposes that the great Iudgement will be in this more tolerable to Him, Quàm si Christum negando torme ta mortémque vitâsset, Then if by denying Christ, he had euaded the cruelty of his Death and Torment: in his Booke de Patientia, 28. chapter.
and concludes At length, that This suffering and patience nothing profits Him towards Heaven; but supposes that the great Judgement will be in this more tolerable to Him, Quàm si Christ negando torme ta mortémque vitâsset, Then if by denying christ, he had evaded the cruelty of his Death and Torment: in his Book de Patientia, 28. chapter.
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You haue heard what primitiue times haue done for the barke and out-side of Religton; the very skin and shell of Christianity; Let vs now compare them a little with our owne;
You have herd what primitive times have done for the bark and outside of Religton; the very skin and shell of Christianity; Let us now compare them a little with our own;
We abhorre, That Age should out-doe ours, either in Hypocrisie or prophanenesse, wee haue our Donatists and Catharists, and Anabaptists, as plentifully as they;
We abhor, That Age should outdo ours, either in Hypocrisy or profaneness, we have our Donatists and Catharists, and Anabaptists, as plentifully as they;
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the Brownist, the Barrowist, and the Familist, and one more that both fosters and incloses all these, (may he be whisper'd without offence, my Brethren ) the Puritan; but he will not be Titled so;
the Brownist, the Barrowist, and the Familist, and one more that both fosters and incloses all these, (may he be whispered without offence, my Brothers) the Puritan; but he will not be Titled so;
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professing by their open Pamphlets, that the visible Church, the true visible Church, is deuoid of Sinne and Sinners, and for Manners cannot erre; and therefore Paradox it, That the Assemblies of good and bad together, are no Church, but Heapes of prophane men;
professing by their open Pamphlets, that the visible Church, the true visible Church, is devoid of Sin and Sinners, and for Manners cannot err; and Therefore Paradox it, That the Assemblies of good and bad together, Are no Church, but Heaps of profane men;
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a Mixture of good and bad, in all Congregations; which as an Embleme of the Church visible, our Sauiour types-out in the parable of the Sower, the Marriage, and the Virgins; Nay his Blessed Spouse, of her selfe, freely professes her deformity, Tho I am comely, I am blacke, O yee Daughters of Ierusalem, blacke as the Tents of Kedar.
a Mixture of good and bad, in all Congregations; which as an Emblem of the Church visible, our Saviour types-out in the parable of the Sour, the Marriage, and the Virgins; Nay his Blessed Spouse, of her self, freely Professes her deformity, Though I am comely, I am black, Oh ye Daughters of Ierusalem, black as the Tents of Kedar.
and Lustre; and therefore I suppose the Church was first compar'd vnto the Moone, not so much for change, as obnubilation, being obuious to clouds, and Eclipses;
and Lustre; and Therefore I suppose the Church was First compared unto the Moon, not so much for change, as obnubilation, being obvious to Clouds, and Eclipses;
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and when 'tis at clearest, 'tis not without a mole in her cheeke neither, at least-wife, to an ocular apprehension or if it were all faire and Lueid, yet, 'tis by way of Influence, beam'd from a greater light, borrowed, not her owne;
and when it's At Clearest, it's not without a mole in her cheek neither, At least-wife, to an ocular apprehension or if it were all fair and Lueid, yet, it's by Way of Influence, beamed from a greater Light, borrowed, not her own;
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one un of righteousnesse enlightens Both, and therefore, Woe vnto them, that call Light, Darkenes & Darknes, Light; make a Church of it selfe shine, which cannot,
one un of righteousness enlightens Both, and Therefore, Woe unto them, that call Light, Darkness & Darkness, Light; make a Church of it self shine, which cannot,
nor will be, whil'st 'tis militant, without them,) But They are no more of the substance of our Religion, or any Essentiall part of our Churches Doctrine, then ill humours which be in, are of the Body, or Dregs in a vessell of wine, part of the wine, or vessell.
nor will be, whilst it's militant, without them,) But They Are no more of the substance of our Religion, or any Essential part of our Churches Doctrine, then ill humours which be in, Are of the Body, or Dregs in a vessel of wine, part of the wine, or vessel.
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'Tis true, some Ceremonies we retaine yet, as matters of Indifferency, and not of Substance, and these (forsooth) are so hainous, that they are Thornes in their sides, and prickles in their eyes;
It's true, Some Ceremonies we retain yet, as matters of Indifferency, and not of Substance, and these (forsooth) Are so heinous, that they Are Thorns in their sides, and prickles in their eyes;
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matter of Ceremony, is now matter of Conscience, and rather then subscribe, Silence, Suspension, Imprisonment, they venture on, and sometimes suffer too;
matter of Ceremony, is now matter of Conscience, and rather then subscribe, Silence, Suspension, Imprisonment, they venture on, and sometime suffer too;
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and this (beloued) cannot be zeale, but Schisme, or if it bee zeale, NONLATINALPHABET, it wants Eyes, and Intellectuals, 'tis not according to knowledge; For what Iudgement would expose our Body vnto prison? our Calling to the staine of Separation, and Reuolt, for a thing meerely of indifferency and Ceremony? No, there is more in it, then This;
and this (Beloved) cannot be zeal, but Schism, or if it be zeal,, it Wants Eyes, and Intellectuals, it's not according to knowledge; For what Judgement would expose our Body unto prison? our Calling to the stain of Separation, and Revolt, for a thing merely of indifferency and Ceremony? No, there is more in it, then This;
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the Rochet, Tippet, and the Surplesse is not that they shoot at, but the thing call'd Parity; Moses and Aaron they like not for the Ephod, and the Rod; they speake power, and command, and so intimate obedience; But these struggle for equa lity; the Ecclesiasticke Hierarchy they would demolish, Episcopall corruption is the great Eye-sore;
the Rochet, Tippet, and the surplice is not that they shoot At, but the thing called Parity; Moses and Aaron they like not for the Ephod, and the Rod; they speak power, and command, and so intimate Obedience; But these struggle for equa lity; the Ecclesiastic Hierarchy they would demolish, Episcopal corruption is the great Eyesore;
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And yet I dare say, there are some subtle Pioners, and secret Mutiners in Common-wealth, pretending plausibly to the flourishing of Religion, which if they could once glory in that Babel they endeuour to erect, they car'd not,
And yet I Dare say, there Are Some subtle Pioneers, and secret Mutineers in Commonwealth, pretending plausibly to the flourishing of Religion, which if they could once glory in that Babel they endeavour to erect, they cared not,
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Thus, he that strikes at the Myter, God grant he catch'th not at the Scepter, and (if he could graspe it) the very Thunderbolt; no Bishop, no King, and so by consequence no God;
Thus, he that strikes At the Mitre, God grant he catch'th not At the Sceptre, and (if he could grasp it) the very Thunderbolt; no Bishop, no King, and so by consequence no God;
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He proclaimes himselfe the God of Order, and These would make him the Father of Confusion; and so, in circumstance disgod him too, seeing his greatest glory consists in the Harmony of his Creatures, the Peace of his Church,
He proclaims himself the God of Order, and These would make him the Father of Confusion; and so, in circumstance disgod him too, seeing his greatest glory consists in the Harmony of his Creatures, the Peace of his Church,
and therefore (brethren) let me beseech you in the words of the Apostle, Marke them which cause Diuisions, and offences, contrary to the Doctrine which you haue heard, and auoyd them.
and Therefore (brothers) let me beseech you in the words of the Apostle, Mark them which cause Divisions, and offences, contrary to the Doctrine which you have herd, and avoid them.
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I haue yet but Beseech't you in the words of an Apostle; Let me warne you also in the Language of a Sauiour, Beware of Those which come to you in sheeps clothing, with such a Cast of Mortification and Integrity, as if their conuersation spake nothing but Immaculatenesse, when within they are rauening wolues:
I have yet but Beseeched you in the words of an Apostle; Let me warn you also in the Language of a Saviour, Beware of Those which come to you in Sheep clothing, with such a Cast of Mortification and Integrity, as if their Conversation spoke nothing but Immaculateness, when within they Are ravening wolves:
Their fruite vnto the eye beautifull and glorious, but to the finger, Dust and Smoake; or if not by their fruite, by their Leaues, you may, a few wind-falne vertues which they piece and sowe together to couer their owne Nakednesse.
Their fruit unto the eye beautiful and glorious, but to the finger, Dust and Smoke; or if not by their fruit, by their Leaves, you may, a few wind-fallen Virtues which they piece and sow together to cover their own Nakedness.
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then from the Pharisee, Mathew 23. There the character is exact; where if you obserue, They are twice called Blind Guides: Blindnesse of knowledge brings on Blindnesse of Heart; and therefore twice also Fooles, and Blind; ver. 17.19. To this Blindnesse of Heart, Pride is annex'd;
then from the Pharisee, Matthew 23. There the character is exact; where if you observe, They Are twice called Blind Guides: Blindness of knowledge brings on Blindness of Heart; and Therefore twice also Fools, and Blind; for. 17.19. To this Blindness of Heart, Pride is annexed;
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They make broad their Phylacteries, and inlarge the Borders of their Garments; ver. 5. To this Pride, vaine-glory; They loue greetings in the Alarket, vppermost roomes at feasts,
They make broad their Phylacteries, and enlarge the Borders of their Garments; for. 5. To this Pride, vainglory; They love greetings in the Alarket, uppermost rooms At feasts,
and chiefe seates in the Synagogues; ver. 6.7. To this Vaine-glory, Hypocrisie; They make cleane the out-side of the cup and platter, and for a pretence make long prayers;
and chief seats in the Synagogues; for. 6.7. To this Vainglory, Hypocrisy; They make clean the outside of the cup and platter, and for a pretence make long Prayers;
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4. Rare perfections, doubtlesse, for the Sanctified Child of God! Obserue the Catalogue, Blindnesse of Heart, Pride, Vaine-glory, Hypocrifie, Malice, and Vncharitablenesse:
4. Rare perfections, doubtless, for the Sanctified Child of God! Observe the Catalogue, Blindness of Heart, Pride, Vainglory, Hypocrify, Malice, and Uncharitableness:
deliuer vs from all false-hood in his Seruices, and faction against his Church, that we may be his Ministers in Sincerity, and not in shew, as those false Teachers were of old,
deliver us from all falsehood in his Services, and faction against his Church, that we may be his Ministers in Sincerity, and not in show, as those false Teachers were of old,
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and NONLATINALPHABET, vaniloqui, & Seductores; vnruly and vaine-talkers, and Deceiuers, Titus 1.10. They talke (it should seeme) They doe not Teach; and talke vainely too;
and, Vain, & Seductores; unruly and vaine-talkers, and Deceivers, Titus 1.10. They talk (it should seem) They do not Teach; and talk vainly too;
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and not onely so, but this vanity must be nois'd, vnrulinesse goes with it, and Those which in their Doctrines are vaine and vntuly too, sometimes proue Deceiuers, Mentium Decepteres, (as Ierome reades it on the Text) Deceiuers of mindes, of weake and simple mindes, Mechanicks, and captiu'd women, which haue beene the disciples of all Schismes and all Heresies in al Ages. And such indeed are the chiefest Proficients in their Schooles now:
and not only so, but this vanity must be noised, unruliness Goes with it, and Those which in their Doctrines Are vain and vntuly too, sometime prove Deceivers, Mentium Decepteres, (as Jerome reads it on the Text) Deceivers of minds, of weak and simple minds, Mechanics, and captived women, which have been the Disciples of all Schisms and all Heresies in all Ages. And such indeed Are the chiefest Proficients in their Schools now:
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for none are so pinn'd to the strict obseruation of their Precepts, as these Silly ones. There is nothing so furious as an ignorant zeale, so violent as a factious Holinesse; and therefore when their Doctrines or their practices are touch'd vnto the Quicke, and made (once) the subiect of a Pulpit Reprchension; their Charity is presently on the Racke;
for none Are so pinned to the strict observation of their Precepts, as these Silly ones. There is nothing so furious as an ignorant zeal, so violent as a factious Holiness; and Therefore when their Doctrines or their practices Are touched unto the Quick, and made (once) the Subject of a Pulpit Reprehension; their Charity is presently on the Rack;
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Their Morality, and their zeale are neere one, a shrilnesse as well in their Deuotion, as their Actrons, and their practice in both is a very Tinckling; Tinckling with their Feete, leade the Daunce to the next Conuenticle; Tinckling with the tongue too; Great talkers, in Diuinity, and if they could exchange a Parlour for a Church, or a stoole for a Pulpit, they would preach too, & ('tis thought) Edifie as much as their zealous Pastor. But Away with those Ecchoes in Religion, fitter for Silence, then Reproofe; and for pitty, then confutation; and therefore (once more) I Beseech you,
Their Morality, and their zeal Are near one, a shrillness as well in their Devotion, as their Actrons, and their practice in both is a very Tinkling; Tinkling with their Feet, lead the Dance to the next Conventicle; Tinkling with the tongue too; Great talkers, in Divinity, and if they could exchange a Parlour for a Church, or a stool for a Pulpit, they would preach too, & (it's Thought) Edify as much as their zealous Pastor. But Away with those Echoes in Religion, fitter for Silence, then Reproof; and for pity, then confutation; and Therefore (once more) I Beseech you,
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and with the phrase of an Apostle too, Bee not carried about with diuers and strange Doctrines, Halt and limp not betweene Innouation and an establish'd Discipline. But (as Peter said to the Cripple ) In the Name of Iesus Christ of Nazareth, rise vp and walke; Returne vnto the Church, whence ye are straggling;
and with the phrase of an Apostle too, be not carried about with diverse and strange Doctrines, Halt and limp not between Innovation and an established Discipline. But (as Peter said to the Cripple) In the Name of Iesus christ of Nazareth, rise up and walk; Return unto the Church, whence you Are straggling;
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What went you to see? A Reed shakē with the wind? Yes, a very Reed, shakē with euery wind of Doctrine; A Reed with a bruized stalke or brokē Eare, no Corne in it;
What went you to see? A Reed shaken with the wind? Yes, a very Reed, shaken with every wind of Doctrine; A Reed with a Bruised stalk or broken Ear, no Corn in it;
Away then from Lebanon (my Beloued) from Lebanon; Looke from the Den of Lyons, and Mountaines of the Leopards (where the peace of Religion is blood-suck't and deuour'd) and come hither to the mountaines of Myrrh; and hills of Frankincense;
Away then from Lebanon (my beloved) from Lebanon; Look from the Den of Lyons, and Mountains of the Leopards (where the peace of Religion is blood-sucked and devoured) and come hither to the Mountains of Myrrh; and hills of Frankincense;
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Calues of our lips, and groanes of the Spirit, which touch both the cares and nostrils of the Almighty. Let the voyce of diuision, then, jarre no more amongst you, which if there were nothing else to noise our frailties, were enough to speake bondage to the flesh, and not yet, our freedome to the Spirit. For whence are strifes and enuryings? are they not from your lusts? And whilst one saith, I am of Paul, another, am of Apollo, are ye not carnall? Christ is not deuided, his Church is one; My Doue, Cant. 6.7. my vndefiled is but one, she is the onely one of her mother, the choice one of her that bare Her, Can. 6.7.
Calves of our lips, and groans of the Spirit, which touch both the Cares and nostrils of the Almighty. Let the voice of division, then, jar no more among you, which if there were nothing Else to noise our frailties, were enough to speak bondage to the Flesh, and not yet, our freedom to the Spirit. For whence Are strifes and enuryings? Are they not from your Lustiest? And while one Says, I am of Paul, Another, am of Apollo, Are you not carnal? christ is not divided, his Church is one; My Dove, Cant 6.7. my undefiled is but one, she is the only one of her mother, the choice one of her that bore Her, Can. 6.7.
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or Temporary peace; but this peace must be still kept, and not stightly kept, but there is a Tye on the keeping of it, The Bond of peace: and 'tis this Bond that makes the vnity, and this vnity that keepes the peace, and this peace that preserues the Spirit, so that 'tis still an vnity of Spirit, kept in the Bond of peace.
or Temporary peace; but this peace must be still kept, and not stightly kept, but there is a Tie on the keeping of it, The Bound of peace: and it's this Bound that makes the unity, and this unity that keeps the peace, and this peace that preserves the Spirit, so that it's still an unity of Spirit, kept in the Bound of peace.
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Come hither, then, my Faithfull Brother in the Lord, and let vs no more censure, but expostulate. Hast Thou the true Faith thou so much gloriest in? where is thy zeale? hast thou true zeale? where is thy Charity? hast thou true Charity? why art thou Tumultuous? By this shall you know (saith Christ ) that you are my Disciples, if you loue one another.
Come hither, then, my Faithful Brother in the Lord, and let us no more censure, but expostulate. Hast Thou the true Faith thou so much gloriest in? where is thy zeal? hast thou true zeal? where is thy Charity? hast thou true Charity? why art thou Tumultuous? By this shall you know (Says christ) that you Are my Disciples, if you love one Another.
Mutuall agreement begets Loue, and this Loue makes the Disciple, and this Disciple is knowne to be Christs, by a Si diligeretis, onely, if yee loue one another.
Mutual agreement begets Love, and this Love makes the Disciple, and this Disciple is known to be Christ, by a Si diligeretis, only, if ye love one Another.
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And therefore in the first Dawne and rising of the Christian Church, the chiefe thing remark'd in it by the Gentiles, was the Christian Loue: Vide vt inuicemse diligunt! vt pro alterutro mori sint parati! as Tertullian stories it.
And Therefore in the First Dawn and rising of the Christian Church, the chief thing remarked in it by the Gentiles, was the Christian Love: Vide vt inuicemse Love! vt Pro alterutro Mori sint Parati! as Tertullian stories it.
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But this Loue of the Brother vnto Death, I presse not here; (for the very Infidels had their Commorientes, as well as we ) but Loue vnto Sincerity and Constancy, of which he that is destitute, falls short both in Religion, and Morality. And therefore that Text in Saint Peter runs Methodically, Feare God, Honour the King, but first, Loue the Brotherhood; as if there could be no true feare of God,
But this Love of the Brother unto Death, I press not Here; (for the very Infidels had their Comorients, as well as we) but Love unto Sincerity and Constancy, of which he that is destitute, falls short both in Religion, and Morality. And Therefore that Text in Saint Peter runs Methodically, fear God, Honour the King, but First, Love the Brotherhood; as if there could be no true Fear of God,
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or honour of the King, except there be first Loue to thy Brother; to thy Brother? nay, the Brother-hood: NONLATINALPHABET, saith the Greeke, Achava, the Hebrew;
or honour of the King, except there be First Love to thy Brother; to thy Brother? nay, the Brotherhood:, Says the Greek, Achava, the Hebrew;
And this one minde and one Iudgement, must not be thinly mixt, but perfectly ioyn'd together, and so ioyn'd together, that there be no Diuision among vs; and therefore he coniures his Corinthians by the Name of Iesus Christ; not onely to Doe, but to Speake the same thing.
And this one mind and one Judgement, must not be thinly mixed, but perfectly joined together, and so joined together, that there be no Division among us; and Therefore he conjures his Corinthians by the Name of Iesus christ; not only to Do, but to Speak the same thing.
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Maximum indicium malae mentis fluctuatio, Reeling betweene opinion and opinion; is a Mentall drunkennesse and there is no such Index of a Depraued Disposition,
Maximum indicium Malae mentis fluctuatio, Reeling between opinion and opinion; is a Mental Drunkenness and there is no such Index of a Depraved Disposition,
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as wauing & vnsettlednesse. And therefore the Stoicke describing the vnconstant man, Thus lashes him, Nunquàm eundem nec similem quidem, sed in diuersum aberrat;
as waving & unsettledness. And Therefore the Stoic describing the unconstant man, Thus Lashes him, Nunquàm eundem nec similem quidem, sed in diuersum aberrat;
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So that the Wise man is the Man onely of Resolution, for He is one, and the same still: Praeter Sapientem nemo vnus, Seneca tells his Ducillius in his 126. Epistle.
So that the Wise man is the Man only of Resolution, for He is one, and the same still: Praeter Sapientem nemo vnus, Senecca tells his Ducillius in his 126. Epistle.
And doubtlesse, 'tis this one minde and one Iudgement, that makes both the discreet Moralist and the wise Christian: Videmus qualis sit, quantus sit, and vnus sit: the same Seneca. Vnanimity is the Soule of Brother-hood, whether in that of Nature, or of Grace; And therefore, what Abraham, of old, said vnto Lot, is worthy both of your memory and obseruation, Let there be no strife betweene me and thee,
And doubtless, it's this one mind and one Judgement, that makes both the discreet Moralist and the wise Christian: Videmus qualis sit, quantus sit, and Unus fit: the same Senecca. Unanimity is the Soul of Brotherhood, whither in that of Nature, or of Grace; And Therefore, what Abraham, of old, said unto Lot, is worthy both of your memory and observation, Let there be no strife between me and thee,
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why? We are Brethren as if the very word did inuolue vnion, and where there was Brother-hood, there could be no strife; no not amongst their very Heardsmen, that brawling Regiment, which,
why? We Are Brothers as if the very word did involve Union, and where there was Brotherhood, there could be no strife; no not among their very Herdsmen, that brawling Regiment, which,
And so 'twas of old, in the time of the Apostles, when at Iconmum there was a great vprore amongst the Iewes and Gentiles, about the preaching of Paul and Barnabas; in stead of suppressing the fury of the Tumult, the Rabble of the City was Diuided; and part held with the Iewes, and part with the Apostles, Act. 14.4.
And so 'twas of old, in the time of the Apostles, when At Iconmum there was a great uproar among the Iewes and Gentiles, about the preaching of Paul and Barnabas; in stead of suppressing the fury of the Tumult, the Rabble of the city was Divided; and part held with the Iewes, and part with the Apostles, Act. 14.4.
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Thus popular conuocations were euer the Nurses of Distraction; and These, now occasion the Hubub and Out-cries in Our Church, the strife is not so much betweene Loo, and Abraham, as their Heardsmen, the People more side it in Religion, then their Pastors doe;
Thus popular convocations were ever the Nurse's of Distraction; and These, now occasion the Hubub and Outcries in Our Church, the strife is not so much between Loo, and Abraham, as their Herdsmen, the People more side it in Religion, then their Pastors do;
av j n2 vbdr av dt n2 pp-f n1; cc d, av n1 dt np1 cc n2 p-acp po12 n1, dt n1 vbz xx av av-d p-acp n1, cc np1, p-acp po32 n2, dt n1 dc n1 pn31 p-acp n1, av po32 ng1 vdb;
And to this purpose, They haue gotten, lately into most Corpor ations of the Kingdome, certaine Lapwing-Dinines, and featherlesse Professors of their owne Cut;
And to this purpose, They have got, lately into most Corpor ations of the Kingdom, certain Lapwing-Dinines, and featherless Professors of their own cut;
cc p-acp d n1, pns32 vhb vvn, av-j p-acp ds n1 n2 pp-f dt n1, j j, cc j n2 pp-f po32 d n1;
Miserable Age, when Diuinity shall be thus slau'd to a Stipend and a Trencher! and the Apostles of Iesus Christ, for a morsell of bread! or some Mechanicke, or Leane-cheek'd Contribution, shall disparage the Powre and Sacrednesse of their Keyes! But fie on this Factious Holinesse, this Iezebel in Religion, that smells too much of the Painter, and his Varnish: Let it no more with vncharitable contentions,
Miserable Age, when Divinity shall be thus slaved to a Stipend and a Trencher! and the Apostles of Iesus christ, for a morsel of bred! or Some Mechanic, or Lean-cheeked Contribution, shall disparage the Pour and Sacredness of their Keys! But fie on this Factious Holiness, this Iezebel in Religion, that smells too much of the Painter, and his Varnish: Let it no more with uncharitable contentions,
j n1, c-crq n1 vmb vbi av vvn p-acp dt n1 cc dt n1! cc dt n2 pp-f np1 np1, p-acp dt n1 pp-f n1! cc d n1, cc j n1, vmb vvi dt vvb cc n1 pp-f po32 n2! cc-acp uh p-acp d j n1, d np1 p-acp n1, cst vvz av d pp-f dt n1, cc po31 vvi: vvb pn31 av-dx av-dc p-acp j n2,
or nouelty of Doctrine, or vnseasonablenesse of suggestion, disturbe the peace of our Spirituall Mother; but let her sleepe and rest sweetly in that Diuine truth, which she hath receiued from Primitiue plantations, and seal'd fince, with the Blood of so many Martyns. I charge you, O Daughters of Ierusalem, by the Roes and Hinds of the field, that ye stirre not,
or novelty of Doctrine, or unseasonableness of suggestion, disturb the peace of our Spiritual Mother; but let her sleep and rest sweetly in that Divine truth, which she hath received from Primitive plantations, and sealed fince, with the Blood of so many Martins. I charge you, Oh Daughters of Ierusalem, by the Roes and Hinds of the field, that you stir not,
cc n1 pp-f n1, cc n1 pp-f n1, vvi dt n1 pp-f po12 j n1; p-acp vvi po31 n1 cc vvi av-j p-acp d j-jn n1, r-crq pns31 vhz vvn p-acp j n2, cc vvd c-acp, p-acp dt n1 pp-f av d zz. pns11 vvb pn22, uh n2 pp-f np1, p-acp dt n2 cc n2 pp-f dt n1, cst pn22 vvb xx,
Ecce pace amaritudo mea amarissima, pax ab haereticis, pax à paganis, bellum à filijs: O my bitter bitternesse in the dayes of peace, peace amongst pagans, peace amongst Heretickes,
Ecce pace amaritudo mea amarissima, pax ab Heretics, pax à Paganis, bellum à Filiius: Oh my bitter bitterness in the days of peace, peace among Pagans, peace among Heretics,
The Protestant, that hath beene so long the Starre of the Reformed Church, the Ensigne and Standard-bearer of true Religion, must be now buffeted and spit vpon by the obloquy and scorne of vp start Sectaries!
The Protestant, that hath been so long the Star of the Reformed Church, the Ensign and Standard-bearer of true Religion, must be now buffeted and spit upon by the obloquy and scorn of up start Sectaries!
dt n1, cst vhz vbn av j dt n1 pp-f dt vvn n1, dt n1 cc n1 pp-f j n1, vmb vbi av vvn cc vvi p-acp p-acp dt n1 cc n1 pp-f a-acp n1 n2!
Hearke, Saint Augustine, the deuout Saint Augustine, All those gifts and rewards of Beatitude, which God hath treasur'd vp for his Children and Elect, in pacis conseruatione promisit, are appropriate onely to the Sonnes of peace. And hence is our Sauiours Beatipacifici, Blessed are the peace-makers;
Hark, Saint Augustine, the devout Saint Augustine, All those Gifts and rewards of Beatitude, which God hath treasured up for his Children and Elect, in pacis conservation Promised, Are Appropriate only to the Sons of peace. And hence is our Saviour's Beatipacifici, Blessed Are the peacemakers;
vvb, n1 np1, dt j n1 np1, d d n2 cc n2 pp-f n1, r-crq np1 vhz vvn a-acp p-acp po31 n2 cc j, p-acp fw-la n1 vvi, vbr j av-j p-acp dt n2 pp-f n1. cc av vbz po12 ng1 np1, vvn vbr dt n2;
Non peruenitur ad voc abulum Filij, nisi per nomen pacifici, saies the Father. They had neuer beene called the Sonnes of God, had they not beene first the sonnes of peace; nor entituled to the Attribute of Blessed, had they not beene formerly the Sonnes of God.
Non peruenitur ad voc abulum Filij, nisi per Nome Pacifici, Says the Father. They had never been called the Sons of God, had they not been First the Sons of peace; nor entitled to the Attribute of Blessed, had they not been formerly the Sons of God.
his peace, his blessed peace: For where there is a Congregation of men, and not of opinions, or of opinions, and not of loue; Christ is not there with his Pax vobis: so that where peace is not, there is no Christ; and where no Christ, no Church. Thy Religion, thy Faith, thy Hope, are dead without it, thy Groanes, thy Sighs, thy Deuotions, are false and empty, like vaults that sound meerely from their hollownesse;
his peace, his blessed peace: For where there is a Congregation of men, and not of opinions, or of opinions, and not of love; christ is not there with his Pax vobis: so that where peace is not, there is no christ; and where no christ, no Church. Thy Religion, thy Faith, thy Hope, Are dead without it, thy Groans, thy Sighs, thy Devotions, Are false and empty, like vaults that found merely from their hollowness;
po31 n1, po31 j-vvn n1: c-acp c-crq pc-acp vbz dt n1 pp-f n2, cc xx pp-f n2, cc pp-f n2, cc xx pp-f vvb; np1 vbz xx a-acp p-acp po31 fw-la fw-la: av cst c-crq n1 vbz xx, pc-acp vbz dx np1; cc c-crq dx np1, dx n1. po21 n1, po21 n1, po21 vvb, vbr j p-acp pn31, po21 n2, po21 n2, po21 n2, vbr j cc j, av-j n2 cst vvb av-j p-acp po32 n1;
And therefore to the peace-lesse Brother, that of Tertullian to the Gentiles, shall be both my Aduice, and my Conclusion; Fratres vestrisumus, iure nostrae Matris vnius; et si vos parum homines, qui mali fratres;
And Therefore to the peaceless Brother, that of Tertullian to the Gentiles, shall be both my advice, and my Conclusion; Brothers vestrisumus, iure Nostrae Matris Unius; et si vos Parum homines, qui mali Brothers;
cc av p-acp dt j n1, cst pp-f np1 p-acp dt n2-j, vmb vbi d po11 n1, cc po11 n1; fw-la fw-la, fw-la fw-la np1 fw-la; fw-fr fw-fr fw-fr fw-la fw-la, fw-la fw-la fw-la;
at quanto dignius, fratres & dicuntur, & habentur, qui vnū Patrem Deum agnouerunt, qui vnum Spiritum biberunt sanctitatis, qui de vno vtero ignorantiae eiusdem, ad vnam Lucem expauerint veritatis? Itaque,
At quanto Dignius, Brothers & dicuntur, & habentur, qui vnū Patrem God agnouerunt, qui One Spiritum biberunt sanctitatis, qui de vno vtero ignorantiae eiusdem, ad vnam Lucem expauerint veritatis? Itaque,
Since we haue one God, our Father; one Christ, our Brother; one Church, our mother; one Spirit, our Comforter; let vs all haue one minde, one heart, one peace, our Director; that so the God of peace, which is aboue All, may be through All, and in vs All. And then Arise, O North and come, O South, and blow on my Garden, that the spices thereof may flow out.
Since we have one God, our Father; one christ, our Brother; one Church, our mother; one Spirit, our Comforter; let us all have one mind, one heart, one peace, our Director; that so the God of peace, which is above All, may be through All, and in us All. And then Arise, Oh North and come, Oh South, and blow on my Garden, that the spices thereof may flow out.
c-acp pns12 vhb crd np1, po12 n1; crd np1, po12 n1; crd n1, po12 n1; crd n1, po12 n1; vvb pno12 d vhb crd n1, crd n1, crd n1, po12 n1; cst av dt np1 pp-f n1, r-crq vbz p-acp d, vmb vbi p-acp d, cc p-acp pno12 d cc av vvb, uh n1 cc vvb, uh n1, cc vvi p-acp po11 n1, cst dt n2 av vmb vvi av.
and at length carryed into the Nostirls of her wellbeloued, who shall bring her out of this Wildernesse below, like pillers of smoke, perfum'd with Myrrhe and Incense, which as sweete sauours, shall ascend on high, where the Day breakes,
and At length carried into the Nostirls of her well-beloved, who shall bring her out of this Wilderness below, like pillars of smoke, perfumed with Myrrh and Incense, which as sweet savours, shall ascend on high, where the Day breaks,
cc p-acp n1 vvn p-acp dt n2 pp-f po31 j, r-crq vmb vvi pno31 av pp-f d n1 a-acp, av-j n2 pp-f n1, vvn p-acp n1 cc n1, r-crq c-acp j vvz, vmb vvi p-acp j, c-crq dt n1 vvz,
Schismatici, qui extra Ecclesians Catho icam, praesentem finunt. vilam, in ignens eunt aeternum. Aug. seu potius. Fulgent. de fide ad Petrum Diaconum, cap. 38
Schismatics, qui extra Ecciesians Catho icam, praesentem finunt. vilam, in ignens eunt aeternum. Aug. seu potius. Fulgent. de fide ad Peter Diaconum, cap. 38
