The penitent death of a vvoefull sinner. Or, the penitent death of John Atherton executed at Dublin the 5. of December. 1640. With some annotations upon severall passages in it. As also the sermon, with some further enlargements, preached at his buriall. / By Nicholas Barnard Deane of Ardagh in Ireland.
VERS. 18. To open their eyes, to turne them from darknesse to light, from the power of Satan unto God, that they may receive forgivenesse of sinnes, &c. THat there is an eminent Man this day falne in Israel by a scandalous & ignominious death ye all know, of whom this unwonted confluence of people speakes an expectation of saying somewhat;
VERS. 18. To open their eyes, to turn them from darkness to Light, from the power of Satan unto God, that they may receive forgiveness of Sins, etc. THat there is an eminent Man this day fallen in Israel by a scandalous & ignominious death you all know, of whom this unwonted confluence of people speaks an expectation of saying somewhat;
For his life, to give the least Commendation, would be a scandall to the speaker, and yet wholly to conceale his penitencie at his death, would bee a wrong both to him, and you the hearers. It was indeede his owne desire, there might bee no good spoke of him at all, but (me thinkes) that it selfe (if there were no more) is cause sufficient to speake somewhat, in that short expression being much included.
For his life, to give the least Commendation, would be a scandal to the speaker, and yet wholly to conceal his Penitency At his death, would be a wrong both to him, and you the hearers. It was indeed his own desire, there might be not good spoke of him At all, but (me thinks) that it self (if there were no more) is cause sufficient to speak somewhat, in that short expression being much included.
but neglected. Such had been his solemne vow of later years, but broken. The persons to whom he was sent, were such as lived in darkenesse, under the power of Satan, such to have beene his life formerly to the Churches scandall, is confessed. The effect of S. Pauls message is to open their eyes, to turne them unto God, such a blessed change to have beene lately found in him, hath beene made apparant. And if with these he hath obtained the efficacie of the meanes, why should we barre him, from attaining the like happinesse in the end also, viz. forgivenesse of sinnes. Tis true he was sent,
but neglected. Such had been his solemn Voelli of later Years, but broken. The Persons to whom he was sent, were such as lived in darkness, under the power of Satan, such to have been his life formerly to the Churches scandal, is confessed. The Effect of S. Paul's message is to open their eyes, to turn them unto God, such a blessed change to have been lately found in him, hath been made apparent. And if with these he hath obtained the efficacy of the means, why should we bar him, from attaining the like happiness in the end also, viz. forgiveness of Sins. This true he was sent,
Instead of converting others, he had corrupted them, instead of opening their eyes, he had shut his owne, instead of gayning others out of darknesse, he had lived in works of darkenesse himselfe, instead of turning men from the power of Satan, he had drawne more subjects to him. Notwithstanding what hee was ordayned to have beene an instrument of in others, was by Gods grace in a great measure wrought in himself;
Instead of converting Others, he had corrupted them, instead of opening their eyes, he had shut his own, instead of gaining Others out of darkness, he had lived in works of darkness himself, instead of turning men from the power of Satan, he had drawn more subject's to him. Notwithstanding what he was ordained to have been an Instrument of in Others, was by God's grace in a great measure wrought in himself;
and whose sinnes are covered, &c. The Ocean of Gods mercie is able to swallow mountaines aswell as mole-hils, great sinnes as lesse, according to the proportion of repentance.
and whose Sins Are covered, etc. The Ocean of God's mercy is able to swallow Mountains aswell as molehills, great Sins as less, according to the proportion of Repentance.
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Gregorie Nazianzen was at first converted to Christianitie in a storme, our Saviour in the same breath cals his Disciples friends, and yet bids them feare him,
Gregory Nazianzen was At First converted to Christianity in a storm, our Saviour in the same breath calls his Disciples Friends, and yet bids them Fear him,
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He came late, so did they that went into the vineyard at the eleventh houre. Manasses began in fetters. The prodigall Son staid till hee was starved, and forced.
He Come late, so did they that went into the vineyard At the eleventh hour. Manasses began in fetters. The prodigal Son stayed till he was starved, and forced.
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Oh let not your eyes be evill, when God's is good. Where wee finde his hand, why should wee doubt of his Seale? If he were turned from the power of Satan in repentance to God, no doubt but God hath turned to him, in granting forgivenesse.
O let not your eyes be evil, when God's is good. Where we find his hand, why should we doubt of his Seal? If he were turned from the power of Satan in Repentance to God, no doubt but God hath turned to him, in granting forgiveness.
In the Text you may observe these three parts. 1. S. Pauls mission, I send thee. 2. His Commission in three branches. 1. To open their eyes. 2. To turne them from darkenesse to light.
In the Text you may observe these three parts. 1. S. Paul's mission, I send thee. 2. His Commission in three branches. 1. To open their eyes. 2. To turn them from darkness to Light.
The first implyes our Dignitie. The second our Dutie. The third our hearers Benefit. By this our brother, the first at his arraignment, hath beene much disgraced. The second, in his life more neglected, And the third at his death, Gods mercie in him infinitely magnified. From the first, he judged himselfe worthy to be degraded. For the second, hee had strongly resolved if hee had lived, to have repayred. And the third was in an extraordinarie manner to his conscience sealed. So that the three things which are now to be handled from the words are these.
The First Implies our Dignity. The second our Duty. The third our hearers Benefit. By this our brother, the First At his arraignment, hath been much disgraced. The second, in his life more neglected, And the third At his death, God's mercy in him infinitely magnified. From the First, he judged himself worthy to be degraded. For the second, he had strongly resolved if he had lived, to have repaired. And the third was in an extraordinary manner to his conscience sealed. So that the three things which Are now to be handled from the words Are these.
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2 Secondly, the chiefe part of their message, to be Preachers (the sole end of which, is the converting of men) to open their eyes, to turne, &c. 3 Thirdly, the latitude of Gods mercie even to the worst of men, who by their preaching shalbe converted though living under the power of Satan) yet shall receive forgivenesse of their sinnes.
2 Secondly, the chief part of their message, to be Preachers (the sole end of which, is the converting of men) to open their eyes, to turn, etc. 3 Thirdly, the latitude of God's mercy even to the worst of men, who by their preaching shall converted though living under the power of Satan) yet shall receive forgiveness of their Sins.
In the handling of which yee shall finde some things as seasonable as profitable, and throughout I would be understood to be equally applicatorie to Bishops, as other inferiour Ministers.
In the handling of which ye shall find Some things as seasonable as profitable, and throughout I would be understood to be equally applicatory to Bishops, as other inferior Ministers.
their mission is like S. Iohns Baptisme, not of men, but from heaven, they may say to their hearers as Moses to the Israelites, I am hath sent me unto you.
their mission is like S. Iohns Baptism, not of men, but from heaven, they may say to their hearers as Moses to the Israelites, I am hath sent me unto you.
And tis observable their Commission is sealed by the blessed Trinitie, first, severally, by the Father (Matth. 19. ult.) Pray the Father that hee will send labourers, &c. By the Sonne (Ephes. 4.11. He gave some Apostles, some Pastors, some Teachers, &c. By the holy Ghost (Act. 20.28.) Over whom the holy Ghost hath made you Over-seers.
And this observable their Commission is sealed by the blessed Trinity, First, severally, by the Father (Matthew 19. ult.) Pray the Father that he will send labourers, etc. By the Son (Ephesians 4.11. He gave Some Apostles, Some Pastors, Some Teachers, etc. By the holy Ghost (Act. 20.28.) Over whom the holy Ghost hath made you Overseers.
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so S. Paul concludes his second Epistle to the Corinthians with a Benediction. Hence those honourable titles by each of which we denie not, is implyed a severall dutie also, (honos & onus) to imply there holynesse Men of God. Their vigilancie, watchmen, their courage, Souldiers, their painfulnesse, harvest labourers, the care of their flocke, Shepheards, their wisedome Overseers, their industrie Husbandmen, their patience, Fishermen, their tendernesse of affection Nurses, their love Fathers, nay Mothers, their faithfulnesse Stewards, their necessary use in preserving and informing of men, Salt of the earth, Light of the world, their dignitie Rulers, Emb•ssadours, their eminencie Angels, fellow servants with them Co-workers with God, Christs Witnesses, Ministers, nay Christs glory. To the Ministers of the Law indeed pertained the glory (viz.) of the Ark and Temple,
so S. Paul concludes his second Epistle to the Corinthians with a Benediction. Hence those honourable titles by each of which we deny not, is employed a several duty also, (honos & onus) to imply there holiness Men of God. Their vigilancy, watchmen, their courage, Soldiers, their painfulness, harvest labourers, the care of their flock, Shepherds, their Wisdom Overseers, their industry Husbandmen, their patience, Fishermen, their tenderness of affection Nurse's, their love Father's, nay Mother's, their faithfulness Stewards, their necessary use in preserving and informing of men, Salt of the earth, Light of the world, their dignity Rulers, Emb•ssadours, their eminency Angels, fellow Servants with them Coworkers with God, Christ Witnesses, Ministers, nay Christ glory. To the Ministers of the Law indeed pertained the glory (viz.) of the Ark and Temple,
but these are termed the Glory of Christ himselfe, typified by them, whose presence made the glory of the later Temple, though meaner in building, to exceed the former. The dignitie done to the Priests and Prophets under the Law was much, Jehojada the Priest marries Jehorams daughter the King.
but these Are termed the Glory of christ himself, typified by them, whose presence made the glory of the later Temple, though meaner in building, to exceed the former. The dignity done to the Priests and prophets under the Law was much, Jehoiada the Priest Marries Jehorams daughter the King.
so ought the Ministers to be preferr'd, as being of a better Testament, and of a farre more glorious Ministration. Embassadors are usually respected according to the Princes they represent.
so ought the Ministers to be preferred, as being of a better Testament, and of a Far more glorious Ministration. ambassadors Are usually respected according to the Princes they represent.
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then he was covetous of a gift, but yet that he might have some fruit that might abound to their account for their owne sakes no doubt, he beseecheth the Thessalonians, To know those that were over them in the Lord,
then he was covetous of a gift, but yet that he might have Some fruit that might abound to their account for their own sakes no doubt, he Beseecheth the Thessalonians, To know those that were over them in the Lord,
'Tis no argument, that now they should be made the Of-scouring of the world, because the Apostles were so, that now they should be driven to work with their own hands, (as some it may be would be contented with) because S. Paul was once put to it by necessitie:
It's no argument, that now they should be made the Offscouring of the world, Because the Apostles were so, that now they should be driven to work with their own hands, (as Some it may be would be contented with) Because S. Paul was once put to it by necessity:
If like Ieremiah, a Minister deale truely and impartially, presently devices are laid for him, a conspiracie to smite him with the tongue, if he endeavour to dispossesse a man of his evill Spirit, than like Saul to David, a dart is throwne at him,
If like Jeremiah, a Minister deal truly and impartially, presently devices Are laid for him, a Conspiracy to smite him with the tongue, if he endeavour to dispossess a man of his evil Spirit, than like Saul to David, a dart is thrown At him,
Answ. The difference is onely Vocationis modo, Christ cals Paul immediately by himselfe, and he cals Timothy per media ordinaria, as S. Paul speaking to the Elders of the Church of Ephesus, whom himselfe had ordained, yet (Acts 20.28.) he tells them, the holy Ghost had made them Overseers,
Answer The difference is only Vocationis modo, christ calls Paul immediately by himself, and he calls Timothy per media Ordinaria, as S. Paul speaking to the Elders of the Church of Ephesus, whom himself had ordained, yet (Acts 20.28.) he tells them, the holy Ghost had made them Overseers,
and the glory of CHRIST, as the man is called the glory of God, (1 Cor. 11.7.) and the woman the glory of the man. Because as the Moon from the Sunne, they each derive their light and authoritie from them;
and the glory of CHRIST, as the man is called the glory of God, (1 Cor. 11.7.) and the woman the glory of the man. Because as the Moon from the Sun, they each derive their Light and Authority from them;
so are these so called here, as receiving their dignity and commission from Christ by the Churches hand, who in this sense confirmeth the word of his servants, and is with them to the end of the world, of which there can be no surer Seale, than the assistance of Gods Spirit in converting their hearers.
so Are these so called Here, as receiving their dignity and commission from christ by the Churches hand, who in this sense confirmeth the word of his Servants, and is with them to the end of the world, of which there can be no Surer Seal, than the assistance of God's Spirit in converting their hearers.
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Hence a twofold instruction for the Preacher and people. For the Preacher. 1. A necessity of Ordination. Marke 3.14. None may take this upon him (be he as wise as Solomon, or Daniell) before he be call'd of God as Aaron. How can they preach, i. e.
Hence a twofold instruction for the Preacher and people. For the Preacher. 1. A necessity of Ordination. Mark 3.14. None may take this upon him (be he as wise as Solomon, or Daniell) before he be called of God as Aaron. How can they preach, i. e.
Have you yet set your hand to this plough, there is no looking back; whatever other imployment by man is layd upon you, of this you cannot be unloaden.
Have you yet Set your hand to this plough, there is no looking back; whatever other employment by man is laid upon you, of this you cannot be unloaden.
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There may be indeed some good cause of a removeall from a place, even for the same the Colt our Saviour sent for was loosened, viz. when the Lord hath elsewhere need of you:
There may be indeed Some good cause of a removal from a place, even for the same the Colt our Saviour sent for was loosened, viz. when the Lord hath elsewhere need of you:
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For the people. 1. First then give them entertainment, the Apostle argues this case largely. ( Cor. 9.) What amendment soever hath bin here of late in some places,
For the people. 1. First then give them entertainment, the Apostle argues this case largely. (Cor. 9.) What amendment soever hath been Here of late in Some places,
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That distinction of three sorts of Sacriledge by Peter Lumbard, is commonly known, Sacrum de sacro, non sacrum de sacro, sacrum de non sacro, as that of Thomas Aquinas, that it may be committed against three, in Personam, in Locum, in rem.
That distinction of three sorts of Sacrilege by Peter Lumbard, is commonly known, Sacrum de Sacred, non sacrum de Sacred, sacrum de non Sacred, as that of Thomas Aquinas, that it may be committed against three, in Personam, in Locum, in remembering.
The fish S. Peter catched, it came up with money in the mouth, and certainly such as are truely taken by the net of Gods word, will not grudge to supply the Minister in Temporals, who communicates to him in Spirituals, and what ye yeeld, let it be willingly, not wrung out by Suits:
The Fish S. Peter catched, it Come up with money in the Mouth, and Certainly such as Are truly taken by the net of God's word, will not grudge to supply the Minister in Temporals, who communicates to him in Spirituals, and what you yield, let it be willingly, not wrung out by Suits:
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such as strive with the Priest, are accounted the worst of men by the Prophet. ( Hosea 4 4.) How able and active this our Brother was in the recoveries of such dues, ye all know,
such as strive with the Priest, Are accounted the worst of men by the Prophet. (Hosea 4 4.) How able and active this our Brother was in the Recoveries of such dues, you all know,
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The regaining of the Churches Rights he thought might be done, but the gaining of soules, the Rights of Christ purchased by his bloud, by no meanes should be left undone.
The regaining of the Churches Rights he Thought might be done, but the gaining of Souls, the Rights of christ purchased by his blood, by no means should be left undone.
Had he been as diligent to have done God service, as he had done the King, he had kept the Kings favour still So had he been as conversant in the study of the Gospel,
Had he been as diligent to have done God service, as he had done the King, he had kept the Kings favour still So had he been as conversant in the study of the Gospel,
for the instruction of Men, as he had been in the Law, for the setling of Lands, hee had not by the Law so deservedly lost Lands, Body and Estate, and all at once.
for the instruction of Men, as he had been in the Law, for the settling of Lands, he had not by the Law so deservedly lost Lands, Body and Estate, and all At once.
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or others, that concern'd these worldly matters, onely ready for such whose subject was spirituall. And if at any time he were necessitated to it, he thought so much lost,
or Others, that concerned these worldly matters, only ready for such whose Subject was spiritual. And if At any time he were necessitated to it, he Thought so much lost,
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Nay sometimes Gave up his right, rather than runne himselfe into a Labyrinth of Law contentions, according to that of our Saviour, ( Matth. 5.40.) The onely way the Devill is sometimes put to,
Nay sometime Gave up his right, rather than run himself into a Labyrinth of Law contentions, according to that of our Saviour, (Matthew 5.40.) The only Way the devil is sometime put to,
If hee can but get their hearts to cleave to the world in suites, soone cleaves their tongues to the roofe of their mouthes for preaching, and so by a disuse in time, according to that threatning in the Prophet to the Idoll shepheard, Their armes are dried up, their their right eyes utterly darkened, And their right hands with the Psalmist forgets their cunning: Their abilities and gifts perish also.
If he can but get their hearts to cleave to the world in suits, soon cleaves their tongues to the roof of their mouths for preaching, and so by a disuse in time, according to that threatening in the Prophet to the Idol shepherd, Their arms Are dried up, their their right eyes utterly darkened, And their right hands with the Psalmist forgets their cunning: Their abilities and Gifts perish also.
And tis certaine (howsoever others have thought the contrary) that as the interposition of the Earth Eclypseth the Moone: So these earthly imployments instead of spirituall, hath rather clouded, than added to the glory of our function.
And this certain (howsoever Others have Thought the contrary) that as the interposition of the Earth Eclypseth the Moon: So these earthly employments instead of spiritual, hath rather clouded, than added to the glory of our function.
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And when yee doe, let it be with Attention, not to have your minde roving about some other matter, your tongues wispering in anothers care. ( A fault this our Brother publikely acknowledged in Himselfe. ) And let it bee also with Reverence. Remember tis The voyce of God, and not of Man, as one observes of that speech of Iohn the Baptist. Ego sum vox in deserto.
And when ye do, let it be with Attention, not to have your mind roving about Some other matter, your tongues whispering in another's care. (A fault this our Brother publicly acknowledged in Himself.) And let it be also with reverence. remember this The voice of God, and not of Man, as one observes of that speech of John the Baptist. Ego sum vox in Deserto.
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Secondly give them Obedience, the former is but the shell, the shaddow, this is the Substance. Many indeede give us the Hearing, but very few in that sence tis usually taken in the Prophets, viz. Obeying, Remember wee are Gods messengers. Great mens intreaties are commands:
Secondly give them obedience, the former is but the shell, the shadow, this is the Substance. Many indeed give us the Hearing, but very few in that sense this usually taken in the prophets, viz. Obeying, remember we Are God's messengers. Great men's entreaties Are commands:
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Object not the disobedience of this particular Person to palliate your owne. Let his selfe condemnation, prevent yours, his exhortation to others, bee yours. Hee was, a prodigall, but returned, once lost, but now found, and if the Father have remitted it, let not his Brethren be offended at it.
Object not the disobedience of this particular Person to palliate your own. Let his self condemnation, prevent yours, his exhortation to Others, be yours. He was, a prodigal, but returned, once lost, but now found, and if the Father have remitted it, let not his Brothers be offended At it.
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Now the second part of this Text concernes S. Pauls Commission, in a word of Information, To open their eyes, in a word of Application To turne them, &c. (the two necessarie parts of a Sermon.) Before you heard our Dignitie, now we will confesse our Dutie, and tis this latter that must support the former. And for this, we shall consider it two wayes,
Now the second part of this Text concerns S. Paul's Commission, in a word of Information, To open their eyes, in a word of Application To turn them, etc. (the two necessary parts of a Sermon.) Before you herd our Dignity, now we will confess our Duty, and this this latter that must support the former. And for this, we shall Consider it two ways,
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In the first, I shall but performe the will of the dead, who had intended at the place of Execution to have made a large Exhortative Speech, to the diligent performance of his function in PREACHING, and CATECHIZING:
In the First, I shall but perform the will of the dead, who had intended At the place of Execution to have made a large Exhortative Speech, to the diligent performance of his function in PREACHING, and CATECHIZING:
Onely he declared how the neglect of it, was his greatest greife, and for the breach of his vow, in which he was perswaded, (as a just punishment) God left him to himselfe, whereby he came to this shamefull end,
Only he declared how the neglect of it, was his greatest grief, and for the breach of his Voelli, in which he was persuaded, (as a just punishment) God left him to himself, whereby he Come to this shameful end,
for this sinne of Omission, he observed Gods Iustice in giving him over to sinnes of Commission, according to that of the Apostle. ( Rom. 1.21, 24, 26.) And as this Subject is seasonable in regard of his particular,
for this sin of Omission, he observed God's justice in giving him over to Sins of Commission, according to that of the Apostle. (Rom. 1.21, 24, 26.) And as this Subject is seasonable in regard of his particular,
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When Preaching is so undervalued, so sighted, as if it were too meane for the Dignitaries, and Fathers of our Church, and onely left as the refuse of our Office for the inferiour Ministers.
When Preaching is so undervalved, so sighted, as if it were too mean for the Dignitaries, and Father's of our Church, and only left as the refuse of our Office for the inferior Ministers.
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First, in the Generall, from the Summe of the Apostles Message, observe this, (viz.) That Preaching and converting the soules of men, of all the Acts of the Ministry is the most APOSTOLICALL.
First, in the General, from the Sum of the Apostles Message, observe this, (viz.) That Preaching and converting the Souls of men, of all the Acts of the Ministry is the most APOSTOLICAL.
I am ordained a Preacher, and an Apostle, a Teacher of the Gentiles, &c. The very same words againe (2 Tim. 1.11) in both, see how the Apostleship is supported on each side with this imployment.
I am ordained a Preacher, and an Apostle, a Teacher of the Gentiles, etc. The very same words again (2 Tim. 1.11) in both, see how the Apostleship is supported on each side with this employment.
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secondly Prophets, thirdly Teachers, after that Miracles, then gifts of healings, Governments, Diversities of Tongues, &c. Now, wherein hath it so offended, that lately it should be compelled to take the lowest roome.
secondly prophets, Thirdly Teachers, After that Miracles, then Gifts of healings, Governments, Diversities of Tongues, etc. Now, wherein hath it so offended, that lately it should be compelled to take the lowest room.
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And if so, why heare we no more of it from him, who boasts his Sea to be onely Apostolicall, who hath not been knowne so farre to disparage himselfe these many hundred yeares.
And if so, why hear we no more of it from him, who boasts his Sea to be only Apostolical, who hath not been known so Far to disparage himself these many hundred Years.
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There were some in the Church of Ephesus that said they were Apostles, and were not, Let this one thing be their triall, which if admitted, the former will be found a lyar.
There were Some in the Church of Ephesus that said they were Apostles, and were not, Let this one thing be their trial, which if admitted, the former will be found a liar.
Now if Preaching be the most Apostolicall, certainely this conclusion following must be undenyable, viz. Then the most Episcopall, whose Successours they are.
Now if Preaching be the most Apostolical, Certainly this conclusion following must be undeniable, viz. Then the most Episcopal, whose Successors they Are.
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For which, who knowes not that (in the 1 Tim. 3. which S. Hierome well calls Speculum Sacerdotij ) the prime quality of a Bishop is to be NONLATINALPHABET.
For which, who knows not that (in the 1 Tim. 3. which S. Jerome well calls Speculum Sacerdotij) the prime quality of a Bishop is to be.
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i. e. not onely able and fit, but apt and ready to it. The like Tit. 1.9. Tho. Aquinas could say, that preaching was the most principall and proper act of a Bishop, and accordingly applies eight Titles to them that imply that labour.
i. e. not only able and fit, but apt and ready to it. The like Tit. 1.9. Tho. Aquinas could say, that preaching was the most principal and proper act of a Bishop, and accordingly Applies eight Titles to them that imply that labour.
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We reade Ʋalerius then Bishop of Hippo was much censured by other neighbouring Bishops, that he should permit S. Austine, being then but a Presbyter, to preach so often before him,
We read Ʋalerius then Bishop of Hippo was much censured by other neighbouring Bishops, that he should permit S. Augustine, being then but a Presbyter, to preach so often before him,
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Which former custome howsoever S. Hierome from another ground pleads much against, as inferring that the Bishop should delight to heare such of his owne Election to performe their office.
Which former custom howsoever S. Jerome from Another ground pleads much against, as inferring that the Bishop should delight to hear such of his own Election to perform their office.
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The like of S. Ambrose (by whose frequent Preaching S. Austin himselfe was converted) the introduction into whose first Sermon after his Election, was the affirming this to be his proper and necessary function.
The like of S. Ambrose (by whose frequent Preaching S. Austin himself was converted) the introduction into whose First Sermon After his Election, was the affirming this to be his proper and necessary function.
S. Chrysostome calls Preaching, Omnium bonorum Summa, and according to his own practice would have a Bishop preach every day, with whom ye have often cras & heri, as if he were rather a daily Preacher,
S. Chrysostom calls Preaching, Omnium Bonorum Summa, and according to his own practice would have a Bishop preach every day, with whom you have often cras & Heri, as if he were rather a daily Preacher,
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than a weekely. S. Hieromes speech, a Bishop should be for the Church, as 'tis said of Moses and Aaron for the Tabernacle, they departed not from it, alwayes either preaching or studying for it, either with Peter and Andrew fishing, or with Iames and Iohn mending their nets. Well, me thinkes,
than a weekly. S. Jerome's speech, a Bishop should be for the Church, as it's said of Moses and Aaron for the Tabernacle, they departed not from it, always either preaching or studying for it, either with Peter and Andrew fishing, or with James and John mending their nets. Well, me thinks,
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when I reade of S. Pauls charge for this particular to Timothy, (the first Bishop of Ephesus, and not Parrochiall neither, 1 Tim. 4.1. and a sickely man too) and in what high termes he gives it.
when I read of S. Paul's charge for this particular to Timothy, (the First Bishop of Ephesus, and not Parrochiall neither, 1 Tim. 4.1. and a sickly man too) and in what high terms he gives it.
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and in his Kingdome, Preach the Word, be instant, &c. It should make many a mans care to tingle that hath wholly neglected it, the like you have againe (1 Tim. 6.13.)
and in his Kingdom, Preach the Word, be instant, etc. It should make many a men care to tingle that hath wholly neglected it, the like you have again (1 Tim. 6.13.)
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For Excuses; if a not being bound to any particular charge be pretended, let them consider S. Pauls free preaching, which he so much glories in (1 Cor. 9.19.) though he were free from all, yet had voluntarily made himselfe serviceable to some.
For Excuses; if a not being bound to any particular charge be pretended, let them Consider S. Paul's free preaching, which he so much Glories in (1 Cor. 9.19.) though he were free from all, yet had voluntarily made himself serviceable to Some.
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Like S. Paul (2 Cor. 11.8.) who saith he had robbed other Churches, taking wages of them, to doe the Corinthians service for it, but to be wholly idle in all places is robbery indeed.
Like S. Paul (2 Cor. 11.8.) who Says he had robbed other Churches, taking wages of them, to do the Corinthians service for it, but to be wholly idle in all places is robbery indeed.
If imployment in government be alleaged for an exemption, let them againe thinke of what S. Paul saith of himselfe, (upon whom came daily the care of all the Churches) 1 Corinth. 9.16. Yet necessitie is layd upon me, and woe unto me if I preach not the Gospell, and Paul aged too.
If employment in government be alleged for an exemption, let them again think of what S. Paul Says of himself, (upon whom Come daily the care of all the Churches) 1 Corinth. 9.16. Yet necessity is laid upon me, and woe unto me if I preach not the Gospel, and Paul aged too.
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as writing not a little, So disputing daily with the Iewes and Greekes; Apollo's, Barnabbas did the like with the false Apostles. S. Peter with the false Teachers: S. Iohn confutes Antichristian doctrine,
as writing not a little, So disputing daily with the Iewes and Greeks; Apollo's, Barnabbas did the like with the false Apostles. S. Peter with the false Teachers: S. John confutes Antichristian Doctrine,
See but what is recorded of S. Augustine, how many Heretickes hee had a daily contention with, Arrians, Manichees, Pelagians, Donatists, (one of which was converted onely by a digression in his Sermon) against whom,
See but what is recorded of S. Augustine, how many Heretics he had a daily contention with, Arians, manichees, Pelagians, Donatists, (one of which was converted only by a digression in his Sermon) against whom,
and of divers other subjects he wrote so much, that if all were extant, he that writes his life saith, The greatest student would have his fill in reading of them onely.
and of diverse other subject's he wrote so much, that if all were extant, he that writes his life Says, The greatest student would have his fill in reading of them only.
So that no pretence whatsoever can excuse them from the performance of this function, to what Dignitie soever advanc't, what burthen soever travelling under.
So that no pretence whatsoever can excuse them from the performance of this function, to what Dignity soever advanced, what burden soever traveling under.
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I have often wondred at that in Ioathams Parable, that when some of the Trees were desired to rule over the rest, saith the Olive, why should I leave my fatnesse, wherwith by mee they honour God and Man, &c. Saith the Fig-tree, why should I leave my sweetnesse and my good fruite, &c. and goe to be promoted over the Trees? Why should Promotion over Others, make men barren in themselves? Could they not beare Rule and beare Fruit together? Twas but a Parable, and let it be so still without any further application;
I have often wondered At that in Ioathams Parable, that when Some of the Trees were desired to Rule over the rest, Says the Olive, why should I leave my fatness, wherewith by me they honour God and Man, etc. Says the Fig tree, why should I leave my sweetness and my good fruit, etc. and go to be promoted over the Trees? Why should Promotion over Others, make men barren in themselves? Could they not bear Rule and bear Fruit together? It but a Parable, and let it be so still without any further application;
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And in Conclusion, let me be but your remembrancer, of what hath beene so solemnely and publikely vowed at Ordination and Consecration, and such a Profession before many witnesses ought to be of no light esteeme.
And in Conclusion, let me be but your remembrancer, of what hath been so solemnly and publicly vowed At Ordination and Consecration, and such a Profession before many Witnesses ought to be of no Light esteem.
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The Exhortation to preaching before the receiving the Order of Priest-hood, the Obligatorie promises upon demand for it, The words of Ordination it selfe.
The Exhortation to preaching before the receiving the Order of Priesthood, the Obligatory promises upon demand for it, The words of Ordination it self.
The solemne deliverie of the Bible with a charge to preach, this being the summe of the Office, why retayne we the name without executing it? And are not the same with other additions renewed at the Consecration of a Bishop? as the Epistle, so the choyce of the Gospell, for that occasion, viz. S. Peter charg'd three times by our Saviour, If he loved him feed his Sheepe, his Lambes, had its meaning.
The solemn delivery of the bible with a charge to preach, this being the sum of the Office, why retain we the name without executing it? And Are not the same with other additions renewed At the Consecration of a Bishop? as the Epistle, so the choice of the Gospel, for that occasion, viz. S. Peter charged three times by our Saviour, If he loved him feed his Sheep, his Lambs, had its meaning.
to be a Shepheard, & not a Woolfe; to seeke the lost, &c. And in conclusion, a Prayer that the Spirit may descend upon him for the Preaching of the Word, and being earnest in reproving, beseeching, rebuking, &c. these surely are too serious to be thus slighted be not deceived, God is not mocked.
to be a Shepherd, & not a Wolf; to seek the lost, etc. And in conclusion, a Prayer that the Spirit may descend upon him for the Preaching of the Word, and being earnest in reproving, beseeching, rebuking, etc. these surely Are too serious to be thus slighted be not deceived, God is not mocked.
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Now if any persons thus Ordayned and Consecrated have beene negligent in performing, let not the scandall be cast upon our Church, who you see is very carefull in enjoyning, and the bonds it takes for keeping Covenant are the greatest that can be given, the forfeiture of which will not faile to be cald upon at the judgement of the great day.
Now if any Persons thus Ordained and Consecrated have been negligent in performing, let not the scandal be cast upon our Church, who you see is very careful in enjoining, and the bonds it Takes for keeping Covenant Are the greatest that can be given, the forfeiture of which will not fail to be called upon At the judgement of the great day.
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There is a second, which he had expresly vowed also, and broken, and for which equally with the former he acknowledged Gods justice in this punishment,
There is a second, which he had expressly vowed also, and broken, and for which equally with the former he acknowledged God's Justice in this punishment,
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and that was the neglect of publike Catechizing, in a plaine and familiar exposition of the Credenda, and agenda, conteyned in our Church Catechisme, enjoyned to be the afternoones worke,
and that was the neglect of public Catechizing, in a plain and familiar exposition of the Credenda, and agenda, contained in our Church Catechism, enjoined to be the afternoons work,
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Of which dutie give me leave to speake a word also, as being a thing of all others the Most necessarie, in this ignorant Island; these are the Foundation of Christian Religion, which as it was Saint Pauls glory to have layd it with the Corinthians, so would it be the glory of this age, to Compasse the like with this people,
Of which duty give me leave to speak a word also, as being a thing of all Others the Most necessary, in this ignorant Island; these Are the Foundation of Christian Religion, which as it was Saint Paul's glory to have laid it with the Corinthians, so would it be the glory of this age, to Compass the like with this people,
And I beleeve, without any disparagement I may say of the Major part of any of our Congregation, as the Apostle of that famous Church of the Hebrewes, They have more neede of milke, than of strong meate.
And I believe, without any disparagement I may say of the Major part of any of our Congregation, as the Apostle of that famous Church of the Hebrews, They have more need of milk, than of strong meat.
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Secondly, shun intricate and unnecessary Controversies, which at all times in common Congregations are unprofitable: So in this exercise the most unseasonable. That Clause in the Apostles Letter from their first Generall Councell is verie imitable in this, Wee thinke it fit to lay upon you no other burthen,
Secondly, shun intricate and unnecessary Controversies, which At all times in Common Congregations Are unprofitable: So in this exercise the most unseasonable. That Clause in the Apostles letter from their First General Council is very imitable in this, we think it fit to lay upon you no other burden,
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than necessary matters, vaine bablings, foolish questions, and striving about words, and such kinde of needlesse contentions, S. Paul bids Timothie and Titus avoyde, as being to no profit, among which may be reckoned the filling ignorant peoples eares with questions of Church Discipline, which doth not concerne them, and neglect the maine.
than necessary matters, vain babblings, foolish questions, and striving about words, and such kind of needless contentions, S. Paul bids Timothy and Titus avoid, as being to no profit, among which may be reckoned the filling ignorant peoples ears with questions of Church Discipline, which does not concern them, and neglect the main.
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Thirdly, handle these things briefly, without affecting too much latitude, S. Paul had taught his hearers in the compasse of three yeares, the whole Counsell of God both in publike and private,
Thirdly, handle these things briefly, without affecting too much latitude, S. Paul had taught his hearers in the compass of three Years, the Whole Counsel of God both in public and private,
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How briefe is S. Augustines Symbolum, S. Ieromes Explanatio fidei ad Damasum & Cyrillum? S. Cyprians exposition of the whole Lords prayer, is not neere the length of an ordinary Sermon.
How brief is S. Augustine's Symbol, S. Ieromes Explanatio fidei ad Damasum & Cyrillum? S. Cyprians exposition of the Whole lords prayer, is not near the length of an ordinary Sermon.
Tis true it may be said of each Petition and Commandement, as the Philosopher saith of the Soule tis NONLATINALPHABET, a great thing in a little compasse,
This true it may be said of each Petition and Commandment, as the Philosopher Says of the Soul this, a great thing in a little compass,
Like a Fountaine narrow at the head, but mighty streames may be drawne from it, To that Petition Thy kingdome come, or thy will be done, may be referd a great part of the body of Divinitie (as some de Dee, & de regno Dei, others de Fide & Obedientiâ make to consist the whole, ) but would it not be verie impertinent to draw all thither? And let me adde, that length of time (howsoever some glory in it) doth not alwayes argue the better building, or the more cost. Salomons Temple was built in seven yeares. Herods was forty sixe yeares in building, yet we cannot imagine it to have exceeded Salomons. Nay in this spirituall building, it may be want of paines that causeth a long tractate, the better things are studied, and digested, the more able shall he be to pruine off unnecessarie discourses,
Like a Fountain narrow At the head, but mighty streams may be drawn from it, To that Petition Thy Kingdom come, or thy will be done, may be referred a great part of the body of Divinity (as Some de Dee, & de regno Dei, Others de Fide & Obedientiâ make to consist the Whole,) but would it not be very impertinent to draw all thither? And let me add, that length of time (howsoever Some glory in it) does not always argue the better building, or the more cost. Solomon's Temple was built in seven Years. Herods was forty sixe Years in building, yet we cannot imagine it to have exceeded Solomon's. Nay in this spiritual building, it may be want of pains that Causes a long tractate, the better things Are studied, and digested, the more able shall he be to pruine off unnecessary discourses,
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Fourthly, handle them often. In the French and some of the Germane Churches, as the Sunne runnes his course in the Heaven once a yeare, so doe they runne through those heavenly Principles in the same compasse:
Fourthly, handle them often. In the French and Some of the Germane Churches, as the Sun runs his course in the Heaven once a year, so do they run through those heavenly Principles in the same compass:
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but that wee had neede with S. Peter, To put them in remembrance of these things often, nay alwayes; For some kinde of meates it sufficeth they are had sometimes in the yeare in their seasons, but for Bread there must be a daily provision.
but that we had need with S. Peter, To put them in remembrance of these things often, nay always; For Some kind of Meats it Suffices they Are had sometime in the year in their seasons, but for Bred there must be a daily provision.
therefore it is fit that some of them should be ever sounding in your eares. And for this it selfe, let it not be thought too meane. For the Chiefe of us.
Therefore it is fit that Some of them should be ever sounding in your ears. And for this it self, let it not be Thought too mean. For the Chief of us.
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Lactantius his Institutions, Cyrill his Catechismes, Clemens Alexandrinus Paedagogus, S. Augustines Enchyridion, and his Booke de Catechizandi rudibus and the like.
Lactantius his Institutions, Cyril his Catechisms, Clemens Alexandrian Pedagogue, S. Augustine's Enchiridion, and his Book de Catechizandi rudibus and the like.
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Let me for Conclusion of this, exhort all without exception, unto diligence in both these particulars, viz. Preaching and Catechizing, which by this our Brother were so neglected and lamented. Be not slothfull in the Lords businesse and in the Lords Vineyard, were it no more than the sight of those of the Romish Cleargie in every corner, who travell Sea & Land to make their Proselites, it should me thinkes, be enough to whet our resolutions to be more industrious:
Let me for Conclusion of this, exhort all without exception, unto diligence in both these particulars, viz. Preaching and Catechizing, which by this our Brother were so neglected and lamented. Be not slothful in the lords business and in the lords Vineyard, were it not more than the sighed of those of the Romish Clergy in every corner, who travel Sea & Land to make their Proselytes, it should me thinks, be enough to whet our resolutions to be more Industria:
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Ye have heard, respect is your due, but those are onely worthy of double honour who are NONLATINALPHABET labourers in the word and doctrine, Maintenance is your due,
You have herd, respect is your due, but those Are only worthy of double honour who Are labourers in the word and Doctrine, Maintenance is your due,
What is the cause of late, the calling hath fallen into such Contempt? Is it not for not shewing your selves workmen, rightly dividing the word of truth.
What is the cause of late, the calling hath fallen into such Contempt? Is it not for not showing your selves workmen, rightly dividing the word of truth.
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Why are many of the people like those dry places in regard of any goodnesse, which the uncleane spirit walkes through, is it not because you for preaching have passed over like clouds and wind without raine? What is the cause so few subject themselves to Christs Scepter? Is it not because the sword of his Spirit, (the word) is not thus drawne out by you? This and the like were the sole Apostolike weapons, whereby the world was at first subdued. By these armes the Fathers purg'd it of Heresies and Schismes, afterwards, not by Pillaring, Imprisoning, Obtayning Imperiall Edicts, (as tis said of S. Augustine) but by preaching. And let no man neither, despise the day of small things.
Why Are many of the people like those dry places in regard of any Goodness, which the unclean Spirit walks through, is it not Because you for preaching have passed over like Clouds and wind without rain? What is the cause so few Subject themselves to Christ Sceptre? Is it not Because the sword of his Spirit, (the word) is not thus drawn out by you? This and the like were the sole Apostolic weapons, whereby the world was At First subdued. By these arms the Father's purged it of Heresies and Schisms, afterwards, not by Pillaring, Imprisoning, Obtaining Imperial Edicts, (as this said of S. Augustine) but by preaching. And let no man neither, despise the day of small things.
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S. Ambrose his first Sermon de grano Sinapis (as appeares by the beginning) was preached to a thin auditory. Our Saviour was content with one Woman at Samaria. Noahs eight persons in the Arke were the better auditory, though the whole old world were the greater. Pretend neyther the undecencie of the Church, our Saviour preached out of a Fisher-boate, S. Paul upon the Sands. Where you finde dead Carkasses thither should yee like the Eagles resort. Nay, there is a way whereby all this enjoyned may not seeme a burthen to us neyther.
S. Ambrose his First Sermon de grano Sinapis (as appears by the beginning) was preached to a thin auditory. Our Saviour was content with one Woman At Samaria. Noahs eight Persons in the Ark were the better auditory, though the Whole old world were the greater. Pretend neither the undecency of the Church, our Saviour preached out of a Fisherboat, S. Paul upon the Sands. Where you find dead Carcases thither should ye like the Eagles resort. Nay, there is a Way whereby all this enjoined may not seem a burden to us neither.
There is a labour of love (the Apostle speakes of) that will make us love th• labour. Iacob because he loved Rachel thought his seven yeares service nothing.
There is a labour of love (the Apostle speaks of) that will make us love th• labour. Iacob Because he loved Rachel Thought his seven Years service nothing.
What paines doe wee see some take in hunting, fouling, &c. accompted but a sport, because they love it! How doe some toyle for the love of Money, things Momentanie!
What pains do we see Some take in hunting, fouling, etc. accounted but a sport, Because they love it! How do Some toil for the love of Money, things Momentary!
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And shall not our love to Christ constreine us rather? The compassion to the Soules that are Christs? the gaine of an immortall crowne with Christ, much more instame us?
And shall not our love to christ constrain us rather? The compassion to the Souls that Are Christ? the gain of an immortal crown with christ, much more instame us?
which we have also solemnely promised, and that is, Private admonitions. S. Paul had somewhat to doe from house to house, aswell as in the Pulpit. Embassadours have not done all •n delivering their Embassage publikely upon the day of audience,
which we have also solemnly promised, and that is, Private admonitions. S. Paul had somewhat to do from house to house, aswell as in the Pulpit. ambassadors have not done all •n delivering their Embassy publicly upon the day of audience,
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No, you will finde it otherwise in S. Pauls Epistles to Timothy and Titus, and tis a thing most usefull in this Kingdome, where there are so many that hate the light in publike.
No, you will find it otherwise in S. Paul's Epistles to Timothy and Titus, and this a thing most useful in this Kingdom, where there Are so many that hate the Light in public.
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This was S. Augustines practise too, he had usually a Chapter read at his Table, upon which he would be Commenting to his guests, tooke all oportunities in private to inculcate what hee had delivered before, and chiefly endeavouring to instruct those, who might be able to teach others.
This was S. Augustine's practise too, he had usually a Chapter read At his Table, upon which he would be Commenting to his guests, took all opportunities in private to inculcate what he had Delivered before, and chiefly endeavouring to instruct those, who might be able to teach Others.
And this part of our function, the Apostle gives a speciall Caveat, that it bee done with meekenesse of wisedome, or else he may offend as much in admonishing,
And this part of our function, the Apostle gives a special Caveat, that it be done with meekness of Wisdom, or Else he may offend as much in admonishing,
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He had runne well formerly, but of late yeares had slackt his pace, upon which I was an eare witnesse of his savorie Councell to others, by his example, to continue constantly in well doing,
He had run well formerly, but of late Years had slacked his pace, upon which I was an ear witness of his savoury Council to Others, by his Exampl, to continue constantly in well doing,
Let me also commend this to you from him, as the crowne of all the former, viz. Constancie. Continue in the things thou hast been assured of, &c. These things I will that thou affirme constantly, take heed to thy selfe,
Let me also commend this to you from him, as the crown of all the former, viz. Constancy. Continue in the things thou hast been assured of, etc. These things I will that thou affirm constantly, take heed to thy self,
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and intend them wholly. An over active Spirit that admits as inmates a multitude of other Offices, to have one foot in the Church, another in the Citty, and as if he were a Tripos, a third in the Campe, usually miscarries in all, Qui in omnibus aliquid, in toto nihil, let every one abide in that whereunto he is cal'd.
and intend them wholly. an over active Spirit that admits as inmates a multitude of other Offices, to have one foot in the Church, Another in the city, and as if he were a Tripos, a third in the Camp, usually miscarries in all, Qui in omnibus Aliquid, in toto nihil, let every one abide in that whereunto he is called.
If in the Ministery, let us waite on our Ministry, he that teacheth, on teaching, he that exhorteth, on Exhortation, and then may he expect a blessing. Zacharias received that joyfull newes of a Sonne by the Angell,
If in the Ministry, let us wait on our Ministry, he that Teaches, on teaching, he that exhorteth, on Exhortation, and then may he expect a blessing. Zacharias received that joyful news of a Son by the Angel,
'twas Reubens blot (who lost his dignity) to be unstable as water, to be like a wave of the Sea, (to which S. Iames compares some) turning according to the winde and and tyde, is not becomming Gods Messengers, who are rather compared to rivers, which hold their course, let the wind blow which way it will, to be double minded, or as the Psalmist double hearted is bad,
'twas Reubens blot (who lost his dignity) to be unstable as water, to be like a wave of the Sea, (to which S. James compares Some) turning according to the wind and and tIED, is not becoming God's Messengers, who Are rather compared to Rivers, which hold their course, let the wind blow which Way it will, to be double minded, or as the Psalmist double hearted is bad,
as S. Jude vers. 3. that doctrine ye have once delivered to the Saints contend for; If I build the things which I destroyed (saith S. Paul) I make my selfe a transgressor.
as S. U^de vers. 3. that Doctrine you have once Delivered to the Saints contend for; If I built the things which I destroyed (Says S. Paul) I make my self a transgressor.
but led by a private spirit, in that they changed some things of purpose to please Ptolomy and his Queene, like the Oracle when King Philip came to enquire of it, the Priests made it answer according to his humour; But it must not be so with us.
but led by a private Spirit, in that they changed Some things of purpose to please Ptolemy and his Queen, like the Oracle when King Philip Come to inquire of it, the Priests made it answer according to his humour; But it must not be so with us.
The Rabbins fabulize the Manna had a severall taste according to every mans palat. I know people would faine have it so, in the delivery of this heavenly Manna of the Word.
The Rabbis fabulize the Manna had a several taste according to every men palate. I know people would feign have it so, in the delivery of this heavenly Manna of the Word.
Old men must praise God as well as Children, and so accordingly was the Spirit powr'd out. The two faithfull witnesses, their lives and preaching ended together.
Old men must praise God as well as Children, and so accordingly was the Spirit poured out. The two faithful Witnesses, their lives and preaching ended together.
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Thus was it with S. Augustine. He preached till his last sicknesse, being then 76. yeare old. Indeed there is no doubt a decrepit old age and decay of naturall faculties, must have a dispensation. God in that case hath mercy and not sacrifice, like the Levites in the Law discharged from the heaviest burthen of their Office at fiftie yeares. But let us not pretend more weaknesse then is.
Thus was it with S. Augustine. He preached till his last sickness, being then 76. year old. Indeed there is no doubt a decrepit old age and decay of natural faculties, must have a Dispensation. God in that case hath mercy and not sacrifice, like the Levites in the Law discharged from the Heaviest burden of their Office At fiftie Years. But let us not pretend more weakness then is.
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Now can they be spent in a more honourable service than the Ministry? The next degree (I hold) to Martyrdome? The usuall plea is indisposition of body, Timothy was such a one indeed, had many infirmities; S. Paul lov'd him dearely.
Now can they be spent in a more honourable service than the Ministry? The next degree (I hold) to Martyrdom? The usual plea is indisposition of body, Timothy was such a one indeed, had many infirmities; S. Paul loved him dearly.
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Yet (though he allowed him a little wine ) does not prescribe him little Preaching. His charge is still the same (2 Epist. 4.1.) and me thinkes strange Councell for a weak man.
Yet (though he allowed him a little wine) does not prescribe him little Preaching. His charge is still the same (2 Epistle 4.1.) and me thinks strange Council for a weak man.
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Object not as a discouragement that thou seest no good come of it. Consider the Physitian gives not alwayes his patient over, because he mends not at first.
Object not as a discouragement that thou See no good come of it. Consider the physician gives not always his patient over, Because he mends not At First.
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but taken nothing; yet with him, at our Saviours Command we must cast in again. Nay, the Kingdome of God (saith Christ) is like one sowing, and the seed springs and grows up, but he knowes not bow.
but taken nothing; yet with him, At our Saviors Command we must cast in again. Nay, the Kingdom of God (Says christ) is like one sowing, and the seed springs and grows up, but he knows not bow.
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Thou seest no fruit? no more did Elias (though quick sighted) the seven thousand in Israel: much is lost? 'twas our Saviours owne case, few converted by him,
Thou See no fruit? no more did Elias (though quick sighted) the seven thousand in Israel: much is lost? 'twas our Saviors own case, few converted by him,
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and that at a certaine season too, when an Angel descended. 'Tis so in these waters of the Sanctuary, 'tis well if in a great Congregation one may be converted by the Sermon.
and that At a certain season too, when an Angel descended. It's so in these waters of the Sanctuary, it's well if in a great Congregation one may be converted by the Sermon.
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S. Paul knew he should never gaine all, and therefore was content, if he could win but some. Hast thou sowne, 'tis not lost neither? if another reape the fruit after thee,
S. Paul knew he should never gain all, and Therefore was content, if he could win but Some. Hast thou sown, it's not lost neither? if Another reap the fruit After thee,
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and my reward with my God; thy reward shall be secundum laborem, non secundum proventum. If mocks and reproaches befall you, be not troubled, Vipers will leape upon Pauls hands.
and my reward with my God; thy reward shall be secundum laborem, non secundum proventum. If mocks and Reproaches befall you, be not troubled, Vipers will leap upon Paul's hands.
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And thus having supplied that which this our Brother had desired to have done himselfe (though much larger then I had at first intended) concerning the Commission of Treaching in the generall, I am now further invited by the Text to a consideration of the severall parts of it also, which are these two,
And thus having supplied that which this our Brother had desired to have done himself (though much larger then I had At First intended) Concerning the Commission of Treaching in the general, I am now further invited by the Text to a consideration of the several parts of it also, which Are these two,
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How often to this purpose have ye the prayer of the Apostle, That the eyes of their understandings may be enlighted, that they may increase in knowledge, and in all Judgement.
How often to this purpose have you the prayer of the Apostle, That the eyes of their understandings may be enlighted, that they may increase in knowledge, and in all Judgement.
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First, Ability for matter of learning; how can they open the eyes of others, when they are blind themselves? Shall we in this sense expect night unto night to shew knowledge, they are called Lights.
First, Ability for matter of learning; how can they open the eyes of Others, when they Are blind themselves? Shall we in this sense expect night unto night to show knowledge, they Are called Lights.
how great must the darknesse be in the body of the people? They are Leaders, should not they then know the way themselves? It was an ill case with the Israelites, when their Watchmen were all blinde, and dumbe, Shepheards that did not understand, &c. and surely those who lay hands on such are partakers of other mens sinnes, and ought to beare their judgement. S. Chrysostome thought it just, they should be both punished alike, notwithstanding any excuse or mistake in them.
how great must the darkness be in the body of the people? They Are Leaders, should not they then know the Way themselves? It was an ill case with the Israelites, when their Watchmen were all blind, and dumb, Shepherds that did not understand, etc. and surely those who lay hands on such Are partakers of other men's Sins, and ought to bear their judgement. S. Chrysostom Thought it just, they should be both punished alike, notwithstanding any excuse or mistake in them.
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neither speake they through their throat, and they that make them are like unto them. Some reade it, Va Pastori nihili, and an Idoll is nothing in the world.
neither speak they through their throat, and they that make them Are like unto them. some read it, Vamp Pastori Nihil, and an Idol is nothing in the world.
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Curritur in Ecclesiae curas, passim ab omni aetate & ordine doctis pariter & indoctis, tanquam sine cura jam quis { que } victurus sit, quum ad curas provenerit.
Curritur in Ecclesiae curas, passim ab omni Age & Order doctis pariter & indoctis, tanquam sine Cure jam quis { que } victurus sit, Whom ad curas provenerit.
The calling of the Ministry is mysterious; Now if for Arts and ordinary trades, men doe not take the profession on them till they have been some yeares practised in them.
The calling of the Ministry is mysterious; Now if for Arts and ordinary trades, men do not take the profession on them till they have been Some Years practised in them.
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How much more cause have we to be many yeers at the schooles of the Prophets, to gaine the tongue of the learned, before we assume this Ministration of the spirit. That of our Saviour is observeable, that though he was able enough at twelve yeares, yet he preached not till he was thirtie, by that perfect age (saith Gregory) implying the perfection of parts requisite to that function, being as S. Chrysostome, Om•s Angelicis humeris formidandum. What presumption is it then (saith the same Father) for men to be ambitious of being Shepheards, when they are scarce Sheepe? to bee Captaines when they are hardly Christs souldiers, to guide the Sterne, before they know how to handle the Ore? The Apostles were first Disciples before Doctors, Learners before Leaders. And as our Saviour bade them tarry at Ierusalem, till they should be endowed with power from on high:
How much more cause have we to be many Years At the Schools of the prophets, to gain the tongue of the learned, before we assume this Ministration of the Spirit. That of our Saviour is observable, that though he was able enough At twelve Years, yet he preached not till he was thirtie, by that perfect age (Says Gregory) implying the perfection of parts requisite to that function, being as S. Chrysostom, Om•s Angelicis humeris formidandum. What presumption is it then (Says the same Father) for men to be ambitious of being Shepherds, when they Are scarce Sheep? to be Captains when they Are hardly Christ Soldiers, to guide the Stern, before they know how to handle the Over? The Apostles were First Disciples before Doctors, Learners before Leaders. And as our Saviour bade them tarry At Ierusalem, till they should be endowed with power from on high:
and like the wise Virgins, to bee sparing in the storing of others with Oyle, when least they have not enough for themselves, tis good in this as in other matters, To be swift to heare,
and like the wise Virgins, to be sparing in the storing of Others with Oil, when lest they have not enough for themselves, this good in this as in other matters, To be swift to hear,
The Bees in tempestuous weather (tis S. Ambrose his similitude) use to ballance themselves with little stones least in their flight they should bee overborne by it.
The Bees in tempestuous weather (this S. Ambrose his similitude) use to balance themselves with little stones lest in their flight they should be overborne by it.
It is good Counsell for us in this Kingdome where wee shall meete with so many storming Adversaries to gaine-say us, we had neede to be well poysed with sound and solid knowledge,
It is good Counsel for us in this Kingdom where we shall meet with so many storming Adversaries to gainsay us, we had need to be well poised with found and solid knowledge,
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but it is with an emptie spoone, little or no matter, Vox & praterea nihil, like the foolish Virgins lampes, but little Oyle. Instead of polishing the Corner stones of the Temple, their doctrine is but daubing with untempered morter. A formall outside of preaching.
but it is with an empty spoon, little or no matter, Vox & praterea nihil, like the foolish Virgins lamps, but little Oil. Instead of polishing the Corner stones of the Temple, their Doctrine is but daubing with untempered mortar. A formal outside of preaching.
There is little difference in speaking in an unknowne tongue, and speaking of things in an unknowne stile. These strong lines, and forced eloquence in so high a language, doth little suite with Gods Oracles, leste fit that word that must save the Soule. (A fault which this our Brother much condemned himselfe for.) The Idolatrous Calfe was of Gold, but the Serpent that gave life, was made of plaine Brasse. The Altar was to bee but of Earth, or unpolisht stone. Types indeed they were of the meane hue of Christ himselfe.
There is little difference in speaking in an unknown tongue, and speaking of things in an unknown style. These strong lines, and forced eloquence in so high a language, does little suit with God's Oracles, lest fit that word that must save the Soul. (A fault which this our Brother much condemned himself for.) The Idolatrous Calf was of Gold, but the Serpent that gave life, was made of plain Brass. The Altar was to be but of Earth, or unpolished stone. Types indeed they were of the mean hue of christ himself.
But they may resemble the plainenesse of his word too, which was usually illustrated by earthly similitudes, rather solid in the matter, than gilded in the stile.
But they may resemble the plainness of his word too, which was usually illustrated by earthly Similitudes, rather solid in the matter, than gilded in the style.
And tis sure the Sincere milke of the word (as S. Peter cals it) drawne out of the two Brests of the Church the Old and N•w Testament, nourisheth more to everlasting life,
And this sure the Sincere milk of the word (as S. Peter calls it) drawn out of the two Breasts of the Church the Old and N•w Testament, Nourishes more to everlasting life,
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The word in the Parable is compared to a Net, the world to the Sea, Men to Fishes. If wee will have the Fish catched, the Net must be spread and unfolded,
The word in the Parable is compared to a Net, the world to the Sea, Men to Fish. If we will have the Fish catched, the Net must be spread and unfolded,
Because the Preacher was wise, He gave good heed, and sought out words, and set them in order, hee sought out fit words, &c. Apta non alta, and certainely tis the upshot of all learning to distinguish aptly and clearely of that which is confused, and to illustrate plainely that which is obscure. Some have a facultie to speake obscurely of a plaine subject, as if according to that threatning in the Prophet, The would cause the Sunne to goe downe at noone.
Because the Preacher was wise, He gave good heed, and sought out words, and Set them in order, he sought out fit words, etc. Apt non Alta, and Certainly this the upshot of all learning to distinguish aptly and clearly of that which is confused, and to illustrate plainly that which is Obscure. some have a faculty to speak obscurely of a plain Subject, as if according to that threatening in the Prophet, The would cause the Sun to go down At noon.
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We must doe herein, as David, (1 Chron. 29, 2.) who prepared withall his might for the house of God, the Oyle in the Lamps of the Tabernacle must be beaten (Exod. 27.29) to signifie wee must beate our braines in the preparing for the light of the word, not in this sense, to offer ex tempore unto God that which cost us nothing: No, it ought to be with some labour and paines.
We must do herein, as David, (1 Chronicles 29, 2.) who prepared withal his might for the house of God, the Oil in the Lamps of the Tabernacle must be beaten (Exod 27.29) to signify we must beat our brains in the preparing for the Light of the word, not in this sense, to offer ex tempore unto God that which cost us nothing: No, it ought to be with Some labour and pains.
While the Temple was in framing in Mount Libanus, there was doubtlesse the use of all tooles, but when it was set up, tis said there was not then either Hammer or Axe or any toole of Iron heard in it.
While the Temple was in framing in Mount Lebanon, there was doubtless the use of all tools, but when it was Set up, this said there was not then either Hammer or Axe or any tool of Iron herd in it.
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It may be applyed to this spirituall building, while the Sermon is in framing in the studie, make use of all Authors, but in the very delivery of it in the Temple to the People, what needes there the noise of so many names of Fathers and other writers, which often drownes the matter it selfe,
It may be applied to this spiritual building, while the Sermon is in framing in the study, make use of all Authors, but in the very delivery of it in the Temple to the People, what needs there the noise of so many names of Father's and other writers, which often drowns the matter it self,
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Preaching consists not in flashes and Rhetoricall descants, and such like pleasing vanities, but in the power and demonstration of the spirit, in enlightning the minde, in wounding the Conscience, and healing it againe.
Preaching consists not in flashes and Rhetorical descants, and such like pleasing vanities, but in the power and demonstration of the Spirit, in enlightening the mind, in wounding the Conscience, and healing it again.
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For as sinne is often set out by darkenesse, so is Satan called the power and the Prince of darkenesse. As Grace is often resembled by light, so is God also called light it selfe, the Father of light, &c. Howsoever if this be a Preachers Office to turne others, this Conclusion must necessarily follow also, viz. Hee must bee first turned himselfe:
For as sin is often Set out by darkness, so is Satan called the power and the Prince of darkness. As Grace is often resembled by Light, so is God also called Light it self, the Father of Light, etc. Howsoever if this be a Preachers Office to turn Others, this Conclusion must necessarily follow also, viz. He must be First turned himself:
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What effect can that Embassadour expect when his actions shall contradict his treaties? Can hee hope to draw others to take the Oath of Allegeance when he refuseth it himselfe? When our lives doe not second our doctrine, we shall but pull downe with one hand, what wee build up with the other.
What Effect can that Ambassador expect when his actions shall contradict his treaties? Can he hope to draw Others to take the Oath of Allegiance when he Refuseth it himself? When our lives do not second our Doctrine, we shall but pull down with one hand, what we built up with the other.
How shall he blesse the people, when he is in a cursed estate himselfe? How shall he give the body of Christ to others, who is not a member himselfe? As neyther the blind nor lame sacrifice were accepted with God ( Habbac. 1.) So are they as unprofitable with man, the blinde in knowledge, the halte in conversation. Praedicat vivâ voce, qui vitâ & voce.
How shall he bless the people, when he is in a cursed estate himself? How shall he give the body of christ to Others, who is not a member himself? As neither the blind nor lame sacrifice were accepted with God (Habbac. 1.) So Are they as unprofitable with man, the blind in knowledge, the halt in Conversation. Praedicat vivâ voce, qui vitâ & voce.
Titus in all things to shew himselfe a Patterne of good workes gravity, &c. S. Peter exhorts the Elders to be examples to the flocke, tis the same word in all three, NONLATINALPHABET, a Metaphor from a Seale or stampe, to which the people are like the Waxe or Paper, who accordingly receive their Print. S. Ambrose well cals the Ministers life, the peoples lookingglasse according to which they usually dresse themselves,
Titus in all things to show himself a Pattern of good works gravity, etc. S. Peter exhorts the Elders to be Examples to the flock, this the same word in all three,, a Metaphor from a Seal or stamp, to which the people Are like the Wax or Paper, who accordingly receive their Print. S. Ambrose well calls the Ministers life, the peoples looking-glass according to which they usually dress themselves,
Like Gideons fleece wett with the dew of Heaven, though all the ground about be drie. Gregory well compares the Preacher to the Cocke, as in his Meslage which is to erie with S. Paul.
Like Gideons fleece wet with the due of Heaven, though all the ground about be dry. Gregory well compares the Preacher to the Cock, as in his Meslage which is to erie with S. Paul.
First wakes himselfe before he wakes others, So (saith he) should a Preacher first shake off the dust of his owne feete, and then take care to cleane others; First move himselfe in good workes and then draw and drive on others;
First wakes himself before he wakes Others, So (Says he) should a Preacher First shake off the dust of his own feet, and then take care to clean Others; First move himself in good works and then draw and drive on Others;
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if so bee it be yet in vaine. And certainely it is a thing most necessarie in this Kingdome, where there are so many that will not heare our words there our workes must be the Preacher, where they shut their eyes against the light of the word, there the light of our lifes must shine before them. And examples are the stronger Cords of the two.
if so be it be yet in vain. And Certainly it is a thing most necessary in this Kingdom, where there Are so many that will not hear our words there our works must be the Preacher, where they shut their eyes against the Light of the word, there the Light of our life's must shine before them. And Examples Are the Stronger Cords of the two.
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The life and doctrine are like that signe of Castor & Pollux, when they are seene together, are a presage of a prosperous voyage, when a sunder, they portend a dangerous storme. If thou livest well (saith S. Hierome) thou art as the spirituall man, judge of all;
The life and Doctrine Are like that Signen of Castor & Pollux, when they Are seen together, Are a presage of a prosperous voyage, when a sunder, they portend a dangerous storm. If thou Livest well (Says S. Jerome) thou art as the spiritual man, judge of all;
but himselfe was the worst Husband that ever water wet Tis true of many in this sense, who can preach very well to save others, but cast away themselves.
but himself was the worst Husband that ever water wet This true of many in this sense, who can preach very well to save Others, but cast away themselves.
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for this reason because he hath other mens sins lying upon him, besides his owne, and for the same cause S. Chrysostome saith the like of Ministers also,
for this reason Because he hath other men's Sins lying upon him, beside his own, and for the same cause S. Chrysostom Says the like of Ministers also,
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See the Apostles Argument Rom. 2.21.22.23.24. Thou that teachest another, teachest thou not thy selfe? Thou that Preachest, &c. In the Law tis observed the measures and weights of the Sanctuarie were double to the Common, and so are the sinnes of the Officers of Gods Sanctuarie that draw nigh to him, double and treble to the same sinnes in the Common people. If the Priest anoynted did sinne, his Offring for expiation was to be asmuch as for the sinne of the whole Congregation; So the sinnes of such as are consecrated, and set apart for Gods service require a deeper measure of repentance;
See the Apostles Argument Rom. 2.21.22.23.24. Thou that Teachest Another, Teachest thou not thy self? Thou that Preachest, etc. In the Law this observed the measures and weights of the Sanctuary were double to the Common, and so Are the Sins of the Officers of God's Sanctuary that draw High to him, double and triple to the same Sins in the Common people. If the Priest anointed did sin, his Offering for expiation was to be as as for the sin of the Whole Congregation; So the Sins of such as Are consecrated, and Set apart for God's service require a Deeper measure of Repentance;
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And hath not this of late beene the cause of the contempt of our calling? that the vulgar (though erroneously) have argued from the persons to the Offices, according to that of Malac. 7.8. Because yee have departed out of the way, and corrupted the Covenant of Levi, therefore have I made you base and Contemptible before all the people, according as you have not kept my wayes.
And hath not this of late been the cause of the contempt of our calling? that the Vulgar (though erroneously) have argued from the Persons to the Offices, according to that of Malachi 7.8. Because ye have departed out of the Way, and corrupted the Covenant of Levi, Therefore have I made you base and Contemptible before all the people, according as you have not kept my ways.
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A good strict life, needes no other helpe to gaine respect. Vice usually stands in awe of vertue. See but that instance in Herod who feared Iohn, and observed him,
A good strict life, needs no other help to gain respect. Vice usually Stands in awe of virtue. See but that instance in Herod who feared John, and observed him,
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A present lamentable example wee have in this person, the fruite of whose life hath beene this ignominious death, both scandalous, both lamented. Yet in this differing, his life, a continuall spirituall death, his death a beginning,
A present lamentable Exampl we have in this person, the fruit of whose life hath been this ignominious death, both scandalous, both lamented. Yet in this differing, his life, a continual spiritual death, his death a beginning,
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and a great progresse of a spirituall life. Let him die in your thoughts for his life, But let him live in your memories by his penitent death, forget the former, and imitate the latter. And thus we have considered the second part of the Text, applicatorie to this our Brother, as it was to have beene his imployment towards others.
and a great progress of a spiritual life. Let him die in your thoughts for his life, But let him live in your memories by his penitent death, forget the former, and imitate the latter. And thus we have considered the second part of the Text, applicatory to this our Brother, as it was to have been his employment towards Others.
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Yee have here a Threefold Metaphoricall description of the sinfull state of nature before Conversion, and the state of Grace after it, The former by a 1. Blindnesse. 2. Darkenesse. 3. Slavery. The latter, by a 1. Sight, 2. Light, 3. Libertie.
Ye have Here a Threefold Metaphorical description of the sinful state of nature before Conversion, and the state of Grace After it, The former by a 1. Blindness. 2. Darkness. 3. Slavery. The latter, by a 1. Sighed, 2. Light, 3. Liberty.
The Devision of the former is somewhat like S. Iohns Tricotomize, &c. referring all in the world to the Eye, the Flesh, and Life, according to the usuall distinction of sinnes, into those of the Heart, Fact, and Custome. The first ex Ignorantiâ, the second ex Infirmitate, the third ex Studio. As this sinfull condition by Nature is, a dead estate, you may perceive three degrees of it, according to a distinction of S. Augustines. The first (Blindnesse) is like the Man dead in his Bed. the second (Darkenesse) put into his Coffin. The third (Vnder the power of Satan) layd in his Grave. Three such our Saviour raysed to life.
The Division of the former is somewhat like S. Iohns Trichotomize, etc. referring all in the world to the Eye, the Flesh, and Life, according to the usual distinction of Sins, into those of the Heart, Fact, and Custom. The First ex Ignorantiâ, the second ex Infirmity, the third ex Study. As this sinful condition by Nature is, a dead estate, you may perceive three Degrees of it, according to a distinction of S. Augustine's. The First (Blindness) is like the Man dead in his Bed the second (Darkness) put into his Coffin. The third (Under the power of Satan) laid in his Grave. Three such our Saviour raised to life.
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Degrees of sinners is S. Paul heere sent to rayse from the death of sinne, to the life of Grace, to the last degree of which (to magnifie Gods mercie the more) was this our Brother falne, and raysed againe by repentance.
Degrees of Sinners is S. Paul Here sent to raise from the death of sin, to the life of Grace, to the last degree of which (to magnify God's mercy the more) was this our Brother fallen, and raised again by Repentance.
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1. The first degree of our wretched estate before Conversion is set out by a Blindnesse (to open their eyes, therefore blinde before) which indeed is like his, Ioh. 9.1. from our very birth. And yet in many things, this of the Soule, is worse than that of the body.
1. The First degree of our wretched estate before Conversion is Set out by a Blindness (to open their eyes, Therefore blind before) which indeed is like his, John 9.1. from our very birth. And yet in many things, this of the Soul, is Worse than that of the body.
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Hee that is blinde in body is glad of a guide, these often scorne instruction, the former, thinkes them happy that see and defires it, These despise such,
He that is blind in body is glad of a guide, these often scorn instruction, the former, thinks them happy that see and Desires it, These despise such,
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as wee are borne at first, voyde of all good (Rom. 7.18.) Darkenesse in the Ʋnderstanding, Confusion in the Affections, and Conscience. And there is some similitude between them.
as we Are born At First, void of all good (Rom. 7.18.) Darkness in the Ʋnderstanding, Confusion in the Affections, and Conscience. And there is Some similitude between them.
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First a man in Darkenesse is subject to errour, so are such to goe astray, resembled in the lost Groate and Sheepe. Secondly, subject to stumbling, so are these to dangerous fals and scandals in their lives, till they slip at last into that Pit of darkenesse. Thirdly, insensible of any evill before them.
First a man in Darkness is Subject to error, so Are such to go astray, resembled in the lost Groat and Sheep. Secondly, Subject to stumbling, so Are these to dangerous falls and scandals in their lives, till they slip At last into that Pit of darkness. Thirdly, insensible of any evil before them.
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Lastly, subject to feares and frights, such is the Case of those, who live in the workes of darkenesse, they have many horrours and scars within their Consciences, especially if they fall into any danger of death, by sickenesse, or any other accident.
Lastly, Subject to fears and frights, such is the Case of those, who live in the works of darkness, they have many horrors and scars within their Consciences, especially if they fallen into any danger of death, by sickness, or any other accident.
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3. Thirdly, by a slavery, and the worst of any (omni malo & exitio pejor) under the power or thraldome of Satan (2. Tim. 2.26.) An Embleme of it yee have in Sampsou, who had his eyes first puld out by the Philistines, and then bound in fetters,
3. Thirdly, by a slavery, and the worst of any (omni Malo & Exitio pejor) under the power or thraldom of Satan (2. Tim. 2.26.) an Emblem of it ye have in Sampsou, who had his eyes First pulled out by the philistines, and then bound in fetters,
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Pharaoh commands to have their Children killed in the birth, and so doth Satan endeavour daily to crush the very first motions and beginnings of any spirituall birth in us,
Pharaoh commands to have their Children killed in the birth, and so does Satan endeavour daily to crush the very First motions and beginnings of any spiritual birth in us,
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And yet herein as Anselme observes by some Circumstances the Scholler exceedes the Master, the sinnes of men may be greater than Satans (saith he) Hee sins against God reprobating him, man against God recalling him.
And yet herein as Anselm observes by Some circumstances the Scholar exceeds the Master, the Sins of men may be greater than Satan (Says he) He Sins against God reprobating him, man against God recalling him.
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If any should question us whether the word wee preach be Christs, we may reply as our Saviour to the like from Iohn by his Disciples Goe, tell him the blinde see, the lame walke, &c. My workes testifie of me.
If any should question us whither the word we preach be Christ, we may reply as our Saviour to the like from John by his Disciples Go, tell him the blind see, the lame walk, etc. My works testify of me.
And indeede it is Christs worke Originally, though instrumentally ours, Elisha may send his servant, and his staffe, but no life to the Shunamites Childe till hee come himselfe.
And indeed it is Christ work Originally, though instrumentally ours, Elisha may send his servant, and his staff, but no life to the Shunamites Child till he come himself.
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As tis not all the outward light in the Sunne will make a Man see if there be wanting the light in the eye within. So all outward admonitions avayle not, without the seconding of them by his Spirit.
As this not all the outward Light in the Sun will make a Man see if there be wanting the Light in the eye within. So all outward admonitions avail not, without the seconding of them by his Spirit.
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The first thing made in the Creation was light, and so it is in the regeneration the lightning of the Conscience which Salomon cals the Candle of the Lord, searching all the inward parts of the heart, (and this was it that gave the first token of spirituall life in this our Brother. )
The First thing made in the Creation was Light, and so it is in the regeneration the lightning of the Conscience which Solomon calls the Candle of the Lord, searching all the inward parts of the heart, (and this was it that gave the First token of spiritual life in this our Brother.)
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The people that sate in darkenesse saw great light, and by it (to omit divers others) is especially signified Comfort, as the contrary is usually meant by Darkenesse. Observe hence;
The people that sat in darkness saw great Light, and by it (to omit diverse Others) is especially signified Comfort, as the contrary is usually meant by Darkness. Observe hence;
That Conversion puts a Man into a lightsome and cheerefull Condition. See Psalm. 97.11. Luke 1.79. Matth. 9.2. be of good cheere, &c. Object. It doth not seeme so, but rather that wicked men have the merryest lives.
That Conversion puts a Man into a lightsome and cheerful Condition. See Psalm. 97.11. Luke 1.79. Matthew 9.2. be of good cheer, etc. Object. It does not seem so, but rather that wicked men have the merriest lives.
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If like Ionas his Gourd it come up in one night, it withers the next, usually like that creature the Naturalist speakes off, which dies the same day it is brought forth.
If like Ionas his Gourd it come up in one night, it withers the next, usually like that creature the Naturalist speaks off, which die the same day it is brought forth.
Nabal can bee merry enough at his drunken feast ore night, but a little ill newes told him in the Morning makes his heart to sinke within him like a stone. While the play lasts the sensualist laughs, when tis done he is in his dumps againe.
Nabal can be merry enough At his drunken feast over night, but a little ill news told him in the Morning makes his heart to sink within him like a stone. While the play lasts the sensualist laughs, when this done he is in his dumps again.
Whil'st the Gamester wins, hee is well pleased, but when the game once turnes, and hee hath made all away, hee is ready to make away himselfe. For the fruite of it, tell me you that give your selves to pleasure all the day, doth not a heavie heartednesse conclude it in the Evening? Doth not usually such sensuall mirth goe out like a Candle? leaves the stinke of a snuffe behinde it, damps and sore griefes within your Consciences.
Whilst the Gamester wins, he is well pleased, but when the game once turns, and he hath made all away, he is ready to make away himself. For the fruit of it, tell me you that give your selves to pleasure all the day, does not a heavy heartedness conclude it in the Evening? Does not usually such sensual mirth go out like a Candle? leaves the stink of a snuff behind it, damps and soar griefs within your Consciences.
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I am sure it was that which this our Brother often acknowledged, and it had beene sayd by Salomon before him, Prover. 14.13. In their laughter their heart is sorrowfull.
I am sure it was that which this our Brother often acknowledged, and it had been said by Solomon before him, Prover. 14.13. In their laughter their heart is sorrowful.
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so the fruit of it is but a blast upon the heart, and as after a lightning often followes a Thunder. So after this flashy mirth, loud cryes and tempests in the Conscience, take one with the other,
so the fruit of it is but a blast upon the heart, and as After a lightning often follows a Thunder. So After this flashy mirth, loud cries and tempests in the Conscience, take one with the other,
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The poore condition of the former, see Isaiah 24.7.8. and the magnanimitie of the latter. Habb. 3.17. of both which, having so lately tasted, how savoury have I heard this our Brother thus to distinguish.
The poor condition of the former, see Isaiah 24.7.8. and the magnanimity of the latter. Habb. 3.17. of both which, having so lately tasted, how savoury have I herd this our Brother thus to distinguish.
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3. Thirdly by a setting at libertie (from the power of Satan) so tis expressed ( Luke 4.18.) to preach deliverance, and setting at libertie them that were bruised.
3. Thirdly by a setting At liberty (from the power of Satan) so this expressed (Lycia 4.18.) to preach deliverance, and setting At liberty them that were Bruised.
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Who for a long time, (though wanted no apprehension of his miserie) continued stupid and senselesse, heavily complaining for the want of a spirit of Compunction. Well hee was once held with the Cords of his owne sinnes, in the snare of the Devill, taken captive of him at his will, but Blessed be the Lord that hath not given him as a prey unto his teeth, his soule is escaped as a Bird out of the snare of the Fouler, the snare is broken, and he is delivered.
Who for a long time, (though wanted no apprehension of his misery) continued stupid and senseless, heavily complaining for the want of a Spirit of Compunction. Well he was once held with the Cords of his own Sins, in the snare of the devil, taken captive of him At his will, but Blessed be the Lord that hath not given him as a prey unto his teeth, his soul is escaped as a Bird out of the snare of the Fowler, the snare is broken, and he is Delivered.
Let us in Conclusion take a short view of the Latitude of Gods mercie to him (which stands alwayes wide open to penitent sinners,) in the Third and last part of the Text, The happy fruite of all, in his receiving forgivenesse.
Let us in Conclusion take a short view of the Latitude of God's mercy to him (which Stands always wide open to penitent Sinners,) in the Third and last part of the Text, The happy fruit of all, in his receiving forgiveness.
For the doctrine hence observeable, that wheresoever there is true repentance given, there is forgivenesse attained. I shall not neede to enter into any further declaration,
For the Doctrine hence observable, that wheresoever there is true Repentance given, there is forgiveness attained. I shall not need to enter into any further declaration,
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Onely let me say thus much, that if S. Paul were the first upon whom Iesus Christ did shew forth all long suffering and mercy for a Patterne for them that should be hereafter, this our Brother might be a second in whom Gods mercie hath beene infinitely magnified.
Only let me say thus much, that if S. Paul were the First upon whom Iesus christ did show forth all long suffering and mercy for a Pattern for them that should be hereafter, this our Brother might be a second in whom God's mercy hath been infinitely magnified.
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In his owne judgement he censured himselfe above all former presidents whatsoever, even of Manasses himselfe, who hee thought had not that knowledge, was not trusted with that function, and incurred not that scandall. And yet,
In his own judgement he censured himself above all former Presidents whatsoever, even of Manasses himself, who he Thought had not that knowledge, was not trusted with that function, and incurred not that scandal. And yet,
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for this particular, hee had it not onely by evident arguments made apparent to him, but also by a rare measure of spirituall refreshings sealed within him.
for this particular, he had it not only by evident Arguments made apparent to him, but also by a rare measure of spiritual refreshings sealed within him.
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Tis true he was but an Infant for his time, (twas his owne speech, he reckoned himselfe but a weeke old, ) now for Jnfants the Father sometimes smile more upon them, take them oftner in their Armes,
This true he was but an Infant for his time, (it his own speech, he reckoned himself but a Week old,) now for Infants the Father sometime smile more upon them, take them oftener in their Arms,
than afterwards. (Exod. 13.17.) More mirth was made at the very returne of the Prodigall, than had beene for the other brother, that had never so offended.
than afterwards. (Exod 13.17.) More mirth was made At the very return of the Prodigal, than had been for the other brother, that had never so offended.
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That eyther they follow some deepe humiliation (Esay 66.2.) I will looke to him that is of a contrite spirit, &c, Or as a reward after a Conflict with victory. (Revel. 2.17.
That either they follow Some deep humiliation (Isaiah 66.2.) I will look to him that is of a contrite Spirit, etc., Or as a reward After a Conflict with victory. (Revel. 2.17.
To him that overcometh will I give of the hidden Manna, &c. Sometimes it is accompanied with Satans malice, like S. Paul after his revelations, had the messenger Satan buffeting him (2. Cor. 12.7.) The effects are some extraordinary spirit of prayer. (Rom. 8.15.26.) A further abasement of the partie himselfe,
To him that Overcometh will I give of the hidden Manna, etc. Sometime it is accompanied with Satan malice, like S. Paul After his revelations, had the Messenger Satan buffeting him (2. Cor. 12.7.) The effects Are Some extraordinary Spirit of prayer. (Rom. 8.15.26.) A further abasement of the party himself,
like Saint Paul after his raptures, wishing to be dissolved (Philip. 1.23.) And for the time 'tis observed usually to be against some heavie tryall, a viaticum against the approach of death, or the like.
like Saint Paul After his raptures, wishing to be dissolved (Philip. 1.23.) And for the time it's observed usually to be against Some heavy trial, a viaticum against the approach of death, or the like.
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His sorrow was deepe, his conflicts many, the effects were to my admiration, & the time very seasonable, being deferred till that very Morning before his execution, (the cause I beleeve of his so undaunted a spirit at the sight of it.) Well, you see how fitly repentance may be tearmed a NONLATINALPHABET the roote is bitter, but the fruite sweet, tis a stormy voyage but a rich returne, a sharpe medicine,
His sorrow was deep, his conflicts many, the effects were to my admiration, & the time very seasonable, being deferred till that very Morning before his execution, (the cause I believe of his so undaunted a Spirit At the sighed of it.) Well, you see how fitly Repentance may be termed a the root is bitter, but the fruit sweet, this a stormy voyage but a rich return, a sharp medicine,
but very soveraigne. At the entrance tis like our Saviours draught of Gall, and vinegar, but the Conclusion is like the end of Ionathans rod dipped in a Hony-combe, the end of that man is in peace and joy.
but very sovereign. At the Entrance this like our Saviors draught of Gall, and vinegar, but the Conclusion is like the end of Ionathans rod dipped in a Honeycomb, the end of that man is in peace and joy.
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Poure out as many teares upon thy selfe offering to God, as Elijah did water the second and third time upon his sacrifice at Mount Carmel, The fire of Gods spirit shall descend,
Pour out as many tears upon thy self offering to God, as Elijah did water the second and third time upon his sacrifice At Mount Mount carmel, The fire of God's Spirit shall descend,
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This holy water drawne at this spirituall marriage, will Christ turne into Wine indeed, give such the garments of gladnesse for the spirit of heavinesse.
This holy water drawn At this spiritual marriage, will christ turn into Wine indeed, give such the garments of gladness for the Spirit of heaviness.
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If we consider it, in these three things. He hath peace with God. Peace of Conscience. Peace with Death. The two latter, are consequences of the first.
If we Consider it, in these three things. He hath peace with God. Peace of Conscience. Peace with Death. The two latter, Are consequences of the First.
1. First, he hath peace with God, Rom. 5.1. They report some Fires no thing will quench them but Bloud. Tis true of the wrath of God for sinne, no thing but the bloud of Christ can appease.
1. First, he hath peace with God, Rom. 5.1. They report Some Fires no thing will quench them but Blood. This true of the wrath of God for sin, no thing but the blood of christ can appease.
Let it bee the prayse of Italy to bee the Garden of the world: It is a Christians happinesse, to be the Garden of God, that the Tree of life is in the midst of him, that God is at peace with him.
Let it be the praise of Italy to be the Garden of the world: It is a Christians happiness, to be the Garden of God, that the Tree of life is in the midst of him, that God is At peace with him.
2. Hee hath peace of Conscience. The Earth no outward weight can moove, yet the stirring of a few unruly vapours within, will make some parts to quake: There are some men, no outward Crosses can trouble,
2. He hath peace of Conscience. The Earth no outward weight can move, yet the stirring of a few unruly vapours within, will make Some parts to quake: There Are Some men, no outward Crosses can trouble,
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but assoone as Christ entred, there was a calme. So as soone as the Conscience is possest of Christ, there is peace, Some when they are disquieted in their mindes doe as David wished he could doe (Psalm. 55.7 When fearefulnesse and horrour overwhelmed him, Oh, that I had wings like a dove, then would J flie away and be at rest, Goe travell,
but As soon as christ entered, there was a Cam. So as soon as the Conscience is possessed of christ, there is peace, some when they Are disquieted in their minds do as David wished he could do (Psalm. 55.7 When fearfulness and horror overwhelmed him, O, that I had wings like a dove, then would J fly away and be At rest, Go travel,
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The Marriners in that mighty tempest rowed hard to get the Ship to land, but no means would doe, till Ionas was cast out, and then presently the Sea ceased from her raging, I have beene a witnesse of strong tempests raysed within his Conscience,
The Mariners in that mighty tempest rowed hard to get the Ship to land, but no means would do, till Ionas was cast out, and then presently the Sea ceased from her raging, I have been a witness of strong tempests raised within his Conscience,
when he first grew sensible, but after •ee had disburdn'd it, and out with those pressing sins in such salt and overflowing teares, in Confession and Repentance, he soone found the fruit of that call of our Saviour.
when he First grew sensible, but After •ee had disburdened it, and out with those pressing Sins in such salt and overflowing tears, in Confessi and Repentance, he soon found the fruit of that call of our Saviour.
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and the happinesse of the other (which he had so lately exchanged) how sensibly have I heard him expresse, apprehending in the deepest degree of his humiliation, more true content,
and the happiness of the other (which he had so lately exchanged) how sensibly have I herd him express, apprehending in the Deepest degree of his humiliation, more true content,
And therefore as we give that which is Cesars to Cesar, so hee exhorts, to give this which is Gods to God: and a good Conscience before God and man, tis the richest pearle, the most invalueable treasure under Heaven.
And Therefore as we give that which is Caesars to Cesar, so he exhorts, to give this which is God's to God: and a good Conscience before God and man, this the Richest pearl, the most invalueable treasure under Heaven.
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Tis so with this, once freed from the guilt of sinne, the sting of it. Hee that knowes he owes nothing, flies not the aproach of the Bayliffe, He that is assured of the blotting out of the handwriting that was against him needs not to shun the arrest of death.
This so with this, once freed from the guilt of sin, the sting of it. He that knows he owes nothing, flies not the approach of the Bailiff, He that is assured of the blotting out of the handwriting that was against him needs not to shun the arrest of death.
What a measure of this Christian valour was found in this our Brother after this spirituall sealing, hath been manifested before many witnesses, and needs not any repetition here.
What a measure of this Christian valour was found in this our Brother After this spiritual sealing, hath been manifested before many Witnesses, and needs not any repetition Here.
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Onely observe what this blessed change in him, had wrought in others, of him. Hee once wept much by himselfe in private, when the tongues of men with good cause were open against him in publike; Now teares of all sorts are shed for him publikely, when hee had Comforts within himselfe secretly. Hee that was hated at his Condemnation, is lov'd at his Execution. Such as were griev'd at his life, are comforted at his Death. He began with his owne teares, he departs with the sobs of others. And I doubt not,
Only observe what this blessed change in him, had wrought in Others, of him. He once wept much by himself in private, when the tongues of men with good cause were open against him in public; Now tears of all sorts Are shed for him publicly, when he had Comforts within himself secretly. He that was hated At his Condemnation, is loved At his Execution. Such as were grieved At his life, Are comforted At his Death. He began with his own tears, he departs with the sobs of Others. And I doubt not,
Laus humana non appeti à rectè faciente, sed subsequi debet rectè facientem, ut illi proficiant, qui etiam imitar• possunt. Aug. de serm. Domini in monte.
Laus Humana non appeti à rectè faciente, sed subsequi debet rectè facientem, ut illi proficiant, qui etiam imitar• possunt. Aug. de sermon. Domini in monte.
Vide orat. de vitâ ejus per Gr•g. presb. & poema ejus de vitâ suâ script. ad popul. Con••antinop. deplorantibus universis mortem corporis, ipse interitum animi metuebat: Mors ex aquâ imminens salutâ ex aquâ Baptismi antevertebat.
Vide Orat. de vitâ His per Gr•g. Presbytery. & poem His de vitâ suâ Script. ad Popul. Con••antinop. deplorantibus universis mortem corporis, ipse Interitum animi metuebat: Mors ex aquâ imminens salutâ ex aquâ Baptism antevertebat.
Apud Deū non valet mensura temporis, sed doloris, non temporis longitudine, sed affectus sinceritate poenitudo pensatur. Latro ille in Cruce non eguit prolixitate temporis, intra enim unum momentum totius vitae sceleribus absolutus, pręcedit etiam ipsos Apostolos ad Paradisum. Chrysost. Poenitentia non mensium cursu pensatur, sed profunditate luctus, & lachrymarum, qua homo mortificatur. Jsidor. de summ. bon.
Apud Deū non valet Mensura Temporis, sed doloris, non Temporis Longitude, sed affectus sinceritate poenitudo pensatur. Latro Isle in Cruce non eguit prolixitate Temporis, intra enim Unum momentum totius vitae sceleribus Absolutus, pręcedit etiam ipsos Apostles ad Paradisum. Chrysostom Penitence non mensium cursu pensatur, sed profunditate Luctus, & lachrymarum, qua homo mortificatur. Isidor. de sum. bon.
O verè sal terrae! quo precordia nostra ne possint seculi vanescere errore condiuntur. O lucerna! dignè supra Candelabrum Ecclesiae posita, quae latè Catholicis orbibus lucem effundens, &c. Paul. ad Aug. Epist. 31.
O verè sal terrae! quo precordia nostra ne possint Seculi vanescere Error condiuntur. O Lucerne! dignè supra Candelabrum Ecclesiae Posita, Quae latè Catholics orbibus lucem effundens, etc. Paul. ad Aug. Epistle 31.
Ibid. NONLATINALPHABET, as 2 Corinth. 4.1. NONLATINALPHABET, often in Scripture taken for such an Officer, who hath authoritie to commit one to prison. Matth. 5.25. NONLATINALPHABET. &c. And such is our Office spiritually by excommunication, so to commit incorrigible sinners, till they repent 2 Corinth. 10.6. We have in a readinesse vengeance to execute, &c.
Ibid, as 2 Corinth. 4.1., often in Scripture taken for such an Officer, who hath Authority to commit one to prison. Matthew 5.25.. etc. And such is our Office spiritually by excommunication, so to commit incorrigible Sinners, till they Repent 2 Corinth. 10.6. We have in a readiness vengeance to execute, etc.
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2 Cor. 8.23. To be Christi. Vicarius is not Antichristian, but to clayme a title of generalis; Episcopus vicarius Domini est. Ambr. Comment. in Epist. Cor. cap. 11.
2 Cor. 8.23. To be Christ. Vicar is not Antichristian, but to claim a title of generalis; Episcopus Vicar Domini est. Ambrose Comment. in Epistle Cor. cap. 11.
Nihil est in hoc saeculo excellentius sacerdotibus, sublimius Episcopis, si nomen congruat actioni, & actio respōdeat nomini. Si non n•men innane, & crimen immane. Amb. de dignitate sacerdot.
Nihil est in hoc saeculo excellentius sacerdotibus, Sublimius Episcopis, si Nome congruat actioni, & actio respōdeat nomini. Si non n•men innane, & crimen immane. Ambassadors de dignitate Sacerdot.
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Non omnium Epistolis tespondebat, nisi si quid tractarent ad Religionis pertinens negotium, •t si rogatus à nonnullis, in temporalibus causis, Epistolas dabat, hanc suam à melioribus lebus occupationem, tanquam angariam deputabat, & illis dispositis, tanquam â •ebus mordacibus, & molestis, anm•i recursum ad interiora mentls, & superiora faci•bat; suave• semper habe•s de lys quae Dei sunt allocutionem, •el collocution••. Possido. de vitâ August.
Non omnium Epistles tespondebat, nisi si quid tractarent ad Religion pertinens Negotium, •t si Rogatus à nonnullis, in Temporalibus Causis, Epistolas dabat, hanc suam à melioribus lebus occupationem, tanquam angariam deputabat, & illis dispositis, tanquam â •ebus mordacibus, & molestis, anm•i recursum ad interiora mentls, & superiora faci•bat; suave• semper habe•s de lys Quae Dei sunt allocutionem, •el collocution••. Posido. de vitâ August.
Vbi aliquid suspicabatur exo ritu•um litis, saepè totam causam cesserit adversario, pro magno lucro ducens, si quietem animi rei dispendio redemisset. Eras. in Epist. ad Arch. Tol. aut op. August. Haec non eo commemoro, quod existimem horū temporum Episcopos ad hanc imaginem compellendos, sed ut declarem quantopere sanctissimi hujus praesulis animus abhorruerit à solitis litibus. Ibid.
Vbi Aliquid suspicabatur exo ritu•um litis, saepè Whole Causam cesserit adversario, Pro magno lucro ducens, si quietem animi rei dispendio redemisset. Eras. in Epistle and Arch. Tol. Or open. August. Haec non eo commemoro, quod existimem horū Temporum Episcopos ad hanc imaginem compellendos, sed ut declarem quantopere sanctissimi hujus Praesulis animus abhorruerit à solitis litibus. Ibid
Non est minus verbū Dei, quam corpus Christi, & ideo nō minus reus qui verbū Dei negligēter audiverit, quam ille qui corpus Christi in terram negligentiâ fu â cadere permisit. Aug.
Non est minus verbū Dei, quam corpus Christ, & ideo nō minus Rhesus qui verbū Dei negligēter audiverit, quam Isle qui corpus Christ in terram negligentiâ fu â Cadere permisit. Aug.
Quaerit anima verbum, cui consentit ad correctionem, cui imitetur ad virtutem, quo reformetur ad sapientiam, cui conformetur ad decorum, cui maritetur ad foecunditatem, &c.
Query anima verbum, cui consentit ad correctionem, cui imitetur ad virtutem, quo reformetur ad sapientiam, cui conformetur ad decorum, cui maritetur ad foecunditatem, etc.
Augustino Presbytero, potestatem dedit Valerius Episcopus, coram se in Ecclesiâ Evangelium praedicandi, & frequentissimè tractandi, contra usum & consuetudinem Africanarum Ecclesiarum, unde ei (viz. Valerio) nonnulli Episcopi detrahebant Possido, de vitâ Aug:
Augustine Presbytero, potestatem dedit Valerius Episcopus, coram se in Ecclesiâ Evangelium praedicandi, & frequentissimè tractandi, contra usum & consuetudinem Africanarum Ecclesiarum, unde ei (viz. Valerio) Nonnulli Bishops detrahebant Posido, de vitâ Aug:
Et poste à occurrente & volante hujusmodi famâ, & bono pręcedente exemplo, acceptâ ab Episcopis potestate, Presbyteri nōnulli, coram Episcopis, populis tractare coeperunt verbum Dei. Ibid. See a difference between a Bishop & a Presbyter.
Et post à occurrente & volante hujusmodi famâ, & Bono pręcedente exemplo, acceptâ ab Episcopis potestate, Presbyteries Nonnulli, coram Episcopis, populis tractare coeperunt verbum Dei. Ibid See a difference between a Bishop & a Presbyter.
At { que } ue Episcopatu suscepto multo instantius ac ferventius, majore authoritate, non adhuc in unâ tantum regione, sed ubicun { que } ue rogatus, venisset, verbum salutis aeternae, alacriter, & suavitér, pullulante at { que } crescente Domini Ecclesiâ, praedicabat. Paratus semper reddere possentibus rationem de fide, &c. Possidon. de vitâ Augustin.
At { que } we Episcopatu suscepto Much instantius ac ferventius, Major authoritate, non Adhoc in unâ Tantum region, sed ubicun { que } we Rogatus, venisset, verbum Salutis aeternae, alacriter, & suavitér, pullulante At { que } crescente Domini Ecclesiâ, praedicabat. Ready semper reddere possentibus rationem de fide, etc. Poseidon. de vitâ Augustin.
In quâ urbe (viz Mediolan.) tum Episcopatum administrabat eximius Ambrosius, verbi Dei Praedicator frequentissimus, cujus disputationibus Augustinus adstans in populo, sensim & paulatim conversus fuit Ibid.
In quâ City (videlicet Mediolanum.) tum Episcopate administrabat eximius Ambrosius, verbi Dei Preacher frequentissimus, cujus disputationibus Augustine adstans in populo, Gradually & Gradually Conversus fuit Ibid
Episcopi proprium munus esse docere populum; effugere non possumus officium docendi, quod nobis refugientibus imposuit necessitudo. Ambros. officior. lib. 1.
Bishops proprium munus esse docere Populum; effugere non possumus officium docendi, quod nobis refugientibus imposuit necessitudo. Ambos officior. lib. 1.
Episcopum necesse est in singulos dies sementem facere, ut ipsâ saltem assuetudine doctrinae, sermonem auditorum animi retinere possunt. Chrysost. de sacerd. lib. 6.
Bishop Necessary est in singulos dies sementem facere, ut ipsâ Saltem assuetudine Doctrine, sermonem auditorum animi retinere possunt. Chrysostom the Sacred. lib. 6.
Episcopus imitetur Mosen, imitetur & Aaron, quid enim dicitur de ijs, quod non discedunt à Tabernaculo Domini. Duo sunt Pontificis opera, aut â Deo discat legendo, aut populum Dei docet praedicando. Hier. in Lev•t.
Episcopus imitetur Moses, imitetur & Aaron, quid enim dicitur de ijs, quod non discedunt à Tabernaculo Domini. Duo sunt Pontiff opera, Or â God Discat legendo, Or Populum Dei docet Preaching. Hier. in Lev•t.
Quomodo mercedem obsequimur, & tamen operarij nequaquam sumus fructus Ecclesiae in quotidiano stipendio percipimus, & pro Ecclesiâ in praedicatione non laboramus. Pensemus quid est sine labore percipe•e mercedem laboris. Hieronym.
Quomodo mercedem obsequimur, & tamen operarij Nequaquam sumus fructus Ecclesiae in quotidiano stipendio percipimus, & Pro Ecclesiâ in predication non laboramus. Pensemus quid est sine labour percipe•e mercedem Laboris. Jerome.
Tanta abillo dictata & edita sunt, tanta { que } in Ecclesiâ disputata, adversus. diversos Haereticos, conscripta, ex canonicis libris exposita, ut ea omnia vix quisquam studiosorum nosse, & perlegere posset. Possid. in vitâ August.
Tanta abillo dictata & Edita sunt, tanta { que } in Ecclesiâ disputata, Adversus. diversos Haereticos, conscripta, ex canonicis Books exposita, ut ea omnia vix quisquam studiosorum nosse, & perlegere posset. Possid. in vitâ August.
Ye are the Lords Messengers, Watchmen, Pastors, Stewards, to teach, to pręmonish, to feed to provide for the Lords Family. see book of Ordination, in the exhort.
You Are the lords Messengers, Watchmen, Pastors, Stewards, to teach, to pręmonish, to feed to provide for the lords Family. see book of Ordination, in the exhort.
That he may have grace to bee evermore ready, to spread abroad the Gospell, and as a faithfull servāt to give Gods family their meate in due season see book of Consecratiō
That he may have grace to be evermore ready, to spread abroad the Gospel, and as a faithful servant to give God's family their meat in due season see book of Consecration
Libenter nos prędicare, & gratanter opus Dei facere manifestum est. Sed videmus plures è fratribus pigrius ad Ecclesiam convenire: inviti loquimur, & tamen tacere non possumus. Ambros. serm. 1. de grane Sinapis.
Libenter nos prędicare, & gratanter opus Dei facere Manifest est. Said Videmus plures è fratribus pigrius ad Church Convenire: inviti loquimur, & tamen tacere non possumus. Ambos sermon. 1. de grane Sinapis.
Oh quam pudendum, si defectat labor, ut fera capiatur, & non ut anima capiatur! Onerosi non lunt labores amantium, nam in eo quod labor amatur, nō laboratur. August. de von. viduit.
O quam pudendum, si defectat labour, ut fera capiatur, & non ut anima capiatur! Onerosi non lunt labores Lovers, nam in eo quod labour amatur, nō laboratur. August. de von. viduit.
Docebat ille privatim in domo, & publicè in Ecclesià, sacram lectionem adhibebat mensę, unde de quadam frugiferâ Commentabatur, & compertis terum oportunitatibus divinae legis partes eis inculcabat, & ut speculatur Domini, admonebat praedicans opportunè, importunè arguens, &c. Et praecipuè operam dans eos instruere, qui essent idonei alios docere. Possidon.
Docebat Isle Privately in domo, & publicè in Ecclesià, Sacrament lectionem adhibebat mensę, unde de Quadam frugiferâ Commentabatur, & compertis terum oportunitatibus Divinae Legis parts eis inculcabat, & ut speculatur Domini, admonebat praedicans opportunè, importunè arguens, etc. Et praecipuè Operam dans eos instruere, qui essent idonei Alioth docere. Poseidon.
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2 Cor. 1.17.18.19. upon which S. Ambros•id est non aliud agit quam seit agēdum, sic praedicatores, non aliud faciant quam sciant, ut solent adulatores, ne homines offendant.
2 Cor. 1.17.18.19. upon which S. Ambros•id est non Aliud agit quam seit agēdum, sic Preachers, non Aliud faciant quam sciant, ut solent Adulterers, ne homines offendant.
Verbum Dei us { que } ue ad suam ipsam, èxtremā aegritudinem, alacriter, & fortiter, sanâ mente, sano { que } consilio in Ecclesiâ praedicavit; & vixit annis septuaginta sex. Possidon.
Verbum Dei us { que } we ad suam ipsam, èxtreman aegritudinem, alacriter, & fortiter, sanâ mente, Sano { que } consilio in Ecclesiâ praedicavit; & vixit Annis Septuagint sex. Poseidon.
Sit praedicator prius orator, quam doctor, magis prodesse populum pietate orationum, quam facultate oratoris. Aug dedoctrin. Christ. lib. 4. Aperi os tuum sed prius ut aperiatur implora. Hi•ro.
Fit Preacher prius orator, quam Doctor, magis Profits Populum Piate orationum, quam facultate Oratoris. Aug dedoctrin. christ. lib. 4. Aperi os tuum sed prius ut aperiatur Implora. Hi•ro.
Qui ordināt indignos ijsdē subjacent poenis, quibus illi qui indigni sūt ordinati, si dicunt, se eos ignorasse, ideo gravius crimē efficitur, quoniam promoverunt, quem ignorabant, ista excusatio, fiat accusatio. Chrysost. in 1. Tim. 5.
Qui ordinant indignos ijsden subjacent Phoenicians, quibus illi qui Indigni sūt Ordinatio, si dicunt, se eos ignorasse, ideo Gravius crimen efficitur, quoniam promoverunt, Whom ignorabant, ista excusatio, fiat accusatio. Chrysostom in 1. Tim. 5.
Redemptor noster, cum sit coeli Condi•or, Angelorum doctor, ante tricēnale tempus in •e•rá noluit doctor sieri homi num, perfectae vitae gratiam, non nisi in perfecta ętate prędicavit. Gr•gosuper Ez•. ho. 2.
Redemptor Noster, cum sit coeli Condi•or, Angels Doctor, ante tricēnale Tempus in •e•rá noluit Doctor sieri Homi num, perfectae vitae gratiam, non nisi in perfecta ętate prędicavit. Gr•gosuper Ez•. ho. 2.
Apes illa sapiens cum aeris motus suspectos habet, lapillis saepè sub•atis per inania se librat nubila, nè leve alarum remigium, praecipitentflabra ventorum. Ambr. de Vng. ••. 3.
Apes illa sapiens cum aeris motus suspectos habet, lapillis saepè sub•atis per inania se librat nubila, nè leave alarm Remigium, praecipitentflabra Ventorum. Ambrose de Vng ••. 3.
Lachrymae auditorum laudes tuę sunt, docente te in Ecclesiâ gemitus suscitetur, ille est Doctor Ecclesiasticus, qui lachrymas non risum movet. Hieron. ad nepot.
Lachrymae auditorum laudes tuę sunt, Docente te in Ecclesiâ gemitus suscitetur, Isle est Doctor Ecclesiasticus, qui lachrymas non Laughter Movet. Hieron. ad Nepotism.
Quomodo pocest praeses Ecclesiae auferre malum de medio ejus qui in delictum simile corruit. Aut quâ libertate peccantem corripere potest, cum tacitus ille sibi respondet, eadem se admisisse, quae corripit Hier. in Epist. ad Tit.
Quomodo pocest praeses Ecclesiae Auferre malum de medio His qui in delictum simile Corruit. Or quâ Libertate peccantem corripere potest, cum tacitus Isle sibi Respondet, Same se admisisse, Quae corripit Hier. in Epistle ad Tit.
Qui verba Dei loquitur, ex vitâ suâ colligat, quid & qualiter dicat, ille loqui veraciter novit, qui prius benefacere didicit. Greg sup euāg. Sern o nō habetdulcedinem, cum vita reproba remordet conscientiam. Jd. Qui maledictus est, quomodo potest benedicere; cū in Christi corpote non sunt, quomodo populo possunt Christi corpus tradere? Idem. Cujus vita despicitur, ejus doctrina contemnatur. Hier.
Qui verba Dei loquitur, ex vitâ suâ colligat, quid & qualiter dicat, Isle loqui Veraciter Novit, qui prius benefacere Didicat. Greg sup euamg. Sermon oh nō habetdulcedinem, cum vita reproba remordet conscientiam. Judah Qui Maledictus est, quomodo potest benedicere; cū in Christ corpote non sunt, quomodo populo possunt Christ corpus Tradere? Idem. Cujus vita despicitur, His Doctrina contemnatur. Hier.
1 Tim. 4.12. Tit. 2.7. 1 P•t. 5.3. Tanta debet esse conversatio Pontificis, ut omnis motus & egressus, & universa ejus opera sint exemplaria, & quicquid agat, quicquid loquitur, doctrina fit populorum. H•eron.
1 Tim. 4.12. Tit. 2.7. 1 P•t. 5.3. Tanta debet esse Conversation Pontiff, ut omnis motus & egressus, & universa His opera sint Exemplaria, & quicquid agat, quicquid loquitur, Doctrina fit populorum. H•eron.
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Episcopus ut cunctos inspicrat, sic cunctorum oculi in illum respiciunt. Nulli jamjam illicitum esse videatur, quod ab Episcopo quasi licitum perpetratur. Ergo quia ita est, cur te velut tetram speculum univerforum oculis demonstras, ut non possent obscuritate tua se comptins exornare. Ambr. d•dig•t sacerdot.
Episcopus ut cunctos inspicrat, sic cunctorum oculi in Ilum respiciunt. None jamjam illicitum esse Videatur, quod ab Bishop quasi licitum perpetratur. Ergo quia ita est, cur te velut tetram speculum univerforum oculis demonstras, ut non possent obscuritate tua se comptins exornare. Ambrose d•dig•t Sacerdot.
Si oculus nequam est, totum corpus tuum tenebrosum est, idest, si Episcopus qui videbatur Corpori subdito lucem praebere obnubilatur nequitiae caecitate, quid facient caetera membra, quibus lux adempta est oculorum. Amb. ibid.
Si oculus nequam est, totum corpus tuum tenebrosum est, idest, si Episcopus qui Videbatur Corpori subdito lucem praebere obnubilatur nequitiae caecitate, quid facient caetera membra, quibus lux adempta est oculorum. Ambassadors Ibid.
Tit. 1.6. 1 Tim. 3.7. Philip. 4.8. Augustinus parū esse judicaret Episcopi pudicitiam esse integram, nisi & famam haberes illibatam, nee satis, si suam unius famā à sinistris rumoribus praestitisset, nisi clericos etiam haberet integrinominis Erasm. de vita August.
Tit. 1.6. 1 Tim. 3.7. Philip. 4.8. Augustine parū esse judicaret Bishops pudicitiam esse integram, nisi & famam haberes illibatam, nee satis, si suam unius famam à sinistris rumoribus praestitisset, nisi Clerics etiam haberet integrinominis Erasmus de vita August.
Sic praedicatores antequā alios movent, se prius in sanctis actionibus exercent, se ptius excutiant, & tunc alios sollicitos reddunt, prius sua puniri fletibus curant, & tunc quae aliorum sunt punienda denunciant. Gregor.
Sic Preachers antequā Alioth movent, se prius in sanctis actionibus exercent, se ptius excutiant, & tunc Alioth sollicitos reddunt, prius sua puniri fletibus Curant, & tunc Quae Aliorum sunt punienda denunciant. Gregory.
Si benè docueris & benè vixeris, omnium judex es: si benè docueris & malè vixeris, tui solius. Priore instruis populum quomodo debet vivere, posteriore Deu•, •uomodo debet te condemnare. Hier.
Si benè docueris & benè vixeris, omnium Judge es: si benè docueris & malè vixeris, tui Solius. Priore instruis Populum quomodo debet vivere, Posterior Deu•, •uomodo debet te condemnare. Hier.
Non temere dico, sed ut affectus sum, & sentio, non arbittor inter sacerdotes multos esse qui falvifiant, sed multos esse qui pereant, glorificemur aliquando apud homines, & tamen perdimur apud Deum, quia cuicun { que } ue multum datur, multum quaeratur ab eo, & non solum redituri sint rationem suorum delictorum, sed & aliorum, Chrysostom. 3. homil. in Act. Apost. & de sacerdot. lib. 6.
Non Temere dico, sed ut affectus sum, & sentio, non arbittor inter Sacerdotes multos esse qui falvifiant, sed multos esse qui pereant, glorificemur aliquando apud homines, & tamen perdimur apud God, quia cuicun { que } we multum datur, multum quaeratur ab eo, & non solum redituri sint rationem suorum delictorum, sed & Aliorum, Chrysostom. 3. Homily. in Act. Apost. & the Sacerdot. lib. 6.
Tribus gradibus ad peccatū pervenitur, in corde, in facto, in consuetudine, tanquā tres mortes, una quasi in domo, altera quasi pro lata extra portum, tertia quasi in sepulchro jam putrescens, Quae tria genera mortuorum Dominū suscitasse, quisquis Evangelium legit, & agnoscit, Augast. sermon. in Mont.
Tribus gradibus ad peccatū pervenitur, in cord, in facto, in Consuetudine, tanquā tres mortes, una quasi in domo, altera quasi Pro lata extra portum, tertia quasi in Sepulchro jam putrescens, Quae tria genera Mortuorum Dominū suscitasse, quisquis Evangelium legit, & agnoscit, August. sermon. in Mont.
Satan peccat Deo reprobante, ego Deo revocante, ille obduratur ad punientem, ego ad blandientē, ille peccat contra non requirentem se, ego contra morientem pro me, ecce cujus imaginem horrebam, ho•rorem in multis aspicio me horribiliorem. Anselm. in lib. de casu Diaboli.
Satan peccat God reprobante, ego God revocante, Isle obduratur ad punientem, ego ad blandientē, Isle peccat contra non requirentem se, ego contra morientem Pro me, ecce cujus imaginem horrebam, ho•rorem in multis aspicio me horribiliorem. Anselm. in lib. de casu Diaboli.
Quid est peccatum, si cum Domini misericordia conferatur, tela araneae ventus flat, & disrumpitur. Deus vult, & peccatum dissolvitur. Chrys. in Psalm. 5.
Quid est peccatum, si cum Domini misericordia conferatur, Tela araneae ventus flat, & disrumpitur. Deus vult, & peccatum dissolvitur. Chrys. in Psalm. 5.
Mark. 16.7. Fidelior factus est Petrus, postquam fidem se perdidisse deflevit, at { que } ideo majorem gratiam reperit, quā amisit. Ambran s•rm. de vincul.
Mark. 16.7. Fidelior factus est Peter, Postquam fidem se perdidisse deflevit, At { que } ideo majorem gratiam reperit, quā amisit. Ambran s•rm. de vincul.
Ex Egypto Israelitis exeūtibus à vicino bello per viam terrae Philistim subtrahuntur, & tranquilitas ostenditur, ne in ipsa teneretudine turbati. &c. Sic prius suavitatem sen tiunt conveth, pacis quiete nutriunrur, &c. idem Gregor.
Ex Egypt Israelites exeūtibus à vicino bello per viam terrae Philistim subtrahuntur, & tranquilitas Ostenditur, ne in ipsa teneretudine turbati. etc. Sic prius suavitatem sen tiunt conveth, pacis quiet nutriunrur, etc. idem Gregory.
Ad videndum lumen internae bonitatis, pollutâ dudum conscienriâ, lachrymis, debet baptizari, quo ubethis culpa fletur, eo altius agnitio veritatis attingitur. Gregor. in Moral.
Ad videndum lumen internae bonitatis, pollutâ Dudum conscienriâ, Lachrymis, debet Baptizari, quo ubethis culpa fletur, eo Highly agnitio veritatis attingitur. Gregory. in Moral.
Conscientia bona est templum Salomonis, ager benedictionis, hortus deliciarum, aureum declinatorium arca foederis, Thesaurus Regis, aula Dei, habitaculum Spiritus, gaudium Angelorum. Hugo de animâ
Conscientia Bona est Templum Salomonis, ager benedictionis, Hortis deliciarum, Aureum declinatorium arca Fœderis, Thesaurus Regis, Aula Dei, habitaculum Spiritus, gaudium Angels. Hugo de animâ
