WEe are still in the season of Mortification; in Lent: But wee search no longer for Texts of Mortification; The Almightie hand of God hath shed and spred a Text of Mortification ouer all the land.
we Are still in the season of Mortification; in Lent: But we search no longer for Texts of Mortification; The Almighty hand of God hath shed and spread a Text of Mortification over all the land.
The last Sabboth day, was his Sabboth who entred then into his euerlasting Rest; Be this our Sabboth, to enter into a holy and thankfull acknowledgement of that Rest, which God affords vs, in continuing to vs our Foundations; for, If foundations be destroyed, what can the righteous doe?
The last Sabbath day, was his Sabbath who entered then into his everlasting Rest; Be this our Sabbath, to enter into a holy and thankful acknowledgement of that Rest, which God affords us, in Continuing to us our Foundations; for, If foundations be destroyed, what can the righteous doe?
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There is one thing, in which all agree, that is, the Argument, and purpose, and scape of the Psalme; And then, in what sense, the words of the Text may conduce to the scope of the Psalme, wee rest in this Translation, which our Church hath accepted and authorized,
There is one thing, in which all agree, that is, the Argument, and purpose, and escape of the Psalm; And then, in what sense, the words of the Text may conduce to the scope of the Psalm, we rest in this translation, which our Church hath accepted and authorized,
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and which agrees with the first Translation knowen to vs, by way of Exposition, that is the Chalde Paraphrase, If Foundations bee destroyed, what can the righteous doe?
and which agrees with the First translation known to us, by Way of Exposition, that is the Chaldea paraphrase, If Foundations be destroyed, what can the righteous doe?
And for that, they came soone to institute and appoynt certaine Liturgies, certaine Offices (as they called them) certaine Seruices in the Church, which should haue reference to that, to the Commemoration of Martyrs; as wee haue in our Booke of Common Prayer, certaine Seruices for Marriage, for Buriall, and for such other holy Celebrations;
And for that, they Come soon to institute and appoint certain Liturgies, certain Offices (as they called them) certain Services in the Church, which should have Referente to that, to the Commemoration of Martyrs; as we have in our Book of Common Prayer, certain Services for Marriage, for Burial, and for such other holy Celebrations;
And in the Office and Seruice of a Martyr, the Church did vse this Psalme; This Psalme, which is in generall, a Protestation of Dauid, That though hee were so vehemently pursued by Saul, as that all that wished him well, sayd to his Soule, Flie as a Bird to the Mountaine, as it is in the first verse;
And in the Office and Service of a Martyr, the Church did use this Psalm; This Psalm, which is in general, a Protestation of David, That though he were so vehemently pursued by Saul, as that all that wished him well, said to his Soul, Fly as a Bird to the Mountain, as it is in the First verse;
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Though hee saw, That the wicked had bent their Bowes, and made ready their Arrowes, vpon the string, that they might priuily shoot at the vpright in heart, as it is in the second verse:
Though he saw, That the wicked had bent their Bows, and made ready their Arrows, upon the string, that they might privily shoot At the upright in heart, as it is in the second verse:
Though he take it almost as granted, that Foundations are destroyed, (And then, what can the righteous doe?) as it is in the third verse which is our Text, yet in this distresse he findes what to doe.
Though he take it almost as granted, that Foundations Are destroyed, (And then, what can the righteous doe?) as it is in the third verse which is our Text, yet in this distress he finds what to do.
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So after he had passed the enumeration of his dangers, in the second and third verses, in the fourth he pursues it as he begun, The Lord is in his holy Temple, the Lords Throane is in Heauen.
So After he had passed the enumeration of his dangers, in the second and third Verses, in the fourth he pursues it as he begun, The Lord is in his holy Temple, the lords Throne is in Heaven.
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And in the fifth hee fixes it thus, The Lord tryeth the Righteous, (he may suffer much to be done for their triall) but the wicked, and him that loueth violence, his soule hateth.
And in the fifth he fixes it thus, The Lord trieth the Righteous, (he may suffer much to be done for their trial) but the wicked, and him that loves violence, his soul hates.
In Collaterall things, in Circumstantiall things, in things that are not fundamentall, a righteous Man, a constant Man should not bee shaked at all, not at all Scandalized; Thats true;
In Collateral things, in Circumstantial things, in things that Are not fundamental, a righteous Man, a constant Man should not be shaked At all, not At all Scandalized; Thats true;
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But then (in a second place) sometimes it comes to that, That Foundations are destroyd, and what can the Righteous doe then? Why euen then, this is a question, not of desperation, that nothing can bee done,
But then (in a second place) sometime it comes to that, That Foundations Are destroyed, and what can the Righteous do then? Why even then, this is a question, not of desperation, that nothing can be done,
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if thou make them thy Sword, if their furie draw that Sword, and then, thy Almightie Arme, sinewed euen with thine owne indignation, strike with that sword, what can I,
if thou make them thy Sword, if their fury draw that Sword, and then, thy Almighty Arm, sinewed even with thine own Indignation, strike with that sword, what can I,
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If hee bee, yet hee knowes what to doe, or where to aske Counsell, for these are not wordes of Desperation, but of Consultation, If Foundations-bee destroyed, &c.
If he be, yet he knows what to do, or where to ask Counsel, for these Are not words of Desperation, but of Consultation, If Foundations-bee destroyed, etc.
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First then, wee fixe our selues vpon this consideration, that the Prophet in proposing this thus, If Foundations bee destroyed, intimates pregnantly, that except there bee danger of destroying Foundations, it is the part of the righteous Man, the godly man to bee quiet.
First then, we fix our selves upon this consideration, that the Prophet in proposing this thus, If Foundations be destroyed, intimates pregnantly, that except there be danger of destroying Foundations, it is the part of the righteous Man, the godly man to be quiet.
and trouble themselues in the day, about things that disquiet them all night too? Wee disquiet our selues too much, in beeing ouer tender, ouer sensible of imaginarie iniuries.
and trouble themselves in the day, about things that disquiet them all night too? we disquiet our selves too much, in being over tender, over sensible of imaginary injuries.
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for Morall, and Ciuill matters, holds in a good proportion, in things of a more Diuine Nature, in such parts of the religious worship and seruice of God, as concerne not Foundations, Non expedit omnia videre, non omnia audire;
for Moral, and Civil matters, holds in a good proportion, in things of a more Divine Nature, in such parts of the religious worship and service of God, as concern not Foundations, Non expedit omnia To see, non omnia Audire;
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for there is a large Latitude, and, by necessitie of Circumstances, much may bee admitted, and yet no Foundations destroyed; and till Foundations bee destroyed, the righteous should bee quiet.
for there is a large Latitude, and, by necessity of circumstances, much may be admitted, and yet no Foundations destroyed; and till Foundations be destroyed, the righteous should be quiet.
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Now this should not prepare, this should not incline any man, to such an indifferencie, as that it should bee all one to him, what became of all things;
Now this should not prepare, this should not incline any man, to such an indifferency, as that it should be all one to him, what became of all things;
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So that in an indifferencie, whether Times, or Persons bee good or badd, there is not this assimulation to God, Againe, All things are naked and open to the eyes of God:
So that in an indifferency, whither Times, or Persons be good or bad, there is not this assimulation to God, Again, All things Are naked and open to the eyes of God:
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So that in the disguising, and palliating, and extenuating the faults of men, there is not this assimilation to God. Thus farre they falsifie Gods Word, who hath sayd, They are Gods; for they are Idoles; and not Gods,
So that in the disguising, and palliating, and extenuating the Faults of men, there is not this assimilation to God. Thus Far they falsify God's Word, who hath said, They Are God's; for they Are Idols; and not God's,
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So is it also in the consideration of the Eare too for, as Dauid sayes, Shall not hee that planted the Eare, heare? So wee may say, Shall hee upon whom God hath planted an Eare, bee deafe? Gods eares are so open so tender,
So is it also in the consideration of the Ear too for, as David Says, Shall not he that planted the Ear, hear? So we may say, Shall he upon whom God hath planted an Ear, be deaf? God's ears Are so open so tender,
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so sensible of any motion, as that Dauid formes one Prayer thus, Auribus percipe lachrimas meas, O Lord, heare my teares, hee puts the office of the Eye too, vpon the Eare. And then,
so sensible of any motion, as that David forms one Prayer thus, Auribus percipe Tears meas, Oh Lord, hear my tears, he puts the office of the Eye too, upon the Ear And then,
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if the Magistrate stop his Eares with Wooll, (with staple bribes, profitable bribes) and with Cyuet in his wooll, (perfumes of pleasure and preferment in his bribes) hee falsifies Gods Word, who hath said, they are Gods, for they are Idoles, and not Gods,
if the Magistrate stop his Ears with Wool, (with staple Bribes, profitable Bribes) and with Civet in his wool, (perfumes of pleasure and preferment in his Bribes) he falsifies God's Word, who hath said, they Are God's, for they Are Idols, and not God's,
for, when Iob sayes to men, Why persecute you mee, as God? hee meanes, as God could doe, so vehemently, so ruinously, so destructiuely, so irreparably.
for, when Job Says to men, Why persecute you me, as God? he means, as God could do, so vehemently, so ruinously, so destructiuely, so irreparably.
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There is no phrase oftner in the Scriptures, then that God deliuered his people, in the hand of Moses, and the hand of Dauid, and the hand of the Prophets: all their Ministeriall office is called the Hand: and therfore,
There is no phrase oftener in the Scriptures, then that God Delivered his people, in the hand of Moses, and the hand of David, and the hand of the prophets: all their Ministerial office is called the Hand: and Therefore,
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but our Religion too, into the hand of the Magistrate. And therefore, when the Apostle sayes, Studie to bee quiet, it is not quiet in the blindnesse of the Eye, nor quiet in the Deafenesse of the Eare, nor quiet in the Lamenesse of the Hand; the iust discharge of the dueties of our seuerall places, is no disquieting to any man.
but our Religion too, into the hand of the Magistrate. And Therefore, when the Apostle Says, Study to be quiet, it is not quiet in the blindness of the Eye, nor quiet in the Deafness of the Ear, nor quiet in the Lameness of the Hand; the just discharge of the duties of our several places, is no disquieting to any man.
for they are off of their owne Center, and they are extra Sphaeram Actiuitatis, out of their owne Distance, and Compasse, and they cannot possibly discerne the Ende, to which their Superiours goe.
for they Are off of their own Centre, and they Are extra Sphaeram Actiuitatis, out of their own Distance, and Compass, and they cannot possibly discern the End, to which their Superiors go.
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but a suspition of his Superiours actions, to this Man, euery Wheele is a Drumme, and euery Drumme a Thunder, and euery Thunder-clapp a dissolution of the whole frame of the VVorld:
but a suspicion of his Superiors actions, to this Man, every Wheel is a Drum, and every Drum a Thunder, and every Thunderclap a dissolution of the Whole frame of the World:
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Hence haue wee iust occasion, first to condole amongst our selues, who, for matters of Foundations professe one and the same Religion, and then to complaine of our Aduersaries, who are of another.
Hence have we just occasion, First to condole among our selves, who, for matters of Foundations profess one and the same Religion, and then to complain of our Adversaries, who Are of Another.
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First, that amongst our selues, for matters not Doctrinall, or if Doctrinall, yet not Fundamentall, onely because wee are sub-diuided in diuers Names, there should bee such Exasperations, such Exacerbations, such Vociferations, such Eiulations, such Defamations of one another,
First, that among our selves, for matters not Doctrinal, or if Doctrinal, yet not Fundamental, only Because we Are subdivided in diverse Names, there should be such Exasperations, such Exacerbations, such Vociferations, such Emulations, such Defamations of one Another,
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as Indiabolificata, Perdiabolificata, and Superdiabolificata, that the Deuill, and all the Deuills in Hell, and worse then the Deuill is in their Doctrine, and in their Diuinitie, when, God in heauen knowes,
as Indiabolificata, Perdiabolificata, and Superdiabolificata, that the devil, and all the Devils in Hell, and Worse then the devil is in their Doctrine, and in their Divinity, when, God in heaven knows,
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and on either side, in those Fundamentall things, which are vnanimely professed by both: And yet euery Mart, wee see more Bookes written by these men against one another,
and on either side, in those Fundamental things, which Are vnanimely professed by both: And yet every Mars, we see more Books written by these men against one Another,
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But the vncharitablenesse of the Church of Rome towards vs all, is not a Torrent, nor it is not a Sea, but a generall Flood, an vniuersall Deluge, that swallowes all the world,
But the uncharitableness of the Church of Room towards us all, is not a Torrent, nor it is not a Sea, but a general Flood, an universal Deluge, that Swallows all the world,
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and will not allowe possibilitie of Saluation to the whole Arke, the whole Christian Church, but to one Cabin in that Arke, the Church of Rome; and then denie vs this Saluation, not for any Positiue Errour, that euer they charged vs to affirme;
and will not allow possibility of Salvation to the Whole Ark, the Whole Christian Church, but to one Cabin in that Ark, the Church of Room; and then deny us this Salvation, not for any Positive Error, that ever they charged us to affirm;
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and then blind• mens eyes with this dust of their own raysing, in things that concerne no Foundations. It is true, that all Heresie does concerne Foundations: there is no Heresie to bee called little:
and then blind• men's eyes with this dust of their own raising, in things that concern no Foundations. It is true, that all Heresy does concern Foundations: there is no Heresy to be called little:
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as that the Emperour came to declare both sides to bee Heretiques; All this was for an Errour in a Word, in the word Deipara, whether the Blessed Virgine Marie were to bee called the Mother of God, or no.
as that the Emperor Come to declare both sides to be Heretics; All this was for an Error in a Word, in the word Deipara, whither the Blessed Virgae marry were to be called the Mother of God, or no.
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There haue beene Verball Heresies, and Heresies that were but Syllabicall; little Praepositions made Heresies; not onely State-praepositions, Precedencies,
There have been Verbal Heresies, and Heresies that were but Syllabical; little Prepositions made Heresies; not only State-prepositions, Precedencies,
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and Prerogatiues of Church aboue Church, occasioned great Schismes, but Literall Praepositions, Praepositions in Grammar, occasioned great Heresies. That great Heresie of the Acephali, against which Damascene bendes himselfe in his Booke, De Natura Composita, was grounded in the Praeposition, In; They would confesse Ex, but not In, That Christ was made of two Natures,
and Prerogatives of Church above Church, occasioned great Schisms, but Literal Prepositions, Prepositions in Grammar, occasioned great Heresies. That great Heresy of the Acephali, against which Damascene bends himself in his Book, De Nature Composita, was grounded in the Preposition, In; They would confess Ex, but not In, That christ was made of two Nature's,
And wee all know, what differences haue beene raysed in the Church, in that one poynt of the Sacrament, by these three Prepositions, Trans, Con, and Sub. There haue beene great Heresies, but Verball, but Syllabicall; and as great,
And we all know, what differences have been raised in the Church, in that one point of the Sacrament, by these three Prepositions, Trans, Con, and Sub. There have been great Heresies, but Verbal, but Syllabical; and as great,
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It was excellently sayde of Heretiques, (though by one, who, though not then declared, was then an Heretique in his heart,) Condolere Hereticis crimen est; It is a fault, not onely to bee too indulgent to an Heretique, but to bee too compassionate of an Heretique, too sorrie for an Heretique. It is a fault to say,
It was excellently said of Heretics, (though by one, who, though not then declared, was then an Heretic in his heart,) Condolere Hereticis crimen est; It is a fault, not only to be too indulgent to an Heretic, but to be too compassionate of an Heretic, too sorry for an Heretic. It is a fault to say,
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Alas, let him alone, hee is but an Heretique; but, to say, Alas, hope well of him, till you bee better sure, that hee is an Heretique, is charitably spoken.
Alas, let him alone, he is but an Heretic; but, to say, Alas, hope well of him, till you be better sure, that he is an Heretic, is charitably spoken.
VVee see, that in some of the first Catalogues, that were made of Heretiques, men were Registred for Heretiques, that had but expounded a place of Scripture, otherwise then that place had beene formerly expounded,
We see, that in Some of the First Catalogues, that were made of Heretics, men were Registered for Heretics, that had but expounded a place of Scripture, otherwise then that place had been formerly expounded,
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And from thence it is, without question, that wee finde so many so absurd, so senselesse Opinions imputed to those men, who were then called Heretiques, as could not, in trueth, with any possibilitie, fall into the imagination or fancie of any man, much lesse bee Doctrinally, or Dogmatically deliuered.
And from thence it is, without question, that we find so many so absurd, so senseless Opinions imputed to those men, who were then called Heretics, as could not, in truth, with any possibility, fallen into the imagination or fancy of any man, much less be Doctrinally, or Dogmatically Delivered.
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and in a short time, these Lawes came to bee extended, to all such Opinions, as the passion of succeeding times, called Heresie. And at last, the Romane Church hauing constituted that Monopolie, That Shee onely should declare what should bee Heresie, and hauing declared that to bee Heresie, which opposed,
and in a short time, these Laws Come to be extended, to all such Opinions, as the passion of succeeding times, called Heresy. And At last, the Roman Church having constituted that Monopoly, That She only should declare what should be Heresy, and having declared that to be Heresy, which opposed,
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or retarded the dignitie of that Church, now they call in Brachium Spirituale, All those Sentences of Fathers, or Councells that mention Heresie, and they call in Brachium Saeculare, all those Lawes which punish Heresie, and whereas these Fathers, and Councells, and States, intended by Heresie, Opinions that destroyed Foundations, they bend all these against euery poynt, which may endammage, not the Church of God, but the Church of Rome; nor the Church of Rome, but the Court of Rome; nor the Court of Rome, but the Kitchin of Rome; not for the Heart, but for the Bellie; not the Religion, but the Policie; not the Altar, but the Exchequer of Rome.
or retarded the dignity of that Church, now they call in Brachium Spiritual, All those Sentences of Father's, or Counsels that mention Heresy, and they call in Brachium Secular, all those Laws which Punish Heresy, and whereas these Father's, and Counsels, and States, intended by Heresy, Opinions that destroyed Foundations, they bend all these against every point, which may endamage, not the Church of God, but the Church of Room; nor the Church of Room, but the Court of Room; nor the Court of Room, but the Kitchen of Room; not for the Heart, but for the Belly; not the Religion, but the Policy; not the Altar, but the Exchequer of Room.
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When they call Saint Peter their first Pope, and being remembred, how hee denied his Master, say then, that was but an Acte of Infirmitie, not of Infidelitie, and there were no Foundations destroyed in that;
When they call Saint Peter their First Pope, and being remembered, how he denied his Master, say then, that was but an Act of Infirmity, not of Infidelity, and there were no Foundations destroyed in that;
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wee presse not that euidence against Saint Peter, wee forbeare, and wee are quiet. When wee charge some of Saint Peters imaginary Successors, some of their Popes, with actuall,
we press not that evidence against Saint Peter, we forbear, and we Are quiet. When we charge Some of Saint Peter's imaginary Successors, Some of their Popes, with actual,
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and they answere to all this, that all these were but Personall faults, and destroyed no Foundations; wee can bee content to bury their faultes with their persons, and wee are quiet.
and they answer to all this, that all these were but Personal Faults, and destroyed no Foundations; we can be content to bury their Faults with their Persons, and we Are quiet.
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When wee remember them, how many of the Fathers excused officious Lyes, and thought some kinde of Lying to bee no Sinne, how very many of them hearded in the heresie of the Millenarians, That the Saints of God should enioy a thousand yeares of temporall felicity in this world,
When we Remember them, how many of the Father's excused officious Lies, and Thought Some kind of Lying to be no Sin, how very many of them hearded in the heresy of the Millenarians, That the Saints of God should enjoy a thousand Years of temporal felicity in this world,
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and till that, it was lawfull for any man to say, or thinke what hee would, wee do not load the memory of those blessed Fathers with any heauier pressings, but wee are quiet.
and till that, it was lawful for any man to say, or think what he would, we do not load the memory of those blessed Father's with any Heavier pressings, but we Are quiet.
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Yet wee cannot chuse but tell them, that tell vs this, that they haue taken a hard way, to make that saying true, that all things are growen deare in our times;
Yet we cannot choose but tell them, that tell us this, that they have taken a hard Way, to make that saying true, that all things Are grown deer in our times;
when the Emperour pressed him to affoord the Arrians one Church in Alexandria, where hee was Bishop, and hee asked but one Church in Antioch, where the Arrians preuayled, not doubting but hee should draw more to the true Church in Antioch, then they should corrupt in Alexandria, yet this would not bee granted;
when the Emperor pressed him to afford the Arians one Church in Alexandria, where he was Bishop, and he asked but one Church in Antioch, where the Arians prevailed, not doubting but he should draw more to the true Church in Antioch, then they should corrupt in Alexandria, yet this would not be granted;
It would not be granted at Rome, if we should aske a Church for a Church. In a word, wee charge them with vncharitablenesse, (and Charitie is without all Controuersie, a Foundation of Religion ) that they will so peremptorily exclude vs from Heauen,
It would not be granted At Room, if we should ask a Church for a Church. In a word, we charge them with uncharitableness, (and Charity is without all Controversy, a Foundation of Religion) that they will so peremptorily exclude us from Heaven,
for matters that doe not appertaine to Foundations. For, if they will call all Foundations, that that Church hath, or doth, or shall decree, wee must learne our Catechisme vpon our Death-bedd, and inquire for the Articles of our Faith,
for matters that do not appertain to Foundations. For, if they will call all Foundations, that that Church hath, or does, or shall Decree, we must Learn our Catechism upon our Deathbed, and inquire for the Articles of our Faith,
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No one Author of theirs denied Pope Ioane, till they discerned the Consequence, That by confessing a Woman Pope, they should disparage that Succession of Bishops, which they pretend,
No one Author of theirs denied Pope Ioane, till they discerned the Consequence, That by confessing a Woman Pope, they should disparage that Succession of Bishops, which they pretend,
And this Succession must bee Foundation. No Author of our side denied Saint Peters beeing at Rome, till wee discerned the Consequence, That vpon his personall being there, they grounded a Primacie in that Sea, And this Primacie must bee Foundation. Much might bee admitted in cases of In differencie, euen in the Nature of the things, Much in cases of Necessitie, for the importance of Circumstances, much in cases of Conueniency, for the suppling of boysterous,
And this Succession must be Foundation. No Author of our side denied Saint Peter's being At Room, till we discerned the Consequence, That upon his personal being there, they grounded a Primacy in that Sea, And this Primacy must be Foundation. Much might be admitted in cases of In differencie, even in the Nature of the things, Much in cases of Necessity, for the importance of circumstances, much in cases of Conveniency, for the suppling of boisterous,
If wee should beleeue their Sacrificium incruentum, their vnbloody Sacrifice in the Masse, if wee did not beleeue their Sacrificium Cruentum too, that there was a power in that Church, to sacrifice the Blood of Kings, wee should bee sayde to bee defectiue in a fundamentall Article. If wee should admitt their Metaphysiques, their transcendent Transubstantiation, and admitt their Chimiques, their Purgatorie Fires,
If we should believe their Sacrificium Incruentum, their unbloody Sacrifice in the Mass, if we did not believe their Sacrificium Cruentum too, that there was a power in that Church, to sacrifice the Blood of Kings, we should be said to be defective in a fundamental Article. If we should admit their Metaphysics, their transcendent Transubstantiation, and admit their Chemiques, their Purgatory Fires,
and they would not let vs bee saued, except wee would reforme our Almanackes to their tenne dayes, and reforme our Clockes to their foure and twentie: for who can tell when there is an ende of Articles of Faith, in an Arbitrarie, and in an Occasionall Religion? When then this Prophet sayes, If Foundations bee destroyed, what can the righteous doe, hee meanes, that till that, the righteous should bee quiet: Except it were in fundamentall Articles of Faith, our selues should not bee so bitter towards one another, our Aduersarie should not bee so vncharitable against vs all.
and they would not let us be saved, except we would reform our Almanacs to their tenne days, and reform our Clocks to their foure and twentie: for who can tell when there is an end of Articles of Faith, in an Arbitrary, and in an Occasional Religion? When then this Prophet Says, If Foundations be destroyed, what can the righteous doe, he means, that till that, the righteous should be quiet: Except it were in fundamental Articles of Faith, our selves should not be so bitter towards one Another, our Adversary should not be so uncharitable against us all.
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Now Fundamentum proprie de aedificijs dicitur, sayes the Lawe: when wee speake of Foundations, wee intend a house: and heere, wee extend this House to foure Considerations;
Now Fundamentum Properly de aedificijs dicitur, Says the Law: when we speak of Foundations, we intend a house: and Here, we extend this House to foure Considerations;
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For, first, Ecclesia Domus, the Church is a House, it is Gods house; and in that House, wee are of the householde of the faithfull, if (as it is testified of Moses) wee bee faithfull in all his House, as Seruants. You see there is a faithfulnesse required in euery man, in all the house of God, not in any one roome;
For, First, Ecclesia Domus, the Church is a House, it is God's house; and in that House, we Are of the household of the faithful, if (as it is testified of Moses) we be faithful in all his House, as Servants. You see there is a faithfulness required in every man, in all the house of God, not in any one room;
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a disposition required to doe good to the whole Church of God euery where, and not onely at home. Secondly, Respublica Domus, The Commonwealth, the State, the Kingdome is a House; and this is that which is called so often, Domus Israel, The house of Israel, the State, the Gouernment of the Iewes: And in this House, God dwells,
a disposition required to do good to the Whole Church of God every where, and not only At home. Secondly, Respublica Domus, The Commonwealth, the State, the Kingdom is a House; and this is that which is called so often, Domus Israel, The house of Israel, the State, the Government of the Iewes: And in this House, God dwells,
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In the State, as well as in the Church: For, these words, The Lord hath chosen Sion, hee hath desired it for a habitation, are spoken of the whole Bodie, Church, and State. Thirdly, there is Domus Habitationis, Domus quae Domicilium, a House to dwell in,
In the State, as well as in the Church: For, these words, The Lord hath chosen Sion, he hath desired it for a habitation, Are spoken of the Whole Body, Church, and State. Thirdly, there is Domus Habitationis, Domus Quae Domicilium, a House to dwell in,
for, as Dauid sayes of the Building, wee may say of the Dwelling, Except the Lord build the House, they labour in vaine: So except the Lord dwell in the House, it is a desolate Habitation.
for, as David Says of the Building, we may say of the Dwelling, Except the Lord built the House, they labour in vain: So except the Lord dwell in the House, it is a desolate Habitation.
for the Apostle seemes so much to delight himselfe in that Metaphore, as that hee repeats it almost in all his Epistles, Habitat in nobis, That the Holy Ghost dwells in vs. Now, of all these foure Houses, that house which hath no walles,
for the Apostle seems so much to delight himself in that Metaphor, as that he repeats it almost in all his Epistles, Habitat in nobis, That the Holy Ghost dwells in us Now, of all these foure Houses, that house which hath no walls,
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Of the first House then, which is the Church, the foundation is Christ, Other foundation can no man lay, then that which is layd, which is Iesus Christ.
Of the First House then, which is the Church, the Foundation is christ, Other Foundation can no man lay, then that which is laid, which is Iesus christ.
because Optatus sayes so, and because Ambrose sayes so, (and yet Optatus, and Ambrose, the Fathers, are good Witnesses) neither do we say it, (sayes he) Quia Collegarum nostrorum Conciliis praedicata est, Because some Synodes and Councells of men of our owne Religion haue said it is Catholique (And yet a Harmony of Confessions is good Euidence,) Nec quia tanta fiunt in ea mirabilia, sayes hee, wee call it not Catholique, because so many Myracles are wrought in it, (for wee oppose Gods many miraculous Deliuerances of this State and Church, to all their imaginary miracles of Rome) Non ideo manifestatur Catholica, sayes still that Father, All this does not make our Church Catholique, nay, non manifestatur, all this does not declare it to bee Catholique, all these are no infallible marks thereof,
Because Optatus Says so, and Because Ambrose Says so, (and yet Optatus, and Ambrose, the Father's, Are good Witnesses) neither do we say it, (Says he) Quia Colleges nostrorum Councils praedicata est, Because Some Synods and Counsels of men of our own Religion have said it is Catholic (And yet a Harmony of Confessions is good Evidence,) Nec quia tanta Fluent in ea mirabilia, Says he, we call it not Catholic, Because so many Miracles Are wrought in it, (for we oppose God's many miraculous Deliverances of this State and Church, to all their imaginary Miracles of Room) Non ideo manifestatur Catholica, Says still that Father, All this does not make our Church Catholic, nay, non manifestatur, all this does not declare it to be Catholic, all these Are no infallible marks thereof,
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but that will goe farre in the clearing thereof, which the same Father sayes in another Booke, Nihil in Ecclesia catholica salubrius fit, quam vt Rationem praecedat Autoritas:
but that will go Far in the clearing thereof, which the same Father Says in Another Book, Nihil in Ecclesia catholica Salubrius fit, quam vt Rationem praecedat Autoritas:
Nothing is safer for the finding of the Catholique Church, then to preferre Authoritie before my Reason, to submit and captiuate my Reason to Authoritie. This the Romane Church pretends to embrace;
Nothing is safer for the finding of the Catholic Church, then to prefer authority before my Reason, to submit and captivate my Reason to authority. This the Roman Church pretends to embrace;
for it euacuates the right Authoritie; The Authority that they obtrude, is the Decretals of their owne Bishops, The authoritie, which Saint Augustine literally and expressely declares himselfe to meane, is the authoritie of the Scriptures.
for it evacuates the right authority; The authority that they obtrude, is the Decretals of their own Bishops, The Authority, which Saint Augustine literally and expressly declares himself to mean, is the Authority of the Scriptures.
Christ then, that is, the Doctrine of Christ, is the foundation of this first House, the Church. Haec sunt fundamenta quae iecit Salomon, sayes the vulgate Edition, These are the foundations that Salomon layde;
christ then, that is, the Doctrine of christ, is the Foundation of this First House, the Church. Haec sunt Fundamenta Quae iecit Solomon, Says the vulgate Edition, These Are the foundations that Solomon laid;
for the Prophets and Apostles, had their part in the foundation; in the laying, though not in the beeing of the Foundation. The wall of the citie, sayes Saint Iohn, had twelue Foundations,
for the prophets and Apostles, had their part in the Foundation; in the laying, though not in the being of the Foundation. The wall of the City, Says Saint John, had twelue Foundations,
But still, in that place, they are Apostles of the Lambe, still they haue relation to Christ: For, they, who by inspiration of the Holy Ghost, writt of Christ, and so made vp the Bodie of the Scriptures, haue their parts too, in this Foundation. Besides these, it is sayd, in the building of the Materiall Temple, The King commaunded, and they brought, great Stones,
But still, in that place, they Are Apostles of the Lamb, still they have Relation to christ: For, they, who by inspiration of the Holy Ghost, writ of christ, and so made up the Body of the Scriptures, have their parts too, in this Foundation. Beside these, it is said, in the building of the Material Temple, The King commanded, and they brought, great Stones,
The care of the King, the labours of men conduce to the foundation. And besides this, in that place of the Reuelation, The foundation of the Wall, is sayde to bee garnished with all manner of precious stones;
The care of the King, the labours of men conduce to the Foundation. And beside this, in that place of the Revelation, The Foundation of the Wall, is said to be garnished with all manner of precious stones;
So then Salomons hewed Stones, and costly stones, may, in a faire accommodation, bee vnderstood to bee the Determinations, and Resolutions, Canons, and Decrees of generall Councels: And Saint Iohns garnishment of precious stones, may, in a faire accommodation, bee vnderstood to bee the Learned and Laborious, the zealous and the pious Commentaries and Expositions of the Fathers; For Councells and Fathers assist the Foundation; But the foundation it selfe is Christ himselfe in his Word; his Scriptures. And then, certainely they loue the House best, that loue the foundation best:
So then Solomon's hewed Stones, and costly stones, may, in a fair accommodation, be understood to be the Determinations, and Resolutions, Canonas, and Decrees of general Counsels: And Saint Iohns garnishment of precious stones, may, in a fair accommodation, be understood to be the Learned and Laborious, the zealous and the pious Commentaries and Expositions of the Father's; For Counsels and Father's assist the Foundation; But the Foundation it self is christ himself in his Word; his Scriptures. And then, Certainly they love the House best, that love the Foundation best:
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To denie vs the vse of Scriptures in our vulgar Translations, and yet to denie vs the vse of them, in the Originall Tongues too, To tell vs we must not trie Controuersies by our English, or our Latine Bibles, nor by the Hebrew Bibles neither, To put such a Maiestie vpon the Scriptures, as that a Lay man may not touch them,
To deny us the use of Scriptures in our Vulgar Translations, and yet to deny us the use of them, in the Original Tongues too, To tell us we must not try Controversies by our English, or our Latin Bibles, nor by the Hebrew Bibles neither, To put such a Majesty upon the Scriptures, as that a Lay man may not touch them,
this is a wrinching, a shrinking, a sinking, an vndermining, a destroying of Foundations, of the foundation of this first House, which is the Church, the Scriptures.
this is a wrinching, a shrinking, a sinking, an undermining, a destroying of Foundations, of the Foundation of this First House, which is the Church, the Scriptures.
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Enter wee now into a Suruay of the second House, The State, the Kingdome, the Common-wealth; and of this House, the foundation is the Law. And therefore Saint Hierome referres this Text, in a litterall and primary signification to that, to the Law: for so, in his Commentaries vpon the Psalmes, he translates this Text, Si dissipatae Leges, Hee makes the euacuating of the Law, this destroying of foundations. Lex communis Reipub. sponsio, sayes the Law it selfe:
Enter we now into a Survey of the second House, The State, the Kingdom, the Commonwealth; and of this House, the Foundation is the Law. And Therefore Saint Jerome refers this Text, in a literal and primary signification to that, to the Law: for so, in his Commentaries upon the Psalms, he translates this Text, Si dissipatae Leges, He makes the evacuating of the Law, this destroying of foundations. Lex Communis Reipub sponsio, Says the Law it self:
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The Law is the mutuall, the reciprocall Suretie betweene the State and the Subiect. The Lawe is my Suretie to the State, that I shall pay my Obedience,
The Law is the mutual, the reciprocal Surety between the State and the Subject. The Law is my Surety to the State, that I shall pay my obedience,
And therefore, therein did the Iewes iustly exalt themselues aboue all other Nations, That God was come so much nearer to them then to other Nations, by how much they had Lawes and Ordinances more righteous then other Nations had.
And Therefore, therein did the Iewes justly exalt themselves above all other nations, That God was come so much nearer to them then to other nations, by how much they had Laws and Ordinances more righteous then other nations had.
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Now, as it is sayd of the Foundations of the other House, the Temple, The King commaunded in the laying thereof, the King had his hand in the Church, so is it also in this House, the State, the Common-wealth, the King hath his hand in, and vpon the foundation here also, which is the Lawe: so farre,
Now, as it is said of the Foundations of the other House, the Temple, The King commanded in the laying thereof, the King had his hand in the Church, so is it also in this House, the State, the Commonwealth, the King hath his hand in, and upon the Foundation Here also, which is the Law: so Far,
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nor priuate respects, but truely for the Generall good, all these Pardons, and Dispensations conduce and concurre to the Office, and contract the Nature of the Foundation it selfe, which is, that the whole Bodie may bee the better supported.
nor private respects, but truly for the General good, all these Pardons, and Dispensations conduce and concur to the Office, and contract the Nature of the Foundation it self, which is, that the Whole Body may be the better supported.
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But where there is an inducing of a super-Soueraigne, and a super-Supremacie, and a Sea aboue our foure Seas, and a Horne aboue our Head, and a forraine Power aboue our Natiue and naturall Power, where there are dogmaticall, Positiue Assertions, that men borne of vs,
But where there is an inducing of a super-Soueraigne, and a super-Supremacie, and a Sea above our foure Seas, and a Horn above our Head, and a foreign Power above our Native and natural Power, where there Are dogmatical, Positive Assertions, that men born of us,
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The third House that falles into our present Suruay, is Domus quae Domicilium, Domus habitationis, our Dwelling house, or Family, and of this house, the foundation is Peace: for Peace compacts all the peeces of a family together;
The third House that falls into our present Survey, is Domus Quae Domicilium, Domus habitationis, our Dwelling house, or Family, and of this house, the Foundation is Peace: for Peace compacts all the Pieces of a family together;
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Still Obedience is one Ingredient in all Peace; there is no Peace, where there is no Obedience. Now euery smoke does not argue the house to bee on fire;
Still obedience is one Ingredient in all Peace; there is no Peace, where there is no obedience. Now every smoke does not argue the house to be on fire;
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Euery domestique offence taken or giuen, does not destroy this Foundation, this Peace, within doores. There may bee a Thunder from aboue, and there may bee an Earth-quake from below,
Every domestic offence taken or given, does not destroy this Foundation, this Peace, within doors. There may be a Thunder from above, and there may be an Earthquake from below,
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though not proclaime, deliuer with a non Dominus sed Ego, that though it bee not a declared Tenet of the Church, yet hee thinkes, that in case of Heresie, Ciuill and Naturall,
though not proclaim, deliver with a non Dominus sed Ego, that though it be not a declared Tenet of the Church, yet he thinks, that in case of Heresy, Civil and Natural,
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and Matrimoniall duties cease, no Ciuill, no Naturall, no Matrimoniall Tribute due to an Heretique; Or if there bee such a fire kindled within doores, that the Husbands iealousie come to a Substraction of necessary meanes at home,
and Matrimonial duties cease, no Civil, no Natural, no Matrimonial Tribute due to an Heretic; Or if there be such a fire kindled within doors, that the Husbands jealousy come to a Substraction of necessary means At home,
and such as these, there is a wrinching, a shrinking, a sinking, an vnderming, a destroying of Foundations, the Foundation of this third House, which is the family, Peace.
and such as these, there is a wrinching, a shrinking, a sinking, an vnderming, a destroying of Foundations, the Foundation of this third House, which is the family, Peace.
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There remaines yet another House, a fourth House, a poore and wretched Cottage; worse then our Statute Cottages; for to them the Statute layes out certaine Acres; but for these Cotages, wee measure not by Acres, but by Feete; and fiue or sixe foote serues any Cottager: so much as makes a Graue, makes vp the best of our Glebe, that are of the Inferiour, and the best of their Temporalties, that are of the Superiour Cleargie, and the best of their Demeanes that are in the greatest Soueraigntie in this world:
There remains yet Another House, a fourth House, a poor and wretched Cottage; Worse then our Statute Cottages; for to them the Statute lays out certain Acres; but for these Cottages, we measure not by Acres, but by Feet; and fiue or sixe foot serves any Cottager: so much as makes a Grave, makes up the best of our Glebe, that Are of the Inferior, and the best of their Temporalities, that Are of the Superior Clergy, and the best of their Demeans that Are in the greatest Sovereignty in this world:
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for this house is but our selfe, and the foundation of this House is Conscience. For, this proceeding with a good Conscience in euery particular action, is that, which the Apostle calles, The laying vp in store for our selues, a good foundation, against the time to come:
for this house is but our self, and the Foundation of this House is Conscience. For, this proceeding with a good Conscience in every particular actium, is that, which the Apostle calls, The laying up in store for our selves, a good Foundation, against the time to come:
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the foundation was layd alreadie, euen in this life, in a good Conscience: For no interest, no mansion shall that Man haue in the vpper-roomes of that Ierusalem, that hath not layd the foundation in a good Conscience heere.
the Foundation was laid already, even in this life, in a good Conscience: For no Interest, no mansion shall that Man have in the Upper-rooms of that Ierusalem, that hath not laid the Foundation in a good Conscience Here.
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But what is Conscience? Conscience hath but these two Elements, Knowledge, and Practise; for Conscientia presumit Scientiam; Hee that does any thing with a good Conscience, knowes that hee should doe it, and why hee does it:
But what is Conscience? Conscience hath but these two Elements, Knowledge, and practice; for Conscientia presumit Scientiam; He that does any thing with a good Conscience, knows that he should do it, and why he does it:
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Hee that does good ignorantly, stupidly, inconsiderately, implicitely, does good, but hee does that good ill. Conscience is, Syllogismus practicus; vpon certaine premisses,
He that does good ignorantly, stupidly, inconsiderately, implicitly, does good, but he does that good ill. Conscience is, Syllogismus Practicus; upon certain premises,
Now for the destroying of this foundation, there are sinnes, which by Gods ordinary grace exhibited in his Church, prooue but Alarums, but Sentinells to the Conscience: The very sinne,
Now for the destroying of this Foundation, there Are Sins, which by God's ordinary grace exhibited in his Church, prove but Alarms, but Sentinels to the Conscience: The very sin,
or but a sense of Desperation. And then, the case being reduc'd to that, That wickednes condemned by her owne wickednes, becomes very timerous, (so as the Conscience growes afrayd, that the promises of the Gospell belong not to her) And (as it is added there) beeing pressed with Conscience, alwayes forecasteth grieuous things ) that whatsoeuer God layes vpon him heere, all that is but his earnest of future worse torments,
or but a sense of Desperation. And then, the case being reduced to that, That wickedness condemned by her own wickedness, becomes very timorous, (so as the Conscience grows afraid, that the promises of the Gospel belong not to her) And (as it is added there) being pressed with Conscience, always forecasteth grievous things) that whatsoever God lays upon him Here, all that is but his earnest of future Worse torments,
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when it comes to such a Feare, as (as it is added in the next verse) Betrayes the succours that Reason offers him, That whereas in reason a man might argue, God hath pardoned greater sinnes,
when it comes to such a fear, as (as it is added in the next verse) Betrays the succours that Reason offers him, That whereas in reason a man might argue, God hath pardoned greater Sins,
this is a shrinking, a sinking, an vndermining, a destroying of this Foundation of this fourth House, the Conscience: And farther wee proceed not in this Suruay.
this is a shrinking, a sinking, an undermining, a destroying of this Foundation of this fourth House, the Conscience: And farther we proceed not in this Survey.
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Troubles are their peace, Tempests are their calmes, Fires and combustions are their refreshings, Massacres are their haruest, and Destruction is their Vintage;
Troubles Are their peace, Tempests Are their calms, Fires and combustions Are their refreshings, Massacres Are their harvest, and Destruction is their Vintage;
But then the generall scope of the Psalme, giues a Reply to the Answere; for all Expositors take the whole Psalme to bee an answere from Dauid, and giuen with some indignation against them, who perswaded him to flie, or retire himselfe.
But then the general scope of the Psalm, gives a Reply to the Answer; for all Expositors take the Whole Psalm to be an answer from David, and given with Some Indignation against them, who persuaded him to fly, or retire himself.
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Not that Dauid would constitute a Rule in his Example, that it was vnlawfull to flie in a time of danger or persecution, (for it would not bee hard to obserue at least nine or ten seuerall flights of Dauid ) but that in some cases such circumstances of Time, and Place, and Person, may accompany and inuest the action,
Not that David would constitute a Rule in his Exampl, that it was unlawful to fly in a time of danger or persecution, (for it would not be hard to observe At least nine or ten several flights of David) but that in Some cases such Circumstances of Time, and Place, and Person, may accompany and invest the actium,
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the destroying of Foundations, does not destroy his Foundation, Innocence: still hee is able to confound his aduersaries, with that, Which of you can conuince mee of sinne? And then, hee prayes for the remoouing of the persecution, Transeat Calix, let this Cup passe.
the destroying of Foundations, does not destroy his Foundation, Innocence: still he is able to confound his Adversaries, with that, Which of you can convince me of sin? And then, he prays for the removing of the persecution, Transit Calix, let this Cup pass.
yet hee calls it his, because it was the act of his owne Predestination as God, vpon himselfe as Man; And hee calles it by a more acceptable Name then that, hee calles his Passion Calicem suum, his Cup,
yet he calls it his, Because it was the act of his own Predestination as God, upon himself as Man; And he calls it by a more acceptable Name then that, he calls his Passion Calicem suum, his Cup,
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but if not, wee will serue no other Gods. For, the righteous hath euermore this refuge, this assurance, that though some Foundations bee destroyed, all cannot bee:
but if not, we will serve no other God's For, the righteous hath evermore this refuge, this assurance, that though Some Foundations be destroyed, all cannot be:
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For such things then, as concerne the foundation of the first House, the Church, Bee not apt to call Super-Edifications, Foundations; Collaterall Diuinitie, Fundamentall Diuinitie;
For such things then, as concern the Foundation of the First House, the Church, be not apt to call Super-Edifications, Foundations; Collateral Divinity, Fundamental Divinity;
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Call not Super-Edifications, Foundations, nor call not the furniture of the House, Foundations; Call not Ceremoniall, and Rituall things, Essentiall parts of Religion,
Call not Super-Edifications, Foundations, nor call not the furniture of the House, Foundations; Call not Ceremonial, and Ritual things, Essential parts of Religion,
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and of the worship of God, otherwise then as they imply Disobedience; for Obedience to lawfull Authoritie, is alwayes an Essentiall part of Religion. Doe not Anti-date Miserie; doe not Prophesie Ruine;
and of the worship of God, otherwise then as they imply Disobedience; for obedience to lawful authority, is always an Essential part of Religion. Do not Antedate Misery; do not Prophesy Ruin;
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for the preseruation of Foundations, Praying, and Preaching, and Doing, and Counsailing, and Contributing too, Foundations beeing neuer destroyed, the Righteous shall doe still,
for the preservation of Foundations, Praying, and Preaching, and Doing, and Counselling, and Contributing too, Foundations being never destroyed, the Righteous shall do still,
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In those Councells, where Lawes are made, or reformed, dispute; but there also, without particular interest, without priuate affection, without personall relations.
In those Counsels, where Laws Are made, or reformed, dispute; but there also, without particular Interest, without private affection, without personal relations.
As in Naturall things, it is a weakenesse to thinke, that euery thing that I knowe not how it is done, is done by Witch craft, So is it also in Ciuill things,
As in Natural things, it is a weakness to think, that every thing that I know not how it is done, is done by Witch craft, So is it also in Civil things,
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As States subsist in part, by keeping their weakenesses from being knowen, so is it the quiet of Families, to haue their Chauncerie, and their Parliament within doores,
As States subsist in part, by keeping their Weaknesses from being known, so is it the quiet of Families, to have their Chancery, and their Parliament within doors,
Lastly, for those things which concerne the Foundations of the fourth House, Our selues, Mis-interprete not Gods former Corrections vpon thee, how long, how sharpe soeuer:
Lastly, for those things which concern the Foundations of the fourth House, Our selves, Misinterpret not God's former Corrections upon thee, how long, how sharp soever:
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In all scruples of Conscience, say with Saint Peter, Domine quo vadam, Lord, whither shall I goe, thou hast the Word of eternall life, And God will not leaue thee in the darke:
In all scruples of Conscience, say with Saint Peter, Domine quo vadam, Lord, whither shall I go, thou hast the Word of Eternal life, And God will not leave thee in the dark:
The first way that God admitted thee to him, was by VVater, the water of Baptisme; Goe still the same way to him, by Water, by repentant Teares: And remember still, that when Ezechias wept, Vidit lachrymam, God saw his Teare, His Teare in the Singular; God sawe his first teare, euery seuerall teare:
The First Way that God admitted thee to him, was by VVater, the water of Baptism; Go still the same Way to him, by Water, by repentant Tears: And Remember still, that when Hezekiah wept, Vidit lachrymam, God saw his Tear, His Tear in the Singular; God saw his First tear, every several tear:
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The first way that Christ came to thee, was in Blood; when hee submitted himselfe to the Lawe, in Circumcision; And the last thing that hee bequeathed to thee, was his Blood, in the Institution of the Blessed Sacrament; Refuse not to goe to him, the same way too,
The First Way that christ Come to thee, was in Blood; when he submitted himself to the Law, in Circumcision; And the last thing that he bequeathed to thee, was his Blood, in the Institution of the Blessed Sacrament; Refuse not to go to him, the same Way too,
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if his glorie require that Sacrifice. If thou pray, and hast an apprehension that thou hearest God say, hee will not heare thy prayers, doe not beleeue that it is hee that speakes;
if his glory require that Sacrifice. If thou pray, and hast an apprehension that thou Hearst God say, he will not hear thy Prayers, do not believe that it is he that speaks;
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and so Foundations beeing neuer destroyed, the righteous shall doe, as the righteous haue alwayes done, enioy the Euidence, and the Verdict, and the Iudgement, and the Possession of a good Conscience, which is the Foundation of this fourth House. First, gouerne this first House, Thy selfe, well;
and so Foundations being never destroyed, the righteous shall do, as the righteous have always done, enjoy the Evidence, and the Verdict, and the Judgement, and the Possession of a good Conscience, which is the Foundation of this fourth House. First, govern this First House, Thy self, well;
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and where the Righteous know alwayes what to doe, to glorifie God, in that incessant Acclamation, Saluation to our God, who sits vpon the Throne, and to the Lambe;
and where the Righteous know always what to do, to Glorify God, in that incessant Acclamation, Salvation to our God, who sits upon the Throne, and to the Lamb;
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and not shaked any Foundations of ours, To this Lambe of God, the glorious Sonne of God, and the most Almightie Father, and the Blessed Spirit of Comfort, three Persons,
and not shaked any Foundations of ours, To this Lamb of God, the glorious Son of God, and the most Almighty Father, and the Blessed Spirit of Comfort, three Persons,
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and one God, bee ascribed by vs, and the whole Church, the Triumphant Church, where the Father of blessed Memorie raignes with God, and the Militant Church, where the Sonne of blessed Assurance raignes for God, All Power, Praise, Might, Maiestie, Glory,
and one God, be ascribed by us, and the Whole Church, the Triumphant Church, where the Father of blessed Memory reigns with God, and the Militant Church, where the Son of blessed Assurance reigns for God, All Power, Praise, Might, Majesty, Glory,
