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THE REMEDIE of SCHISME. 1 COR. 11.18, 19.
THE REMEDY of SCHISM. 1 COR. 11.18, 19.
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For, first of all, when ye come together in the Church, I hear that there are divisions among you, and I partly beleeve it:
For, First of all, when you come together in the Church, I hear that there Are divisions among you, and I partly believe it:
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for, there must be also heresies among you, that they which are approved may be made manifest among you.
for, there must be also heresies among you, that they which Are approved may be made manifest among you.
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I Need not make Apology (Right Honorable, and Beloved) for this choice of Scripture now;
I Need not make Apology (Right Honourable, and beloved) for this choice of Scripture now;
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when as the practise of too many seems not more to be a Comment on it,
when as the practice of too many seems not more to be a Comment on it,
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than, (which all good hearts may bleed to meditate) after a sort, indeed, an invitation to it:
than, (which all good hearts may bleed to meditate) After a sort, indeed, an invitation to it:
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that expression of our Saviour, on another, being alas! too true, on this occasion; NONLATINALPHABET, this day, is this Scripture fulfilled in our eares:
that expression of our Saviour, on Another, being alas! too true, on this occasion;, this day, is this Scripture fulfilled in our ears:
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as if that first enmitie sowen by the old serpent, (known to the vulgar by his [ cloven ] foot) betwixt the two seeds;
as if that First enmity sown by the old serpent, (known to the Vulgar by his [ cloven ] foot) betwixt the two seeds;
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spawned in the infancie of the Creation, and nonage of the Church;
spawned in the infancy of the Creation, and nonage of the Church;
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ran still, as tainted blood, in the veins of succession, and strove, as Diotrephes, for an ambitious preheminence;
ran still, as tainted blood, in the Veins of succession, and strove, as Diotrephes, for an ambitious pre-eminence;
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even in this dotage of the world; which is not, sure, more full of the phancy, than of morosity, and waspish discords. Lord!
even in this dotage of the world; which is not, sure, more full of the fancy, than of morosity, and waspish discords. Lord!
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what unnaturall jars are here? as once between the strugling Twins of Rebeckah, in the same wombe of one,
what unnatural jars Are Here? as once between the struggling Twins of Rebekah, in the same womb of one,
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and the same mother, the Church: we are brethren, I confesse, one to the other;
and the same mother, the Church: we Are brothers, I confess, one to the other;
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Fratres uterini, Brethren, from the wombe, NONLATINALPHABET, having one Father, in heaven, and one mother, upon earth; (for, he who hath not the Church, Brothers uterini, Brothers, from the womb,, having one Father, in heaven, and one mother, upon earth; (for, he who hath not the Church,
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for his Mother, on earth, hath not God, for his Father, in heaven, as S. Cyprian truly) and yet, (which is not more the misery,
for his Mother, on earth, hath not God, for his Father, in heaven, as S. Cyprian truly) and yet, (which is not more the misery,
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than the shame of Christians) how seems one estranged, in affection, from another, more than ever Jews, and Samaritanes;
than the shame of Christians) how seems one estranged, in affection, from Another, more than ever jews, and Samaritans;
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of whom we read, in the Gospel, that they might not converse:
of whom we read, in the Gospel, that they might not converse:
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as if that tender Spouse of Gods own Son, characterized to us by her one-nes, Cant. 6.9.
as if that tender Spouse of God's own Son, characterized to us by her one-nes, Cant 6.9.
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enblematized by that glorious Metropolis of Judea, Jerusalem, (a City, saith the Psalmist, built as one compacted,
enblematized by that glorious Metropolis of Judea, Jerusalem, (a city, Says the Psalmist, built as one compacted,
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and at unity within it self) had now, like Tamar, teemed an issue; which, as Pharez, makes rude breaches through her sides: lo!
and At unity within it self) had now, like Tamar, teemed an issue; which, as Perez, makes rude Breaches through her sides: lo!
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in their Musique, nought but divisions, and, in those divisions, endlesse parts:
in their Music, nought but divisions, and, in those divisions, endless parts:
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Quae gens, quae regio tulit, tàm multa dictu gravia, perpessu aspera, quàm hodie nos? was once the just complaint of Lipsius; this is a sore grievance, Quae gens, Quae Regio tulit, tàm Multa dictu Gravia, perpessu Aspera, quàm hodie nos? was once the just complaint of Lipsius; this is a soar grievance,
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and where is he, who can enough bewail it? Non enim partes solùm inter nos sunt,
and where is he, who can enough bewail it? Non enim parts solùm inter nos sunt,
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sed partium (ô patria, quae salus te servet?) novae partes; Our divisions being like to a Mathematicall line, Semper divisibiles in sempèr divisibilia; sed partium (o patria, Quae salus te servet?) novae parts; Our divisions being like to a Mathematical line, Semper divisibiles in sempèr divisibilia;
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or indeed, like to S. Paul's condemned Genealogies, or, King Davids daily Troubles, endlesse, and innumerable:
or indeed, like to S. Paul's condemned Genealogies, or, King Davids daily Troubles, endless, and innumerable:
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how much better were it for one Christian with another, to be, as is observed of Saul, and Jonathan; who were lovely,
how much better were it for one Christian with Another, to be, as is observed of Saul, and Johnathan; who were lovely,
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and pleasant in their lives, and in their death, they were not divided? They should not be,
and pleasant in their lives, and in their death, they were not divided? They should not be,
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as that Angel, at the poole of Bethesda, who moved not, save onely to [ trouble ] the waters;
as that Angel, At the pool of Bethesda, who moved not, save only to [ trouble ] the waters;
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but rather, as those Armies of them above in heaven, Revel. 19.14.
but rather, as those Armies of them above in heaven, Revel. 19.14.
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of whom S. John relates, that they followed the Word, upon white horses, clothed in fine linen, white, and clean;
of whom S. John relates, that they followed the Word, upon white Horses, clothed in fine linen, white, and clean;
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they followed, not on foot, saith Barradius, in a slow pace; but, on horse-back, in velocity, and swiftnesse;
they followed, not on foot, Says Barradius, in a slow pace; but, on horseback, in velocity, and swiftness;
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in fine [ linen ], to denote the clearnesse of their intentions, not in the [ linsy-wolsy ] of double mindednesse;
in fine [ linen ], to denote the clearness of their intentions, not in the [ linsy-wolsy ] of double Mindedness;
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in [ white ], the embleme of Innocence; and in [ clean ] linen, without the spots of any secret, or close impuritie;
in [ white ], the emblem of Innocence; and in [ clean ] linen, without the spots of any secret, or close impurity;
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without the rents, and rags of Division: for, lo! as [ Armies ], they troop [ together ], as in one band;
without the rends, and rags of Division: for, lo! as [ Armies ], they troop [ together ], as in one band;
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much like to that flock of sheep, whereto the teeth of the Spouse are resembled, Cant. 4.2. that came up from the washing [ even shorne ].
much like to that flock of sheep, whereto the teeth of the Spouse Are resembled, Cant 4.2. that Come up from the washing [ even shorn ].
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For this, its worth our notice, how our Saviour (who was, in prophecie, forestiled the Prince of Peace ) chose that time, (being the eternall Word of God) to be made flesh,
For this, its worth our notice, how our Saviour (who was, in prophecy, forestiled the Prince of Peace) chosen that time, (being the Eternal Word of God) to be made Flesh,
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and to come into the world;
and to come into the world;
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when as the Emperour Augustus shut up the doores of Janus Temple, and swayed the Monarchy of the world, in tranquillitie, and peace.
when as the Emperor Augustus shut up the doors of Janus Temple, and swayed the Monarchy of the world, in tranquillity, and peace.
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The NONLATINALPHABET, or, the burthen of the Angels Caroll, at his birth, was, as well Peace on earth,
The, or, the burden of the Angels Carol, At his birth, was, as well Peace on earth,
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as Glory to God in the highest, Luk. 2.14. The subject of his Sermons, afterwards, was rest, and peace to the weary, and troubled, Matth. 11.28.
as Glory to God in the highest, Luk. 2.14. The Subject of his Sermons, afterwards, was rest, and peace to the weary, and troubled, Matthew 11.28.
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when he sent abroad his disciples to preach, he would not let them carry gold, nor silver, nor brasse, nor scrip, along with them, Matth. 10.9. that they might not have, as S. Ambrose notes thereupon, matter of falling out in the way, no nor staves, verse the tenth, ut eriperet instrumentae ultionis, to deprive them (in case they should differ) of a means of revenge:
when he sent abroad his Disciples to preach, he would not let them carry gold, nor silver, nor brass, nor scrip, along with them, Matthew 10.9. that they might not have, as S. Ambrose notes thereupon, matter of falling out in the Way, no nor staves, verse the tenth, ut eriperet instrumentae ultionis, to deprive them (in case they should differ) of a means of revenge:
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it was the first branch of their Commission, into whatsoever house they entred, to say first, Peace be to this house, Luk. 10.5.
it was the First branch of their Commission, into whatsoever house they entered, to say First, Peace be to this house, Luk. 10.5.
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Pax, quae praesentes sociat, absentes invitat, in the glosse of Chrysologus; Peace, which is the glue, Pax, Quae praesentes sociat, absentes invitat, in the gloss of Chrysologus; Peace, which is the glue,
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or soder, to conjoyn men present; Peace. which is the load stone, to draw men absent:
or solder, to conjoin men present; Peace. which is the load stone, to draw men absent:
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in short, peace was that legacie, which he (as the map of the whole worldfull of his other favours) bequeathed, on his last Will,
in short, peace was that legacy, which he (as the map of the Whole worldfull of his other favours) bequeathed, on his last Will,
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and Testament, to his deare disciples; saying, Peace I leave with you, my peace I give unto you, Joh. 14.27.
and Testament, to his deer Disciples; saying, Peace I leave with you, my peace I give unto you, John 14.27.
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After his Resurrection, finding them together, he came, and stood in the midst amongst them, and said, Peace be unto you, Luk. 24.36. This was Christs practise:
After his Resurrection, finding them together, he Come, and stood in the midst among them, and said, Peace be unto you, Luk. 24.36. This was Christ practice:
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And now, as S. Bernard excellently, Operae pretium est, ut, sicùt sumus haeredes nominis, ita simus & imitatores sanctitatis;
And now, as S. Bernard excellently, Opera Price est, ut, sicùt sumus haeredes Nominis, ita Simus & Imitators sanctitatis;
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Its very meet, that as we all inherit the name, so should we also imitate the sanctitie of Christ, sutably unto that of Ignatius, NONLATINALPHABET, it is convenient, not onely to be [ called ] but (that which alone can render us truly happy) to [ be ] Christians:
Its very meet, that as we all inherit the name, so should we also imitate the sanctity of christ, suitably unto that of Ignatius,, it is convenient, not only to be [ called ] but (that which alone can render us truly happy) to [ be ] Christians:
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and, as it was said of Hippocrates, and Sosander, (two, who were nearly related) whose professions corresponded not unto their Names;
and, as it was said of Hippocrates, and Sosander, (two, who were nearly related) whose professions corresponded not unto their Names;
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for, the one comprizing, in his Name, an horse, the other, a man; The first of these, Hippocrates, was a great Physitian, and cured men;
for, the one comprising, in his Name, an horse, the other, a man; The First of these, Hippocrates, was a great physician, and cured men;
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the second, Sosander, skilled better, to cure horses; which thing a third observing; for shame, sirs, said he, NONLATINALPHABET, either change your names, or alter your professions:
the second, Sosander, skilled better, to cure Horses; which thing a third observing; for shame, Sirs, said he,, either change your names, or altar your professions:
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For this, that good Emperour Theodosius finding one Demophilus, a Christian, and a Prelate, to be [ contentious ], told him plainly;
For this, that good Emperor Theodosius finding one Demophilus, a Christian, and a Prelate, to be [ contentious ], told him plainly;
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Si tu pacem fugis, ego te ab Ecclesiâ fugere mando; If thou flie peace, I'le make thee flie the Church:Si tu pacem fugis, ego te ab Ecclesiâ Fugere mando; If thou fly peace, I'll make thee fly the Church:
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Our Apostle here, verse the sixteenth of this Chapter, well assured him, that, if any man did seem [ contentious ], the Church of God [ had ] not,
Our Apostle Here, verse the sixteenth of this Chapter, well assured him, that, if any man did seem [ contentious ], the Church of God [ had ] not,
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surely, [ ought not ] to have any such Custome;
surely, [ ought not ] to have any such Custom;
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and good reason, for if the thorns of strife be suffered to grow up once among them;
and good reason, for if the thorns of strife be suffered to grow up once among them;
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no marvell, if all thriving, by the means of grace, be choaked in them.
no marvel, if all thriving, by the means of grace, be choked in them.
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And indeed, the main scope of S. Paul, in this text, is conceived to be, an acquainting the Corinthians of the cause of their non proficiencie by the means of grace;
And indeed, the main scope of S. Paul, in this text, is conceived to be, an acquainting the Corinthians of the cause of their non proficiency by the means of grace;
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and what the Reason was, that, when they came together, in the Church, to partake the Supper of the Lord;
and what the Reason was, that, when they Come together, in the Church, to partake the Supper of the Lord;
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yet they were still the worse, for that holy, and salutiferous banquet, ver. 17. Now, the [ cause ],
yet they were still the Worse, for that holy, and salutiferous banquet, ver. 17. Now, the [ cause ],
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and withall, the [ signe ] of that miscarriage, were those, intestine discords, and those ill-hearing divisions, that ' as some broken ulcers,
and withal, the [ Signen ] of that miscarriage, were those, intestine discords, and those ill-hearing divisions, that ' as Some broken ulcers,
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or the running issues of an impostumated body, he had heard to be both raised up,
or the running issues of an impostumated body, he had herd to be both raised up,
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and too much fomented among them, ver. 18. And the speciall inducement, that led the Apostle,
and too much fomented among them, ver. 18. And the special inducement, that led the Apostle,
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and father of their faith unto a likelihood, that his credulitie of that report was not wholly uncharitable was founded upon something [ greater ], that, of necessitie, [ must ] be in the Church; and that was heresie:
and father of their faith unto a likelihood, that his credulity of that report was not wholly uncharitable was founded upon something [ greater ], that, of necessity, [ must ] be in the Church; and that was heresy:
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For, if heresies, which are the [ greater ] evil, [ must ] be; then schisms, and divisions [ may ] be;
For, if heresies, which Are the [ greater ] evil, [ must ] be; then schisms, and divisions [ may ] be;
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but heresies [ must ] be; probable it was therefore also, that divisions might be; For, so we read, First.
but heresies [ must ] be; probable it was Therefore also, that divisions might be; For, so we read, First.
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of all, When ye come together in the Church, I hear that there are divisions among you, and I partly beleeve it;
of all, When you come together in the Church, I hear that there Are divisions among you, and I partly believe it;
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For, there must be also heresies among you, &c. And thus, as in a Landskip, ye have seen both the ayme,For, there must be also heresies among you, etc. And thus, as in a Landskip, you have seen both the aim,
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and the 〈 ◊ 〉 of my Text;
and the 〈 ◊ 〉 of my Text;
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which by the key of Analyticall reason, may be unlocked, and opened into a gallery, which leadeth us into two most faire, and spatious roomes;
which by the key of Analytical reason, may be unlocked, and opened into a gallery, which leads us into two most fair, and spacious rooms;
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plainly, it may be resolved into these two generall parts. 1. An Imputation, vers. 18. That there were divisions among them.
plainly, it may be resolved into these two general parts. 1. an Imputation, vers. 18. That there were divisions among them.
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2. The Ground, or Reason of that Imputation, because there must be heresies. 2. The Ground, or Reason of that Imputation, Because there must be heresies.
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The former of these, however I need not divide, (for that the words be, in themselves, alreadie full of divisions) yet,
The former of these, however I need not divide, (for that the words be, in themselves, already full of divisions) yet,
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for order sake, I herein observe these part culars. 1. The Crime it self imputed, There were divisions. 2. The place, where,
for order sake, I herein observe these part culars. 1. The Crime it self imputed, There were divisions. 2. The place, where,
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or, the Company among whom they arose;
or, the Company among whom they arose;
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in the Church, and, among you. 3. The mean of Information, by which S. Paul came to know it, Hearesay. 4. The Measure of his Credulity, upon that Hearsay, He partly beleeved it.
in the Church, and, among you. 3. The mean of Information, by which S. Paul Come to know it, Hearsay. 4. The Measure of his Credulity, upon that Hearsay, He partly believed it.
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In the latter, we have 1. The nature of heresies, what they are. 2. The necessitie of heresies, how they must be.
In the latter, we have 1. The nature of heresies, what they Are. 2. The necessity of heresies, how they must be.
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3. The place of heresies, where they arise. 4. The use, or end of heresies, why they are permitted in the Church of God. These are the parts;
3. The place of heresies, where they arise. 4. The use, or end of heresies, why they Are permitted in the Church of God. These Are the parts;
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in which, as in a peece of Arras displayed, I have shewed you the severall pictures folded up in this Scripture:
in which, as in a piece of Arras displayed, I have showed you the several pictures folded up in this Scripture:
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which, (were it happily in a skilfuller hand) might yet be branch't out farther,
which, (were it happily in a skilfuller hand) might yet be branched out farther,
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and embroydered into more varietie, as some rich piece of Tyssue, wrought full of Demonstrations:
and embroidered into more variety, as Some rich piece of Tissue, wrought full of Demonstrations:
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But, even thus we see, how this little cloud of words, which in the first view, was but as that seen by Elijah's servant, to be spanned by an hand, is now wombd-out,
But, even thus we see, how this little cloud of words, which in the First view, was but as that seen by Elijah's servant, to be spanned by an hand, is now wombd-out,
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as t'were, and swollen into suller bottels; ready, (as King Davia's plentifull rain), to be distilled;
as It were, and swollen into suller bottles; ready, (as King Davia's plentiful rain), to be distilled;
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and to drop down into the eares, and hearts of you (the Lords inheritance) to refresh them:
and to drop down into the ears, and hearts of you (the lords inheritance) to refresh them:
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In summe, ye have seen the measures of my Sermon, and you Noble patience;
In sum, you have seen the measures of my Sermon, and you Noble patience;
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daigne to favour me with the one, whilest I am, by Gods blessing, in the dispatch of the other;
deign to favour me with the one, whilst I am, by God's blessing, in the dispatch of the other;
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I shall be as compendious, as the majestie of the subject shall allow, in all: may the same hand, that gave this opportunity, adde also a successe to this businesse:
I shall be as compendious, as the majesty of the Subject shall allow, in all: may the same hand, that gave this opportunity, add also a success to this business:
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For, first of all, when ye come together in the Church, I hear that there are divisions among you, &c. The first of these particulars, the Crime imputed to these Corinth's charge, to wit, divisions; For, First of all, when you come together in the Church, I hear that there Are divisions among you, etc. The First of these particulars, the Crime imputed to these Corinth's charge, to wit, divisions;
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how gladly could I wish them all from being the too-just occasion of my present discourse;
how gladly could I wish them all from being the too-just occasion of my present discourse;
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surely my desires are to have them sundred from all our practice, farther than the East is from the West;
surely my Desires Are to have them sundered from all our practice, farther than the East is from the West;
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and that the two ends of a Diameter might as soon meet, or, the two poles be reconciled!
and that the two ends of a Diameter might as soon meet, or, the two poles be reconciled!
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But, sith the shortnesse of Satan's kingdom hath made him double his malice, and more exasperated the children of disobedience, in whom he rules, unto dissentions;
But, sith the shortness of Satan's Kingdom hath made him double his malice, and more exasperated the children of disobedience, in whom he rules, unto dissensions;
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I shall be forced to say something of them; and that, Non exclamantis studio, sed dolentis affectu;
I shall be forced to say something of them; and that, Non exclamantis study, sed dolentis affectu;
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Not, out of any desire I have, to declaim on the distempers of the Age, but rather to declare my zealous sorrow for them:
Not, out of any desire I have, to declaim on the distempers of the Age, but rather to declare my zealous sorrow for them:
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though, were I as Jeremy, who is noted to have been NONLATINALPHABET, most full of passion;
though, were I as Jeremiah, who is noted to have been, most full of passion;
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or, as S. Gregory Nazianzene saith of Isaiah, that he was NONLATINALPHABET, of a loftie, and a bigge expression;
or, as S. Gregory Nazianzene Says of Isaiah, that he was, of a lofty, and a big expression;
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yea, if I should lay Pelion upon Ossa, and make even mountains of expressions; or, had more than Methuselah, even a breath like eternitie;
yea, if I should lay Pelion upon Ossa, and make even Mountains of expressions; or, had more than Methuselah, even a breath like eternity;
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yet were I never able, to set forth this evill, and this crying sin of the times;
yet were I never able, to Set forth this evil, and this crying since of the times;
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either full, or lowd, or long enough:
either full, or loud, or long enough:
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however, I have resolved, with that poore widow, to cast in a little, though but a mite, or two.
however, I have resolved, with that poor widow, to cast in a little, though but a mite, or two.
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And, as that woman in the Gospel, first lighted up her candle, ere she sought her groat;
And, as that woman in the Gospel, First lighted up her candle, ere she sought her groat;
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I shall, first, say somewhat of the name; and, after that, of the thing it self;
I shall, First, say somewhat of the name; and, After that, of the thing it self;
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according to that rule of the Stoique Epictetus, NONLATINALPHABET.
according to that Rule of the Stoic Epictetus,.
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The word, NONLATINALPHABET, translated, in the Text, divisions, comes of a Greek originall, derived NONLATINALPHABET, in the generall notion thereof, signifying any rent,
The word,, translated, in the Text, divisions, comes of a Greek original, derived, in the general notion thereof, signifying any rend,
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or disunion, or separation of things combined, and united together; so, Matth. 9.16. If a new piece be put into an old garment, NONLATINALPHABET.
or disunion, or separation of things combined, and united together; so, Matthew 9.16. If a new piece be put into an old garment,.
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the schisme; or the rent is made worse: Its from bodily things translated, metaphorically, to denote disunion of minds, and affections;the Schism; or the rend is made Worse: Its from bodily things translated, metaphorically, to denote disunion of minds, and affections;
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so Isidore, Nomen Schismatis â scissurâ [ animorum ] est:
so Isidore, Nome Schisms â scissurâ [ animorum ] est:
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and thus, in a latitude of sense, (according to the diversitie of the contrary unions) it hath a various acception.
and thus, in a latitude of sense, (according to the diversity of the contrary unions) it hath a various acception.
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There is consent, there is concord, there is peace; each differ from other: Consent we call unity in judgement;
There is consent, there is concord, there is peace; each differ from other: Consent we call unity in judgement;
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Concord, unity of will, and desire; Peace, quiet, and calme conversation, a life void of janglings, and free from tumults:
Concord, unity of will, and desire; Peace, quiet, and Cam Conversation, a life void of janglings, and free from tumults:
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There may be consent, without concord; there may be concord, without consent; there may be peace, without both;
There may be consent, without concord; there may be concord, without consent; there may be peace, without both;
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that is to say, men may agree in their opinion, and yet differ in their desires;
that is to say, men may agree in their opinion, and yet differ in their Desires;
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they may dissent in opinion, and desires, and yet live in peace; S. Paul, and Barnabas; S. Austin, and Hierome, were of different judgements;
they may dissent in opinion, and Desires, and yet live in peace; S. Paul, and Barnabas; S. Austin, and Jerome, were of different Judgments;
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yet brake not out into publique, or any notorious violations of charity:
yet brake not out into public, or any notorious violations of charity:
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This premised, schisme sometimes denotes, at large, [ any ] disunion in judgement, or opinion, in will, or affections;
This premised, Schism sometime denotes, At large, [ any ] disunion in judgement, or opinion, in will, or affections;
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but, more strictly, it signifieth separation from the [ unity ] of the Church of God, as Aquinas exactly;
but, more strictly, it signifies separation from the [ unity ] of the Church of God, as Aquinas exactly;
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whether the disunion be inward, in minde, or affection; or outward, in externall society, and communion:
whither the disunion be inward, in mind, or affection; or outward, in external society, and communion:
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When the kingdom of Israel (which, under David, was one Politique, and civill Body) was, afterwards, parted,
When the Kingdom of Israel (which, under David, was one Politique, and civil Body) was, afterwards, parted,
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and divided, twixt Rehoboam, and Jeroboam; that was a civill Schisme, a rent made in the Politique Body;
and divided, betwixt Rehoboam, and Jeroboam; that was a civil Schism, a rend made in the Politic Body;
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when Jews, and Samaritanes were so far dworced in affections, that they endured no commerce each with other;
when jews, and Samaritans were so Far dworced in affections, that they endured no commerce each with other;
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that was a schisme grown, upon point of Religion:
that was a Schism grown, upon point of Religion:
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Again, there is, saith Peter Martyr, a double schisme, Bonum, & malum; a warrantable, and lawfull;
Again, there is, Says Peter Martyr, a double Schism, Bonum, & malum; a warrantable, and lawful;
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a criminall, and a sinfull separation:
a criminal, and a sinful separation:
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of the first sort was that of faithfull Abraham, when he separated from the Idolatrous Astrologers of Chaldea;
of the First sort was that of faithful Abraham, when he separated from the Idolatrous Astrologers of Chaldea;
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It is, when the unity, that is broken, is evill, then the division is good: on the other side, when the unity is good, the separation is evil:
It is, when the unity, that is broken, is evil, then the division is good: on the other side, when the unity is good, the separation is evil:
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Its evil unity, that is in evill, and that criminall unity is forbidden; Simeon, and Levi, were brethren in iniquity;
Its evil unity, that is in evil, and that criminal unity is forbidden; Simeon, and Levi, were brothers in iniquity;
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into their secret, let not my soul enter, saith good Iacob, Gen. 49.6. To the same purpose, King Solomon, Prov. 1.10. My sonne, if sinners entice thee, consent thou not;
into their secret, let not my soul enter, Says good Iacob, Gen. 49.6. To the same purpose, King Solomon, Curae 1.10. My son, if Sinners entice thee, consent thou not;
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for, even bryars and thorns will be twisting one in the other, and shall, at last be bound up together, in bundles, for the fire.
for, even briars and thorns will be twisting one in the other, and shall, At last be bound up together, in bundles, for the fire.
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And indeed, saith a reverend Father of our Church; amongst men there are many unjust unities:
And indeed, Says a reverend Father of our Church; among men there Are many unjust unities:
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there is Vnio Leonina, an union of compulsion, and terror; there is unio vulpina, a combination of craft, and cunning;
there is Union Leonine, an Union of compulsion, and terror; there is unio Vulpina, a combination of craft, and cunning;
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there is unio Asinina, an union of simplicity, or sillinesse, when poore Ignaro's hang together; but onely as creatures that follow in the drove, not knowing whither they are hurried:
there is unio Asinina, an Union of simplicity, or silliness, when poor Ignaro's hang together; but only as creatures that follow in the drove, not knowing whither they Are hurried:
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our Romanists boast much of their Unity, or consent in Doctrine; yeeld it to be as great, as may be;
our Romanists boast much of their Unity, or consent in Doctrine; yield it to be as great, as may be;
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but whilest it is, by consequent, [ against ] the Gospel, it is no note of the Church;
but whilst it is, by consequent, [ against ] the Gospel, it is no note of the Church;
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even in hell is a kinde of unity, Satan is not divided against himself:
even in hell is a kind of unity, Satan is not divided against himself:
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True union we call onely that, which is onely in Gods truth, and for Truth's sake;
True Union we call only that, which is only in God's truth, and for Truth's sake;
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otherwise, as S. Hilary saith, Per speciosum pacis nomen, in unitatem perfidiae subrepimus; it is not union of faith, but of perfidiousnesse, nor Christian communion, but Antichristian conspiracie, and conjuration:
otherwise, as S. Hilary Says, Per Speciosum pacis Nome, in unitatem perfidiae subrepimus; it is not Union of faith, but of perfidiousness, nor Christian communion, but Antichristian Conspiracy, and conjuration:
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There was an union among the body of the ten Tribes, in the worship of Ieroboam's idolatrous Calves;
There was an Union among the body of the ten Tribes, in the worship of Ieroboam's idolatrous Calves;
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They, who under Hezekiah, and Iosiah, separated from that society, and joyned with Gods people, in the pure worship at Jerusalem;
They, who under Hezekiah, and Josiah, separated from that society, and joined with God's people, in the pure worship At Jerusalem;
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their separation was good, for the unity was evill:
their separation was good, for the unity was evil:
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There was in the Church of Rome, (after that Bethel, by a filthie degenerating, became a Bethaven) an unity,
There was in the Church of Rome, (After that Bethel, by a filthy degenerating, became a Bethaven) an unity,
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or conspiracie rather, in damnable errour:
or Conspiracy rather, in damnable error:
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Luther, (whom yet Albertus Crantzius advised rather unto a praying [ for ] than to the hopes [ of ] a reformation) he, with his adherents, was by them condemned for schisme, because they separated;Luther, (whom yet Albert Crantzius advised rather unto a praying [ for ] than to the hope's [ of ] a Reformation) he, with his adherents, was by them condemned for Schism, Because they separated;
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howbeit their separation was holy, for the unity was evill:
howbeit their separation was holy, for the unity was evil:
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Now, on the other side, criminall schisme is, when the unity is good, and in things good, commanded, or permitted;
Now, on the other side, criminal Schism is, when the unity is good, and in things good, commanded, or permitted;
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yea, though it be with evill men, warily understood: so our Saviour himself, and his disciples, communicated with Scribes, and Pharisees, in the sacrifices,
yea, though it be with evil men, warily understood: so our Saviour himself, and his Disciples, communicated with Scribes, and Pharisees, in the Sacrifices,
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and other services of the Temple, the [ things ] themselves were good, and commanded; though some of the [ persons ] evill, that used them:
and other services of the Temple, the [ things ] themselves were good, and commanded; though Some of the [ Persons ] evil, that used them:
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hence that Maxime, in Theology, Bonitas Ministri non est de essentiâ Sacramenti, sed de convenientiâ, as Raynerius hath it;
hence that Maxim, in Theology, Bonitas Ministri non est de essentiâ Sacrament, sed de convenientiâ, as Raynerius hath it;
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the goodnesse, in these holy things, dependeth on the vertue of Gods own immediate institution, and his divine ordination;
the Goodness, in these holy things, dependeth on the virtue of God's own immediate Institution, and his divine ordination;
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not, on the dignitie of the person, whosoever administers them;
not, on the dignity of the person, whosoever administers them;
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though indeed, the pietie, and devotion of the Minister be a great [ convenience ] to the ordinance it self;
though indeed, the piety, and devotion of the Minister be a great [ convenience ] to the Ordinance it self;
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for, we read how, (through the misprision of the vulgar) for the lewd conversation of Eli's sons, the verie sacrifice it self began to be abhorred:
for, we read how, (through the Misprision of the Vulgar) for the lewd Conversation of Eli's Sons, the very sacrifice it self began to be abhorred:
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and yet, the spot of an impure hand cannot discolour the beautie of Gods mysteries;
and yet, the spot of an impure hand cannot discolour the beauty of God's Mysteres;
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no more, saith S. Gregory Nazianzene, than the image of an Emperor, cut with art, in a signet,
no more, Says S. Gregory Nazianzene, than the image of an Emperor, Cut with art, in a signet,
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whether of gold, or iron, can, by its impression, alter the matter, or the nature of the wax, upon which its stamped.
whither of gold, or iron, can, by its impression, altar the matter, or the nature of the wax, upon which its stamped.
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There is, in the Church of Rome, reteined truth, in sundrie Articles of faith, as, of the Trinitie, of the Incarnation, &c. Its no heresie, to conform in judgement, no not with those very Antichristians, where they consent in truth:
There is, in the Church of Rome, retained truth, in sundry Articles of faith, as, of the Trinity, of the Incarnation, etc. Its no heresy, to conform in judgement, no not with those very Antichristians, where they consent in truth:
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In the Church of England, we have (God be blessed) purity of sound doctrine,
In the Church of England, we have (God be blessed) purity of found Doctrine,
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and of the worship of God; what, if some unsound for their particular persons, communicate with us herein? shall we,
and of the worship of God; what, if Some unsound for their particular Persons, communicate with us herein? shall we,
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as Brownifts, separate? we may be present with them, after that rule of S. Prosper, Spe correctionis, non consensu malignitatis;
as Brownifts, separate? we may be present with them, After that Rule of S. Prosper, See correctionis, non consensu malignitatis;
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in hope to amend them, out of the love of compassion; not to allow their malignity, by an erroneous approbation:
in hope to amend them, out of the love of compassion; not to allow their malignity, by an erroneous approbation:
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Hold faith with the worst heretique, where his faith is sound;
Hold faith with the worst heretic, where his faith is found;
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not indeed, I confesse, for the sake of the heretique, but meerly for the love of the faith:
not indeed, I confess, for the sake of the heretic, but merely for the love of the faith:
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hold worship with the worst Idolater, where (for that Act) the worship is pure;
hold worship with the worst Idolater, where (for that Act) the worship is pure;
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Communion in word, in Sacraments, in Prayers, with worst men; for, herein the unity is good, the things themselves being allowed, and commanded by God;
Communion in word, in Sacraments, in Prayers, with worst men; for, herein the unity is good, the things themselves being allowed, and commanded by God;
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therefore the schisme, or the separation were evill:
Therefore the Schism, or the separation were evil:
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Even Rome, is a Church still, saith Calvin, but a beastly Harlot, intoxicated, and grown mad with fornications;
Even Room, is a Church still, Says calvin, but a beastly Harlot, intoxicated, and grown mad with fornications;
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we forsake her not, in what constitutes a Church, (namely, the Word, and Sacraments) but in her filthy errors, and corruptions:
we forsake her not, in what constitutes a Church, (namely, the Word, and Sacraments) but in her filthy errors, and corruptions:
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Let her leave her whoring with strange flesh, and with strange gods; (for, whilest she followeth such lying vanities, she forsaketh her own mercy) and then [ so far ] as she keeps close to Christ,
Let her leave her whoring with strange Flesh, and with strange God's; (for, whilst she follows such lying vanities, she Forsaketh her own mercy) and then [ so Far ] as she keeps close to christ,
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and to that first, ancient, and pure faith, (so famous, in S. Paul's daies, that it was mounted on the wings of honour,
and to that First, ancient, and pure faith, (so famous, in S. Paul's days, that it was mounted on the wings of honour,
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and carried throughout the world) so farre, we shall not refuse to give her an hand of fellowship;
and carried throughout the world) so Far, we shall not refuse to give her an hand of fellowship;
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But, till then, the danger of familiarity may be lesse, in a Pest-house: For, ever since the fountains of pure waters failed upon the seven hils;
But, till then, the danger of familiarity may be less, in a Pesthouse: For, ever since the fountains of pure waters failed upon the seven hills;
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NONLATINALPHABET, as the Poet hath it, this grape is grown to a dry raisin; yea, she hath pitched her Tents, in Campo Martio, and turned Religion into quarrell;
, as the Poet hath it, this grape is grown to a dry raisin; yea, she hath pitched her Tents, in Campo Martio, and turned Religion into quarrel;
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and, much like to those Galli senones, of old, whom Florus writes of, to be so full of crueltie, Vt planè nati ad hominum interitum, & urbium stragem videantur;
and, much like to those Gauls Senones, of old, whom Florus writes of, to be so full of cruelty, Vt planè Nati ad hominum Interitum, & urbium Stragem videantur;
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that they seem to have been born for destruction, not of Cities onely, but of souls.
that they seem to have been born for destruction, not of Cities only, but of Souls.
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Wherefore, come out of this whorish Babylon, my people, saith the Lord, separate, lest, by partaking in her sins, ye share also in her plagues;
Wherefore, come out of this whorish Babylon, my people, Says the Lord, separate, lest, by partaking in her Sins, you share also in her plagues;
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for it is become the very sink of filthinesse. To shut up this point;
for it is become the very sink of filthiness. To shut up this point;
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we must remember, that what is thus spoken, for matter of faith, and doctrine, holds also (rightly understood) for outward Rites,
we must Remember, that what is thus spoken, for matter of faith, and Doctrine, holds also (rightly understood) for outward Rites,
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and Ceremonies of order, and decency, in the Church of God: In those rites, that are not simply unlawfull, there is a lawfull unity;
and Ceremonies of order, and decency, in the Church of God: In those Rites, that Are not simply unlawful, there is a lawful unity;
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there may be, yea, there is, oft times an unlawfull separation;
there may be, yea, there is, oft times an unlawful separation;
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so the Schoolmen define, Schisme to be, [ illicitus ] discessus, an [ unlawfull ] departure from the unity of the Church:
so the Schoolmen define, Schism to be, [ illicitus ] discessus, an [ unlawful ] departure from the unity of the Church:
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If any abuse a Rite, (indifferent in it self, and innocent) with a superstitious,
If any abuse a Rite, (indifferent in it self, and innocent) with a superstitious,
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or perhaps idolatrous intention, [ that ] is their foule sin: May not another use the [ same ] indifferent things, for decencie, and order-sake onely;
or perhaps idolatrous intention, [ that ] is their foul since: May not Another use the [ same ] indifferent things, for decency, and order-sake only;
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if that he do not use them [ so ], as those sinners did? We may do [ eadem ],
if that he do not use them [ so ], as those Sinners did? We may do [ Same ],
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but not [ ità ]; Turpis est omnis pars, quae universo non congruit suo, as S. Austin expresly.
but not [ ità ]; Shameful est omnis pars, Quae universo non congruit Sue, as S. Austin expressly.
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And indeed, the very proper, adequate, and full object, about which Shcisme is conversant, is, critically, matter of rite, & circumstance;
And indeed, the very proper, adequate, and full Object, about which Shcisme is conversant, is, critically, matter of rite, & circumstance;
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as both Fathers, Schoolmen, and the most judicious Moderns, (with whom I have consulted herein) joyntly accord;
as both Father's, Schoolmen, and the most judicious Moderns, (with whom I have consulted herein) jointly accord;
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schisme, in this verse, differing from heresie, in the next; in this;
Schism, in this verse, differing from heresy, in the next; in this;
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viz. schisme, is a breach of unity, in point of discipline, and of the external worship of God; viz. Schism, is a breach of unity, in point of discipline, and of the external worship of God;
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heresie, is a corruption, through new, and false opinions, (as may appear hereafter) of the sinceritie of faith, and of sound doctrine.
heresy, is a corruption, through new, and false opinions, (as may appear hereafter) of the sincerity of faith, and of found Doctrine.
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Lastly, for the close of this part, and the clear explication of the Text; we must distinguish Schisme, thus explained, into its kinds, or degrees:
Lastly, for the close of this part, and the clear explication of the Text; we must distinguish Schism, thus explained, into its Kinds, or Degrees:
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The one is inchoate onely, or partiaty, the other, pertinacious and consummate:
The one is inchoate only, or partiaty, the other, pertinacious and consummate:
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The first is, when the division staies in judgement, or affection alone, proceeding not so farre, as actuall separation;
The First is, when the division stays in judgement, or affection alone, proceeding not so Far, as actual separation;
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or, if so, its from private, and friendly familiarity onely; not compleate, or obstinate disunion from the publique communion in the worship of God:
or, if so, its from private, and friendly familiarity only; not complete, or obstinate disunion from the public communion in the worship of God:
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And of this partiary nature was the schisme, now charged by S. Paul, upon these Corinthians, in the Text;
And of this partiary nature was the Schism, now charged by S. Paul, upon these Corinthians, in the Text;
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and this too, to be meant, not of the whole Body of the Church of Corinth, at large; (for [ that ] he commended highly,
and this too, to be meant, not of the Whole Body of the Church of Corinth, At large; (for [ that ] he commended highly,
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for conforming unto his ordinances delivered unto them, vers. 2.) but, as Calvin, Cornelius â lapide, and other judicious affirm,) of some particular straglers, justly to be reproved.
for conforming unto his ordinances Delivered unto them, vers. 2.) but, as calvin, Cornelius â Lapide, and other judicious affirm,) of Some particular stragglers, justly to be reproved.
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And thus farre, of the explication of the nature of Schisme, the crime imputed by the Apostle, on this Church of Corinth:
And thus Far, of the explication of the nature of Schism, the crime imputed by the Apostle, on this Church of Corinth:
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First of all, when ye come together in the Church, I hear that there are [ divisions ] among you. First of all, when you come together in the Church, I hear that there Are [ divisions ] among you.
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The next particular is the place, where, or, if you will, the company, among whom, these schismes, and divisions arose;
The next particular is the place, where, or, if you will, the company, among whom, these schisms, and divisions arose;
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and that was, In the Church; NONLATINALPHABET, When ye come together in the Church. Divines, of severall judgements, give us a severall interpetation of this passage:
and that was, In the Church;, When you come together in the Church. Divines, of several Judgments, give us a several Interpretation of this passage:
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Beza, and those of his way, will have it meant, de sacro conventu; or, as some others, to the same effect, expresse it, De Caetu fidelium, onely of the company of the faithfull, who make up the mysticall Church of Christ; Beza, and those of his Way, will have it meant, de Sacred conventu; or, as Some Others, to the same Effect, express it, De Caetu Fidelium, only of the company of the faithful, who make up the mystical Church of christ;
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understanding the words, not of the [ place ], but of the [ persons ], who,
understanding the words, not of the [ place ], but of the [ Persons ], who,
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as those NONLATINALPHABET, as S. Peter cals them, as living stones build up the spirituall house of God;
as those, as S. Peter calls them, as living stones built up the spiritual house of God;
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Christ himself being the chief stone of the corner:
christ himself being the chief stone of the corner:
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And, in this sence alone, the now renowned Pastor, and Reader of Divinitie, in Geneva, Fredericus Spanhemius, (he, who,
And, in this sense alone, the now renowned Pastor, and Reader of Divinity, in Geneva, Frederick Spanhemius, (he, who,
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though onely as a looker on, and as it were aloofe, blesseth God for those eminent graces, that have, in all ages,
though only as a looker on, and as it were aloof, Blesses God for those eminent graces, that have, in all ages,
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since the Gospel, shined in the eximious Bishops of this Church) he, I say,
since the Gospel, shined in the eximious Bishops of this Church) he, I say,
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if we may take it upon trust, will have the word [ Church ], to be no otherwise meant, in the new Testament.
if we may take it upon trust, will have the word [ Church ], to be no otherwise meant, in the new Testament.
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But yet, Theophylact, and all Greek Writers, generally expound it, in this Text, of the materiall place of meeting;
But yet, Theophylact, and all Greek Writers, generally expound it, in this Text, of the material place of meeting;
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where the Saints of Corinth usually assembled together, for receiving of the Sacrament, and other sacred, and religious performances.
where the Saints of Corinth usually assembled together, for receiving of the Sacrament, and other sacred, and religious performances.
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If we take it, in this latter sense; as indeed S. Paul, by ver. 20. seemeth to interpret it;
If we take it, in this latter sense; as indeed S. Paul, by for. 20. seems to interpret it;
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saying, (with the very same relations) When ye come together, NONLATINALPHABET, which both, in Act. 2.1.
saying, (with the very same relations) When you come together,, which both, in Act. 2.1.
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and here, is, by the Genevians themselves, rendred, in their own Bible, by [ into one,
and Here, is, by the Genevians themselves, rendered, in their own bible, by [ into one,
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and the same [ place ]:
and the same [ place ]:
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and ver. 22. taking the abuse of the [ Church ], by their NONLATINALPHABET, or banquets, (though of love);
and for. 22. taking the abuse of the [ Church ], by their, or banquets, (though of love);
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he seemeth to contra-distinguish it unto their own houses of habitation; which were much more meet for feasting, and entertainment, than the Church, a place consecrate,
he seems to contradistinguish it unto their own houses of habitation; which were much more meet for feasting, and entertainment, than the Church, a place consecrate,
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and set apart for onely sacred, and divine refreshments; whereof that of eating the Lords Supper was a principall:
and Set apart for only sacred, and divine refreshments; whereof that of eating the lords Supper was a principal:
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Thus if we interpret it, of the place, we may note;
Thus if we interpret it, of the place, we may note;
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That, in the very infancy of the Christian Church, Gods people had places of solemne meeting,
That, in the very infancy of the Christian Church, God's people had places of solemn meeting,
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for the joynt-discharge of their devotions: in Hebr. 10.25.
for the joynt-discharge of their devotions: in Hebrew 10.25.
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this same Apostle excites them, to a frequentation of their NONLATINALPHABET, or assembling of themselves together, by which Estius himself confesseth, the Greek Expositors to have relation to some places of Gods worship, where these Saints should meet, and come together.
this same Apostle excites them, to a frequentation of their, or assembling of themselves together, by which Estius himself Confesses, the Greek Expositors to have Relation to Some places of God's worship, where these Saints should meet, and come together.
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I know its quaered among the learned, whether, till the daies of Constantine the great,
I know its quaered among the learned, whither, till the days of Constantine the great,
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namely, about 300. yeers from Christ, the Christians had any Churches built up, or not? That which gave hint to the dubitation, is that known objection of Heathens, against those Christians, who laboured to convert them, extant in Minutius Felix, and other Ancients; Non habetis Templa, non Altaria;
namely, about 300. Years from christ, the Christians had any Churches built up, or not? That which gave hint to the dubitation, is that known objection of heathens, against those Christians, who laboured to convert them, extant in Minutius Felix, and other Ancients; Non Habetis Templa, non Altars;
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They had no temples, wherein to worship that God invisible, whom, they said, they served? For answer, its most certain;
They had no Temples, wherein to worship that God invisible, whom, they said, they served? For answer, its most certain;
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that, in the Apostles dayes, besides the Temple of Jerusalem; (which stood, till Titus, and Vespasian, the Romane Emperors, surprized,
that, in the Apostles days, beside the Temple of Jerusalem; (which stood, till Titus, and Vespasian, the Roman Emperor's, surprised,
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and wasted it, nigh 40. yeers from Christ, as Josephus calculates); open, garnished Churches they had none;
and wasted it, High 40. Years from christ, as Josephus calculates); open, garnished Churches they had none;
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because the very name of Christianity was so odious to the Emperours of those dayes,
Because the very name of Christianity was so odious to the emperors of those days,
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and (to use the language of that time,) that [ Sect ] so everie where spoken against, Act. 28.22.
and (to use the language of that time,) that [ Sect ] so every where spoken against, Act. 28.22.
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that, in stead of being (as they should have been) nursing Fathers unto the Church, they proved rather,
that, in stead of being (as they should have been) nursing Father's unto the Church, they proved rather,
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as Wolves, to fright, yea, to dilaniate, and teare in pieces the flock of Christ:
as Wolves, to fright, yea, to dilaniate, and tear in Pieces the flock of christ:
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Nero, he began the fray, and was, as Tertullian stiles him, Dedicator damnationis; unto him succeeded Domitian, and so the rest of those scarlet Tyrants, onwards, Nero, he began the fray, and was, as Tertullian stile him, Dedicator damnationis; unto him succeeded Domitian, and so the rest of those scarlet Tyrants, onward,
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untill the times of Dioclesian, and Maximian, who rid the Empire with more loose reignes, than some others of the sormer did;
until the times of Diocletian, and Maximian, who rid the Empire with more lose reigns, than Some Others of the sormer did;
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and with rowels of [ longer ] crueltie, as Eusebius, and Eutropius inform us, so spurred the sides,
and with rowels of [ longer ] cruelty, as Eusebius, and Eutropius inform us, so spurred the sides,
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yea, gored the very bowels of it; that, except they meant to found a Church in blood, they could not build:
yea, gored the very bowels of it; that, except they meant to found a Church in blood, they could not built:
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But, when there were (as God was pleased to dart some gleames of ease through the blackest cloud of persecution) some Lucida intervalla opened; they re-attempted the same work:
But, when there were (as God was pleased to dart Some gleams of ease through the Blackest cloud of persecution) Some Lucida intervalla opened; they re-attempted the same work:
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so Hospinian assures us, that, under Severus, Gordianus, Philippus, and Galienus, Churches began to be erected by Christians; (for what Ethniques called Templa, saith Pamelius, Christians stiled NONLATINALPHABET) but they were soon again demolished by Dioclesian: At length, that famous Christian Emperour, (with whose birth our Britaine was enobled), Constantine the great, as an Orient starre arose;
so Hospinian assures us, that, under Severus, Gordianus, Philip, and Galen, Churches began to be erected by Christians; (for what Ethnics called Templa, Says Pamelius, Christians styled) but they were soon again demolished by Diocletian: At length, that famous Christian Emperor, (with whose birth our Britain was ennobled), Constantine the great, as an Orient star arose;
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and he, not onely as a Physitian, to heale the wounds of the Saints themselves;
and he, not only as a physician, to heal the wounds of the Saints themselves;
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but also, as a Repairer of the breaches, made, by foregoing Tyrants, in the places of their solemrie meeting.
but also, as a Repairer of the Breaches, made, by foregoing Tyrants, in the places of their solemrie meeting.
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Not, but that they had [ before ], Conventicula, as Arnobius cals them, in quibus summus oratur Deus;
Not, but that they had [ before ], Conventions, as Arnobius calls them, in quibus Summus oratur Deus;
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they had NONLATINALPHABET, as Eusebius stiles them;
they had, as Eusebius stile them;
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that is, places of coming together, Oratories, and houses of worship, to perform the rites of their Religion in;
that is, places of coming together, Oratories, and houses of worship, to perform the Rites of their Religion in;
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But, all this time, those houses were more humble, than magnificent: Beauty being the badge of opulency, and ornament, of prosperity.
But, all this time, those houses were more humble, than magnificent: Beauty being the badge of opulency, and ornament, of Prosperity.
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All which I have observed, on this occasion, to expresse, how welcome joynt-devotion hath ever been unto the God we serve;
All which I have observed, on this occasion, to express, how welcome joynt-devotion hath ever been unto the God we serve;
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The effectuall, fervent prayer of a righteous man, though but one alone, availeth [ much ], Jam. 5.16.The effectual, fervent prayer of a righteous man, though but one alone, availeth [ much ], Jam. 5.16.
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but, when two, or three, a [ number ] meet together, in one place of worship,
but, when two, or three, a [ number ] meet together, in one place of worship,
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and those also [ unanimitèr ] orantes, as S. Cyprian glosseth on it; praying in unity, and unanimity;
and those also [ Unanimously ] Orantes, as S. Cyprian Glosseth on it; praying in unity, and unanimity;
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variety of hearts, and voices making up one sweet consort, and harmony of devotion; lo! saith Aquinas, orationes ibi fiunt magis [ exaudibiles ], ex devotione orantium;
variety of hearts, and voices making up one sweet consort, and harmony of devotion; lo! Says Aquinas, orationes There Fluent magis [ exaudibiles ], ex devotion orantium;
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The prayers become [ more audible ] in the eares of God, yea, it bringeth down the Lord from heaven,
The Prayers become [ more audible ] in the ears of God, yea, it brings down the Lord from heaven,
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after a sort, into the very midst among them, Matth. 18.20.
After a sort, into the very midst among them, Matthew 18.20.
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We then, my brethren, enjoying more open freedome, and ampler beauty, (though indeed, as S. Bernard truly, inward holinesse becometh best the house of [ that ] God, Qui non tàm politis marmoribus, quàm ornatis moribus delectatur, who is more delighted with the ornament of moralitie,
We then, my brothers, enjoying more open freedom, and ampler beauty, (though indeed, as S. Bernard truly, inward holiness Becometh best the house of [ that ] God, Qui non tàm politis marmoribus, quàm ornatis moribus delectatur, who is more delighted with the ornament of morality,
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than with the best polished corners of an outward Temple) we, I say, obteining more libertie of accesse unto the places of Gods publike worship, which our primitive forefathers wanted:
than with the best polished corners of an outward Temple) we, I say, obtaining more liberty of access unto the places of God's public worship, which our primitive Forefathers wanted:
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though their zeal to build up Churches, and to endow them too, out-ran ours, as Ahimaaz did Cushi, for they went by the way of the [ plain ];
though their zeal to built up Churches, and to endow them too, outran ours, as Ahimaaz did Cushi, for they went by the Way of the [ plain ];
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they being, like Iacob, under the old Testament, [ plain ] men; unacquainted with the dark Meanders of cunning, and deceiveablenesse;
they being, like Iacob, under the old Testament, [ plain ] men; unacquainted with the dark Meanders of cunning, and Deceiveablenesse;
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oh let not us neglect the means of our so great salvation; nor forsake the assembling of our selves together, in the places of Gods holy worship,
o let not us neglect the means of our so great salvation; nor forsake the assembling of our selves together, in the places of God's holy worship,
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as the manner of some was, even in S. Paul's time, Hebr. 10.25.
as the manner of Some was, even in S. Paul's time, Hebrew 10.25.
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And, when we do approach that place, where the Lord professeth, that, in a speciall manner, his honour dwelleth;
And, when we do approach that place, where the Lord Professes, that, in a special manner, his honour dwells;
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let us say, as old Iacob did of Bethel, Quàm reverenda sunt haec loca! Gen. 28.17.
let us say, as old Iacob did of Bethel, Quàm reverenda sunt haec loca! Gen. 28.17.
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surely, the Lord is in this place, and how dreadfull is it? this is none other but the house of God,
surely, the Lord is in this place, and how dreadful is it? this is none other but the house of God,
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and this is the gate of heaven. Such holy meditations would make us all abhor that swinish heresie of the Fratricellians, who,
and this is the gate of heaven. Such holy meditations would make us all abhor that swinish heresy of the Fratricellians, who,
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as Turrecremata saith, asserted, Ecclesiam non plus valere ad orandum, quàm Porcorum stabulum;
as Turrecremata Says, asserted, Church non plus Valere ad Orandum, quàm Porcorum Stable;
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that a Church was of no more esteeme, or value for devotion, than was a swinestie;
that a Church was of no more esteem, or valve for devotion, than was a swinesty;
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an opinion best suting to the devotion of the brutish Author:
an opinion best suiting to the devotion of the brutish Author:
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This meditation also would make our stomackes rise against that sacrilegious thought of all those cruell Edomites, that cry out nothing,
This meditation also would make our stomachs rise against that sacrilegious Thought of all those cruel Edomites, that cry out nothing,
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but, Down with them, down with them, even to the ground: yea rather, we should, with that man, after Gods own heart, be glad, and rejoyce,
but, Down with them, down with them, even to the ground: yea rather, we should, with that man, After God's own heart, be glad, and rejoice,
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when we go up to the house of the Lord;
when we go up to the house of the Lord;
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And, when we are there, to pray for grace, to the hearer of prayer, in that House of prayer, to serve God acceptably, with reverence, and godly fear:
And, when we Are there, to pray for grace, to the hearer of prayer, in that House of prayer, to serve God acceptably, with Reverence, and godly Fear:
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which service of so [ great ] a God, we shall then, indeed, make most acceptable;
which service of so [ great ] a God, we shall then, indeed, make most acceptable;
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when, as Ignatius, in much zeal exhorted his Magnesians, NONLATINALPHABET, we do all joyntly together, as one man;
when, as Ignatius, in much zeal exhorted his Magnesians,, we do all jointly together, as one man;
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or, as Peter, and Iohn to the Sepulchre, run [ together ] in unity, to the house of the Lord:
or, as Peter, and John to the Sepulchre, run [ together ] in unity, to the house of the Lord:
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our coming together, otherwise, into one place, may prove, like to that of these Corinthians, in the 17. verse of this Chapter, not for the better, but for the worse;
our coming together, otherwise, into one place, may prove, like to that of these Corinthians, in the 17. verse of this Chapter, not for the better, but for the Worse;
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namely, because there were [ divisions ] among them, even in the very [ Church ] it self;
namely, Because there were [ divisions ] among them, even in the very [ Church ] it self;
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for so is the Text, First of all, when ye come together in the [ Church ], I hear that there are [ divisions ] among you.
for so is the Text, First of all, when you come together in the [ Church ], I hear that there Are [ divisions ] among you.
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And thus much hath been spoken of this [ Church, ] in the Text, as the Greek Expositors understand it, of the [ place ] of Gods worship.
And thus much hath been spoken of this [ Church, ] in the Text, as the Greek Expositors understand it, of the [ place ] of God's worship.
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Now, if we interpret it, with other learned Divines, not, of the place;
Now, if we interpret it, with other learned Divines, not, of the place;
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but, of the [ person ] even of the company of the faithfull, called into the unity of one faith, by one Gospel, and one Spirit;
but, of the [ person ] even of the company of the faithful, called into the unity of one faith, by one Gospel, and one Spirit;
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and that, among his company, in this Church of God, (called, and sanctified, as these Corinth's were) there were Schismes, and Division, found; we may note;
and that, among his company, in this Church of God, (called, and sanctified, as these Corinth's were) there were Schisms, and Division, found; we may note;
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That particular Schismes, and Divisions may consist with a true, and solid Church of God:
That particular Schisms, and Divisions may consist with a true, and solid Church of God:
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so we read, verse the second of this Chapter, that the main body of these Corinthians were applauded,
so we read, verse the second of this Chapter, that the main body of these Corinthians were applauded,
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for their conformity, unto the ordinances delivered unto them, by the Apostle, though some few, it seems, had, by some private janglings, raised up a faction among them:
for their conformity, unto the ordinances Delivered unto them, by the Apostle, though Some few, it seems, had, by Some private janglings, raised up a faction among them:
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wherefore, we must conceive him, after his Christian charity, to angle out the offenders by themselves;
Wherefore, we must conceive him, After his Christian charity, to angle out the offenders by themselves;
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and not to involve the whole, promiscuously, in the devouring drag net of a mercilesse censure:
and not to involve the Whole, promiscuously, in the devouring drag net of a merciless censure:
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The more part (from which most usually ariseth the denomination) were still Saints; still, his beloved sons, 1 Cor. 4.14. still, Brethren, 2 Cor. 13.11. the Apostle had respect unto Gods testimony, Act. 18.11. who assured him, that he had much people, in Corinth.
The more part (from which most usually arises the denomination) were still Saints; still, his Beloved Sons, 1 Cor. 4.14. still, Brothers, 2 Cor. 13.11. the Apostle had respect unto God's testimony, Act. 18.11. who assured him, that he had much people, in Corinth.
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Know moreover, saith Peter Martyr judiciously, Non ob quamcunque maculam Christi Ecclesiam ità excidere, ut Dei non ampliùs appelletur;
Know moreover, Says Peter Martyr judiciously, Non ob quamcunque maculam Christ Church ità excidere, ut Dei non ampliùs appelletur;
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Every little blemish, in the face of a Church, cannot cut off a Church from being Gods;
Every little blemish, in the face of a Church, cannot Cut off a Church from being God's;
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no more, than a man molested by an ulcer, or a sore, doth cease, for [ that ] alone, to be a man:
no more, than a man molested by an ulcer, or a soar, does cease, for [ that ] alone, to be a man:
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in S. Gregory Nazianzen dayes, their were 600 errors, in the Church;
in S. Gregory Nazianzen days, their were 600 errors, in the Church;
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do these, any wayes, derogate from the truth, and worth of Christian Religion? The Church, Cant. 6.10 is resembled to the Moon, which, ye know,
do these, any ways, derogate from the truth, and worth of Christian Religion? The Church, Cant 6.10 is resembled to the Moon, which, you know,
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when tis most radiant, and full of lustre, shines but in a borrowed light; and still, some blots remain indeleble therein, even incapable of any illumination;
when this most radiant, and full of lustre, shines but in a borrowed Light; and still, Some blots remain indelible therein, even incapable of any illumination;
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the costliest vesture may take a rent;
the Costliest vesture may take a rend;
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which rent may be repaired, without the utter abjection of the garment even as some one tile,
which rend may be repaired, without the utter abjection of the garment even as Some one tile,
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or more, misplaced, or shaken, or grown loose, in the house-top, must not forth with occasion the taking down of the whole roof, or contignation.
or more, misplaced, or shaken, or grown lose, in the housetop, must not forth with occasion the taking down of the Whole roof, or contignation.
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Neque vero 〈 ◊ 〉 est Ecclesia Dei, que infuscari labe aliquâ non possit, aut non interd•m egeat instanratione; Neque vero 〈 ◊ 〉 est Ecclesia Dei, que infuscari Laban aliquâ non possit, Or non interd•m egeat instanratione;
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as that Jewel of his time, (a Prelate of immortall memory) saith divinely:
as that Jewel of his time, (a Prelate of immortal memory) Says divinely:
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why are the Apostles, and their successours, stiled Shepherds, and Watchmen, and Physitians if there are no sheep apt to straggle, and need recalling;
why Are the Apostles, and their Successors, styled Shepherd's, and Watchmen, and Physicians if there Are no sheep apt to straggle, and need recalling;
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if no woolfe, to worrie the flock; no lambe, that aileth ought, or needs an healing;
if no wolf, to worry the flock; no lamb, that aileth ought, or needs an healing;
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Beleeve it, my beloved Christians, the Church militant here belowe, on earth, shall never be without some wrinkles of imperfections, and spots of infirmity;
Believe it, my Beloved Christians, the Church militant Here below, on earth, shall never be without Some wrinkles of imperfections, and spots of infirmity;
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till she becomes compleatly, NONLATINALPHABET, a glorious Church triumphant, above in heaven, Eph. 5.27. Coelum ipsum nulla serenitas tàm celatu purgut, ut hon alicujus nubeculae flocculo resignetur, as Tertullian elegantly;
till she becomes completely,, a glorious Church triumphant, above in heaven, Ephesians 5.27. Coelum ipsum nulla serenitas tàm celatu purgut, ut hon alicujus nubeculae flocculo resignetur, as Tertullian elegantly;
c-acp pns31 vvz av-j,, dt j n1 j, p-acp p-acp n1, np1 crd. fw-la fw-la fw-la fw-la fw-la fw-la n1, fw-la fw-fr fw-la fw-la fw-la fw-la, p-acp np1 av-j;
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in the clearest serenitie of the firmament, some specking cloud may be discovered;
in the Clearest serenity of the firmament, Some specking cloud may be discovered;
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as that mole was, in the very face of Venus; or a foil nigh set to some precious Diamond.
as that mole was, in the very face of Venus; or a foil High Set to Some precious Diamond.
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Those Begardi, and Beguina, in Alemania, are justly, therefore, by Alphonsus â Castro, condemned, as idle dreamers,
Those Begardi, and Beguina, in Alemania, Are justly, Therefore, by Alphonsus â Castro, condemned, as idle dreamers,
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and Heretiques, who asserted apossibility of an absolute perfection of Beatitude, atteinable, even in this life;
and Heretics, who asserted apossibility of an absolute perfection of Beatitude, atteinable, even in this life;
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whereas, indeed, faith the devout S. Austin, the best Christians perfection consists alone in this; to see, and to acknowledge his imperfection;
whereas, indeed, faith the devout S. Austin, the best Christians perfection consists alone in this; to see, and to acknowledge his imperfection;
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or, in S. Bernards expression, Indefessum proficiondi studium, & jugis c•n•tus ad perfectionem, perfectio reputatur;
or, in S. Bernards expression, Indefessum proficiondi studium, & jugis c•n•tus ad perfectionem, Perfection reputatur;
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An unwearied desire of, and constant endeavour after perfection, is, interpretative, in Gods esteeme, perfection it self:
an unwearied desire of, and constant endeavour After perfection, is, interpretative, in God's esteem, perfection it self:
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And indeed, what Saint is he, who shall not be forced, often, to acknowledge;
And indeed, what Saint is he, who shall not be forced, often, to acknowledge;
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that, when he labours most to fasten his cogitations upon God, he findeth not his minde unsteadie;
that, when he labours most to fasten his cogitations upon God, he finds not his mind unsteady;
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and to be, even as when we look upon a starre (as one compates it) through an optique glasse, with a palsey-shaking hand;
and to be, even as when we look upon a star (as one compates it) through an optic glass, with a palsey-shaking hand;
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its long, c're we can bring our minds, to have ken of him & to place our eyes upon him;
its long, c're we can bring our minds, to have ken of him & to place our eyes upon him;
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and when we have come to that;
and when we have come to that;
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how do our hands shake, and soon loose the sight again or, if ye will, it fareth with the minde, in this,
how do our hands shake, and soon lose the sighed again or, if you will, it fareth with the mind, in this,
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as it doth with one, that windeth up an Instrument;
as it does with one, that windeth up an Instrument;
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that, as often the pegs slip between our fingers, whilest we are in winding of them up;
that, as often the pegs slip between our fingers, whilst we Are in winding of them up;
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so do our verie best thoughts, whilest they are in raising up themselves, unto a contemplation of heaven.
so do our very best thoughts, whilst they Are in raising up themselves, unto a contemplation of heaven.
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Surely, men even the holiest, whilest they live [ in ] the flesh, have some contagion, [ of ] the flesh:
Surely, men even the Holiest, whilst they live [ in ] the Flesh, have Some contagion, [ of ] the Flesh:
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sin, that body of death, as a Jebusite in Canaan, will not out, universally, of the coasts of our natures, till the death of the body:
since, that body of death, as a Jebusite in Canaan, will not out, universally, of the coasts of our nature's, till the death of the body:
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wherefore, that same NONLATINALPHABET, and that same NONLATINALPHABET, Impassibilitie, and, as S. Hierome renders it, impeccancie; were the Dalilah's of that damned Heretique Pelagius, long since, justly exploded from all Christian, and modest cares:
Wherefore, that same, and that same, Impassibility, and, as S. Jerome renders it, Impeccancy; were the Dalilah's of that damned Heretic Pelagius, long since, justly exploded from all Christian, and modest Cares:
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it is with the primest Saint upon earth, in respect of grace, and corruption, as with an instrument strung with two strings;
it is with the primest Saint upon earth, in respect of grace, and corruption, as with an Instrument strung with two strings;
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the one made of the gut of a lambe;
the one made of the gut of a lamb;
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the other, of a woolf, fidibus lupi male obstrepunt agninae, saithwitty Cardan; the one makes an harsh jarring against the other.
the other, of a wolf, fidibus Lupi male obstrepunt agninae, saithwitty Cardan; the one makes an harsh jarring against the other.
dt n-jn, pp-f dt n1, fw-la fw-la n1 fw-la fw-la, j np1; dt pi vvz dt j vvg p-acp dt n-jn.
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Even those very Cedars of the Church received, once, a shock;
Even those very Cedars of the Church received, once, a shock;
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Paul, and Barnabas, I mean, (whom yet the Lystrians, for the admirable graces so resplendent in them, thought to have been Gods come down from heaven, in the similitude of men) even those great Apostles jarred; Paul, and Barnabas, I mean, (whom yet the Lystrians, for the admirable graces so resplendent in them, Thought to have been God's come down from heaven, in the similitude of men) even those great Apostles jarred;
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and had, sometime, most sharp [ contentions ] among themselves, Act. 15.39.
and had, sometime, most sharp [ contentions ] among themselves, Act. 15.39.
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yea, even S. Peter himself, that rock for his faith, was yet withstood, as worthy of blame, to the very face, by the same Apostle, Galat. 2. 11.〈 … 〉
yea, even S. Peter himself, that rock for his faith, was yet withstood, as worthy of blame, to the very face, by the same Apostle, Galatians 2. 11.〈 … 〉
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Truly made king Solomon the comparison of the Church, Cant. 2.2. to a lilly among [ thorns ];
Truly made King Solomon the comparison of the Church, Cant 2.2. to a Lily among [ thorns ];
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if she be a lilly, lovely to look upon, by the eyes of her mystical Husband Christ;
if she be a Lily, lovely to look upon, by the eyes of her mystical Husband christ;
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yet, living, or seated among [ thoms ], she may be torn, and rent into a Schisme:
yet, living, or seated among [ thoms ], she may be torn, and rend into a Schism:
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It was no wonder then, that here, among the very [ Saints ] in Corinth, (chiefly,
It was no wonder then, that Here, among the very [ Saints ] in Corinth, (chiefly,
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when, as yet, but [ weak ] in faith, and [ babes ] in Christ, not totally uncarnalized, 1 Cor. 3.1, 2, 3.) there arose divisions.
when, as yet, but [ weak ] in faith, and [ babes ] in christ, not totally uncarnalized, 1 Cor. 3.1, 2, 3.) there arose divisions.
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And yet, those private Schismes, in a [ few ], could not dischurch the Citie of [ all ] the Saints;
And yet, those private Schisms, in a [ few ], could not dischurch the city of [ all ] the Saints;
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for howbeit, there were divisions among [ some ] of them;
for howbeit, there were divisions among [ Some ] of them;
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yet were they still, [ for the main body of them ] a deare, and solid Church of God.
yet were they still, [ for the main body of them ] a deer, and solid Church of God.
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And thus much of the explication of my second particular; namely, the place, where; or, if ye will, the company, among whom, divisions did arise;
And thus much of the explication of my second particular; namely, the place, where; or, if you will, the company, among whom, divisions did arise;
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even in, and among the [ Church ] of Corinth; For, so is the Text;
even in, and among the [ Church ] of Corinth; For, so is the Text;
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First of all, when ye come together, in the [ Church ], I hear, that there are divisions among you. First of all, when you come together, in the [ Church ], I hear, that there Are divisions among you.
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Follows next the mean, whereby the Apostle came to know there were divisions among them; it was by Heresie, NONLATINALPHABET, I hear so:
Follows next the mean, whereby the Apostle Come to know there were divisions among them; it was by Heresy,, I hear so:
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And withall, the measure of his credulitie, upon that heresie; NONLATINALPHABET, I [ partly ] beleeve it:
And withal, the measure of his credulity, upon that heresy;, I [ partly ] believe it:
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both of these I shall fold up, in a compendious discourse together; that I may hasten unto that, which is the life of a Sermon;
both of these I shall fold up, in a compendious discourse together; that I may hasten unto that, which is the life of a Sermon;
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the Application of this first Generall. And first of the mean of his information, Hear say;
the Application of this First General. And First of the mean of his information, Hear say;
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[ hear ], there are divisions among you: [ hear ], there Are divisions among you:
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We see here, how the Pilote, that now steered the Apostle unto this charge of Schisme, upon Corinth, was an holy prudence, and discretion;
We see Here, how the Pilot, that now steered the Apostle unto this charge of Schism, upon Corinth, was an holy prudence, and discretion;
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he made not his own brain the mint, wherein to coine so high a taxation; nor his heart the shop, in which to forge it;
he made not his own brain the mint, wherein to coin so high a taxation; nor his heart the shop, in which to forge it;
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but, he took it upon [ report ], and, as Estius wel observes;
but, he took it upon [ report ], and, as Estius well observes;
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lest they might surmise, he was some zealous Camelion, to feed his credulity, onely on the aire of rumor,
lest they might surmise, he was Some zealous Chameleon, to feed his credulity, only on the air of rumor,
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or of uncertain bruits, at large; he names the houshold of Cloe, 1 Cor. 1.11. a Christian, and a godly Matron, in the Citie, not more eximious for devotion, than fidelity;
or of uncertain bruits, At large; he names the household of Cloe, 1 Cor. 1.11. a Christian, and a godly Matron, in the city, not more eximious for devotion, than Fidis;
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as if, what S. John advised of spirits, S. Paul observed in fames; he would not beleeve everie report;
as if, what S. John advised of spirits, S. Paul observed in Fames; he would not believe every report;
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but try them first, whether they were of truth, or not. And when he had done thus;
but try them First, whither they were of truth, or not. And when he had done thus;
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he would not neither be a sponge, to suck in all without a difference; he would not neither be a sponge, to suck in all without a difference;
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and so to sponge with vinegar, and gall, or, to shoot out the arrows of bitter words,
and so to sponge with vinegar, and Gall, or, to shoot out the arrows of bitter words,
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and of a virulent invective against them all; but lo!
and of a virulent invective against them all; but lo!
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he carried a Chancery within his own breast, to mitigate the rigour of common hearsay, with equall candor, and favourable interpretations;
he carried a Chancery within his own breast, to mitigate the rigour of Common hearsay, with equal candor, and favourable interpretations;
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NONLATINALPHABET, he did but partly beleeve it.
, he did but partly believe it.
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Which practise of the Apostle should be the mould for all moderate, and wise Christians, to cast the order of their own credulity (for matter of criminall imputation) in, to as that charity be not impeached. The Rules are these.
Which practice of the Apostle should be the mould for all moderate, and wise Christians, to cast the order of their own credulity (for matter of criminal imputation) in, to as that charity be not impeached. The Rules Are these.
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First, Charitable credulity is not grounded on surmises causelesse, not is it suspitious in vain; 1 Cor. 13.5. Charity thinks not evill;
First, Charitable credulity is not grounded on surmises causeless, not is it suspicious in vain; 1 Cor. 13.5. Charity thinks not evil;
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NONLATINALPHABET, it deviseth not evill, is not the first projector, or contriver of it: unlike to those vindictive Enginers, Jer. 20.10.
, it devises not evil, is not the First projector, or contriver of it: unlike to those vindictive Engineers, Jer. 20.10.
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who, by an ungodly arietation, [ devised ] how to batter the reputation of the holy Prophet,
who, by an ungodly arietation, [ devised ] how to batter the reputation of the holy Prophet,
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and to lay the honour of his good name, in dust, and ruine; Report, say they, & we will report it;
and to lay the honour of his good name, in dust, and ruin; Report, say they, & we will report it;
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peradventure, he will be entised and we (though by our very lies) may yet prevail against him;
Peradventure, he will be enticed and we (though by our very lies) may yet prevail against him;
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yea, take our full revenge upon him: Lord!
yea, take our full revenge upon him: Lord!
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what cruell murtherers were these, thus to stab the holy Prophet absent? allowing him no life, without the death of his good name;
what cruel murderers were these, thus to stab the holy Prophet absent? allowing him no life, without the death of his good name;
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in the mean time, never anatomizing, or opening their own ulcerous insides;
in the mean time, never anatomizing, or opening their own ulcerous insides;
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or, asking with those souldiers, Luk. 3 14. And what shall [ we ] do? but,
or, asking with those Soldiers, Luk. 3 14. And what shall [ we ] do? but,
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as those Grecians, in Suidas, who were wont to write, whether with ink, or blood, on a glasse,
as those Greeks, in Suidas, who were wont to write, whither with ink, or blood, on a glass,
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and so to set it against the Moon, when t'was at full and brightest;
and so to Set it against the Moon, when was At full and Brightest;
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and so those spots, that were in the glasse, they would make to be in the Moon;
and so those spots, that were in the glass, they would make to be in the Moon;
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In like sort, do some envious persons, (such, as, in the expression of Theophrastus, labour of a NONLATINALPHABET, which the learned Casaubon renders by, Famigeratores, or,
In like sort, do Some envious Persons, (such, as, in the expression of Theophrastus, labour of a, which the learned Casaubon renders by, Famigeratores, or,
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as Plantus, are goruli figuli ) they make those blurs, which passion, or discontent, (both of which, often, either utterly break the bars,
as Plants, Are goruli figuli) they make those blurs, which passion, or discontent, (both of which, often, either utterly break the bars,
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or lift the doore of reason off the hinges) occasion, to be in him, who is maligned;
or lift the door of reason off the hinges) occasion, to be in him, who is maligned;
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such are not much unlike that Theban Crates, in Laertius, who was nicknamed, NONLATINALPHABET a doore-opener,
such Are not much unlike that Theban Crates, in Laertius, who was nicknamed, a doore-opener,
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because he used to rush into every other mans house, and there to find our faults;
Because he used to rush into every other men house, and there to find our Faults;
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but like those hags, or fairies, (called Lamiae ) though they saw well abroad, and can ask, as S. Peter once did curiously about S. John, 21.21.
but like those hags, or fairies, (called Lamiae) though they saw well abroad, and can ask, as S. Peter once did curiously about S. John, 21.21.
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And, what shal [ this ] man do? yet they put up their eyes in boxes, when they come at home;
And, what shall [ this ] man do? yet they put up their eyes in boxes, when they come At home;
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becoming like Calisto, in the Poet, who being metamorphosed, by Juno, into a Beare; yet could she never perceive, or see her own deformitie:
becoming like Calisto, in the Poet, who being metamorphosed, by Juno, into a Bear; yet could she never perceive, or see her own deformity:
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This makes so many prodigall, and lavish of their neighbours reputation, and to hang up their good names,
This makes so many prodigal, and lavish of their neighbours reputation, and to hang up their good names,
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as it were, in chains at their own doores: whereas, indeed, good name is, and ought to be as dear to all good men,
as it were, in chains At their own doors: whereas, indeed, good name is, and ought to be as dear to all good men,
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as is the precious life it self; Qui fidens Conscientiae suae negligit famem suam, crudelis est, as S. Austin sweetly;
as is the precious life it self; Qui fidens Conscientiae suae negligit Famem suam, crudelis est, as S. Austin sweetly;
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He is, after a sort, an NONLATINALPHABET, as I may stile him, à sui-Timon, a self-man-hater;
He is, After a sort, an, as I may style him, à sui-Timon, a self-man-hater;
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who so far leaneth on the staffe of his good conscience [ within ] him, that he neglects the bulwark of his good name [ without ] him:
who so Far leaneth on the staff of his good conscience [ within ] him, that he neglects the bulwark of his good name [ without ] him:
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Propter nos, conscientia nostra sufficit nobis, propter vos, fama nostra non pollui, sed pollexe debet in vobis, saith the same Father;Propter nos, conscientia nostra sufficit nobis, propter vos, fama nostra non Pollute, sed pollexe debet in vobis, Says the same Father;
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A clean conscience, indeed, may, as that costly spikenard of Mary Magdalene, Joh. 12.3. sill, with its fragrant odour, the whole house of the soul [ within ] doores;
A clean conscience, indeed, may, as that costly spikenard of Marry Magdalene, John 12.3. sill, with its fragrant odour, the Whole house of the soul [ within ] doors;
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but, beleeve it, brethren, the good name is that, which, as King Solomons ointment, Can. 1.3. (far more precious,
but, believe it, brothers, the good name is that, which, as King Solomons ointment, Can. 1.3. (Far more precious,
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than the gold of Ophir) is poured forth abroad, perfuming with its good savour, all such as are [ without ] us, or that wish us well:
than the gold of Ophir) is poured forth abroad, perfuming with its good savour, all such as Are [ without ] us, or that wish us well:
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wherefore, our Apostle here, as, he endeavoured to have NONLATINALPHABET, an inoffensive conscience toward [ God ], Act. 24 16. so withall, he studied to provide things honest,
Wherefore, our Apostle Here, as, he endeavoured to have, an inoffensive conscience towards [ God ], Act. 24 16. so withal, he studied to provide things honest,
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and of good report, before all [ men ] too, Rom. 12.17. and Phil. 4.8.
and of good report, before all [ men ] too, Rom. 12.17. and Philip 4.8.
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And, for this cause, he would not [ create ] a scandall on the Church of Corinth;
And, for this cause, he would not [ create ] a scandal on the Church of Corinth;
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but entertained the noise of a schisme in it, on a fair report; so is the Text, NONLATINALPHABET, I [ hear ], that there are divisions among you. A second Rule is this;
but entertained the noise of a Schism in it, on a fair report; so is the Text,, I [ hear ], that there Are divisions among you. A second Rule is this;
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that, as our credulity must be grounded on a creditable report, or fame;
that, as our credulity must be grounded on a creditable report, or fame;
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so, because relation, often, takes a blush of some particular interest, or affection from him, who makes it;
so, Because Relation, often, Takes a blush of Some particular Interest, or affection from him, who makes it;
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the probabilitie of the [ thing ] it self must next be heeded;
the probability of the [ thing ] it self must next be heeded;
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so here, its [ likely ] that there should be schisms, for there [ must ] be heresies:
so Here, its [ likely ] that there should be schisms, for there [ must ] be heresies:
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Its a most satanicall evil, maliciously to devise [ impossible ] things, that thou mightest accuse thy brother.
Its a most satanical evil, maliciously to devise [ impossible ] things, that thou Mightest accuse thy brother.
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To this there should be added [ evidence ], to evince what is reported, as here, ver. 20, 21. their schisme [ appeared ] openly, through too great siding, and contempt of weaker brethren.
To this there should be added [ evidence ], to evince what is reported, as Here, ver. 20, 21. their Schism [ appeared ] openly, through too great siding, and contempt of Weaker brothers.
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Fourthly, because, in never so manifest facts; there may be, notwithstanding, some circumstances of extenuation;
Fourthly, Because, in never so manifest facts; there may be, notwithstanding, Some Circumstances of extenuation;
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its a safe way, still to hope the best, and rather to chuso, to beleeve too little,
its a safe Way, still to hope the best, and rather to chuso, to believe too little,
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than too much, for, where too much charity hath, as Saul, slain its thousands; too little hath, as David, slain its ten thousands.
than too much, for, where too much charity hath, as Saul, slave its thousands; too little hath, as David, slave its ten thousands.
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An exhortation, in this age of ours, (I had almost said also, in this Metropolis of ours) most opportune, and seasonable:
an exhortation, in this age of ours, (I had almost said also, in this Metropolis of ours) most opportune, and seasonable:
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For were it to be wished, that we could more tenderly, and with this Apostolicall prudence, handle the reputation of our brethren; chiefly of [ Ministers ];
For were it to be wished, that we could more tenderly, and with this Apostolical prudence, handle the reputation of our brothers; chiefly of [ Ministers ];
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for, of all the horrible offences, that boded ruine, and desolation to that City of God, Jerusalem;
for, of all the horrible offences, that boded ruin, and desolation to that city of God, Jerusalem;
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this one alone is mentioned, as the modell, and the sum of all, (after which, destruction was inevitable) namely, the abusing,
this one alone is mentioned, as the model, and the sum of all, (After which, destruction was inevitable) namely, the abusing,
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and the killing, and the stoning of Gods Messengers, and of his Prophets, that were sent unto them, for to save their souls;
and the killing, and the stoning of God's Messengers, and of his prophets, that were sent unto them, for to save their Souls;
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when once those holy instruments of their conversion became contemptible, and an ungracious by word; behold!
when once those holy Instruments of their conversion became contemptible, and an ungracious by word; behold!
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then, there was no more Remedie; Jerusalem's house is left unto her desolate, Matth. 23.37. compare 2 Chron. 36.16. but yet, with greater specialty, beware we, how we slander [ whole ] Churches, and the governours thereof, without distinction;
then, there was no more Remedy; Jerusalem's house is left unto her desolate, Matthew 23.37. compare 2 Chronicles 36.16. but yet, with greater specialty, beware we, how we slander [ Whole ] Churches, and the Governors thereof, without distinction;
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S. Paul's aspersion was but onely of some [ few ] particulars, in Corinth; the main [ body ] of them was still unblemished.
S. Paul's aspersion was but only of Some [ few ] particulars, in Corinth; the main [ body ] of them was still unblemished.
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And yet, who sees not, now too many, (but, the best is, store of those many are but like to loose teeth, in a mans head,
And yet, who sees not, now too many, (but, the best is, store of those many Are but like to lose teeth, in a men head,
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though troublesome, yet uselesse) how do they, by the purulent excreations of their corrupt lungs, (found upon their libellous, abusive, and irreligious pamphlets;
though troublesome, yet useless) how do they, by the purulent excreations of their corrupt lungs, (found upon their libellous, abusive, and irreligious pamphlets;
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by which, as that Fly, in the lable, upon the axle-tree;
by which, as that Fly, in the lable, upon the axletree;
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they phansie that they have raised up a mighty dust, and made a smother) odiously bespawle the beautious face of our deare Mother, the Church of England;
they fancy that they have raised up a mighty dust, and made a smother) odiously bespawle the beauteous face of our deer Mother, the Church of England;
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whose two breasts (the two blessed Testaments) she being farre more uberous, and free of her duggs, (then was that Isis mammosa of the Egyptians) offer themselves,
whose two breasts (the two blessed Testaments) she being Far more uberous, and free of her dugs, (then was that Isis Mammosa of the egyptians) offer themselves,
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so freely, to be joyntly sucked by us all. What one point is there of her Doctrine, or of her Discipline, which she maintaineth;
so freely, to be jointly sucked by us all. What one point is there of her Doctrine, or of her Discipline, which she maintaineth;
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I say not, what this, or that particular man [ inventeth ] but, what she, her self, [ maintaineth ];
I say not, what this, or that particular man [ inventeth ] but, what she, her self, [ maintaineth ];
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that hath not been confirmed, and besprinkled, & even enamelled with the very precious pearls of the bloud of the blessed Saints, (our own dear Countreymen and Forefathers) as ever held up innocent hands to God?
that hath not been confirmed, and besprinkled, & even enameled with the very precious Pearls of the blood of the blessed Saints, (our own dear Countrymen and Forefathers) as ever held up innocent hands to God?
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Let not, oh let not that pearl of prejudice be [ ever ], in the eye of any your judgements, or mis-conceit;
Let not, o let not that pearl of prejudice be [ ever ], in the eye of any your Judgments, or misconceit;
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so that, rather for defect of will, then otherwise, yee cannot view the decency, and order which (as sweet,
so that, rather for defect of will, then otherwise, ye cannot view the decency, and order which (as sweet,
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& goodly flowers, hung in the Chaplet of Reformation) do so much grace, and beautifie a Church.
& goodly flowers, hung in the Chaplet of Reformation) do so much grace, and beautify a Church.
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S. Austin, I acknowledge, once complained, that the Church, in his daies, was burthened by too many ceremonies;
S. Austin, I acknowledge, once complained, that the Church, in his days, was burdened by too many ceremonies;
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and therefore he, as an Evangelicall Aholiab, or Bezaleel, thought meet, to lay [ by ] some what of that nimium, or [ too-much ] of what was offered, by the sons, to adde unto the glory of the mother;
and Therefore he, as an Evangelical Aholiab, or Bezaleel, Thought meet, to lay [ by ] Some what of that Nimium, or [ too-much ] of what was offered, by the Sons, to add unto the glory of the mother;
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and, in his sense, a statute of Mortmain might have been useful: But sure, he had no sacrilegious thought, at that time, then;
and, in his sense, a statute of Mortmain might have been useful: But sure, he had no sacrilegious Thought, At that time, then;
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nor I presume, any true son of the Church of God, at this day, now;
nor I presume, any true son of the Church of God, At this day, now;
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under a pretense to cure a Timpany of superfluities, to cut off the flesh of the Churches maintenance:
under a pretense to cure a Timpany of superfluities, to Cut off the Flesh of the Churches maintenance:
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we have better, I trust, learned to know, and to fear too, that heavy, presaged doom of Solomon, Prov. 20.25.
we have better, I trust, learned to know, and to Fear too, that heavy, presaged doom of Solomon, Curae 20.25.
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It is a [ snare ] to any man, to devoure that which is holy Condemne not then a [ whole ] Church,
It is a [ snare ] to any man, to devour that which is holy Condemn not then a [ Whole ] Church,
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for the error, or, perhaps, the superstitions of a [ few ]. But surely, it is too true;
for the error, or, perhaps, the superstitions of a [ few ]. But surely, it is too true;
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we are still too-credulous, on the worser part;
we Are still too-credulous, on the Worse part;
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and, whether of spight, or pride, or self-love, or all, or worse, (I cannot tell), by a sinfull Chymistry, we labour to extract our own, out of the ruin of anothers same:
and, whither of spite, or pride, or Self-love, or all, or Worse, (I cannot tell), by a sinful Chemistry, we labour to extract our own, out of the ruin of another's same:
cc, cs pp-f n1, cc n1, cc n1, cc d, cc av-jc, (pns11 vmbx vvi), p-acp dt j n1, pns12 vvb pc-acp vvi po12 d, av pp-f dt n1 pp-f j-jn d:
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And bence come those uncharitable, and, most times, fond surmizes, which make men gash deep wounds, on the [ intentions ],
And bence come those uncharitable, and, most times, found Surmises, which make men gash deep wounds, on the [ intentions ],
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when to the outward [ actions ], as good, at last indifferent;
when to the outward [ actions ], as good, At last indifferent;
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their censures shall be forced to stoop, as the sheaves of Josephs brethren bowed to the sheaves of Joseph.
their censures shall be forced to stoop, as the sheaves of Josephs brothers bowed to the sheaves of Joseph.
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To end this point, let us all therefore consider, how precious a thing good name is;
To end this point, let us all Therefore Consider, how precious a thing good name is;
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farre more, than gold, or rubies, yea, or the costliest ointment, Eccles. 7.1.
Far more, than gold, or rubies, yea, or the Costliest ointment, Eccles. 7.1.
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And if that bee true (as 'tis most certaine,) that Trespasses against [ men, ] receive their greatnesse, according to the [ dammage, ] brought thereby unto them;
And if that be true (as it's most certain,) that Trespasses against [ men, ] receive their greatness, according to the [ damage, ] brought thereby unto them;
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sure it is, wee sin more hainously, in abusing [ fame, ] than wee can doe possibly, by impeaching any other of their outward [ goods;
sure it is, we sin more heinously, in abusing [ fame, ] than we can do possibly, by impeaching any other of their outward [ goods;
j pn31 vbz, pns12 vvb av-dc av-j, p-acp vvg [ n1, ] cs pns12 vmb vdi av-j, p-acp vvg d n-jn pp-f po32 j [ n2-j;
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] for, after that old Rule, non dimittitur p•ccatum, nisi restituatur ablatum;
] for, After that old Rule, non dimittitur p•ccatum, nisi restituatur ablatum;
] c-acp, c-acp cst j n1, fw-fr fw-la fw-la, fw-la fw-la fw-la;
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its much more possible and facile, to [ restore ] letriments in [ goods, ] than blemishes brought to the [ fame ] of our brethren; yea or of a Church:
its much more possible and facile, to [ restore ] letriments in [ goods, ] than blemishes brought to the [ fame ] of our brothers; yea or of a Church:
po31 d dc j cc j, pc-acp [ vvi ] n2 p-acp [ n2-j, ] cs n2 vvn p-acp dt [ n1 ] pp-f po12 n2; uh cc pp-f dt n1:
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'Twas Machiavill's plot, audacter calumniare, & aliquid haerescit;
'Twas Machiavill's plot, Audacitèr calumniare, & Aliquid haerescit;
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and usually, they find (chiefely in great crimes) a wound, and dishonour, such as is never done away.
and usually, they find (chiefly in great crimes) a wound, and dishonour, such as is never done away.
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Wherefore, in all ill reports, offered to our eares, let us stil place, neare by our overhasty,
Wherefore, in all ill reports, offered to our ears, let us still place, near by our overhasty,
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and preproperous credulity, a temper of equall Candor and Charity:
and preproperous credulity, a temper of equal Candor and Charity:
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the braine is the coldest part in man, and is so placed, say Physitians, to allay the heat of the liver;
the brain is the Coldest part in man, and is so placed, say Physicians, to allay the heat of the liver;
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which being the fountaine of bloud and spirits, would else set the whole body in a combustion;
which being the fountain of blood and spirits, would Else Set the Whole body in a combustion;
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so should our moderation herein, by a Christian NONLATINALPHABET, allay our temerity;
so should our moderation herein, by a Christian, allay our temerity;
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and like the water, observed by Anatomists, in the pericardium, coole the ebullitions about the heart;
and like the water, observed by Anatomists, in the pericardium, cool the ebullitions about the heart;
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or even as the Chrystalline Sphaere (by which some thinke, meant those waters [ above ] the firmament, Gen. 1.7) is placed next to the primum mobile, to allay the extremity of heat, raised by so violent a motion,
or even as the Crystalline Sphere (by which Some think, meant those waters [ above ] the firmament, Gen. 1.7) is placed next to the primum mobile, to allay the extremity of heat, raised by so violent a motion,
cc av c-acp dt j n1 (p-acp r-crq d vvb, vvd d n2 [ a-acp ] dt n1, np1 crd) vbz vvn ord p-acp dt fw-la j, pc-acp vvi dt n1 pp-f n1, vvn p-acp av j dt n1,
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as would without a temper, fire the Vniverse, and in a moment, wast the World into ashes:
as would without a temper, fire the Universe, and in a moment, wast the World into Ashes:
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Casting (as I said but now) our practise in this, in the mould of the Divine Apostle;
Casting (as I said but now) our practice in this, in the mould of the Divine Apostle;
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who, when tidings were brought him in of some Divisions in Corinth, would not suffer his beliefe to over-reach;
who, when tidings were brought him in of Some Divisions in Corinth, would not suffer his belief to overreach;
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he did but [ partly ] credite the report;
he did but [ partly ] credit the report;
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NONLATINALPHABET so is the Text, I [ heare, ] that there are Divisions among you, and I [ partly ] beleeve it.
so is the Text, I [ hear, ] that there Are Divisions among you, and I [ partly ] believe it.
av vbz dt n1, pns11 [ vvi, ] cst a-acp vbr n2 p-acp pn22, cc pns11 [ av ] vvi pn31.
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And thus have I gone over all the foure parts of this verse, which were as the severall pictures hung about the first roome;
And thus have I gone over all the foure parts of this verse, which were as the several pictures hung about the First room;
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the doore into which the key of my Division unlocked.
the door into which the key of my Division unlocked.
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Now if I were as happy, as Solomon was, that I might have whatsoever I would aske;
Now if I were as happy, as Solomon was, that I might have whatsoever I would ask;
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I would at this time begge this favour of God, viz. that every particular hearer, within this audience, this day, might throughly resolve in constancy, what the Israelites once did in a fit, upon an earnest admonition from Joshua, 1.16. All that is now by God commanded them they would doe;
I would At this time beg this favour of God, viz. that every particular hearer, within this audience, this day, might thoroughly resolve in constancy, what the Israelites once did in a fit, upon an earnest admonition from joshua, 1.16. All that is now by God commanded them they would do;
pns11 vmd p-acp d n1 vvi d n1 pp-f np1, n1 cst d j n1, p-acp d n1, d n1, vmd av-j vvi p-acp n1, r-crq dt np1 a-acp vdd p-acp dt j, p-acp dt j n1 p-acp np1, crd. av-d d vbz av p-acp np1 vvd pno32 pns32 vmd vdi;
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and become as so many severall, and Divine Proteûs, to Metamorphose these instructions into a zealous, and conscientious practise:
and become as so many several, and Divine Proteûs, to Metamorphose these instructions into a zealous, and conscientious practice:
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And indeed, the very mention of my doubts herein, had need crave pardon of presumption from all [ good ] hearts;
And indeed, the very mention of my doubts herein, had need crave pardon of presumption from all [ good ] hearts;
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for [ such, ] (as Saint Austin courted some on another occasion) I have but shewen them a mirrour of what they are,
for [ such, ] (as Saint Austin courted Some on Another occasion) I have but shown them a mirror of what they Are,
c-acp [ d, ] (c-acp n1 np1 vvd d p-acp j-jn n1) pns11 vhb cc-acp vvn pno32 dt n1 pp-f r-crq pns32 vbr,
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and should but wast my breath, to instruct them further unto what they should bee:
and should but wast my breath, to instruct them further unto what they should be:
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All the oile, that I shall further powre into such blazing Lamps of piety, is onely, in the expression of Saint Paul, to his Thessalonians, a petition;
All the oil, that I shall further pour into such blazing Lamps of piety, is only, in the expression of Saint Paul, to his Thessalonians, a petition;
d dt n1, cst pns11 vmb av-jc vvi p-acp d j-vvg n2 pp-f n1, vbz j, p-acp dt n1 pp-f n1 np1, p-acp po31 njp2, dt n1;
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that they would encrease more and more. But, as there is no Pomegranate, wherein some graines are not rotten;
that they would increase more and more. But, as there is no Pomegranate, wherein Some grains Are not rotten;
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so few assemblies where some are not, either, as the Apostles auditours at Hierusalem, Act. 2.13. Mockers;
so few assemblies where Some Are not, either, as the Apostles Auditors At Jerusalem, Act. 2.13. Mockers;
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or as Saint Pauls hearers at Athens, Act. 17.18. that in a Stoicall or an Epicurean flout, esteeme the Preacher but a Babler;
or as Saint Paul's hearers At Athens, Act. 17.18. that in a Stoical or an Epicurean flout, esteem the Preacher but a Babbler;
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or as those that listened to our Saviours Sermons, to [ catch ] him in his discourse, Matth. 22.15. or at best, unfruitfull in all holy practise;
or as those that listened to our Saviors Sermons, to [ catch ] him in his discourse, Matthew 22.15. or At best, unfruitful in all holy practice;
cc c-acp d cst vvd p-acp po12 ng1 n2, pc-acp [ vvi ] pno31 p-acp po31 n1, np1 crd. cc p-acp av-js, j p-acp d j n1;
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so it may bee, some such may have borrowed a vizar;
so it may be, Some such may have borrowed a vizard;
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and like those in the Prophet, Come hither and fit before the Lord as his people;
and like those in the Prophet, Come hither and fit before the Lord as his people;
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whereas yet, their hearts are lodged (and it grives mee to say it,) as those Philistims smitten before David, 1 Chron. 14.11. in Baal-perazim, even in the valley of Divisions.
whereas yet, their hearts Are lodged (and it gives me to say it,) as those philistines smitten before David, 1 Chronicles 14.11. in Baal-perazim, even in the valley of Divisions.
cs av, po32 n2 vbr vvn (cc pn31 vvz pno11 pc-acp vvi pn31,) c-acp d njp2 vvn p-acp np1, crd np1 crd. p-acp j, av p-acp dt n1 pp-f n2.
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What else meaneth this bleating of the sheepe, and this lowing of the oxen in our eares? such a noise of dissensions in the Church,
What Else means this bleating of the sheep, and this lowing of the oxen in our ears? such a noise of dissensions in the Church,
q-crq av vvz d vvg pp-f dt n1, cc d vvg pp-f dt n2 p-acp po12 n2? d dt n1 pp-f n2 p-acp dt n1,
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for which as of old, for the divisions of Reuben, there are great thoughts of heart:
for which as of old, for the divisions of Reuben, there Are great thoughts of heart:
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A theame better suting with our teares, that wee cannot reforme them; than with our lips, to declaime against them:
A theme better suiting with our tears, that we cannot reform them; than with our lips, to declaim against them:
dt n1 av-jc vvg p-acp po12 n2, cst pns12 vmbx vvi pno32; cs p-acp po12 n2, pc-acp vvi p-acp pno32:
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And woe is mee for my mother, my bowels, my bowels! that what those did once in Babylon, in a strange Land;
And woe is me for my mother, my bowels, my bowels! that what those did once in Babylon, in a strange Land;
cc n1 vbz pno11 p-acp po11 n1, po11 n2, po11 n2! d r-crq d vdd a-acp p-acp np1, p-acp dt j n1;
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the quiet and peaceable sons of the Church, should now bee occasioned to doe at home in their owne Land;
the quiet and peaceable Sons of the Church, should now be occasioned to do At home in their own Land;
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even to hang up their harpes upon the willowes, when they remember thee ô Syon! For,
even to hang up their harps upon the willows, when they Remember thee o Syon! For,
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whereas wee are exhorted to keepe the Vnity of the Spirit, in the bond of peace, loe!
whereas we Are exhorted to keep the Unity of the Spirit, in the bound of peace, lo!
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as if with those Antitactae of old, wee meant to contradict the Gospell;
as if with those Antitactae of old, we meant to contradict the Gospel;
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what is there almost but strife, and contention in the Church? witnesse the miserable distraction of the Christian World, in point of Religion;
what is there almost but strife, and contention in the Church? witness the miserable distraction of the Christian World, in point of Religion;
q-crq vbz a-acp av p-acp n1, cc n1 p-acp dt n1? vvb dt j n1 pp-f dt njp n1, p-acp n1 pp-f n1;
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which for the sinnes of the multitude, (whose fiercenesse, notwithstanding, the Lord shall at length turne unto his owne praise and glory.) Seemes to have received so wide wounds in the sides thereof, that none but Heavens Chirurgiry can cure:
which for the Sins of the multitude, (whose fierceness, notwithstanding, the Lord shall At length turn unto his own praise and glory.) Seems to have received so wide wounds in the sides thereof, that none but Heavens Chirurgiry can cure:
r-crq p-acp dt n2 pp-f dt n1, (r-crq n1, a-acp, dt n1 vmb p-acp n1 vvi p-acp po31 d n1 cc n1.) vvz pc-acp vhi vvn av j n2 p-acp dt n2 av, cst pix cc-acp ng1 n1 vmb vvi:
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And indeed, it often so fals out, as the Cardinall Per•one advised the Pope of Rome in the case of the Venetian stirre, about the Iesuites; (it was at that time,
And indeed, it often so falls out, as the Cardinal Per•one advised the Pope of Room in the case of the Venetian stir, about the Iesuites; (it was At that time,
cc av, pn31 av av vvz av, c-acp dt n1 av-j vvn dt n1 pp-f vvb p-acp dt n1 pp-f dt jp vvb, p-acp dt npg1; (pn31 vbds p-acp d n1,
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when hee told his holinesse plainely, that the State stood so;) and every day more and more may it be so still!) that hee must now be forced to court the favour of Christian Princes;
when he told his holiness plainly, that the State stood so;) and every day more and more may it be so still!) that he must now be forced to court the favour of Christian Princes;
c-crq pns31 vvd po31 n1 av-j, cst dt n1 vvd av;) cc d n1 av-dc cc dc vmb pn31 vbi av av!) d pns31 vmb av vbi vvn pc-acp vvi dt n1 pp-f njp n2;
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and not, as formerly Christian Princes sue to him;
and not, as formerly Christian Princes sue to him;
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Hee told his holinesse then, that Saepè providentiâ divinâ permittitur, ut etiàm [ justae ] causae vim patiantur, propter peccata populorum;
He told his holiness then, that Saepè providentiâ divinâ permittitur, ut etiàm [ Justae ] causae vim patiantur, propter Peccata populorum;
pns31 vvd po31 n1 av, cst fw-la fw-la fw-la fw-la, fw-la fw-la [ fw-gr ] fw-la fw-la fw-la, fw-la n1 fw-la;
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By Divine providence, it was often permitted, that even [ just ] causes suffer much for the sinnes of the people. O Religion, Religion!
By Divine providence, it was often permitted, that even [ just ] Causes suffer much for the Sins of the people. Oh Religion, Religion!
p-acp j-jn n1, pn31 vbds av vvn, cst av [ j ] n2 vvi d p-acp dt n2 pp-f dt n1. uh n1, np1-n!
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It is a word derived, saith Lactantius, à religando, from uniting, and knitting Christians together, in one indissoluble, and firme bond: but, behold!
It is a word derived, Says Lactantius, à Religando, from uniting, and knitting Christians together, in one indissoluble, and firm bound: but, behold!
pn31 vbz dt n1 vvn, vvz np1, fw-fr fw-la, p-acp n-vvg, cc vvg np1 av, p-acp crd j, cc j n1: cc-acp, vvb!
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how distractions in religions are like to bee, (without a seasonable prevention) the destruction of Religion;
how distractions in Religions Are like to be, (without a seasonable prevention) the destruction of Religion;
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and Religion it selfe to bee, in a manner, lost in the quarrels, and questions of Religion.
and Religion it self to be, in a manner, lost in the quarrels, and questions of Religion.
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If, after substance, yee recount Religions, there have beene in the World, from the first foundation thereof, (saith that incomparable Writer of the Ecclesiasticall Polity) but onely three.
If, After substance, ye recount Religions, there have been in the World, from the First Foundation thereof, (Says that incomparable Writer of the Ecclesiastical Polity) but only three.
cs, p-acp n1, pn22 vvb n2, pc-acp vhi vbn p-acp dt n1, p-acp dt ord n1 av, (vvz d j n1 pp-f dt j n1) p-acp av-j crd.
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First, Paganisme, which lived in the blindnesse of corrupt, and depraved nature.
First, Paganism, which lived in the blindness of corrupt, and depraved nature.
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Secondly, Iudaisme embracing the Law, which reformed Heathenish impiety, and taught salvation to bee expected through a Messiah, that should in due time, come into the World.
Secondly, Judaism embracing the Law, which reformed Heathenish impiety, and taught salvation to be expected through a Messiah, that should in due time, come into the World.
ord, n1 vvg dt n1, r-crq vvd j n1, cc vvd n1 pc-acp vbi vvn p-acp dt np1, cst vmd p-acp j-jn n1, vvb p-acp dt n1.
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Thirdly, Christian beliefe, which yeildeth obedience to the Gospell of IESUS CHRIST, and acknowledgeth him alone, to bee the Saviour, whom God did promise.
Thirdly, Christian belief, which yieldeth Obedience to the Gospel of IESUS CHRIST, and acknowledgeth him alone, to be the Saviour, whom God did promise.
ord, njp n1, r-crq vvz n1 p-acp dt n1 pp-f np1 np1, cc vvz pno31 av-j, pc-acp vbi dt n1, ro-crq np1 vdd vvi.
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But, if yee number Religions, after opinion;
But, if ye number Religions, After opinion;
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then wee have five at least: 1. Iewish. 2. Turkish. 3. Greekish. 4. Popish. 5. Reformed. And Poland is the Pantheon of all Religions;
then we have five At least: 1. Jewish. 2. Turkish. 3. Greekish. 4. Popish. 5. Reformed. And Poland is the Pantheon of all Religions;
av pns12 vhb crd p-acp ds: crd jp. crd jp. crd jp. crd j. crd vvn. cc np1 vbz dt np1 pp-f d n2;
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and Amsterdam, the patterne of all Sects; and woe is mee! that even [ it ] should now seeme to bee let loose on [ us:
and Amsterdam, the pattern of all Sects; and woe is me! that even [ it ] should now seem to be let lose on [ us:
cc np1, dt n1 pp-f d n2; cc n1 vbz pno11! cst av [ pn31 ] vmd av vvi pc-acp vbi vvn j p-acp [ pno12:
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] In attempting to speake of these; shall I smile with Democritus? or weepe with Heraclitus? they are so ridiculous,
] In attempting to speak of these; shall I smile with Democritus? or weep with Heraclitus? they Are so ridiculous,
] p-acp vvg pc-acp vvi pp-f d; vmb pns11 vvi p-acp np1? cc vvi p-acp np1? pns32 vbr av j,
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and absurd on the one side; so lamentable, and tragicall, on the other:
and absurd on the one side; so lamentable, and tragical, on the other:
cc j p-acp dt crd n1; av j, cc j, p-acp dt n-jn:
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But, what is to be thought, when about the perswasions in one, and the same Religion;
But, what is to be Thought, when about the persuasions in one, and the same Religion;
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wee shall heare the meere language of Babel, when the tongues were divided and confounded? I am of Luther, saith one;
we shall hear the mere language of Babel, when the tongues were divided and confounded? I am of Luther, Says one;
pns12 vmb vvi dt j n1 pp-f np1, c-crq dt n2 vbdr vvn cc vvn? pns11 vbm pp-f np1, vvz crd;
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I of Calvin saith a second; I of Arminius a third;
I of calvin Says a second; I of Arminius a third;
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I of Fraucis, I of Dominick, I of Iesus; and in this jangling, none almost for Christ: it faring with Religion, saith a Reverend Prelate,
I of Fraucis, I of Dominick, I of Iesus; and in this jangling, none almost for christ: it faring with Religion, Says a Reverend Prelate,
pns11 pp-f np1, pns11 pp-f np1, pns11 pp-f np1; cc p-acp d n-vvg, pix av p-acp np1: pn31 vvg p-acp n1, vvz dt n-jn n1,
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as it did with her, in Plutarch, who had many Suitours;
as it did with her, in Plutarch, who had many Suitors;
c-acp pn31 vdd p-acp pno31, p-acp np1, r-crq vhd d n2;
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when every one could not have her to himselfe, they pulled her all in pieces, that so none might have her;
when every one could not have her to himself, they pulled her all in Pieces, that so none might have her;
c-crq d pi vmd xx vhi pno31 p-acp px31, pns32 vvd pno31 d p-acp n2, cst av pix vmd vhi pno31;
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for so many in Religion, Malunt nullam habere, quàm non suam:
for so many in Religion, Malunt Nullam habere, quàm non suam:
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They had rather there should bee none at all, than that their owne should not take place;
They had rather there should be none At all, than that their own should not take place;
pns32 vhd av-c pc-acp vmd vbi pix p-acp d, cs cst po32 d vmd xx vvi n1;
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yea, in such bitternesse of Spirit, are the sons of the same Church carried; that one in a manner, is become a curse, and execration to another;
yea, in such bitterness of Spirit, Are the Sons of the same Church carried; that one in a manner, is become a curse, and execration to Another;
uh, p-acp d n1 pp-f n1, vbr dt n2 pp-f dt d n1 vvd; d pi p-acp dt n1, vbz vvn dt n1, cc n1 p-acp j-jn;
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blowing the Trumpet of Sheba, in a mutuall defiance, and saying: They have no part in God, nor in the inheritance of his Son CHRIST IRSUS;
blowing the Trumpet of Sheba, in a mutual defiance, and saying: They have no part in God, nor in the inheritance of his Son CHRIST IRSUS;
vvg dt n1 pp-f np1, p-acp dt j n1, cc vvg: pns32 vhb dx n1 p-acp np1, ccx p-acp dt n1 pp-f po31 n1 np1 np1;
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every man to his Tents, ô Israel. Lord!every man to his Tents, o Israel. Lord!
d n1 p-acp po31 n2, uh np1. n1!
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my deare brethren, what can Religion, so divided against it selfe, portend, or bode, but overthrow,
my deer brothers, what can Religion, so divided against it self, portend, or bode, but overthrow,
po11 j-jn n2, r-crq vmb n1, av vvn p-acp pn31 n1, vvb, cc vvi, cc-acp n1,
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and ruine? 'Twas a rule in Matchiavel, Divide & impera:
and ruin? 'Twas a Rule in Machiavel, Divide & Impera:
cc n1? pn31|vbds dt n1 p-acp np1, vvb cc fw-la:
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The mind of man is like the stone Tyrrhenus; that stone, solong as it is whole,
The mind of man is like the stone Tyrrhenus; that stone, solong as it is Whole,
dt n1 pp-f n1 vbz av-j dt n1 np1; cst n1, vvi c-acp pn31 vbz j-jn,
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like to the miraculous yron of Elisha, [ swimmeth; ] but, being once broken, loe! as that lead of Moses, Exod. 15.10. it [ sinketh ] in the mighty waters:
like to the miraculous iron of Elisha, [ swimmeth; ] but, being once broken, lo! as that led of Moses, Exod 15.10. it [ sinks ] in the mighty waters:
av-j p-acp dt j n1 pp-f np1, [ vvz; ] cc-acp, vbg a-acp vvn, uh! p-acp d n1 pp-f np1, np1 crd. pn31 [ vvz ] p-acp dt j n2:
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what so neare one, as two? and yet wee must not goe so farre from one, as two:
what so near one, as two? and yet we must not go so Far from one, as two:
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The whole World said Alexander, could not hold two Sunnes at once; nor surely, (with any happinesse) one Church, [ divided ] Religions;
The Whole World said Alexander, could not hold two Suns At once; nor surely, (with any happiness) one Church, [ divided ] Religions;
dt j-jn n1 vvd np1, vmd xx vvi crd n2 p-acp a-acp; ccx av-j, (p-acp d n1) crd n1, [ vvn ] ng1;
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no nor a [ medly, ] or a [ mixture ] of them at once.
no nor a [ medley, ] or a [ mixture ] of them At once.
uh-dx ccx dt [ n1, ] cc sy [ n1 ] pp-f pno32 p-acp a-acp.
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To draw to a conclusion of this part, Saint Cyprian saith, that our Saviour, Sacramento vestis, & signo, declaravit Ecclesiae unitaetem;
To draw to a conclusion of this part, Saint Cyprian Says, that our Saviour, Sacramento Clothing, & Sign, declaravit Ecclesiae unitaetem;
pc-acp vvi p-acp dt n1 pp-f d n1, n1 np1 vvz, cst po12 n1, np1 fw-la, cc fw-la, fw-la np1 fw-la;
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By his Coat, that was without seame throughout, as by a signe declared; how his Church should bee woven together in unity;
By his Coat, that was without seam throughout, as by a Signen declared; how his Church should be woven together in unity;
p-acp po31 n1, cst vbds p-acp n1 a-acp, c-acp p-acp dt n1 vvd; c-crq po31 n1 vmd vbi vvn av p-acp n1;
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not piecen•d up by that, which might bee rent into the ragges of Schisme or Divisions:
not piecen•d up by that, which might be rend into the rags of Schism or Divisions:
xx av-j a-acp p-acp d, r-crq vmd vbi vvn p-acp dt n2 pp-f n1 cc n2:
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Yet see and consider, if this unseamed Coat of his, bee not worse dealt withall;
Yet see and Consider, if this unseamed Coat of his, be not Worse dealt withal;
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than the Prophet Abijah, the Shilonite, did with that new garment, wherewith Ierobeam had clad himselfe, 1 King. 11.30.
than the Prophet Abijah, the Shilonite, did with that new garment, wherewith Jeroboam had clad himself, 1 King. 11.30.
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Even rent into more than twelve pieces;
Even rend into more than twelve Pieces;
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as if the Body of the Lord CHRIST were no better, than the Body of that Harlot;
as if the Body of the Lord CHRIST were no better, than the Body of that Harlot;
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which was chopt in pieces, flesh, and bones, and all, and cast into all the quarters of Israel, Iudg. 19.29. Least I grow tedious, all that I shall adde, upon this point farther, shall bee epitomized under these two heads.
which was chopped in Pieces, Flesh, and bones, and all, and cast into all the quarters of Israel, Judges 19.29. lest I grow tedious, all that I shall add, upon this point farther, shall be epitomized under these two Heads.
r-crq vbds vvn p-acp n2, n1, cc n2, cc d, cc vvd p-acp d dt n2 pp-f np1, np1 crd. cs pns11 vvb j, d cst pns11 vmb vvi, p-acp d n1 av-jc, vmb vbi vvn p-acp d crd n2.
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First, An Apotreptique, or Disswasive from Divisions. Secondly, A Protreptique, or Perswasive unto Vnity and Love.
First, an Apotreptique, or Dissuasive from Divisions. Secondly, A Protreptique, or Persuasive unto Unity and Love.
ord, dt j, cc j p-acp n2. ord, dt j, cc j p-acp n1 cc n1.
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For the first of these, though I might not [ say, ] but [ thunder ] with Saint Paul, who assureth us, that such as cause Divisions in the Church, they serve not the Lord IESUS, Rom. 16.17.18.
For the First of these, though I might not [ say, ] but [ thunder ] with Saint Paul, who assureth us, that such as cause Divisions in the Church, they serve not the Lord IESUS, Rom. 16.17.18.
p-acp dt ord pp-f d, cs pns11 vmd xx [ vvb, ] cc-acp [ n1 ] p-acp n1 np1, r-crq vvz pno12, cst d c-acp n1 n2 p-acp dt n1, pns32 vvb xx dt n1 np1, np1 crd.
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And againe, If any man love not the Lord IESUS CHRIST, let him be Anathema Maranatha, 1 Cor. 16.22. which shall hold likewise true of all such, as doe not testifie their love to CHRIST, by their unfeigned love of their brethren, his lively members;
And again, If any man love not the Lord IESUS CHRIST, let him be Anathema Maranatha, 1 Cor. 16.22. which shall hold likewise true of all such, as do not testify their love to CHRIST, by their unfeigned love of their brothers, his lively members;
cc av, cs d n1 vvb xx dt n1 np1 np1, vvb pno31 vbi n1 np1, crd np1 crd. r-crq vmb vvi av j pp-f d d, c-acp vdb xx vvi po32 n1 p-acp np1, p-acp po32 j n1 pp-f po32 n2, po31 j n2;
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or as the same Apostle said of some contentious Galatians, I would they were even cut off that trouble us: though thus I might doe;
or as the same Apostle said of Some contentious Galatians, I would they were even Cut off that trouble us: though thus I might do;
cc c-acp dt d n1 vvd pp-f d j np1, pns11 vmd pns32 vbdr j vvd a-acp d vvb pno12: cs av pns11 vmd vdi;
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yet as Saint Paul to Philemon Verse 9. For loves sake, I rather beseech them;
yet as Saint Paul to Philemon Verse 9. For loves sake, I rather beseech them;
av c-acp n1 np1 p-acp np1 n1 crd p-acp ng1 n1, pns11 av-c vvb pno32;
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and withall, I shall bee bold to tell them, that, where discords, and divisions have gone before as Esau; there ruines,
and withal, I shall be bold to tell them, that, where discords, and divisions have gone before as Esau; there ruins,
cc av, pns11 vmb vbi j pc-acp vvi pno32, cst, c-crq n2, cc n2 vhb vvn a-acp p-acp np1; a-acp n2,
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and desolations have beene wont to take them by the heele as Iacob: It hath beene found true in experience, that these have laid more Countries to the dition of the Turke, than ever his bow,
and desolations have been wont to take them by the heel as Iacob: It hath been found true in experience, that these have laid more Countries to the dition of the Turk, than ever his bow,
cc n2 vhb vbn j pc-acp vvi pno32 p-acp dt n1 c-acp np1: pn31 vhz vbn vvn j p-acp n1, cst d vhb vvn dc n2 p-acp dt n1 pp-f dt np1, cs av po31 n1,
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and his shield could have purchased:
and his shield could have purchased:
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It was prudently observed by Cortugall, one of the Turkish Princes, in his oration perswasive to his Lord, to besiege Rhodes; Christianus occasus discordi•s intestinis corroboratur, The fall of Christendome is set forward, by civill disagrement:
It was prudently observed by Cortugall, one of the Turkish Princes, in his oration persuasive to his Lord, to besiege Rhodes; Christian Occasus discordi•s Intestinal corroboratur, The fallen of Christendom is Set forward, by civil disagreement:
pn31 vbds av-j vvn p-acp np1, crd pp-f dt jp n2, p-acp po31 n1 j p-acp po31 n1, pc-acp vvi np1; np1 fw-la fw-la fw-la fw-la, dt n1 pp-f np1 vbz vvn av-j, p-acp j n1:
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in the dayes of Mahomet the second, those polluted Saracens, (to speake in the expression of a late worthy of our Church) had gleaned out of Christendome,
in the days of Mahomet the second, those polluted Saracens, (to speak in the expression of a late worthy of our Church) had gleaned out of Christendom,
p-acp dt n2 pp-f np1 dt ord, d j-vvn np2, (pc-acp vvi p-acp dt n1 pp-f dt j j pp-f po12 n1) vhd vvn av pp-f np1,
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like scattered eares of corne, neglected by the owners, 200. Cities, 12. Kingdomes, and two Empires, what an earnest they have reaped since that time, (or rather, wee reaped for them) who knoweth not? and yet, the Canker runneth on, fretting still,
like scattered ears of corn, neglected by the owners, 200. Cities, 12. Kingdoms, and two Empires, what an earnest they have reaped since that time, (or rather, we reaped for them) who Knoweth not? and yet, the Canker Runneth on, fretting still,
av-j j-vvn n2 pp-f n1, vvn p-acp dt n2, crd ng1, crd ng1, cc crd n2, r-crq dt n1 pns32 vhb vvn p-acp d n1, (cc av-c, pns12 vvd p-acp pno32) r-crq vvz xx? cc av, dt n1 vvz a-acp, vvg av,
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and eating further, because the whole neglects the parts, and seeketh not to preserve them:
and eating further, Because the Whole neglects the parts, and seeks not to preserve them:
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Besides, who is not moved, till his very bowels are kindled together within him, to heare what musique our Romish Adversaries have, too-long, made themseves merry with in our discords? How long, Lord, holy and true? how long shall those superstitious Masse and Meritmongers, (who dare obtrude their menstruous merits to thy dreadfull justice;
Beside, who is not moved, till his very bowels Are kindled together within him, to hear what music our Romish Adversaries have, too-long, made themseves merry with in our discords? How long, Lord, holy and true? how long shall those superstitious Mass and Meritmongers, (who Dare obtrude their menstruous merits to thy dreadful Justice;
a-acp, r-crq vbz xx vvn, c-acp po31 j n2 vbr vvd av p-acp pno31, pc-acp vvi r-crq n1 po12 np1 n2 vhb, av, vvn fw-la j p-acp p-acp po12 n2? c-crq av-j, n1, j cc j? q-crq av-j vmb d j n1 cc n2, (r-crq vvb vvi po32 j n2 p-acp po21 j n1;
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and prophane the purity and simplicity of thy sacred worship, by their garish vanities and Idolatry;) How long shall they triumph in our variance? O yee, that make a most unjust separation on the other side, bee entreated, doe not thus give advantage to the Adversary, by your causeles withdrawing of your selves from the Society of your Christian brethren;
and profane the purity and simplicity of thy sacred worship, by their garish vanities and Idolatry;) How long shall they triumph in our variance? O ye, that make a most unjust separation on the other side, be entreated, do not thus give advantage to the Adversary, by your causeless withdrawing of your selves from the Society of your Christian brothers;
cc vvi dt n1 cc n1 pp-f po21 j n1, p-acp po32 j n2 cc n1;) q-crq av-j vmb pns32 vvi p-acp po12 n1? sy pn22, cst vvb dt av-ds j n1 p-acp dt j-jn n1, vbb vvn, vdb xx av vvi n1 p-acp dt n1, p-acp po22 av-j n-vvg pp-f po22 n2 p-acp dt n1 pp-f po22 njp n2;
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who long for your uniformity, and joynt-adoration of the one onely true God; by the one, and onely Mediatour CHRIST IESUS;
who long for your uniformity, and joynt-adoration of the one only true God; by the one, and only Mediator CHRIST IESUS;
r-crq av-j p-acp po22 n1, cc n1 pp-f dt crd j j np1; p-acp dt crd, cc j n1 np1 np1;
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in one, and the same faith, once for all given to the Saints; in the use of one, and the same meanes of salvation;
in one, and the same faith, once for all given to the Saints; in the use of one, and the same means of salvation;
p-acp pi, cc dt d n1, a-acp p-acp d vvn p-acp dt n2; p-acp dt n1 pp-f crd, cc dt d n2 pp-f n1;
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in the same Word, the same Sacraments, the same Ministery;
in the same Word, the same Sacraments, the same Ministry;
p-acp dt d n1, dt d n2, dt d n1;
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in the unity of the same Spirit, that wee might all grow up together in the same love, and charity;
in the unity of the same Spirit, that we might all grow up together in the same love, and charity;
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and meete together at last, in one, and the same Heaven:
and meet together At last, in one, and the same Heaven:
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O cease to esteeme us, (your fellow-brethren in the same CHRIST,) who are of the same houshold of faith with you;
Oh cease to esteem us, (your Fellow brethren in the same CHRIST,) who Are of the same household of faith with you;
uh vvb pc-acp vvi pno12, (po22 n2 p-acp dt d np1,) q-crq vbr pp-f dt d n1 pp-f n1 p-acp pn22;
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as Ahab did Elijah; or as the wavering, Galatians did Saint Paul, because hee told them the truth, your [ Enomies:
as Ahab did Elijah; or as the wavering, Galatians did Saint Paul, Because he told them the truth, your [ Enomies:
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] nor, as Tacitus said of Segestes and Ariminius, the one, the father, the other, the Sonne in law:
] nor, as Tacitus said of Segestes and Ariminius, the one, the father, the other, the Son in law:
] ccx, c-acp np1 vvd pp-f np1 cc np1, dt crd, dt n1, dt n-jn, dt n1 p-acp n1:
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That which bound them together in love, whilest they were at concord, put them farther at variance, being once enemies:
That which bound them together in love, whilst they were At concord, put them farther At variance, being once enemies:
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Let a streame sever it selfe from the Common fountaine, that it may bee counted a fountaine it selfe, without dependance upon any other;
Let a stream sever it self from the Common fountain, that it may be counted a fountain it self, without dependence upon any other;
vvb dt n1 vvi pn31 n1 p-acp dt j n1, cst pn31 vmb vbi vvn dt n1 pn31 n1, p-acp n1 p-acp d n-jn;
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what is this, but the next way, to make an end of it selfe, and to bee utterly dried up?
what is this, but the next Way, to make an end of it self, and to be utterly dried up?
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Yea I beseech you, consider, when Noutrals, Atheists, and Prophane Persons, and Papists, doe heare of so many discordant, and contrary opinions in religion;
Yea I beseech you, Consider, when Noutrals, Atheists, and Profane Persons, and Papists, do hear of so many discordant, and contrary opinions in Religion;
uh pns11 vvb pn22, vvb, c-crq n2, n2, cc j n2, cc njp2, vdb vvi pp-f av d j, cc j-jn n2 p-acp n1;
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doth it not harden them in their infidelity, avert them from the Church, and make them to sit downe in the Chaire of Scornors? for it is certaine (as a great dispenser of learning observed, that Heresies and Schismes, are of all others the greatest scandals;
does it not harden them in their infidelity, avert them from the Church, and make them to fit down in the Chair of Scorners? for it is certain (as a great dispenser of learning observed, that Heresies and Schisms, Are of all Others the greatest scandals;
vdz pn31 xx vvi pno32 p-acp po32 n1, vvi pno32 p-acp dt n1, cc vvi pno32 pc-acp vvi a-acp p-acp dt n1 pp-f n2? c-acp pn31 vbz j (c-acp dt j n1 pp-f n1 vvn, cst n2 cc n2, vbr pp-f d n2-jn dt js n2;
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yea more, than corruption of manners;
yea more, than corruption of manners;
uh av-dc, cs n1 pp-f n2;
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for, as in the Naturall body, a wound, or solution of continuity, is worst than a corrupt humour; so in the spirituall;
for, as in the Natural body, a wound, or solution of continuity, is worst than a corrupt humour; so in the spiritual;
p-acp, c-acp p-acp dt j n1, dt n1, cc n1 pp-f n1, vbz js cs dt j n1; av p-acp dt j;
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so that nothing doth so much keepe men out of the Church, and drive men out of the Church as breach of Vnity:
so that nothing does so much keep men out of the Church, and drive men out of the Church as breach of Unity:
av cst pix vdz av av-d vvi n2 av pp-f dt n1, cc vvi n2 av pp-f dt n1 p-acp n1 pp-f n1:
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When Atheists looking on, shall view two Christians [ striving ] together, as: Moses saw those Israelites, Exod. 2.13.
When Atheists looking on, shall view two Christians [ striving ] together, as: Moses saw those Israelites, Exod 2.13.
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yea, so to bandy ignominious reproaches, each against the other, as if they were indeed but as a shepheard,
yea, so to bandy ignominious Reproaches, each against the other, as if they were indeed but as a shepherd,
uh, av pc-acp vvi j n2, d p-acp dt n-jn, c-acp cs pns32 vbdr av cc-acp c-acp dt n1,
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and an Aegyptian; whereof the one saith Ioseph, was an. abomination to the other;
and an Egyptian; whereof the one Says Ioseph, was nias. abomination to the other;
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or like to that brood of Cadmus, of which the Poet, — Suo { que } Marte ruunt subiti, per mutua vulnera fratres:
or like to that brood of Cadmus, of which the Poet, — Sue { que } Mars ruunt subiti, per mutuam vulnera Brothers:
cc av-j p-acp d n1 pp-f np1, pp-f r-crq dt n1, — fw-la { fw-fr } np1 fw-la fw-la, fw-la n1 fw-la fw-la:
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or as it is observed of those frighted Midianites, Iudg. 7.21. whose mutuall bowels became the sheath of each others sword:
or as it is observed of those frighted midianites, Judges 7.21. whose mutual bowels became the sheath of each Others sword:
cc c-acp pn31 vbz vvn pp-f d j-vvn np2, np1 crd. r-crq j n2 vvd dt n1 pp-f d ng1-jn n1:
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whereas indeed, each Christian professing one faith in one, and the same CHRIST, should rather bee as those Israelites, going up to Gibeah, Judg. 20.11. knit together as one man:
whereas indeed, each Christian professing one faith in one, and the same CHRIST, should rather be as those Israelites, going up to Gibeah, Judges 20.11. knit together as one man:
cs av, d np1 vvg crd n1 p-acp crd, cc dt d np1, vmd av-c vbi p-acp d np2, vvg a-acp p-acp np1, np1 crd. vvb av p-acp crd n1:
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can a Pagan otherwise imagine, that the CHRIST, wee all pretend to serve, is other,
can a Pagan otherwise imagine, that the CHRIST, we all pretend to serve, is other,
vmb dt j-jn av vvi, cst dt np1, pns12 d vvb pc-acp vvi, vbz j-jn,
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than what in truth the Lord abhorres to bee, even the Authour of confusion? Loe!
than what in truth the Lord abhors to be, even the Author of confusion? Loe!
cs q-crq p-acp n1 dt n1 vvz pc-acp vbi, av dt n1 pp-f n1? np1!
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even briars, and thornes, the very Sonnes of Belial themselves, are twisted one within the other, in a kind of indissoluble combination, or bond of Vnity:
even briers, and thorns, the very Sons of Belial themselves, Are twisted one within the other, in a kind of indissoluble combination, or bound of Unity:
av n2, cc n2, dt j n2 pp-f np1 px32, vbr vvn pi p-acp dt n-jn, p-acp dt n1 pp-f j n1, cc n1 pp-f n1:
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O my brethren, are there not stormes, and tempests enow abroad;
Oh my brothers, Are there not storms, and tempests enough abroad;
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raised up by Gebal, and Ammon, and Amalek, even by the boisterous wild bores, and cruell adversaries, to make the ship of the Church to reele,
raised up by Gebal, and Ammon, and Amalek, even by the boisterous wild boars, and cruel Adversaries, to make the ship of the Church to reel,
vvn a-acp p-acp n1, cc np1, cc np1, av p-acp dt j j n2, cc j n2, pc-acp vvi dt n1 pp-f dt n1 pc-acp vvi,
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and stagger, and to bee driven upon the rocks;
and stagger, and to be driven upon the Rocks;
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but the secret leakes of our owne home-variances must thus, insensibly, sinke her, e're wee are aware? as if this ship were sayling in a Loumond-lake (such an one,
but the secret leaks of our own home-variances must thus, insensibly, sink her, ever we Are aware? as if this ship were sailing in a Loumond-lake (such an one,
cc-acp dt j-jn n2 pp-f po12 d j vmb av, av-j, vvi pno31, av pns12 vbr j? c-acp cs d n1 vbdr vvg p-acp dt n1 (d dt pi,
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as Maginus tels us, there is, in a part of Britaine, ) in which, they say, the danger is then most formidable, when the winds are still:
as Maginus tells us, there is, in a part of Britain,) in which, they say, the danger is then most formidable, when the winds Are still:
c-acp np1 vvz pno12, pc-acp vbz, p-acp dt n1 pp-f np1,) p-acp r-crq, pns32 vvb, dt n1 vbz av av-ds j, c-crq dt n2 vbr av:
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To bee short, Let us consider, how bitter a word it was, that King David uttered of Joab, that,
To be short, Let us Consider, how bitter a word it was, that King David uttered of Joab, that,
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whereas the end of warre was peace, hee chose to shed the bloud of warre in peace,
whereas the end of war was peace, he chosen to shed the blood of war in peace,
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but, it cost him deare at last:
but, it cost him deer At last:
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Now there is a saying in the Psalmes, that the Saints shall wash their seete, in the bloud of the ungodly;
Now there is a saying in the Psalms, that the Saints shall wash their feet, in the blood of the ungodly;
av pc-acp vbz dt n-vvg p-acp dt n2, cst dt n2 vmb vvi po32 n2, p-acp dt n1 pp-f dt j;
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to imply thus much, saith Lyra, that the righteous seeing the vengance, executed upon the ungodly for those ungodly deeds, they have committed, shall dread the like offences;
to imply thus much, Says Lyram, that the righteous seeing the vengeance, executed upon the ungodly for those ungodly Deeds, they have committed, shall dread the like offences;
pc-acp vvi av av-d, vvz n1, cst dt j vvg dt n1, vvn p-acp dt j p-acp d j n2, pns32 vhb vvn, vmb vvi dt j n2;
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least they tread also in the like steps of judgement:
lest they tread also in the like steps of judgement:
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are Halcyon dayes esteemed happy? and peace, felicity? then, woe is mee, to thinke, that any man,
Are Halcyon days esteemed happy? and peace, felicity? then, woe is me, to think, that any man,
vbr n1 n2 vvd j? cc n1, n1? av, n1 vbz pno11, pc-acp vvi, cst d n1,
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or people should waxe weary of their happinesse!
or people should wax weary of their happiness!
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is it not a very strange infatuation? Its an old word, Quos Deus perdere vult, priùs dementat.
is it not a very strange infatuation? Its an old word, Quos Deus Perdere vult, priùs dementat.
vbz pn31 xx dt j j n1? po31 dt j n1, fw-la fw-la fw-mi fw-la, fw-la fw-la.
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But, I hasten to the other part, which is a protreptique, or perswasive unto love, and unity:
But, I hasten to the other part, which is a protreptique, or persuasive unto love, and unity:
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and, what stronger argument can there bee devised, to incline hereto;
and, what Stronger argument can there be devised, to incline hereto;
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than this? that wee, hereby, come most neare unto the God, wee serve, and are even in this regard, partakers of the Divine nature;
than this? that we, hereby, come most near unto the God, we serve, and Are even in this regard, partakers of the Divine nature;
cs d? cst pns12, av, vvb av-ds av-j p-acp dt n1, pns12 vvb, cc vbr av p-acp d n1, n2 pp-f dt j-jn n1;
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though not, by communication of essence, yet by resemblance, and analogicall assimilation, in that gracious quality:
though not, by communication of essence, yet by resemblance, and analogical assimilation, in that gracious quality:
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Hence was that Eulogy of Ephraim Syrus, NONLATINALPHABET.
Hence was that Eulogy of Ephraim Syrus,.
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Happy is that man, who hath possession of love, for such an one carrieth God alwayes with him, in his heart;
Happy is that man, who hath possession of love, for such an one Carrieth God always with him, in his heart;
j vbz d n1, r-crq vhz n1 pp-f n1, p-acp d dt pi vvz np1 av p-acp pno31, p-acp po31 n1;
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for, ever so Saint Iohn assures us, 1 Ioh. 4.16. God is love, and hee that dwelleth in love, dwelleth in God, and God in him:
for, ever so Saint John assures us, 1 John 4.16. God is love, and he that dwells in love, dwells in God, and God in him:
p-acp, av av n1 np1 vvz pno12, crd np1 crd. np1 vbz n1, cc pns31 cst vvz p-acp n1, vvz p-acp np1, cc np1 p-acp pno31:
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On the other side, saith Ignatius, NONLATINALPHABET. Where there is division of mind, and anger, and hatred, there God dwels not:
On the other side, Says Ignatius,. Where there is division of mind, and anger, and hatred, there God dwells not:
p-acp dt j-jn n1, vvz np1,. c-crq pc-acp vbz n1 pp-f n1, cc n1, cc n1, a-acp np1 vvz xx:
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Besides, onely in love it is, that wee [ reciprocate ] with God, of all other affections;
Beside, only in love it is, that we [ reciprocate ] with God, of all other affections;
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if wee feare God, hee feares not us; if wee obey God, hee obeyes not us;
if we Fear God, he fears not us; if we obey God, he obeys not us;
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but, if wee love God, hee loveth us againe; 1 Ioh. 4.19. Love, saith the Apostle, it's the very bond of perfection;
but, if we love God, he loves us again; 1 John 4.19. Love, Says the Apostle, it's the very bound of perfection;
cc-acp, cs pns12 vvb np1, pns31 vvz pno12 av; crd np1 crd. n1, vvz dt n1, pn31|vbz dt j n1 pp-f n1;
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NONLATINALPHABET; and who is able sufficiently to amplifie the great things of the beauty of it? saith S. Clement, in his Epistle to these very Corith's; Sith it alone conglutinates us to God,
; and who is able sufficiently to amplify the great things of the beauty of it? Says S. Clement, in his Epistle to these very Corith's; Sith it alone conglutinates us to God,
; cc r-crq vbz j av-j pc-acp vvi dt j n2 pp-f dt n1 pp-f pn31? vvz n1 np1, p-acp po31 n1 p-acp d j n2; a-acp pn31 av-j vvz pno12 p-acp np1,
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and makes us also, to wish well to men: Vnity therefore is as another ordalium, to try the chastity of the Queene-Mother, the Church;
and makes us also, to wish well to men: Unity Therefore is as Another ordalium, to try the chastity of the Queene-Mother, the Church;
cc vvz pno12 av, pc-acp vvi av p-acp n2: n1 av vbz a-acp j-jn fw-la, pc-acp vvi dt n1 pp-f dt n1, dt n1;
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and like a Gileaditish passage, at which the lisping Ephraimites are discovered in their Sibboleth; at which the faultring Christian will bee detected:
and like a Gileaditish passage, At which the lisping Ephraimites Are discovered in their Sibboleth; At which the faltering Christian will be detected:
cc av-j dt jp n1, p-acp r-crq dt j-vvg n2 vbr vvn p-acp po32 vvz; p-acp r-crq dt j-vvg np1 vmb vbi vvn:
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For this cause, when the bosome favorites of CHRIST rested in expectation of the holy Ghost promised, in a miraculous manifestation, to bee sent downe upon them, from heaven; they were NONLATINALPHABET, Act. 2.1. all together, in one place;
For this cause, when the bosom favorites of CHRIST rested in expectation of the holy Ghost promised, in a miraculous manifestation, to be sent down upon them, from heaven; they were, Act. 2.1. all together, in one place;
c-acp d n1, c-crq dt n1 n2 pp-f np1 vvd p-acp n1 pp-f dt j n1 vvd, p-acp dt j n1, pc-acp vbi vvn a-acp p-acp pno32, p-acp n1; pns32 vbdr, n1 crd. d av, p-acp crd n1;
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and the same Spirit descended before that, upon our Saviour himselfe, in the similitude of a dove;
and the same Spirit descended before that, upon our Saviour himself, in the similitude of a dove;
cc dt d n1 vvn p-acp d, p-acp po12 n1 px31, p-acp dt n1 pp-f dt n1;
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because it is the usuall embleme of love, and therefore, they who separate, and breake this bond of love, are styled sensuall, by Saint Iude, verse 19. and without the Spirit.
Because it is the usual emblem of love, and Therefore, they who separate, and break this bound of love, Are styled sensual, by Saint Iude, verse 19. and without the Spirit.
c-acp pn31 vbz dt j n1 pp-f n1, cc av, pns32 r-crq vvb, cc vvi d n1 pp-f n1, vbr vvn j, p-acp n1 np1, n1 crd cc p-acp dt n1.
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Even the sacred Trinity it selfe is delighted with the same Vnity, or One-nesse, 1 Joh. 5.7. these three are one;
Even the sacred Trinity it self is delighted with the same Unity, or Oneness, 1 John 5.7. these three Are one;
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there is but, NONLATINALPHABET, one God, and Father of all, Ephes. 4.6. but, NONLATINALPHABET, one Mediatour, betweene God, and Man, the Man CHRIST IESUS, 1 Tim. 2.5. There is but NONLATINALPHABET, one Spirit, 1 Cor. 12.11. All true-beleeving Christians are but NONLATINALPHABET, one body, 1. Cor. 10.17. yea, but as one man, in CHRIST IESUS, NONLATINALPHABET, Gal. 3.28.
there is but,, one God, and Father of all, Ephesians 4.6. but,, one Mediator, between God, and Man, the Man CHRIST IESUS, 1 Tim. 2.5. There is but, one Spirit, 1 Cor. 12.11. All true-believing Christians Are but, one body, 1. Cor. 10.17. yea, but as one man, in CHRIST IESUS,, Gal. 3.28.
a-acp vbz p-acp,, crd np1, cc n1 pp-f d, np1 crd. cc-acp,, crd n1, p-acp np1, cc n1, dt n1 np1 np1, crd np1 crd. pc-acp vbz p-acp, crd n1, crd np1 crd. av-d j njpg2 vbr p-acp, crd n1, crd np1 crd. uh, cc-acp p-acp crd n1, p-acp np1 np1,, np1 crd.
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Even Plato himselfe would have children, by no means, to be told those fictions of the Poets, touching the varience of the Heathen gods:
Even Plato himself would have children, by no means, to be told those fictions of the Poets, touching the variance of the Heathen God's:
av-j np1 px31 vmd vhi n2, p-acp dx n2, pc-acp vbi vvn d n2 pp-f dt n2, vvg dt n1 pp-f dt j-jn n2:
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In short, there is no stable assurance of any other grace, in soundnesse, severed from love:
In short, there is no stable assurance of any other grace, in soundness, severed from love:
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Faith indeed, is necessary, Ʋt operis fundamentum, as the foundation of charity, saith Granado; but charity,
Faith indeed, is necessary, Ʋt operis fundamentum, as the Foundation of charity, Says Granado; but charity,
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as the perfect consummation of that gracious Habite:
as the perfect consummation of that gracious Habit:
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hence was that maxime, in the Schoolemen, that charity was the [ forme ] of all vertues Theologicall;
hence was that maxim, in the Schoolmen, that charity was the [ Form ] of all Virtues Theological;
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because, however it gave them not their owne essence, in themselves, abstractively considered; yet did it forme them unto [ acceptability, ] before the Lord:
Because, however it gave them not their own essence, in themselves, abstractively considered; yet did it Form them unto [ acceptability, ] before the Lord:
c-acp, c-acp pn31 vvd pno32 xx po32 d n1, p-acp px32, av-j vvn; av vdd pn31 vvi pno32 p-acp [ np1-n, ] a-acp dt n1:
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therefore, all other excellencies though they advance nature;
Therefore, all other excellencies though they advance nature;
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yet they are, saith one, subject to [ excesse, ] onely this of charity admitteth no excesse;
yet they Are, Says one, Subject to [ excess, ] only this of charity admitteth no excess;
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for, wee see, for aspiring, to bee like God in [ power, ] the Angels transgressed, and fell;
for, we see, for aspiring, to be like God in [ power, ] the Angels transgressed, and fell;
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by aspiring, to bee like God, in [ knowledge, ] man transgressed, and fell; but, by aspiring to bee like God, in a similitude of goodnesse, or [ love;
by aspiring, to be like God, in [ knowledge, ] man transgressed, and fell; but, by aspiring to be like God, in a similitude of Goodness, or [ love;
p-acp vvg, pc-acp vbi j np1, p-acp [ n1, ] n1 vvd, cc vvd; cc-acp, p-acp vvg pc-acp vbi j np1, p-acp dt n1 pp-f n1, cc [ vvb;
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] neither man, nor Angell, ever transgressed, or shall transgresse; for, unto that imitation wee are called:
] neither man, nor Angel, ever transgressed, or shall transgress; for, unto that imitation we Are called:
] av-dx n1, ccx n1, av vvd, cc vmb vvi; p-acp, p-acp d n1 pns12 vbr vvn:
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And, as its endles, in excesse; so also, in continuance, 1 Cor. 13.13.
And, as its endless, in excess; so also, in Continuance, 1 Cor. 13.13.
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Now, according to the severall motives, or grounds of love, so also is the [ degree ] severall:
Now, according to the several motives, or grounds of love, so also is the [ degree ] several:
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There is NONLATINALPHABET, when the motive, or ground is one, and the same nature; so saith the Philosopher;
There is, when the motive, or ground is one, and the same nature; so Says the Philosopher;
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if wee see a very Varlet in distresse; wee may, wee must relieve him; and give, though not NONLATINALPHABET, yet NONLATINALPHABET, if not to the man, yet to the nature;
if we see a very Varlet in distress; we may, we must relieve him; and give, though not, yet, if not to the man, yet to the nature;
cs pns12 vvb dt j n1 p-acp n1; pns12 vmb, pns12 vmb vvi pno31; cc vvb, cs xx, av, cs xx p-acp dt n1, av p-acp dt n1;
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thus David, and his followers are said to have relieved even a very Egyptian, when they found him languishing in the field, 1 Sam. 30.11.12. and this love of nature, (except directly to reprobates) is common unto all men;
thus David, and his followers Are said to have relieved even a very Egyptian, when they found him languishing in the field, 1 Sam. 30.11.12. and this love of nature, (except directly to Reprobates) is Common unto all men;
av np1, cc po31 n2 vbr vvn pc-acp vhi vvn av dt j jp, c-crq pns32 vvd pno31 vvg p-acp dt n1, crd np1 crd. cc d n1 pp-f n1, (c-acp av-j p-acp n2-jn) vbz j p-acp d n2;
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and very nature moved even Barbarians to relieve the distressed, Act. 28.2. Secondly, There is NONLATINALPHABET, a nearer bond;
and very nature moved even Barbarians to relieve the distressed, Act. 28.2. Secondly, There is, a nearer bound;
cc av n1 vvd av n2-jn pc-acp vvi dt j-vvn, n1 crd. ord, pc-acp vbz, dt jc n1;
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when vicinity, or cohabitation may induce to kindnesse; and thus farre a meere Civillist may goe. Thirdly, NONLATINALPHABET;
when vicinity, or cohabitation may induce to kindness; and thus Far a mere Civillist may go. Thirdly,;
c-crq n1, cc n1 vmb vvi p-acp n1; cc av av-j dt j np1 vmb vvi. ord,;
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and this is onely the cognizance of true love Christian; when wee love the brethren, Eo nomine, because brethren, 1 Ioh. 3.14. and to this is that earnest exhortation of Saint Peter, 1 Pet. 1.22. See that yee love one another with a pure heart fervently.
and this is only the cognizance of true love Christian; when we love the brothers, Eo nomine, Because brothers, 1 John 3.14. and to this is that earnest exhortation of Saint Peter, 1 Pet. 1.22. See that ye love one Another with a pure heart fervently.
cc d vbz av-j dt n1 pp-f j n1 np1; c-crq pns12 vvb dt n2, fw-la fw-la, c-acp n2, crd np1 crd. cc p-acp d vbz d j n1 pp-f n1 np1, crd np1 crd. vvb cst pn22 vvb pi j-jn p-acp dt j n1 av-j.
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And I beseech you brethren, in the bowels of our Common Saviour;
And I beseech you brothers, in the bowels of our Common Saviour;
cc pns11 vvb pn22 n2, p-acp dt n2 pp-f po12 j n1;
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let this intimation bee unto your hearts, as the Arteries running along the veines, which, beating upon them;
let this intimation be unto your hearts, as the Arteries running along the Veins, which, beating upon them;
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stirre up the bloud, and keepe it warme, least, otherwise, it should congeale, and become as corall,
stir up the blood, and keep it warm, least, otherwise, it should congeal, and become as coral,
vvb a-acp dt n1, cc vvi pn31 j, ds, av, pn31 vmd vvi, cc vvi p-acp n1,
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and though wee cannot fly up, yet as the Cherubims, let us still bee clapping of our wings, in our devotions, this way:
and though we cannot fly up, yet as the Cherubims, let us still be clapping of our wings, in our devotions, this Way:
cc cs pns12 vmbx vvi a-acp, av c-acp dt n2, vvb pno12 av vbi vvg pp-f po12 n2, p-acp po12 n2, d n1:
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And sith, wee well accord, (I trust) in the Principall fundamentall points of faith, for substance;
And sith, we well accord, (I trust) in the Principal fundamental points of faith, for substance;
cc a-acp, pns12 av vvi, (pns11 vvb) p-acp dt j-jn j n2 pp-f n1, p-acp n1;
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let this seasonable advise unto Vnity, bee, as the Angels snatching of the sword of Abraham, to stay the farther,
let this seasonable Advice unto Unity, bee, as the Angels snatching of the sword of Abraham, to stay the farther,
vvb d j n1 p-acp n1, n1, c-acp dt n2 vvg pp-f dt n1 pp-f np1, pc-acp vvi dt jc,
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and the future rending of our selves, into Schism's, and Divisions; in point of circumstance, and of lesser moment:
and the future rending of our selves, into Schism's, and Divisions; in point of circumstance, and of lesser moment:
cc dt j-jn j-vvg pp-f po12 n2, p-acp npg1, cc n2; p-acp n1 pp-f n1, cc pp-f jc n1:
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Memorable is that story of Saint Gregory Nazianzene, as Ruffinus, and others report it to us;
Memorable is that story of Saint Gregory Nazianzene, as Ruffinus, and Others report it to us;
j vbz d n1 pp-f n1 np1 np1, p-acp np1, cc n2-jn vvb pn31 p-acp pno12;
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who, in the tumults of the people cried out, Mitte nos in mare, & non erit tempestas;
who, in the tumults of the people cried out, Mitte nos in mare, & non erit Tempestas;
r-crq, p-acp dt n2 pp-f dt n1 vvd av, vvb fw-la p-acp fw-la, cc fw-la fw-la fw-la;
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That is, hee offered both his dignity, and himselfe too:
That is, he offered both his dignity, and himself too:
cst vbz, pns31 vvd d po31 n1, cc px31 av:
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to bee cast into the Sea, rather than the Vnity, and Peace of the Church should suffer, or bee disturbed:
to be cast into the Sea, rather than the Unity, and Peace of the Church should suffer, or be disturbed:
pc-acp vbi vvn p-acp dt n1, av-c cs dt n1, cc n1 pp-f dt n1 vmd vvi, cc vbi vvn:
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and indeed, what one true Sonne of the Church, who heartily longs for the building up,
and indeed, what one true Son of the Church, who heartily longs for the building up,
cc av, r-crq crd j n1 pp-f dt n1, r-crq av-j vvz p-acp dt n1 a-acp,
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and delights not in the pulling downe of the walles of Hierusalem; but would gladly bee content with Ionah, to bee cast into the Sea, rather than the storme should continue,
and delights not in the pulling down of the walls of Jerusalem; but would gladly be content with Jonah, to be cast into the Sea, rather than the storm should continue,
cc vvz xx p-acp dt vvg a-acp pp-f dt n2 pp-f np1; p-acp vmd av-j vbi j p-acp np1, pc-acp vbi vvn p-acp dt n1, av-c cs dt n1 vmd vvi,
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unto the endangering of the whole ship?
unto the endangering of the Whole ship?
p-acp dt n-vvg pp-f dt j-jn n1?
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But, oh the deadnesse of the heart, and the stoppage of the eares unto the voyce of the spirituall charmes, charme hee never so wisely;
But, o the deadness of the heart, and the stoppage of the ears unto the voice of the spiritual charms, charm he never so wisely;
p-acp, uh dt n1 pp-f dt n1, cc dt n1 pp-f dt n2 p-acp dt n1 pp-f dt j n2, vvb pns31 av-x av av-j;
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for, though the bels of our Aarons have sounded shrill;
for, though the Bells of our Aaron's have sounded shrill;
p-acp, cs dt n2 pp-f po12 npg1 vhb vvd j;
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and every Pulpit, almost, (that hath any clapper,) tolled men long in, into the Temple of Peace;
and every Pulpit, almost, (that hath any clapper,) tolled men long in, into the Temple of Peace;
cc d n1, av, (cst vhz d n1,) vvd n2 av-j p-acp, p-acp dt n1 pp-f n1;
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yet, if you aske them, as Iehoram's messenger did Iehu is it peace Iehu, they retort, what hast thou to doe with peace? turne thee behind mee; alas!
yet, if you ask them, as Iehoram's Messenger did Iehu is it peace Iehu, they retort, what hast thou to do with peace? turn thee behind me; alas!
av, cs pn22 vvb pno32, c-acp npg1 n1 vdd np1 vbz pn31 n1 np1, pns32 vvb, q-crq vh2 pns21 pc-acp vdi p-acp n1? vvb pno21 p-acp pno11; uh!
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peace is not the matter, but following, and party: So true is that of Salvian; Poenèomnis sermo Divinus habet aemulos suos;
peace is not the matter, but following, and party: So true is that of Salvian; Poenèomnis sermon Divine habet aemulos suos;
n1 vbz xx dt n1, cc-acp vvg, cc n1: av j vbz d pp-f np1; fw-la n1 np1 fw-la fw-la fw-la;
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almost every Precept of God meets with its adversary; If God command liberality, Man will practise covetousnesse; if parsimony, prodigality;
almost every Precept of God meets with its adversary; If God command liberality, Man will practise covetousness; if parsimony, prodigality;
av d n1 pp-f np1 vvz p-acp po31 n1; cs np1 vvb n1, n1 vmb vvi n1; cs n1, n1;
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if hee speake of peace, they make them ready for warre, as the Psalmist hath it;
if he speak of peace, they make them ready for war, as the Psalmist hath it;
cs pns31 vvb pp-f n1, pns32 vvb pno32 j p-acp n1, c-acp dt n1 vhz pn31;
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impetuous Salamanders, who live not, but in the flames of contention;
impetuous Salamanders, who live not, but in the flames of contention;
j n2, r-crq vvb xx, cc-acp p-acp dt n2 pp-f n1;
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not unlike unto Tarquinius Priscus, in the Romane story, who was Bello promptior quàm pace; more apt in Warre, than peace;
not unlike unto Tarquinius Priscus, in the Roman story, who was Bello promptior quàm pace; more apt in War, than peace;
xx av-j p-acp np1 np1, p-acp dt jp n1, r-crq vbds fw-la fw-la fw-la fw-la; av-dc j p-acp n1, cs n1;
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or, as Trogus tels us of the o•der Spaniards, that they were Genus hominum ità infensum concordiae, ut puro illius odio, inimicitias suscipiat:
or, as Trogus tells us of the o•der Spanish, that they were Genus hominum ità infensum Concordiae, ut puro Illius odio, inimicitias suscipiat:
cc, c-acp np1 vvz pno12 pp-f dt n1 np1, cst pns32 vbdr fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la n1:
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or, if men, that way affected, doe happily lend us their attentions; as the Iewes to Ieremy's passionate expressions; or, to Ezekiels pleasant voyce ;
or, if men, that Way affected, do happily lend us their attentions; as the Iewes to Jeremy's passionate expressions; or, to Ezekiel's pleasant voice;
cc, cs n2, cst n1 vvn, vdb av-j vvi pno12 po32 n2; c-acp dt np2 p-acp ng1 j n2; cc, p-acp ng1 j n1;
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or, as Herod gave Iohn Baptist the hearing, in some things;
or, as Herod gave John Baptist the hearing, in Some things;
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Yet, it cannot better bee resembled, than by what is given us, in that fained relation of Orpheûs Theatre; where all birds,
Yet, it cannot better be resembled, than by what is given us, in that feigned Relation of Orpheûs Theatre; where all Birds,
av, pn31 vmbx av-j vbi vvn, cs p-acp r-crq vbz vvn pno12, p-acp cst j-vvn n1 pp-f vbz n1; c-crq d n2,
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and beasts assembled, and forgetting their severall appetites;
and beasts assembled, and forgetting their several appetites;
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some of prey, some of game, some of quarrell, stood all sociably together, listening unto the aires, and accords of the harpe;
Some of prey, Some of game, Some of quarrel, stood all sociably together, listening unto the airs, and accords of the harp;
d pp-f n1, d pp-f n1, d pp-f n1, vvd d av-j av, vvg p-acp dt n2, cc n2 pp-f dt n1;
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the sound whereof no sooner ceased, or was drowned by some Lowder noise; but every beast returned to his owne Nature;
the found whereof no sooner ceased, or was drowned by Some Louder noise; but every beast returned to his own Nature;
dt n1 c-crq av-dx av-c vvn, cc vbds vvn p-acp d jc n1; cc-acp d n1 vvn p-acp po31 d n1;
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so is the Nature, and Condition of men, (saith that eminent Patron of learning) who are full of savadge,
so is the Nature, and Condition of men, (Says that eminent Patron of learning) who Are full of savage,
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and unreclaimable desires, of profit, of lust, of revenge;
and unreclaimable Desires, of profit, of lust, of revenge;
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which, as long as they give care to Precepts, to lawes, to religion, sweetly touched with eloquence, and perswasion of Sermons;
which, as long as they give care to Precepts, to laws, to Religion, sweetly touched with eloquence, and persuasion of Sermons;
r-crq, c-acp av-j c-acp pns32 vvb n1 p-acp n2, p-acp n2, p-acp n1, av-j vvn p-acp n1, cc n1 pp-f n2;
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so long is society, and peace maintained; but, if these instruments bee silent, or that sedition, and tumult make them not audible;
so long is society, and peace maintained; but, if these Instruments be silent, or that sedition, and tumult make them not audible;
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all things dissolve into anarchy, and confusion. To conclude this whole application:
all things dissolve into anarchy, and confusion. To conclude this Whole application:
d n2 vvi p-acp n1, cc n1. pc-acp vvi d j-jn n1:
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Wee wish, that our words mght fall upon your hearts, as that Doctrine of Moses, Deut. 32.2.
we wish, that our words mght fallen upon your hearts, as that Doctrine of Moses, Deuteronomy 32.2.
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dropped downe as the showres of raine upon the grasse, and our speech might distill, as the dew, upon the tender herbe:
dropped down as the showers of rain upon the grass, and our speech might distil, as the due, upon the tender herb:
vvn a-acp p-acp dt n2 pp-f n1 p-acp dt n1, cc po12 n1 vmd vvi, c-acp dt n1, p-acp dt j n1:
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or else, that your hearts might bee as the [ water, ] on which the Spirit of the Lord is said to move, Gen. 1.2. I say, on the [ water, ] not upon the [ earth, ] for hee will no muckish, earthy heart;
or Else, that your hearts might be as the [ water, ] on which the Spirit of the Lord is said to move, Gen. 1.2. I say, on the [ water, ] not upon the [ earth, ] for he will no muckish, earthy heart;
cc av, cst po22 n2 vmd vbi p-acp dt [ n1, ] a-acp r-crq dt n1 pp-f dt n1 vbz vvn pc-acp vvi, np1 crd. pns11 vvb, p-acp dt [ n1, ] xx p-acp dt [ n1, ] c-acp pns31 vmb dx j, j n1;
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nor moves hee on the [ aire; ] and heart swollen up with the wind of pride, and ambition;
nor moves he on the [ air; ] and heart swollen up with the wind of pride, and ambition;
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nor moves hee upon the [ fire; ] an heart enflamed with the ardor of choller, and concupiscence;
nor moves he upon the [ fire; ] an heart inflamed with the ardor of choler, and concupiscence;
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but, on the face of the [ waters, ] hearts, that are soft, and pliable to receive the Divine impressions of Gods grace:
but, on the face of the [ waters, ] hearts, that Are soft, and pliable to receive the Divine impressions of God's grace:
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And, if not, as the grasse, or the water, tender, and pliable; yet, at least, as that rocke, in Ieremy, 23.29. which, though hard in it selfe, yet was it by the hammer of Gods word broken in pieces:
And, if not, as the grass, or the water, tender, and pliable; yet, At least, as that rock, in Ieremy, 23.29. which, though hard in it self, yet was it by the hammer of God's word broken in Pieces:
cc, cs xx, c-acp dt n1, cc dt n1, j, cc j; av, p-acp ds, c-acp cst n1, p-acp np1, crd. r-crq, cs av-j p-acp pn31 n1, av vbds pn31 p-acp dt n1 pp-f npg1 n1 vvn p-acp n2:
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but, oh the deadly perversenesse of unsanctified soules! who, not onely as the same Ieremy, 5.3. saith, of the obstinate Iewes, have made their [ faces ] harder, than a rock;
but, o the deadly perverseness of unsanctified Souls! who, not only as the same Ieremy, 5.3. Says, of the obstinate Iewes, have made their [ faces ] harder, than a rock;
cc-acp, uh dt j n1 pp-f j n2! q-crq, xx av-j c-acp dt d np1, crd. vvz, pp-f dt j np2, vhb vvn po32 [ n2 ] jc, cs dt n1;
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but, as it is said of Nabal, 1 Sam. 25.37. Their very [ hearts ] are [ dead ] within them, and become as a stone;
but, as it is said of Nabal, 1 Sam. 25.37. Their very [ hearts ] Are [ dead ] within them, and become as a stone;
cc-acp, c-acp pn31 vbz vvn pp-f np1, crd np1 crd. po32 av [ n2 ] vbr [ j ] a-acp pno32, cc vvi p-acp dt n1;
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yea rather, as Bonaventure, on like consideration, inverted that prayer, in Ezekiel, 36.26. where God promised, to take away from them the heart of stone, and to give them an heart of flesh;
yea rather, as Bonaventure, on like consideration, inverted that prayer, in Ezekielem, 36.26. where God promised, to take away from them the heart of stone, and to give them an heart of Flesh;
uh av, c-acp np1, p-acp j n1, vvn d n1, p-acp np1, crd. c-crq np1 vvd, pc-acp vvi av p-acp pno32 dt n1 pp-f n1, cc pc-acp vvi pno32 dt n1 pp-f n1;
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Nay rather, saith hee, take from us the heart of flesh, and give us the heart of stone;
Nay rather, Says he, take from us the heart of Flesh, and give us the heart of stone;
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for the stones, and the rockes were divided, and clave in sunder, when our Saviour suffered, on the Crosse;
for the stones, and the Rocks were divided, and clave in sunder, when our Saviour suffered, on the Cross;
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whereupon Saint Ambrose, O saxis duriora Iudaeorum pectora! on such stupid, seared consciences, as these, I will not declaime;
whereupon Saint Ambrose, Oh saxis duriora Jews pectora! on such stupid, seared Consciences, as these, I will not declaim;
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but convert a deserved satyre into a mournefull elegy:
but convert a deserved satire into a mournful elegy:
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my heart shall bleed, in secret, and mine eyes gush out with teares, (those speechles Oratours of an unexpressable griefe) for that they will needs,
my heart shall bleed, in secret, and mine eyes gush out with tears, (those speechless Orators of an unexpressable grief) for that they will needs,
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like the waters of Iordan, sundred by the mantle of Elijah, both bee, and remaine [ divided:
like the waters of Iordan, sundered by the mantle of Elijah, both be, and remain [ divided:
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] NONLATINALPHABET, saith Sinesius: The sincere, and entire Preacher, hath (in the frustration of his hopes from his Hearers) no [ other ] at least, no [ such ] refuge to fly unto, at the last;
], Says Sinesius: The sincere, and entire Preacher, hath (in the frustration of his hope's from his Hearers) no [ other ] At least, no [ such ] refuge to fly unto, At the last;
], vvz np1: dt j, cc j n1, vhz (p-acp dt n1 pp-f po31 n2 p-acp po31 n2) dx [ n-jn ] p-acp ds, uh-x [ d ] n1 pc-acp vvi p-acp, p-acp dt ord;
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but, as the Pigeons to their windowes, Isa. 60.8. So hee, to his eyes;
but, as the Pigeons to their windows, Isaiah 60.8. So he, to his eyes;
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which are glazed with teares, (pearles farre more precious, than the waters, in those wels of Elim, (to which the weeping Apostles are resembled,) Num. 33.9.) when they are powred out for the sinnes of the unreclaimable people:
which Are glazed with tears, (Pearls Far more precious, than the waters, in those wells of Elim, (to which the weeping Apostles Are resembled,) Num. 33.9.) when they Are poured out for the Sins of the unreclaimable people:
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And such as these, who so much hate to bee reformed, I leave to that heavy doome of our Saviour;
And such as these, who so much hate to be reformed, I leave to that heavy doom of our Saviour;
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upon the Iewes on another occasion, Ioh. 12.48. The word that I have now spoken, the same shall judge them, at the last Day.
upon the Iewes on Another occasion, John 12.48. The word that I have now spoken, the same shall judge them, At the last Day.
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And so taking my leave of these, with whom a pious discord is to bee chosen,
And so taking my leave of these, with whom a pious discord is to be chosen,
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and preferred, before an impious concord; (for, a just dissension is much better, than an unjust peace;
and preferred, before an impious concord; (for, a just dissension is much better, than an unjust peace;
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and such an unjust peace is all peace, which is not, either joyned with, or else, (as some read that text) NONLATINALPHABET, [ according ] to [ holinesse, ] Hebr. 12.14.) leaving these;
and such an unjust peace is all peace, which is not, either joined with, or Else, (as Some read that text), [ according ] to [ holiness, ] Hebrew 12.14.) leaving these;
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I convert my selfe unto you, — Quibus arte benignâ, Et meliore luto finxit pracordia Titan;
I convert my self unto you, — Quibus arte benignâ, Et meliore Luto finxit pracordia Titan;
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Whose hearts the Lord hath moulded to an yeilding, and obedient constitution; fitted to receive the seale, and the marke of Gods Spirit:
Whose hearts the Lord hath moulded to an yielding, and obedient constitution; fitted to receive the seal, and the mark of God's Spirit:
rg-crq n2 dt n1 vhz vvn p-acp dt j-vvg, cc j n1; vvn pc-acp vvi dt n1, cc dt n1 pp-f npg1 n1:
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O bee you entreated, as our Saviour advised his owne deare Disciples, Saint Marke 9.50. to have salt in your selves, and peace one with another;
Oh be you entreated, as our Saviour advised his own deer Disciples, Saint Mark 9.50. to have salt in your selves, and peace one with Another;
uh vbi pn22 vvd, c-acp po12 n1 vvd po31 d j-jn n2, n1 vvb crd. pc-acp vhi n1 p-acp po22 n2, cc n1 crd p-acp n-jn;
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Now salt, as Saint Hilary saith, containeth in its selfe the element both of fire, and water, and is indeed saith hee, a third thing, compacted out of both; it is water;
Now salt, as Saint Hilary Says, Containeth in its self the element both of fire, and water, and is indeed Says he, a third thing, compacted out of both; it is water;
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least wee should too-much bee incensed unto heat, and passion; it is fire; least wee should grow too remisse, and chill, with neglect, and carelesnesse:
lest we should too-much be incensed unto heat, and passion; it is fire; lest we should grow too remiss, and chill, with neglect, and carelessness:
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First of all, have salt in your selves, that is, as Saint Paul interprets, Col 4.6. Let your speech bee alwayes with grace, seasoned with falt;
First of all, have salt in your selves, that is, as Saint Paul interprets, Col 4.6. Let your speech be always with grace, seasoned with fault;
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take heed, let it not bee rancid, or unsavoury, larded with bitter, and unchristian invectives; but tempered alwayes with sobriety, meekenesse, and discretion:
take heed, let it not be rancid, or unsavoury, larded with bitter, and unchristian invectives; but tempered always with sobriety, meekness, and discretion:
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And then, when the salt is first set on upon the Table; peace, as the best, and choycest dish, will follow after.
And then, when the salt is First Set on upon the Table; peace, as the best, and Choicest dish, will follow After.
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Hence those zealous exhortations of Ignatius, and other Saints, NONLATINALPHABET, love one another with an [ undivided ] heart;
Hence those zealous exhortations of Ignatius, and other Saints,, love one Another with an [ undivided ] heart;
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and S. Paul also Rom. 12.18. If it be possible, as much as lyeth in you, live peaceably with all men.
and S. Paul also Rom. 12.18. If it be possible, as much as lies in you, live peaceably with all men.
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Nor is this enough, but we must follow after the [ things ] which [ make ] for peace;
Nor is this enough, but we must follow After the [ things ] which [ make ] for peace;
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the word translated here, [ follow after ], is in the originall [ NONLATINALPHABET ] which signifieth, to pursue,
the word translated Here, [ follow After ], is in the original [ ] which signifies, to pursue,
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and follow with eagernes of Spirit, even with as fervent an intention, as we have known some fierce,
and follow with eagerness of Spirit, even with as fervent an intention, as we have known Some fierce,
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and violent persecutor to follow-after the blood of an innocent Martyr; and who never resteth satisfied, till hee hath even surfetted on his owne revenge:
and violent persecutor to follow-after the blood of an innocent Martyr; and who never rests satisfied, till he hath even surfeited on his own revenge:
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Now this eagernes fixed on another object, may be imitated by us;
Now this eagerness fixed on Another Object, may be imitated by us;
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even as our Apostle in this Text hath levelled it at the things, which make for peace.
even as our Apostle in this Text hath leveled it At the things, which make for peace.
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Now, what those principall things are, that may, indeed, be sayd to make for Peace, the same Apostle hath epitomized into a short compondium, in that one Text, 1 Cor. 1.10.
Now, what those principal things Are, that may, indeed, be said to make for Peace, the same Apostle hath epitomized into a short compondium, in that one Text, 1 Cor. 1.10.
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Now, J beseech you, Brethren, by the name of our Lord Iesus Christ, (saith he,) that yee all speake the same thing, Now, J beseech you, Brothers, by the name of our Lord Iesus christ, (Says he,) that ye all speak the same thing,
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and that there be no divisions among you;
and that there be no divisions among you;
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but that yee be perfectly joyned together, in the same mind, and in the same judgement: but that ye be perfectly joined together, in the same mind, and in the same judgement:
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which words Peter Martyr explicating, sheweth us;
which words Peter Martyr explicating, shows us;
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that, as S. Austin justly maketh hatred against our neighbour, to be the maine cause of Schisme;
that, as S. Austin justly makes hatred against our neighbour, to be the main cause of Schism;
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so, of that hatred, foure other principall causes may be given: 1. First of all, that men accord not among themselves, in regard of the first principles of faith;
so, of that hatred, foure other principal Causes may be given: 1. First of all, that men accord not among themselves, in regard of the First principles of faith;
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and therefore S. Paul, in this Text, desires the Corinthians to be joyned together in the same [ mind ];
and Therefore S. Paul, in this Text, Desires the Corinthians to be joined together in the same [ mind ];
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that is, as I apprehend it;
that is, as I apprehend it;
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Whereas the mind is the principall faculty of the soule, and (as Estius criticizeth it) mens in cognitione versetur, it is principally conversant in matter of Science,
Whereas the mind is the principal faculty of the soul, and (as Estius criticizeth it) men's in cognition versetur, it is principally conversant in matter of Science,
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and Knowledge, therefore, the mind, and vnderstanding should be determined ad idem, and the object thereof,
and Knowledge, Therefore, the mind, and understanding should be determined ad idem, and the Object thereof,
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for the prevention of divisions, should be one and the same thing, for matter of the chiefe foundation of faith.
for the prevention of divisions, should be one and the same thing, for matter of the chief Foundation of faith.
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Secondly, because, though men may be supposed to agree, in principles, and fundamentals;
Secondly, Because, though men may be supposed to agree, in principles, and fundamentals;
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yet notwithstanding, may dissent in those things, that are deduced, and concluded out of those Principles;
yet notwithstanding, may dissent in those things, that Are deduced, and concluded out of those Principles;
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therefore, he desires them to be joyned also together in the same judgement; which may direct them into one, and the same practise.
Therefore, he Desires them to be joined also together in the same judgement; which may Direct them into one, and the same practice.
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Thirdly, though men may be conceived to agree, in the same mind, and in the same judgement;
Thirdly, though men may be conceived to agree, in the same mind, and in the same judgement;
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yet, because some are, often, so in love with their own formes of speaking, and so fond of their owne invented expressions, that rather,
yet, Because Some Are, often, so in love with their own forms of speaking, and so found of their own invented expressions, that rather,
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than they will bee divorced from that new phrase, to which they have wedded themselves, they will choose to separate,
than they will be divorced from that new phrase, to which they have wedded themselves, they will choose to separate,
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and be divided from the society of the faithfull brethren;
and be divided from the society of the faithful brothers;
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as the case stood with Nestorius the Heretique, who, in the beginning, did not erre, touching the Unity of Christs person, in the diversity of the natures of God, and man:
as the case stood with Nestorius the Heretic, who, in the beginning, did not err, touching the Unity of Christ person, in the diversity of the nature's of God, and man:
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but only disliked, that Mary should be called the Mother of God;
but only disliked, that Marry should be called the Mother of God;
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which form of speaking, when some demonstrated to be very fitting, and unavoydable, if Christ were God and Man in the vnity of the same person;
which from of speaking, when Some demonstrated to be very fitting, and unavoidable, if christ were God and Man in the unity of the same person;
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he chose rather to deny the Unity of Christs person, than to acknowledge his temerity,
he chosen rather to deny the Unity of Christ person, than to acknowledge his temerity,
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and rashnes, in reproving that forme of speech, which the vse of the Church had anciently received, and allowed;
and rashness, in reproving that Form of speech, which the use of the Church had anciently received, and allowed;
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For this confideration, it was, that the Apostle exhorteth also, that they all [ speake ] the same thing;
For this consideration, it was, that the Apostle exhorteth also, that they all [ speak ] the same thing;
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which in other expression, is to hold fast the forme of sound words; and called sound, or wholsome speech, Tit. 2.8.
which in other expression, is to hold fast the Form of found words; and called found, or wholesome speech, Tit. 2.8.
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Fourthly, and lastly, because, though all this be agreed on; yet if there be respect of [ persons ] in receiving, and entertaining the gospell;
Fourthly, and lastly, Because, though all this be agreed on; yet if there be respect of [ Persons ] in receiving, and entertaining the gospel;
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one man pinning his faith upon the sleeve of Paul; another ravished with the eloquence of Apollo; a third crying up Cophas above them all;
one man pinning his faith upon the sleeve of Paul; Another ravished with the eloquence of Apollo; a third crying up Cophas above them all;
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so that the doctrine is not entertained, after a Thessalonian integrity, as the word of [ God ], (whose power alone it is unto salvation, in them that beleeve) but as the word of [ man ];
so that the Doctrine is not entertained, After a Thessalonian integrity, as the word of [ God ], (whose power alone it is unto salvation, in them that believe) but as the word of [ man ];
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because, from this consideration, Saint Paul observed [ contentions ] to arise among them, as we read, ver. 11.12. therfore, he perswades them, by the name of the Lord Iesus Christ, unto Unity, and unto Unanimity:
Because, from this consideration, Saint Paul observed [ contentions ] to arise among them, as we read, ver. 11.12. Therefore, he persuades them, by the name of the Lord Iesus christ, unto Unity, and unto Unanimity:
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for ver. 3. is Christ [ divided? ] that is, by a resolution of the interrogative into an affirmative, Christ himselfe is not divided:
for for. 3. is christ [ divided? ] that is, by a resolution of the interrogative into an affirmative, christ himself is not divided:
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and therefore they that would be counted Christians indeed, and truly in him, must not neither be divided;
and Therefore they that would be counted Christians indeed, and truly in him, must not neither be divided;
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either, from the whole body of the Church Catholique, at large, or else from love, and Vnity among themselves:
either, from the Whole body of the Church Catholic, At large, or Else from love, and Unity among themselves:
d, p-acp dt j-jn n1 pp-f dt n1 jp, p-acp j, cc av p-acp n1, cc n1 p-acp px32:
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For, if they be [ divided ], or doe but cause, or foment [ divisions ], in the Church;
For, if they be [ divided ], or do but cause, or foment [ divisions ], in the Church;
c-acp, cs pns32 vbb [ j-vvn ], cc vdb cc-acp n1, cc n1 [ n2 ], p-acp dt n1;
(4) sermon (DIV1)
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the same Apostle is peremptory, elsewhere, Rom. 19.18. that they that are such, serve not our Lord Iesus Christ. To end all:
the same Apostle is peremptory, elsewhere, Rom. 19.18. that they that Are such, serve not our Lord Iesus christ. To end all:
dt d n1 vbz j, av, np1 crd. cst pns32 cst vbr d, vvb xx po12 n1 np1 np1. pc-acp vvi d:
(4) sermon (DIV1)
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Thus then let all the loyall sonnes of Peace doe; As, labour to speake, and to teach onely [ truth ];
Thus then let all the loyal Sons of Peace do; As, labour to speak, and to teach only [ truth ];
av av vvb d dt j n2 pp-f n1 vdb; c-acp, vvb pc-acp vvi, cc pc-acp vvi av-j [ n1 ];
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so also to doe the same in [ love ];
so also to do the same in [ love ];
av av pc-acp vdi dt d p-acp [ vvb ];
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and let me, (in this needfull time,) be bold to exhort you all, in the words of the Schisme-hating Apostle, to his Phillippians, cap. 2.1.2.3.
and let me, (in this needful time,) be bold to exhort you all, in the words of the Schisme-hating Apostle, to his Philippians, cap. 2.1.2.3.
cc vvb pno11, (p-acp d j n1,) vbb j pc-acp vvi pn22 d, p-acp dt n2 pp-f dt j n1, p-acp po31 njp2, n1. crd.
(4) sermon (DIV1)
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If there be, therefore, any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels of mercies;
If there be, Therefore, any consolation in christ, if any Comfort of love, if any fellowship of the Spirit, if any bowels of Mercies;
cs pc-acp vbi, av, d n1 p-acp np1, cs d n1 pp-f n1, cs d n1 pp-f dt n1, cs d n2 pp-f n2;
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fullfill ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind, let nothing be done through strife, or vain-glory: Thus let us do;
fulfil you my joy, that you be like-minded, having the same love, being of one accord, of one mind, let nothing be done through strife, or vainglory: Thus let us doe;
vvi pn22 po11 n1, cst pn22 vbb j, vhg dt d n1, vbg pp-f crd n1, pp-f crd n1, vvb pix vbi vdn p-acp n1, cc n1: av vvb pno12 n1;
(4) sermon (DIV1)
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and it shall be well with us, at the last;
and it shall be well with us, At the last;
cc pn31 vmb vbi av p-acp pno12, p-acp dt ord;
(4) sermon (DIV1)
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and know though the sinner, and lover of discords, sin an hundred times, yet God shall, one day, pay him home, in his own coine;
and know though the sinner, and lover of discords, since an hundred times, yet God shall, one day, pay him home, in his own coin;
cc vvb cs dt n1, cc n1 pp-f n2, n1 dt crd n2, av np1 vmb, crd n1, vvb pno31 av-an, p-acp po31 d n1;
(4) sermon (DIV1)
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For, when the Peace-lover, and the Peace-maker shall be surely blessed;
For, when the Peace-lover, and the Peacemaker shall be surely blessed;
c-acp, c-crq dt n1, cc dt n1 vmb vbi av-j vvn;
(4) sermon (DIV1)
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God shall deale with them, as Iacob, on his death-bed, doomed Simeon, and Levi, (those Brethren in iniquity) Gen. 49.7.
God shall deal with them, as Iacob, on his deathbed, doomed Simeon, and Levi, (those Brothers in iniquity) Gen. 49.7.
np1 vmb vvi p-acp pno32, c-acp np1, p-acp po31 n1, vvd np1, cc np1, (d n2 p-acp n1) np1 crd.
(4) sermon (DIV1)
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Even divide them in Jacob, and scatter them in Israel; and those, that study groundlesse, and scandalous [ Separations: ] Loe!
Even divide them in Jacob, and scatter them in Israel; and those, that study groundless, and scandalous [ Separations: ] Lo!
np1 vvb pno32 p-acp np1, cc vvi pno32 p-acp np1; cc d, cst vvb j, cc j [ n2: ] uh!
(4) sermon (DIV1)
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When all the Nations of the World shall bee gathered before him; (to make their shame more publique,
When all the nations of the World shall be gathered before him; (to make their shame more public,
c-crq d dt n2 pp-f dt n1 vmb vbi vvn p-acp pno31; (p-acp vvi po32 n1 av-dc j,
(4) sermon (DIV1)
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and yet their confusion most just;) the just Lord, and the righteous Iudge of the whole earth, shall, (out of the just,
and yet their confusion most just;) the just Lord, and the righteous Judge of the Whole earth, shall, (out of the just,
cc av po32 n1 av-ds j;) dt j n1, cc dt j n1 pp-f dt j-jn n1, vmb, (av pp-f dt j,
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and equall Law of Retaliation) hee shall [ separate ] the peaceable from them, as a shepheard [ divideth ] the sheepe from the goates, Matth, 25 32.
and equal Law of Retaliation) he shall [ separate ] the peaceable from them, as a shepherd [ divides ] the sheep from the Goats, Matthew, 25 32.
cc j-jn n1 pp-f n1) pns31 vmb [ j ] dt j p-acp pno32, c-acp dt n1 [ vvz ] dt n1 p-acp dt n2, av, crd crd
(4) sermon (DIV1)
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729
If any Church, in the whole World, were ever engaged to obedience, this way; ours ought to be, above all:
If any Church, in the Whole World, were ever engaged to Obedience, this Way; ours ought to be, above all:
cs d n1, p-acp dt j-jn n1, vbdr av vvn p-acp n1, d n1; png12 pi pc-acp vbi, p-acp d:
(4) sermon (DIV1)
81
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In all the booke of God, wee read of no one Nation [ so neare ] unto the Lord, in his speciall grace,
In all the book of God, we read of no one nation [ so near ] unto the Lord, in his special grace,
p-acp d dt n1 pp-f np1, pns12 vvb pp-f dx pi n1 [ av av-j ] p-acp dt n1, p-acp po31 j n1,
(4) sermon (DIV1)
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and favour, as was the Iewish; Loe! saith the Psalmist, Psalm 135.4. The Lord hath chosen Iacob unto himselfe, and Israel for his peculiar Treasure;
and favour, as was the Jewish; Loe! Says the Psalmist, Psalm 135.4. The Lord hath chosen Iacob unto himself, and Israel for his peculiar Treasure;
cc n1, c-acp vbds dt jp; np1! vvz dt n1, n1 crd. dt n1 vhz vvn np1 p-acp px31, cc np1 p-acp po31 j n1;
(4) sermon (DIV1)
81
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The Jewish Church, was as that Figtree in the Vineyard, that is, not, as Ribera interprets it, some eminent Prince, or Magistrate, in the Church;
The Jewish Church, was as that Fig tree in the Vineyard, that is, not, as Ribera interprets it, Some eminent Prince, or Magistrate, in the Church;
dt jp n1, vbds p-acp cst n1 p-acp dt n1, cst vbz, xx, c-acp np1 vvz pn31, d j n1, cc n1, p-acp dt n1;
(4) sermon (DIV1)
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but the particular Church of the Iewes, planted by the speciall hand of God, in the Vineyard,
but the particular Church of the Iewes, planted by the special hand of God, in the Vineyard,
cc-acp dt j n1 pp-f dt np2, vvn p-acp dt j n1 pp-f np1, p-acp dt n1,
(4) sermon (DIV1)
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or the Vniversall Church, at large; hedged in, and fenced with his owne protection; the least annoyance, or injury offered it, was as tender to him;
or the Universal Church, At large; hedged in, and fenced with his own protection; the least annoyance, or injury offered it, was as tender to him;
cc dt j n1, p-acp j; vvn p-acp, cc vvn p-acp po31 d n1; dt ds n1, cc n1 vvd pn31, vbds a-acp j p-acp pno31;
(4) sermon (DIV1)
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as the apple of his owne eye, Zech. 2.8.
as the apple of his own eye, Zechariah 2.8.
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(4) sermon (DIV1)
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And yet, though God is said to have knowne them onely, of all the families of the earth;
And yet, though God is said to have known them only, of all the families of the earth;
cc av, cs np1 vbz vvn pc-acp vhi vvn pno32 av-j, pp-f d dt n2 pp-f dt n1;
(4) sermon (DIV1)
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hee meanes, with the knowledge of speciall favour, and approbation, Amos 3.2. Neverthelesse, when even this choyce, and selected people, afterwards degenerated into Civill rents first, and then into such as divided them from themselves;
he means, with the knowledge of special favour, and approbation, Amos 3.2. Nevertheless, when even this choice, and selected people, afterwards degenerated into Civil rends First, and then into such as divided them from themselves;
pns31 vvz, p-acp dt n1 pp-f j n1, cc n1, np1 crd. av, c-crq av d n1, cc vvn n1, av vvn p-acp j n2 ord, cc av p-acp d c-acp vvd pno32 p-acp px32;
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and, most of all, from God, by superstition, and idolatry: these sinnes of theirs made a separation betweene them, and their God, Isa. 52.2.
and, most of all, from God, by Superstition, and idolatry: these Sins of theirs made a separation between them, and their God, Isaiah 52.2.
cc, av-ds pp-f d, p-acp np1, p-acp n1, cc n1: d n2 pp-f png32 vvd dt n1 p-acp pno32, cc po32 n1, np1 crd.
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Now, my beloved, wee cannot bee more deare to the Lord, than was this ancient Church of his, unto him:
Now, my Beloved, we cannot be more deer to the Lord, than was this ancient Church of his, unto him:
av, po11 j-vvn, pns12 vmbx vbi av-dc j-jn p-acp dt n1, cs vbds d j n1 pp-f png31, p-acp pno31:
(4) sermon (DIV1)
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will they have miracles? Loe! see them, as Leah said of Gad, Gen. 30.11. comming in a troupe;
will they have Miracles? Loe! see them, as Leah said of Gad, Gen. 30.11. coming in a troop;
vmb pns32 vhb n2? np1! vvb pno32, p-acp np1 vvd pp-f n1, np1 crd. vvg p-acp dt n1;
(4) sermon (DIV1)
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The Sea shall roule into an heape, and the paths thereof bee dried up before them;
The Sea shall roll into an heap, and the paths thereof be dried up before them;
dt n1 vmb n1 p-acp dt n1, cc dt n2 av vbi vvn a-acp p-acp pno32;
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Exod. 14. Iordan also shall bee driven back, and fly, Psalm. 114.5. Is not this enough? then shall the Sunne stand still, in Gibeon, and the Moone, in the valley of Ajalon, Iosh. 10.13. Will not this doe? then shall the very Rockes, before them, bee dissolved into Rivers;Exod 14. Iordan also shall be driven back, and fly, Psalm. 114.5. Is not this enough? then shall the Sun stand still, in Gibeon, and the Moon, in the valley of Ajalon, Joshua 10.13. Will not this do? then shall the very Rocks, before them, be dissolved into rivers;
np1 crd np1 av vmb vbi vvn av, cc vvi, n1. crd. vbz xx d d? av vmb dt n1 vvb av, p-acp np1, cc dt n1, p-acp dt n1 pp-f np1, np1 crd. n1 xx d vdb? av vmb dt j n2, p-acp pno32, vbb vvn p-acp n2;
(4) sermon (DIV1)
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yea, the Heavens raine-downe the food of Angels upon them, Psalm. 78.5. Loe!
yea, the Heavens rain-down the food of Angels upon them, Psalm. 78.5. Loe!
uh, dt ng1 j dt n1 pp-f n2 p-acp pno32, n1. crd. np1!
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their King cloathed them in skarlet, and put on ornaments of gold upon their apparrell, with other delights, 2 Sam. 1.24 Their little hill Hermon, and their mountaine of Zion were wet with the Dew of Gods bounty; Psalm 133.3. In short, thousands, and tenne thousands shall fly before them, if they have enemies:
their King clothed them in scarlet, and put on Ornament of gold upon their apparel, with other delights, 2 Sam. 1.24 Their little hill Hermon, and their mountain of Zion were wet with the Due of God's bounty; Psalm 133.3. In short, thousands, and tenne thousands shall fly before them, if they have enemies:
po32 n1 vvd pno32 p-acp j-jn, cc vvd p-acp n2 pp-f n1 p-acp po32 n1, p-acp j-jn n2, crd np1 crd po32 j n1 np1, cc po32 n1 pp-f np1 vbdr j p-acp dt n1 pp-f npg1 n1; n1 crd. p-acp j, crd, cc crd crd vmb vvi p-acp pno32, cs pns32 vhb n2:
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each page of their story is but the record of their miracles, and of their peculiarized favours.
each page of their story is but the record of their Miracles, and of their peculiarized favours.
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(4) sermon (DIV1)
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Mutato nomine de to: change but the name, and wee are the men;Mutato nomine de to: change but the name, and we Are the men;
fw-la fw-la fw-la p-acp: vvb p-acp dt n1, cc pns12 vbr dt n2;
(4) sermon (DIV1)
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for, wherein out-stript they us? They were delivered from the heavy bondage of Aegypt, so that,
for, wherein outstripped they us? They were Delivered from the heavy bondage of Egypt, so that,
p-acp, c-crq vvn pns32 pno12? pns32 vbdr vvn p-acp dt j n1 pp-f np1, av cst,
(4) sermon (DIV1)
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though they had layen among the pots, yet became they as the wings of a Dove, whose wings were covered with silver,
though they had lain among the pots, yet became they as the wings of a Dove, whose wings were covered with silver,
cs pns32 vhd vvn p-acp dt n2, av vvd pns32 p-acp dt n2 pp-f dt n1, rg-crq n2 vbdr vvn p-acp n1,
(4) sermon (DIV1)
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and whose feathers were like gold, Psalm. 68.13. and, have not wee beene reskued from a worse thraldome? delivered from the vassaladge, and bondage of Popish superstition;
and whose Feathers were like gold, Psalm. 68.13. and, have not we been rescued from a Worse thraldom? Delivered from the vassaladge, and bondage of Popish Superstition;
cc rg-crq n2 vbdr av-j n1, n1. crd. cc, vhb xx pns12 vbi vvn p-acp dt jc n1? vvn p-acp dt n1, cc n1 pp-f j n1;
(4) sermon (DIV1)
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farre more dangerous, than the blackest, or the most Cimmerian darkenesse:
Far more dangerous, than the Blackest, or the most Cimmerian darkness:
av-j av-dc j, cs dt js-jn, cc dt av-ds njp n1:
(4) sermon (DIV1)
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and woe, woe bee unto us, if wee long to returne back, to that rotten garlick againe,
and woe, woe be unto us, if we long to return back, to that rotten garlic again,
cc n1, n1 vbb p-acp pno12, cs pns12 vvb pc-acp vvi av, p-acp cst j-vvn n1 av,
(4) sermon (DIV1)
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and to that heavy yoke of bondage! They had Manna from Heaven;
and to that heavy yoke of bondage! They had Manna from Heaven;
cc p-acp d j n1 pp-f n1! pns32 vhd n1 p-acp n1;
(4) sermon (DIV1)
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so have wee the full measures (farre surpassing their Omers, or their Ephah's ) of the spirituall,
so have we the full measures (Far surpassing their Omers, or their Ephah's) of the spiritual,
av vhb pns12 dt j n2 (av-j vvg po32 n2, cc po32 npg1) pp-f dt j,
(4) sermon (DIV1)
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and the best Manna in the Gospell: They had Sea-deliverances;
and the best Manna in the Gospel: They had Sea-deliverances;
cc dt js n1 p-acp dt n1: pns32 vhd n2;
(4) sermon (DIV1)
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remember the never to bee forgotten yeare of eighty eight, had not wee? They were as firebrands pluckt out of the burning, Amos, 4.11.
Remember the never to be forgotten year of eighty eight, had not we? They were as firebrands plucked out of the burning, Amos, 4.11.
vvb dt av-x pc-acp vbi vvn n1 pp-f crd crd, vhd xx pns12? pns32 vbdr c-acp n2 vvd av pp-f dt j-vvg, np1, crd.
(4) sermon (DIV1)
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Say, fift of November; were not wee? The Starres from Heaven fought for them, in their courses,
Say, fift of November; were not we? The Stars from Heaven fought for them, in their courses,
n1, ord pp-f np1; vbdr xx pns12? dt n2 p-acp n1 vvn p-acp pno32, p-acp po32 n2,
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as in the dayes of Sisera, Iudg. 5.20. and the elements conspired their victories;
as in the days of Sisera, Judges 5.20. and the elements conspired their victories;
c-acp p-acp dt n2 pp-f np1, np1 crd. cc dt n2 vvd po32 n2;
(4) sermon (DIV1)
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How often as great experiments have wee tasted? so that, we may well here resume that Distich, in the Poet, of our Nation;
How often as great experiments have we tasted? so that, we may well Here resume that Distich, in the Poet, of our nation;
c-crq av c-acp j n2 vhb pns12 vvn? av cst, pns12 vmb av av vvi d n1, p-acp dt n1, pp-f po12 n1;
(4) sermon (DIV1)
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O nimiûmdilecta Deo, cuimilitat aether, Et conjurati veniunt ad classica venti. But now, woe is mee!
Oh nimiûmdilecta God, cuimilitat aether, Et conjurati veniunt ad Classica venti. But now, woe is me!
uh fw-la fw-la, fw-la n1, fw-la fw-la fw-la fw-la fw-la fw-la. p-acp av, n1 vbz pno11!
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shall I goe on? see then;
shall I go on? see then;
vmb pns11 vvi p-acp? vvb av;
(4) sermon (DIV1)
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they scorned their Messiah, and, as bloudy Atreus, in the Tragaedy, they cry out, Ruat in me, modò in fratrem;
they scorned their Messiah, and, as bloody Atreus, in the Tragedy, they cry out, Ruat in me, modò in fratrem;
pns32 vvd po32 np1, cc, c-acp j np1, p-acp dt n1, pns32 vvb av, j p-acp pno11, uh p-acp fw-la;
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to ruine him, they cursed themselves; His bloud, say they, bee upon us, and upon our Children!
to ruin him, they cursed themselves; His blood, say they, be upon us, and upon our Children!
pc-acp vvi pno31, pns32 vvd px32; po31 n1, vvb pns32, vbb p-acp pno12, cc p-acp po12 n2!
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and to this Day, some say, the bloudy issue runs on their women, about the passion: O heavy curse! O direfull imprecation!
and to this Day, Some say, the bloody issue runs on their women, about the passion: Oh heavy curse! O direful imprecation!
cc p-acp d n1, d vvb, dt j n1 vvz p-acp po32 n2, p-acp dt n1: uh j n1! sy j n1!
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how hath their Lambe beene turned, ever since, into a Lion to them? O barren figtree, long since, hast thou had thy succîde; cut it downe, saith God,
how hath their Lamb been turned, ever since, into a lion to them? O barren Fig tree, long since, hast thou had thy succîde; Cut it down, Says God,
q-crq vhz po32 n1 vbn vvn, av c-acp, p-acp dt n1 p-acp pno32? sy j n1, av-j a-acp, vh2 pns21 vhn po21 vvn; vvd pn31 a-acp, vvz np1,
(4) sermon (DIV1)
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why cumbreth it the ground? O how are thy branches become scattered, in the day of the Lords wrath upon thee,
why cumbereth it the ground? O how Are thy branches become scattered, in the day of the lords wrath upon thee,
q-crq vvz pn31 dt n1? sy q-crq vbr po21 n2 vvb vvn, p-acp dt n1 pp-f dt n2 n1 p-acp pno21,
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yea, even as very dung upon the face of the earth? Ier. 18.17.
yea, even as very dung upon the face of the earth? Jeremiah 18.17.
uh, av c-acp j n1 p-acp dt n1 pp-f dt n1? np1 crd.
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O England, England, what is thy silver also become drosse? thy Bethel, a Bethaven? O where is all the fruit of Gods long bounty,
Oh England, England, what is thy silver also become dross? thy Bethel, a Bethaven? O where is all the fruit of God's long bounty,
uh np1, np1, r-crq vbz po21 n1 av vvn n1? po21 np1, dt np1? sy q-crq vbz d dt n1 pp-f npg1 j n1,
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and favours towards thee? have they bred onely wantonnes, and not obedience in thee? Loe!
and favours towards thee? have they bred only wantonness, and not Obedience in thee? Loe!
cc n2 p-acp pno21? vhb pns32 vvn av-j n1, cc xx n1 p-acp pno21? np1!
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I am loath to bee the Messenger of so evill tidings unto thee, and to tell thee so bitter a word;
I am loath to be the Messenger of so evil tidings unto thee, and to tell thee so bitter a word;
pns11 vbm j pc-acp vbi dt n1 pp-f av j-jn n2 p-acp pno21, cc pc-acp vvi pno21 av j dt n1;
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yet must I not sew pillowes under thine arme-holes, or dawbe thee with untempered mortar, to flatter thy security;
yet must I not sew pillows under thine armholes, or daub thee with untempered mortar, to flatter thy security;
av vmb pns11 xx vvi n2 p-acp po21 n2, cc vvb pno21 p-acp j n1, pc-acp vvi po21 n1;
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Nor have I this bitter word for thee, from the whisper of a Mahomet's dove; nor is it the dreame of an Enthusiasticall braine;
Nor have I this bitter word for thee, from the whisper of a Mahomet's dove; nor is it the dream of an Enthusiastical brain;
ccx vhb pns11 d j n1 p-acp pno21, p-acp dt n1 pp-f dt npg1 n1; ccx vbz pn31 dt n1 pp-f dt j n1;
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No, I have it from the mouth of the Lord God himselfe, who bids mee tell thee,
No, I have it from the Mouth of the Lord God himself, who bids me tell thee,
uh-dx, pns11 vhb pn31 p-acp dt n1 pp-f dt n1 np1 px31, r-crq vvz pno11 vvi pno21,
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as Moses did old Israel, Deut, 28.59.
as Moses did old Israel, Deuteronomy, 28.59.
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The Lord will make thy plagues wonderfull, even great plagues, and of long continuance, and sore sicknesses, The Lord will make thy plagues wonderful, even great plagues, and of long Continuance, and soar Sicknesses,
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and of long continuance, and they shall cleave unto thee:
and of long Continuance, and they shall cleave unto thee:
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and, take heed, thou doe not be-come, as they, a Loammi, and a Loruamah, Hos. 1.6.9. A not-my people, and not having obtained mercy: Behold!and, take heed, thou do not become, as they, a Loammi, and a Loruamah, Hos. 1.6.9. A not-my people, and not having obtained mercy: Behold!
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the owner of the Figtree is now in visitation;
the owner of the Fig tree is now in Visitation;
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hee hath often, and long, sent his Messengers, as Ioshua did his spies, before him, to see how his Figtree thrives, after so many yeares dressing;
he hath often, and long, sent his Messengers, as Ioshua did his spies, before him, to see how his Fig tree thrives, After so many Years dressing;
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His Vine-dressers, the Ministers of the Gospell, have beene long planting with their Doctrine, pulling away the stones of opposition, tearing up the weeds of prophannesse, rooting up the furses of Heresie,
His Vine-dressers, the Ministers of the Gospel, have been long planting with their Doctrine, pulling away the stones of opposition, tearing up the weeds of profaneness, rooting up the furses of Heresy,
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and the thornes of Schisme, and faction; they have beene hedging with Discipline; paring, and pruning with their seasonable reproofes:
and the thorns of Schism, and faction; they have been hedging with Discipline; paring, and pruning with their seasonable reproofs:
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In short, what could the Lord have done more for this Church of ours, than what hee hath done for it? Loe now!
In short, what could the Lord have done more for this Church of ours, than what he hath done for it? Loe now!
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because his Messengers have beene sleighted, and so lightly set by of us; Hee now seemes himselfe to come riding in visitation;
Because his Messengers have been sleighted, and so lightly Set by of us; He now seems himself to come riding in Visitation;
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and surely, when the Lord comes himselfe, especially in a circuite of vengeance, or judgement; as soone may the stubble hope to stand before a consuming fire;
and surely, when the Lord comes himself, especially in a circuit of vengeance, or judgement; as soon may the stubble hope to stand before a consuming fire;
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as a secure, and an impenitent people beare up under the fierce wrath of so dreadfull, and incensed a Iudge:
as a secure, and an impenitent people bear up under the fierce wrath of so dreadful, and incensed a Judge:
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It is a remarkeable passage, Exod. 20.10.
It is a remarkable passage, Exod 20.10.
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When the Law was given, upon mount Sinai, with thunderings, and lightenings, and the noise of the Trumpet,
When the Law was given, upon mount Sinai, with thunderings, and lightenings, and the noise of the Trumpet,
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and smoake, and such like ghastly representations, setting out the mightinesse, and the formidable power of that great God, who gave the Law;
and smoke, and such like ghastly representations, setting out the mightiness, and the formidable power of that great God, who gave the Law;
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and considering, how fearefull that Law must needs be to the breakers of it; which was so terrible in the first giving;
and considering, how fearful that Law must needs be to the breakers of it; which was so terrible in the First giving;
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They said unto Moses, speake [ thou ] with us, and wee will heare; but let not [ GOD ] speake with us, least wee die:
They said unto Moses, speak [ thou ] with us, and we will hear; but let not [ GOD ] speak with us, lest we die:
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as if they had said, Let Moses, a man of our owne mould, speake to us;
as if they had said, Let Moses, a man of our own mould, speak to us;
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or, in Saint Paul's expression, Gal. 3.19. Let the Law bee ordained, in the hand of a [ Mediatour;
or, in Saint Paul's expression, Gal. 3.19. Let the Law be ordained, in the hand of a [ Mediator;
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] Let there bee some to intercede, and to stand in the gappe betweene the Lords power, and our impotence;
] Let there be Some to intercede, and to stand in the gap between the lords power, and our impotence;
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for otherwise, if wee shall fall [ immediately ] into the hands of the Lord himselfe; (who, in his wrath, is a consuming fire) wee shall all bee wasted into ashes,
for otherwise, if we shall fallen [ immediately ] into the hands of the Lord himself; (who, in his wrath, is a consuming fire) we shall all be wasted into Ashes,
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and bee utterly, and hopelesly consumed:
and be utterly, and hopelessly consumed:
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Hence is that of the Apostle, It's a fearefull thing to fall into the hands of the living God.
Hence is that of the Apostle, It's a fearful thing to fallen into the hands of the living God.
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For this cause likewise, yee shall notice it, throughout the Prophets;
For this cause likewise, ye shall notice it, throughout the prophets;
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that, when they have found themselves to become a reproach, and the word of the Lord, a derision dayly;
that, when they have found themselves to become a reproach, and the word of the Lord, a derision daily;
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so that they had no hopes left them to prevaile for a Reformation:
so that they had no hope's left them to prevail for a Reformation:
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they would then recommend the cause into the Lords owne hand, and desire him to behold the obstinate perversenesse of a Rebellious people;
they would then recommend the cause into the lords own hand, and desire him to behold the obstinate perverseness of a Rebellious people;
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which done, there still ensued a speedy, and a dreadfull overthrow; see Ieremiah, 20.8. and Lam. 3.14. compared with, Ier. 5.3.9.
which done, there still ensued a speedy, and a dreadful overthrow; see Jeremiah, 20.8. and Lam. 3.14. compared with, Jeremiah 5.3.9.
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But here, mee thinkes, I heare some English Gallio, as hee, in the Acts, 18.14.17.
But Here, me thinks, I hear Some English Gallio, as he, in the Acts, 18.14.17.
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interrupting Saint Paul; (One, I meane, that careth for none of these things,) stepping in, with, a Why doest thou thus discredit thy Nation? are wee not fenced? are wee not friended? are wee not populous? Is not the Temple? Is not the Gospell, among us?
interrupting Saint Paul; (One, I mean, that Careth for none of these things,) stepping in, with, a Why dost thou thus discredit thy nation? Are we not fenced? Are we not friended? Are we not populous? Is not the Temple? Is not the Gospel, among us?
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Ah sinfull Nation! ah people laden with iniquity! saith the Prophet Isa. 1.4. of Israel: O Hierusalem, Hierusalem how long shall these thy vaine thoughts of immunity, from ruine, lodge within thee; Ah sinful nation! ah people laden with iniquity! Says the Prophet Isaiah 1.4. of Israel: Oh Jerusalem, Jerusalem how long shall these thy vain thoughts of immunity, from ruin, lodge within thee;
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whilest yet thine heart is not washed from its wickednesse? Jer. 4.14. I could bid thee, as the Prophet Jer. 7.12. go to Shiloh, a place, where the Lord, once, let his name, yet, now, it is become, (for the security of them that dwelt therein) a very denne of dragons; and again, Jer. 49.3. Howl, oh Hes•bon, for Ai is spoyled:whilst yet thine heart is not washed from its wickedness? Jer. 4.14. I could bid thee, as the Prophet Jer. 7.12. go to Shiloh, a place, where the Lord, once, let his name, yet, now, it is become, (for the security of them that dwelled therein) a very den of dragons; and again, Jer. 49.3. Howl, o Hes•bon, for Ai is spoiled:
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and, others ruine should be our warning; their NONLATINALPHABET, our NONLATINALPHABET, their suffering, our lessonings:
and, Others ruin should be our warning; their, our, their suffering, our lessonings:
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look about you, and see what a shambles is all Christendome become, What Golgatha's, and what Acheldema's,
look about you, and see what a shambles is all Christendom become, What Golgatha's, and what Acheldema's,
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or fields of blood are hare, and, how seem our neighbours Churches, long, to have been whirried about in a continuall tumult,
or fields of blood Are hare, and, how seem our neighbours Churches, long, to have been whirried about in a continual tumult,
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whilest we, as the Centre, stand still, and immoveable? NONLATINALPHABET NONLATINALPHABET;
whilst we, as the Centre, stand still, and immoveable?;
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saith 8. Gregory Nazianzene; Do the towns totter, and can the neighbouring cottage be unshaken? do the mighty Cedars suffer a shock,
Says 8. Gregory Nazianzene; Do the Towns totter, and can the neighbouring cottage be unshaken? do the mighty Cedars suffer a shock,
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and can the humble Pine-tree be secure? and populous and warlike Nations depopulated, and wasted? and can we look on,
and can the humble Pinetree be secure? and populous and warlike nations depopulated, and wasted? and can we look on,
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and be secure? But, wo is me! when Israel had a divorce, yet her treacherous sister Judah would not fear, Jer. 3.8. O foolish people, and unwise;
and be secure? But, woe is me! when Israel had a divorce, yet her treacherous sister Judah would not Fear, Jer. 3.8. O foolish people, and unwise;
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do we thus tempt, and provoke the Lord unto anger? nay, do we not, rather, provoke our selves, to the confusion of our own faces? as the Prophet speaks, Jer. 7.10. confer Pro. 8.36. Be not deceived, God is not mocked. Wherefore, to hover no longer;
do we thus tempt, and provoke the Lord unto anger? nay, do we not, rather, provoke our selves, to the confusion of our own faces? as the Prophet speaks, Jer. 7.10. confer Pro 8.36. Be not deceived, God is not mocked. Wherefore, to hover no longer;
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Look what Idus in Judg. 3.20. said unto Eglon, then King of Moab, in another kind;
Look what Ides in Judges 3.20. said unto Eglon, then King of Moab, in Another kind;
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I have a message from God unto thee, oh King; so have I unto thee, oh England;
I have a message from God unto thee, o King; so have I unto thee, o England;
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and it is, in the Prophet Nahums words, unto vaunting Nineveh, Nah. 3.8. Art thou better then populous No? (he means Alexandria in Egypt) that was scituate among the rivers, that had the waters round about it, whose rampart was the sea, (right Englands Embleme) and her wall was from the sea;
and it is, in the Prophet Nahums words, unto vaunting Nineveh, Nah. 3.8. Art thou better then populous No? (he means Alexandria in Egypt) that was situate among the Rivers, that had the waters round about it, whose rampart was the sea, (right Englands Emblem) and her wall was from the sea;
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Ethiopia, and Egypt were her strength, Put and Lubin were her helpers; yet was she carried away:
Ethiopia, and Egypt were her strength, Put and Lubin were her helpers; yet was she carried away:
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She, so populous, so fenced, so friended:
She, so populous, so fenced, so friended:
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and what was the cause? see it, ver. 5. Behold, I am against thee, saith the Lord of hosts: lo!
and what was the cause? see it, ver. 5. Behold, I am against thee, Says the Lord of hosts: lo!
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what a word is here? I am against thee, saith the Lord;
what a word is Here? I am against thee, Says the Lord;
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in vain, then, is salvation hoped frō the mountains, if the Lord, who is the God of the mountains, be against us Oh wo, wo, wo be unto us,
in vain, then, is salvation hoped from the Mountains, if the Lord, who is the God of the Mountains, be against us O woe, woe, woe be unto us,
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if the Lord of Hosts be against us: if the Rock of our salvation, as Moses styles him, hath forsaken us:
if the Lord of Hosts be against us: if the Rock of our salvation, as Moses styles him, hath forsaken us:
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If God be [ for ] us, who can be [ against ] us? saith the great Apostle;
If God be [ for ] us, who can be [ against ] us? Says the great Apostle;
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but, if God be once [ against ] us, who can be [ for ] us? Rom. 8.31. In a word, let me tell you;
but, if God be once [ against ] us, who can be [ for ] us? Rom. 8.31. In a word, let me tell you;
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and let my words, not as mine, but as the Lords, sink deeply into your meditations: the word is this;
and let my words, not as mine, but as the lords, sink deeply into your meditations: the word is this;
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That sin, that black, and ougly monster sin, is of more force to weaken a state, and to ruine a Kingdom;
That since, that black, and ugly monster since, is of more force to weaken a state, and to ruin a Kingdom;
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than all the strength of an Army can be, be it as potent, and numerous;
than all the strength of an Army can be, be it as potent, and numerous;
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as that of Zorah, the Aethiopian, 2 Chron. 14.9. one of the greatest, that we read of, in the Scriptures,
as that of Zorah, the aethiopian, 2 Chronicles 14.9. one of the greatest, that we read of, in the Scriptures,
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even an hoste of a thousand thousand.
even an host of a thousand thousand.
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But, O my soul, why hast thou made me to dwell, thus long, in these black tents of Kedar? and,
But, Oh my soul, why hast thou made me to dwell, thus long, in these black tents of Kedar? and,
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why do I, with Noah's Raven, fly croaking, thus, about the dead carkasses of sinfull men;
why do I, with Noah's Raven, fly croaking, thus, about the dead carcases of sinful men;
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floating perhaps, yet drowned in sin, and shame? Surely, my beloved Christians, these are not times for us, (tis in vain to flatter) to begin,
floating perhaps, yet drowned in since, and shame? Surely, my Beloved Christians, these Are not times for us, (this in vain to flatter) to begin,
vvg av, av vvn p-acp n1, cc n1? np1, po11 j-vvn np1, d vbr xx n2 p-acp pno12, (pn31|vbz p-acp j pc-acp vvi) pc-acp vvi,
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or end our Sermons, with those of Ezekiel's visions, that promise peace, and deliverance;
or end our Sermons, with those of Ezekiel's visions, that promise peace, and deliverance;
cc vvb po12 n2, p-acp d pp-f npg1 n2, cst vvb n1, cc n1;
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but, as the Prophets, Nahum, Habakkick, and Malachi, do their prophecies, with the burthen of the Lord, the burthen of the Lord, that is, some commination,
but, as the prophets, Nahum, Habakkick, and Malachi, do their prophecies, with the burden of the Lord, the burden of the Lord, that is, Some commination,
cc-acp, c-acp dt n2, np1, np1, cc np1, vdb po32 n2, p-acp dt n1 pp-f dt n1, dt n1 pp-f dt n1, cst vbz, d n1,
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and threat of a judgement, heavie as those burthens, under which Issachar stooped down, Gen. 49.14.
and threat of a judgement, heavy as those burdens, under which Issachar stooped down, Gen. 49.14.
cc n1 pp-f dt n1, j c-acp d n2, p-acp r-crq np1 vvd a-acp, np1 crd.
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But stay, what, art thou all for judgement? surely, that is the portion of impenitent, remorselesse,
But stay, what, art thou all for judgement? surely, that is the portion of impenitent, remorseless,
p-acp n1, r-crq, vb2r pns21 d p-acp n1? av-j, cst vbz dt n1 pp-f j, j,
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and unrelenting sinners, there is no peace, saith my God, unto the wicked:
and unrelenting Sinners, there is no peace, Says my God, unto the wicked:
cc j n2, pc-acp vbz dx n1, vvz po11 np1, p-acp dt j:
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But yet, my breast shall not a wayes be, as some thunder-cloud, whose vapours ne're leave working, till they vent themselves with terrours to the world;
But yet, my breast shall not a ways be, as Some thunder-cloud, whose vapours never leave working, till they vent themselves with terrors to the world;
cc-acp av, po11 n1 vmb xx dt n2 vbi, c-acp d n1, rg-crq n2 av-x vvb vvg, c-acp pns32 vvb px32 p-acp n2 p-acp dt n1;
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my speech shall rather strive to be as King Davids plentifull rain, to refresh the inheritance of the Lord:
my speech shall rather strive to be as King Davids plentiful rain, to refresh the inheritance of the Lord:
po11 n1 vmb av-c vvi pc-acp vbi p-acp n1 npg1 j n1, p-acp vvb dt n1 pp-f dt n1:
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For what? is there no balme yet left in Gilead? no mean, to intercede,
For what? is there not balm yet left in Gilead? no mean, to intercede,
p-acp q-crq? vbz pc-acp xx n1 av vvn p-acp np1? uh-dx j, pc-acp vvi,
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as Reuben, to stay the slaughter of an endangered Ioseph? no Moses, in the gap? surely yes;
as Reuben, to stay the slaughter of an endangered Ioseph? no Moses, in the gap? surely yes;
c-acp np1, pc-acp vvi dt n1 pp-f dt vvn np1? av-dx np1, p-acp dt n1? av-j uh;
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see your remedie, in Amos. 4.12. Prepare to meet thy God, O Israel:
see your remedy, in Amos. 4.12. Prepare to meet thy God, Oh Israel:
vvb po22 n1, p-acp np1 crd. vvb pc-acp vvi po21 n1, uh np1:
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O Israel, Israel, Repentance is so welcome a Courtier, to sollicite at the throne of heaven, that it ever speeds in its suits:
Oh Israel, Israel, Repentance is so welcome a Courtier, to solicit At the throne of heaven, that it ever speeds in its suits:
uh np1, np1, n1 vbz av j-jn dt n1, pc-acp vvi p-acp dt n1 pp-f n1, cst pn31 av vvz p-acp po31 n2:
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[ meet ] then thy God in righteousnesse, (even now, whilest the day of grace, and salvation lasteth) and we may rest assured, as Isaiah speaks, Chap. 64.5. that the Lord will be readie, to [ meet ] us in mercie:
[ meet ] then thy God in righteousness, (even now, whilst the day of grace, and salvation lasteth) and we may rest assured, as Isaiah speaks, Chap. 64.5. that the Lord will be ready, to [ meet ] us in mercy:
[ j ] cs po21 n1 p-acp n1, (av av, cs dt n1 pp-f n1, cc n1 vvz) cc pns12 vmb vvi vvn, c-acp np1 vvz, np1 crd. cst dt n1 vmb vbi j, pc-acp [ j ] pno12 p-acp n1:
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get we into this Arke, before the flood come; gather we our Manna, and prepare to our eternall Sabbath, in the Even, before hand;
get we into this Ark, before the flood come; gather we our Manna, and prepare to our Eternal Sabbath, in the Even, before hand;
vvb pns12 p-acp d n1, p-acp dt n1 vvb; vvb pns12 po12 n1, cc vvi p-acp po12 j n1, p-acp dt av-j, p-acp n1;
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Qui laborat in vespere, Sabbati, vescetur in Sabbato, say the Rabbins: be we fore-warned, and so fore-armed too; NONLATINALPHABET, praestantior, said an eminent Prelate. Qui Laborat in vespere, Sabbath, vescetur in Sabbath, say the Rabbis: be we forewarned, and so Forearmed too;, praestantior, said an eminent Prelate.
fw-fr j p-acp fw-fr, np1, fw-la p-acp fw-it, vvb dt n2: vbb pns12 j, cc av j av;, fw-la, vvd dt j n1.
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So then, let every one mend one;
So then, let every one mend one;
av av, vvb d crd vvi pi;
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and (declining that humour of declaiming on the dismembred condition of the times,) let every one of us, in particular, think,
and (declining that humour of declaiming on the dismembered condition of the times,) let every one of us, in particular, think,
cc (vvg d n1 pp-f vvg p-acp dt vvn n1 pp-f dt n2,) vvb d crd pp-f pno12, p-acp j, vvb,
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as S. Paul said of himself, in the act of a selfcondemning conscience, that of all sinners, I am the [ chiefest ], 1 Tim 1.15. and, that, for [ my sake ], as good Ionah acknowledged, Ion. 1.12. the tempest of the Lords wrath is abroad, in Schismes, and divisions, and in other grievous, heart-wounding distempers;
as S. Paul said of himself, in the act of a selfcondemning conscience, that of all Sinners, I am the [ chiefest ], 1 Tim 1.15. and, that, for [ my sake ], as good Jonah acknowledged, Ion. 1.12. the tempest of the lords wrath is abroad, in Schisms, and divisions, and in other grievous, heart-wounding distempers;
c-acp np1 np1 vvd pp-f px31, p-acp dt n1 pp-f dt vvg n1, cst pp-f d n2, pns11 vbm dt [ js-jn ], crd np1 crd. cc, cst, c-acp [ po11 n1 ], c-acp j np1 vvn, np1 crd. dt n1 pp-f dt n2 n1 vbz av, p-acp n2, cc n2, cc p-acp j-jn j, j n2;
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and let every one of us, in this regard, as the King of Nineveh advised, in a time of danger, and distresse, Iona. 3.8. cry [ mightily ] unto the Lord:
and let every one of us, in this regard, as the King of Nineveh advised, in a time of danger, and distress, Iona. 3.8. cry [ mightily ] unto the Lord:
cc vvb d crd pp-f pno12, p-acp d n1, c-acp dt n1 pp-f np1 vvd, p-acp dt n1 pp-f n1, cc n1, np1. crd. vvb [ av-j ] p-acp dt n1:
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surely, if we could fasten, in every of our particular souls, this one meditation, that, I am the [ chiefest ] of sinners,
surely, if we could fasten, in every of our particular Souls, this one meditation, that, I am the [ chiefest ] of Sinners,
av-j, cs pns12 vmd vvi, p-acp d pp-f po12 j n2, d crd n1, cst, pns11 vbm dt [ js-jn ] pp-f n2,
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and that for [ my ] sake is the Lord displeased, so highly;
and that for [ my ] sake is the Lord displeased, so highly;
cc cst p-acp [ po11 ] n1 vbz dt n1 vvn, av av-j;
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we could not, but exchange our mutuall invectives, into most zealous, and importunate clamours, at the gate of heaven, for pardon;
we could not, but exchange our mutual invectives, into most zealous, and importunate clamours, At the gate of heaven, for pardon;
pns12 vmd xx, cc-acp vvb po12 j n2, p-acp ds j, cc j n2, p-acp dt n1 pp-f n1, p-acp n1;
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and, not beseech alone, but, as it were, by an army of joynt devotions, even besiege the throne of that Majestie, who will not shut out the prayers of his poore, destitute, Church, and children;
and, not beseech alone, but, as it were, by an army of joint devotions, even besiege the throne of that Majesty, who will not shut out the Prayers of his poor, destitute, Church, and children;
cc, xx vvb av-j, cc-acp, c-acp pn31 vbdr, p-acp dt n1 pp-f j n2, av vvb dt n1 pp-f d n1, r-crq vmb xx vvb av dt n2 pp-f po31 j, j, n1, cc n2;
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and let us never leave wrestling with the Lord, till, with good Iacob, we impetrate, and obtain the blessing:
and let us never leave wrestling with the Lord, till, with good Iacob, we impetrate, and obtain the blessing:
cc vvb pno12 av-x vvi vvg p-acp dt n1, c-acp, p-acp j np1, pns12 vvi, cc vvb dt n1:
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I remember Zanchy hath resembled this, that I am now closing up my Sermon with, unto a company of ship-men;
I Remember Zanchy hath resembled this, that I am now closing up my Sermon with, unto a company of shipmen;
pns11 vvb j vhz vvn d, cst pns11 vbm av vvg a-acp po11 n1 p-acp, p-acp dt n1 pp-f n2;
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in a ship, tied by a cable-rope, unto a Rock:
in a ship, tied by a Cable-rope, unto a Rock:
p-acp dt n1, vvn p-acp dt n1, p-acp dt n1:
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These ship men are poore, penitent suppliants, within the ship of the Church, riding, and tossed in a sea of miserie; this rope is prayer; and the Rock, is Christ:
These ship men Are poor, penitent suppliants, within the ship of the Church, riding, and tossed in a sea of misery; this rope is prayer; and the Rock, is christ:
d n1 n2 vbr j, j-jn n2-jn, p-acp dt n1 pp-f dt n1, vvg, cc vvn p-acp dt n1 pp-f n1; d n1 vbz n1; cc dt n1, vbz np1:
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Now, when they draw at the Cable, they seem to pull the Rock to the ship,
Now, when they draw At the Cable, they seem to pull the Rock to the ship,
av, c-crq pns32 vvb p-acp dt n1, pns32 vvb pc-acp vvi dt n1 p-acp dt n1,
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and not the ship to the Rock; and yet, in truth, the ease is otherwise;
and not the ship to the Rock; and yet, in truth, the ease is otherwise;
cc xx dt n1 p-acp dt n1; cc av, p-acp n1, dt n1 vbz av;
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the Rock stands fixed, and immoveable, and, in the issue, it is the ship, that is drawn home to the Rock, not the Rock, to the ship:
the Rock Stands fixed, and immoveable, and, in the issue, it is the ship, that is drawn home to the Rock, not the Rock, to the ship:
dt n1 vvz vvn, cc j, cc, p-acp dt n1, pn31 vbz dt n1, cst vbz vvn av-an p-acp dt n1, xx dt n1, p-acp dt n1:
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so, the more we draw at the Cable, and are importunate with God, in prayer; the nigher stil do we approach, unto the Rock of our salvation, Christ Jesus;
so, the more we draw At the Cable, and Are importunate with God, in prayer; the nigher still do we approach, unto the Rock of our salvation, christ jesus;
av, dt av-dc pns12 vvb p-acp dt n1, cc vbr j p-acp np1, p-acp n1; dt jc av vdb pns12 vvi, p-acp dt n1 pp-f po12 n1, np1 np1;
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and the more we are still drawn out of the waters of affliction, and tribulation:
and the more we Are still drawn out of the waters of affliction, and tribulation:
cc dt av-dc pns12 vbr av vvn av pp-f dt n2 pp-f n1, cc n1:
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my deare brethren, we cannot enough beleeve, how melodious, and ravishing in the cares of the Lord our joynt-devotions, and servent prayers will be:
my deer brothers, we cannot enough believe, how melodious, and ravishing in the Cares of the Lord our joynt-devotions, and servient Prayers will be:
po11 j-jn n2, pns12 vmbx av-d vvi, c-crq j, cc vvg p-acp dt n2 pp-f dt n1 po12 n2, cc n1 n2 vmb vbi:
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what Solomon, therefore, adviseth, at large, let us be advised to do, in this particular, even do it with all our [ might ];
what Solomon, Therefore, adviseth, At large, let us be advised to do, in this particular, even do it with all our [ might ];
r-crq np1, av, vvz, p-acp j, vvb pno12 vbi vvn pc-acp vdi, p-acp d j, av vdb pn31 p-acp d po12 [ vmd ];
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and doubt not of a gracious successe. And, as we would pray for peace, and salvation to our own souls;
and doubt not of a gracious success. And, as we would pray for peace, and salvation to our own Souls;
cc vvb xx pp-f dt j n1. cc, c-acp pns12 vmd vvi p-acp n1, cc n1 p-acp po12 d n2;
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so let us be importunate with others also, to follow after the things, that make for peace:
so let us be importunate with Others also, to follow After the things, that make for peace:
av vvb pno12 vbi j p-acp n2-jn av, pc-acp vvi p-acp dt n2, cst vvb p-acp n1:
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and, if it so fall out, that, when thou art perswading for peace, they are stil making ready for warre;
and, if it so fallen out, that, when thou art persuading for peace, they Are still making ready for war;
cc, cs pn31 av vvi av, cst, c-crq pns21 vb2r vvg p-acp n1, pns32 vbr av vvg av-j p-acp n1;
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and, all thy endeavours, this way, are but like unto the stone Diacletes; which, though it have very many excellent soveraignties in it, yet it loseth them all,
and, all thy endeavours, this Way, Are but like unto the stone Diaclites; which, though it have very many excellent sovereignties in it, yet it loses them all,
cc, d po21 n2, d n1, vbr cc-acp av-j p-acp dt n1 np1; r-crq, cs pn31 vhb av d j n2 p-acp pn31, av pn31 vvz pno32 d,
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if it be put in a [ dead ] mans mouth;
if it be put in a [ dead ] men Mouth;
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so thy godly perswasion unto unity, and peace, (which is the onely pearl, and jewell of a Christian) though it may have a soveraigne vertue in it, among the sons of quietnesse, and peace;
so thy godly persuasion unto unity, and peace, (which is the only pearl, and jewel of a Christian) though it may have a sovereign virtue in it, among the Sons of quietness, and peace;
av po21 j n1 p-acp n1, cc n1, (r-crq vbz dt j n1, cc n1 pp-f dt njp) cs pn31 vmb vhi dt j-jn n1 p-acp pn31, p-acp dt n2 pp-f n1, cc n1;
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yet it loseth all, if it be put into an eare, or an heart, that is dead in sin;
yet it loses all, if it be put into an ear, or an heart, that is dead in since;
av pn31 vvz d, cs pn31 vbb vvn p-acp dt n1, cc dt n1, cst vbz j p-acp n1;
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or, if it be applied to a man, who affects rather, to be some body, in the trouble,
or, if it be applied to a man, who affects rather, to be Some body, in the trouble,
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than no body, in the peace of the Church: notwithstanding, do thou thy endeavour; and rest assured, though the issue from them fail of thy zealous expectation;
than no body, in the peace of the Church: notwithstanding, do thou thy endeavour; and rest assured, though the issue from them fail of thy zealous expectation;
cs dx n1, p-acp dt n1 pp-f dt n1: a-acp, vdb pns21 po21 n1; cc n1 vvn, cs dt n1 p-acp pno32 vvi pp-f po21 j n1;
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yet, what King David said of the prayers, that he made of his enemies, shall hold true of thy endeavours;
yet, what King David said of the Prayers, that he made of his enemies, shall hold true of thy endeavours;
av, q-crq n1 np1 vvd pp-f dt n2, cst pns31 vvd pp-f po31 n2, vmb vvi j pp-f po21 n2;
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The comfort, and reward of them shall return into thine own bosome:
The Comfort, and reward of them shall return into thine own bosom:
dt n1, cc n1 pp-f pno32 vmb vvb p-acp po21 d n1:
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Neither indeed, can the raigning, and continuance of Schismes, and Divisions, in the Church, (chiefly, in this dotage of the world) much stagger, or afflict thee;
Neither indeed, can the reigning, and Continuance of Schisms, and Divisions, in the Church, (chiefly, in this dotage of the world) much stagger, or afflict thee;
dx av, vmb dt j-vvg, cc n1 pp-f n2, cc n2, p-acp dt n1, (av-jn, p-acp d n1 pp-f dt n1) d n1, cc vvb pno21;
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for, what Peter said of the fiery triall, holds true here, This is no [ strange ] thing, that hath hapned among us: lo!
for, what Peter said of the fiery trial, holds true Here, This is no [ strange ] thing, that hath happened among us: lo!
p-acp, r-crq np1 vvd pp-f dt j n1, vvz j av, d vbz dx [ j ] n1, cst vhz vvn p-acp pno12: uh!
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it hath ever been so, (throughout all ages of the Church) since the original,
it hath ever been so, (throughout all ages of the Church) since the original,
pn31 vhz av vbn av, (p-acp d n2 pp-f dt n1) c-acp dt n-jn,
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and first breach made betwixt the two seeds, in Paradise:
and First breach made betwixt the two seeds, in Paradise:
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yea, the probabilitie of the thing it self, is grounded, saith our Apostle here, on the [ necessity ] of a [ greater ] evil, that [ must ] be, in the Church; and that is heresie;
yea, the probability of the thing it self, is grounded, Says our Apostle Here, on the [ necessity ] of a [ greater ] evil, that [ must ] be, in the Church; and that is heresy;
uh, dt n1 pp-f dt n1 pn31 n1, vbz vvn, vvz po12 n1 av, p-acp dt [ n1 ] pp-f sy [ jc ] n-jn, cst [ vmb ] vbi, p-acp dt n1; cc d vbz n1;
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schismes, and divisions [ may ] be, for, heresies [ must ] be;
schisms, and divisions [ may ] be, for, heresies [ must ] be;
n2, cc n2 [ vmb ] vbi, c-acp, n2 [ vmb ] vbi;
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for, so is the Text, For, first of all, when ye come together in the Church, I hear that there are divisions among you, and I partly beleeve it;
for, so is the Text, For, First of all, when you come together in the Church, I hear that there Are divisions among you, and I partly believe it;
p-acp, av vbz dt n1, p-acp, ord pp-f d, c-crq pn22 vvb av p-acp dt n1, pns11 vvb cst a-acp vbr n2 p-acp pn22, cc pns11 av vvb pn31;
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for there [ must ] be also heresies among you, &c. for there [ must ] be also heresies among you, etc.
c-acp pc-acp [ vmb ] vbi av n2 p-acp pn22, av
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I conclude all, with that zealous exhortation of St. Paul unto his Corinthians, among whom he had detected variety of Schismes, and Divisions;
I conclude all, with that zealous exhortation of Saint Paul unto his Corinthians, among whom he had detected variety of Schisms, and Divisions;
pns11 vvb d, p-acp cst j n1 pp-f n1 np1 p-acp po31 np1, p-acp ro-crq pns31 vhd vvn n1 pp-f n2, cc n2;
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and unto whom he had shewed the danger, and ill consequence of them;
and unto whom he had showed the danger, and ill consequence of them;
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and, willing to raise up their hearts unto a desire of the remedie thereof, which was the contrary amitie, and unity, saith; Finally, brethred, farewell:
and, willing to raise up their hearts unto a desire of the remedy thereof, which was the contrary amity, and unity, Says; Finally, brethred, farewell:
cc, vvg pc-acp vvi a-acp po32 n2 p-acp dt n1 pp-f dt n1 av, r-crq vbds dt j-jn n1, cc n1, vvz; av-j, j-vvn, n1:
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be perfect, be of good comfort, be of one minde, live in peace, and the God of love,
be perfect, be of good Comfort, be of one mind, live in peace, and the God of love,
vbb j, vbb pp-f j n1, vbb pp-f crd n1, vvb p-acp n1, cc dt n1 pp-f n1,
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and peace shall be with you:
and peace shall be with you:
cc n1 vmb vbi p-acp pn22:
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This God grant unto us, and unto his holy Catholique Church, for his dear Son sake, Jesus Christ the righteous;
This God grant unto us, and unto his holy Catholic Church, for his dear Son sake, jesus christ the righteous;
d np1 vvi p-acp pno12, cc p-acp po31 j jp n1, p-acp po31 j-jn n1 n1, np1 np1 dt j;
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To whom with the Father, and the blessed Spirit be all honour, praise, and glory, from hence forth, and for ever. Amen. NONLATINALPHABET. FINIS.
To whom with the Father, and the blessed Spirit be all honour, praise, and glory, from hence forth, and for ever. Amen.. FINIS.
p-acp ro-crq p-acp dt n1, cc dt j-vvn n1 vbb d n1, n1, cc n1, p-acp av av, cc p-acp av. uh-n.. fw-la.
(4) sermon (DIV1)
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