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THE FIRST SERMON. JOHN 20. Verse 19, 20. He sayd unto them, Peace be unto you:
THE FIRST SERMON. JOHN 20. Verse 19, 20. He said unto them, Peace be unto you:
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and when be had sayd, be shewed them his hands and his side. THe words are the salutation of an Apostle, of an Apostle to the Apostles;
and when be had said, be showed them his hands and his side. THe words Are the salutation of an Apostle, of an Apostle to the Apostles;
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he which was the Apostle of the Fathers sending vers. 21. to them which were Apostles of his own;
he which was the Apostle of the Father's sending vers. 21. to them which were Apostles of his own;
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they are his own words a little after, as the father sent me, so send I you:
they Are his own words a little After, as the father sent me, so send I you:
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But the sicut there, is not aequalitatis, but proportion is, saith Maldonate; in regard of the manner of his mission,
But the sicut there, is not aequalitatis, but proportion is, Says Maldonate; in regard of the manner of his mission,
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and the matter of his commission there was indeed a non sicut; the work of mediation was only his, of ministration theirs;
and the matter of his commission there was indeed a non sicut; the work of mediation was only his, of ministration theirs;
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he was to purchase, they to publish; He was pax nostra, so saith th' Apostle; they but praecones pacis, saith the Prophet, messengers of peace;
he was to purchase, they to publish; He was pax nostra, so Says the Apostle; they but Praecones pacis, Says the Prophet, messengers of peace;
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yet in regard of the authority of the mission, and the efficacy of the ministration, there was a similitude;
yet in regard of the Authority of the mission, and the efficacy of the ministration, there was a similitude;
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their hard fortune in the world, their course entertainment amongst Wolves, (I might instance in other matters,
their hard fortune in the world, their course entertainment among Wolves, (I might instance in other matters,
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but that it is not proper to this Text) may very well be suffered to carry some proportion;
but that it is not proper to this Text) may very well be suffered to carry Some proportion;
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Amongst the rest there was a sicut in this, this salutation in the Text:
among the rest there was a sicut in this, this salutation in the Text:
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when he sent them the first word, he appointed them to say were, Peace he to this house, Luke 10. 5. And now he whom the Father had sent comes un•o them with the same salutation, to shew that he and they were of the same mission, Peace he unto you; and when he had said so, be shewed them his hands and his feet.
when he sent them the First word, he appointed them to say were, Peace he to this house, Lycia 10. 5. And now he whom the Father had sent comes un•o them with the same salutation, to show that he and they were of the same mission, Peace he unto you; and when he had said so, be showed them his hands and his feet.
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I shall not need to tell you that these words were a usuall complement amongst the Jewes;
I shall not need to tell you that these words were a usual compliment among the Jews;
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they practise it within themselves •o this present; Peace he unto you, is their salutation:
they practise it within themselves •o this present; Peace he unto you, is their salutation:
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even when war is in their heart, they would have peace in their mouthes, and make the symb•ll of love and friendship, a mask of falshood and treason:
even when war is in their heart, they would have peace in their mouths, and make the symb•ll of love and friendship, a mask of falsehood and treason:
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to that effect Joab greeted Amasa in the 2 Sam. 20. 9. Art thou in health my brother? but he shewed him neither his hand nor his side;
to that Effect Joab greeted Amasa in the 2 Sam. 20. 9. Art thou in health my brother? but he showed him neither his hand nor his side;
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for there he covertly held his sword, with which treacherously he slew him.
for there he covertly held his sword, with which treacherously he slew him.
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Little better is much of the only complement of these times, whose words are smoother then butter,
Little better is much of the only compliment of these times, whose words Are smoother then butter,
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and yet are they very sword•. But there was no matter of any such mistrust from these words of our Saviour,
and yet Are they very sword•. But there was no matter of any such mistrust from these words of our Saviour,
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and to prevent all suspition which possibly might arise, assoon as he had said them, He shewed them his hands and his side.
and to prevent all suspicion which possibly might arise, As soon as he had said them, He showed them his hands and his side.
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Indeed the Disciples were afraid, so Saint Luke saith, chap 24. 37. they had but lately beheld the sad Tragedy of their Masters sufferings,
Indeed the Disciples were afraid, so Saint Lycia Says, chap 24. 37. they had but lately beheld the sad Tragedy of their Masters sufferings,
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and like a trembling Herd when their choisest Hart was smitten down, fled amazedly distracted at the fall;
and like a trembling Heard when their Choicest Heart was smitten down, fled amazedly distracted At the fallen;
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they looked every hour when themselves should be marked out for the slaugh er by those hungry woodmen.
they looked every hour when themselves should be marked out for the slaugh er by those hungry woodmen.
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They were at this time assembled together for fear of the Jewes, (the words before my Text) and the doors were shut;
They were At this time assembled together for Fear of the Jews, (the words before my Text) and the doors were shut;
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and our Saviours sudden and invisible apparition had been enough to have frighted them being in that terrour,
and our Saviors sudden and invisible apparition had been enough to have frighted them being in that terror,
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if he had not presently sayd unto them, Peace be unto you, and shewed them his hands and his side.
if he had not presently said unto them, Peace be unto you, and showed them his hands and his side.
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And yet whether they mistrusted some poyson might lie in that courtship, remembring what treason was of late interred in a kisse;
And yet whither they Mistrusted Some poison might lie in that courtship, remembering what treason was of late interred in a kiss;
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or whether fear had so much estranged them, that they werenot come to themselves when Christ spake,
or whither Fear had so much estranged them, that they werenot come to themselves when christ spoke,
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and so gave no attention to what was said; he is fain to repeat the same over again;
and so gave no attention to what was said; he is fain to repeat the same over again;
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and that he might not lose in their acceptance that which he thought they would so h••hly prize, saith Maldonate, he saith unto them again, Peace be unto you, verse 21. and •aint Luke saith, again he shewed them his hands and his feet.
and that he might not loose in their acceptance that which he Thought they would so h••hly prize, Says Maldonate, he Says unto them again, Peace be unto you, verse 21. and •aint Lycia Says, again he showed them his hands and his feet.
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Christ had received this praise in the Gospel, that he did both do, and teach, Acts 1. 1. and that he was mighty indeed, and in word, Luke 24. 19. He practised ever himself first, what he taught others,
christ had received this praise in the Gospel, that he did both do, and teach, Acts 1. 1. and that he was mighty indeed, and in word, Lycia 24. 19. He practised ever himself First, what he taught Others,
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and though never man spake like him, yet his works made a far better report of him then his words, Ioh. 5. 36. Indeed he was sent to bring the blessing,
and though never man spoke like him, yet his works made a Far better report of him then his words, John 5. 36. Indeed he was sent to bring the blessing,
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and those come to steal it rather which come with the voice of Jacob, but the hands of Esau: Those which will be right bringers of it, must when they come shew their hands and their feet;
and those come to steal it rather which come with the voice of Jacob, but the hands of Esau: Those which will be right bringers of it, must when they come show their hands and their feet;
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then will they say like those in Esay 52. 7. How beautifull are the feet of them, which declare and publish peace! Christ had purchased peace;
then will they say like those in Isaiah 52. 7. How beautiful Are the feet of them, which declare and publish peace! christ had purchased peace;
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the wounds in his hands, and side, and feet were the chastisements of our peace, so the Prophet Esay calls them, Esay 53. 5. and now he comes to publish it to his Disciples;
the wounds in his hands, and side, and feet were the chastisements of our peace, so the Prophet Isaiah calls them, Isaiah 53. 5. and now he comes to publish it to his Disciples;
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and that his last act might be made up of a perfect harmony, he brings the Trophees of his victory, the wounds of his body, to shew them how and upon what termes he had purchased it for them:
and that his last act might be made up of a perfect harmony, he brings the Trophies of his victory, the wounds of his body, to show them how and upon what terms he had purchased it for them:
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He said unto them, Peace be unto you, and when he had so sayd, he shewed them his hands and his side. He said unto them, Peace be unto you, and when he had so said, he showed them his hands and his side.
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If we attend only the salutation of our Saviour, there were not much to be spoken, it was common to others as well;
If we attend only the salutation of our Saviour, there were not much to be spoken, it was Common to Others as well;
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yet it is remarkable in this, His Disciples had all of them either cowardly forsa•en,
yet it is remarkable in this, His Disciples had all of them either cowardly forsa•en,
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or shamefully denyed him, they abode not by him at the first skirmish, he was left alone unto the shock, and there was none else;
or shamefully denied him, they Abided not by him At the First skirmish, he was left alone unto the shock, and there was none Else;
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now he was returned a victorious champion, having broken through the steely ribs and braz•n bars of death and the grave;
now he was returned a victorious champion, having broken through the steely ribs and braz•n bars of death and the grave;
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and that he should at the first word proclaim peace unto those traytors, that not sued, not sought unto, he should embrace those fugitives, is contrary unto most of the practice of the world, such a greeting doth ill agree with such as they;
and that he should At the First word proclaim peace unto those Traitors, that not sued, not sought unto, he should embrace those fugitives, is contrary unto most of the practice of the world, such a greeting does ill agree with such as they;
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Curses upon such occasions are more in ure then blessings; the sword one would have thought had been more due then peace;
Curses upon such occasions Are more in ure then blessings; the sword one would have Thought had been more due then peace;
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but it becomes not Christ to be the messenger of war; He brought wounds but in his own hands and side;
but it becomes not christ to be the Messenger of war; He brought wounds but in his own hands and side;
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he would not give any, though he was content to receive.
he would not give any, though he was content to receive.
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Such is the mercy of our God still unto us sinners, he is not Aestimator meriti, but largitor veniae, as our Church calls him in her Liturgie.
Such is the mercy of our God still unto us Sinners, he is not Aestimator Merit, but Largitor Veniae, as our Church calls him in her Liturgy.
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But there is more in it then so, Aliter a Christo, quàm a mundo silutamur, saith Maldonate: it is not for nothing, that contrary to the form of salutation, he doth presently upon the matter repeat the same words, vers. 21. he goeth over it,
But there is more in it then so, Aliter a Christ, quàm a mundo silutamur, Says Maldonate: it is not for nothing, that contrary to the from of salutation, he does presently upon the matter repeat the same words, vers. 21. he Goes over it,
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and over it again, to shew that he would not have it singly regarded;
and over it again, to show that he would not have it singly regarded;
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or as Pharaohs dreams were doubled to confirm the vision, so are his words to make good his salutation;
or as Pharaohs dreams were doubled to confirm the vision, so Are his words to make good his salutation;
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Pacem subinde dicit, ut p• hello solamen afferat, saith Chris st. Pacem Subinde dicit, ut p• hello solamen afferat, Says Chris Saint.
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And if we consider the quality of the peace, we shall finde it to answer the greatnesse of the war;
And if we Consider the quality of the peace, we shall find it to answer the greatness of the war;
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before war Jehues reply to Jehoram sorted well to every one of us, what had we to do with peace? after war,
before war Jehu's reply to jehoram sorted well to every one of us, what had we to do with peace? After war,
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so chargeable a war as our Saviour had so lately undertaken, it is not likely an unworthy peace could be accepted;
so chargeable a war as our Saviour had so lately undertaken, it is not likely an unworthy peace could be accepted;
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as is the man, such is his m•ssage, you shall hear more of the worth of both anon.
as is the man, such is his m•ssage, you shall hear more of the worth of both anon.
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I had ere now taken the Text asunder, but that I thought I ought not rashly to have entred it without some salutation:
I had ere now taken the Text asunder, but that I Thought I ought not rashly to have entered it without Some salutation:
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I must now a while disturbe the peace of the Text, that I may the better discover unto you the Text of peace.
I must now a while disturb the peace of the Text, that I may the better discover unto you the Text of peace.
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The violation which shall be offered, will be redressed by the union:
The violation which shall be offered, will be Redressed by the Union:
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A division which is but morall, not mortall, will be the better relished in the close:
A division which is but moral, not Mortal, will be the better relished in the close:
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I shall at last with more ease leave it as I finde it, then finde how or where to leave it.
I shall At last with more ease leave it as I find it, then find how or where to leave it.
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Two words take up the whole Text. 1 Peace, and 2 The price of it. 1. The publishing of peace. 2. The purchasing of it.
Two words take up the Whole Text. 1 Peace, and 2 The price of it. 1. The publishing of peace. 2. The purchasing of it.
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In the first is verbum pacis. In the second factum pacis: and when words and works concur, is like to be truest peace.
In the First is verbum pacis. In the second factum pacis: and when words and works concur, is like to be Truest peace.
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Or else thus, There is first the blessing of peace, that is the matter of the Text. Secondly the author of peace, 1. Pax Dei. 2. Deus pacis. And he is
Or Else thus, There is First the blessing of peace, that is the matter of the Text. Secondly the author of peace, 1. Pax Dei. 2. Deus pacis. And he is
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Two wayes the author of peace. 1. By Ministration. 2. By mediation. 1. By publishing. 2. By purchasing;
Two ways the author of peace. 1. By Ministration. 2. By mediation. 1. By publishing. 2. By purchasing;
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the messenger, the maker is one, he which brought it in the first words of the Text, Peace be unto you, first bought it in the latter,
the Messenger, the maker is one, he which brought it in the First words of the Text, Peace be unto you, First bought it in the latter,
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and for that end he shewed them his hands and his side. Again, the publishing of peace is two wayes.
and for that end he showed them his hands and his side. Again, the publishing of peace is two ways.
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First, optatively, by way of wishing. Secondly, imparatively, by way of commanding. In the first, Pax vohis, he wisheth peace to us, he wisheth us to it;
First, optatively, by Way of wishing. Secondly, imparatively, by Way of commanding. In the First, Pax vohis, he wishes peace to us, he wishes us to it;
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and therefore some of the Fathers have called this more then a salutation, votum Christi; In the second, Pax vohis, is as much as, pacem habete in vohis; and therefore more yet,
and Therefore Some of the Father's have called this more then a salutation, Votum Christ; In the second, Pax vohis, is as much as, pacem Habete in vohis; and Therefore more yet,
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than votum Christi, it is mandatum Christi.
than Votum Christ, it is mandatum Christ.
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And here will come in at last to be considered, the persons to whom it is proclaimed,
And Here will come in At last to be considered, the Persons to whom it is proclaimed,
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for whom it was purchased, vohis, Peace be unto you: and when he had so sayd, he shewed them his hands and his side.
for whom it was purchased, vohis, Peace be unto you: and when he had so said, he showed them his hands and his side.
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We begin with the first, the blessing of peace, 1. Pax Dei. It will be too hard a task to make you understand that which the Scripture saith doth passe all understanding.
We begin with the First, the blessing of peace, 1. Pax Dei. It will be too hard a task to make you understand that which the Scripture Says does pass all understanding.
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The Kingdome of God saith the Apostle consists in three things, (whereof peace bears the greatest part) Righteousnesse, Peace, and Joy, Rom. 14. 17. Opus justitiae, Pax Letitia, offectum pacis:
The Kingdom of God Says the Apostle consists in three things, (whereof peace bears the greatest part) Righteousness, Peace, and Joy, Rom. 14. 17. Opus justitiae, Pax Letitia, offectum pacis:
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Joy could not have been at all without righteousnesse, righteousnesse alone could not have brought forth joy;
Joy could not have been At all without righteousness, righteousness alone could not have brought forth joy;
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upon those termes we stood till Peace was brought into the world purchasd and proclaimed:
upon those terms we stood till Peace was brought into the world purchased and proclaimed:
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Those two extreams, Gods justice and our joy had never come together, till Peace came in the midst and concluded for us.
Those two extremes, God's Justice and our joy had never come together, till Peace Come in the midst and concluded for us.
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Now peace, is that which all things wish, it is votum, and summa vo•orum: Aquinas calleth it, the summum bonum of all things.
Now peace, is that which all things wish, it is Votum, and summa vo•orum: Aquinas calls it, the summum bonum of all things.
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Reasonable Creatures the Angels in Heaven they desire to bring the news of peace, Pax terris, Luke 2. The devils in hell would be glad of it to;
Reasonable Creatures the Angels in Heaven they desire to bring the news of peace, Pax terris, Luke 2. The Devils in hell would be glad of it to;
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The very enimy of peace to have peace himself, he would not be tormented, nor troubled that troubles all things else, unreasonable Creatures, fire and water,
The very enemy of peace to have peace himself, he would not be tormented, nor troubled that Troubles all things Else, unreasonable Creatures, fire and water,
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whiles they are together, nothing bustles more, when asunder nothing ioyes more in their separation, they fight that they may be at peace all:
while they Are together, nothing bustles more, when asunder nothing Joys more in their separation, they fight that they may be At peace all:
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even sencelesse things are at an unrest till in their place, to which naturally they tend in, which only they be at peace;
even senseless things Are At an unrest till in their place, to which naturally they tend in, which only they be At peace;
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even God himself wisheth so well to peace, that as if he preferred it before all his other Titles, he loves to be stiled Deus Pacis, the God of Peace.
even God himself wishes so well to peace, that as if he preferred it before all his other Titles, he loves to be styled Deus Pacis, the God of Peace.
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Saint Austin places it in order, and cals it tranquillitas ordinis: as the Symmetry among the members when none are out of place;
Saint Austin places it in order, and calls it tranquillitas Order: as the Symmetry among the members when none Are out of place;
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the Harmony in musick, when no one note is harsh, or out of tune, such is peace and order among estates.
the Harmony in music, when no one note is harsh, or out of tune, such is peace and order among estates.
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Maximus cals it, ejus quod gratissimum est plena possess•o, when the desire hath its full complement of what most delights it:Maximus calls it, His quod gratissimum est plena possess•o, when the desire hath its full compliment of what most delights it:
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therefore happinesse is by some said to be Pax desiderii, when our desire hath what it would,
Therefore happiness is by Some said to be Pax Desire, when our desire hath what it would,
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then it will be at rest, not before; then it will have peace;
then it will be At rest, not before; then it will have peace;
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But that is not to be had here in this life, not that peace which may estate us in a full and quiet possession of all things we could wish for;
But that is not to be had Here in this life, not that peace which may estate us in a full and quiet possession of all things we could wish for;
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it is but desiderium Pacis here;
it is but desiderium Pacis Here;
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we must therefore make two sorts of peace with the School. 1. Perfecta. 2. Imperfecta, The one is Patriae of the blessed Saints and Angels there;
we must Therefore make two sorts of peace with the School. 1. Perfecta. 2. Imperfect, The one is Patriae of the blessed Saints and Angels there;
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the other is Viae of the tossed souls and Pilgrims here: that consists in a Vnion to one eternall good, this chiefly in Communion.
the other is Viae of the tossed Souls and Pilgrim's Here: that consists in a union to one Eternal good, this chiefly in Communion.
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The first, Pax vohis, sitting enough for Christ to wish, but not as yet for you to receive;
The First, Pax vohis, sitting enough for christ to wish, but not as yet for you to receive;
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you are yet but in the way to it;
you Are yet but in the Way to it;
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and yet that we may not altogether exclude from the Text. Christ purchased that for you, the peace of God,
and yet that we may not altogether exclude from the Text. christ purchased that for you, the peace of God,
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and therefore it belongs unto you.
and Therefore it belongs unto you.
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The glorified Saints in heaven enjoy it by right of redemption from him, by vertue of the price which he paid for it:
The glorified Saints in heaven enjoy it by right of redemption from him, by virtue of the price which he paid for it:
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you may joy in it here, but not enioy it;
you may joy in it Here, but not enjoy it;
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the remembrance of it will make you love peace the better whiles you live, and teach you to keep peace here, which to the preservers of it, is a Symboll and token of that blessed peace there.
the remembrance of it will make you love peace the better while you live, and teach you to keep peace Here, which to the preservers of it, is a Symbol and token of that blessed peace there.
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But the peace is to be stated according to this life, and that is but imperfect; at the best but imperfectly perfect: it is three-fold;
But the peace is to be stated according to this life, and that is but imperfect; At the best but imperfectly perfect: it is threefold;
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and to note that Tribus vicibus pace• dicit.
and to note that Tribus vicibus pace• dicit.
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1. Peace in heaven with God above us, that is Pax aeterna, it is but begun here in this life,
1. Peace in heaven with God above us, that is Pax aeterna, it is but begun Here in this life,
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and they have it to whom Christ saith, Pax vohis; there was a warre betwixt God and us;
and they have it to whom christ Says, Pax vohis; there was a war betwixt God and us;
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he was become our enemy, and in that great inundation had swept us all away for ever,
he was become our enemy, and in that great inundation had swept us all away for ever,
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but that Christ, like the Dove with the Olive Branch in his mouth, brought us peace, reconciled us to him;
but that christ, like the Dove with the Olive Branch in his Mouth, brought us peace, reconciled us to him;
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he is our peace which hath made of both one, saith the Apostle, Ephes. 1. 14. he which was factus u•us ex utraque one Person of two natures, was faciens utram { que } unam, two natures into one peace.
he is our peace which hath made of both one, Says the Apostle, Ephesians 1. 14. he which was factus u•us ex Utraque one Person of two nature's, was Faciens utram { que } unam, two nature's into one peace.
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2. Peace within us with our own hearts, Pax interna: that Caro semper militat contra Spiritum, saith St. Chrysost. Tom. 1. p 1. 41. It is not so much, that that war is to be still continued, there can be no peace there, till a•l the lusts be subdued:
2. Peace within us with our own hearts, Pax Interna: that Caro semper militat contra Spiritum, Says Saint Chrysostom Tom. 1. p 1. 41. It is not so much, that that war is to be still continued, there can be no peace there, till a•l the Lustiest be subdued:
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God forbade Israel to make any peace with the Cinaanite, victory onely which will not be till death must put an end to the Battell.
God forbade Israel to make any peace with the Cinaanite, victory only which will not be till death must put an end to the Battle.
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But besides, there is a warre not onely against the soul, but in the soul, in sinu, t•e soul it self is wounded and cast down, and overthrown;
But beside, there is a war not only against the soul, but in the soul, in sinu, t•e soul it self is wounded and cast down, and overthrown;
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it lies upon a Bed of thornes, between hope and fear, between faith and fainting;
it lies upon a Bed of thorns, between hope and Fear, between faith and fainting;
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some have been so deeply engaged in it, that they wou'd have rid themselves of their souls to be rid of it,
Some have been so deeply engaged in it, that they would have rid themselves of their Souls to be rid of it,
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but now a peace here is concluded, a peace made with God above; and soon will there be peace in our hearts within:
but now a peace Here is concluded, a peace made with God above; and soon will there be peace in our hearts within:
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whiles the Lord of Hosts was up in arms the very powers and forces of the soul mustered themselves against her self,
while the Lord of Hosts was up in arms the very Powers and forces of the soul mustered themselves against her self,
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but now he is down, and is reconciled:
but now he is down, and is reconciled:
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Why art thou so vexed, O my soul? and why art thou so disquieted within me? and why say you then you rebelling fears,Why art thou so vexed, Oh my soul? and why art thou so disquieted within me? and why say you then you rebelling fears,
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unto my soul, that she should fly as a bird unto the hill.
unto my soul, that she should fly as a bird unto the hill.
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3. Peace with others without us, Pax externa: the Angels proclaimed this from heaven at the Birth of our Saviour, pax terris: and all the world was then at peace, in token whereof Janus was shut up.
3. Peace with Others without us, Pax External: the Angels proclaimed this from heaven At the Birth of our Saviour, pax terris: and all the world was then At peace, in token whereof Janus was shut up.
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I shall not doubt to say that this peace (peace amongst men) is part of our Saviours wish,
I shall not doubt to say that this peace (peace among men) is part of our Saviors wish,
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and of his will too, and therefore when he sent his disciples, he bade them ever say first, pax buic Domui, and we know how much the Apostles preach it, as their Lord commanded them.
and of his will too, and Therefore when he sent his Disciples, he bade them ever say First, pax buic Domui, and we know how much the Apostles preach it, as their Lord commanded them.
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Civill peace is after spirituall, the greatest of Gods blessings, with it an band full of herbs how sweet is it? without it an house full of Sacrifice, what good is it? Therefore the Primitive Church, saith Tertullian, ever used to pray for it, orbem pacatum; and the Psalmist bids us remember to do it, Oh pray for the peace of Jerusalem, they shall prosper that love it, Psal. 122. 6. They shall have joy that counsell it, Prov. 12. 20. They shall be blessed that make it, Matth. 5. 9. How great a reward should he finde in heaven? how glorious a name shall he leave upon earth that could bring it to passe?
Civil peace is After spiritual, the greatest of God's blessings, with it an band full of herbs how sweet is it? without it an house full of Sacrifice, what good is it? Therefore the Primitive Church, Says Tertullian, ever used to pray for it, orbem pacatum; and the Psalmist bids us Remember to do it, O pray for the peace of Jerusalem, they shall prosper that love it, Psalm 122. 6. They shall have joy that counsel it, Curae 12. 20. They shall be blessed that make it, Matthew 5. 9. How great a reward should he find in heaven? how glorious a name shall he leave upon earth that could bring it to pass?
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I passe unto the next, the Author and Giver of Peace, the God of peace. Christ himself is the Author of it;
I pass unto the next, the Author and Giver of Peace, the God of peace. christ himself is the Author of it;
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omnis benedictio a majore, saith the Apostle, and no blessing greater than peace, none greater to give it than Christ;omnis Benediction a Major, Says the Apostle, and no blessing greater than peace, none greater to give it than christ;
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when he was born, it was Zenium Christi, so St. Cyprian calls it, Encaenium Christi, so Bonaventure. The chief part of the Angels song, Peace on earth; his first gift when he went away, it was Donativum Christi, my peace I give unto you, my peace I leave with you: his last Legacy;
when he was born, it was Zenium Christ, so Saint Cyprian calls it, Encaenium Christ, so Bonaventure. The chief part of the Angels song, Peace on earth; his First gift when he went away, it was Donativum Christ, my peace I give unto you, my peace I leave with you: his last Legacy;
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men use at the last, to give their best things unto their friends. and Christ had no better then peace to give;
men use At the last, to give their best things unto their Friends. and christ had no better then peace to give;
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he gave it by way of Testament then, upon his Good-Friday farewell, by way of Testimony he renews it now as upon his Easter Salutation, that he might remember them afresh now, of what so late he bequeathed them then, saith Chrysostome. It was the last thing he thought on before his death, it is the first thing he thinks on now after his rising, the first and the last with Christ,
he gave it by Way of Testament then, upon his Good friday farewell, by Way of Testimony he renews it now as upon his Easter Salutation, that he might Remember them afresh now, of what so late he bequeathed them then, Says Chrysostom. It was the last thing he Thought on before his death, it is the First thing he thinks on now After his rising, the First and the last with christ,
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and yet for the most part the last and the least with us Christians;
and yet for the most part the last and the least with us Christians;
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and to shew how much himself was the cause of peace, he is called Pax nostra, Ephes. 2. 14. And every where in the New Testament, Deus Pacis, and God as if he took better liking to that Title,
and to show how much himself was the cause of peace, he is called Pax nostra, Ephesians 2. 14. And every where in the New Testament, Deus Pacis, and God as if he took better liking to that Title,
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then any of his other, is no where since stiled Deminus Sabaoth, but Sabbath, not of hoasts,
then any of his other, is no where since styled De minus Sabaoth, but Sabbath, not of hosts,
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but of rest, not of power but of peace. 1. Now he is the Author of peace;
but of rest, not of power but of peace. 1. Now he is the Author of peace;
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so the Church in one of her collects cals him two wayes. 1. By Ministration, he was not content the Angels only should be Heralds of it,
so the Church in one of her Collects calls him two ways. 1. By Ministration, he was not content the Angels only should be Heralds of it,
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or that men alone should be Evangelizantes pacem: himself came to Minister, to grace our Function the better,
or that men alone should be Evangelizing pacem: himself Come to Minister, to grace our Function the better,
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and if of any thing, it is most fit that he should be the Minister of the best things;
and if of any thing, it is most fit that he should be the Minister of the best things;
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It was necessary that peace should be published, there will be no laying down of Armes till then:
It was necessary that peace should be published, there will be no laying down of Arms till then:
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but why Christ himself should be the Minister of it, was sure to set the greater price on his peace, to shew its dignity, his dignation, he which bought it,
but why christ himself should be the Minister of it, was sure to Set the greater price on his peace, to show its dignity, his dignation, he which bought it,
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also brought it, the Make• of our peace would be the Messenger of it.
also brought it, the Make• of our peace would be the Messenger of it.
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1. And now he brings it. 1. Optatively, by way of wishing, Peace be unto you. Those ever ought to do that at least which say it, there ought to be an intendment at least of peace,
1. And now he brings it. 1. Optatively, by Way of wishing, Peace be unto you. Those ever ought to doe that At least which say it, there ought to be an intendment At least of peace,
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if it cannot be had, yet it were to be wished, to be sincerely desired;
if it cannot be had, yet it were to be wished, to be sincerely desired;
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there should be votum pacis in corde, as well as vox pacis in ore: or else twere fairer dealing to march on furiously with Jehu, to say plainly, what hast thou to do with peace? then falsely with Jo•b and Judos to salute and kisse, and to betray and kill.
there should be Votum pacis in cord, as well as vox pacis in over: or Else it Fairer dealing to march on furiously with Jehu, to say plainly, what hast thou to do with peace? then falsely with Jo•b and Judos to salute and kiss, and to betray and kill.
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It is pitty that th• Language of Heaven should ever usher in any project of hell, that black purposes should come cloathed with the whitest Ornaments, that dark fiends should speak like glorified Spirits,
It is pity that th• Language of Heaven should ever usher in any project of hell, that black Purposes should come clothed with the whitest Ornament, that dark fiends should speak like glorified Spirits,
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and under pretence of prayers devoure up houses, under the colours of peace, contrive mischief and destruction.
and under pretence of Prayers devour up houses, under the colours of peace, contrive mischief and destruction.
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But our Saviour intended it sure, and therefore wisheth it to them, and in it whatsoever else goods to be wished for;
But our Saviour intended it sure, and Therefore wishes it to them, and in it whatsoever Else goods to be wished for;
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Peace is the Breviary of all votes, Pacem te poscimus omnes: The Apostle cals Evangelizantes pacem, Evangelizantes bona, Rom. 10. 15. As if all good things were in peace, that is the best comment upon this complement, they which wish us peace, wish us all good things:
Peace is the Breviary of all votes, Pacem te poscimus omnes: The Apostle calls Evangelizing pacem, Evangelizing Bona, Rom. 10. 15. As if all good things were in peace, that is the best comment upon this compliment, they which wish us peace, wish us all good things:
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besides, both Bonum jucundum & foecundum, they are the chief goods; we look after pleasant and profitable goods.
beside, both Bonum jucundum & foecundum, they Are the chief goods; we look After pleasant and profitable goods.
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Peace is both th• Psalmist saith, Psal. 133. Behold how good and pleasant a thing it is,
Peace is both th• Psalmist Says, Psalm 133. Behold how good and pleasant a thing it is,
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like A•rons oyntment, it is bonum amabile, and like the dew of Hermon, it is bonum utile. Peace and plenty ever go together:like A•rons ointment, it is bonum amabile, and like the due of Hermon, it is bonum utile. Peace and plenty ever go together:
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Abundance of peace were not so fit a phrase, if it were not to shew that abundance, is ever the effect, the fruit of peace.
Abundance of peace were not so fit a phrase, if it were not to show that abundance, is ever the Effect, the fruit of peace.
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But Christ doth not only wish this, but also will it, he commends it to them,
But christ does not only wish this, but also will it, he commends it to them,
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and commands it them both under one, his teaching was ever with au•hority.
and commands it them both under one, his teaching was ever with au•hority.
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2. Imperatively. Pax vobis, is as much as, Pacem babete in vohis: if it were not good for us, he would never wish it, much lesse command it;
2. Imperatively. Pax vobis, is as much as, Pacem babete in vohis: if it were not good for us, he would never wish it, much less command it;
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and this here is but a remembring of them, saith Saint Chrysostome, of what he had before so oft told them, of having peace one with another.
and this Here is but a remembering of them, Says Saint Chrysostom, of what he had before so oft told them, of having peace one with Another.
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If his authority was doubted then; sure it was sufficiently confirmed now: now he was risen from the dead, and had conque•ed all those enemies of peace,
If his Authority was doubted then; sure it was sufficiently confirmed now: now he was risen from the dead, and had conque•ed all those enemies of peace,
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even death it self the last enemy of all.
even death it self the last enemy of all.
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To speak of peace, to advise to it, to enjoyn it was a very fit time:
To speak of peace, to Advice to it, to enjoin it was a very fit time:
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Dives in hell desired no more, then that one should rise from the dead to teach his brethren.Dives in hell desired no more, then that one should rise from the dead to teach his brothers.
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Now the peace which commands us is Oris. Operis. Cordis. 1. To speak peace for strise, like to flames gather life by breath;
Now the peace which commands us is Oris. Operis. Cordis. 1. To speak peace for Strife, like to flames gather life by breath;
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angry words are ever heralds unto warre;
angry words Are ever heralds unto war;
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they that will pursue peace must keep their tongue from evils, and their lips that they spake no guile:
they that will pursue peace must keep their tongue from evils, and their lips that they spoke no guile:
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Curses and reproaches are like arms of straw to the fire of wrath, saith Camerarius, they adde fuell to it;
Curses and Reproaches Are like arms of straw to the fire of wrath, Says Camerarius, they add fuel to it;
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but a soft answer, saith Solomon, allayeth it.
but a soft answer, Says Solomon, allayeth it.
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The Apostles though they had tongues given them like fire, yet they were such as had light,
The Apostles though they had tongues given them like fire, yet they were such as had Light,
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as much as heat in them, and that heat which was, was cooled with a blast of winde, Acts 2. And heat can do no harm where it is governed by light;
as much as heat in them, and that heat which was, was cooled with a blast of wind, Acts 2. And heat can do no harm where it is governed by Light;
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there must be habete potestatem in verbis, before there can be any hopes of habete pacem in vobis, they know not the way of peace, which know not how to do that.
there must be Habete potestatem in verbis, before there can be any hope's of Habete pacem in vobis, they know not the Way of peace, which know not how to do that.
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2. The next is Pax operis, To practise, peace:
2. The next is Pax operis, To practise, peace:
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Christ did both, they heard him speak, and he shewed them his hands and his feet, to confirm his practise, he was mighty in deed and in word:
christ did both, they herd him speak, and he showed them his hands and his feet, to confirm his practice, he was mighty in deed and in word:
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the Scripture places deed ever first where it speaks of Christ, Acts 1. 1. Luke 24 19. to shew there was most worth in that;
the Scripture places deed ever First where it speaks of christ, Acts 1. 1. Lycia 24 19. to show there was most worth in that;
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and Christs action should be our imitation, when we speak peace, we should shew our hands that we practise it, that we labour for it, not Joa• and Judas like, have peace only in our mouth,
and Christ actium should be our imitation, when we speak peace, we should show our hands that we practise it, that we labour for it, not Joa• and Judas like, have peace only in our Mouth,
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but a sword or staffe in our hand:
but a sword or staff in our hand:
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But it is possible our labour may be lost, as Davids was in Psal. 120. I labour for peace,
But it is possible our labour may be lost, as Davids was in Psalm 120. I labour for peace,
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but when I speak unto them thereof, they make themselves ready for battell. but when I speak unto them thereof, they make themselves ready for battle.
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It is likely we shall speed no better then Christ told his Disciples, when as he sent them forth with the like salutation, Pax buic domui: as it hits and meets with the Son of peace,
It is likely we shall speed no better then christ told his Disciples, when as he sent them forth with the like salutation, Pax buic domui: as it hits and meets with the Son of peace,
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so it will be retained, else returned back to us again; yet there must be still
so it will be retained, Else returned back to us again; yet there must be still
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3. Pax in corde, a well wishing unto peace, an hearty desire of it;
3. Pax in cord, a well wishing unto peace, an hearty desire of it;
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not to let enmity take up any room there, to expresse it by free motion of it, by glad receiving it, by seeking and suing for it, by sending after it and purchasing it;
not to let enmity take up any room there, to express it by free motion of it, by glad receiving it, by seeking and suing for it, by sending After it and purchasing it;
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till this be seen, we shew not our side, how it bleeds after peace: This is Christs wish, that we would do thus;
till this be seen, we show not our side, how it bleeds After peace: This is Christ wish, that we would do thus;
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and this is not only commended unto us, but commanded us: Pax vobis (i. e.) habete pacem in vobis.
and this is not only commended unto us, but commanded us: Pax vobis (i. e.) Habete pacem in vobis.
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And let it now passe for an injunction, and not only for a salutation: Love is of the same nature with peace:
And let it now pass for an injunction, and not only for a salutation: Love is of the same nature with peace:
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our Saviour calls it a new Commandement, John 13. 34. Peace hath somewhat the advantage of that our Saviour speaks of,
our Saviour calls it a new Commandment, John 13. 34. Peace hath somewhat the advantage of that our Saviour speaks of,
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and that only to Peter after his resurrection, but this he gives in charge to all his Disciples:
and that only to Peter After his resurrection, but this he gives in charge to all his Disciples:
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Pax vobis, is he to them. We come to that now; the Persons to whom it is enjoyned, his Disciples;Pax vobis, is he to them. We come to that now; the Persons to whom it is enjoined, his Disciples;
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they were then gathered together, and their Congregation did fitly represent the Church of God; only they were gathered through fear, these through love:
they were then gathered together, and their Congregation did fitly represent the Church of God; only they were gathered through Fear, these through love:
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Now peace is never so fit as at a meeting, be it from what cause soever,
Now peace is never so fit as At a meeting, be it from what cause soever,
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whether of love or fear, there to be published, then to be entertained.
whither of love or Fear, there to be published, then to be entertained.
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When men are simul, there ought least of all to be simultas: Peace is the Cartilage which keeps the members together, the bond of peace the Apostle calls it,
When men Are simul, there ought least of all to be simultas: Peace is the Cartilage which keeps the members together, the bound of peace the Apostle calls it,
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because the Church like a shea•e, hath by it all her ears of corn kept from shattering together;
Because the Church like a shea•e, hath by it all her ears of corn kept from shattering together;
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This was the peace of Christs principall intendment, Pax Ecclesiae, that they should alwaies be, as their bodies were conjoyned, so have their hearts and mindes united:
This was the peace of Christ principal intendment, Pax Ecclesiae, that they should always be, as their bodies were conjoined, so have their hearts and minds united:
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as they are of one place, so have all one peace:
as they Are of one place, so have all one peace:
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we cannot say with any successe, Pax huic domui, if they be not of one minde in the house.
we cannot say with any success, Pax huic domui, if they be not of one mind in the house.
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Saint Basil reports with astonishment what he had by experience sound in his travells, that when in all Arts and Sciences,
Saint Basil reports with astonishment what he had by experience found in his travels, that when in all Arts and Sciences,
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and societies, he saw peace and agreement: tantum in Ecclesiâ Christi pro quâ ipse mortuus, maximum dissidium, Ascet.
and societies, he saw peace and agreement: Tantum in Ecclesiâ Christ Pro quâ ipse Mortuus, maximum dissidium, Ascet.
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p. 186. He reckons it among the judgements of God, and we can do no lesse,p. 186. He reckons it among the Judgments of God, and we can do no less,
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if any time we think seriously of it:
if any time we think seriously of it:
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he imputes the cause of that to mens contempt of their heavenly King, as Israels calamities in the time of Judges,
he imputes the cause of that to men's contempt of their heavenly King, as Israel's calamities in the time of Judges,
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because every man did what they list, and there was no King in Israel; they which are rebells to the King will not be ruled by his Law, sine Rege, & sine Lege ever go together;
Because every man did what they list, and there was no King in Israel; they which Are rebels to the King will not be ruled by his Law, sine Rege, & sine Lege ever go together;
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and they do little better but deny his soveraignty which reject his commands; they forgo their obedience, which cast of his cognizance;
and they do little better but deny his sovereignty which reject his commands; they forgo their Obedience, which cast of his cognizance;
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nay with greater rage then the souldiers used him, they rent in sunder his seamlesse coat and break even his bones in peeces,
nay with greater rage then the Soldiers used him, they rend in sunder his seamless coat and break even his bones in Pieces,
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so Saint Austin speaks of the Schismatick Donatus. There will be ever in the Church of God haters of Peace.
so Saint Austin speaks of the Schismatic Donatus. There will be ever in the Church of God haters of Peace.
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The enemie of peace will be still sowing tares of dissention, ever since the opening of the second seal, Revel. 6. 4. There was power given to take peace from the earth:
The enemy of peace will be still sowing tares of dissension, ever since the opening of the second seal, Revel. 6. 4. There was power given to take peace from the earth:
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then was Pax terris, that part of the Angels song turned into vaeterris. Jehnes fury, and Jereboams schisme carry all away before them:
then was Pax terris, that part of the Angels song turned into vaeterris. Jehnes fury, and Jereboams Schism carry all away before them:
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The Gospel they pretend to both, as if it had gotten new colours, war and the sword, and not peace, and love.
The Gospel they pretend to both, as if it had got new colours, war and the sword, and not peace, and love.
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Yet shall Christs wish take no effect: Pax vobis, will sure be welcome to the Disciples:
Yet shall Christ wish take no Effect: Pax vobis, will sure be welcome to the Disciples:
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Pax domui huic, to the sons of peace here:Pax domui huic, to the Sons of peace Here:
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Those to whom Christ wisheth it, are the same to whom the Angels proclaimed it, Luke 2. Pax terris, but quibus? saith Saint Bernard: 〈 ◊ 〉 hominibus magnae scientiae, & dignitatis, sed bone voluntatis.
Those to whom christ wishes it, Are the same to whom the Angels proclaimed it, Lycia 2. Pax terris, but quibus? Says Saint Bernard: 〈 ◊ 〉 hominibus Great scientiae, & dignitatis, sed bone voluntatis.
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But what and if you will needs reject it? shall it be sayd in vain, Pax vobis? if it finde no sons of peace, it will return to vs again;
But what and if you will needs reject it? shall it be said in vain, Pax vobis? if it find no Sons of peace, it will return to us again;
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the blessing of peace will be returned to them that plead for it: and that our Saviour pronounceth, blessed are the Peace makers.
the blessing of peace will be returned to them that plead for it: and that our Saviour pronounceth, blessed Are the Peace makers.
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And blessed for ever, blessed be that Peacemaker who did not only plead for peace all his life,
And blessed for ever, blessed be that Peacemaker who did not only plead for peace all his life,
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but purchased it by his death, who payd the prise of it, his own bloud, who was not only the messenger of it, but the maker of it:
but purchased it by his death, who paid the prize of it, his own blood, who was not only the Messenger of it, but the maker of it:
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and to shew that, he shewed them his hands and his side.
and to show that, he showed them his hands and his side.
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2. I come to that now, the second way of Christs being author of our peace, by mediation, by purchase; he sayd;
2. I come to that now, the second Way of Christ being author of our peace, by mediation, by purchase; he said;
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Peace be unto you and when he had so sayd, he shewed them his hands and his side. Peace be unto you and when he had so said, he showed them his hands and his side.
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O hers were Evangelizantes pacem, the Angels from Heaven, the Apostles on earth; but procurantes pacem, none but he:
O hers were Evangelizing pacem, the Angels from Heaven, the Apostles on earth; but procurantes pacem, none but he:
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they by ministration having received commission from him, he only by mediation having his mission from the Father:
they by ministration having received commission from him, he only by mediation having his mission from the Father:
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they may be messengers, he only the maker, and in that respect he, and not they, is called Pax nostra.
they may be messengers, he only the maker, and in that respect he, and not they, is called Pax nostra.
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If you require a sign of it, there is the Prophet Jonabs in such a storm which would have soon swoopt up the ship and all her passengers;
If you require a Signen of it, there is the Prophet Jonabs in such a storm which would have soon swoopt up the ship and all her passengers;
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Take me saith he, and cast me into the sea, and then the sea ceased from her raging.
Take me Says he, and cast me into the sea, and then the sea ceased from her raging.
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Adam was the Carrick, in him all mankinde was imbarqued, and that was ready to be swallowed up in the Abysse of Gods high displeasure:Adam was the Carrick, in him all mankind was embarked, and that was ready to be swallowed up in the Abyss of God's high displeasure:
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take me saith Christ, and let me passe through those angry wounds;
take me Says christ, and let me pass through those angry wounds;
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only with this difference, Jonahs truly sayd it, Propter me haec tempestas; but of him saith Esay, He was wounded for our transgressions:
only with this difference, Jonahs truly said it, Propter me haec Tempestas; but of him Says Isaiah, He was wounded for our transgressions:
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and those wounds which he then received, here he shewes unto his Disciples: He shewed them his hands and his side.
and those wounds which he then received, Here he shows unto his Disciples: He showed them his hands and his side.
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Christ would have the wounds of his passion to be seen after his resurrection, for many good reasons.
christ would have the wounds of his passion to be seen After his resurrection, for many good Reasons.
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It is probable he hath them still to shew:
It is probable he hath them still to show:
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In a vision which Zachary saw, 13. 6. there is one whether Saint or Angel, is bold to ask him, what are those wounds in thy hands? and his answer is, These are they which I received in the house of my friends.
In a vision which Zachary saw, 13. 6. there is one whither Saint or Angel, is bold to ask him, what Are those wounds in thy hands? and his answer is, These Are they which I received in the house of my Friends.
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Saint Austine saith of the Martyrs, Omnes suas cicatrices in caelo habituros, non tanquam vitia sed veritatis testimonia.
Saint Augustine Says of the Martyrs, Omnes suas cicatrices in caelo habituros, non tanquam Vices sed veritatis Testimonies.
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de Civit. lib. 22. chap. 20. Not as arguments of their frailties, but as testimonies of their virtue.
de Civit lib. 22. chap. 20. Not as Arguments of their frailties, but as testimonies of their virtue.
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Among the rest there are three not the least. 1. To consound his enemies when they shall look upon him whom they have pierced.Among the rest there Are three not the least. 1. To confound his enemies when they shall look upon him whom they have pierced.
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Herod was affrighted when he heard of Christs works, and said it is John Baptist whom I beheaded;Herod was affrighted when he herd of Christ works, and said it is John Baptist whom I beheaded;
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even so shall they be daunted when they shall see his wounds, and say, it is Jesus whom we crucified. 2. To confirm his friends:
even so shall they be daunted when they shall see his wounds, and say, it is jesus whom we Crucified. 2. To confirm his Friends:
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Ad sananda infidelium cordium vulnera, servata clavorum & lanceae vestigia, saith Leo. Except I see (saith Thomas) the print of his nayles, Ad sananda Infidels cordium vulnera, servata clavorum & lanceae vestigia, Says Leo. Except I see (Says Thomas) the print of his nails,
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and put my hand into his side, I will not beleeve, verse 25. & vidit & credidit: the mouthes of his wounds spake most effectually to his faith, he read best in the print of those nayles, the resurrection of his master.and put my hand into his side, I will not believe, verse 25. & vidit & credidit: the mouths of his wounds spoke most effectually to his faith, he read best in the print of those nails, the resurrection of his master.
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The report of Christs rising, was as strange to him, as to Jacob of Josephs living, till he saw the wagons which Joseph sent for him,
The report of Christ rising, was as strange to him, as to Jacob of Josephs living, till he saw the wagons which Joseph sent for him,
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and Thomas the wounds which Jesus suffered for him.
and Thomas the wounds which jesus suffered for him.
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3. That he might carry in his body the Trophees of his victory and our peace, saith Maldonate; that the wound in his side might be like the bow in the Cloud, the rainbow about the Throne, which John saw in his vision, Revel. 4. 3. or like the bloud on the lentell, Exod. 12. or the red thred in the window, Joshna 2. 18. that God when he sees it, might remember his Covenant, that the godly might flie to his side as their sanctuary, to the holes of that rock, to the secret place of the stairs of his Crosse,
3. That he might carry in his body the Trophies of his victory and our peace, Says Maldonate; that the wound in his side might be like the bow in the Cloud, the rainbow about the Throne, which John saw in his vision, Revel. 4. 3. or like the blood on the lentell, Exod 12. or the read thread in the window, Joanna 2. 18. that God when he sees it, might Remember his Covenant, that the godly might fly to his side as their sanctuary, to the holes of that rock, to the secret place of the stairs of his Cross,
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and hide themselves in that great and terrible day of the Lord. This was the purchase of his passion, a place to hide us in:
and hide themselves in that great and terrible day of the Lord. This was the purchase of his passion, a place to hide us in:
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there is no finding of any peace for us murtherers, out of these Cities of refuge;
there is no finding of any peace for us murderers, out of these Cities of refuge;
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no way for us to happinesse, but through these gates of the righteous, in at these everlasting doors:
no Way for us to happiness, but through these gates of the righteous, in At these everlasting doors:
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Of the wounds of his side, may very truly be sayd those words of the Psalmist, This is the gate of the Lord;
Of the wounds of his side, may very truly be said those words of the Psalmist, This is the gate of the Lord;
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the righteous shall enter in there at. the righteous shall enter in there At.
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Now, he might well speak of peace, which was made our peace, and wish us to peace which was wounded for it:
Now, he might well speak of peace, which was made our peace, and wish us to peace which was wounded for it:
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Peace after warre is ever welcome, nay it is the honor of peace, that war is made for it.
Peace After war is ever welcome, nay it is the honour of peace, that war is made for it.
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The embleme of a souldier is a sword in one hand, and fire in the other, with this motto, Sic quaerimus pacem, and it is Christs our Captains word, Veni quaerere & sanare; and war destroyes all, Peace only saveth.
The emblem of a soldier is a sword in one hand, and fire in the other, with this motto, Sic Seeking pacem, and it is Christ our Captains word, Veni quaerere & sanare; and war Destroys all, Peace only Saveth.
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And now me thinks I hear those wounds in his hands and side, like so many mouthes (for Quot vulnera, tot ora) saying unto you, Peace be unto you; Videte quantum constitit mihi pax vestra, put your fingers here and see mine hands, put forth your hands here,
And now me thinks I hear those wounds in his hands and side, like so many mouths (for Quot vulnera, tot ora) saying unto you, Peace be unto you; Videte quantum constitit mihi pax Vestra, put your fingers Here and see mine hands, put forth your hands Here,
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and put them into my side;
and put them into my side;
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make not my wounds greater by your infidelity, then the Jewes did with all their cruelty;
make not my wounds greater by your infidelity, then the Jews did with all their cruelty;
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will you not beleeve except you see them bleed afresh in my members, in my spouse the Church? can you slight that for which I payd so dear? prize you my bloud at so low a rate, that upon such slight occasions you contemne the purchase of it;
will you not believe except you see them bleed afresh in my members, in my spouse the Church? can you slight that for which I paid so dear? prize you my blood At so low a rate, that upon such slight occasions you contemn the purchase of it;
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will you sell me again for thirty pence, and cry out so many crucifies, rather then put up any little injurie? Can you for a ceremony cashiere all your charity,
will you fell me again for thirty pence, and cry out so many Crucifies, rather then put up any little injury? Can you for a ceremony cashier all your charity,
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and so readily break the bond of peace;
and so readily break the bound of peace;
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for which I was content to be bound over to insupportable pains? will you use me more despightfully then those •urrish Souldiers did? they neither rent my garments,
for which I was content to be bound over to insupportable pains? will you use me more despitefully then those •urrish Soldiers did? they neither rend my garments,
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nor brake my bones, and will you tear in peeces that seamlesse coat of charity, in which I have put my Spouse;
nor brake my bones, and will you tear in Pieces that seamless coat of charity, in which I have put my Spouse;
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as if you were wilde beasts? and like fierce Tygers, make wide wounds in my body which is the Church? Had I never bought it for you,
as if you were wild beasts? and like fierce Tigers, make wide wounds in my body which is the Church? Had I never bought it for you,
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or being bought, had I never brought it to you, you could not have been more strangely carelesse of it.
or being bought, had I never brought it to you, you could not have been more strangely careless of it.
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All I can say unto you, is Peace be unto you; these wounds in my hands and side will say more,
All I can say unto you, is Peace be unto you; these wounds in my hands and side will say more,
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and he shewed them his hands and his side.
and he showed them his hands and his side.
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And it will make you think the better of peace whiles you live, if you consider one thing more, whose hands they are which deliver it unto you;
And it will make you think the better of peace while you live, if you Consider one thing more, whose hands they Are which deliver it unto you;
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if there were any better thing in the world, those hands would not have kept it from you;
if there were any better thing in the world, those hands would not have kept it from you;
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that side would have afforded bloud sufficient enough to have procured it for you;
that side would have afforded blood sufficient enough to have procured it for you;
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and you may be sure it is worth the receiving which Christ gives you, you ought not to refuse that which he bought at so dear a price.
and you may be sure it is worth the receiving which christ gives you, you ought not to refuse that which he bought At so dear a price.
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I would here winde up all, lest while I be a factor for your peace, by too much tediousnesse I forfeit mine own;
I would Here wind up all, lest while I be a factor for your peace, by too much tediousness I forfeit mine own;
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but that in Christs shewing his hands and his side, after he said, Peace be unto you; is as me thinks imported something of a morall intendment.
but that in Christ showing his hands and his side, After he said, Peace be unto you; is as me thinks imported something of a moral intendment.
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Saint Luke saith, they were his hands and his feet;
Saint Lycia Says, they were his hands and his feet;
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it is likely he shewed them all. 1. His side, how it desired their peace. 2. His hands and his feet, how they laboured for it.
it is likely he showed them all. 1. His side, how it desired their peace. 2. His hands and his feet, how they laboured for it.
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In this sense we are to imitate him, the words of our commission are the same with his;
In this sense we Are to imitate him, the words of our commission Are the same with his;
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Pax vobis, and Pax. buic Domni are much at one;Pax vobis, and Pax. buic Domni Are much At one;
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and himself saith, sicut misit me Pater, &c. We cannot shew you our side how it hath bled for it;
and himself Says, sicut misit me Pater, etc. We cannot show you our side how it hath bled for it;
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our hands and feet how they were wounded for it, that only Christ can do, and those wounds he hath yet to shew;
our hands and feet how they were wounded for it, that only christ can do, and those wounds he hath yet to show;
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yet in a morall meaning, we shew you our side, how earnestly we desire it, our hands and our feet, how we labour for it. Else
yet in a moral meaning, we show you our side, how earnestly we desire it, our hands and our feet, how we labour for it. Else
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The voice of peace, if the heart be not to wish it, the hands to work it, will do little good;
The voice of peace, if the heart be not to wish it, the hands to work it, will do little good;
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those which come with it on that fashion, art but like the bramble in Jothams parable, Judges 9. 15. which promised peace to those that trust on him;
those which come with it on that fashion, art but like the bramble in Jothams parable, Judges 9. 15. which promised peace to those that trust on him;
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and is likely first to scratch them that lay hold on it:
and is likely First to scratch them that lay hold on it:
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Though one once carried away the blessing from old Isaac, I no where finde any ever brought it, which came with the voice of Jacob, and the hands of Esau. The Scripture joyns salt and peace together, habete salem & pacem, Mark 9. 50. and that is sal scientiae & conscientiae, which are matters of the heart and hands,
Though one once carried away the blessing from old Isaac, I no where find any ever brought it, which Come with the voice of Jacob, and the hands of Esau The Scripture joins salt and peace together, Habete salem & pacem, Mark 9. 50. and that is sal scientiae & conscientiae, which Are matters of the heart and hands,
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and not meerly of the tongue. Indeed they must be all three seasoned, our words, our wishes, our works;
and not merely of the tongue. Indeed they must be all three seasoned, our words, our wishes, our works;
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before habete salme, there will be no habete Pacem. How ever, let those which are sal Terrae, not lose their season:
before Habete salme, there will be no Habete Pacem. How ever, let those which Are sal Terrae, not loose their season:
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let their feet be shod with the preparations of the Gospel of peace, Eph. 6. 15. and that preparation is especially in patient putting up of wrongs:
let their feet be shod with the preparations of the Gospel of peace, Ephesians 6. 15. and that preparation is especially in patient putting up of wrongs:
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There is no true way of peace to be had there without it. And then will others say;
There is no true Way of peace to be had there without it. And then will Others say;
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Quare speciofi sunt pedes Evangelizantium pacem? their feet must be seen in the wayes of Peace,Quare speciofi sunt pedes evangelizing pacem? their feet must be seen in the ways of Peace,
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as well as well as their voices heard, with the words of peace;
as well as well as their voices herd, with the words of peace;
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it is no right comming to come with the voice of a Turtle, and the talon of an Harpie.
it is no right coming to come with the voice of a Turtle, and the talon of an Harpy.
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To such as you are Christ especially commends peace, in Pax vobis, and commands it too, in Pacem habete in vobis:
To such as you Are christ especially commends peace, in Pax vobis, and commands it too, in Pacem Habete in vobis:
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do you pray for peace, and plead for it, and practice it, be benefactours for peace, that you may one day receive the blessing of peace.
do you pray for peace, and plead for it, and practice it, be benefactors for peace, that you may one day receive the blessing of peace.
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And now Pax vobis, to you all;
And now Pax vobis, to you all;
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I promised you to end as I began, Pece be unto you. Christ wisheth it to you, and adviseth you to it:
I promised you to end as I began, Piece be unto you. christ wishes it to you, and adviseth you to it:
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you can do no lesse then return him praise for it, Glory unto Heaven, for peace on earth.
you can do no less then return him praise for it, Glory unto Heaven, for peace on earth.
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The Angels taught us that way in their heavenly Hymne;
The Angels taught us that Way in their heavenly Hymn;
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and there is no way like that to keep peace here, than by giving glory there.
and there is no Way like that to keep peace Here, than by giving glory there.
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Unto him therfore in the lighest Heavens, who is the Author and giver of Peace, be given all Glory,
Unto him Therefore in the lighest Heavens, who is the Author and giver of Peace, be given all Glory,
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and praise, now and ever, Amen.
and praise, now and ever, Amen.
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THE SECOND SERMON. LAMENT. 5. 16. Woe now unto us, That we have sinn•d. HEre is Flebile principium, a lamentable beginning:
THE SECOND SERMON. LAMENT. 5. 16. Woe now unto us, That we have sinn•d. Here is Flebile principium, a lamentable beginning:
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This Text comes like man himself into the world, crying;
This Text comes like man himself into the world, crying;
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you could not look that this day should bring forth any other childe, then a childe of sorrow:
you could not look that this day should bring forth any other child, then a child of sorrow:
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Ben-onies are ever the fruits of true fasts: If the day it self could speak. you should have no other voyce from it then that which Isaiab heard:Benoni Are ever the fruits of true fasts: If the day it self could speak. you should have no other voice from it then that which Isaiah herd:
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A voyce saying, Cry, Isai. 40. 6. Now if you ask with him, what shall I cry, my Text will direct you in that;
A voice saying, Cry, Isaiah 40. 6. Now if you ask with him, what shall I cry, my Text will Direct you in that;
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Woe now unto us, that we have sinned. Here is a cry to be taken up by all of us;Woe now unto us, that we have sinned. Here is a cry to be taken up by all of us;
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and there is good reason for it.
and there is good reason for it.
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There have been divers cryes already, only we our selves have not cryed, God himself hath cryed in the Proverbs, Chap. 1. Verse 20. Turn you at my correction:
There have been diverse cries already, only we our selves have not cried, God himself hath cried in the Proverbs, Chap. 1. Verse 20. Turn you At my correction:
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His Ministers have cryed, and never left crying, Isaiab, Jeremy, and Jonab; our sinnes have also cryed, Ʋnto heaven hath their cry ascended, it hath come unto the ears of the Almighty;
His Ministers have cried, and never left crying, Isaiah, Jeremiah, and Jonab; our Sins have also cried, Ʋnto heaven hath their cry ascended, it hath come unto the ears of the Almighty;
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Judgement also hath begun to cry, and her voyce to be exalted above mercy;
Judgement also hath begun to cry, and her voice to be exalted above mercy;
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only we, as if we were senselesse, have stood still at this time, and not cryed at all:
only we, as if we were senseless, have stood still At this time, and not cried At all:
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But now we do begin, and it is well thought on, before we come into the cry of Egypt, a cry of midnight, we dye all, Exod. 12. 33. Or that dismall cry which shall be in the last night of all, a crying to the rocks to hide us,
But now we do begin, and it is well Thought on, before we come into the cry of Egypt, a cry of midnight, we die all, Exod 12. 33. Or that dismal cry which shall be in the last night of all, a crying to the Rocks to hide us,
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and the mountains to fall upon us. The way not to cry then, will be to cry now:and the Mountains to fallen upon us. The Way not to cry then, will be to cry now:
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to make our selves cry before we be made to cry;
to make our selves cry before we be made to cry;
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the cryes of repentance prevent the cryes of vengeance, especially when we joyn all of us in this cry.
the cries of Repentance prevent the cries of vengeance, especially when we join all of us in this cry.
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It hath been reported, that the cry of an huge Army hath intercepted the flight of Birds, they have not been able to passe over for it,
It hath been reported, that the cry of an huge Army hath intercepted the flight of Birds, they have not been able to pass over for it,
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but have fallen down in the midst: so are Gods flying Judgements to be intercepted: if we cry all of us, as we are appointed.
but have fallen down in the midst: so Are God's flying Judgments to be intercepted: if we cry all of us, as we Are appointed.
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I will only adde that advice of a King concerning this crying, and at such a time as this was:
I will only add that Advice of a King Concerning this crying, and At such a time as this was:
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that it may be a strong cry, Let us cry mightily unto God, Jon. 3. 8.
that it may be a strong cry, Let us cry mightily unto God, Jon. 3. 8.
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But are we to cry indeed? me thinks that were fittest to be done in secret;
But Are we to cry indeed? me thinks that were Fittest to be done in secret;
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tears shed in private, are commonly the tru•st; Ille dolet verè qui sine teste dolet, they speak loudest which make least noise;
tears shed in private, Are commonly the tru•st; Isle Dolet verè qui sine teste Dolet, they speak Loudest which make least noise;
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this is to be done, and done often by us: Yet we are to do it in publique too;
this is to be done, and done often by us: Yet we Are to do it in public too;
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to weep with them that weep, was ever held seasonable, especially when there is a just cause of weeping as now there is;
to weep with them that weep, was ever held seasonable, especially when there is a just cause of weeping as now there is;
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it will be an unanswerable fault, if the Church shall have just cause to complain of us, We have mourned unto you, and you have not wept.
it will be an unanswerable fault, if the Church shall have just cause to complain of us, We have mourned unto you, and you have not wept.
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And here we are not as upon a stage, only to personate a crying; we must act our own parts;
And Here we Are not as upon a stage, only to personate a crying; we must act our own parts;
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like him which was to act a lament•ble part, that he might do it the better, call to remembrance the death of his only sonne, whom he most dearly loved,
like him which was to act a lament•ble part, that he might do it the better, call to remembrance the death of his only son, whom he most dearly loved,
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and fell indeed into true tears;
and fell indeed into true tears;
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none of us but have cause enough, if we but call it unto minde, to make us to weep,
none of us but have cause enough, if we but call it unto mind, to make us to weep,
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if not for others sins, yet for our own;
if not for Others Sins, yet for our own;
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hinc illae lachrimae. They, they alone are a sufficient motive to make our hearts seek vent at our tongues, to make uss•y at least thus much, Woe unto us, that we have sinned. hinc Those lachrimae. They, they alone Are a sufficient motive to make our hearts seek vent At our tongues, to make uss•y At least thus much, Woe unto us, that we have sinned.
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We should not need this adoe, if we were but of Davids, or Jeremies, or Peters, or Mary Magdalens temper, apt to cry:
We should not need this ado, if we were but of Davids, or Jeremies, or Peter's, or Marry Magdalene temper, apt to cry:
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they could water their Beds, and mingle their drink with their tears; The Poets fain that Prometheus, when he made man, tempered his clay with tears;
they could water their Beds, and mingle their drink with their tears; The Poets fain that Prometheus, when he made man, tempered his clay with tears;
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and yet how hardly come they from us, as if our natures were of another mould? I must needs grant a Corporall Calamity hath f•tcht too many our of some,
and yet how hardly come they from us, as if our nature's were of Another mould? I must needs grant a Corporal Calamity hath f•tcht too many our of Some,
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even to a prejudicating of their faith, but when hath a spirituall done the like? is nature such an enemy to the soul, that the can be prodigall of her tears,
even to a prejudicating of their faith, but when hath a spiritual done the like? is nature such an enemy to the soul, that the can be prodigal of her tears,
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when any temporall affliction moves her, and so base and nigardly, when a spirituall afflicts her? Woe is me that I have not Moses rod, to strike these Rocks;
when any temporal affliction moves her, and so base and niggardly, when a spiritual afflicts her? Woe is me that I have not Moses rod, to strike these Rocks;
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I have not the art to make you weep, no not to weep my self. The Angel of God descend this day, and stir our pools;
I have not the art to make you weep, no not to weep my self. The Angel of God descend this day, and stir our pools;
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he touch our hearts, that they may teach our eyes true tears, and our t•ngu•s strong cryes, that we may with unfained sorrow say,
he touch our hearts, that they may teach our eyes true tears, and our t•ngu•s strong cries, that we may with unfeigned sorrow say,
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though it be but the words of this Text: Woe now unto us, that me have sinned.
though it be but the words of this Text: Woe now unto us, that me have sinned.
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I might have fitted you with a Text of more words, but not of more matter:
I might have fitted you with a Text of more words, but not of more matter:
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long speeches are not alwayes strong ones: Magnum in parvo, is natures best work, so it is reasons, so it is religions:
long Speeches Are not always strong ones: Magnum in parvo, is nature's best work, so it is Reasons, so it is Religions:
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Those which are run out in length have commonly least spirits in them.
Those which Are run out in length have commonly lest spirits in them.
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How short was Moses cry, yet how forceable? Nay, when he had said least, he spake loudest, Exod. 14. 45. our Saviours cryes are by the Apostle called strong,
How short was Moses cry, yet how forceable? Nay, when he had said least, he spoke Loudest, Exod 14. 45. our Saviors cries Are by the Apostle called strong,
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yet they were long none of them:
yet they were long none of them:
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how short is that which he hath taught us to utter, and yet not the lesse effectuall? how powerfull was the Publican in that short petition, God he mercifull to me a sinner? The Pharisee said more, but went home with lesse.
how short is that which he hath taught us to utter, and yet not the less effectual? how powerful was the Publican in that short petition, God he merciful to me a sinner? The Pharisee said more, but went home with less.
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There are but three syllables in peccavi, yet quantum valent, saith Saint Ambrose. David received pardon only for them:
There Are but three syllables in peccavi, yet quantum valent, Says Saint Ambrose. David received pardon only for them:
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it is but little we are to say now, we may say it in a moment, if we say it right;
it is but little we Are to say now, we may say it in a moment, if we say it right;
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and that we may do that, we must say somewhat of the manner of saying it.
and that we may do that, we must say somewhat of the manner of saying it.
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If you please but to observe the Text where it is placed, you will finde two necessary attendants on it:
If you please but to observe the Text where it is placed, you will find two necessary attendants on it:
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The Book is a Lamentation, the Chapter a Petition;
The Book is a Lamentation, the Chapter a Petition;
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it is as Augustus Caesar said of himself, when he sate between Horace and Virgil, inter suspiria & lachrimas:
it is as Augustus Caesar said of himself, when he sat between Horace and Virgil, inter Suspiria & Tears:
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The Author of it was a Petitioner with tears in his eyes, he was like a Dove upon the Rivers of waters, Can.
The Author of it was a Petitioner with tears in his eyes, he was like a Dove upon the rivers of waters, Can.
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5. 12. His heart mourning, his head dropping:
5. 12. His heart mourning, his head dropping:
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prayers and tears, are the true acconts of his voyce, he spake with his eyes, aswell as with his tongue:
Prayers and tears, Are the true acconts of his voice, he spoke with his eyes, aswell as with his tongue:
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Lamentations, mourning, and woe are not severed, they are joyned by Ezekiel in Gods Book, they are not parted by Jeremy in his:
Lamentations, mourning, and woe Are not severed, they Are joined by Ezekielem in God's Book, they Are not parted by Jeremiah in his:
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so it is the manner of repentance to assume what is due by vengeance, she doth freely undergoe whatsoever justice doth award:
so it is the manner of Repentance to assume what is due by vengeance, she does freely undergo whatsoever Justice does award:
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they belong to her by her own judgement, whatsoever is due by Gods: So she useth to judge her self before hand:
they belong to her by her own judgement, whatsoever is due by God's: So she uses to judge her self before hand:
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This is her manner, and to be practised by us now, with Lamentation, and mourning, to pronounce our woe.
This is her manner, and to be practised by us now, with Lamentation, and mourning, to pronounce our woe.
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Woe now unto us, that we have sinned. Woe now unto us, that we have sinned.
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I may well tearm my Text, the lamentation of a sinner, or rather the lamentation of sinners,
I may well term my Text, the lamentation of a sinner, or rather the lamentation of Sinners,
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for we are not in our private Closets now;
for we Are not in our private Closets now;
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the time hath made it publique, we are to joyn all of us in doing of it,
the time hath made it public, we Are to join all of us in doing of it,
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so the Text takes us in all, it is not to be said by one alone,
so the Text Takes us in all, it is not to be said by one alone,
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but by many, all of us that are hear present: Woe now unto us, that we have sinned.
but by many, all of us that Are hear present: Woe now unto us, that we have sinned.
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Now in saying this, we say two things, 1. Our misery, which is the cause of our Lamentatio•, Woe now unto us. 2. Our sin, which is the cause of our misery, That we have sinned.
Now in saying this, we say two things, 1. Our misery, which is the cause of our Lamentatio•, Woe now unto us. 2. Our since, which is the cause of our misery, That we have sinned.
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We begin with the first, the sence of our misery, and that will bring us afterwards to a sight of our sin;
We begin with the First, the sense of our misery, and that will bring us afterwards to a sighed of our since;
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and in that we have two things to be considered. First, The greatnesse of it. Secondly, The neernesse of it.
and in that we have two things to be considered. First, The greatness of it. Secondly, The nearness of it.
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First the greatnesse of it, it is expressed in one word, but that the most significant,
First the greatness of it, it is expressed in one word, but that the most significant,
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and full that can be, if any expression may be infinite, and take in all the intentions of misery, that is it, Woe now unto us, it is in that word Woe.
and full that can be, if any expression may be infinite, and take in all the intentions of misery, that is it, Woe now unto us, it is in that word Woe.
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S•condly, the neernesse of it for miseries a farre of, do not so much affect our sences, we are not so much touched with them,
S•condly, the nearness of it for misery's a Far of, do not so much affect our Senses, we Are not so much touched with them,
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as to go about to prevent them It was St Iohns wo•d•r, Quit vos prae•nonuit fugere ab irâ venturâ, that any should take so much thought as to think of that:
as to go about to prevent them It was Saint Iohns wo•d•r, Quit vos prae•nonuit Fugere ab irâ venturâ, that any should take so much Thought as to think of that:
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But this is neer two wayes: First, in resp•ct of persons, it is our own and not others.
But this is near two ways: First, in resp•ct of Persons, it is our own and not Others.
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Secondly, of time, it is not to come, but is come already. Woe now unto us.
Secondly, of time, it is not to come, but is come already. Woe now unto us.
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And by that time we have considered these we shall finde cause enough for lamentation,
And by that time we have considered these we shall find cause enough for lamentation,
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and finding th•se off•cts, look further to the true cause of our misery, which is our sin, take a full sight of that,
and finding th•se off•cts, look further to the true cause of our misery, which is our since, take a full sighed of that,
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and that is properly opus Diei; I humbly beg of God his assistance, while I dispatch it. 1. Our Misery.
and that is properly opus Die; I humbly beg of God his assistance, while I dispatch it. 1. Our Misery.
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That takes up the first place:
That Takes up the First place:
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So it useth in all complaints, especially where our pain is as it is heer, Woe is the wor•, we have it express•d by;
So it uses in all complaints, especially where our pain is as it is her, Woe is the wor•, we have it express•d by;
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Woe, is a word of malediction and commination, there i• a cursing and a threatning •ver imployed in that:Woe, is a word of malediction and commination, there i• a cursing and a threatening •ver employed in that:
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any mean Grammarian knows the meaning of that interj•ction. Two wayes only do we finde it us•d in Scripture. 1. By God,
any mean Grammarian knows the meaning of that interj•ction. Two ways only do we find it us•d in Scripture. 1. By God,
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when he denouncethany judgement upon others:
when he denouncethany judgement upon Others:
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So it is often in the Prophets, Isai. 5. Ezek. 13. and by our Sa•iour in the Evangelists, Matth. 23. by the Angel in the Apocalips, Chap. 18. and Chap. 9. 2. By others when they lament any judgement already fallen,
So it is often in the prophets, Isaiah 5. Ezekiel 13. and by our Sa•iour in the Evangelists, Matthew 23. by the Angel in the Apocalypse, Chap. 18. and Chap. 9. 2. By Others when they lament any judgement already fallen,
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or likely to fall upon themselves, in Ieremy we fin•e it often, Iere. 4. 31. Woe is me now,
or likely to fallen upon themselves, in Ieremy we fin•e it often, Jeremiah 4. 31. Woe is me now,
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for my soul fainteth, Iere. 10. 19. Woe is me for my destruction, and my grievous plague, Iere. 15. 10. Woe is me my Mother, that thou bast born me a contentions man, a man that striveth with the whole earth: for my soul fainteth, Jeremiah 10. 19. Woe is me for my destruction, and my grievous plague, Jeremiah 15. 10. Woe is me my Mother, that thou baste born me a contentions man, a man that striveth with the Whole earth:
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Of this sence is this Text:
Of this sense is this Text:
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we do even curse our selves in saying of it, at least we make application of that curse which doth belo•g unto us.
we do even curse our selves in saying of it, At least we make application of that curse which does belo•g unto us.
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And this is very proper to this time, we are now in hand with that wch the Apostle else where adviseth us unto, To judge our selves, that we may not be judged of the Lord, by denouncing of a curse•, we take upon us to be Judges;
And this is very proper to this time, we Are now in hand with that which the Apostle Else where adviseth us unto, To judge our selves, that we may not be judged of the Lord, by denouncing of a curse•, we take upon us to be Judges;
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in the Court of Conscience, we are allowed to do it to our selves;
in the Court of Conscience, we Are allowed to do it to our selves;
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it is the part of the discipline of repentance, to award that unto our selves, which the Justic• of God hath threatned unto sinners; such we are;
it is the part of the discipline of Repentance, to award that unto our selves, which the Justic• of God hath threatened unto Sinners; such we Are;
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nay the very cl•i•fest of sinners:
nay the very cl•i•fest of Sinners:
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we do not do it potestative, but approbative, we consent that the judgement of God is just:
we do not do it potestative, but approbative, we consent that the judgement of God is just:
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and we cannot ju•ge l•ss• doth belong unto us then this;
and we cannot ju•ge l•ss• does belong unto us then this;
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this is the least that we can ju•ge, Woe unto us. Now repentance is rightly called by the School a pe•ce of ju•tice, it consists especially in awarding due punishment:
this is the least that we can ju•ge, Woe unto us. Now Repentance is rightly called by the School a pe•ce of ju•tice, it consists especially in awarding due punishment:
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poenitentia à puniendo, saith the Master, L. 4. d. 14. We are apt in this matter to follow Peters counsell, Master favour thy self: either we see not fully what we have committed, that part of the wallet we commonly cast behinde,Penitence à puniendo, Says the Master, L. 4. worser. 14. We Are apt in this matter to follow Peter's counsel, Master favour thy self: either we see not Fully what we have committed, that part of the wallet we commonly cast behind,
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or we are but partiall judges to determine what we have deserved: but true repentance may not so spare her self;
or we Are but partial judges to determine what we have deserved: but true Repentance may not so spare her self;
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she is to assigne all that doth belong unto her self, to appoint in her own judgement, whatsoever divin• judgement hath threatned.
she is to assign all that does belong unto her self, to appoint in her own judgement, whatsoever divin• judgement hath threatened.
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And then once Woe will be too little, we finde it thrice threatned Revel. 8. 13. Woe, woe, woe, and when these are past with St Bernard, we sha•l finde a fourth, it will be but injustice with the King of Israel to smite but thrice,
And then once Woe will be too little, we find it thrice threatened Revel. 8. 13. Woe, woe, woe, and when these Are passed with Saint Bernard, we sha•l find a fourth, it will be but injustice with the King of Israel to smite but thrice,
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when we should do it five or sixe times, it will be but to repeat the words so much the oftner,
when we should do it five or sixe times, it will be but to repeat the words so much the oftener,
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and four woes we shall in justice award unto our selves, and those four, from four places. First, From Heaven above us.
and four woes we shall in Justice award unto our selves, and those four, from four places. First, From Heaven above us.
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Secondly, From the world without us. Thirdly, From our own consciences within us. Fourthly, From hell beneath us;
Secondly, From the world without us. Thirdly, From our own Consciences within us. Fourthly, From hell beneath us;
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in respect of every one of these, we have just cause to say, Woe now unto us. 1. From heaven above us.
in respect of every one of these, we have just cause to say, Woe now unto us. 1. From heaven above us.
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] •hen we do contemplate the greatnesse and power of an incensed Judge, how the Lord of H•asts is up in armes against us,
] •hen we do contemplate the greatness and power of an incensed Judge, how the Lord of H•asts is up in arms against us,
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how justice musters up her clouds, a•d winds, and stormes; how thousand thousands, and ten thousand thousands, Dan. 7. d•ily march in his Army;
how Justice musters up her Clouds, a•d winds, and storms; how thousand thousands, and ten thousand thousands, Dan. 7. d•ily march in his Army;
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how he cometh with flames of fire, rendring of vengeance; how with him Judgement cannot be prevaricated;
how he comes with flames of fire, rendering of vengeance; how with him Judgement cannot be prevaricated;
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no bribes will blinde his eyes; no friends corrupt his affections; mercy dares not plead; tears will not be heard to speak;
no Bribes will blind his eyes; no Friends corrupt his affections; mercy dares not plead; tears will not be herd to speak;
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who is able to stand before consuming fire;
who is able to stand before consuming fire;
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who can dwell with everlasting burnings? How the very Earth shall melt at his presence and the heavens be rowled up, as in a scrowle before him;
who can dwell with everlasting burnings? How the very Earth shall melt At his presence and the heavens be rolled up, as in a scroll before him;
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how he will •ip up the bowels of the heart it self, and search the secrets of the soul;
how he will •ip up the bowels of the heart it self, and search the secrets of the soul;
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how he found not stedfastnesse in his Angels, and even the Starres are unclean in his sight:
how he found not steadfastness in his Angels, and even the Stars Are unclean in his sighed:
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How much more is man a worm, even the Son of man, which is but a worm? If Moses could not abide his back parts,
How much more is man a worm, even the Son of man, which is but a worm? If Moses could not abide his back parts,
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how shall we endure his presence? what can we conclude from this contemplation, but with my Text, Woe is unto us?
how shall we endure his presence? what can we conclude from this contemplation, but with my Text, Woe is unto us?
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2. One woe is past, but behold a second:
2. One woe is past, but behold a second:
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If heaven do abandon us, how shall the Earth comfort us? If the Lord be against us,
If heaven do abandon us, how shall the Earth Comfort us? If the Lord be against us,
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how can I help? was said by a King, one as likely to help, as any in the world.
how can I help? was said by a King, one as likely to help, as any in the world.
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We may well look about us, but we shall finde with Ieremy, our plague is desperate, our wound is incurable:
We may well look about us, but we shall find with Ieremy, our plague is desperate, our wound is incurable:
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When God is angry, he infatuates even counsells, quos perdere vult dementat. He mak•s abortive all policies;
When God is angry, he infatuates even Counsels, quos Perdere vult dementat. He mak•s abortive all policies;
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you may learn it by Achitophels; he suffers the Prophets themselves to provelyers, as they did in perswading Abab to battail:
you may Learn it by Achitophels; he suffers the prophets themselves to provelyers, as they did in persuading Abab to battle:
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he turns the swords of Armies against themselves, and their bows into their own bowels;
he turns the swords of Armies against themselves, and their bows into their own bowels;
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he makes them bring in a strong people, to scourge themselves, as Israel the Egyptians, as children their own rod.
he makes them bring in a strong people, to scourge themselves, as Israel the egyptians, as children their own rod.
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He smites them with blindnesse, and astonishment, as he threatned Israel, Deut. 28. 28. If we look to the Church, we finde giddynesse; to the Common-weal madnesse;
He smites them with blindness, and astonishment, as he threatened Israel, Deuteronomy 28. 28. If we look to the Church, we find giddynesse; to the Commonweal madness;
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if without us to the North, vae malum, there is a mist; to the South there ever and anon ariseth a cloud, threatning a storm;
if without us to the North, vae malum, there is a missed; to the South there ever and anon arises a cloud, threatening a storm;
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if within us, we may say with the Apostle, we are in perils by false Brethren; there are Vipers which will eate up the bowels of the Mother that bred them;
if within us, we may say with the Apostle, we Are in perils by false Brothers; there Are Vipers which will eat up the bowels of the Mother that bred them;
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treasons, and conspiracies fill us with fears; divisions, and distractions adde unto our woes:
treasons, and conspiracies fill us with fears; divisions, and distractions add unto our woes:
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The world is by Plato compared to a shop, almost whatsoever we look upon, we may say with the buyer in Solomon, malum est, malum est, it is naught, it is naught.
The world is by Plato compared to a shop, almost whatsoever we look upon, we may say with the buyer in Solomon, malum est, malum est, it is nought, it is nought.
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We have cause enough, if we consider it, to say the second time, Woe is now unto us.
We have cause enough, if we Consider it, to say the second time, Woe is now unto us.
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3. And yet behold a third, though there be never so many troubles, without us; yet peace within us, would afford us comfort:
3. And yet behold a third, though there be never so many Troubles, without us; yet peace within us, would afford us Comfort:
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but let us look within us, and aske, is it peace? There is no peace unto the wicked, our own consciences will tell us that;
but let us look within us, and ask, is it peace? There is no peace unto the wicked, our own Consciences will tell us that;
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They are witnesses to accuse us of sin, and judges to condemne us to woe.
They Are Witnesses to accuse us of since, and judges to condemn us to woe.
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If they be quiet and trouble us not, our woe is the greater, because our consciences are secure;
If they be quiet and trouble us not, our woe is the greater, Because our Consciences Are secure;
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but if troublesome, how great is our woe! They are the Books by which we shall be judged hereafter:
but if troublesome, how great is our woe! They Are the Books by which we shall be judged hereafter:
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nay, by them we may become our own judges now.
nay, by them we may become our own judges now.
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Search and see if in our own judgement, we may not pronounce against our selves another woe: how unsufferable are their checks; how evident their accusations; how faithfull their records:
Search and see if in our own judgement, we may not pronounce against our selves Another woe: how unsufferable Are their Checks; how evident their accusations; how faithful their records:
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others cannot read them, and may judge us better then we are;
Others cannot read them, and may judge us better then we Are;
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we which know them our selves, if we will deal truly, must needs pronource a righteous judgement, and that is;
we which know them our selves, if we will deal truly, must needs pronource a righteous judgement, and that is;
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Woe be unto us, because we have sinned. 4. Three woes are past, but behold a fourth.Woe be unto us, Because we have sinned. 4. Three woes Are past, but behold a fourth.
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It is St Bernards woe, of his adding;
It is Saint Bernards woe, of his adding;
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if we look below us, we shall have cause to say it, and there we shall finde the complement of all woe:
if we look below us, we shall have cause to say it, and there we shall find the compliment of all woe:
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can you endure to hear that fearfull sentence, depart you cursed, without saying, Woe be unto us? how ready is the cruell executioner of souls, the devill, to hale us thither? how wide hath hell opened her mouth to receive us there? could we but hear the dismall groans,
can you endure to hear that fearful sentence, depart you cursed, without saying, Woe be unto us? how ready is the cruel executioner of Souls, the Devil, to hale us thither? how wide hath hell opened her Mouth to receive us there? could we but hear the dismal groans,
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and yelling cryes which they make, that are swallowed up into the river of Brimstone; Let Dives speak for the rest of his fellows, NONLATINALPHABET, I am grievously tormented;
and yelling cries which they make, that Are swallowed up into the river of Brimstone; Let Dives speak for the rest of his Fellows,, I am grievously tormented;
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did we but beleeve the woefull extremity which they are in, that are in utter darknesse.
did we but believe the woeful extremity which they Are in, that Are in utter darkness.
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Let our Saviours report work it into our faith, it is weeping, a•d wailing, and gnashing of teeth;
Let our Saviors report work it into our faith, it is weeping, a•d wailing, and gnashing of teeth;
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night the duration of it not passe for a fable;
night the duration of it not pass for a fable;
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we have the everlasting Truth to confirme it, there the worm dyeth not, and the fire is not quenched:
we have the everlasting Truth to confirm it, there the worm Dies not, and the fire is not quenched:
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have we not sufficient cause to cry out, Woe be unto us?
have we not sufficient cause to cry out, Woe be unto us?
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How shall I make you say it, if this will not? hither we are judged, if our judgement be right:
How shall I make you say it, if this will not? hither we Are judged, if our judgement be right:
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we must not favour our selves and say, this shall not be unto us: repentance cannot be true if partiall:
we must not favour our selves and say, this shall not be unto us: Repentance cannot be true if partial:
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we must thus judge our selves, that we may not be judged, non sumus bis judicandi, saith St Bernard: God will spare us,
we must thus judge our selves, that we may not be judged, non sumus bis judicandi, Says Saint Bernard: God will spare us,
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if we spare not our selves.
if we spare not our selves.
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Let us cast our selves down at the footstool of his judgement Seat, and confesse what we have deserved;
Let us cast our selves down At the footstool of his judgement Seat, and confess what we have deserved;
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Let us come as Benbadads servants did to the King of Israel, with Sackcloth about our loynes,
Let us come as Benhadad Servants did to the King of Israel, with sackcloth about our loins,
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and ropes about our heads, 1 Kings 20. 32. such coming becomes us best this day;
and ropes about our Heads, 1 Kings 20. 32. such coming becomes us best this day;
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Let us cast our selves out of heaven, as expecting only wrath from thence; out of the world, as finding only miseries there;
Let us cast our selves out of heaven, as expecting only wrath from thence; out of the world, as finding only misery's there;
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out of our selves, as feeling nothing but terrours there; down even to hell it self, whether we deserve to be for ever plunged;
out of our selves, as feeling nothing but terrors there; down even to hell it self, whither we deserve to be for ever plunged;
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Let groans fill our souls, and tears our eyes, vae vohis qui ridetis, in such a day as this is;
Let groans fill our Souls, and tears our eyes, vae vohis qui ridetis, in such a day as this is;
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and let our mouths be filled with cryes, saying it often; Woe now unto us, that we have sinned.
and let our mouths be filled with cries, saying it often; Woe now unto us, that we have sinned.
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But, If the greatnesse of our misery have not sufficiently brought us to that; yet the neernesse of it, will work some true effects.
But, If the greatness of our misery have not sufficiently brought us to that; yet the nearness of it, will work Some true effects.
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Things a farre of, work upon our apprehension somewhat, but not much upon our passion; but passion must be set to work now;
Things a Far of, work upon our apprehension somewhat, but not much upon our passion; but passion must be Set to work now;
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this day is the passion day of repentance. In two respects we shall finde it neer enough. 1. Of Person. 2. Of Time.
this day is the passion day of Repentance. In two respects we shall find it near enough. 1. Of Person. 2. Of Time.
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Those two will ad•e sufficiently to the greatnesse of our misery, we shall not be put to in quire further.
Those two will ad•e sufficiently to the greatness of our misery, we shall not be put to in choir further.
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1. Of Person, it is our own misery; it belongs to our selves:
1. Of Person, it is our own misery; it belongs to our selves:
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Woe now to us. Others miseries affect us not much, they work according to their distance, of place,Woe now to us. Others misery's affect us not much, they work according to their distance, of place,
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or person, Pacis cum proximus ardet, there begins our perplexity.
or person, Pacis cum Proximus Ardet, there begins our perplexity.
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When our selves come to be touched, and repentance toucheth no where else, it swells in her own bancks, it keepeth sessions at home,
When our selves come to be touched, and Repentance touches no where Else, it Swells in her own banks, it Keepeth sessions At home,
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and pasleth judgement only against it self; We, we are the men, to whom woe doth appertain;
and pasleth judgement only against it self; We, we Are the men, to whom woe does appertain;
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nostra res agitur, we must not put it of from our selves, least God I•y it on:nostra Rest agitur, we must not put it of from our selves, lest God I•y it on:
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To us belongeth shame and confusion of face, saith Daniel, Dan. 9. repentance threatens none but it self, vae nobis, is the voice of it: Woe unto us. To us belongeth shame and confusion of face, Says daniel, Dan. 9. Repentance threatens none but it self, vae nobis, is the voice of it: Woe unto us.
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2. Of Time Neither doth it deferre its iudgement, nor put of the evill day farre from us, we deserve to have it brought upon us presently,
2. Of Time Neither does it defer its judgement, nor put of the evil day Far from us, we deserve to have it brought upon us presently,
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and repentance iudgeth according to our des•rts. Woe now unto us:
and Repentance Judgeth according to our des•rts. Woe now unto us:
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now indeed were it iustice with God, to bring upon us all this woe, he hath forborne and given u• many times of tryall,
now indeed were it Justice with God, to bring upon us all this woe, he hath forborn and given u• many times of trial,
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but we have despised the riches of his grace, and his goodnesse hath not lead us to repentance.
but we have despised the riches of his grace, and his Goodness hath not led us to Repentance.
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He hath come these many yeers, looking for fruit, and found nothing but leaves;
He hath come these many Years, looking for fruit, and found nothing but leaves;
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now might he in iustice lay his Axe to our roote, and bid cut us down;now might he in Justice lay his Axe to our root, and bid Cut us down;
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now might he pronounce a curse against us, and make us wither away;now might he pronounce a curse against us, and make us wither away;
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he might now speak unto us in his displeasure, depart you cursed, and powre upon us all his storms of indignation and vengeance.
he might now speak unto us in his displeasure, depart you cursed, and pour upon us all his storms of Indignation and vengeance.
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If we were now to stand before Gods tribunall, and to be indged according to our deserts,
If we were now to stand before God's tribunal, and to be indged according to our deserts,
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and there we are now placed by repentance; even now presently, were all this misery to come upon us.
and there we Are now placed by Repentance; even now presently, were all this misery to come upon us.
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Now if any thing will work true appr•hension in us, it must be this: Iraventura. Makes not any deep impression in many of us:
Now if any thing will work true appr•hension in us, it must be this: Iraventura. Makes not any deep impression in many of us:
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the day of death, though we see it a farre of, may strike us into so ne dumps;
the day of death, though we see it a Far of, may strike us into so ne dumps;
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but they are never so true as — 〈 … 〉 Cum sit inbeforae similis, jam jamque tenere.
but they Are never so true as — 〈 … 〉 Cum sit inbeforae Similis, jam jamque tenere.
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When we see an hand writing with Baltazer, or hear a voyce speaking our doom with Nabuch adnezzar, then will our joynts he loosed, and our knees tremble: Saint Gregory reports it of himself, that when he expounded that sentence of Abraham unto Dives, now thou art tormented, he was not able to on in his Sermon.
When we see an hand writing with Baltazer, or hear a voice speaking our doom with Nebuchadnezzar adnezzar, then will our Joints he loosed, and our knees tremble: Saint Gregory reports it of himself, that when he expounded that sentence of Abraham unto Dives, now thou art tormented, he was not able to on in his Sermon.
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Pavore potius indigent quam expositione, saith he, to his Auditors;Pavore potius indigent quam exposition, Says he, to his Auditors;
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the apprehension of the present, wrought so much upon him, as if the jam vero, were iam verum, now to be said to any of us, as it was to him;
the apprehension of the present, wrought so much upon him, as if the jam vero, were iam verum, now to be said to any of us, as it was to him;
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indeed we are to say it our selves now, Woe now unto us: This certainly will make us sufficiently apprehensive of our misery.
indeed we Are to say it our selves now, Woe now unto us: This Certainly will make us sufficiently apprehensive of our misery.
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And now as men brought unto some dangerous disease, ever look unto the cause that brought them to it, being in a storm as Jonahs Marriners were, they cast about to finde the fountain of it:
And now as men brought unto Some dangerous disease, ever look unto the cause that brought them to it, being in a storm as Jonahs Mariners were, they cast about to find the fountain of it:
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it is the great consultation of this Kingdom at this time, to finde out the Authors of those great distempers that are in it:
it is the great consultation of this Kingdom At this time, to find out the Authors of those great distempers that Are in it:
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So the sence of our misery will bring us to a sight of our sin,
So the sense of our misery will bring us to a sighed of our since,
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for indeed hinc illae lachrimae; all our sorrows come from thence, we must lay all our fault upon our sins, our sins are the troublers of ou• Israel, and that leads me to the second part of my Text. Woe now unto us, that we have sinned.
for indeed hinc Those lachrimae; all our sorrows come from thence, we must lay all our fault upon our Sins, our Sins Are the troublers of ou• Israel, and that leads me to the second part of my Text. Woe now unto us, that we have sinned.
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We came not till now to the cry of true repentance;
We Come not till now to the cry of true Repentance;
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it is not her misery she is under, but the sin she hath committed makes her cry:
it is not her misery she is under, but the since she hath committed makes her cry:
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it is all the note that they have in hell, Woe now unto us; but they never come to say that we have sinned;
it is all the note that they have in hell, Woe now unto us; but they never come to say that we have sinned;
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for there is no place for repentance, the sence of their miseries makes them only cry, not any sorrow or remorse for their sins:
for there is no place for Repentance, the sense of their misery's makes them only cry, not any sorrow or remorse for their Sins:
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But it is these we must now cry of;
But it is these we must now cry of;
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if we be true penitents, our sins must trouble us, and not any other troubles whatsoever.
if we be true penitents, our Sins must trouble us, and not any other Troubles whatsoever.
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And now it is fittest to be troubled for them, for in times of other afflictions, we cannot so well spend our tears upon our sins;
And now it is Fittest to be troubled for them, for in times of other afflictions, we cannot so well spend our tears upon our Sins;
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torments of the body, will drink up our spirits, the pains which we endure, take up our complaints, our sins are not so well thought on,
torments of the body, will drink up our spirits, the pains which we endure, take up our complaints, our Sins Are not so well Thought on,
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when our sences are otherwise perplexed; sorrow often proves too late, which is let alone till then;
when our Senses Are otherwise perplexed; sorrow often Proves too late, which is let alone till then;
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but now we do but make our selves miserable, we willingly assume woe unto our selves, those woes we spake of (we blesse the goodnesse,
but now we do but make our selves miserable, we willingly assume woe unto our selves, those woes we spoke of (we bless the Goodness,
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and long suffering of our God) are not as yet forced upon us, but freely assumed by us;
and long suffering of our God) Are not as yet forced upon us, but freely assumed by us;
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other sorrows go not so neer unto our hearts at this time, that there may be the better room for the sorrow, for our sins;
other sorrows go not so near unto our hearts At this time, that there may be the better room for the sorrow, for our Sins;
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sins are best lamented, when we are otherwise well, and not afflicted: Pharoah and Abab have done it in extremity, but it came not freely from them, but by force;
Sins Are best lamented, when we Are otherwise well, and not afflicted: Pharaoh and Abab have done it in extremity, but it Come not freely from them, but by force;
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besides they lamented their plagues, not their sins: But it is for these that we are troubled;
beside they lamented their plagues, not their Sins: But it is for these that we Are troubled;
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not that we are punished, but that we have sinned.
not that we Are punished, but that we have sinned.
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And that we may thoroughly be troubled for them, we must be sure to take a good sight of them;
And that we may thoroughly be troubled for them, we must be sure to take a good sighed of them;
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not cover them as Cain, nor hide them as Adam; not cast them behinde our backs,
not cover them as Cain, nor hide them as Adam; not cast them behind our backs,
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but bring them before us, set them in our sight, that God may cover them,
but bring them before us, Set them in our sighed, that God may cover them,
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while we discover them, that when we bring them before our faces, he may cast them behinde his back:
while we discover them, that when we bring them before our faces, he may cast them behind his back:
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Sin cannot be hid, but when God hides it, we may rake it up, as we do fire in embers,
since cannot be hid, but when God hides it, we may rake it up, as we do fire in embers,
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but at the day of Revelation, God will bring it to light.
but At the day of Revelation, God will bring it to Light.
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But then to say that we have sinned, will not be enough to make us see our sins;
But then to say that we have sinned, will not be enough to make us see our Sins;
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we have spent enough in the commission, Saint Peter tells us;
we have spent enough in the commission, Saint Peter tells us;
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shall we be short in our confession? If we did go about it, we could not bring all our sins to our remembrance:
shall we be short in our Confessi? If we did go about it, we could not bring all our Sins to our remembrance:
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Holy men though they have studied the Art of Arithmetike, have fain to set down at the foot of their accompt, an indefinite number;
Holy men though they have studied the Art of Arithmetic, have fain to Set down At the foot of their account, an indefinite number;
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my sins are more then the hairs of my bead, saith David, then the sands on the Sea shore, my Sins Are more then the hairs of my bead, Says David, then the sands on the Sea shore,
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then the stars in the firmament. then the Stars in the firmament.
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Our secret sins, St Bernard cals them, maris magni reptilia, they are like the creeping creatures of the great Sea, innumerable:
Our secret Sins, Saint Bernard calls them, maris magni reptilia, they Are like the creeping creatures of the great Sea, innumerable:
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yet as an huge army, though the common souldiers be not to be mustered, the heads and chieftains are:
yet as an huge army, though the Common Soldiers be not to be mustered, the Heads and chieftains Are:
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in the firmament the starres are not to be numbred, yet those of greatest influence, and magnitude are:
in the firmament the Stars Are not to be numbered, yet those of greatest influence, and magnitude Are:
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among our sins there are leaders, Captains over their hundreds, and thousands; there are some of more transcendent magnitude, and maligne influence;
among our Sins there Are leaders, Captains over their hundreds, and thousands; there Are Some of more transcendent magnitude, and malign influence;
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we may take sight of them, and we shall not transgresse the limits of the Text neither;
we may take sighed of them, and we shall not transgress the Limits of the Text neither;
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it is to say, but so much the ofner; that we have sinned. We begin with Pride, that Primum pec•atorum, as Syrach calls it;
it is to say, but so much the ofner; that we have sinned. We begin with Pride, that Primum pec•atorum, as Sirach calls it;
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a sin which first began in heaven, and tumbled the first abetters of it down to hell;
a since which First began in heaven, and tumbled the First abetters of it down to hell;
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That Epidemicall sin which hath infected the race of all mankinde;
That Epidemical since which hath infected the raze of all mankind;
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and like a most malignant disease runs thorough all his veines, from that man of sin, the King of all the children of Pride, as Job terms the Leviathan, who hath the horns of the Lamb,
and like a most malignant disease runs through all his Veins, from that man of since, the King of all the children of Pride, as Job terms the Leviathan, who hath the horns of the Lamb,
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but the mouth of the Dragon, with which he speaketh proud words. Unto the lowest sinner amongst the sonnes of men, is this pestilence dispersed:but the Mouth of the Dragon, with which he speaks proud words. Unto the lowest sinner among the Sons of men, is this pestilence dispersed:
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those which have seemed most to trample upon pride, and made pretences of voluntary humility, have done it with greater pride,
those which have seemed most to trample upon pride, and made pretences of voluntary humility, have done it with greater pride,
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as Plato said of Diogenes, when he •ord upon his chair with greater Pride, then ever he sate in it:
as Plato said of Diogenes, when he •ord upon his chair with greater Pride, then ever he sat in it:
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greater pride below often goes about to pull down lesser pride above;
greater pride below often Goes about to pull down lesser pride above;
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I must not stand to tell you what the pride of our self conceit is, the magnifying of our selves, the despising of our Brethren, our high looks,
I must not stand to tell you what the pride of our self conceit is, the magnifying of our selves, the despising of our Brothers, our high looks,
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and proud stomacks, the heighth of our apparell, the glory of our Pompe, how we perch up to the highest twig of our estate, till the boughs will not bear us,
and proud stomachs, the height of our apparel, the glory of our Pomp, how we perch up to the highest twig of our estate, till the boughs will not bear us,
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how we look down like the sonnes of Anack, upon our brethren as Grashoppers;
how we look down like the Sons of Anack, upon our brothers as Grasshoppers;
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how full every vain of us is of this vice, it is enough to see it,
how full every vain of us is of this vice, it is enough to see it,
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and to say, Woe now unto us, that we have sinned.
and to say, Woe now unto us, that we have sinned.
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The next sin is covetousnesse, Amor sceleratus habendi, the root of all evill, as the Apostle calls,
The next since is covetousness, Amor Sceleratus habendi, the root of all evil, as the Apostle calls,
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because it gives nourishment and groweth to all other sins;
Because it gives nourishment and grows to all other Sins;
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even pride it self hath grown up by it, Idolatry, Prophanation, Sacriledge, Extortion, and infinite others, are troupers in this band:
even pride it self hath grown up by it, Idolatry, Profanation, Sacrilege, Extortion, and infinite Others, Are troupers in this band:
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516
the love of Mammon hath begotten it, the wages of Balaam, and the booty of G•bazi, and the Vineyard of N•both have maintained it.
the love of Mammon hath begotten it, the wages of balaam, and the booty of G•bazi, and the Vineyard of N•both have maintained it.
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This also is our sin, and woe is unto us, that we have sinned. These two, Pride and Coveteousnesse, have their residence in the heart, have usurped Gods mansion,
This also is our since, and woe is unto us, that we have sinned. These two, Pride and Covetousness, have their residence in the heart, have usurped God's mansion,
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and left him no room there; But
and left him no room there; But
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The third sin is Swearing, which is a cankar in the mouth, an open Sepulcher in the throat, a s•ink that doth ascend to heaven, which infects the sacred name of God, the true Generall of Blasphemies;
The third since is Swearing, which is a cankar in the Mouth, an open Sepulcher in the throat, a s•ink that does ascend to heaven, which infects the sacred name of God, the true General of Blasphemies;
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perjuries, lyings, &c. It is a sin which crucifies Christ a new, and tears his very wounds and body in peeces,
perjuries, lyings, etc. It is a since which Crucifies christ a new, and tears his very wounds and body in Pieces,
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and sheds his pretious bloud again, a sin which never goes without a curse a long with it, which the jealous God will not let go unrevenged.
and sheds his precious blood again, a since which never Goes without a curse a long with it, which the jealous God will not let go unrevenged.
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This also is our sin, and woe is unto us, that we have sinned.
This also is our since, and woe is unto us, that we have sinned.
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I will but name another, a capitall sin among the Armies of Lucifer, it is Drunkennesse the ring leader to adulteries, quarrels, wounds, distempers, to profannesse, uncharitablenesse:
I will but name Another, a capital since among the Armies of Lucifer, it is drunkenness the ring leader to adulteries, quarrels, wounds, distempers, to profannesse, uncharitableness:
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swearing flyes into the face of God, but drunkennesse defaces the image of God;
swearing flies into the face of God, but Drunkenness defaces the image of God;
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he is the sepulcher of the creatures of God, nay he is his own sepulcher, being entombed in his own bowels;
he is the sepulcher of the creatures of God, nay he is his own sepulcher, being entombed in his own bowels;
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It is a sin which began with the new world, and hath been cryed down by the Prophets, Apostles, Fathers, Pastors of the Church,
It is a since which began with the new world, and hath been cried down by the prophets, Apostles, Father's, Pastors of the Church,
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and yet they have not prevailed; it is a crying sin which maketh a loud noise in Gods ears;
and yet they have not prevailed; it is a crying since which makes a loud noise in God's ears;
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and it is our sin also, woe now unto us, that we have sinned. I have named these four, because of the four woes we spake of before;
and it is our since also, woe now unto us, that we have sinned. I have nam these four, Because of the four woes we spoke of before;
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and indeed if you peruse but the fifth chapter of Isaiah, you shall finde a severall woe threatned to each of them.
and indeed if you peruse but the fifth chapter of Isaiah, you shall find a several woe threatened to each of them.
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I must not go about to number the rest, I cannot do it, I must say with the Psalmist, Oh how great is the summe of them!
I must not go about to number the rest, I cannot do it, I must say with the Psalmist, O how great is the sum of them!
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and set that at the foot of the accompt;
and Set that At the foot of the account;
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I can shew you but a part of this great Army, as Balack shewed B•laam, but let that be enough to make you curse them all,
I can show you but a part of this great Army, as Balak showed B•laam, but let that be enough to make you curse them all,
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and say, ••••• unto us, that we have sinned.
and say, ••••• unto us, that we have sinned.
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Let us not now put them off, and say, these are indeed the sins of the times;
Let us not now put them off, and say, these Are indeed the Sins of the times;
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with Saul, the people have sinned ▪ Justus est accusator su•, true repentance accuseth none but it self;
with Saul, the people have sinned ▪ Justus est accusator su•, true Repentance Accuseth none but it self;
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I have sinned, saith David. we have sinned, we have done wickedly, saith Daniel. We our selves are the men, me, me, adsum qui fici, in me convertite flaminat; I have sinned, Says David. we have sinned, we have done wickedly, Says daniel. We our selves Are the men, me, me, adsum qui fici, in me convertite flaminat;
pns11 vhb vvn, vvz np1. pns12 vhb vvn, pns12 vhb vdn av-j, vvz np1. pns12 po12 n2 vbr dt n2, pno11, pno11, fw-la fw-la fw-la, p-acp pno11 n1 fw-la;
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they are our sine that have troubled Israel, say it, though to the shame of our faces:
they Are our sine that have troubled Israel, say it, though to the shame of our faces:
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Let not us be ad delinquendum expandentes frontem, ad deprecandum subducenter; Let not us be and delinquendum expandentes frontem, ad deprecandum subducenter;
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Let us say it, and give God glory by our saying it, as Joshnah taught A•han, but to our own shame,
Let us say it, and give God glory by our saying it, as Joshnah taught A•han, but to our own shame,
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and the consusion of our faces; Fo• woe now unto us, that we have sinned.
and the confusion of our faces; Fo• woe now unto us, that we have sinned.
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Ile give you one observation more from the Text, woe now unto us; the pain, that is present,
I'll give you one observation more from the Text, woe now unto us; the pain, that is present,
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so we are to judge, so it would be i• that great Judge of all do not forbear us: but the sin:
so we Are to judge, so it would be i• that great Judge of all do not forbear us: but the since:
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that is past, the pleasure that was in it, that i• gone; that we have sinned, this is ever the sting of sin.
that is past, the pleasure that was in it, that i• gone; that we have sinned, this is ever the sting of since.
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The fruit that it brings forth, is shame, the reward it leaves behinde is death; all the worth of it is woe.
The fruit that it brings forth, is shame, the reward it leaves behind is death; all the worth of it is woe.
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Woe now unto us, that we have sinnod. Woe now unto us, that we have sinnod.
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What remains now, but that the sence of our misery, and the sight of our sins like, A•ton and Hur make us, bold up our hands, with Moses unto God in crying? That ceremony is not out of season now, it is all that remains,
What remains now, but that the sense of our misery, and the sighed of our Sins like, A•ton and Hur make us, bold up our hands, with Moses unto God in crying? That ceremony is not out of season now, it is all that remains,
q-crq vvz av, cc-acp cst dt n1 pp-f po12 n1, cc dt n1 pp-f po12 n2 av-j, j-jn cc zz vvb pno12, j p-acp po12 n2, p-acp np1 p-acp np1 p-acp vvg? cst n1 vbz xx av pp-f n1 av, pn31 vbz d cst vvz,
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and let us cry a great and a strong cry unto God, saying:
and let us cry a great and a strong cry unto God, saying:
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O Lord we have sinned a grievous sin, therefore if thou pardon our sin, thy mercy shall appear:
Oh Lord we have sinned a grievous since, Therefore if thou pardon our since, thy mercy shall appear:
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and let us withall beleeve assuredly, that for the strong crying of his sonne, he will hear our faithfull,
and let us withal believe assuredly, that for the strong crying of his son, he will hear our faithful,
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and unfained, though but weak, and feeble cryes;
and unfeigned, though but weak, and feeble cries;
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for his satisfaction which be once made, he will forgive our sins, and accept of our repentance.
for his satisfaction which be once made, he will forgive our Sins, and accept of our Repentance.
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To whom with the Father, and the holy Ghost, three Persons, but one God, blessed for ever, be all praise and glory, now, and ever. Amen.
To whom with the Father, and the holy Ghost, three Persons, but one God, blessed for ever, be all praise and glory, now, and ever. Amen.
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THE THIRD SERMON. 1 COR 10. 16, 17.
THE THIRD SERMON. 1 COR 10. 16, 17.
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The Cup of blessing which we blesse, is it not the Communion of the bloud of Christ? the bread which we breake, is it not the Communion of the body of Christ?
The Cup of blessing which we bless, is it not the Communion of the blood of christ? the bred which we break, is it not the Communion of the body of christ?
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17. For we that are many, are one bread and one body, because we are partakers of one bread.
17. For we that Are many, Are one bred and one body, Because we Are partakers of one bred.
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THese words are an argument of the Apostle, and such an argument which is NONLATINALPHABET, taken ab axiomate concesso, against which there could be no disputing:
THese words Are an argument of the Apostle, and such an argument which is, taken ab axiomate concesso, against which there could be no disputing:
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he appeals to themselves NONLATINALPHABET, which were able to judge of the truth of it; and if to judge, then to contradict it if not true.
he appeals to themselves, which were able to judge of the truth of it; and if to judge, then to contradict it if not true.
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1. Two things are to be taken notice of about it. 1. The Coherence. 2. The Inference;
1. Two things Are to be taken notice of about it. 1. The Coherence. 2. The Inference;
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the cause of it, and the case.
the cause of it, and the case.
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The first is the point of Idolatry, from which he diswades his Corinthians, verse 14. My beloved, flee from Idolatry,
The First is the point of Idolatry, from which he dissuades his Corinthians, verse 14. My Beloved, flee from Idolatry,
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for Idolaters have fellowship with Divels; and I would not have you which drink of the Cup of the Lord, drink of the cup of divels; for Idolaters have fellowship with Devils; and I would not have you which drink of the Cup of the Lord, drink of the cup of Devils;
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which are partakers of the Lords table, be partakers of the table of divels, verse 20, 21. Neither indeed can there be any communion between Christ and Belial: now they might possibly except;
which Are partakers of the lords table, be partakers of the table of Devils, verse 20, 21. Neither indeed can there be any communion between christ and Belial: now they might possibly except;
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Though they did eat of things sacrificed to Idols, yet they did not beleeve they had any communion with divels,
Though they did eat of things sacrificed to Idols, yet they did not believe they had any communion with Devils,
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or that they were in so doing made partakers of the table of divels The Apostle answers that reply by a double argument;
or that they were in so doing made partakers of the table of Devils The Apostle answers that reply by a double argument;
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The one taken from Israel after the flesh, which did still observe the ceremonies of the Law, and the legall sacrifices;
The one taken from Israel After the Flesh, which did still observe the ceremonies of the Law, and the Legal Sacrifices;
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are not they which eat of the sacrifices, partakers of the Altar? verse. 18. and if of the Altar, Are not they which eat of the Sacrifices, partakers of the Altar? verse. 18. and if of the Altar,
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then of the Idol which is over the Altar:
then of the Idol which is over the Altar:
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and though the Idol be nothing, yet of the Divell to whom the Gentiles sacrifice in the Idol, verse 19. The other argument taken from the Christians which are after the spirit, which have an Altar too, Heb. 13. 10. though only mysticall,
and though the Idol be nothing, yet of the devil to whom the Gentiles sacrifice in the Idol, verse 19. The other argument taken from the Christians which Are After the Spirit, which have an Altar too, Hebrew 13. 10. though only mystical,
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and far superiour to theirs, because more spirituall, of which they which are partakers, all worthy receivers have a communion with the things signified upon the Altar.
and Far superior to theirs, Because more spiritual, of which they which Are partakers, all worthy Receivers have a communion with the things signified upon the Altar.
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The Corinthians themselves were not ignorant of that;
The Corinthians themselves were not ignorant of that;
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the Apostle speaketh unto them as men that understood it was so, verse 15. he carries it not out upon his own authority, bu• with their knowledge and assent:
the Apostle speaks unto them as men that understood it was so, verse 15. he carries it not out upon his own Authority, bu• with their knowledge and assent:
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The cup of blessing which we blesse, is it not the Communion of the bloud of Christ? The bread which we breake, is it not the Communion of the body of Christ? and if there be communion in these, there is communion in those;The cup of blessing which we bless, is it not the Communion of the blood of christ? The bred which we break, is it not the Communion of the body of christ? and if there be communion in these, there is communion in those;
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if with God and Christ in his Altars, then with the Idoll and the Devill in his Altars.
if with God and christ in his Altars, then with the Idol and the devil in his Altars.
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This is the coherence, and the inference of the Text. This being already affirmed by the Apostle, and acknowledged by the Corinthians;
This is the coherence, and the Inference of the Text. This being already affirmed by the Apostle, and acknowledged by the Corinthians;
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for his interrogation, is it not? is Emphatica affirmatio: the whole argument is grounded upon an Hypothesis which must not be denied;
for his interrogation, is it not? is Emphatica affirmatio: the Whole argument is grounded upon an Hypothesis which must not be denied;
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we ma•e no more work to prove it, but waite upon the Holy Ghosts further illustration of it,
we ma•e no more work to prove it, but wait upon the Holy Ghosts further illustration of it,
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as he shall enable me, and your patience permit.
as he shall enable me, and your patience permit.
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There is one word for the most part praedominant in every Text, in this the word Communion is it;
There is one word for the most part predominant in every Text, in this the word Communion is it;
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it is the chief veine in the body of it, and runs through every line and part,
it is the chief vein in the body of it, and runs through every line and part,
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and it is very fit for the season: Communion now especially to be spoken of;
and it is very fit for the season: Communion now especially to be spoken of;
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when there is so much need of Communion, when faction and division have made the thoughts of our hearts otherwise too great, there to have some thoughts of communion.
when there is so much need of Communion, when faction and division have made the thoughts of our hearts otherwise too great, there to have Some thoughts of communion.
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That you may know what it is the better, you may consider three Communions in the Text;
That you may know what it is the better, you may Consider three Communions in the Text;
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they make each of them a severall part. The first is Sacramentall, between the signs, and the things signed;
they make each of them a several part. The First is Sacramental, between the Signs, and the things signed;
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The Cup of blessing which we blesse, is it not the Communion of the bloud of Christ? The Cup of blessing which we bless, is it not the Communion of the blood of christ?
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The second is the Spirituall, between the things signed, and the receivers;
The second is the Spiritual, between the things signed, and the Receivers;
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We are all partakers of one bread, which though last in the Text, is the second to be inserted;We Are all partakers of one bred, which though last in the Text, is the second to be inserted;
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because by the Apostle it is made the cause of The third Communion which is mysticall, between the receivers, and themselves one with another;
Because by the Apostle it is made the cause of The third Communion which is mystical, between the Receivers, and themselves one with Another;
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for we that are many, are one bread, and one body; for we that Are many, Are one bred, and one body;
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or to read the words more agreeable to the originall, and therein I have the judgement of Beza; Because there is but one bread, we that are many are one body.
or to read the words more agreeable to the original, and therein I have the judgement of Beza; Because there is but one bred, we that Are many Are one body.
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The first of these is peculiar to the season, the Sacrament at the solemnity of the Sacrament;
The First of these is peculiar to the season, the Sacrament At the solemnity of the Sacrament;
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and the ground of the other two.
and the ground of the other two.
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For first there is Communio Calicis; and from thence springs the second, our Communion with Christ, which is Capitis; and the third, our communion one with another, which is Co•poris: Saint Austine affirms them all.
For First there is Communion Calicis; and from thence springs the second, our Communion with christ, which is Capitis; and the third, our communion one with Another, which is Co•poris: Saint Augustine affirms them all.
p-acp ord pc-acp vbz np1 np1; cc p-acp av vvz dt ord, po12 n1 p-acp np1, r-crq vbz fw-la; cc dt ord, po12 n1 crd p-acp n-jn, r-crq vbz np1: n1 np1 vvz pno32 d.
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Sacramentum Pietatis, vinculum charitatis, signum unitatis, in Johan: Tract. 27. I call them all Communions, because they are all cum unione; and where there is union, there needs must be communion.Sacramentum Pietatis, vinculum charitatis, signum unitatis, in John: Tract. 27. I call them all Communions, Because they Are all cum Union; and where there is Union, there needs must be communion.
fw-la fw-la, fw-la fw-la, fw-la fw-la, p-acp np1: n1. crd pns11 vvb pno32 d n2, c-acp pns32 vbr d fw-la n1; cc c-crq pc-acp vbz n1, a-acp av vmb vbi n1.
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Though NONLATINALPHABET in the originall be sayd only of the first which is Sacramentall; and NONLATINALPHABET of the other, which is mysticall;
Though in the original be said only of the First which is Sacramental; and of the other, which is mystical;
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yet they are made to differ but as the effect and the cause;
yet they Are made to differ but as the Effect and the cause;
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the ancient translations know no difference between them, these last ought to have as full and as firm communion as the first:
the ancient Translations know no difference between them, these last ought to have as full and as firm communion as the First:
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the end of that being to effect these, the Sacramentall Communion for our spirituall, which is with Christ our head;
the end of that being to Effect these, the Sacramental Communion for our spiritual, which is with christ our head;
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and for our mysticall which is with one another, our body; Ideo institutum ut corpus in terris capiti quod est in Coelis coadunetur. Aug. Ser. 28. in Erem.
and for our mystical which is with one Another, our body; Ideo institutum ut corpus in terris Capiti quod est in Coelis coadunetur. Aug. Ser. 28. in Hermit.
cc p-acp po12 j r-crq vbz p-acp crd j-jn, po12 n1; fw-la fw-la fw-la fw-la p-acp fw-la fw-la fw-la fw-la p-acp fw-la fw-la. np1 np1 crd n1 fw-la.
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I begin with the first, Communio Calicis, the Sacramentall Communion;
I begin with the First, Communion Calicis, the Sacramental Communion;
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and that because it is the seale of all the rest, the cement of all our Communions, the Union of Communion.
and that Because it is the seal of all the rest, the cement of all our Communions, the union of Communion.
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The Cup of blessing which we blesse, is it not the Communion of the Blood of Christ? The Bread which we break, &c. The Cup of blessing which we bless, is it not the Communion of the Blood of christ? The Bred which we break, etc.
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Now a Communioni•s rightly defined a relation between two, or union of two or more in one thing which is common.
Now a Communioni•s rightly defined a Relation between two, or Union of two or more in one thing which is Common.
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In the sacrament are two things; 1 The signes, 2 The things figned:
In the sacrament Are two things; 1 The Signs, 2 The things figned:
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These two, by the vertue of Divine operation, are made one, and thence is the Sacrament rightly styled, A Communion:
These two, by the virtue of Divine operation, Are made one, and thence is the Sacrament rightly styled, A Communion:
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untill this Union come, there is no Communion at all, res terrena, & Coelestis, which Iraeneus makes the parts of the Sacrament, never come together, they are at distance:
until this union come, there is no Communion At all, Rest Terrena, & Coelestis, which Irenaeus makes the parts of the Sacrament, never come together, they Are At distance:
c-acp d n1 vvi, pc-acp vbz dx n1 p-acp d, fw-la fw-la, cc fw-la, r-crq np1 vvz dt n2 pp-f dt n1, av-x vvb av, pns32 vbr p-acp n1:
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look how high the heaven is from the earth, nec verit as signo, nec virtus Sacramento, saith Cyprian, till they meet in one conjunction;
look how high the heaven is from the earth, nec Verity as Sign, nec virtus Sacramento, Says Cyprian, till they meet in one conjunction;
vvb c-crq j dt n1 vbz p-acp dt n1, fw-la fw-la p-acp fw-la, fw-la fw-la np1, vvz jp, c-acp pns32 vvb p-acp crd n1;
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no truth there in the signe, no mercy here from the things signed, till mercy and truth both meet:
no truth there in the Signen, no mercy Here from the things signed, till mercy and truth both meet:
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all the vertue in the Sacrament is in the Union of the parts, and when that Union is, there is then a Communion.
all the virtue in the Sacrament is in the union of the parts, and when that union is, there is then a Communion.
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Take we a view of the parts;
Take we a view of the parts;
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we must know them first, before we can say any thing of their Union, or of the Communion of them.
we must know them First, before we can say any thing of their union, or of the Communion of them.
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The first is res terrena, the outward and visible signe, which is in effect but one,
The First is Rest Terrena, the outward and visible Signen, which is in Effect but one,
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though in number two, even as the thing signed, one invisible grace, or as St. Bern: saith, rather unus Christus, in quo est omnis gratia:
though in number two, even as the thing signed, one invisible grace, or as Saint Bern: Says, rather Unus Christus, in quo est omnis Gratia:
cs p-acp n1 crd, av c-acp dt n1 vvn, crd j n1, cc p-acp n1 np1: vvz, av-c fw-la fw-la, fw-la fw-la fw-la fw-la fw-la:
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formally the signes and the things figned, are but one, but materially two, saith the School.
formally the Signs and the things figned, Are but one, but materially two, Says the School.
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They are two in number, so delivered by Christ at the first Institution, so exhibited by the Apostle, at the reinstauration;
They Are two in number, so Delivered by christ At the First Institution, so exhibited by the Apostle, At the reinstauration;
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and so received by our Church, and all places where rightly received, at the Solemnization;
and so received by our Church, and all places where rightly received, At the Solemnization;
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and these two severally considered, and not joyntly, the Bread asunder from the Wine, the better to illustrate the death and passion of our Saviour, which was in the separation of his Blood (which is the life) from the Body:
and these two severally considered, and not jointly, the Bred asunder from the Wine, the better to illustrate the death and passion of our Saviour, which was in the separation of his Blood (which is the life) from the Body:
cc d crd av-j vvn, cc xx av-j, dt n1 av p-acp dt n1, dt jc pc-acp vvi dt n1 cc n1 pp-f po12 n1, r-crq vbds p-acp dt n1 pp-f po31 n1 (r-crq vbz dt n1) p-acp dt n1:
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but after they are received, they come together again, as they did this day, the Resurrection, Christ now dying no more.
but After they Are received, they come together again, as they did this day, the Resurrection, christ now dying no more.
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The Commemoration is of Christs death, butthe Communion of Christ alive. The signes being two in number, are severally to be represented, so in the Text,
The Commemoration is of Christ death, butthe Communion of christ alive. The Signs being two in number, Are severally to be represented, so in the Text,
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as they are at the time:
as they Are At the time:
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we consider them in that Order the Apostle layes them down, and content our selves with that reason which Hiereme and Anselme give for his speaking of the Cup first,
we Consider them in that Order the Apostle lays them down, and content our selves with that reason which Jeremiah and Anselm give for his speaking of the Cup First,
pns12 vvb pno32 p-acp d n1 dt n1 vvz pno32 a-acp, cc vvi po12 n2 p-acp d n1 r-crq j-jn cc np1 vvb p-acp po31 n-vvg pp-f dt n1 ord,
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because he had more to speak of the bread last;
Because he had more to speak of the bred last;
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not to invert the Order by a figure, but to divert his speech whither he first intended it, Bread being a more proper Symboll of Union than Wine, not so soon falling into parts, not so easie a subject of separation as that is;
not to invert the Order by a figure, but to divert his speech whither he First intended it, Bred being a more proper Symbol of union than Wine, not so soon falling into parts, not so easy a Subject of separation as that is;
xx pc-acp vvi dt n1 p-acp dt n1, cc-acp pc-acp vvi po31 n1 c-crq pns31 ord vvd pn31, n1 vbg dt av-dc j n1 pp-f n1 cs n1, xx av av vvg p-acp n2, xx av j dt n-jn pp-f n1 c-acp d vbz;
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and of Union his intent was to speak. The Cup ] that is first mentioned in the Text:
and of union his intent was to speak. The Cup ] that is First mentioned in the Text:
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by a Synecdoche, it is put for the Wine in the Cup: That which is in the cup, St. Chrysost. reades it:
by a Synecdoche, it is put for the Wine in the Cup: That which is in the cup, Saint Chrysostom reads it:
p-acp dt n1, pn31 vbz vvd p-acp dt n1 p-acp dt n1: cst r-crq vbz p-acp dt n1, n1 np1 vvz pn31:
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The Papists which boast so much of their keeping the literall sense of the Sacrament, allow of this figure, no man was ever so much est ranged from common speech, as not to understand it:
The Papists which boast so much of their keeping the literal sense of the Sacrament, allow of this figure, no man was ever so much est ranged from Common speech, as not to understand it:
dt njp2 r-crq vvb av d pp-f po32 vvg dt j n1 pp-f dt n1, vvb pp-f d n1, dx n1 vbds av av av-d zz vvn p-acp j n1, c-acp xx pc-acp vvi pn31:
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The Wine is the figne, the Cup by a figure put for it; but yet it is not the Wine in any cup.
The Wine is the figne, the Cup by a figure put for it; but yet it is not the Wine in any cup.
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The Psalmist speaks of one, In the hand of the Lord there is a Cup, and the Wine is mixt, his enimies shall drink the dr•gs of it.
The Psalmist speaks of one, In the hand of the Lord there is a Cup, and the Wine is mixed, his enemies shall drink the dr•gs of it.
dt n1 vvz pp-f crd, p-acp dt n1 pp-f dt n1 pc-acp vbz dt n1, cc dt n1 vbz vvn, po31 n2 vmb vvi dt n2 pp-f pn31.
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And in Jeremy there is a cup of Wine of indignation, those that did drink of it did spue and fall, and rise no more.
And in Jeremiah there is a cup of Wine of Indignation, those that did drink of it did spue and fallen, and rise no more.
cc p-acp np1 a-acp vbz dt n1 pp-f n1 pp-f n1, d cst vdd vvi pp-f pn31 vdd vvi cc vvi, cc vvb av-dx av-dc.
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The Apostle disting••es from that, and calls it, The Cup of blessing.
The Apostle disting••es from that, and calls it, The Cup of blessing.
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The Scripture useth commonly to expresse the blessing of God by the Metaphor of a cup:
The Scripture uses commonly to express the blessing of God by the Metaphor of a cup:
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the abundance of blessing by the filling and overflowing of a cup, Psal. 23. 5. The Navell of the Spouse was as a round Cup, Can•. 7. •. The Heathen used to crown their cups in the time of plenty;
the abundance of blessing by the filling and overflowing of a cup, Psalm 23. 5. The Navel of the Spouse was as a round Cup, Can•. 7. •. The Heathen used to crown their cups in the time of plenty;
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and Calvin reports that the Jews seats had their cup, an holy drinking, in which consisted the solemnity of their action,
and calvin reports that the jews seats had their cup, an holy drinking, in which consisted the solemnity of their actium,
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and thence seems to come the Cup of Salvation the Psalmist speaks of, which they used to drink at their solemn meetings, in a gratulatory remembrance of their Deliverance; these are all farre inferiour unto that our Apostle speaks of, which NONLATINALPHABET he calls the Cup of blessing.
and thence seems to come the Cup of Salvation the Psalmist speaks of, which they used to drink At their solemn meetings, in a gratulatory remembrance of their Deliverance; these Are all Far inferior unto that our Apostle speaks of, which he calls the Cup of blessing.
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Two wayes it may be called the Cup of blessing. First, from Gods blessing for us. 2. From our blessing of God for it.
Two ways it may be called the Cup of blessing. First, from God's blessing for us. 2. From our blessing of God for it.
crd n2 pn31 vmb vbi vvn dt n1 pp-f n1. ord, p-acp ng1 n1 p-acp pno12. crd p-acp po12 n1 pp-f np1 p-acp pn31.
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1. Gods blessing of it for us; the words of Institution are, He took the Cup and blessed it:
1. God's blessing of it for us; the words of Institution Are, He took the Cup and blessed it:
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in which there is a double power. 1. A power of Cons•cration. 2. A power of Sanctification.
in which there is a double power. 1. A power of Cons•cration. 2. A power of Sanctification.
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By the first the Cup is made a Symboll, separated from a civill or common use, to a religigious and holy intendment.
By the First the Cup is made a Symbol, separated from a civil or Common use, to a religigious and holy intendment.
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By the second, the Symboll is made effectuall, to incorporate a right receiver into Christ, whereof it is made a Symbol.
By the second, the Symbol is made effectual, to incorporate a right receiver into christ, whereof it is made a Symbol.
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NONLATINALPHABET will extend to both, whichis the word for both.
will extend to both, Whichis the word for both.
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Oecumeni us takes it for NONLATINALPHABET, which is consecrare. Beza for the other, NONLATINALPHABET, which is sanctificare. Of the first there are infinite examples in the old Testament, blessing of the Sacrifices, the consecrating of them.Oecumeni us Takes it for, which is Consecrate. Beza for the other,, which is sanctificare. Of the First there Are infinite Examples in the old Testament, blessing of the Sacrifices, the consecrating of them.
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Of the second we have a pregnant one in thenew:
Of the second we have a pregnant one in thenew:
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every Creature of God is good, and is sanctified by the Word of God, NONLATINALPHABET. 1 Tim. 4. 5. Both these make the Sacrament necessarily to beof Divine Institution;every Creature of God is good, and is sanctified by the Word of God,. 1 Tim. 4. 5. Both these make the Sacrament necessarily to beof Divine Institution;
d n1 pp-f np1 vbz j, cc vbz vvn p-acp dt n1 pp-f np1,. crd np1 crd crd av-d d vvb dt n1 av-j p-acp av j-jn n1;
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none but God may appoint his figne, none blesseit but he, to make it effectuall to the receiver;
none but God may appoint his figne, none blesseit but he, to make it effectual to the receiver;
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other Creatures are of his blessing, in his first Institution they had that, Gen. 1. and by his blessing of them, we receive all our benefit from them;
other Creatures Are of his blessing, in his First Institution they had that, Gen. 1. and by his blessing of them, we receive all our benefit from them;
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but that was but NONLATINALPHABET, his bare word;
but that was but, his bore word;
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and man lives by that, Every word which coneth from the mouth of God, Matth. 4. 4. But in his second Institution, there is NONLATINALPHABET the good Word of God;
and man lives by that, Every word which coneth from the Mouth of God, Matthew 4. 4. But in his second Institution, there is the good Word of God;
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much good must needs come from that; the Creature, the Cup which is blessed with it, is indeed the Cup of blessing.
much good must needs come from that; the Creature, the Cup which is blessed with it, is indeed the Cup of blessing.
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Besides the true effects of it in a worthy receiver, make it appear a Cup of blessing:
Beside the true effects of it in a worthy receiver, make it appear a Cup of blessing:
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it is the onely fap of our Spirituall life, the Autidote against the deepest Consumption, the water of life, which whosoever drinks worthily, shall never thirst any m•re.
it is the only fap of our Spiritual life, the Autidote against the Deepest Consumption, the water of life, which whosoever drinks worthily, shall never thirst any m•re.
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Haustus ej us neihi Nectar erit, it is the Wine of Angels, the Cup of Salvation, the Waters of Comfort, the Spring-Head of eternall happines.Haustus ej us neihi Nectar erit, it is the Wine of Angels, the Cup of Salvation, the Waters of Comfort, the Spring-Head of Eternal happiness.
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In many things Christ hath deserved well at our hands, but in none so much as this.
In many things christ hath deserved well At our hands, but in none so much as this.
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Super omnia it reddit amabilem, bone Jesu, Calix redemptionis meae, saith Bernard, it is a Cup of spiced Wine, Cant. 8. 2. Christ kept the good Wine till the last,Super omnia it Render amabilem, bone Jesu, Calix redemptionis meae, Says Bernard, it is a Cup of spiced Wine, Cant 8. 2. christ kept the good Wine till the last,
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and then gives it to his friends to drink:
and then gives it to his Friends to drink:
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to his welbeloved to •ake her merry, Cant. 5. 1. it is a cup for the sad heart to chear it,
to his well-beloved to •ake her merry, Cant 5. 1. it is a cup for the sad heart to cheer it,
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for the merry heart to confirm it; to quench our spirituall thirst, to cure our spirituall grief:
for the merry heart to confirm it; to quench our spiritual thirst, to cure our spiritual grief:
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well may it receive from us these Eulogies, which receive by it NONLATINALPHABET; so much blessing. There is Isaacs blessing, The Dew of Heaven in it;
well may it receive from us these Eulogies, which receive by it; so much blessing. There is Isaacs blessing, The Due of Heaven in it;
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and Calebs blessing, the springs above in it;
and Calebs blessing, the springs above in it;
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and that which is above all, and worth all, there is Gods blessing, it is the Cup of blessing: from his blessing of it for us, that first,
and that which is above all, and worth all, there is God's blessing, it is the Cup of blessing: from his blessing of it for us, that First,
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and that is poculum benedictum, as well as benedictionis. 2. From our blessing of God for it;
and that is poculum Benedict, as well as benedictionis. 2. From our blessing of God for it;
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The Cup of blessing which we blesse: there is the same word for it. NONLATINALPHABET, but yet not altogether of the same sence:The Cup of blessing which we bless: there is the same word for it., but yet not altogether of the same sense:
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Aliter nos Deum, aliter Dens nos: Aliter nos God, aliter Dens nos:
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God blesseth with power, and maketh that to be of force, which he saith, we blesse God withpraise;
God Blesses with power, and makes that to be of force, which he Says, we bless God withpraise;
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Gods blessing is reall, ours but verball:
God's blessing is real, ours but verbal:
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His cum effectu, ours at the best, but cum affectu: his is operativè, his word is ever a work with all, ours only optativè:
His cum effectu, ours At the best, but cum affectu: his is operativè, his word is ever a work with all, ours only optativè:
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it is the greater only that can blesse the lesser, according to that of the Apostle, effectually:
it is the greater only that can bless the lesser, according to that of the Apostle, effectually:
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and he is the greatest, we the least; but ei benedicimus, cum de co bene dicimus;
and he is the greatest, we the least; but ei benedicimus, cum de counterfeit bene dicimus;
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we blesse him, when we speak well of him, when we confesse his praise, when we speak well of him:
we bless him, when we speak well of him, when we confess his praise, when we speak well of him:
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though so well as he hath deserved of us, we cannot speak.
though so well as he hath deserved of us, we cannot speak.
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And hence is the Sacrament called Eucharistia, which is a giving of praise and thanks, which is the word of institution, Matth. 26. 27. and NONLATINALPHABET and NONLATINALPHABET in the Originall are Synonima, saith Beza, to give praise and thinks, and to blesse. And hence is the Sacrament called Eucharistia, which is a giving of praise and thanks, which is the word of Institution, Matthew 26. 27. and and in the Original Are Synonyms, Says Beza, to give praise and thinks, and to bless.
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And yet this is not all the blessing is intended, Cui benedicimus: hath reference to the Cup, we blesse the Cup as well as God for the cup:
And yet this is not all the blessing is intended, Cui benedicimus: hath Referente to the Cup, we bless the Cup as well as God for the cup:
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NONLATINALPHABET, saith Oecumenius. The consecration of it is the blessing of it, the setting it a part to an holy use, the praising of God for it, the praying unto God for a blessing upon it;
, Says Oecumenius. The consecration of it is the blessing of it, the setting it a part to an holy use, the praising of God for it, the praying unto God for a blessing upon it;
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all these doth the word of blessing extend unto: and one thing more then these which is not to be forgot.
all these does the word of blessing extend unto: and one thing more then these which is not to be forgotten.
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NONLATINALPHABET is a word for benevolence, and charity, The Sacrament it self was wont by the Ancients to be called NONLATINALPHABET a Collection, a Gathering; because there used ever at such gathering of the people to receive, to be a gathering for the poor withall.
is a word for benevolence, and charity, The Sacrament it self was wont by the Ancients to be called a Collection, a Gathering; Because there used ever At such gathering of the people to receive, to be a gathering for the poor withal.
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Let not this slip, call it a Cup of blessing from thence, let the poor receive a blessing from you, that you may from God.
Let not this slip, call it a Cup of blessing from thence, let the poor receive a blessing from you, that you may from God.
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Calix NONLATINALPHABET, of Gods benevolence and charity to you, of yours to his poor members for him;Calix, of God's benevolence and charity to you, of yours to his poor members for him;
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The first of these belongs only unto us, which have the ministeriall power of consecration: We blesse, the Apostle speaks it in our persons:
The First of these belongs only unto us, which have the ministerial power of consecration: We bless, the Apostle speaks it in our Persons:
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but the other belongs to you, as well as us, to blesse God for it, to pray for his blessing upon it,
but the other belongs to you, as well as us, to bless God for it, to pray for his blessing upon it,
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but then you must remember that your blessing is not operativè, but only optativè, a wish; not a work;
but then you must Remember that your blessing is not operativè, but only optativè, a wish; not a work;
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that belongs to God, as I said before, but this to us: so the words cui benedicimus, may be said of all:
that belongs to God, as I said before, but this to us: so the words cui benedicimus, may be said of all:
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and that is all needs be said of it: The first signe, the Cup of blessing. I passe to the second: the Bread which we break;
and that is all needs be said of it: The First Signen, the Cup of blessing. I pass to the second: the Bred which we break;
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Th•se signes are one, as Joseph said of Pharoabs dreams;
Th•se Signs Are one, as Joseph said of Pharaohs dreams;
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one in nature, yet two in number, they make both but one part of the Sacrament:
one in nature, yet two in number, they make both but one part of the Sacrament:
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one thing is in effect signified by both;
one thing is in Effect signified by both;
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yet one was not thought sufficient for usby our Saviour, either to shew his death, which is the end of the Sacrament:
yet one was not Thought sufficient for usby our Saviour, either to show his death, which is the end of the Sacrament:
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or to seal to our faith, which is the use of it, and by two signes,
or to seal to our faith, which is the use of it, and by two Signs,
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as by twowitnesses will be an end of strife.
as by twowitnesses will be an end of strife.
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We may yeeld three reasons for it, why these, and why both these are exhibited by our Saviour.
We may yield three Reasons for it, why these, and why both these Are exhibited by our Saviour.
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First, in both these consists the chief maintenance of our life, they are the principall supporters of it;
First, in both these consists the chief maintenance of our life, they Are the principal supporters of it;
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Bread alone will not serve, Man li•eth not by bread only;
Bred alone will not serve, Man li•eth not by bred only;
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nor yet wine alone, there is no living alone by the Cup, though some make a shift to stay by it long enough,
nor yet wine alone, there is no living alone by the Cup, though Some make a shift to stay by it long enough,
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yet they cannot live by it;
yet they cannot live by it;
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man is made of flesh and bloud, and needs both to feed him, Bread and Wine;
man is made of Flesh and blood, and needs both to feed him, Bred and Wine;
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and in our spirituall food, Christ would have no want:
and in our spiritual food, christ would have no want:
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he takes them both, they are the best, the cleanest food of our life, and so fittest to represent the food of the soul.
he Takes them both, they Are the best, the cleanest food of our life, and so Fittest to represent the food of the soul.
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Secondly, There are no such things to shew the death of Christ by, as these:
Secondly, There Are no such things to show the death of christ by, as these:
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mark how the Bread is thrashed, and ground, and sifted, and baked before it can be fit good;
mark how the Bred is thrashed, and ground, and sifted, and baked before it can be fit good;
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And the wine, stript and trodden, and p•essed, pressum antequam expressum, before it is made fit to drink:
And the wine, stripped and trodden, and p•essed, pressum antequam expressum, before it is made fit to drink:
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So was Christs body, The Plowers plowed upon his back, the souldiers thrashed him, the Jews fifted him, the teeth of the Lyons to Ignatius, the teeth of death to him, ground him small enough, the grave was the Oven to bake him; So was his bloud; the Crosse was the presse:
So was Christ body, The Plowers plowed upon his back, the Soldiers thrashed him, the jews fifted him, the teeth of the Lyons to Ignatius, the teeth of death to him, ground him small enough, the grave was the Oven to bake him; So was his blood; the Cross was the press:
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The Prophet might well ask him, why are his Garments red? So many thorns,
The Prophet might well ask him, why Are his Garments read? So many thorns,
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and nails, such a wound in his side, were windows enough to let out all his bloud:
and nails, such a wound in his side, were windows enough to let out all his blood:
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The Bread and the Wine, very aptly intimate all this; and this is even all, the end of the Sacrament.
The Bred and the Wine, very aptly intimate all this; and this is even all, the end of the Sacrament.
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Thirdly, The naturall body of Christ, is not only signified by the Sacrament, but also his mysticall, which is his Church, which is one made up of many beleevers,
Thirdly, The natural body of christ, is not only signified by the Sacrament, but also his mystical, which is his Church, which is one made up of many believers,
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and is not the Bread one, made of many grains? and the Cup one, made of many grapes? no such Symbolls of Vnion as these are.
and is not the Bred one, made of many grains? and the Cup one, made of many grapes? no such Symbols of union as these Are.
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So are the faithfull kneaded, and knit together, so incorporated into one:
So Are the faithful kneaded, and knit together, so incorporated into one:
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and therefore saith Saint Austine, Christ commends unto us his body and bloud in those things, quae ex multis redigunt in unum, that so the Sacrament might be signum unitatis, a very Communion, as it shall appear after:
and Therefore Says Saint Augustine, christ commends unto us his body and blood in those things, Quae ex multis redigunt in Unum, that so the Sacrament might be signum unitatis, a very Communion, as it shall appear After:
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and to be this is another end of the Sacrament.
and to be this is Another end of the Sacrament.
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The signes then are both fit, other reasons might be given, but these are the chief:
The Signs then Are both fit, other Reasons might be given, but these Are the chief:
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but yet a reason would be given, why the Apostle calls not this signe, the Bread of blessing,
but yet a reason would be given, why the Apostle calls not this Signen, the Bred of blessing,
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as well as he did the other, the Cup of blessing; it is to be observed besides, that in the 11 to the Corinthians, Verse 24. where the Apostle fals upon this matter again, there he mentions blessing only of the Bread,
as well as he did the other, the Cup of blessing; it is to be observed beside, that in the 11 to the Corinthians, Verse 24. where the Apostle falls upon this matter again, there he mentions blessing only of the Bred,
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and not of the Cup at all;
and not of the Cup At all;
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belike he thought once naming it in both, was enough for both, and that his saying of it once was enough to send us to his, quod accepi à D•mina, to the first institution of it,
belike he Thought once naming it in both, was enough for both, and that his saying of it once was enough to send us to his, quod accepi à D•mina, to the First Institution of it,
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and there we finde them both blessed a like, Matth. 26. 26, 27. and it is worth the marking:
and there we find them both blessed a like, Matthew 26. 26, 27. and it is worth the marking:
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that the word which the Apostle useth for the blessing of the Cup, is the same that the Evangelist useth there for the blessing of the Bread; NONLATINALPHABET in both;
that the word which the Apostle uses for the blessing of the Cup, is the same that the Evangelist uses there for the blessing of the Bred; in both;
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and the word which the Apostle useth in the other for the blessing of the Bread, is the same that the Evangelist useth for the blessing of the Cup:
and the word which the Apostle uses in the other for the blessing of the Bred, is the same that the Evangelist uses for the blessing of the Cup:
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it is Eucharistia in both, to shew that the words are both of one sence, and that the signes were both alike blessed.
it is Eucharistia in both, to show that the words Are both of one sense, and that the Signs were both alike blessed.
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But besides, he speaks not here of the blessing of the Bread, because he was to mention a necessary Ceremony, belonging to the signe, being indeed a part of it, which may not be left out;
But beside, he speaks not Here of the blessing of the Bred, Because he was to mention a necessary Ceremony, belonging to the Signen, being indeed a part of it, which may not be left out;
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and that is, the breaking of the Bread, and that alone made the words of the Text full: The Bread which we break;
and that is, the breaking of the Bred, and that alone made the words of the Text full: The Bred which we break;
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and of this minde is Pareus.
and of this mind is Pareus.
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Breaking of the Bread is a most significant Ceremony annexed to the signe, it doth best shew the Lords death of any:
Breaking of the Bred is a most significant Ceremony annexed to the Signen, it does best show the lords death of any:
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not that any such thing was done to Christs body, a bone of him could not be broken:
not that any such thing was done to Christ body, a bone of him could not be broken:
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I will not say with Saint Chrysostome, he suffereth that to be done in the Sacrament, which he could not suffer to be done him upon the Crosse, we may not think that he doth suffer any thing there,
I will not say with Saint Chrysostom, he suffers that to be done in the Sacrament, which he could not suffer to be done him upon the Cross, we may not think that he does suffer any thing there,
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neither doth that Father think so:
neither does that Father think so:
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but it is broken to shew his many sufferings, of what nature, of what number soever they were, breaking is a Metaphor to expresse them,
but it is broken to show his many sufferings, of what nature, of what number soever they were, breaking is a Metaphor to express them,
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and the Prophet Isaiah hath it of his passion;
and the Prophet Isaiah hath it of his passion;
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He was broken for our iniquities, Isai 53. and the Apostle speaks it fully, Hoc est Corpus meum quod pro vobis frangitur. He was broken for our iniquities, Isaiah 53. and the Apostle speaks it Fully, Hoc est Corpus meum quod Pro vobis frangitur.
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This Ceremony our Saviour himself used at the institution, He brake the Bread: to shew indeed that he was not only broken in his passion,
This Ceremony our Saviour himself used At the Institution, He brake the Bred: to show indeed that he was not only broken in his passion,
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but he was willingly broken, that he did break himself;
but he was willingly broken, that he did break himself;
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for indeed, the nails, and the thorns, and the spear could not have broken him, not so much as his skin, no more then the souldiers could break his legs, had not he been willing to have it done, to be broken;
for indeed, the nails, and the thorns, and the spear could not have broken him, not so much as his skin, no more then the Soldiers could break his legs, had not he been willing to have it done, to be broken;
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had not he been principall agent in it, as well as sole Patient of it, and broke himself.
had not he been principal agent in it, as well as sole Patient of it, and broke himself.
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As he used it then, from his institution, we use it still. The Bread which we break:
As he used it then, from his Institution, we use it still. The Bred which we break:
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and indeed, the rather to shew that we our selves were chief act ours in his breaking, it was for us,
and indeed, the rather to show that we our selves were chief act ours in his breaking, it was for us,
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for our sakes he was content to be broken, we did sit, our sins, all of us had an hand in breaking him:
for our sakes he was content to be broken, we did fit, our Sins, all of us had an hand in breaking him:
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and in sign of that it is sti•l, The Bread which we break.
and in Signen of that it is sti•l, The Bred which we break.
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But the chief cause of our breaking of it, is that which Saint Chrysostome gives patitur frangi ut omnes impleat;
But the chief cause of our breaking of it, is that which Saint Chrysostom gives patitur frangi ut omnes impleat;
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every one could not take a little; if Christ did not suffer himself to be made so little;
every one could not take a little; if christ did not suffer himself to be made so little;
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and to shew he gave his body to be crucified for all, he appoints his signe to be broken for all.
and to show he gave his body to be Crucified for all, he appoints his Signen to be broken for all.
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This Ceremony and no other, he appointed for this signe, we may not so well away with that of the Papists, which use round Wafers,
This Ceremony and no other, he appointed for this Signen, we may not so well away with that of the Papists, which use round Wafers,
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and give to every one, one, no breaking at all;
and give to every one, one, no breaking At all;
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nor yet, so properly allow of that of ours in some places, cutting and mangling of the Bread,
nor yet, so properly allow of that of ours in Some places, cutting and mangling of the Bred,
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and not any signe of breaking;
and not any Signen of breaking;
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Christ was known at first in the miracle of five Loaves, and there was breaking of Bread,
christ was known At First in the miracle of five Loaves, and there was breaking of Bred,
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after the Resurrection he was made known unto the Disciples by breaking of bread: The Apostles practice in the Primitive Church was, breaking of Bread, and in the Sacrament he makes it his Ceremony, He brake the bread: all Authority, all Antiquity makes especially for this Ceremony,
After the Resurrection he was made known unto the Disciples by breaking of bred: The Apostles practice in the Primitive Church was, breaking of Bred, and in the Sacrament he makes it his Ceremony, He brake the bred: all authority, all Antiquity makes especially for this Ceremony,
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and being it self of such use, it behoves us to make much of it too:
and being it self of such use, it behoves us to make much of it too:
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and so much to be spoken of it, and of the first part of the Sacrament, The outward signe.
and so much to be spoken of it, and of the First part of the Sacrament, The outward Signen.
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We be come now to the second part of the Sacrament, Res caelestis, The inward and spirituall grace:
We be come now to the second part of the Sacrament, Rest caelestis, The inward and spiritual grace:
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which answers to the signes in number; yet is in nature but one; Ʋnus Christus in quo omnis gratia, saith Bernard, yet Christ gave both:
which answers to the Signs in number; yet is in nature but one; Ʋnus Christus in quo omnis Gratia, Says Bernard, yet christ gave both:
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His body to be crucified, and his bloud to be shed: his body to be meat indeed, his bloud to be drink indeed:His body to be Crucified, and his blood to be shed: his body to be meat indeed, his blood to be drink indeed:
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and in the Sacrament he instituted signes of both: The Cup which we blesse, the Bread which we break:
and in the Sacrament he instituted Signs of both: The Cup which we bless, the Bred which we break:
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they are both as yet to be considered severally, till we come to the Communion; to their coming into one, the joyning of them both together.
they Are both as yet to be considered severally, till we come to the Communion; to their coming into one, the joining of them both together.
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As yet we take the Text in parts;
As yet we take the Text in parts;
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the second part is now to be taken notice of, and in that, according to the order of the Apostle.
the second part is now to be taken notice of, and in that, according to the order of the Apostle.
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1 The Bloud of Christ ] Some take it Metaphorically for the soul of Christ, so in the Law:
1 The Blood of christ ] some take it Metaphorically for the soul of christ, so in the Law:
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Sanguis est anima. Christ indeed gave himself, and he did consist of soul and body both, he had not took upon hi• our nature else,Sanguis est anima. christ indeed gave himself, and he did consist of soul and body both, he had not took upon hi• our nature Else,
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if he had not had a perfect humane soul, neither had he redeemed any soul at all,
if he had not had a perfect humane soul, neither had he redeemed any soul At all,
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if he had not had a soul himself:
if he had not had a soul himself:
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Tolle animam Christi & Praesta quid Deus redemit, saith Tertullian to Marcion. And in his soul he suffered more then in his body;Take animam Christ & Praesta quid Deus Redeemeth, Says Tertullian to Marcion. And in his soul he suffered more then in his body;
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the fears, the sorrows, the wounds of it, are past any mans expression; witnesse his heavy complaining, Anima mea tristis est: his strong crying:
the fears, the sorrows, the wounds of it, Are passed any men expression; witness his heavy complaining, Anima mea tristis est: his strong crying:
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Pater si possibile est: his bloudy sweating, his fear, his whole Agony, none but he could ever feel such wounds, the guilt of a world of sin, the sence of the wrath of God, none but his soul could carry such sorrows:Pater si possibile est: his bloody sweating, his Fear, his Whole Agony, none but he could ever feel such wounds, the guilt of a world of since, the sense of the wrath of God, none but his soul could carry such sorrows:
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Something it is meet should be to remember them, as well as those of his body:
Something it is meet should be to Remember them, as well as those of his body:
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the soul cannot be resembled by any thing: the bloud carries the neerest resemblance. Sanguis est anima, or at least, in loco animae, we may allow of that.
the soul cannot be resembled by any thing: the blood carries the nearest resemblance. Sanguis est anima, or At least, in loco Spirits, we may allow of that.
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If not that, then take it literally:
If not that, then take it literally:
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his naturall bloud, the very substance of it, that which he gave so liberally to be shed upon the Crosse:
his natural blood, the very substance of it, that which he gave so liberally to be shed upon the Cross:
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the Bloud of the Paschall Lamb, the bloud of all the Jewish sacrifices, were but Commonstratives of that:
the Blood of the Paschal Lamb, the blood of all the Jewish Sacrifices, were but Commonstratives of that:
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that is not now to be had, not to be shown again. Christ suffered once for all:
that is not now to be had, not to be shown again. christ suffered once for all:
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his offering of himself was but once substantially to be made, and made by himself;
his offering of himself was but once substantially to be made, and made by himself;
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his flesh, and bloud are now glorified with his Godhead, and become impatible, Care & sanguis usurpàrunt regnum Dei in Christo, saith Tertullian, only we remember that:
his Flesh, and blood Are now glorified with his Godhead, and become impatible, Care & sanguis usurpàrunt Kingdom Dei in Christ, Says Tertullian, only we Remember that:
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and the Wine in the Cup is the nearest resemblance of it; not Commonstrative as the Type, but Commemorative, of the Truth; of his Bloud. That We may adde to it:
and the Wine in the Cup is the nearest resemblance of it; not Commonstrative as the Type, but Commemorative, of the Truth; of his Blood. That We may add to it:
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the Bloud of Christ Metonimically, the merit of his Bloud; that which he effected by shedding of his Bloud, the remission of sins, our reconcilement,
the Blood of christ Metonymically, the merit of his Blood; that which he effected by shedding of his Blood, the remission of Sins, our reconcilement,
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and peace with God, our Righteousnesse. Sanctification, Redemption, 1 Cor. 1. 30. All these through his Bloud, through Faith in his Bloud.
and peace with God, our Righteousness. Sanctification, Redemption, 1 Cor. 1. 30. All these through his Blood, through Faith in his Blood.
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His Bloud which speaketh better things then the Bloud of Abel: this cryed for vengeance, his was Sanguis clamans too,
His Blood which speaks better things then the Blood of Abel: this cried for vengeance, his was Sanguis Clamans too,
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but it spake, Father forgive them: it cryed for mercy and reconcilement.
but it spoke, Father forgive them: it cried for mercy and reconcilement.
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The benefit is specially intended by the Bloud, the purging of sin, and purchasing of peace:
The benefit is specially intended by the Blood, the purging of since, and purchasing of peace:
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this is chiefly to be remembred, and we do this when we say the Bloud of Christ.
this is chiefly to be remembered, and we do this when we say the Blood of christ.
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For it is not the substance of his Bloud, that cleanseth, it comes not to all, it comes not at all:
For it is not the substance of his Blood, that Cleanseth, it comes not to all, it comes not At all:
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but the merit of it by the efficacy and vertue of it;
but the merit of it by the efficacy and virtue of it;
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this was the end of our shewing it, and this is the summe of what may be said of the first: The Bloud of Christ.
this was the end of our showing it, and this is the sum of what may be said of the First: The Blood of christ.
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The next is the Body of Christ, we consider that also two wayes, and both of them are intensive in my Text:
The next is the Body of christ, we Consider that also two ways, and both of them Are intensive in my Text:
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First, Substantiam Corporis: Secondly, Efficaciam & meritum, both are to be remembred in this part. First, The Body the substance of it, The same Body which was crucified:
First, Substantiam Corporis: Secondly, Efficaciam & Merit, both Are to be remembered in this part. First, The Body the substance of it, The same Body which was Crucified:
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Corpus quod pro vobis traditum est, are the words of the institution.Corpus quod Pro vobis traditum est, Are the words of the Institution.
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The Syrian interpreter renders it, Pagra, which saith Beza is properly, Corpus mortuum, it is to shew his death,
The Syrian interpreter renders it, Pagra, which Says Beza is properly, Corpus mortuum, it is to show his death,
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and it cannot be shewed plainer then by such a word, which signifies his dead Body; That we must shew:
and it cannot be showed plainer then by such a word, which signifies his dead Body; That we must show:
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the Bread which is broken is his signe, Corporis quod frangitur, which is broken for you, 1 Cor. 11. 24. And when we shew that, we shew his w•unds,
the Bred which is broken is his Signen, Corporis quod frangitur, which is broken for you, 1 Cor. 11. 24. And when we show that, we show his w•unds,
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and stripes, his beating, and brusing, and bearing, all that he did suffer on his body;
and stripes, his beating, and bruising, and bearing, all that he did suffer on his body;
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the Commemoration is to be of his passion. Secondly, we remember the merit of his passion;
the Commemoration is to be of his passion. Secondly, we Remember the merit of his passion;
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that, for which he gave his Body to be crucified; the purchase for which he paid such a price: the remission of sins:
that, for which he gave his Body to be Crucified; the purchase for which he paid such a price: the remission of Sins:
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they were all laid upon his Body: Davids sin upon Davids son; Dominus transtulit peccata tua, are the words of Nathan to him;
they were all laid upon his Body: Davids since upon Davids son; Dominus transtulit Peccata tua, Are the words of Nathan to him;
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not abstulit, but transtulit, from thee upon him;
not abstulit, but transtulit, from thee upon him;
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and not only his, but ours, he bare our sins, faith Isaiah 53. He bare them on his Body on the Tree, 1 Pet. 2. 24. we were sold to sin, to death;
and not only his, but ours, he bore our Sins, faith Isaiah 53. He bore them on his Body on the Tree, 1 Pet. 2. 24. we were sold to since, to death;
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our body to the grave, our soul to hell.
our body to the grave, our soul to hell.
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To corruption to torment he gave himself for us, both body and soul, ut redimeret, saith Saint Paul, Tit. 2. 14. Remission, Redemption, are the main effects of his passion;
To corruption to torment he gave himself for us, both body and soul, ut redimeret, Says Saint Paul, Tit. 2. 14. Remission, Redemption, Are the main effects of his passion;
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we cannot remember his death, but we must remember the desert, and merit of it. So I have done with the parts severally, the outward signe, the inward grace:
we cannot Remember his death, but we must Remember the desert, and merit of it. So I have done with the parts severally, the outward Signen, the inward grace:
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Rem terrenam & C•lestem: we come now to the Communion, or their coming into one, to make up the Sacrament:Remembering Terrenam & C•lestem: we come now to the Communion, or their coming into one, to make up the Sacrament:
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though the one part be on earth, the other in heaven;
though the one part be on earth, the other in heaven;
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and look how high the heaven is from the earth, yet they may meet, they must meet, else there will be no Sacrament at all:
and look how high the heaven is from the earth, yet they may meet, they must meet, Else there will be no Sacrament At all:
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Nulla virtus Sacramento, saith Cyprian; they must be in Common, or there will be no Communion: and then the Text will not be true, which saith;Nulla virtus Sacramento, Says Cyprian; they must be in Common, or there will be no Communion: and then the Text will not be true, which Says;
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The Cup of blessing, which we blesse, is it not the Communion of the Bloud of Christ? The Bread which we break, is it not the Communi•n of the Body of Christ? The Cup of blessing, which we bless, is it not the Communion of the Blood of christ? The Bred which we break, is it not the Communi•n of the Body of christ?
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Communion is ever, cum unione; when two or more meet in one, there is a Communion. It is divers wayes: Communion is ever, cum Union; when two or more meet in one, there is a Communion. It is diverse ways:
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either by nature, which is Physicall; as when soul and body are united into one person, there is Communion between them, by reason of tha• union.
either by nature, which is Physical; as when soul and body Are united into one person, there is Communion between them, by reason of tha• Union.
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Secondly, by miracle, which is Metaphysicall; as when two Natures, God and man were united into one Christ.
Secondly, by miracle, which is Metaphysical; as when two Nature's, God and man were united into one christ.
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800
There is also Communion between them by virtue of that Union: neither of these is this heer;
There is also Communion between them by virtue of that union: neither of these is this her;
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for it is no substantiall, no Hypostaticall Ʋ•ion, and yet the Fathers have used both these to illustrate this Commun•on.
for it is no substantial, no Hypostatical Ʋ•ion, and yet the Father's have used both these to illustrate this Commun•on.
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802
Thirdly, by locall coberence; as when many stones are in one heap.
Thirdly, by local coberence; as when many stones Are in one heap.
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803
Fourthly, by actuall inexistence; as where accidences, as colours, &c. are in one ubject, none of these yet:
Fourthly, by actual inexistence; as where accidences, as colours, etc. Are in one ubject, none of these yet:
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for the body and bloud of Christ may not be thought to be, Locally, Actually, any where but in Heaven:
for the body and blood of christ may not be Thought to be, Locally, Actually, any where but in Heaven:
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805
The Heavens must contain him till his second, and last coming. There is yet another way.
The Heavens must contain him till his second, and last coming. There is yet Another Way.
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Fiftly, Intellectually, Sacramentally, which consists in meer relation, which is the nature of Communion. Sacramentall Union is that Communion we speak off:
Fifty, Intellectually, Sacramentally, which consists in mere Relation, which is the nature of Communion. Sacramental union is that Communion we speak off:
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and it consists in a Mysticall, and Mutuall relation, between the signes, and the things signed:
and it consists in a Mystical, and Mutual Relation, between the Signs, and the things signed:
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808
Sacramentum est rei Sacrae signum, is Saint Austins definition, and allowed, and approved by all, when the signe comes to signifie the sacred thing, it comes to be a Sacrament;Sacramentum est rei Sacrae signum, is Saint Austins definition, and allowed, and approved by all, when the Signen comes to signify the sacred thing, it comes to be a Sacrament;
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809
and this coming is the Communion. We look to two things: 1. The cause of it. 2. The effects.
and this coming is the Communion. We look to two things: 1. The cause of it. 2. The effects.
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810
First, Divine institution is the cause.
First, Divine Institution is the cause.
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The Rain-bow (it is generally agreed upon, was before the floud, yet) was not any signe of the promise of God, of not destroying the world with a deluge, till after the floud;
The Rainbow (it is generally agreed upon, was before the flood, yet) was not any Signen of the promise of God, of not destroying the world with a deluge, till After the flood;
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812
it was in nube to be seen there, but not signum in nube, till God first appointed it his signe to No•h. The Wine in the Cup, the Bread on the Table were in use before, blessed in their creation for temporall food;
it was in Nube to be seen there, but not signum in Nube, till God First appointed it his Signen to No•h. The Wine in the Cup, the Bred on the Table were in use before, blessed in their creation for temporal food;
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but not in any use to a spirituall life, till blessed again at their institution;
but not in any use to a spiritual life, till blessed again At their Institution;
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they were not signes of any sacred things, till God appointed them his signes to his Apostles;
they were not Signs of any sacred things, till God appointed them his Signs to his Apostles;
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and as words which come to the ears, are signa rerum, of those things which the minde means to expresse:
and as words which come to the ears, Are Signs rerum, of those things which the mind means to express:
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if aptly appointed, and do conveigh the very things to the understanding of the Auditor:
if aptly appointed, and do convey the very things to the understanding of the Auditor:
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817
if he be quick, you would wonder at it, to see how soon, at a word speaking, a thing of never so great distance can come to his knowledge:
if he be quick, you would wonder At it, to see how soon, At a word speaking, a thing of never so great distance can come to his knowledge:
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818
so these earthly things, which are signa rei sacrae, which come unto the eyes, and the other senses, being aptly appointed by the first institutor, do conveigh unto the faith of the worthy receiver, the very things themselves;
so these earthly things, which Are Signs rei Sacrae, which come unto the eyes, and the other Senses, being aptly appointed by the First institutor, do convey unto the faith of the worthy receiver, the very things themselves;
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and though they were before at never so much distance, they come to be present to our faith,
and though they were before At never so much distance, they come to be present to our faith,
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820
as other things expressed by words, are to our reason and sence. To make signes of such, belongs only unto him which can give the things:
as other things expressed by words, Are to our reason and sense. To make Signs of such, belongs only unto him which can give the things:
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821
and his body and bloud none can give but himself;
and his body and blood none can give but himself;
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none can make a signe to be a means to conveigh it, to be apledge to confirm it, but he:
none can make a Signen to be a means to convey it, to be apledge to confirm it, but he:
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823
the Elements are empty and non significant; Accedat verbum ad Elementum, saith Austin: his word ▪ his work that comes, and it becomes a Sacrament;
the Elements Are empty and non significant; Accedat verbum ad Elementum, Says Austin: his word ▪ his work that comes, and it becomes a Sacrament;
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824
the signe is made effectually, to signifie the sacred thing: and that making a signe, is the cause of the Relation of the Communion first.
the Signen is made effectually, to signify the sacred thing: and that making a Signen, is the cause of the Relation of the Communion First.
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825
Secondly, being so made by the virtue of the Divine Institution, the effects of Sacramentall Communion follow.
Secondly, being so made by the virtue of the Divine Institution, the effects of Sacramental Communion follow.
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826
The signes themselves, have a Communication of the Proprieties of the things signes: Communicatio Idiomatum is the chief effect:
The Signs themselves, have a Communication of the Proprieties of the things Signs: Communication Idiomatum is the chief Effect:
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827
As by the Hypostaticall Union of the two natures in Christ, the humane nature is invested into the Divine, the manhood being assumed, is allowed to carry away the properties of the Godhead, in the person of Christ.
As by the Hypostatical union of the two nature's in christ, the humane nature is invested into the Divine, the manhood being assumed, is allowed to carry away the properties of the Godhead, in the person of christ.
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828
And thence comes it, that the Son of God is called, the Son of man: and the Lord of life was crucified and slain.
And thence comes it, that the Son of God is called, the Son of man: and the Lord of life was Crucified and slave.
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The Mother of God, the Bloud of God, are usuall speeches with the Fathers:The Mother of God, the Blood of God, Are usual Speeches with the Father's:
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830
so in this Sacramentall Union by virtue of that Communion, in the words of institution, the Bread is called the Body of Christ, the Wine his Bloud.
so in this Sacramental union by virtue of that Communion, in the words of Institution, the Bred is called the Body of christ, the Wine his Blood.
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When we give the Bread we say:
When we give the Bred we say:
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The Body of our Lord Jesus Christ, &c. the Cup, we say, The Bloud of our Lord Jesus Christ: The Body of our Lord jesus christ, etc. the Cup, we say, The Blood of our Lord jesus christ:
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The Bread, though it be res terrena, is called Panis vitae, the food of Angles, the Bread which came down from Heaven, The food of the soul:
The Bred, though it be Rest Terrena, is called Panis vitae, the food of Angles, the Bred which Come down from Heaven, The food of the soul:
dt n1, cs pn31 vbb fw-la fw-la, vbz vvn np1 fw-la, dt n1 pp-f np2, dt n1 r-crq vvd a-acp p-acp n1, dt n1 pp-f dt n1:
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Panem Dominum, S Cyprian calls it, and not only Panem Domini: and all this per Metonymiam signi, because of the Communion it hath with the things signed, with the Body of Christ.Bread Dominum, S Cyprian calls it, and not only Bread Domini: and all this per Metonymiam Sign, Because of the Communion it hath with the things signed, with the Body of christ.
fw-la fw-la, sy jp vvz pn31, cc xx av-j fw-la fw-la: cc d d fw-la fw-la fw-la, c-acp pp-f dt n1 pn31 vhz p-acp dt n2 vvn, p-acp dt n1 pp-f np1.
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Neither is this Communion only nominall, but also reall: the very substance of Christs Body and Bloud is by it communicated to worthy receivers:
Neither is this Communion only nominal, but also real: the very substance of Christ Body and Blood is by it communicated to worthy Receivers:
d vbz d n1 av-j j-jn, p-acp av j: dt j n1 pp-f npg1 n1 cc n1 vbz p-acp pn31 vvn p-acp j n2:
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they are verily, and indeed, taken and received of the faithfull, saith our Church. Not in the signes essentially, but by the signes effectually;
they Are verily, and indeed, taken and received of the faithful, Says our Church. Not in the Signs essentially, but by the Signs effectually;
pns32 vbr av-j, cc av, vvn cc vvn pp-f dt j, vvz po12 n1. xx p-acp dt n2 av-j, cc-acp p-acp dt n2 av-j;
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for we must hold us to this, that the Union is not Physicall, nor Metaphysicall, not Essentiall,
for we must hold us to this, that the union is not Physical, nor Metaphysical, not Essential,
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nor Locall, but Intellectuall, and Sacramentall, and yet reall, and not only nominall. Ask what the Bread, and Wine is, I answer the Body and Bloud of Christ.
nor Local, but Intellectual, and Sacramental, and yet real, and not only nominal. Ask what the Bred, and Wine is, I answer the Body and Blood of christ.
ccx j, cc-acp j, cc j, cc av j, cc xx av-j j-jn. vvb r-crq dt n1, cc n1 vbz, pns11 vvb dt n1 cc n1 pp-f np1.
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Ask me how or which way: I answer Sacramentally;
Ask me how or which Way: I answer Sacramentally;
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because they are the Communion of the Body and Bloud of Christ, and not that properly neither;
Because they Are the Communion of the Body and Blood of christ, and not that properly neither;
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for a substance cannot be a Relation, but by a Metonymy of the effect;
for a substance cannot be a Relation, but by a Metonymy of the Effect;
p-acp dt n1 vmbx vbi dt n1, cc-acp p-acp dt n1 pp-f dt n1;
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because they make us partakers of the Body and Bloud of Christ, they are called the Communion of his Body and Bloud.
Because they make us partakers of the Body and Blood of christ, they Are called the Communion of his Body and Blood.
c-acp pns32 vvb pno12 n2 pp-f dt n1 cc n1 pp-f np1, pns32 vbr vvn dt n1 pp-f po31 n1 cc n1.
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And being Communis substantiae, they are also Communio efficaciae, they make us partakers of the merit of Christs Body and Bloud;
And being Communis substantiae, they Are also Communion efficaciae, they make us partakers of the merit of Christ Body and Blood;
cc vbg np1 fw-la, pns32 vbr av fw-la fw-la, pns32 vvb pno12 n2 pp-f dt n1 pp-f npg1 n1 cc n1;
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those things ever bring their worth and dignity with them, remission of sins, redemption, sanctification, salvation;
those things ever bring their worth and dignity with them, remission of Sins, redemption, sanctification, salvation;
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all graces come along with Christ, in quo est omnis gratia. Habent omnia qui habent deum habentem omnia. St August.
all graces come along with christ, in quo est omnis Gratia. Habent omnia qui habent God habentem omnia. Saint August.
d n2 vvb a-acp p-acp np1, p-acp fw-la fw-la fw-la fw-la. fw-la fw-la fw-la fw-la fw-la fw-la fw-la. zz np1.
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And as there is Communion with them, so there is communition from them:
And as there is Communion with them, so there is communition from them:
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we may not amisse take the word Communio, a Communiendo: that is to be reckoned among the benefits we receive;
we may not amiss take the word Communion, a Communiendo: that is to be reckoned among the benefits we receive;
pns12 vmb xx av vvi dt n1 np1, dt fw-la: cst vbz pc-acp vbi vvn p-acp dt n2 pns12 vvb;
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so our Church reckons it, the strengthening of our souls: Vis semper fortior in Ʋnione; nothing can prevail;
so our Church reckons it, the strengthening of our Souls: Vis semper fortior in Ʋnione; nothing can prevail;
av po12 n1 vvz pn31, dt vvg pp-f po12 n2: fw-fr fw-la fw-la p-acp fw-la; pix vmb vvi;
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against earth, when heaven is joyned to it:
against earth, when heaven is joined to it:
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if God be with us who can be against us? and he is with us heer by Sacramentall Union he comes into the Communion.
if God be with us who can be against us? and he is with us her by Sacramental union he comes into the Communion.
cs np1 vbb p-acp pno12 r-crq vmb vbi p-acp pno12? cc pns31 vbz p-acp pno12 av p-acp j n1 pns31 vvz p-acp dt n1.
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Thus have we made the signes, and the things signed to meet, and but to meer,
Thus have we made the Signs, and the things signed to meet, and but to mere,
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for we may go no further;
for we may go no further;
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my Text calls it but a Communion, and I take it to be a full exposition of our Saviours words at the Institution;
my Text calls it but a Communion, and I take it to be a full exposition of our Saviors words At the Institution;
po11 n1 vvz pn31 p-acp dt n1, cc pns11 vvb pn31 pc-acp vbi dt j n1 pp-f po12 ng1 n2 p-acp dt n1;
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This (speaking of the Bread) is my Body, saith he, A Communion of his Body, saith the Text:This (speaking of the Bred) is my Body, Says he, A Communion of his Body, Says the Text:
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This (the Wine) is my Bloud: A Communion of his Bloud, saith the Apostle.This (the Wine) is my Blood: A Communion of his Blood, Says the Apostle.
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If a Communion of it, then not it, as the Papists will have it;
If a Communion of it, then not it, as the Papists will have it;
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Sacramentally we allow it to be it, signum rei; not it substantially, but onely a Communion of it.
Sacramentally we allow it to be it, signum rei; not it substantially, but only a Communion of it.
av-j pns12 vvb pn31 pc-acp vbi pn31, fw-la fw-la; xx pn31 av-j, cc-acp av-j dt n1 pp-f pn31.
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Had it been it, grossely, carnally, The Apostle should have said, not the Cup, but the Bloud, not the Bread, but the Body;
Had it been it, grossly, carnally, The Apostle should have said, not the Cup, but the Blood, not the Bred, but the Body;
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For the Bread, and the Wine both according to their Doctrines are gone, only accidences remains,
For the Bred, and the Wine both according to their Doctrines Are gone, only accidences remains,
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then he had committed no small Tautology. The Bread which is my Body, is the Communion of the Body of Christ:
then he had committed no small Tautology. The Bred which is my Body, is the Communion of the Body of christ:
cs pns31 vhd vvn dx j n1. dt n1 r-crq vbz po11 n1, vbz dt n1 pp-f dt n1 pp-f np1:
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The Wine in the Cup, which is the Bloud it self, is a Communion, of the Bloud of Christ;
The Wine in the Cup, which is the Blood it self, is a Communion, of the Blood of christ;
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Indeed they do not well away with the Communion, it crosseth them too much, therefore they almost crosse it out.
Indeed they do not well away with the Communion, it Crosseth them too much, Therefore they almost cross it out.
av pns32 vdb xx av av p-acp dt n1, pn31 vvz pno32 av av-d, av pns32 av vvi pn31 av.
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It may appear by other particula•s. Their private Masse shuts it out quite: Their publique Masse justles it out not a little:
It may appear by other particula•s. Their private Mass shuts it out quite: Their public Mass justles it out not a little:
pn31 vmb vvi p-acp j-jn n2. po32 j n1 vvz pn31 av av: po32 j n1 vvz pn31 av xx dt j:
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They have no Communion of the Cup at all; The Laity are not allowed it: and if there be no Cup, there is no Communion there:
They have no Communion of the Cup At all; The Laity Are not allowed it: and if there be no Cup, there is no Communion there:
pns32 vhb dx n1 pp-f dt n1 p-acp d; dt np1 vbr xx vvn pn31: cc cs pc-acp vbb dx n1, pc-acp vbz dx n1 a-acp:
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neither is there any Eucharist, if not it; (I do only observe that by the way) for the word NONLATINALPHABET, from whence comes the name of Eucharist, is no where used at the Institution,
neither is there any Eucharist, if not it; (I do only observe that by the Way) for the word, from whence comes the name of Eucharist, is no where used At the Institution,
av-dx vbz pc-acp d n1, cs xx pn31; (pns11 vdb av-j vvi cst p-acp dt n1) p-acp dt n1, p-acp q-crq vvz dt n1 pp-f n1, vbz dx c-crq vvn p-acp dt n1,
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but at the Cup, and if no Cup, no giving of thanks for it, of the Peoples part none, which have part of none:
but At the Cup, and if no Cup, no giving of thanks for it, of the Peoples part none, which have part of none:
cc-acp p-acp dt n1, cc cs dx n1, av-dx vvg pp-f n2 p-acp pn31, pp-f dt ng1 n1 pix, r-crq vhb n1 pp-f pix:
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So Communion and Eucharist they shuffle out;
So Communion and Eucharist they shuffle out;
av n1 cc n1 pns32 vvi av;
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and worse then this, Christum denuo crucifigunt, while they separate his Bloud from his Body, without any Communion, without any coming together again.
and Worse then this, Christ anew crucifigunt, while they separate his Blood from his Body, without any Communion, without any coming together again.
cc av-jc cs d, np1 fw-la fw-la, cs pns32 vvb po31 n1 p-acp po31 n1, p-acp d n1, p-acp d vvg av av.
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But this is no place for controversies: be we sure to keep it right, as we do call it right:
But this is no place for controversies: be we sure to keep it right, as we do call it right:
p-acp d vbz dx n1 p-acp n2: vbb pns12 j pc-acp vvi pn31 av-jn, c-acp pns12 vdb vvi pn31 av-jn:
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and from this very Text we call it a Communion.
and from this very Text we call it a Communion.
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And that we may keep it right, there must be on our parts a coming on to the Communion:
And that we may keep it right, there must be on our parts a coming on to the Communion:
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where the dead body is, there the Eagles will be gathered together: and no where is the dead Body of our Saviour more plainly represented:
where the dead body is, there the Eagles will be gathered together: and no where is the dead Body of our Saviour more plainly represented:
c-crq dt j n1 vbz, a-acp dt n2 vmb vbi vvn av: cc dx c-crq vbz dt j n1 pp-f po12 n1 av-dc av-j vvn:
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G•t we up upon the Wing of pure Devotion, of holy Meditation, sore we aloft like Eagles:
G•t we up upon the Wing of pure Devotion, of holy Meditation, soar we aloft like Eagles:
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Sursum Corda: if we come not, there may be Communion for others, none for us:Sursum Corda: if we come not, there may be Communion for Others, none for us:
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for only those that receive, are of the Communion, those that cate of the things of the Altar, are partakers of the Altar;
for only those that receive, Are of the Communion, those that cate of the things of the Altar, Are partakers of the Altar;
p-acp av-j d cst vvb, vbr pp-f dt n1, d cst vvb pp-f dt n2 pp-f dt n1, vbr n2 pp-f dt n1;
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if yee cat not, you are not of the Communion of the Body of Christ; If you drink not you are not of the Communion of the Bloud.
if ye cat not, you Are not of the Communion of the Body of christ; If you drink not you Are not of the Communion of the Blood.
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But yet, look how you come, for if you come unworthily, you will not be of that Communion neither:
But yet, look how you come, for if you come unworthily, you will not be of that Communion neither:
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we may not so tye the things signed to the signes, the Body and Bloud, to the Bread and Wine,
we may not so tie the things signed to the Signs, the Body and Blood, to the Bred and Wine,
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as if whosoever receives the one must also receive the other. Saint Cyprian resolves it well:
as if whosoever receives the one must also receive the other. Saint Cyprian resolves it well:
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Tantum utilitatis quisque reportat quantum Vasculo fidei Colligit; others which come without faith, Lambunt Petram, sed nec inde mel sugunt, nec oleum: They go away without joy; because they came without faith:Tantum utilitatis Quisque reportat quantum Vasculo fidei Colligit; Others which come without faith, Lambunt Petram, sed nec inde mel sugunt, nec oleum: They go away without joy; Because they Come without faith:
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Like Mary Magdalen, they see the Lord Corporall, the clean Linnen lye, wherein our Saviour was wrapped,
Like Marry Magdalen, they see the Lord Corporal, the clean Linen lie, wherein our Saviour was wrapped,
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but finde him not, and say without any comfort; They have taken away the Lord. Panem Domini they finde, but not Panem Dominum; neither do I know how they should;
but find him not, and say without any Comfort; They have taken away the Lord. Bread Domini they find, but not Bread Dominum; neither do I know how they should;
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he is present only to the eye of faith, not of sence: Non ventris sed mentis cibus est;
he is present only to the eye of faith, not of sense: Non Ventricle sed mentis cibus est;
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The hand, the mouth, the teeth, the stomack of Faith:
The hand, the Mouth, the teeth, the stomach of Faith:
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Credere est edere. Come with this then, and we come right, we shall no doubt be of the Communion.Believe est Eat. Come with this then, and we come right, we shall no doubt be of the Communion.
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And as you come with Faith, so you must come with Love: giving and forgiving, are the tenour of it:
And as you come with Faith, so you must come with Love: giving and forgiving, Are the tenor of it:
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both are done to you heer by Christ, he gives you his Body and Bloud, and they are given for the remission of sins:
both Are done to you her by christ, he gives you his Body and Blood, and they Are given for the remission of Sins:
d vbr vdn p-acp pn22 av p-acp np1, pns31 vvz pn22 po31 n1 cc n1, cc pns32 vbr vvn p-acp dt n1 pp-f n2:
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both must be done by you, unto your brethren. Then there will be a full Communion on all sides:
both must be done by you, unto your brothers. Then there will be a full Communion on all sides:
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of Christ with us by mercy and trueth, of us with Christ by Faith and Love? of the outward signes,
of christ with us by mercy and truth, of us with christ by Faith and Love? of the outward Signs,
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and the inward graces, of both with the worthy receivers: of the receivers with themselves; for so from this Sacramentall Communion, will spring our spirituall with Christ our head;
and the inward graces, of both with the worthy Receivers: of the Receivers with themselves; for so from this Sacramental Communion, will spring our spiritual with christ our head;
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and from thence our Mysticall, with h•s Body the Members, till at last we come to a perfect Union with the Communion of the Saints, which are compleate in Heaven, which with our Saviour still drink of the fruit of this Vine, new in the Kingdom:
and from thence our Mystical, with h•s Body the Members, till At last we come to a perfect union with the Communion of the Saints, which Are complete in Heaven, which with our Saviour still drink of the fruit of this Vine, new in the Kingdom:
cc p-acp av po12 j, p-acp ng1 n1 dt n2, c-acp p-acp ord pns12 vvb p-acp dt j n1 p-acp dt n1 pp-f dt n2, r-crq vbr j p-acp n1, r-crq p-acp po12 n1 av vvi pp-f dt n1 pp-f d n1, j p-acp dt n1:
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Whither he bring us all for his Infinit merits, and mercies, Amen.
Whither he bring us all for his Infinite merits, and Mercies, Amen.
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THE FOURTH SERMON. 1 COR. 10. 17. For we that are many, are one Bread and one Body:
THE FOURTH SERMON. 1 COR. 10. 17. For we that Are many, Are one Bred and one Body:
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because we are all partakers of one Bread. WE be come now to the second part of the Text;
Because we Are all partakers of one Bred. WE be come now to the second part of the Text;
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the second Communion, that which is spirituall, between the things, and the receivers;
the second Communion, that which is spiritual, between the things, and the Receivers;
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Ʋnus Christus in quo est omnis gratia, he is the thing signed between him and us,Ʋnus Christus in quo est omnis Gratia, he is the thing signed between him and us,
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and it is properly called Communio Capitis.
and it is properly called Communion Capitis.
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Communio Calicis was well premised, because it is the ground and foundation of the other Communions;Communion Calicis was well premised, Because it is the ground and Foundation of the other Communions;
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for thence issues this our Communion with Christ, They that eat of the Sacrifices are partakers of the Altar, Verse 18. By eating we enter into it,
for thence issues this our Communion with christ, They that eat of the Sacrifices Are partakers of the Altar, Verse 18. By eating we enter into it,
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and upon that we pitch it, in the last words of the Text, We that are many, are one Bread,
and upon that we pitch it, in the last words of the Text, We that Are many, Are one Bred,
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because we are all partakers of one Bread. Alimentum fit Alitum, saith the Phylosopher; so it is in our spirituall food:Because we Are all partakers of one Bred. Alimentum fit Alitum, Says the Philosopher; so it is in our spiritual food:
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Except we eat the Body of Christ, he dwelleth not in us; Except we eat the Body of christ, he dwells not in us;
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but if we eat him, if we digest him, both which are to be done by faith,
but if we eat him, if we digest him, both which Are to be done by faith,
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as hath been shewed before, Participatione ea corporaliter nobis inerit Christus, saith Cyrill; his very flesh is made ours,
as hath been showed before, Participation ea corporaliter nobis inerit Christus, Says Cyril; his very Flesh is made ours,
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as we are in him by a certain Physicall Identity in the Hypostaticall Ʋnion, our humane nature and his Divine made one:
as we Are in him by a certain Physical Identity in the Hypostatical Ʋnion, our humane nature and his Divine made one:
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so he shall be in us though neither by transubstantiation, nor by consubstantiation, not by naturall, nor corporall contract;
so he shall be in us though neither by transubstantiation, nor by consubstantiation, not by natural, nor corporal contract;
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but by spirituall and reall Union, his person, and ours made one. Sacramentally he is in his signe; Spiritually in the receiver.
but by spiritual and real union, his person, and ours made one. Sacramentally he is in his Signen; Spiritually in the receiver.
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The receivers are all those, which do worthily partake of one Bread; their Union with Christ, was the end of that I•stitution of Christ:
The Receivers Are all those, which do worthily partake of one Bred; their union with christ, was the end of that I•stitution of christ:
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that Sacramentall Communion was to be a mean to •ffect, and a seal to confirme our spirituall:
that Sacramental Communion was to be a mean to •ffect, and a seal to confirm our spiritual:
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ideo institutum ut Corpus in terris capiti quod est in Coelis coadunetur, saith Saint Austen: Panis Daminus to the right receiver comes along, cum pane Domini. They that eate of the Sacrifices, are partakers of the Altar, is a Proposition unquestionably true;ideo institutum ut Corpus in terris Capiti quod est in Coelis coadunetur, Says Saint Austen: Panis Daminus to the right receiver comes along, cum pane Domini. They that eat of the Sacrifices, Are partakers of the Altar, is a Proposition unquestionably true;
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and then by consequence, if they partake of one Bread, they also partake of one Body,
and then by consequence, if they partake of one Bred, they also partake of one Body,
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and of this NONLATINALPHABET saith my Text. We are all partakers of one Bread.
and of this Says my Text. We Are all partakers of one Bred.
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And it needs not trouble us, that the word in the Originall is NONLATINALPHABET, when before it was NONLATINALPHABET; there Communion, but partaking h•re;
And it needs not trouble us, that the word in the Original is, when before it was; there Communion, but partaking h•re;
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as if the Communion between the signes, and the things signed, were fuller, then it is between the receivers and them.
as if the Communion between the Signs, and the things signed, were fuller, then it is between the Receivers and them.
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Take one as the eff•ct, and the other as the cause, so Beza will have it,
Take one as the eff•ct, and the other as the cause, so Beza will have it,
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because by the partaking of the Bread, we come into the society, and Communion of Christ:
Because by the partaking of the Bred, we come into the society, and Communion of christ:
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So the Apostle seems to intend it, we are one body, one with him, because we are all partakers of one Bread;
So the Apostle seems to intend it, we Are one body, one with him, Because we Are all partakers of one Bred;
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NONLATINALPHABET symbolorum, NONLATINALPHABET is rerum, we place not our Union with Christ in participation, but in the effect of that which is Communion, we fetch it thence, not seat it there;
symbolorum, is rerum, we place not our union with christ in participation, but in the Effect of that which is Communion, we fetch it thence, not seat it there;
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and as from Christs participation with our nature, where the Apostle useth the same word,
and as from Christ participation with our nature, where the Apostle uses the same word,
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because the Children were partakers of fl•sh and bloud, he also likewise, NONLATINALPHABET took part, Heb. 2. 14. did result the Hypostaticall Union of our nature with him:
Because the Children were partakers of fl•sh and blood, he also likewise, took part, Hebrew 2. 14. did result the Hypostatical union of our nature with him:
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So from our participation of one Bread, the Symboll of the Sacrament, of which NONLATINALPHABET doth result the spirituall NONLATINALPHABET, the Union of his person with us.
So from our participation of one Bred, the Symbol of the Sacrament, of which does result the spiritual, the union of his person with us.
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Saint Ambrose upon my Text saith it; non participatione taniùn & acceptatione, sed Ʋnitate Communicamus: Quemadmodum enim corpus unicum est Christo;
Saint Ambrose upon my Text Says it; non participation taniùn & acceptation, sed Ʋnitate Communicate: Quemadmodum enim corpus unicum est Christ;
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ita & nos per hunc panem unione conjungimur. So that, though not in that, the act of partaking of that one Bread;ita & nos per hunc Bread Union conjungimur. So that, though not in that, the act of partaking of that one Bred;
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yet by that, we come to the Communion of Christ, though the Bread be but the Symboll of this Society,
yet by that, we come to the Communion of christ, though the Bred be but the Symbol of this Society,
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yet upon the partaking of that, we come into the Communion of the thing it s•lf, which is signed by it,
yet upon the partaking of that, we come into the Communion of the thing it s•lf, which is signed by it,
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so that there is full out as firm Communion hence, as was before;
so that there is full out as firm Communion hence, as was before;
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And being a Communion between Christ and us, we call it rightly Communio Capitis, in the Allegory of a Body, (which the Apostle he•r alludes unto) Christ will not away with any other place then the head in the Body Mysticall, the supream Head:
And being a Communion between christ and us, we call it rightly Communion Capitis, in the Allegory of a Body, (which the Apostle he•r alludes unto) christ will not away with any other place then the head in the Body Mystical, the supreme Head:
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In all other Allegories as of the Vine, and the branches, he will be the R•ot which bears all, Rom. 11. 18, and Radix arboris Caput est; of the family, he the Master;
In all other Allegories as of the Vine, and the branches, he will be the R•ot which bears all, Rom. 11. 18, and Radix arboris Caput est; of the family, he the Master;
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and Dominus is ever Capu• domus: In the Building caput Anguli; in the Book, in Capite libri; and our tenour if it be right, must hold in Capite too.
and Dominus is ever Capu• domus: In the Building caput Anguli; in the Book, in Capite Libri; and our tenor if it be right, must hold in Capite too.
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All the Communion we have with him, depends upon this Relation, and it is enough, we need desire no more. Communio Capitis, is neer enough.
All the Communion we have with him, depends upon this Relation, and it is enough, we need desire no more. Communion Capitis, is near enough.
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This Communion of the Head with the Body, is neither Physicall nor Corporall, but Spirituall: the naturall man cannot perceive it:
This Communion of the Head with the Body, is neither Physical nor Corporal, but Spiritual: the natural man cannot perceive it:
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how the Head in Heaven may be united to a Body in Earth, is, NONLATINALPHABET, a riddle to humane reason.
how the Head in Heaven may be united to a Body in Earth, is,, a riddle to humane reason.
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Who shall fetch down Christ from above, or if he must be above still, Quomodo teneb• absentem, saith Saint Austen, in the person of a naturall man? This is chiefly to be explained,
Who shall fetch down christ from above, or if he must be above still, Quomodo teneb• absentem, Says Saint Austen, in the person of a natural man? This is chiefly to be explained,
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and about it two things. 1. What this Union is. 2. Wherein it doth appear. 1. Esse, 2. Cognosci, are the materiall points about it. 1. It is Spirituall:
and about it two things. 1. What this union is. 2. Wherein it does appear. 1. Esse, 2. Cognosci, Are the material points about it. 1. It is Spiritual:
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the eye of Faith, and not of Sence can discern it, Mitte manum fidei, & tractasti, saith Austen in answer to Quomodo tenebo absentem. That there is a Union, a being one with Christ, is plain from that prayer of our Saviour for his Disciples,
the eye of Faith, and not of Sense can discern it, Mitte manum fidei, & tractasti, Says Austen in answer to Quomodo tenebo absentem. That there is a union, a being one with christ, is plain from that prayer of our Saviour for his Disciples,
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and not for them only, but for all beleevers:
and not for them only, but for all believers:
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Father I pray thee that they may be one in us, as thou art one in me, Father I pray thee that they may be one in us, as thou art one in me,
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and I in thee, John 17. 21. but that being one is tanti•m spiritu & fide, saith Maldonate; and that sicut, there is not aequalitis, but cujusdam similitudinis, saith Chrysostome; for •ssentiall Union, which is eternall, between the Father and the Son;and I in thee, John 17. 21. but that being one is tanti•m spiritu & fide, Says Maldonate; and that sicut, there is not aequalitis, but cujusdam similitudinis, Says Chrysostom; for •ssentiall union, which is Eternal, between the Father and the Son;
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or Hypostaticall Union, which is substantiall between the Sonne and our nature, it cannot be; our personall Union is spirituall, and no more.
or Hypostatical union, which is substantial between the Son and our nature, it cannot be; our personal union is spiritual, and no more.
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Spirituall, because it is wrought by the Spirit;
Spiritual, Because it is wrought by the Spirit;
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Faith is the fruit of Spirit, and it is that which is the very essence of this Union, the neerest symbolically quality that can be, between Christ and us.
Faith is the fruit of Spirit, and it is that which is the very essence of this union, the nearest symbolically quality that can be, between christ and us.
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In every Union of naturall things, vis unitiva, some quality or other there must be, by which they agree in one, something Medie Naturae. Fire and water can never be reconciled alone, because they have none:
In every union of natural things, vis unitiva, Some quality or other there must be, by which they agree in one, something Medie Naturae. Fire and water can never be reconciled alone, Because they have none:
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in that greatest union of all, of God and Man, Christ himself was factus Mediae Naturae. a Mediator:
in that greatest Union of all, of God and Man, christ himself was factus Mediae Naturae. a Mediator:
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Earth and Heaven had never met, but by his being exalted in Medium locum, the Crosse was between both,
Earth and Heaven had never met, but by his being exalted in Medium locum, the Cross was between both,
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and Heaven there was content to stoop lowest, Earth being able to rise no higher.
and Heaven there was content to stoop lowest, Earth being able to rise no higher.
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In this Union of our persons with Christ, cum Capite, Faith is that, vis unitiva, the Cement by which Caput Anguli is joyned to the building,
In this union of our Persons with christ, cum Capite, Faith is that, vis unitiva, the Cement by which Caput Anguli is joined to the building,
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and yet that is but a conjunction; no thing is conveyed into the other parts from it:
and yet that is but a conjunction; no thing is conveyed into the other parts from it:
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it is therefore more, the Ligament and sinew by which the Head is united to the Body,
it is Therefore more, the Ligament and sinew by which the Head is united to the Body,
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and thorow which is conveyed all the benefit of being, and motion to the members. Similitudo imaginis, that likenesse, after which man was created, had united him to God;
and thorough which is conveyed all the benefit of being, and motion to the members. Similitudo imaginis, that likeness, After which man was created, had united him to God;
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but that was so defaced by the fall, God knew him not for his Creature;
but that was so defaced by the fallen, God knew him not for his Creature;
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nothing like in the world was left, all similitude between God and him lost, till Christ repayred that Image again, washt it with his Bloud,
nothing like in the world was left, all similitude between God and him lost, till christ repaired that Image again, washed it with his Blood,
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and set Faith in the face of it;
and Set Faith in the face of it;
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by that they may meet, there is something like to bring them into liking, to make an union.
by that they may meet, there is something like to bring them into liking, to make an Union.
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Neither is this Imaginary, a device for speculation; but reall spirituall things have the best and truest reality in them:
Neither is this Imaginary, a device for speculation; but real spiritual things have the best and Truest reality in them:
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The Fathers Illustrate it divers wayes:
The Father's Illustrate it diverse ways:
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as fire is united to red hot Iron, actually and virtually both, it is no where more visible, more powerfull for the time;
as fire is united to read hight Iron, actually and virtually both, it is no where more visible, more powerful for the time;
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as the Beams of the Son are united to the ayre; as Wine and water contemperated and mixt together;
as the Beams of the Son Are united to the air; as Wine and water contemperated and mixed together;
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as wax to wax, and made into one lump:
as wax to wax, and made into one lump:
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The Apostle giveth a plain instance, he that is coupled with an Harlot is one body;
The Apostle gives a plain instance, he that is coupled with an Harlot is one body;
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Erunt duo in carne una, is the cousummation of marriage: in that sence it is called a Mystery, between Christ and his Church:Erunt duo in Carnem una, is the cousummation of marriage: in that sense it is called a Mystery, between christ and his Church:
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So he that is joyned unto Christ, is one Spirit. One Spirit, is but Metalepsis: one spirituall body is the meaning:
So he that is joined unto christ, is one Spirit. One Spirit, is but Metalepsis: one spiritual body is the meaning:
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Faith on our parts, the Spirit on his part concurre, and make a union.Faith on our parts, the Spirit on his part concur, and make a Union.
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You may see more, the ground of this will confirme the truth of it, and it is in the words of the Text. We are all partakers of one Bread.
You may see more, the ground of this will confirm the truth of it, and it is in the words of the Text. We Are all partakers of one Bred.
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There are foure sorts of unions, both Scriptures and Fathers use to Illustrate. First, Eternall, between the Father and the Sonne.
There Are foure sorts of unions, both Scriptures and Father's use to Illustrate. First, Eternal, between the Father and the Son.
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Secondly, Hypostaticall, between the divine nature and humane. Thirdly, Conjugall and Matrimo•iall, between husband and wife.
Secondly, Hypostatical, between the divine nature and humane. Thirdly, Conjugal and Matrimo•iall, between husband and wife.
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Fourthly, Allegoricall, as between the Vine and branch, between Head and Members, between Bread and the receivers:
Fourthly, Allegorical, as between the Vine and branch, between Head and Members, between Bred and the Receivers:
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each would afford matter for a Sermon, I must insist only on that last.
each would afford matter for a Sermon, I must insist only on that last.
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That which we eate turns in carnem & sanguinem; alimentum fit alitum, if so be, it be digested first, else it doth not:
That which we eat turns in Carnem & sanguinem; alimentum fit alitum, if so be, it be digested First, Else it does not:
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Cibus Iadigestus famem satiat animalem, non naturalem. Cibus Iadigestus Famem satiat animalem, non naturalem.
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It comes not into union with the body, by which it might grow stronger, but is forceably cast out,
It comes not into Union with the body, by which it might grow Stronger, but is Forcibly cast out,
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though it stay the stomack for a time: So it is in our spirituall food;
though it stay the stomach for a time: So it is in our spiritual food;
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they which know not how to digest it by faith, have their appetite staid, not their groweth, and strength augmented;
they which know not how to digest it by faith, have their appetite stayed, not their grows, and strength augmented;
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but if it be digested, it comes into one, it becomes one with us. Thus are Christ and we made one:
but if it be digested, it comes into one, it becomes one with us. Thus Are christ and we made one:
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We have the Symboll, the Sacrament, the Seal of it, of which we all eate,
We have the Symbol, the Sacrament, the Seal of it, of which we all eat,
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and wherefore do we eate, but ut uniamur? What is more ours then that we have eaten? A neerer Symboll could not possibly be thought on, of our incorporation, and making one with him;
and Wherefore do we eat, but ut uniamur? What is more ours then that we have eaten? A nearer Symbol could not possibly be Thought on, of our incorporation, and making one with him;
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and yet St Bernard saith more; Et manducat nos & m•mducatur à nobis quo arctiùs illi astringamur.
and yet Saint Bernard Says more; Et manducat nos & m•mducatur à nobis quo arctiùs illi astringamur.
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In one and the same action he feeds on us, we feed on him: his joy fills us; our faith feeds him:
In one and the same actium he feeds on us, we feed on him: his joy fills us; our faith feeds him:
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his body, his bloud, his suff•rings, his righteousnesse are meat and drink to us; our faith, our repentance, our obedience, our salvation, are meat and drink to him:
his body, his blood, his suff•rings, his righteousness Are meat and drink to us; our faith, our Repentance, our Obedience, our salvation, Are meat and drink to him:
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and those are one, (though the comparison be without compa•is•n, yet) our Saviour himself prayes it may be so;
and those Are one, (though the comparison be without compa•is•n, yet) our Saviour himself prays it may be so;
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John 17. St Bernard proves it is so, between Christ and us: we one with him abiding by faith and love;John 17. Saint Bernard Proves it is so, between christ and us: we one with him abiding by faith and love;
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he one with us, a•iding by peace and truth: yet not in that manner one, as they are;
he one with us, a•iding by peace and truth: yet not in that manner one, as they Are;
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the d•ffer•nce of our nature and substance still remains, which are one in the Father and the Sonne:
the d•ffer•nce of our nature and substance still remains, which Are one in the Father and the Son:
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only the diversity of our wills reconciled, makes us one, one with the Father and the Sonne,
only the diversity of our wills reconciled, makes us one, one with the Father and the Son,
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and so one, ut Deus & homo unus spiritus certa & absoluta veritate dicantur, si sibi glutino amori• inb•reant.
and so one, ut Deus & homo Unus spiritus Certa & Absoluta veritate dicantur, si sibi glutino amori• inb•reant.
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So sure are we one, so reall is our spirituall Union with Christ our Head; if we eat the Bread, if we digest it, we are sure of it:
So sure Are we one, so real is our spiritual union with christ our Head; if we eat the Bred, if we digest it, we Are sure of it:
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in reason, that we eat is the same with us:
in reason, that we eat is the same with us:
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in Religion it is so too, and eat it we do, we all are partakers of one Bread.
in Religion it is so too, and eat it we do, we all Are partakers of one Bred.
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That this union is we are sure of, the Scripture every where beareth witnesse of it, we could not be branches, he the Vine; not members, he the head;
That this Union is we Are sure of, the Scripture every where bears witness of it, we could not be branches, he the Vine; not members, he the head;
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not pretious stones built upon him, he the foundation, the cheif corner stone;
not precious stones built upon him, he the Foundation, the chief corner stone;
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we need not eat his fl•sh, nor drink his bloud, the Cup which we blesse, need not be the Communion of his Bloud, the Bread which we break the Communion of his Body, no Communion at all indeed, but for this union:
we need not eat his fl•sh, nor drink his blood, the Cup which we bless, need not be the Communion of his Blood, the Bred which we break the Communion of his Body, no Communion At all indeed, but for this Union:
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NONLATINALPHABET might well be spared, but for this, ut uniamur: it is the signe of it, the seal of it, the ground of it, the cause of it:
might well be spared, but for this, ut uniamur: it is the Signen of it, the seal of it, the ground of it, the cause of it:
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992
ut corpus in terris capiti in caelis: ut corpus in terris Capiti in Caelis:
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to make them one, to make this union between Christ and us, Christus erat faciens utrumque in unum.
to make them one, to make this Union between christ and us, Christus erat Faciens utrumque in Unum.
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Christs whole work was to do this, to make us one: our nature one in the Hypostaticall union;
Christ Whole work was to do this, to make us one: our nature one in the Hypostatical Union;
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our persons one in the spirituall: nec pr•judicat rerum pluralitas huic unitati:
our Persons one in the spiritual: nec pr•judicat rerum pluralitas huic unitati:
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for we that are many are one bread, and one body, one bread partaking all of one bread;for we that Are many Are one bred, and one body, one bred partaking all of one bred;
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one body united all to one head: one signe, one thing; we all though never so many partake of it:
one body united all to one head: one Signen, one thing; we all though never so many partake of it:
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All the beleevers bad one heart, and one minde, Acts 4. All of them are joyned into one head.All the believers bade one heart, and one mind, Acts 4. All of them Are joined into one head.
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999
That this is, that was the first:
That this is, that was the First:
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I have been the longer, because it is a matter of so much importance, and not so easily conceived:
I have been the longer, Because it is a matter of so much importance, and not so Easily conceived:
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all our hope of that union, Quae glorificat, which the blessed Angels and Saints enjoy, consists in this our spirituall union, quae justificat, which is with Christ by faith:
all our hope of that Union, Quae glorificat, which the blessed Angels and Saints enjoy, consists in this our spiritual Union, Quae justificat, which is with christ by faith:
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illa praemium, haec meritum est, saith Bernard, all cur•m rit is to be joyned with Christ.illa Premium, haec Merit est, Says Bernard, all cur•m rit is to be joined with christ.
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There is yet another work to be done to make this appear: else non apparentis & non existentis, eadem est ratio, as good not be at all.
There is yet Another work to be done to make this appear: Else non apparentis & non existentis, Same est ratio, as good not be At all.
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And yet, appear we cannot make it, to the eye of sence, Caput in coelis, corpus in terris est:
And yet, appear we cannot make it, to the eye of sense, Caput in Coelis, corpus in terris est:
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1005
it is much too weak to be able to ken so farre; neither indeed is it necessary, that the hand or foot should see the heal;
it is much too weak to be able to ken so Far; neither indeed is it necessary, that the hand or foot should see the heal;
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if they feel it, if they finde the use and benefit of it, that will be appearance enough to them:
if they feel it, if they find the use and benefit of it, that will be appearance enough to them:
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and that is to be had of him. Two wayes it will appear. 1. By that which the head is to the body.
and that is to be had of him. Two ways it will appear. 1. By that which the head is to the body.
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2. By that the body is to the head. There are foure things required to our head, all four to be known of him. 2. By that the body is to the head. There Are foure things required to our head, all four to be known of him.
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That it be, 1. Verum. 2. Perfectum. 3. Ʋnicum. 4. Pe•petuum. Christ is all these unto the body.
That it be, 1. Verum. 2. Perfectum. 3. Ʋnicum. 4. Pe•petuum. christ is all these unto the body.
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1. Verum of the same nature with the body, not like Nabuchadnezzars Image, whose head was of Gold, the breasts of Silver, the thighes of Brass•, the feet of Iron, and Clay.
1. Verum of the same nature with the body, not like Nebuchadnezars Image, whose head was of Gold, the breasts of Silver, the thighs of Brass•, the feet of Iron, and Clay.
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And that he might be of the same nature, you know he took upon him our nature:
And that he might be of the same nature, you know he took upon him our nature:
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1012
and therefore God, saith the Apostle, hath made him head of the Church, Ephes. 1. and that he is of the same nature appears.
and Therefore God, Says the Apostle, hath made him head of the Church, Ephesians 1. and that he is of the same nature appears.
cc av np1, vvz dt n1, vhz vvn pno31 n1 pp-f dt n1, np1 crd cc d pns31 vbz pp-f dt d n1 vvz.
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First, by his suffering for us;
First, by his suffering for us;
ord, p-acp po31 n1 p-acp pno12;
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he had not what to offer, till he had Corpus aptatum, Heb. 10. he had not been the Saviour of the body,
he had not what to offer, till he had Corpus aptatum, Hebrew 10. he had not been the Saviour of the body,
pns31 vhd xx r-crq pc-acp vvi, c-acp pns31 vhd fw-la fw-la, np1 crd pns31 vhd xx vbn dt n1 pp-f dt n1,
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1015
if he had not had that:
if he had not had that:
cs pns31 vhd xx vhn d:
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1016
Tolle caruem Christi & praesta quid Deus redemit, saith Tertullian to Marcion. He redeemed not the Angels, quia non assumpsit, he took not upon him their nature.Take caruem Christ & praesta quid Deus Redeemeth, Says Tertullian to Marcion. He redeemed not the Angels, quia non assumpsit, he took not upon him their nature.
uh fw-la fw-la cc fw-la fw-la fw-la fw-la, vvz np1 p-acp np1. pns31 vvd xx dt n2, fw-la fw-fr fw-la, pns31 vvd xx p-acp pno31 po32 n1.
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1017
Secondly, By his suff•ri•g with us, therefore saith the Apostle, it behoved him to be in all things like his brethren, that he might be a mercifull high Pri•st.
Secondly, By his suff•ri•g with us, Therefore Says the Apostle, it behooved him to be in all things like his brothers, that he might be a merciful high Pri•st.
ord, p-acp po31 n1 p-acp pno12, av vvz dt n1, pn31 vvd pno31 pc-acp vbi p-acp d n2 av-j po31 n2, cst pns31 vmd vbi dt j j n1.
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1018
And again, that by the things which he suffered, when he was t•mpted, he might succour them that are tempted:
And again, that by the things which he suffered, when he was t•mpted, he might succour them that Are tempted:
cc av, cst p-acp dt n2 r-crq pns31 vvd, c-crq pns31 vbds vvn, pns31 vmd vvi pno32 cst vbr vvn:
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for he is not an high Priest which may not be touched with our infirmities:
for he is not an high Priest which may not be touched with our infirmities:
c-acp pns31 vbz xx dt j n1 r-crq vmb xx vbi vvn p-acp po12 n2:
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when he cryed out upon the way, Saul, Saul, why pe•secutest thou me? he was neerly touched:
when he cried out upon the Way, Saul, Saul, why pe•secutest thou me? he was nearly touched:
c-crq pns31 vvd av p-acp dt n1, np1, np1, q-crq vv2 pns21 pno11? pns31 vbds av-j vvn:
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1021
he could not be an head, if he had not this, a sence of the bodies gri•vances.
he could not be an head, if he had not this, a sense of the bodies gri•vances.
pns31 vmd xx vbi dt n1, cs pns31 vhd xx d, dt n1 pp-f dt n2 n2.
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1022
Secondly, Again, to make him a true head, he must be united to the body. An head s•vered from the body, is not the head;
Secondly, Again, to make him a true head, he must be united to the body. an head s•vered from the body, is not the head;
ord, av, pc-acp vvi pno31 dt j n1, pns31 vmb vbi vvn p-acp dt n1. dt n1 vvn p-acp dt n1, vbz xx dt n1;
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1023
as good no head at all: a wrong head set on, a right head cut off are much a like:
as good no head At all: a wrong head Set on, a right head Cut off Are much a like:
c-acp j dx n1 p-acp d: dt n-jn n1 vvn a-acp, dt j-jn n1 vvn a-acp vbr d dt j:
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1024
the Joynts, and Ligaments, and Nerves, are all for that end derived from the head, that it may be set on.
the Joints, and Ligaments, and Nerves, Are all for that end derived from the head, that it may be Set on.
dt n2, cc n2, cc n2, vbr d p-acp cst n1 vvn p-acp dt n1, cst pn31 vmb vbi vvn p-acp.
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1025
And of what nature they are, you have heard b•fore: Spiritus sanctus est nexus, and thence is this union called spiritull.
And of what nature they Are, you have herd b•fore: Spiritus Sanctus est nexus, and thence is this Union called spiritual.
cc pp-f r-crq n1 pns32 vbr, pn22 vhb vvn av: fw-la fw-la fw-la fw-la, cc av vbz d n1 vvd j.
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1026
Thirdly, Again, ut sit verum debet esse vivum:
Thirdly, Again, ut sit verum debet esse Vivum:
ord, av, fw-la fw-la fw-la fw-la fw-la fw-la:
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1027
a true head, must be endued with the same soul the rest of the members are;
a true head, must be endued with the same soul the rest of the members Are;
dt j n1, vmb vbi vvn p-acp dt d n1 dt n1 pp-f dt n2 vbr;
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1028
and such is Christ our head:
and such is christ our head:
cc d vbz np1 po12 n1:
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1029
the Spirit is the life of both, in the lead that is fully, we have all received from his fuln•sse:
the Spirit is the life of both, in the led that is Fully, we have all received from his fuln•sse:
dt n1 vbz dt n1 pp-f d, p-acp dt n1 cst vbz av-j, pns12 vhb d vvn p-acp po31 n1:
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1030
that member which hath not his Spirit is not of his body, his children are led by his spirit:
that member which hath not his Spirit is not of his body, his children Are led by his Spirit:
cst n1 r-crq vhz xx po31 n1 vbz xx pp-f po31 n1, po31 n2 vbr vvn p-acp po31 n1:
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We may know by this, whether we be in him or no, by the Spirit which he hath given us. We may know by this, whither we be in him or no, by the Spirit which he hath given us.
pns12 vmb vvi p-acp d, cs pns12 vbb p-acp pno31 cc uh-dx, p-acp dt n1 r-crq pns31 vhz vvn pno12.
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1032
A true head we may know him by this. The second is a perfect head: such an one which hath, First, Reason. Secondly, Sence. Thirdly, Motion, Fourthly, Soundnesse. Fifthly, Beauty in it. A•l are in him.
A true head we may know him by this. The second is a perfect head: such an one which hath, First, Reason. Secondly, Sense. Thirdly, Motion, Fourthly, Soundness. Fifthly, Beauty in it. A•l Are in him.
dt j n1 pns12 vmb vvi pno31 p-acp d. dt ord vbz dt j n1: d dt pi r-crq vhz, ord, n1. ord, n1. ord, n1, ord, n1. ord, n1 p-acp pn31. j vbr p-acp pno31.
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1033
First, The faculties of the soul, understanding, will, prudence, providence, he knoweth all things, sustaineth, quickneth, governeth all things.
First, The faculties of the soul, understanding, will, prudence, providence, he Knoweth all things, sustaineth, Quickeneth, Governs all things.
ord, dt n2 pp-f dt n1, n1, n1, n1, n1, pns31 vvz d n2, vvz, vvz, vvz d n2.
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1034
Secondly, he seeleth our miseries, seeth our wants, heareth our prayers, smelleth our sacrifices, tasteth our charities, he speaketh and pleadeth for us, mak•th intercession for us.
Secondly, he seeleth our misery's, sees our Wants, hears our Prayers, smelleth our Sacrifices, tasteth our charities, he speaks and pleads for us, mak•th Intercession for us.
ord, pns31 vvz po12 n2, vvz po12 n2, vvz po12 n2, vvz po12 n2, vvz po12 n2, pns31 vvz cc vvz p-acp pno12, uh n1 p-acp pno12.
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1035
Thirdly, he moveth us, all spirituall motion in the body comes from him, holy d•sires, good works, pure thoughts;
Thirdly, he moves us, all spiritual motion in the body comes from him, holy d•sires, good works, pure thoughts;
ord, pns31 vvz pno12, d j n1 p-acp dt n1 vvz p-acp pno31, j n2, j n2, j n2;
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1036
in nature, in religion, life and motion, is a Capite: We see it in those Creatures which are insectilia; cut them in pieces, that part lives longest which cleaves to the head, the other soon dyes: so it is in others: so in our spirituall body:
in nature, in Religion, life and motion, is a Capite: We see it in those Creatures which Are insectilia; Cut them in Pieces, that part lives longest which cleaves to the head, the other soon dies: so it is in Others: so in our spiritual body:
p-acp n1, p-acp n1, n1 cc n1, vbz dt fw-la: pns12 vvb pn31 p-acp d n2 r-crq vbr n2; vvd pno32 p-acp n2, cst n1 vvz js r-crq vvz p-acp dt n1, dt n-jn av vvz: av pn31 vbz p-acp n2-jn: av p-acp po12 j n1:
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1037
whatsoever is from the head is dead presently. Fourthly, He is a sound and perfect head;
whatsoever is from the head is dead presently. Fourthly, He is a found and perfect head;
r-crq vbz p-acp dt n1 vbz j av-j. ord, pns31 vbz dt n1 cc j n1;
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1038
ill humours which do infect the body, flow not from him.
ill humours which do infect the body, flow not from him.
j-jn n2 r-crq vdb vvi dt n1, vvb xx p-acp pno31.
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1039
All is like Aarons oyl, which runs down from the head to the skirts of the cloathing:
All is like Aaron's oil, which runs down from the head to the skirts of the clothing:
av-d vbz j npg1 n1, r-crq vvz a-acp p-acp dt n1 p-acp dt n2 pp-f dt n1:
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1040
or like Hermons Dew which waters the Vallies: His Influence ha•h no malignity in it, but rather healing to the members.
or like Hermons Due which waters the Valleys: His Influence ha•h no malignity in it, but rather healing to the members.
cc j n2 vvi r-crq n2 dt n2: po31 n1 vhz dx n1 p-acp pn31, cc-acp av-c vvg p-acp dt n2.
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1041
Fifthly, he is a fair and beautifull head, admits of no deformity, The fairest of ten thousand, fairer then the children of men.
Fifthly, he is a fair and beautiful head, admits of no deformity, The Fairest of ten thousand, Fairer then the children of men.
ord, pns31 vbz dt j cc j n1, vvz pp-f dx n1, dt js pp-f crd crd, jc cs dt n2 pp-f n2.
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1042
All these shew him to be a perfect head.
All these show him to be a perfect head.
d d vvb pno31 pc-acp vbi dt j n1.
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1043
The third, he is an only head, to have no head, acephali, to have more heads policephali, are both a like monstrous:
The third, he is an only head, to have no head, acephali, to have more Heads policephali, Are both a like monstrous:
dt ord, pns31 vbz dt j n1, pc-acp vhi dx n1, fw-la, pc-acp vhi dc n2 fw-la, vbr d dt j j:
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1044
privations of one, divisions into many, ever tend to desolation: God and nature ever affect one, and but one.
privations of one, divisions into many, ever tend to desolation: God and nature ever affect one, and but one.
n2 pp-f crd, n2 p-acp d, av vvb p-acp n1: np1 cc n1 av vvi pi, cc p-acp crd.
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1045
God himself being Principalis Ʋnit as, loves unity best, especially in the best. And de ratione capitis est, unum esse:
God himself being Principal Ʋnit as, loves unity best, especially in the best. And de ratione capitis est, Unum esse:
np1 px31 vbg np1 vvn a-acp, vvz n1 av-js, av-j p-acp dt js. cc fw-fr fw-la fw-la fw-la, fw-la fw-la:
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1046
and therefore, God after all things had been scattered both in Heaven and Earth by division, by hearkening unto more heads then one, to the Serpents h•ad, in the dispensation of the fulnesse of time, would gather them altogether again into one, the word is NONLATINALPHABET.
and Therefore, God After all things had been scattered both in Heaven and Earth by division, by Harkening unto more Heads then one, to the Serpents h•ad, in the Dispensation of the fullness of time, would gather them altogether again into one, the word is.
cc av, np1 p-acp d n2 vhd vbn vvn av-d p-acp n1 cc n1 p-acp n1, p-acp vvg p-acp dc n2 cs pi, p-acp dt ng1 n1, p-acp dt n1 pp-f dt n1 pp-f n1, vmd vvi pno32 av av p-acp crd, dt n1 vbz.
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1047
And that is properly a gathering together unto one head;
And that is properly a gathering together unto one head;
cc cst vbz av-j dt n-vvg av p-acp crd n1;
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1048
all gathering together is into one, as of sheep into one flock, of materialls for building into one pile, of many numbers into one summe, of many grains into one loaf;
all gathering together is into one, as of sheep into one flock, of materials for building into one pile, of many numbers into one sum, of many grains into one loaf;
d vvg av vbz p-acp crd, c-acp pp-f n1 p-acp crd n1, pp-f n2-jn p-acp n1 p-acp crd n1, pp-f d n2 p-acp crd n1, pp-f d n2 p-acp crd n1;
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1049
but none so emphaticall, so fit in expression, as of many members unto one head; and that one head is Christ.
but none so emphatical, so fit in expression, as of many members unto one head; and that one head is christ.
cc-acp pix av j, av j p-acp n1, c-acp pp-f d n2 p-acp crd n1; cc d crd n1 vbz np1.
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1050
Him God hath given to be head of his body, which is the Church: and he is caput unicum, only one head:
Him God hath given to be head of his body, which is the Church: and he is caput unicum, only one head:
pno31 n1 vhz vvn pc-acp vbi n1 pp-f po31 n1, r-crq vbz dt n1: cc pns31 vbz fw-la fw-la, av-j crd n1:
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1051
all the heads of divinity, as great Maps in a little compasse, as many plots in a small Module, bring them together, contract them to one, they make but one NONLATINALPHABET one head, and that is Christ.
all the Heads of divinity, as great Maps in a little compass, as many plots in a small Module, bring them together, contract them to one, they make but one one head, and that is christ.
d dt n2 pp-f n1, c-acp j n2 p-acp dt j n1, c-acp d n2 p-acp dt j n1, vvb pno32 av, vvb pno32 p-acp crd, pns32 vvb p-acp crd crd n1, cc d vbz np1.
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1052
The fourth is, he is an head that never dieth, death hath no dominion over him:
The fourth is, he is an head that never Dieth, death hath no dominion over him:
dt ord vbz, pns31 vbz dt n1 cst av-x vvz, n1 vhz dx n1 p-acp pno31:
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1053
even in Heaven when his body shall be removed thither, he will do the part of an head.
even in Heaven when his body shall be removed thither, he will do the part of an head.
av p-acp n1 c-crq po31 n1 vmb vbi vvn av, pns31 vmb vdi dt n1 pp-f dt n1.
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1054
And while there is life in him, he will preserve it in his body, the Church cannot dye,
And while there is life in him, he will preserve it in his body, the Church cannot die,
cc cs pc-acp vbz n1 p-acp pno31, pns31 vmb vvi pn31 p-acp po31 n1, dt n1 vmbx vvi,
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1055
while her head lives, nor want while it hath sense and motion, and speech, and understanding to provide for it:
while her head lives, nor want while it hath sense and motion, and speech, and understanding to provide for it:
cs po31 n1 vvz, ccx n1 cs pn31 vhz n1 cc n1, cc n1, cc vvg pc-acp vvi p-acp pn31:
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1056
Summe up all that need be said of an head:
Sum up all that need be said of an head:
vvb a-acp d cst vvb vbb vvn pp-f dt n1:
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1057
all is in him, Verum, Ʋaum, Perfectum, Perpetuum, all to be said, to be seen of him.
all is in him, Verum, Ʋaum, Perfectum, Perpetuum, all to be said, to be seen of him.
d vbz p-acp pno31, fw-la, np1, fw-la, fw-la, d pc-acp vbi vvn, pc-acp vbi vvn pp-f pno31.
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1058
We have made this to appear sufficiently:
We have made this to appear sufficiently:
pns12 vhb vvn d pc-acp vvi av-j:
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1059
the Communionis not ye• full, if all come from the head to the body, and nothing back again, from the body to the head;
the Communion not ye• full, if all come from the head to the body, and nothing back again, from the body to the head;
dt np1 xx n1 j, cs d vvb p-acp dt n1 p-acp dt n1, cc pix av av, p-acp dt n1 p-acp dt n1;
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1060
two things it owes to the head at least. 1. Obedience. 2. Maintenance. First Obedience to be ruled and governed, and moved by the head:
two things it owes to the head At least. 1. obedience. 2. Maintenance. First obedience to be ruled and governed, and moved by the head:
crd n2 pn31 vvz p-acp dt n1 p-acp ds. crd n1. crd n1. ord n1 pc-acp vbi vvn cc vvn, cc vvn p-acp dt n1:
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1061
it hath the eyes to see, the brain to counsell, the will to put on, and all to be sit to govern: it hath the eyes to see, the brain to counsel, the will to put on, and all to be fit to govern:
pn31 vhz dt n2 pc-acp vvi, dt n1 pc-acp vvi, dt n1 pc-acp vvi a-acp, cc d pc-acp vbi j pc-acp vvi:
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1062
if it go without the head, Mole ruit suâ: shall the soot or the hand say unto the eye, we have no need of thee? the Apostle makes this his chief argument for obedience, Ephesians 5. 22, 23. Let Wives be subject to their Husbands,
if it go without the head, Mole ruit suâ: shall the soot or the hand say unto the eye, we have no need of thee? the Apostle makes this his chief argument for Obedience, Ephesians 5. 22, 23. Let Wives be Subject to their Husbands,
cs pn31 vvb p-acp dt n1, n1 fw-la fw-la: vmb dt n1 cc dt n1 vvb p-acp dt n1, pns12 vhb dx n1 pp-f pno21? dt n1 vvz d po31 j-jn n1 p-acp n1, np1 crd crd, crd vvb n2 vbi j-jn p-acp po32 n2,
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1063
for the Husband is the head of the Wife; as Christ is of the Church. The head wheresoever it be, in the body Naturall, Politicall, Spirituall is to be obeyed.for the Husband is the head of the Wife; as christ is of the Church. The head wheresoever it be, in the body Natural, Political, Spiritual is to be obeyed.
p-acp dt n1 vbz dt n1 pp-f dt n1; c-acp np1 vbz pp-f dt n1. dt n1 c-crq pn31 vbb, p-acp dt n1 j, j, j vbz pc-acp vbi vvn.
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1064
The second is Maintenance, if the head be hurt or gone, as good all the members be away;
The second is Maintenance, if the head be hurt or gone, as good all the members be away;
dt ord vbz n1, cs dt n1 vbb vvn cc vvn, c-acp j d dt n2 vbb av;
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1065
be the body never so entire, the members right in their places, if the head hap to be away, as good they all asunder;
be the body never so entire, the members right in their places, if the head hap to be away, as good they all asunder;
vbb dt n1 av-x av j, dt n2 j-jn p-acp po32 n2, cs dt n1 n1 pc-acp vbi av, c-acp j pns32 d av;
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1066
Therefore all Creatures strive most to defend their head; they had rather receive blows any where else then there:
Therefore all Creatures strive most to defend their head; they had rather receive blows any where Else then there:
av d n2 vvi av-ds pc-acp vvi po32 n1; pns32 vhd av-c vvb n2 d c-crq av av a-acp:
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1067
The Serpent her self exposeth her whole body to keep, her head from bruising;
The Serpent her self exposeth her Whole body to keep, her head from bruising;
dt n1 po31 n1 vvz po31 j-jn n1 pc-acp vvi, po31 n1 p-acp vvg;
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1068
you may mark how she gardeth it with her whole train, the rather because she knows, that is laid at most:
you may mark how she gardeth it with her Whole train, the rather Because she knows, that is laid At most:
pn22 vmb vvi c-crq pns31 vvz pn31 p-acp po31 j-jn n1, dt av-c c-acp pns31 vvz, cst vbz vvn p-acp ds:
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1069
her head was to be broken ever since the prevarication; so it is in others:
her head was to be broken ever since the prevarication; so it is in Others:
po31 n1 vbds pc-acp vbi vvn av p-acp dt n1; av pn31 vbz p-acp n2-jn:
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1070
In the body Politique the enemy gives that charge that the Kings of Aram did, not to fight against great or small,
In the body Politique the enemy gives that charge that the Kings of Aram did, not to fight against great or small,
p-acp dt n1 np1 dt n1 vvz d n1 cst dt n2 pp-f np1 vdd, xx pc-acp vvi p-acp j cc j,
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1071
but only against the King, 1 Kings 22. 31. Therefore Davids men had a care of him, ten thousand of them were not so good as he;but only against the King, 1 Kings 22. 31. Therefore Davids men had a care of him, ten thousand of them were not so good as he;
cc-acp av-j p-acp dt n1, crd n2 crd crd av npg1 n2 vhd dt n1 pp-f pno31, crd crd pp-f pno32 vbdr xx av j c-acp pns31;
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1072
the light of Israel was out if he were gone. So it is in other heads.
the Light of Israel was out if he were gone. So it is in other Heads.
dt n1 pp-f np1 vbds av cs pns31 vbdr vvn. av pn31 vbz p-acp j-jn n2.
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1073
All fencers play is most against it; it concerns the body to defend it most, ibi fortiter opponere ubi fortiter oppugnatur.
All fencers play is most against it; it concerns the body to defend it most, There fortiter opponere ubi fortiter oppugnatur.
av-d n2 vvb vbz av-ds p-acp pn31; pn31 vvz dt n1 pc-acp vvi pn31 av-ds, fw-la fw-la fw-la fw-la fw-la fw-la.
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So do Pagans, Infidels, Hereticks, strike at our head; our chief care if it be right, must be to defend it against them.
So do Pagans, Infidels, Heretics, strike At our head; our chief care if it be right, must be to defend it against them.
av vdb n2-jn, n2, n2, vvb p-acp po12 n1; po12 j-jn n1 cs pn31 vbb j-jn, vmb vbi pc-acp vvi pn31 p-acp pno32.
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These are due from the body to it: and then there will be Communis cum Ʋnione, which is best on both sides:
These Are due from the body to it: and then there will be Communis cum Ʋnione, which is best on both sides:
d vbr j-jn p-acp dt n1 p-acp pn31: cc av pc-acp vmb vbi np1 fw-la fw-la, r-crq vbz js p-acp d n2:
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of spirit and life from the head; Of Duty and Defence from the body; it to guide, this to guard;
of Spirit and life from the head; Of Duty and Defence from the body; it to guide, this to guard;
pp-f n1 cc n1 p-acp dt n1; pp-f n1 cc n1 p-acp dt n1; pn31 pc-acp vvi, d pc-acp vvi;
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it to lead, this to be lead;
it to led, this to be led;
pn31 pc-acp vvi, d pc-acp vbi vvn;
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this agreement if it be in all things, will make the union to appear sufficiently, which is corporis cum capite, with Christ our head.
this agreement if it be in all things, will make the Union to appear sufficiently, which is corporis cum capite, with christ our head.
d n1 cs pn31 vbb p-acp d n2, vmb vvi dt n1 pc-acp vvi av-j, r-crq vbz fw-la fw-la fw-la, p-acp np1 po12 n1.
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Let us look back once to the ground of this union which is in the Sacrament:
Let us look back once to the ground of this Union which is in the Sacrament:
vvb pno12 vvi av a-acp p-acp dt n1 pp-f d n1 r-crq vbz p-acp dt n1:
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by which we that are many are one, one with Christ, because we have all partaken of one bread.
by which we that Are many Are one, one with christ, Because we have all partaken of one bred.
p-acp r-crq pns12 d vbr d vbr pi, crd p-acp np1, c-acp pns12 vhb d vvn pp-f crd n1.
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The Communion was for this union: he comes to the outward signes, that by them he may come neerer unto us;
The Communion was for this Union: he comes to the outward Signs, that by them he may come nearer unto us;
dt n1 vbds p-acp d n1: pns31 vvz p-acp dt j n2, cst p-acp pno32 pns31 vmb vvi av-jc p-acp pno12;
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if we eat, we have him in us: nisi manducaveritis, Yee shall not have him in you:
if we eat, we have him in us: nisi manducaveritis, Ye shall not have him in you:
cs pns12 vvb, pns12 vhb pno31 p-acp pno12: fw-la n2, pn22 vmb xx vhi pno31 p-acp pn22:
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and manducantibus verè ac realiter unitur corpus Christi sicut panis, though the manner differ: This corporally the bread is, that spiritually Christ is.
and manducantibus verè ac realiter unitur corpus Christ sicut Paris, though the manner differ: This corporally the bred is, that spiritually christ is.
cc fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la n1, cs dt n1 vvb: d av-j dt n1 vbz, cst av-j np1 vbz.
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1084
It concerns us much then, NONLATINALPHABET that we may be of the other, NONLATINALPHABET: esse participes ut simus consortes:
It concerns us much then, that we may be of the other,: esse participes ut Simus consorts:
pn31 vvz pno12 d av, cst pns12 vmb vbi pp-f dt n-jn,: fw-la n2 fw-la fw-la n2:
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to be of the Communion that which is Sacramentall, to be of it, to be at it, to eat, to eat often, that we may be of this union with Christ here, quae justificat, which will bring us to that, quae glorificat, our blessed union with God hereafter. Whither he bring us all. Amen.
to be of the Communion that which is Sacramental, to be of it, to be At it, to eat, to eat often, that we may be of this Union with christ Here, Quae justificat, which will bring us to that, Quae glorificat, our blessed Union with God hereafter. Whither he bring us all. Amen.
pc-acp vbi pp-f dt n1 cst r-crq vbz j, pc-acp vbi pp-f pn31, pc-acp vbi p-acp pn31, pc-acp vvi, pc-acp vvi av, cst pns12 vmb vbi pp-f d n1 p-acp np1 av, fw-la fw-la, r-crq vmb vvi pno12 p-acp d, fw-la fw-la, po12 j-vvn n1 p-acp np1 av. c-crq pns31 vvb pno12 d. uh-n.
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THE FIFTH SERMON. 1 COR. 10. 17. We that are many, are one Bread, and one Body.
THE FIFTH SERMON. 1 COR. 10. 17. We that Are many, Are one Bred, and one Body.
dt ord n1. crd np1. crd crd pns12 cst vbr d, vbr pi n1, cc crd n1.
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WE are still upon this theam: Bonum est nobis esse hic: therefore what the Apostles would, we have done:
WE Are still upon this theam: Bonum est nobis esse hic: Therefore what the Apostles would, we have done:
pns12 vbr av p-acp d n1: fw-la fw-la fw-la fw-la fw-la: av q-crq dt n2 vmd, pns12 vhb vdn:
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Aedificavimus tria Tabernacula. We have staid a time in two of them, we must not dwell there, Tents are not for mansions, we must remove to the third:Aedificavimus tria Tabernacle. We have stayed a time in two of them, we must not dwell there, Tents Are not for mansions, we must remove to the third:
fw-la fw-la np1. pns12 vhb vvn dt n1 p-acp crd pp-f pno32, pns12 vmb xx vvi a-acp, n2 vbr xx p-acp n2, pns12 vmb vvi p-acp dt ord:
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Communio corporis, which is mysticall, will now take up our employment. Yet we pitch this upon the same ground, we did the other. Communion corporis, which is mystical, will now take up our employment. Yet we pitch this upon the same ground, we did the other.
fw-la fw-la, r-crq vbz j, vmb av vvi a-acp po12 n1. av pns12 vvb d p-acp dt d n1, pns12 vdd dt n-jn.
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NONLATINALPHABET is still causa NONLATINALPHABET, our spirituall Communion which is capitis, our mysticall Communion which is corporis, spring from thence, from the Sacramentall, which is calicis: we are one bread and one body:
is still causa, our spiritual Communion which is capitis, our mystical Communion which is corporis, spring from thence, from the Sacramental, which is Calicis: we Are one bred and one body:
vbz j fw-la, po12 j n1 r-crq vbz fw-la, po12 j n1 r-crq vbz fw-la, vvb p-acp av, p-acp dt j, r-crq vbz n2: pns12 vbr pi n1 cc crd n1:
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because we are all partakers of one bread. One body; there it is;
Because we Are all partakers of one bred. One body; there it is;
c-acp pns12 vbr d n2 pp-f crd n1. crd n1; a-acp pn31 vbz;
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we need not seek it by induction from the Text, which is there literally, as we did the other, our Communion with Christ, cum capite: that was as much intended as truly effected as this, though not so fully expressed.
we need not seek it by induction from the Text, which is there literally, as we did the other, our Communion with christ, cum capite: that was as much intended as truly effected as this, though not so Fully expressed.
pns12 vvb xx vvi pn31 p-acp n1 p-acp dt n1, r-crq vbz a-acp av-j, c-acp pns12 vdd dt n-jn, po12 n1 p-acp np1, fw-la fw-la: cst vbds c-acp av-d vvn a-acp av-j vvn p-acp d, cs xx av av-j vvn.
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And that must have been first:
And that must have been First:
cc cst vmb vhi vbn ord:
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if not for honour which is ever due to the head, yet for necessity, we must have premised that;
if not for honour which is ever due to the head, yet for necessity, we must have premised that;
cs xx p-acp n1 r-crq vbz av j-jn p-acp dt n1, av p-acp n1, pns12 vmb vhi vvn d;
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there could be no talk of the members growing into one body, if they be not first united into one head:
there could be no talk of the members growing into one body, if they be not First united into one head:
pc-acp vmd vbi dx n1 pp-f dt n2 vvg p-acp crd n1, cs pns32 vbb xx ord vvn p-acp crd n1:
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and in this sence Christ is caput Ecclesiae, because all begin there, as the branches at the root,
and in this sense christ is caput Ecclesiae, Because all begin there, as the branches At the root,
cc p-acp d n1 np1 vbz fw-la np1, c-acp d vvb a-acp, c-acp dt n2 p-acp dt n1,
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if they be not held to it by Ligaments and Nerves, the skin, the flesh, and the veins never grow to them, never feed and nourish them:
if they be not held to it by Ligaments and Nerves, the skin, the Flesh, and the Veins never grow to them, never feed and nourish them:
cs pns32 vbb xx vvn p-acp pn31 p-acp n2 cc n2, dt n1, dt n1, cc dt n2 av-x vvb p-acp pno32, av-x vvb cc vvi pno32:
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But we have done with that, and now the body in its right place comes next to be thought on.
But we have done with that, and now the body in its right place comes next to be Thought on.
cc-acp pns12 vhb vdn p-acp d, cc av dt n1 p-acp po31 j-jn n1 vvz ord pc-acp vbi vvn a-acp.
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One body is but one term of the Communion; duas oportet esse essentias ad minus, ut sit Communio, seu unitio:
One body is but one term of the Communion; Duas oportet esse essentias ad minus, ut sit Communion, seu unitio:
crd n1 vbz p-acp crd n1 pp-f dt n1; fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la:
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two at least are required to all relation, the Relatum is one, but the correlata are many,
two At least Are required to all Relation, the Relatum is one, but the correlata Are many,
crd p-acp ds vbr vvn p-acp d n1, dt fw-la vbz pi, cc-acp dt fw-la vbr d,
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as many, as we are many; there are many members, but one body: though we retain unity there, for the body can be but one;
as many, as we Are many; there Are many members, but one body: though we retain unity there, for the body can be but one;
c-acp d, c-acp pns12 vbr d; pc-acp vbr d n2, cc-acp crd n1: cs pns12 vvb n1 a-acp, p-acp dt n1 vmb vbi p-acp pi;
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yet we must admit of Multiplicity here, the members must be many. Si omnia essent unum membrum, ubi corpus? saith the Apostle;
yet we must admit of multiplicity Here, the members must be many. Si omnia essent Unum Limb, ubi corpus? Says the Apostle;
av pns12 vmb vvi pp-f n1 av, dt n2 vmb vbi d. fw-mi fw-la n-jn fw-la n1, fw-la fw-la? vvz dt n1;
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and so they are in the Text. We that are many, are one Body. The ground of this Relation is necessarily to be thought on, to make it up,
and so they Are in the Text. We that Are many, Are one Body. The ground of this Relation is necessarily to be Thought on, to make it up,
cc av pns32 vbr p-acp dt np1 pns12 d vbr d, vbr pi n1. dt n1 pp-f d n1 vbz av-j pc-acp vbi vvn a-acp, pc-acp vvi pn31 a-acp,
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and it comes into the Text; one Bread, that is it: the Sacramentall Communion is the cause of the Mysticall:
and it comes into the Text; one Bred, that is it: the Sacramental Communion is the cause of the Mystical:
cc pn31 vvz p-acp dt n1; crd n1, cst vbz pn31: dt j n1 vbz dt n1 pp-f dt j:
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that hath ever been considered in all the parts of the Text, and the Apostle will not have it left out here;
that hath ever been considered in all the parts of the Text, and the Apostle will not have it left out Here;
cst vhz av vbn vvn p-acp d dt n2 pp-f dt n1, cc dt n1 vmb xx vhi pn31 vvn av av;
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two wayes it comes to be considered. 1. As it is the signe of it; bread, of the body, one bread of one body:
two ways it comes to be considered. 1. As it is the Signen of it; bred, of the body, one bred of one body:
crd n2 pn31 vvz pc-acp vbi vvn. crd p-acp pn31 vbz dt n1 pp-f pn31; n1, pp-f dt n1, crd n1 pp-f crd n1:
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signum unitatis, Saint Austin calls it; for many grains go to make up that; many members to make up this;signum unitatis, Saint Austin calls it; for many grains go to make up that; many members to make up this;
fw-la fw-la, n1 np1 vvz pn31; p-acp d n2 vvb pc-acp vvi a-acp d; d n2 pc-acp vvi a-acp d;
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Bread and Wine both of them, ex multis rediguntur in unum; so we that are many are one body: this is Sacramentall;
Bred and Wine both of them, ex multis rediguntur in Unum; so we that Are many Are one body: this is Sacramental;
n1 cc n1 av-d pp-f pno32, fw-la fw-la fw-la p-acp fw-la; av pns12 cst vbr d vbr pi n1: d vbz j;
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and if we read the Text right, as both the Originall hath it, and all the Ancient, both Translators,
and if we read the Text right, as both the Original hath it, and all the Ancient, both Translators,
cc cs pns12 vvb dt n1 j-jn, c-acp d dt j-jn vhz pn31, cc d dt j, d n2,
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1110
and Expositors render it, tis thus;
and Expositors render it, this thus;
cc n2 vvb pn31, pn31|vbz av;
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for there is one bread, we also that are many, are one body, one as that is one, say Chrysostome, and Ambrose, &c. Yet I doubt not but a good Spirit moved our modern Translators to render it as my Text reads it:
for there is one bred, we also that Are many, Are one body, one as that is one, say Chrysostom, and Ambrose, etc. Yet I doubt not but a good Spirit moved our modern Translators to render it as my Text reads it:
c-acp pc-acp vbz crd n1, pns12 av d vbr d, vbr pi n1, pi p-acp d vbz pi, vvb np1, cc np1, av av pns11 vvb xx p-acp dt j n1 vvn po12 j n2 pc-acp vvi pn31 p-acp po11 n1 vvz pn31:
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We that are many, are one bread, and one body, one bread first;We that Are many, Are one bred, and one body, one bred First;
pns12 d vbr d, vbr pi n1, cc crd n1, crd n1 ord;
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because we all eat of one bread, and vi fidei are in a manner become one with that,
Because we all eat of one bred, and vi fidei Are in a manner become one with that,
c-acp pns12 d vvb pp-f crd n1, cc fw-la fw-la vbr p-acp dt n1 vvb pi p-acp d,
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as alimentum & Alitum are one, and one body by virtue of that, one bread spiritually, one body mystically;
as alimentum & Alitum Are one, and one body by virtue of that, one bred spiritually, one body mystically;
c-acp fw-la cc fw-la vbr crd, cc crd n1 p-acp n1 pp-f d, crd n1 av-j, crd n1 av-j;
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yet the other is easier, lesse strained, and therefore we will keep to that.
yet the other is Easier, less strained, and Therefore we will keep to that.
av dt n-jn vbz jc, dc j-vvn, cc av pns12 vmb vvi p-acp d.
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2. It is not only as a signe, but also as a cause of it, NONLATINALPHABET is a causall;
2. It is not only as a Signen, but also as a cause of it, is a causal;
crd pn31 vbz xx av-j c-acp dt n1, cc-acp av c-acp dt n1 pp-f pn31, vbz dt n1;
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because that is but one, the bread, as the Paschall Lamb was but one, to all the house of Israel, one in a Mysticall,
Because that is but one, the bred, as the Paschal Lamb was but one, to all the house of Israel, one in a Mystical,
c-acp d vbz cc-acp pi, dt n1, c-acp dt np1 n1 vbds cc-acp pi, p-acp d dt n1 pp-f np1, pi p-acp dt j,
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and Spirituall sence, though Numerically many;
and Spiritual sense, though Numerically many;
cc j n1, cs av-j d;
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and we all partake of this one, all the Church of God, all over the world, partakes of one and the same bread:
and we all partake of this one, all the Church of God, all over the world, partakes of one and the same bred:
cc pns12 av-d vvi pp-f d crd, d dt n1 pp-f np1, d p-acp dt n1, vvz pp-f crd cc dt d n1:
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in civill commerce to eat of one bread, at one board, hath ever been a pledge of unity and concord;
in civil commerce to eat of one bred, At one board, hath ever been a pledge of unity and concord;
p-acp j n1 pc-acp vvi pp-f crd n1, p-acp crd n1, vhz av vbn dt n1 pp-f n1 cc n1;
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so it is in our mysticall society, we are all of one Corporation, one body NONLATINALPHABET because we all partake of one bread.
so it is in our mystical society, we Are all of one Corporation, one body Because we all partake of one bred.
av pn31 vbz p-acp po12 j n1, pns12 vbr d pp-f crd n1, crd n1 c-acp pns12 d vvb pp-f crd n1.
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All these will come to be considered in their places. We begin with the Text: The Correlatives, We that are many. To the Church at Corinth are the words directed,
All these will come to be considered in their places. We begin with the Text: The Correlatives, We that Are many. To the Church At Corinth Are the words directed,
av-d d vmb vvi pc-acp vbi vvn p-acp po32 n2. pns12 vvb p-acp dt n1: dt n2, pns12 d vbr d. p-acp dt n1 p-acp np1 vbr dt n2 vvn,
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but may be assumed by us, by all that are in the Church of God, wheresoever they be;
but may be assumed by us, by all that Are in the Church of God, wheresoever they be;
cc-acp vmb vbi vvn p-acp pno12, p-acp d cst vbr p-acp dt n1 pp-f np1, c-crq pns32 vbb;
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place and time matter not in this matter, nos illi multi, so Beza reads it: we are those many. We:
place and time matter not in this matter, nos illi multi, so Beza reads it: we Are those many. We:
n1 cc n1 n1 xx p-acp d n1, fw-la fw-la fw-la, av np1 vvz pn31: pns12 vbr d d. pns12:
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the Jews, and Turks cannot read this Text;
the jews, and Turks cannot read this Text;
dt np2, cc n2 vmbx vvi d n1;
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illi multi, tis true, too many they are, but such which come together into one, they are not materialls of this building, not sheep of this flock, not grains of this bread not members of this body, at the best they are but of those other sheep our Saviour speaks of, Qui non sunt hujus Ovilis, or nondum sunt; in Gods good time they may be brought, but as yet are not.illi multi, this true, too many they Are, but such which come together into one, they Are not materials of this building, not sheep of this flock, not grains of this bred not members of this body, At the best they Are but of those other sheep our Saviour speaks of, Qui non sunt hujus Ovilis, or Nondum sunt; in God's good time they may be brought, but as yet Are not.
fw-la fw-la, pn31|vbz j, av d pns32 vbr, cc-acp d r-crq vvb av p-acp crd, pns32 vbr xx n2-jn pp-f d n1, xx n1 pp-f d n1, xx n2 pp-f d n1 xx n2 pp-f d n1, p-acp dt js pns32 vbr cc-acp pp-f d j-jn n1 po12 n1 vvz pp-f, fw-fr fw-fr fw-la fw-la fw-la, cc fw-la fw-la; p-acp npg1 j n1 pns32 vmb vbi vvn, cc-acp c-acp av vbr xx.
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Besides them the Schismatiques cannot read it, illi multi, many they are, so many as that the world wonders at it.
Beside them the Schismatics cannot read it, illi multi, many they Are, so many as that the world wonders At it.
p-acp pno32 dt n1 vmbx vvi pn31, fw-la fw-la, d pns32 vbr, av av-d c-acp cst dt n1 vvz p-acp pn31.
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The Arians and Donatis•s never overspread the East and West part of the Church more in their times, then these in ours:
The Arians and Donatis•s never overspread the East and West part of the Church more in their times, then these in ours:
dt njp2 cc n2 av-x vvi dt n1 cc n1 n1 pp-f dt n1 av-dc p-acp po32 n2, cs d p-acp png12:
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Like Egypts frogs, the whole Land is full of their croakings:
Like Egypts frogs, the Whole Land is full of their croakings:
vvb npg1 n2, dt j-jn n1 vbz j pp-f po32 n2-vvg:
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But yet they are many still, there is some good in that they come not into one, Quot homines, tot sententiae, their perpetuall differences among themselves, shew they are NONLATINALPHABET and NONLATINALPHABET not animated with one Spirit;
But yet they Are many still, there is Some good in that they come not into one, Quot homines, tot sententiae, their perpetual differences among themselves, show they Are and not animated with one Spirit;
cc-acp av pns32 vbr d av, pc-acp vbz d j p-acp cst pns32 vvb xx p-acp crd, fw-la fw-la, fw-la fw-la, po32 j n2 p-acp px32, vvb pns32 vbr cc xx vvn p-acp crd n1;
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they would be fearfull to the whole Church if they could be that, and like the Cake of Barly in the seventh of Judges, they might tumble down into the Hosts and Armies of Israel, and overturn them, but that they cannot be:
they would be fearful to the Whole Church if they could be that, and like the Cake of Barley in the seventh of Judges, they might tumble down into the Hosts and Armies of Israel, and overturn them, but that they cannot be:
pns32 vmd vbi j p-acp dt j-jn n1 cs pns32 vmd vbi d, cc av-j dt n1 pp-f n1 p-acp dt ord pp-f n2, pns32 vmd vvi a-acp p-acp dt n2 cc n2 pp-f np1, cc vvi pno32, cc-acp cst pns32 vmbx vbi:
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their Cake which a flash of zeal hath heated, will prove dough, or rather like grains, not ground, they will not be kneaded or knit into one Loaf:
their Cake which a flash of zeal hath heated, will prove dough, or rather like grains, not ground, they will not be kneaded or knit into one Loaf:
po32 n1 r-crq dt n1 pp-f n1 vhz vvn, vmb vvi n1, cc av-c j n2, xx n1, pns32 vmb xx vbi vvn cc vvn p-acp crd n1:
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if at any time they come together, it is with the sowre leaven of malice,
if At any time they come together, it is with the sour leaven of malice,
cs p-acp d n1 pns32 vvb av, pn31 vbz p-acp dt j n1 pp-f n1,
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and uncharitablenesse, or of hereticall and Pharisaicall doctrines, the Leaven of the Law, which was to be cast out;
and uncharitableness, or of heretical and Pharisaical doctrines, the Leaven of the Law, which was to be cast out;
cc n1, cc pp-f j cc j n2, dt n1 pp-f dt n1, r-crq vbds pc-acp vbi vvn av;
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not with the Leaven of the Gospel, the Leaven of Faith and Charity.
not with the Leaven of the Gospel, the Leaven of Faith and Charity.
xx p-acp dt n1 pp-f dt n1, dt n1 pp-f n1 cc n1.
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They soon fall of having not the right Leaven, into many pieces, being not united by the cement of the Spirit into one Body:
They soon fallen of having not the right Leaven, into many Pieces, being not united by the cement of the Spirit into one Body:
pns32 av vvi pp-f vhg xx dt j-jn n1, p-acp d n2, vbg xx vvn p-acp dt n1 pp-f dt n1 p-acp crd n1:
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sowing is all they are fit for, and to that imployment the enemy of the Church puts them, the whole field is every where over-sown with them:
sowing is all they Are fit for, and to that employment the enemy of the Church puts them, the Whole field is every where over-sown with them:
vvg vbz d pns32 vbr j p-acp, cc p-acp d n1 dt n1 pp-f dt n1 vvz pno32, dt j-jn n1 vbz d c-crq j p-acp pno32:
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These are many, but not NONLATINALPHABET those many the Apostle speaks of; for those being many are one bread, and one body.
These Are many, but not those many the Apostle speaks of; for those being many Are one bred, and one body.
d vbr d, cc-acp xx d d dt n1 vvz pp-f; p-acp d vbg d vbr pi n1, cc crd n1.
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But besides all these, there are many, of whom this Text may be said, which are Materialls of one building, sheep of one sold, branches of one Vine, grains of one bread, members of one body:
But beside all these, there Are many, of whom this Text may be said, which Are Materials of one building, sheep of one sold, branches of one Vine, grains of one bred, members of one body:
cc-acp p-acp d d, pc-acp vbr d, pp-f ro-crq d n1 vmb vbi vvn, r-crq vbr n2-jn pp-f crd n1, n1 pp-f crd vvn, n2 pp-f crd n1, n2 pp-f crd n1, n2 pp-f crd n1:
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Which though they be dispersed on the Mountains, are of one flock, belong to one shepherd,
Which though they be dispersed on the Mountains, Are of one flock, belong to one shepherd,
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and know and understand his call, though they be as divided members, here one, and that a little one on this Page,
and know and understand his call, though they be as divided members, Here one, and that a little one on this Page,
cc vvi cc vvi po31 n1, cs pns32 vbb a-acp vvn n2, av pi, cc cst dt j pi p-acp d n1,
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and over leaf another, yet being cast up make but one sum, are reckoned to one head;
and over leaf Another, yet being cast up make but one sum, Are reckoned to one head;
cc p-acp n1 j-jn, av vbg vvn a-acp vvi cc-acp crd n1, vbr vvn p-acp crd n1;
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though they ly scattered like the dryed bones in Ezekiels vision, yet they shall come bone to bone,
though they lie scattered like the dried bones in Ezekiel's vision, yet they shall come bone to bone,
cs pns32 vvb vvn av-j dt j-vvn n2 p-acp n2 n1, av pns32 vmb vvi n1 p-acp n1,
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and the sinews, and the flesh, and the skin shall come unto them, and their breath that they may live,
and the sinews, and the Flesh, and the skin shall come unto them, and their breath that they may live,
cc dt n2, cc dt n1, cc dt n1 vmb vvi p-acp pno32, cc po32 n1 cst pns32 vmb vvi,
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and shall be made up into one body;
and shall be made up into one body;
cc vmb vbi vvn a-acp p-acp crd n1;
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though they be but as an handfull, in comparison of others in the world, yet like the gleanning of Ephraim, they are better then the whole Vintage of A•iezer: A little flock, a remnant,
though they be but as an handful, in comparison of Others in the world, yet like the gleanning of Ephraim, they Are better then the Whole Vintage of A•iezer: A little flock, a remnant,
cs pns32 vbb p-acp p-acp dt n1, p-acp n1 pp-f n2-jn p-acp dt n1, av av-j dt vvg pp-f np1, pns32 vbr jc cs dt j-jn n1 pp-f np1: dt j n1, dt n1,
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and other such terms the holy Ghost calls them by, when he opposeth them against the numerous multitudes of others;
and other such terms the holy Ghost calls them by, when he Opposeth them against the numerous Multitudes of Others;
cc j-jn d n2 dt j n1 vvz pno32 p-acp, c-crq pns31 vvz pno32 p-acp dt j n2 pp-f n2-jn;
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yet they are many, enough stones for the building, enough members for the body;
yet they Are many, enough stones for the building, enough members for the body;
av pns32 vbr d, av-d n2 p-acp dt n1, av-d n2 p-acp dt n1;
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God will not let any part be lacking, and there must be many members to one body,
God will not let any part be lacking, and there must be many members to one body,
np1 vmb xx vvi d n1 vbb vvg, cc pc-acp vmb vbi d n2 p-acp crd n1,
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and here they are many in the Text.
and Here they Are many in the Text.
cc av pns32 vbr d p-acp dt np1
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And that which is above all, nos illi multi, we for our parts, and whosoever else which is of the Sacramentall Communion, which is Calicis, and of the spirituall which is Capitis; it needs not be disputed in what places we are,
And that which is above all, nos illi multi, we for our parts, and whosoever Else which is of the Sacramental Communion, which is Calicis, and of the spiritual which is Capitis; it needs not be disputed in what places we Are,
cc cst r-crq vbz p-acp d, fw-la fw-la fw-la, pns12 p-acp po12 n2, cc r-crq av r-crq vbz pp-f dt j n1, r-crq vbz np1, cc pp-f dt j r-crq vbz fw-la; pn31 vvz xx vbi vvn p-acp r-crq n2 pns12 vbr,
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while we are parts, whether the ear, or the eye, or the hand, or the foot,
while we Are parts, whither the ear, or the eye, or the hand, or the foot,
cs pns12 vbr n2, cs dt n1, cc dt n1, cc dt n1, cc dt n1,
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whether of the honourable or lesse honourable, while we be members: the administrations and functions are divers, but they all serve the necessities of the body.
whither of the honourable or less honourable, while we be members: the administrations and functions Are diverse, but they all serve the necessities of the body.
cs pp-f dt j cc av-dc j, cs pns12 vbb n2: dt n2 cc n2 vbr j, cc-acp pns32 d vvi dt n2 pp-f dt n1.
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The whole Church is the Body of Christ; and we for our parts members of it. 1 Corinth.
The Whole Church is the Body of christ; and we for our parts members of it. 1 Corinth.
dt j-jn n1 vbz dt n1 pp-f np1; cc pns12 p-acp po12 n2 n2 pp-f pn31. crd np1.
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12. 27. We may sure say the Text, We that are many, are one Body.
12. 27. We may sure say the Text, We that Are many, Are one Body.
crd crd pns12 vmb av-j vvi dt n1, pns12 d vbr d, vbr pi n1.
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But then that we may say it right (and it concerns us much) we must know what it is to be one body, what tyes and bonds belong to this union,
But then that we may say it right (and it concerns us much) we must know what it is to be one body, what ties and bonds belong to this Union,
cc-acp cs cst pns12 vmb vvi pn31 av-jn (cc pn31 vvz pno12 av-d) pns12 vmb vvi r-crq pn31 vbz pc-acp vbi crd n1, r-crq vvz cc n2 vvb p-acp d n1,
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how necessary it is to be of it, what danger there is in being out of it:
how necessary it is to be of it, what danger there is in being out of it:
c-crq j pn31 vbz pc-acp vbi pp-f pn31, r-crq n1 a-acp vbz p-acp vbg av pp-f pn31:
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And this discourse will take up the second part of my Text, The Relatum, in which all the Correlates meet into one, We being many are one Body.
And this discourse will take up the second part of my Text, The Relatum, in which all the Correlates meet into one, We being many Are one Body.
cc d n1 vmb vvi a-acp dt ord n1 pp-f po11 n1, dt fw-la, p-acp r-crq d dt n2 vvb p-acp crd, pns12 vbg d vbr pi n1.
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There are divers wayes for many to come into one. First, Naturall; so the soul, and the body are made one. Secondly, Conjugall; so man and wise. Thirdly, Politicall;
There Are diverse ways for many to come into one. First, Natural; so the soul, and the body Are made one. Secondly, Conjugal; so man and wise. Thirdly, Political;
pc-acp vbr j n2 p-acp d pc-acp vvi p-acp crd. ord, j; av dt n1, cc dt n1 vbr vvn pi. ord, j; av n1 cc j. ord, np1;
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so all the Inhabitants within one City, or house are made one. Fourthly, Morall; so friends are made one. Fifthly, Hypostaticall;
so all the Inhabitants within one city, or house Are made one. Fourthly, Moral; so Friends Are made one. Fifthly, Hypostatical;
av d dt n2 p-acp crd n1, cc n1 vbr vvn pi. ord, j; av n2 vbr vvn pi. ord, j;
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so Christ and our nature were made one. Sixthly, Sacramentall; so the signe, and the thing signed, are made one. Lastly, Mysticall;
so christ and our nature were made one. Sixthly, Sacramental; so the Signen, and the thing signed, Are made one. Lastly, Mystical;
av np1 cc po12 n1 vbdr vvn crd. j, j; av dt n1, cc dt n1 vvn, vbr vvn pi. ord, j;
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so all the faithfull, like so many members are made one, being many, are one Body.
so all the faithful, like so many members Are made one, being many, Are one Body.
av d dt j, av-j av d n2 vbr vvn pi, vbg d, vbr pi n1.
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I am not to say any thing, of any one of them, but the last, our Mysticall making one, one Body in Christ.
I am not to say any thing, of any one of them, but the last, our Mystical making one, one Body in christ.
pns11 vbm xx pc-acp vvi d n1, pp-f d crd pp-f pno32, cc-acp dt ord, po12 j n-vvg pi, crd n1 p-acp np1.
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And this the Scriptures and Fathers have sought divers wayes to illustrate by other Allegories; one building the Materialls many; one flock, the sheep many; one tree, the branches many:
And this the Scriptures and Father's have sought diverse ways to illustrate by other Allegories; one building the Materials many; one flock, the sheep many; one tree, the branches many:
cc d dt n2 cc n2 vhb vvn j n2 pc-acp vvi p-acp j-jn n2; pi vvg dt n2-jn d; crd n1, dt n1 d; crd n1, dt n2 d:
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and many such, yet it is but one. The last of these, I must insist upon, We being many, are one Body.
and many such, yet it is but one. The last of these, I must insist upon, We being many, Are one Body.
cc d d, av pn31 vbz p-acp crd. dt ord pp-f d, pns11 vmb vvi p-acp, pns12 vbg d, vbr pi n1.
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Yet there are three sorts of Bodies, especially considerable. First, the Body Naturall. Secondly, the Body Politicall. Thirdly, the Body Mysticall.
Yet there Are three sorts of Bodies, especially considerable. First, the Body Natural. Secondly, the Body Political. Thirdly, the Body Mystical.
av a-acp vbr crd n2 pp-f n2, av-j j. ord, dt n1 j. ord, dt n1 np1. ord, dt n1 j.
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The two first of these we cannot be, no man will imagine it, in a literall sense, one Body,
The two First of these we cannot be, no man will imagine it, in a literal sense, one Body,
dt crd ord pp-f d pns12 vmbx vbi, dx n1 vmb vvi pn31, p-acp dt j n1, crd n1,
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or in a civill sense, one Body:
or in a civil sense, one Body:
cc p-acp dt j n1, crd n1:
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the Church of Christ cannot be one so, which consists of many naturall bodies it self,
the Church of christ cannot be one so, which consists of many natural bodies it self,
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and is in many remote places, never likely to come into one civill Polity, The Body Mysticall is only to be considered. And that is but Metaphoricall;
and is in many remote places, never likely to come into one civil Polity, The Body Mystical is only to be considered. And that is but Metaphorical;
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so called by a similitude, taken from the naturall body, otherwise it is not properly a body, which is made up of many bodies.
so called by a similitude, taken from the natural body, otherwise it is not properly a body, which is made up of many bodies.
av vvn p-acp dt n1, vvn p-acp dt j n1, av pn31 vbz xx av-j dt n1, r-crq vbz vvn a-acp pp-f d n2.
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But so the holy Ghost is sain to speak improperly to condiscend to our capacity, to shew us what the Body of Christ is, his Church, by that we know already, what the body of man is, Visibilibus rapere ad invisibilia, saith Gregory, That is his way.
But so the holy Ghost is sain to speak improperly to condescend to our capacity, to show us what the Body of christ is, his Church, by that we know already, what the body of man is, Visibilibus Rapier ad invisibilia, Says Gregory, That is his Way.
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That way we take and consider four things, belonging to a body naturall, and under that similitude, observeable in the Mysticall. 1. A sufficiency of parts.
That Way we take and Consider four things, belonging to a body natural, and under that similitude, observable in the Mystical. 1. A sufficiency of parts.
cst n1 pns12 vvb cc vvi crd n2, vvg p-acp dt n1 j, cc p-acp d n1, j p-acp dt j. crd dt n1 pp-f n2.
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2. The Union of them into one. 3. Their Symmetry and Agreement. 4. Their Offices and Administrations. I begin with the first: A sufficiency of parts.
2. The union of them into one. 3. Their Symmetry and Agreement. 4. Their Offices and Administrations. I begin with the First: A sufficiency of parts.
crd dt n1 pp-f pno32 p-acp crd. crd po32 n1 cc n1. crd po32 n2 cc n2. pns11 vvb p-acp dt ord: dt n1 pp-f n2.
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No body can be without them, trina dimensio, belongs to every body at least:
No body can be without them, trina dimensio, belongs to every body At least:
dx n1 vmb vbi p-acp pno32, fw-la fw-la, vvz p-acp d n1 p-acp ds:
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but a perfect body, such as the naturall body of man is, or the Mysticall Body of Christ is, cousists of many parts.
but a perfect body, such as the natural body of man is, or the Mystical Body of christ is, cousists of many parts.
cc-acp dt j n1, d c-acp dt j n1 pp-f n1 vbz, cc dt j n1 pp-f np1 vbz, vvz pp-f d n2.
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All the body is not one member, Multa membra, unum corpus.
All the body is not one member, Multa membra, Unum corpus.
av-d dt n1 vbz xx crd n1, fw-la fw-la, fw-la fw-la.
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It belongs to the Philosopher, and when he hath done to the Physition, to take an exact survey, of all the parts which do belong to a body, it is enough for us, that there are parts enough.
It belongs to the Philosopher, and when he hath done to the physician, to take an exact survey, of all the parts which do belong to a body, it is enough for us, that there Are parts enough.
pn31 vvz p-acp dt n1, cc c-crq pns31 vhz vdn p-acp dt n1, pc-acp vvi dt j n1, pp-f d dt n2 r-crq vdb vvi p-acp dt n1, pn31 vbz av-d p-acp pno12, cst a-acp vbr n2 av-d.
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God in framing of the naturall body, would not suffer any redundancy or d•fi•iency, we may not but think the same of the Mysticall.
God in framing of the natural body, would not suffer any redundancy or d•fi•iency, we may not but think the same of the Mystical.
np1 p-acp vvg pp-f dt j n1, vmd xx vvi d n1 cc n1, pns12 vmb xx cc-acp vvi dt d pp-f dt j.
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In thy Book, saith David, unto him are all my members written; he keeps a Book of all the members of his body; the Church as well;In thy Book, Says David, unto him Are all my members written; he keeps a Book of all the members of his body; the Church as well;
p-acp po21 n1, vvz np1, p-acp pno31 vbr d po11 n2 vvn; pns31 vvz dt n1 pp-f d dt n2 pp-f po31 n1; dt n1 c-acp av;
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by him they are numbred, and to him only known;
by him they Are numbered, and to him only known;
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we may not deny the Body of Christ to be perfect, which hath a full enumeration of parts.
we may not deny the Body of christ to be perfect, which hath a full enumeration of parts.
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But yet the parts are not come together to make it perfect, God hath a day Book, Liber vitae bujus, wherein lye some scattered m•mbers not yet recollected, they are not yet summed up, till God comes to his verbum abbreviatum; yet they are to be reokoned in the accompts.
But yet the parts Are not come together to make it perfect, God hath a day Book, Liber vitae bujus, wherein lie Some scattered m•mbers not yet recollected, they Are not yet summed up, till God comes to his verbum abbreviatum; yet they Are to be reokoned in the accounts.
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In nature the generation of the form is in an instant, but the parts stay their time of production,
In nature the generation of the from is in an instant, but the parts stay their time of production,
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and when they are all come, the body is not perfect, till it have the degrees:
and when they Are all come, the body is not perfect, till it have the Degrees:
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the state of this life is, but the womb of the body of Christ, there is a still repairing of the Saints,
the state of this life is, but the womb of the body of christ, there is a still repairing of the Saints,
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and an edification of the Body, till we all meet together unto a perfect man.
and an edification of the Body, till we all meet together unto a perfect man.
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Here as in the Mount, the Materialls are all cut out, and squared for that great building;
Here as in the Mount, the Materials Are all Cut out, and squared for that great building;
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no noise of any instrument shall be heard hereafter, but such stones as will serve shall be laid upon the pile, the rest put away with the rubbish;
no noise of any Instrument shall be herd hereafter, but such stones as will serve shall be laid upon the pile, the rest put away with the rubbish;
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God only knows how many, and which they be will serve;
God only knows how many, and which they be will serve;
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we take all that are any way prepared to belong to it, wheresoever the Axe of the Gospel,
we take all that Are any Way prepared to belong to it, wheresoever the Axe of the Gospel,
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and the Hammer of the Law have come; till the great builder shall have reprobated them.
and the Hammer of the Law have come; till the great builder shall have reprobated them.
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There shall no stone be lacking to this building, no member to this Body, though they lye sca•terred,
There shall no stone be lacking to this building, no member to this Body, though they lie sca•terred,
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yet there will be a Collection: Bo•• to his bone;
yet there will be a Collection: Bo•• to his bone;
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though they be wounded, yet there is a repairing, not one of them shall be lost:
though they be wounded, yet there is a repairing, not one of them shall be lost:
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the hair and nail, and such excrements may well be let fall, and perish, but no part shall be missing:
the hair and nail, and such excrements may well be let fallen, and perish, but no part shall be missing:
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A sufficiency of parts there will be: Tha• is the first.
A sufficiency of parts there will be: Tha• is the First.
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But yet they make not a body, unlesse they come together, the dryed bones till they were new set,
But yet they make not a body, unless they come together, the dried bones till they were new Set,
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and the Nerves, and flesh, and skin came upon them could not be said a body:
and the Nerves, and Flesh, and skin Come upon them could not be said a body:
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ti•l the Union of the parts in one come, there is no Communion; many members there be, but by that;
ti•l the union of the parts in one come, there is no Communion; many members there be, but by that;
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and that is the next, they come to be one body.
and that is the next, they come to be one body.
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In the naturall body there are Nerves, and strings, and ligaments, and irteries, by which all the parts are firmly united;
In the natural body there Are Nerves, and strings, and ligaments, and irteries, by which all the parts Are firmly united;
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Such there are in the Mysticall by which the body is knit and coupled together in every joynt; Ephes. 4. 16. 1. Spirit us sa•ictus est nexus:
Such there Are in the Mystical by which the body is knit and coupled together in every joint; Ephesians 4. 16. 1. Spirit us sa•ictus est nexus:
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he is the prime principall bond. The Tendon by which all the parts are knit and coupled;
he is the prime principal bound. The Tendon by which all the parts Are knit and coupled;
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The Body to the head by him, and the members to the body:
The Body to the head by him, and the members to the body:
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he is the sap, which runs from the root into all the branches, that a•me dyes,
he is the sap, which runs from the root into all the branches, that a•me dies,
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and withers, and soon falls off, which hath not him;
and withers, and soon falls off, which hath not him;
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He is the Leaven, by which the whole lump is compacted, and grows into one loaf;
He is the Leaven, by which the Whole lump is compacted, and grows into one loaf;
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nothing keeps soul and body together, but he;
nothing keeps soul and body together, but he;
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all would soon fall off, like ears of Corn, if not by him bound up into one sheaf:
all would soon fallen off, like ears of Corn, if not by him bound up into one sheaf:
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he is the cement of the whole building, there is nothing else to hinde too the Materialls,
he is the cement of the Whole building, there is nothing Else to hind too the Materials,
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if they b• laid loose they cannot last long: no Union can be firm without the spirit.
if they b• laid lose they cannot last long: no union can be firm without the Spirit.
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And to this quasi ad Tendonem, all the Nerves and other joyntures tend, here they meet:
And to this quasi ad Tendonem, all the Nerves and other jointures tend, Here they meet:
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they are many, as in the naturall body.
they Are many, as in the natural body.
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2. Relig•on is a main tye, it is a religando; like Gordions knot, it will not be untyed, it may well be forc't.
2. Relig•on is a main tie, it is a Religando; like Gordion's knot, it will not be untied, it may well be forced.
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There is a story, how true I know not, yet of no mean Author, how four strong horses in an whole houres space, were not able to strain the joynts of one man in his severall quarters;
There is a story, how true I know not, yet of no mean Author, how four strong Horses in an Whole hours Molle, were not able to strain the Joints of one man in his several quarters;
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and not then, till the executioner with his sword hackt them in peeces: it is in nothing so true as in this tye of Religion.
and not then, till the executioner with his sword hacked them in Pieces: it is in nothing so true as in this tie of Religion.
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Non dissolvi possunt quos vera religio conjunxit; Non Dissolvi possunt quos vera Religio conjunxit;
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it only makes true Yoak-followes, which like the two Kine, as Saint Bernard sweetly compares them, bare the Arke of God to Bethshemesh, 1 Sam. 6. though their Calves were left behinde them,
it only makes true Yoak-followes, which like the two Kine, as Saint Bernard sweetly compares them, bore the Ark of God to Bethshemesh, 1 Sam. 6. though their Calves were left behind them,
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and kept one path, and went up lowing together. Neither Policy, nor Villany, can make so firm brethren as Religion:
and kept one path, and went up lowing together. Neither Policy, nor Villainy, can make so firm brothers as Religion:
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Fratrum gratia is no where kept so sure, as between these;Fratrum Gratia is no where kept so sure, as between these;
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Quos Deus Conjunxit, is said of marriage knot, Let no man put asunder, let them not,Quos Deus Conjunxit, is said of marriage knot, Let no man put asunder, let them not,
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but if they will do it, and it hath been done, who shall let them from it? And it is likeliest done, where both the parties are not of one Religion,
but if they will do it, and it hath been done, who shall let them from it? And it is likeliest done, where both the parties Are not of one Religion,
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or if they professe one, yet they are not, what they professe, both:
or if they profess one, yet they Are not, what they profess, both:
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but of these which by it are made one, quis separabit? Like Saul and Jonathan, they are lovely and pleasant in their lives,
but of these which by it Are made one, quis separabit? Like Saul and Johnathan, they Are lovely and pleasant in their lives,
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and in their death not divided: neither indeed can they be divided: see but what strings they are tyed together with. 1. One Faith:
and in their death not divided: neither indeed can they be divided: see but what strings they Are tied together with. 1. One Faith:
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& quisquis fidem se tenere credit, unitatem teneat, saith St Cyprian. He falls from that, which falls out of this:& quisquis fidem se tenere credit, unitatem Tenet, Says Saint Cyprian. He falls from that, which falls out of this:
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Faith is imitatis Monimentum & Munimentum. Therefore the Ancients hold that the Apostles Creed, Summa fidei, was made for that purpose:
Faith is imitatis Monument & Munimentum. Therefore the Ancients hold that the Apostles Creed, Summa fidei, was made for that purpose:
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ut esset unanimitatis indicium: that all professors might there meet in one; though dispersed never so much in place.ut esset unanimitatis indicium: that all professors might there meet in one; though dispersed never so much in place.
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The Doctrine of Christian Religion is but one, one Faith materially.
The Doctrine of Christian Religion is but one, one Faith materially.
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The gi•t of Faith, by which we have Faith in the Faith, to speak with Athanasius Creed;
The gi•t of Faith, by which we have Faith in the Faith, to speak with Athanasius Creed;
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though it be numerically Diverse, yet is in all but one, one Faith formally: one Faith, there is union by that. 2. One Hope:
though it be numerically Diverse, yet is in all but one, one Faith formally: one Faith, there is Union by that. 2. One Hope:
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Heaven, and our eternall inheritance, we all hope for; one mark the prize of our high calling, we all contend to;
Heaven, and our Eternal inheritance, we all hope for; one mark the prize of our high calling, we all contend to;
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in the world men take divers wayes, because they pitch upon divers ends: he saith unto gold thou art my hope; another to his honour:
in the world men take diverse ways, Because they pitch upon diverse ends: he Says unto gold thou art my hope; Another to his honour:
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but they that hope all for one thing, like a ship under sail, where there be many passengers, steer their course unto one and the same Port Can they think to meet there,
but they that hope all for one thing, like a ship under sail, where there be many passengers, steer their course unto one and the same Port Can they think to meet there,
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and go every one their own wayes heer? As if we had many heads, as one said of the Christian Armies.
and go every one their own ways her? As if we had many Heads, as one said of the Christian Armies.
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Quid absurdius quàm nos in terris dissidere qui fruituri sumus omnes eadem felicitate in coelis? By one hope there comes more strength to this Union.Quid absurdius quàm nos in terris dissidere qui fruituri sumus omnes Same felicitate in Coelis? By one hope there comes more strength to this union.
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3. But the Bond of perfection is love, Coloss. 3. 14. and that is also one:
3. But the Bound of perfection is love, Coloss. 3. 14. and that is also one:
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it is called Christs garment; Faith and Hope never go apparreld in any other, and that was, non de parte consutilis, sed per totum textilis, saith Cyprian, without any seam, not to be ript, nor rent, but delivered whole:
it is called Christ garment; Faith and Hope never go appareled in any other, and that was, non de parte consutilis, sed per totum textilis, Says Cyprian, without any seam, not to be ripped, nor rend, but Delivered Whole:
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If we have that on, and we being Christians would not be thought without it, it will not be too little for us to put on;
If we have that on, and we being Christians would not be Thought without it, it will not be too little for us to put on;
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sufficit & mihi & tihi tuni•• Christi, saith Bernard, it will cover us, and withall a multitude of sins, of offences, of breaches, which must else make us fall off on all sides.sufficit & mihi & tihi tuni•• Christ, Says Bernard, it will cover us, and withal a multitude of Sins, of offences, of Breaches, which must Else make us fallen off on all sides.
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And indeed the cause of all our rents is, the want of having that on;
And indeed the cause of all our rends is, the want of having that on;
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and it is not such charity, which we commonly reckon of such which hath but a thread between it,
and it is not such charity, which we commonly reckon of such which hath but a thread between it,
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and emnity, or so little difference, as that they might not be distinguished asunder. Christs Garment is not like Jeroboams, wherein were made twelve rents at once:
and Enmity, or so little difference, as that they might not be distinguished asunder. Christ Garment is not like Jeroboams, wherein were made twelve rends At once:
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Integra vestis accipitur: the souldier to whose lot it fell took it whole:Whole Clothing accipitur: the soldier to whose lot it fell took it Whole:
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men of that calling seldomest of any have it, yet then it was had to shew, that it may be had by men of any condition •• of that:
men of that calling seldomest of any have it, yet then it was had to show, that it may be had by men of any condition •• of that:
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and being had whole, it will serve to cover the whole body;
and being had Whole, it will serve to cover the Whole body;
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the ear from hearing, the eyes from spying, the lips from speaking, the hands from practising any thing, that may tend to the breach of Union, to differences, and discention:
the ear from hearing, the eyes from spying, the lips from speaking, the hands from practising any thing, that may tend to the breach of union, to differences, and dissension:
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now a threefold cord is not easily broken: one Faith, one Hope, one Love, make the bond of perfection, make the Union firm.
now a threefold cord is not Easily broken: one Faith, one Hope, one Love, make the bound of perfection, make the union firm.
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But besides these three are other which are as Nerves and Sinews to unite all the parts, The Apostle reckons them up in Ephes. 4.
But beside these three Are other which Are as Nerves and Sinews to unite all the parts, The Apostle reckons them up in Ephesians 4.
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1251
4. One Baptisme, The Font is the wombe of our new birth, sumus fratres, As Abraham said to Lot: It was strange to Rebecca to have striving in her womb,
4. One Baptism, The Font is the womb of our new birth, sumus Brothers, As Abraham said to Lot: It was strange to Rebecca to have striving in her womb,
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but there was some reason for that, two nations and two manner of people, were in her bowels:
but there was Some reason for that, two Nations and two manner of people, were in her bowels:
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But they are all of one people, whom the womb of the Church bears, if they be right bred.
But they Are all of one people, whom the womb of the Church bears, if they be right bred.
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Indeed it is not the Baptism of Water which makes them one;
Indeed it is not the Baptism of Water which makes them one;
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many Lepers might have washed in Jordan, and yet not come out as Naaman the Syrian did:
many Lepers might have washed in Jordan, and yet not come out as Naaman the Syrian did:
d n2 vmd vhi vvn p-acp np1, cc av xx vvn av p-acp np1 dt jp vdd:
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The Baptisme of the Spirit doth only that, and those that are so born, not of flesh nor of water only,
The Baptism of the Spirit does only that, and those that Are so born, not of Flesh nor of water only,
dt n1 pp-f dt n1 vdz av-j cst, cc d cst vbr av vvn, xx pp-f n1 ccx pp-f n1 av-j,
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but of the spirit, will keep this union, will be one, as that is one.
but of the Spirit, will keep this Union, will be one, as that is one.
cc-acp pp-f dt n1, vmb vvi d n1, vmb vbi pi, c-acp d vbz pi.
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5. One House, where we are all brought up together the Church Domus Dei, is but one;
5. One House, where we Are all brought up together the Church Domus Dei, is but one;
crd crd n1, c-crq pns12 vbr d vvn a-acp av dt n1 fw-la fw-la, vbz p-acp crd;
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I speak not of the materiall house, but of the mysticall, one Catholike Church, in which we su•k of the same breasts, we are fed with the same milk, are tutored under the same Government, partake of the same Sacrament:
I speak not of the material house, but of the mystical, one Catholic Church, in which we su•k of the same breasts, we Are fed with the same milk, Are tutored under the same Government, partake of the same Sacrament:
pns11 vvb xx pp-f dt j-jn n1, cc-acp pp-f dt j, crd jp n1, p-acp r-crq pns12 vvb pp-f dt d n2, pns12 vbr vvn p-acp dt d n1, vbr vvn p-acp dt d n1, vvb pp-f dt d n1:
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Habitare fratres in unum, to be of one minde which be of one house: this is no small strengthening of the Union.Habitare Brothers in Unum, to be of one mind which be of one house: this is no small strengthening of the union.
fw-la fw-la p-acp fw-la, pc-acp vbi pp-f crd n1 r-crq vbb pp-f crd n1: d vbz dx j vvg pp-f dt n1.
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These all of them and many more, are Ecclesiastica vincula, and belong to the chief Tendon, by which this union is made, the spirit.
These all of them and many more, Are Ecclesiastica vincula, and belong to the chief Tendon, by which this Union is made, the Spirit.
np1 d pp-f pno32 cc d dc, vbr fw-la fw-la, cc vvi p-acp dt j-jn np1, p-acp r-crq d n1 vbz vvn, dt n1.
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There are others not to be past ore with silence:
There Are Others not to be passed over with silence:
pc-acp vbr n2-jn xx pc-acp vbi vvn a-acp p-acp n1:
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Humane necessity, Civill Commerce, naturall Relations, are all of them Ligaments to bring the parts together to make up this union.
Humane necessity, Civil Commerce, natural Relations, Are all of them Ligaments to bring the parts together to make up this Union.
j n1, j n1, j n2, vbr d pp-f pno32 n2 pc-acp vvi dt n2 av pc-acp vvi a-acp d n1.
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Religion and Nature both leane to it: Their main intendment is to effect it. And yet when this is done, and the parts joyned, the body is not perfect,
Religion and Nature both lean to it: Their main intendment is to Effect it. And yet when this is done, and the parts joined, the body is not perfect,
n1 cc n1 av-d j p-acp pn31: po32 j n1 vbz pc-acp vvi pn31. cc av c-crq d vbz vdn, cc dt n2 vvn, dt n1 vbz xx j,
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if there be not a Symmetry and agreement between them, if they be not of the same nature all:
if there be not a Symmetry and agreement between them, if they be not of the same nature all:
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twill be but Humano capiti cervicem jungere equinam: if not of a just proportion, both will be a like monstrous.
'twill be but Human Capiti cervicem jungere equinam: if not of a just proportion, both will be a like monstrous.
pn31|vmb vbi p-acp np1 fw-la fw-la fw-la fw-la: cs xx pp-f dt j n1, d vmb vbi dt j j.
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Their nature we have touched already, being in one wombe, we doubt not of that:
Their nature we have touched already, being in one womb, we doubt not of that:
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of the other there may be some question made, in the naturall Body, it is the wonder of the Creation, to see in what perfect meeter all the parts are made;
of the other there may be Some question made, in the natural Body, it is the wonder of the Creation, to see in what perfect meeter all the parts Are made;
pp-f dt j-jn pc-acp vmb vbi d n1 vvd, p-acp dt j n1, pn31 vbz dt n1 pp-f dt n1, pc-acp vvi p-acp q-crq vvi jc d dt n2 vbr vvn;
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yet there may be some aberrations there; the same should be in the mysticall Body:
yet there may be Some aberrations there; the same should be in the mystical Body:
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The Body of Christ can be no lesse perfect, and yet the jarring of the parts,
The Body of christ can be no less perfect, and yet the jarring of the parts,
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as if they had not that Symmetry we speak of, their falling into pieces, as if they were not in their places, makes us make a question of it.
as if they had not that Symmetry we speak of, their falling into Pieces, as if they were not in their places, makes us make a question of it.
c-acp cs pns32 vhd xx d n1 pns12 vvb pp-f, po32 n-vvg p-acp n2, c-acp cs pns32 vbdr xx p-acp po32 n2, vvz pno12 vvi dt n1 pp-f pn31.
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Look a little into the cause of it.
Look a little into the cause of it.
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God saith the Apostle, hath so tempered the parts of the body, that there might be no schisme, no division in it.
God Says the Apostle, hath so tempered the parts of the body, that there might be no Schism, no division in it.
np1 vvz dt n1, vhz av vvn dt n2 pp-f dt n1, cst a-acp vmd vbi dx n1, dx n1 p-acp pn31.
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but that the members should have the same care one for another: he hath done the like sor the Church.
but that the members should have the same care one for Another: he hath done the like sor the Church.
cc-acp cst dt n2 vmd vhi dt d vvb pi p-acp n-jn: pns31 vhz vdn dt av-j p-acp dt n1.
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Apostles, Prophets, Teachers, workers of miracles, gifts of healing, helpers, governors, diversity of tongues, &c. are all of them members of this body;
Apostles, prophets, Teachers, workers of Miracles, Gifts of healing, helpers, Governors, diversity of tongues, etc. Are all of them members of this body;
np1, n2, n2, n2 pp-f n2, n2 pp-f vvg, n2, n2, n1 pp-f n2, av vbr d pp-f pno32 n2 pp-f d n1;
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all of them set by him in their right places to their right offices. There are divers causes of the schisme that is among them. Dislike of their own places:
all of them Set by him in their right places to their right Offices. There Are diverse Causes of the Schism that is among them. Dislike of their own places:
d pp-f pno32 vvd p-acp pno31 p-acp po32 j-jn n2 p-acp po32 j-jn n2. pc-acp vbr j n2 pp-f dt n1 cst vbz p-acp pno32. n1 pp-f po32 d n2:
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The foot would be the hand; or else not of the body:
The foot would be the hand; or Else not of the body:
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it aspires higher yet, to be the eye or the ear, in the seat of Magistracy,
it aspires higher yet, to be the eye or the ear, in the seat of Magistracy,
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as it did of late among the Anabaptists in Germany: and in the seat of Ministery as in the experience of our times.
as it did of late among the Anabaptists in Germany: and in the seat of Ministry as in the experience of our times.
c-acp pn31 vdd pp-f av-j p-acp dt np1 p-acp np1: cc p-acp dt n1 pp-f n1 c-acp p-acp dt n1 pp-f po12 n2.
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So it was in that great rent of the Body of Israel, in Jeroboams dayes, the meanest of the people, Mechanicks among them, were made their Priests;
So it was in that great rend of the Body of Israel, in Jeroboams days, the Meanest of the people, Mechanics among them, were made their Priests;
av pn31 vbds p-acp d j n1 pp-f dt n1 pp-f np1, p-acp vvz n2, dt js pp-f dt n1, n2 p-acp pno32, vbdr vvn po32 n2;
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and if they may not be that, they will not be of the Body, and indeed, Gratulandum est cum tales de Ecclesia separentur, saith Cyprian: Ʋtinam abscindantur, was Saint Pauls hearty prayer.
and if they may not be that, they will not be of the Body, and indeed, Gratulandum est cum tales de Ecclesia separentur, Says Cyprian: Ʋtinam abscindantur, was Saint Paul's hearty prayer.
cc cs pns32 vmb xx vbi d, pns32 vmb xx vbi pp-f dt n1, cc av, np1 fw-la fw-la n2 fw-fr np1 fw-la, vvz jp: fw-la fw-la, vbds n1 npg1 j n1.
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Such were Corah and his company:
Such were Corah and his company:
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Moses answer might serve their turns, Seemeth it a small thing, that the Lord hath separated you, to take you neer to himself? Is it not enough that you are of the Body? Were all the body an eye, where were the smelling? Hath not he placed lesser lights in the Firmament as well as great ones? All are not there primae Magnitudinis: hath not he ordered meaner servants in his family,Moses answer might serve their turns, Seems it a small thing, that the Lord hath separated you, to take you near to himself? Is it not enough that you Are of the Body? Were all the body an eye, where were the smelling? Hath not he placed lesser lights in the Firmament as well as great ones? All Are not there primae Magnitudinis: hath not he ordered meaner Servants in his family,
np1 n1 vmd vvi po32 n2, vvz pn31 dt j n1, cst dt n1 vhz vvn pn22, pc-acp vvi pn22 av-j p-acp px31? vbz pn31 xx av-d cst pn22 vbr pp-f dt n1? vbdr d dt n1 dt n1, c-crq vbdr dt vvg? vhz xx pns31 vvd jc n2 p-acp dt n1 c-acp av c-acp j pi2? av-d vbr xx pc-acp fw-la fw-la: vhz xx pns31 vvd jc n2 p-acp po31 n1,
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as well as greater ones? All are not there primae distributionis: There will be degrees of glory in Heaven,
as well as greater ones? All Are not there primae distributionis: There will be Degrees of glory in Heaven,
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as there are of places in earth.
as there Are of places in earth.
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Besides to avoide this dangerous schisme, hath not God so tempered the body, that he hath given the more honour to that part which lacked? the onus is ours, the hones yours:
Beside to avoid this dangerous Schism, hath not God so tempered the body, that he hath given the more honour to that part which lacked? the onus is ours, the hones yours:
p-acp pc-acp vvi d j n1, vhz xx np1 av vvd dt n1, cst pns31 vhz vvn dt av-dc n1 p-acp d n1 r-crq vvd? dt zz vbz png12, dt fw-mi png22:
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The head cannot say, unto the feet, I have no need of you; nor the eye to the hand, I have no need of thee:
The head cannot say, unto the feet, I have no need of you; nor the eye to the hand, I have no need of thee:
dt n1 vmbx vvi, p-acp dt n2, pns11 vhb dx n1 pp-f pn22; ccx dt n1 p-acp dt n1, pns11 vhb dx n1 pp-f pno21:
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This scisme, whether it be in Church or state, one Menenius Agrippa in Livy very fitly confuted, by telling to the factious Romans, the tale of the falling out of the Belly, and the members:
This Schism, whither it be in Church or state, one Menenius Agrippa in Livy very fitly confuted, by telling to the factious Romans, the tale of the falling out of the Belly, and the members:
d n1, cs pn31 vbb p-acp n1 cc n1, crd np1 np1 p-acp np1 av av-j vvn, p-acp vvg p-acp dt j np1, dt n1 pp-f dt n-vvg av pp-f dt n1, cc dt n2:
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because it seemed to devour all, the hands would not work, the feet would not stirre, the mouth refused to receive any food, till they sound themselves to languish thorough the emptinesse of the stomack,
Because it seemed to devour all, the hands would not work, the feet would not stir, the Mouth refused to receive any food, till they found themselves to languish through the emptiness of the stomach,
c-acp pn31 vvd pc-acp vvi d, dt n2 vmd xx vvi, dt n2 vmd xx vvi, dt n1 vvd pc-acp vvi d n1, c-acp pns32 vvb px32 pc-acp vvi p-acp dt n1 pp-f dt n1,
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and by bad experience proved the belly no lesse profitable to the body, then the other members;
and by bad experience proved the belly no less profitable to the body, then the other members;
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and that the safety of the whole depended upon the society and concord of the parts.
and that the safety of the Whole depended upon the society and concord of the parts.
cc cst dt n1 pp-f dt j-jn vvn p-acp dt n1 cc n1 pp-f dt n2.
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This Emulation hath been the cause of the dissentions, which have ever been in the Church.
This Emulation hath been the cause of the dissensions, which have ever been in the Church.
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Yet there are some others causes, The neglect of their own offices, and impertinent surview of others, which belongs to the head to censure, and not to the parts:
Yet there Are Some Others Causes, The neglect of their own Offices, and impertinent surview of Others, which belongs to the head to censure, and not to the parts:
av a-acp vbr d n2-jn n2, dt n1 pp-f po32 d n2, cc j n1 pp-f n2-jn, r-crq vvz p-acp dt n1 p-acp n1, cc xx p-acp dt n2:
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The want of Sympathy with the infirmities of the fellow members, if one suffer, not careing to suffer with him, not considering if a Joynt be loosed or strained, all the parts ought to be painted with it:
The want of sympathy with the infirmities of the fellow members, if one suffer, not caring to suffer with him, not considering if a Joint be loosed or strained, all the parts ought to be painted with it:
dt n1 pp-f n1 p-acp dt n2 pp-f dt n1 n2, cs pi vvb, xx vvg pc-acp vvi p-acp pno31, xx vvg cs dt n1 vbi vvn cc vvn, d dt n2 vmd pc-acp vbi vvn p-acp pn31:
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neither of these but are causes of this scisme, and these lead me to the fourth particular:
neither of these but Are Causes of this Schism, and these led me to the fourth particular:
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the offices and administrations of the body.
the Offices and administrations of the body.
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A sufficiency of parts, a uniting of them into one body, a placing them in a true Symmetry and Proportion, are all of them for this,
A sufficiency of parts, a uniting of them into one body, a placing them in a true Symmetry and Proportion, Are all of them for this,
dt n1 pp-f n2, dt n-vvg pp-f pno32 p-acp crd n1, dt vvg pno32 p-acp dt j n1 cc n1, vbr d pp-f pno32 p-acp d,
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for their administrations and functions, and for them they have received diversities of gifts, and by them are to be exercised in severall operations:
for their administrations and functions, and for them they have received diversities of Gifts, and by them Are to be exercised in several operations:
c-acp po32 n2 cc n2, cc p-acp pno32 pns32 vhb vvn n2 pp-f n2, cc p-acp pno32 vbr pc-acp vbi vvn p-acp j n2:
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all three are specified by the Apostle, 1 Cor. 12. 4, 5, 6. All the Body is not one member but many;
all three Are specified by the Apostle, 1 Cor. 12. 4, 5, 6. All the Body is not one member but many;
d crd vbr vvn p-acp dt n1, crd np1 crd crd, crd, crd av-d dt n1 vbz xx crd n1 p-acp d;
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all the members have not the same gifts but divers; all their gifts are not for the same operations, but severall:
all the members have not the same Gifts but diverse; all their Gifts Are not for the same operations, but several:
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altogether are most wisely disposed, both in the naturall and mysticall Body, for the furniture thereof, edifying of it self in love, Ephes. 4. 16. We have not leasure now to take a short view of them in particular.
altogether Are most wisely disposed, both in the natural and mystical Body, for the furniture thereof, edifying of it self in love, Ephesians 4. 16. We have not leisure now to take a short view of them in particular.
av vbr av-ds av-j vvn, av-d p-acp dt j cc j n1, p-acp dt n1 av, vvg pp-f pn31 n1 p-acp n1, np1 crd crd pns12 vhb xx n1 av pc-acp vvi dt j n1 pp-f pno32 p-acp j.
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All that hath been said tends to this conclusion, we are the Body of Christ, and Members in particular:
All that hath been said tends to this conclusion, we Are the Body of christ, and Members in particular:
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We that are many, are one Body, a Body in the parts, in the union of the parts, in the Symmetry and Agreement of the parts, in the offices and Administrations of the parts;We that Are many, Are one Body, a Body in the parts, in the Union of the parts, in the Symmetry and Agreement of the parts, in the Offices and Administrations of the parts;
pns12 d vbr d, vbr pi n1, dt n1 p-acp dt n2, p-acp dt n1 pp-f dt n2, p-acp dt n1 cc n1 pp-f dt n2, p-acp dt n2 cc n2 pp-f dt n2;
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and if we be of his body in earth, we shall be sure to be joyned to our head in Heaven;
and if we be of his body in earth, we shall be sure to be joined to our head in Heaven;
cc cs pns12 vbb pp-f po31 n1 p-acp n1, pns12 vmb vbi j pc-acp vbi vvn p-acp po12 n1 p-acp n1;
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Ʋsurpavimus regnum Dei in Christo, we hold Heaven in C•pite already.Ʋsurpavimus Kingdom Dei in Christ, we hold Heaven in C•pite already.
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But then if we be all one body, there must be no scisme between us, no falling off from the parts, no falling out without them.
But then if we be all one body, there must be no Schism between us, no falling off from the parts, no falling out without them.
p-acp av cs pns12 vbb d crd n1, pc-acp vmb vbi dx n1 p-acp pno12, dx n-vvg a-acp p-acp dt n2, av-dx vvg av p-acp pno32.
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Ad regnum pervenire non potest, qui eam quae regnatura est, pacem derelinquit, saith Cyprian: Hath God tempered them all, that there be no division,Ad Kingdom pervenire non potest, qui eam Quae regnatura est, pacem derelinquit, Says Cyprian: Hath God tempered them all, that there be no division,
fw-la fw-la n1 fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la, vvz jp: vhz np1 vvn pno32 d, cst pc-acp vbi dx n1,
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and shall we distemper them by scisme, and dissention? Will it be enough to hang by one Artery,
and shall we distemper them by Schism, and dissension? Will it be enough to hang by one Artery,
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and have the rest disjoynted? By faith, and hope, and not by love, which is the bond of perfe•tion? If we be wounded, there is a repairing;
and have the rest disjointed? By faith, and hope, and not by love, which is the bound of perfe•tion? If we be wounded, there is a repairing;
cc vhb dt n1 vvn? p-acp n1, cc n1, cc xx p-acp n1, r-crq vbz dt n1 pp-f n1? cs pns12 vbb vvn, pc-acp vbz dt vvg;
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if loosed or strained, there is a re-establishing;
if loosed or strained, there is a Reestablishing;
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if we be of the Body, we must have love to all the members, care of them all, we must suffer with them, suffer for them;
if we be of the Body, we must have love to all the members, care of them all, we must suffer with them, suffer for them;
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we must cover the blemishes, hide the deformities of the parts, upon those parts which we think most unhonest, we must put more honesty,
we must cover the blemishes, hide the deformities of the parts, upon those parts which we think most unhonest, we must put more honesty,
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and give the more honour to that part which lacketh. Nature and religion both, can by no means away with a scisme in the body.
and give the more honour to that part which lacketh. Nature and Religion both, can by no means away with a Schism in the body.
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If there be, you be not of the body; you cannot say the Text. We that are many, are one Body.
If there be, you be not of the body; you cannot say the Text. We that Are many, Are one Body.
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And if we be not of this Communion which is Corporis, we cannot be of the other which is Calicis: that is Fundamentum Relationis: and one bread, of one body,
And if we be not of this Communion which is Corporis, we cannot be of the other which is Calicis: that is Fundamentum Relationis: and one bred, of one body,
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and of it sumus participes, we all partake. That of this simus consortes, we may be all members;
and of it sumus participes, we all partake. That of this Simus consorts, we may be all members;
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To eat of that, which is one all over the world;
To eat of that, which is one all over the world;
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as there was but one Lamb to an house, so but one bread to the whole Church;
as there was but one Lamb to an house, so but one bred to the Whole Church;
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is the Symboll and Sacrament of one Union with the Body.
is the Symbol and Sacrament of one union with the Body.
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Non ex alio tu, nec ex alio ille, sed ex eodem omnes nutrimur, saith Chrysostome; It is but one mystically though numerically many.Non ex Alio tu, nec ex Alio Isle, sed ex Eodem omnes nutrimur, Says Chrysostom; It is but one mystically though numerically many.
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And if but one bread, shall we make the Table of the Lord, the table of devils? And partake of that, with bitternesse and wrath? If but one body, shall we take the member of Christ,
And if but one bred, shall we make the Table of the Lord, the table of Devils? And partake of that, with bitterness and wrath? If but one body, shall we take the member of christ,
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and make it the member of an harlot? of scisme and contention? God Almighty grant that we may be all of one minde, in one house, being all members of one body;
and make it the member of an harlot? of Schism and contention? God Almighty grant that we may be all of one mind, in one house, being all members of one body;
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that being united by one Spirit, in one Religion, in one Faith, in one Hope, we may serve one God the Father,
that being united by one Spirit, in one Religion, in one Faith, in one Hope, we may serve one God the Father,
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and one Lord Jesus Christ our Saviour, in one Love, being entred by one Baptisme, confirmed and strengthned by one Bread, coupled and knit into one Body;
and one Lord jesus christ our Saviour, in one Love, being entered by one Baptism, confirmed and strengthened by one Bred, coupled and knit into one Body;
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there be no scisme, no division among us, but that all the members have a care one of another,
there be no Schism, no division among us, but that all the members have a care one of Another,
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and endeavour to keep the unity of the Spirit, in the bond of peace, Till we all meet together into a perfect man,
and endeavour to keep the unity of the Spirit, in the bound of peace, Till we all meet together into a perfect man,
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and the Measure of the Age of the fulnesse of Christ. To whom with the Father, and the holy Ghost, be all praise, and glory, now, and ever. Amen.
and the Measure of the Age of the fullness of christ. To whom with the Father, and the holy Ghost, be all praise, and glory, now, and ever. Amen.
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THE SIXTH SERMON. 1 JOHN 4. 1. Dearly beloved, beleeve not every spirit, but try the spirits, whether they are of God;
THE SIXTH SERMON. 1 JOHN 4. 1. Dearly Beloved, believe not every Spirit, but try the spirits, whither they Are of God;
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for many salse Prophets are gone out into this world. I Must begin where the Text ends:
for many salse prophets Are gone out into this world. I Must begin where the Text ends:
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the last words of it are the reason of the first: Quoniam is a causall: Many false Prophets are gone out into this world;
the last words of it Are the reason of the First: Quoniam is a causal: Many false prophets Are gone out into this world;
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Why what then? Only this, beleeve not therefore every spirit, but try the spirits, whether they are of God.
Why what then? Only this, believe not Therefore every Spirit, but try the spirits, whither they Are of God.
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I could not think of any subject more proper to this season, or more profitable for our selves;
I could not think of any Subject more proper to this season, or more profitable for our selves;
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the old complaint is now, if ever proved true, the dayes are evill. The world was never more rightly compared to a Sea, then now;
the old complaint is now, if ever proved true, the days Are evil. The world was never more rightly compared to a Sea, then now;
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men upon dry Land, as if they were tossed in a rough Sea, thorough staggering and giddinesse of their brains, are driven to their wits end:
men upon dry Land, as if they were tossed in a rough Sea, through staggering and giddiness of their brains, Are driven to their wits end:
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they look thorough the waves of their unconstant humours, and prejuducate conceits, which make the straightest things, which have been so well settled with mature consideration,
they look through the waves of their unconstant humours, and prejuducate conceits, which make the straightest things, which have been so well settled with mature consideration,
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and unquestioned authority, seem to them crooked:
and unquestioned Authority, seem to them crooked:
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they complain that the shoars and trees are moved, not perceiving how themselves are silently transported,
they complain that the shores and trees Are moved, not perceiving how themselves Are silently transported,
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and that they move, and not these: they do not look that way which they row;
and that they move, and not these: they do not look that Way which they row;
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and yet as if they rushed not fast enough to their own destruction, they hoise up their sails of fury and madnesse, to precipitate them forward.
and yet as if they rushed not fast enough to their own destruction, they hoist up their sails of fury and madness, to precipitate them forward.
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They think to make away in the Sea, in which they cannot so much as spye out any prints of their steps, which have gone before them,
They think to make away in the Sea, in which they cannot so much as spy out any prints of their steps, which have gone before them,
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nor must hope to leave any impression to be found by those which shall follow after.
nor must hope to leave any impression to be found by those which shall follow After.
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God only knows what Port they are bound for, I fear me the distraction, if not distruction both of Church and state:
God only knows what Port they Are bound for, I Fear me the distraction, if not destruction both of Church and state:
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what else do so many fiery discursions abode, the perverting of Scriptures, pretending of Prophesies, wracking of consciences, the bold determinations of ignorant Mechanicks, flying into the face of dignities and authority;
what Else do so many fiery discursions Abided, the perverting of Scriptures, pretending of prophecies, wracking of Consciences, the bold determinations of ignorant Mechanics, flying into the face of dignities and Authority;
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wounding thorough the sides of Ecclesiasticall Discipline, the head of Monarchy, and Government? Do they not all huddle in at one gap, to let in confusion and ruine? Are they not fruitfull seeds, which bring forth such a Monster, which hath so frighted Germany these hundred yeers,
wounding through the sides of Ecclesiastical Discipline, the head of Monarchy, and Government? Do they not all huddle in At one gap, to let in confusion and ruin? are they not fruitful seeds, which bring forth such a Monster, which hath so frighted Germany these hundred Years,
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and will eat out the very bowels of the Mother which conceived them? Is it because there is no Prophet in our Israel, at whose lips may be inquired the knowledge of the Law? Or is it not rather because there are too many? Such which will take upon them tp be Prophets,
and will eat out the very bowels of the Mother which conceived them? Is it Because there is no Prophet in our Israel, At whose lips may be inquired the knowledge of the Law? Or is it not rather Because there Are too many? Such which will take upon them tp be prophets,
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and are not called as was Aaron: Which Prophesie in my name, saith the Lord, and I have not sent them,
and Are not called as was Aaron: Which Prophesy in my name, Says the Lord, and I have not sent them,
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neither did I command them, neither spake I unto them, and yet they ran, Jere. 14. 14, 15. Is not Saul among the Prophets, madnesse and cruelty? And the devill gotten again into Samuels mantle, malice and hypocrisie? Is there not a lying spirit got into the mouth of these Prophets? As was in Ababs dayes, 1 Kings 22. 22. Do they not prophesie lyes unto us, in the name of the Lord? This, this the true cause, the Apostle tells in the last words of the Text;neither did I command them, neither spoke I unto them, and yet they ran, Jere. 14. 14, 15. Is not Saul among the prophets, madness and cruelty? And the Devil got again into Samuels mantle, malice and hypocrisy? Is there not a lying Spirit god into the Mouth of these prophets? As was in Ababs days, 1 Kings 22. 22. Do they not prophesy lies unto us, in the name of the Lord? This, this the true cause, the Apostle tells in the last words of the Text;
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For many false Prophets are gone out into this world. For many false prophets Are gone out into this world.
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This being the cause what Counsell is to be followed? There are two rocks which we must necessarily avoide:
This being the cause what Counsel is to be followed? There Are two Rocks which we must necessarily avoid:
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to beleeve all, to beleeve none: by beleeving all, we rush presently into heresies and scisime;
to believe all, to believe none: by believing all, we rush presently into heresies and scisime;
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by beleeving none, we fall upon irreligion and Atheisme: against the first, the Apostle gives us a Caution;
by believing none, we fallen upon irreligion and Atheism: against the First, the Apostle gives us a Caution;
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Beleeve not every spirit: Against the second, this Counsell; But try the spirits whether they be of God. Believe not every Spirit: Against the second, this Counsel; But try the spirits whither they be of God.
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This is his to them, to whom he writ; this is mine to you, to whom I speak.
This is his to them, to whom he writ; this is mine to you, to whom I speak.
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Dearly beloved, Beleeve not every spirit, &c. So the Text you see plainly supplies us with two parts. First, A premonition. Secondly, A premunition.Dearly Beloved, Believe not every Spirit, etc. So the Text you see plainly supplies us with two parts. First, A premonition. Secondly, A premunition.
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First, For praemoniti, Secondly, Praemuniti. First, A warning of us, Secondly, An arming of us.
First, For admonish, Secondly, Praemuniti. First, A warning of us, Secondly, an arming of us.
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They are but two, but we may say of them as our Saviour did of the Disciples two swords, it is enough;
They Are but two, but we may say of them as our Saviour did of the Disciples two swords, it is enough;
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we need no more, if we be well accoutred with them, if thorowly instructed about them;
we need no more, if we be well accoutered with them, if thoroughly instructed about them;
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if we know how to prove them, we shall by the grace of God, quit our selves like men;
if we know how to prove them, we shall by the grace of God, quit our selves like men;
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not to be put to turn to the right hand, or the left, but be able to stand fast in our faith, till we be removed from our station, from faith to fruition;
not to be put to turn to the right hand, or the left, but be able to stand fast in our faith, till we be removed from our station, from faith to fruition;
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from these earthly Tabernacles, unto heavenly Mansions;
from these earthly Tabernacles, unto heavenly Mansions;
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from waging of warre, and wrestling in combate against sin and errour, to wearing of Crowns, in immortality and glory.
from waging of war, and wrestling in combat against since and error, to wearing of Crowns, in immortality and glory.
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We begin with the first part, though the last in my Text, the Premonition. Many false Prophets are gone out into this world.
We begin with the First part, though the last in my Text, the Premonition. Many false prophets Are gone out into this world.
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It is that which all the Prophets, all the Apostles ever complained of, I need not quote you places of Scripture to prove it.
It is that which all the prophets, all the Apostles ever complained of, I need not quote you places of Scripture to prove it.
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Look but into, Jere. 14. 14. and Chap. 23. Vers. 21. Our Saviour himself foretells us of them, Matth. 24. 24. Saint Peter, 2 C. 2. v. 1. is evidence enough, There were false Prophets among the people,
Look but into, Jere. 14. 14. and Chap. 23. Vers. 21. Our Saviour himself foretells us of them, Matthew 24. 24. Saint Peter, 2 C 2. v. 1. is evidence enough, There were false prophets among the people,
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even as there shall be false Teachers among you, Which privily shall bring in damnable Heresies,
even as there shall be false Teachers among you, Which privily shall bring in damnable Heresies,
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even denying the Lord that bought them, and bring upon themselves swift damnation. To be told of them aforehand, is the way to take heed of them;even denying the Lord that bought them, and bring upon themselves swift damnation. To be told of them aforehand, is the Way to take heed of them;
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to be warned of them, to be armed against them.
to be warned of them, to be armed against them.
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And indeed we had need to be warned, there are five reasons to be yeelded from the very Text, I need not seek further for more.
And indeed we had need to be warned, there Are five Reasons to be yielded from the very Text, I need not seek further for more.
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1. From their name, They are Prophets. 2. From their fame, They are false Prophets. 3. From their number, There are many false Prophets.
1. From their name, They Are prophets. 2. From their fame, They Are false prophets. 3. From their number, There Are many false prophets.
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4. From their time, being now present, are gone out. 5. From the place whither they are gone, NONLATINALPHABET.
4. From their time, being now present, Are gone out. 5. From the place whither they Are gone,.
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I know not what spirit moved our Translators, to render the Article so significantly, sure it was a good one: Into this world.
I know not what Spirit moved our Translators, to render the Article so significantly, sure it was a good one: Into this world.
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1. They are Prophets. Who would fear to be seduced by such a name? The very name of a Prophet hath been in all ages venerable.
1. They Are prophets. Who would Fear to be seduced by such a name? The very name of a Prophet hath been in all ages venerable.
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Whither should she go for truth but to a Prophet, for instruction not destruction? But this hath ever been the Devils policy, to bring in damnable heresies under Heavenly Titles:
Whither should she go for truth but to a Prophet, for instruction not destruction? But this hath ever been the Devils policy, to bring in damnable heresies under Heavenly Titles:
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he which skils to transform himself into an Angel of Light, knows how to make his Agents seem like Saints.
he which skills to transform himself into an Angel of Light, knows how to make his Agents seem like Saints.
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It is the old Proverb, in nomine Domini incipit omne malum. God himself complains of it:
It is the old Proverb, in nomine Domini incipit omne malum. God himself complains of it:
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In my name have they prophesied lyes, Jere. 23. The enemy dares not appear himself, nor send in his own name:In my name have they prophesied lies, Jere. 23. The enemy dares not appear himself, nor send in his own name:
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Sub praetextu Divinitatis delit•scentes omnia polluitis, as Constantine told Novatus Centu. 4. This hath been his way, he hath his Prophets,Sub praetextu Divinitatis delit•scentes omnia polluitis, as Constantine told Novatian Cent 4. This hath been his Way, he hath his prophets,
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as well as God, he hath been ever stiled Gods ape:
as well as God, he hath been ever styled God's ape:
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and therefore though they be Prophets which come unto us, yet you are to be warned concerning them. that is the first reason.
and Therefore though they be prophets which come unto us, yet you Are to be warned Concerning them. that is the First reason.
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2. They are false Prophets; such are all of his sending, be their shews never so glorious:
2. They Are false prophets; such Are all of his sending, be their shows never so glorious:
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the very Mahometanes would be called Maslulinen: the damnedst Incendiaries stile themselves Jesuites: the horridst Treason hath been hatcht in a Disciple:
the very Muslims would be called Maslulinen: the damnedest Incendiaries style themselves Jesuits: the horridest Treason hath been hatched in a Disciple:
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the lying spirit comes in the mouth of a Prophet, so do wolves in sheep skins: gilded pills are ever bitterest; painted poasts rotrennest.
the lying Spirit comes in the Mouth of a Prophet, so do wolves in sheep skins: gilded pills Are ever Bitterest; painted posts rotrennest.
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Hic dolus est magnus, Lupus est qui creditur agnus.
Hic dolus est magnus, Lupus est qui creditur agnus.
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Such as these do soonest seduce, for they have Syrens voyces, Crocodiles tears, and most dangerous they are, because the least suspected.
Such as these do soonest seduce, for they have Sire's voices, Crocodiles tears, and most dangerous they Are, Because the least suspected.
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This is another reason, and enough alone, if they be proved false, to take heed of them:
This is Another reason, and enough alone, if they be proved false, to take heed of them:
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and such as these then, false Prophets.
and such as these then, false prophets.
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3. They are many; Legion may be their name, as well as his, who is the Master of them, Mark 5. 9. Ye are many, saith Eliah, 1 Kings 18. 25. So they were indeed, 450. to one; ods enough.
3. They Are many; Legion may be their name, as well as his, who is the Master of them, Mark 5. 9. You Are many, Says Elijah, 1 Kings 18. 25. So they were indeed, 450. to one; ods enough.
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And a little after 400. to one Michaiah, 1 King. 22. 6. Our Saviour himself notes out their number, Matth. 24. 5. Many shall say, Lord have we not prophesied in thy name? False Prophets all, not of his sending, such as he will professe unto, that he never knew them, Matth. 7. 22, 23. It was the complaint of the Church still.
And a little After 400. to one Michaiah, 1 King. 22. 6. Our Saviour himself notes out their number, Matthew 24. 5. Many shall say, Lord have we not prophesied in thy name? False prophets all, not of his sending, such as he will profess unto, that he never knew them, Matthew 7. 22, 23. It was the complaint of the Church still.
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Many dogs are come about me, Psal. 22. 16. And they are false Prophets;Many Dogs Are come about me, Psalm 22. 16. And they Are false prophets;
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look to Isai. 56. 10, 11. Greedy dogs which cannot understand, which look to their own way,
look to Isaiah 56. 10, 11. Greedy Dogs which cannot understand, which look to their own Way,
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for their own advantage, for their own purpose. By the many heresies they have scattered, you may well guesse at their number:for their own advantage, for their own purpose. By the many heresies they have scattered, you may well guess At their number:
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Epiphanius in his dayes reckons up two hundred. Ecclesiasticall Histories muster them up by thousands.Epiphanius in his days reckons up two hundred. Ecclesiastical Histories muster them up by thousands.
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In Luthers time in Germany, they grew to 100000. Now if a small number were to be despised, yet so many may not;
In Luthers time in Germany, they grew to 100000. Now if a small number were to be despised, yet so many may not;
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we well say of the true ones in comparison of the false, as the Disciples did of the Loaves, what are those among so many? All our hope is that which the Lord told Gideon, he saveth not by many; This is another reason,
we well say of the true ones in comparison of the false, as the Disciples did of the Loaves, what Are those among so many? All our hope is that which the Lord told gideon, he Saveth not by many; This is Another reason,
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why we should take heed of them. Quia multa sunt.
why we should take heed of them. Quia Multa sunt.
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4. They are already gone out ] like the Locusts out of the dark smoak, Revel.
4. They Are already gone out ] like the Locusts out of the dark smoke, Revel.
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9. 3. In the Apostles time, the mystery of iniquity began to work. Alages since have been pestered with them.
9. 3. In the Apostles time, the mystery of iniquity began to work. Alages since have been pestered with them.
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Semper aut exortae sunt novae Haereses, aut renovatae veteres, hath been the complaint of the whole Church;Semper Or exortae sunt novae Heresies, Or renovatae veteres, hath been the complaint of the Whole Church;
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Satan never sleeps, he hath like the Philistimes, his spoiling bands still abroad. God hath no sooner his Prophets out, but he hath his:
Satan never sleeps, he hath like the Philistines, his spoiling bans still abroad. God hath no sooner his prophets out, but he hath his:
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Moses presently met with the Magitians: they were then, so they are still; no times have ever had so just cause to complain as ours:Moses presently met with the Magicians: they were then, so they Are still; no times have ever had so just cause to complain as ours:
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we may take up Saint Jeromes cry, changing but the name; ingemuit tot us Orbis, & Miratus est se Arianum factum.
we may take up Saint Jerome's cry, changing but the name; Ingemuit tot us Orbis, & Miratus est se Arianum factum.
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And yet is it worth the noting that the Apostle saith, they are gone; true Prophets are alwayes said to be sent, they go not till they be commanded;
And yet is it worth the noting that the Apostle Says, they Are gone; true prophets Are always said to be sent, they go not till they be commanded;
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but these run, and yet I spake not to them, saith the Lord; of their own heads, they are gone out:
but these run, and yet I spoke not to them, Says the Lord; of their own Heads, they Are gone out:
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this is another reason, why you must beware, quia multi exierunt, many false Prophets are gone out.
this is Another reason, why you must beware, quia multi exierunt, many false prophets Are gone out.
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Lastly, they are gone out into this world, all the Emphasis lyes in the Article: this present world, now as well as then:
Lastly, they Are gone out into this world, all the Emphasis lies in the Article: this present world, now as well as then:
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this place of the world, here as well as there:
this place of the world, Here as well as there:
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nullibi satis tutum, nullibi satis cautum, saith Bernard: this world as much as that hath been troubled with them.nullibi satis tutum, nullibi satis cautum, Says Bernard: this world as much as that hath been troubled with them.
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Europe as well as Asia: toto divisos Orbe Britannos: we which are a world by our selves, have a world of them;Europe as well as Asia: toto divisos Orbe Britannos: we which Are a world by our selves, have a world of them;
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like the Frogs of Egypt, they crawl in all places of the Land; the Kings houses, the Ovens, and the kneading troughes are not free from them.
like the Frogs of Egypt, they crawl in all places of the Land; the Kings houses, the Ovens, and the kneading troughs Are not free from them.
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Here is cause enough why we should take warning; Quia multi, for many false Prophets are gone out into this world.
Here is cause enough why we should take warning; Quia multi, for many false prophets Are gone out into this world.
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Besides these all from the Text, we might render some reason out of the Text: They are gone out, for what purpose think you? First, To seduce:
Beside these all from the Text, we might render Some reason out of the Text: They Are gone out, for what purpose think you? First, To seduce:
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non Doctores sunt, sed Seductores, saith Tertullian, and that they may better do it, they begin as the Serpent did, with the woman;non Doctors sunt, sed Seductores, Says Tertullian, and that they may better do it, they begin as the Serpent did, with the woman;
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and they creep into their houses, as he did, for Serpentis est serpere: the Apostle speaks it plain, They Creep into houses, and lead captive simple women, which are laden with sins;
and they creep into their houses, as he did, for Serpentis est serpere: the Apostle speaks it plain, They Creep into houses, and led captive simple women, which Are laden with Sins;
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which women are ever learning, and yet never able to come to the knowledge of the Truth. 2 Tim. 3. 6, 7. And that they do under a shew of godlinesse, making long prayers, Luke 20. 44. And then,which women Are ever learning, and yet never able to come to the knowledge of the Truth. 2 Tim. 3. 6, 7. And that they do under a show of godliness, making long Prayers, Lycia 20. 44. And then,
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Secondly, When they are got in, wherefore come they there? Our Saviour resolves you; the Wolf cometh not, but to devour and destroy;
Secondly, When they Are god in, Wherefore come they there? Our Saviour resolves you; the Wolf comes not, but to devour and destroy;
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and for that they come, to devour widows houses, their substance and estates:
and for that they come, to devour Widows houses, their substance and estates:
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there can be no good lookt for, from their coming, They are of their Masters Profession,
there can be no good looked for, from their coming, They Are of their Masters Profession,
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and his name is Apollyon, a destroyer, and do but mark, how they do ply his work;
and his name is Apollyon, a destroyer, and do but mark, how they do ply his work;
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they destroy even foundations themselves, Faith, Hope, Love, Obedience;
they destroy even foundations themselves, Faith, Hope, Love, obedience;
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and if foundations be destroyed, what shall the righteous do? Other Reasons we might yeeld,
and if foundations be destroyed, what shall the righteous doe? Other Reasons we might yield,
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but these are enough to make us follow the Apostles counsell, to mark those which make divisions and contentions, which with fair speech,
but these Are enough to make us follow the Apostles counsel, to mark those which make divisions and contentions, which with fair speech,
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and flattering, deceive the hearts of the simple, Rom. 16. 17, 18. Indeed to warne us of them, it is enough alone,and flattering, deceive the hearts of the simple, Rom. 16. 17, 18. Indeed to warn us of them, it is enough alone,
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but to remember the Text it self: Many fals Prophets are gone out into this world.
but to Remember the Text it self: Many falls prophets Are gone out into this world.
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I passe to the second part. The Premunition. To be warned of them, and not Armed against them, is to little purpose;
I pass to the second part. The Premunition. To be warned of them, and not Armed against them, is to little purpose;
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we may be armed two wayes, by the Text. First, Negatively, non credendo. Secondly, Affirmitively, probando.
we may be armed two ways, by the Text. First, Negatively, non credendo. Secondly, Affirmitively, probando.
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First, Non Credendo: Beleeve not every spirit.
First, Non Credendo: Believe not every Spirit.
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Spirit and Prophet are here Synonima, so Beza and the best expound it, Metonimically it is put for him.
Spirit and Prophet Are Here Synonyms, so Beza and the best expound it, Metonymically it is put for him.
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Every Prophet pretends, he hath the Spirit: Mabomet himself, that grand Impostor, stuck not to affirm that the spirit was his teacher;
Every Prophet pretends, he hath the Spirit: Mohammed himself, that grand Impostor, stuck not to affirm that the Spirit was his teacher;
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By the name of the spirit they gain authority unto their Doctrines, So as you have heard already;
By the name of the Spirit they gain Authority unto their Doctrines, So as you have herd already;
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The devil sendsforth his agents under the pretence of divinity:
The Devil sendsforth his agents under the pretence of divinity:
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But there is a lying spirit, as well as a true one, and here we have a caution, de non Credendo: Beleeve not every spirit.
But there is a lying Spirit, as well as a true one, and Here we have a caution, de non Credendo: Believe not every Spirit.
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It is not safe for any soul to be too credulous in matters of salvation;
It is not safe for any soul to be too credulous in matters of salvation;
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to beleeve every report, is in civill affairs, an argument of greatest Levity, much more in religious:
to believe every report, is in civil affairs, an argument of greatest Levity, much more in religious:
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Credulity was the sin of our first parents: Eve beleeved the Serpent, Adam beleeved her. I know when God speaks, to beleeve him presently;
Credulity was the since of our First Parents: Eve believed the Serpent, Adam believed her. I know when God speaks, to believe him presently;
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ea Credulitas semper magni fuit & ingentis animi, saith Saint Chrysostome; it was Abrahams praise,ea Credulitas semper magni fuit & ingentis animi, Says Saint Chrysostom; it was Abrahams praise,
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and the Virgins Maries; But since lying spirits are gone out in the name of God, credulity must needs be dangerous:
and the Virgins Mary's; But since lying spirits Are gone out in the name of God, credulity must needs be dangerous:
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The foolish will beleeve every thing, saith Solomon, Prov. 14. 15. And the sonne of Syrach, Eccle. 19. 4. He that is hasty to give credit, is light minded. The foolish will believe every thing, Says Solomon, Curae 14. 15. And the son of Sirach, Eccle. 19. 4. He that is hasty to give credit, is Light minded.
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This de non credendo then, cannot but be a good watch word. Beleeve not every spirit.
This de non credendo then, cannot but be a good watch word. Believe not every Spirit.
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And the reason of it is.
And the reason of it is.
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It is alwayes best policy to watch that place, where the enimy strives to enter, ibi fortiter opponere, ubi fortiter oppugnatur.
It is always best policy to watch that place, where the enemy strives to enter, There fortiter opponere, ubi fortiter oppugnatur.
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Satans chief battery is against our Faith; we need not fear him much, if he get not in at that:
Satan chief battery is against our Faith; we need not Fear him much, if he get not in At that:
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poyson hath no hurt in it, if it be not received; nor false doctrines, if not beleeved:
poison hath no hurt in it, if it be not received; nor false doctrines, if not believed:
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therefore his Agents work most upon credulous natures, they commonly begin with weak and silly women, which are easie to beleeve and creep into them,
Therefore his Agents work most upon credulous nature's, they commonly begin with weak and silly women, which Are easy to believe and creep into them,
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and then by them, winde themselves into the opinions and bosomes of weak and eff•minate men.
and then by them, wind themselves into the opinions and bosoms of weak and eff•minate men.
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The Devill never could do any thing, if you would not beleeve him: He requires Faith in his Auditors, as well as God doth in his.
The devil never could do any thing, if you would not believe him: He requires Faith in his Auditors, as well as God does in his.
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Belief is the only passage of all good or evill to the soul; if that be easie to God, he enters, and with him all graces:
Belief is the only passage of all good or evil to the soul; if that be easy to God, he enters, and with him all graces:
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if open to the devill, he enters, and with him all vices.
if open to the Devil, he enters, and with him all vices.
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Therefore, Solomon bids us keep our heart with all diligence, and especially that passage, at which Satan so much seeks to enter, which is beleeving.
Therefore, Solomon bids us keep our heart with all diligence, and especially that passage, At which Satan so much seeks to enter, which is believing.
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And that we may the better keep our heart, we should keep our ears too:
And that we may the better keep our heart, we should keep our ears too:
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stop those outward passages, hearken not to them, Deut. 13. 3. Thou shalt not hearken to the words of the Prophets,
stop those outward passages, harken not to them, Deuteronomy 13. 3. Thou shalt not harken to the words of the prophets,
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or dreamer of dreams, &c. We let him in too neer, if he get into the ear;or dreamer of dreams, etc. We let him in too near, if he get into the ear;
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that passage he seeks to get first:
that passage he seeks to get First:
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if he can, have free accesse to the ear, he will command the heart too, ere he have done.
if he can, have free access to the ear, he will command the heart too, ere he have done.
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And that we may keep both our heart and ear, we should keep our houses too, not let them lye open to them;
And that we may keep both our heart and ear, we should keep our houses too, not let them lie open to them;
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it is not safe letting them come so neer us, their desire is to creep in there first, 2 Tim. 3. 6. But no deceitfull person shall dwell in my house, He that telleth lyes shall not tarry in my sight, saith the Psalmist: and these are Deceivers, Matth. 24. 5. and Lyers, 2 Thes. 2. 9. 2 Pet. 2. 1. Beloved let me not be mistaken, I mean those false Prophets which are spoken in my Text, which are gone out into the world, which come unto you with damnable doctrines, novelties, s•ismes, which sow divisions, contentions, debates among you;
it is not safe letting them come so near us, their desire is to creep in there First, 2 Tim. 3. 6. But no deceitful person shall dwell in my house, He that Telleth lies shall not tarry in my sighed, Says the Psalmist: and these Are Deceivers, Matthew 24. 5. and Liars, 2 Thebes 2. 9. 2 Pet. 2. 1. beloved let me not be mistaken, I mean those false prophets which Are spoken in my Text, which Are gone out into the world, which come unto you with damnable doctrines, novelties, s•ismes, which sow divisions, contentions, debates among you;
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which call themselves Prophets, but are not sent, and come in the name of the spirit,
which call themselves prophets, but Are not sent, and come in the name of the Spirit,
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but are not to be received; for it is the Apostles caution. Dearly beloved, beleeve not every spirit.
but Are not to be received; for it is the Apostles caution. Dearly Beloved, believe not every Spirit.
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But I mean not to insist longer upon this. The second take up more time, which is affirmative. Probando.
But I mean not to insist longer upon this. The second take up more time, which is affirmative. Probando.
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But prove the spirits whether they be of God, ] There is good reason for this rule:
But prove the spirits whither they be of God, ] There is good reason for this Rule:
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to beleeve all tends to heresie and scisme;
to believe all tends to heresy and Schism;
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for there are lying spirits. 1 King. 22. 22. Evill spirits, Judges 9. 23. Ʋnclean spirits.
for there Are lying spirits. 1 King. 22. 22. Evil spirits, Judges 9. 23. Ʋnclean spirits.
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Luk. 4. 23. Spirits of errour, 1 Tim. 4. 1. And therefore you have heard of the Apostles caution, de non credendo. Beleeve not every spirit. Luk. 4. 23. Spirits of error, 1 Tim. 4. 1. And Therefore you have herd of the Apostles caution, de non credendo. Believe not every Spirit.
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But yet to beleeve none tends as much another way, to irreligion, and Atheisme; for there is a spirit, which is of God;
But yet to believe none tends as much Another Way, to irreligion, and Atheism; for there is a Spirit, which is of God;
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nay, there are the seven spirits of God, which are sent abroad into the world;
nay, there Are the seven spirits of God, which Are sent abroad into the world;
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and these are to be beleeved, Revel. 5. 6. What is to be done, that we may not be deceived? We are now to hearken to the Apostles counsell:
and these Are to be believed, Revel. 5. 6. What is to be done, that we may not be deceived? We Are now to harken to the Apostles counsel:
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Prove the spirits, whether they be of God. Now proving them is all the way we have to be safe from errour;Prove the spirits, whither they be of God. Now proving them is all the Way we have to be safe from error;
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the false and lying spirit comes in the name of God to us, as well as the righteous and true spirit:
the false and lying Spirit comes in the name of God to us, as well as the righteous and true Spirit:
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dicit Dominus is the prologue ever to their lye. 1 Kings 22. 11, 12. In my name do they prophesie lyes, saith the Lord himself, Jere. 14. We cannot but mistake,dicit Dominus is the prologue ever to their lie. 1 Kings 22. 11, 12. In my name do they prophesy lies, Says the Lord himself, Jere. 14. We cannot but mistake,
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if we take all, if we take none: to take the right, is to be take us to the rule;
if we take all, if we take none: to take the right, is to be take us to the Rule;
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to prove the spirits whether they be of God.
to prove the spirits whither they be of God.
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And now if ever we have need of proving, we live in the last and perillous dayes, where many spirits of errours are gone abroad,
And now if ever we have need of proving, we live in the last and perilous days, where many spirits of errors Are gone abroad,
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and many are deceived by them;
and many Are deceived by them;
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those that are yet free, or not so farre gone, have reason to be both more thankfull unto God, and more vigilant over themselves:
those that Are yet free, or not so Far gone, have reason to be both more thankful unto God, and more vigilant over themselves:
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the name of the spirit is able to deceive the best and wisest.
the name of the Spirit is able to deceive the best and Wisest.
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If a bad one but come, and as once the good spirit did, Gen. 1. 2. incumhehat aquis;
If a bad one but come, and as once the good Spirit did, Gen. 1. 2. incumhehat aquis;
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be but incumbent there, or rest and stay there, God knowes what he may produce; it concerns such especially to take heed to this rule:
be but incumbent there, or rest and stay there, God knows what he may produce; it concerns such especially to take heed to this Rule:
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to prove the spirits, whether they he of God, or no.
to prove the spirits, whither they he of God, or no.
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And it is but the same which Saint Paul else where bids us, Prove your selves, 2 Cor. 13. 5. Prove what things are well pleasing unto God, Ephes. 5. 10. That ye may allow these things which are best, Phil. 1. 10. Try all things,
And it is but the same which Saint Paul Else where bids us, Prove your selves, 2 Cor. 13. 5. Prove what things Are well pleasing unto God, Ephesians 5. 10. That you may allow these things which Are best, Philip 1. 10. Try all things,
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and keep that which is good, 1 Thes. 5. 21. Try the spirits whether they be of God. and keep that which is good, 1 Thebes 5. 21. Try the spirits whither they be of God.
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And now we go about the Tryall; there are but two wayes that I know of, but both are Demonstrative;
And now we go about the Trial; there Are but two ways that I know of, but both Are Demonstrative;
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we may not in this case content our selves with probabilities or possibilities:
we may not in this case content our selves with probabilities or possibilities:
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shews, and apparances are no good grounds for our souls to take any thing upon trust;
shows, and appearances Are no good grounds for our Souls to take any thing upon trust;
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our proof must be armour of proof, or else we shall not be well appointed against them.
our proof must be armour of proof, or Else we shall not be well appointed against them.
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The first is à Priori; the second à Posteriori: from their calling, from their conversation; those two are the grounds we can only go upon.
The First is à Priori; the second à Posteriori: from their calling, from their Conversation; those two Are the grounds we can only go upon.
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First, From their calling, for they must have that, or else they cannot be right.
First, From their calling, for they must have that, or Else they cannot be right.
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No man takes upon him the honour, unlesse he be called as was Aaron, Heb. 5. 4. God himself renounceth them from being his,No man Takes upon him the honour, unless he be called as was Aaron, Hebrew 5. 4. God himself Renounceth them from being his,
dx n1 vvz p-acp pno31 dt n1, cs pns31 vbb vvn a-acp vbds np1, np1 crd crd np1 px31 vvz pno32 p-acp vbg png31,
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if they come, and be not sent, if they run and be not commanded, Jere. 14. If they be not sent by him, you may soon conclude that they be not of God.
if they come, and be not sent, if they run and be not commanded, Jere. 14. If they be not sent by him, you may soon conclude that they be not of God.
cs pns32 vvb, cc vbb xx vvn, cs pns32 vvb cc vbb xx vvn, np1 crd cs pns32 vbb xx vvn p-acp pno31, pn22 vmb av vvi cst pns32 vbb xx pp-f np1.
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That you may understand this point more fully, being a matter these times so much stand upon.
That you may understand this point more Fully, being a matter these times so much stand upon.
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You must observe that there is a twofold calling by God: 1. Extraordinary. 2. Ordinary. First, Extraordinary, which was in old times:
You must observe that there is a twofold calling by God: 1. Extraordinary. 2. Ordinary. First, Extraordinary, which was in old times:
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either spiritus Oris, as Abraham, Moses, Samuel, so the all the Apostles: They were called by the voyce of Christ; and sent into the world.
either spiritus Oris, as Abraham, Moses, Samuel, so the all the Apostles: They were called by the voice of christ; and sent into the world.
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Or else, ore spiritus, by speciall instinct, whereby they were inwardly furnished with all the gifts of the spirit, necessary to that service, whereto they were designed,
Or Else, over spiritus, by special instinct, whereby they were inwardly furnished with all the Gifts of the Spirit, necessary to that service, whereto they were designed,
cc av, n1 fw-la, p-acp j n1, c-crq pns32 vbdr av-j vvn p-acp d dt n2 pp-f dt n1, j p-acp d n1, c-crq pns32 vbdr vvn,
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so were many of the Prophets; Elias in the deplored estate of the Jews. These wayes of calling are now ceased, and not to be looked for.
so were many of the prophets; Elias in the deplored estate of the jews. These ways of calling Are now ceased, and not to be looked for.
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The Anabaptists, and their brood the Brownists, which pretend Revelations and Dreams are not to be regarded:
The Anabaptists, and their brood the Brownists, which pretend Revelations and Dreams Are not to be regarded:
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By the instinct of the spirit of arrogancy and error do they take upon them to prophecy,
By the instinct of the Spirit of arrogance and error do they take upon them to prophecy,
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and of no other spirit at all:
and of no other Spirit At all:
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though they come unto you in a mighty winde, yet God is not in that winde;
though they come unto you in a mighty wind, yet God is not in that wind;
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you may not take those spirits to be of God.
you may not take those spirits to be of God.
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2. The other way of calling by God, is his Ordinary calling, and that is twofold: Internall, Externall. 1. Internall;
2. The other Way of calling by God, is his Ordinary calling, and that is twofold: Internal, External. 1. Internal;
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and that is when a man findes himself furnished with gists fit sor that calling,
and that is when a man finds himself furnished with gists fit sor that calling,
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so saith Musculus and Zanchie: They are the Talents with which Christ hath endued him for his service.
so Says Musculus and Zanchie: They Are the Talents with which christ hath endued him for his service.
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The search of this is left to every mans Conscience which desires the Ministery, he shall be reckoned an Intrudor,
The search of this is left to every men Conscience which Desires the Ministry, he shall be reckoned an Intrudor,
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if he finde not these in some measure in himself:
if he find not these in Some measure in himself:
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and therefore in our Form of Consecration, the Bishop asketh every one which cometh to be Ordained,
and Therefore in our From of Consecration, the Bishop asks every one which comes to be Ordained,
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whether he do think himself to be inwardly called.
whither he do think himself to be inwardly called.
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I confesse outward abilities others may judge of, humane learning, skill in Divinity, sound Intellectuals, by discourse, by examination, they come to be discovered;
I confess outward abilities Others may judge of, humane learning, skill in Divinity, found Intellectuals, by discourse, by examination, they come to be discovered;
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but inward preparations, they are from the Lord:
but inward preparations, they Are from the Lord:
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It is the height of arrogancy for any to take upon them to judge of them in others than themselves, for what man knoweth the things of a man, save the spirit of a man which NONLATINALPHABET 1 Cor. 2. 11. God onely is the tryer of the heart and reins.
It is the height of arrogance for any to take upon them to judge of them in Others than themselves, for what man Knoweth the things of a man, save the Spirit of a man which 1 Cor. 2. 11. God only is the Trier of the heart and reins.
pn31 vbz dt n1 pp-f n1 p-acp d pc-acp vvi p-acp pno32 pc-acp vvi pp-f pno32 p-acp n2-jn cs px32, p-acp r-crq n1 vvz dt n2 pp-f dt n1, vvb dt n1 pp-f dt n1 r-crq crd np1 crd crd np1 av-j vbz dt n1 pp-f dt n1 cc n2.
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He proudly enters into Gods Judgment Seat, which takes upon him to determine that.
He proudly enters into God's Judgement Seat, which Takes upon him to determine that.
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If it be internall and secret, how cometh it known to thee or me? Let other judge of my abilities for the Function,
If it be internal and secret, how comes it known to thee or me? Let other judge of my abilities for the Function,
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but the preparations of my heart are known onely to God and my self.
but the preparations of my heart Are known only to God and my self.
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2. Externall, and that is Mediante Ecclesiâ: Christ hath left the power unto his Church, he called his Apostles, they called others after them;
2. External, and that is Mediante Ecclesiâ: christ hath left the power unto his Church, he called his Apostles, they called Others After them;
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Titus had precept from Paul to ordain Ministers in every City, Tit. 1. 5. So had Timotby by Imposition of hands, 1 Tim. 5. 2. Christ cannot be visibly present, the Heavens must contain him till his last Coming:Titus had precept from Paul to ordain Ministers in every city, Tit. 1. 5. So had Timothy by Imposition of hands, 1 Tim. 5. 2. christ cannot be visibly present, the Heavens must contain him till his last Coming:
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but by his Spirit he is present with his Church, he calls by it: those whom it balls lawfully, we are to acknowledge to be called by God.
but by his Spirit he is present with his Church, he calls by it: those whom it balls lawfully, we Are to acknowledge to be called by God.
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But whether it calls lawfully or no, that is now called in question;
But whither it calls lawfully or not, that is now called in question;
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whether this Calling onely belong to the chief of the Church, which are so called NONLATINALPHABET or to all the mul•itude of beleevers:
whither this Calling only belong to the chief of the Church, which Are so called or to all the mul•itude of believers:
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Those that question it, do withall question the Doctrine of our Church, and if that, which they dare not deny but was well setled by uncontroulable Authority, cannot satisfie them,
Those that question it, do withal question the Doctrine of our Church, and if that, which they Dare not deny but was well settled by uncontrollable authority, cannot satisfy them,
d cst vvb pn31, vdb av vvi dt n1 pp-f po12 n1, cc cs d, r-crq pns32 vvb xx vvi cc-acp vbds av vvn p-acp j n1, vmbx vvi pno32,
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how shall I? Yet I shall adventure to lay my Axe unto the root of this Tree of pride and arrogancy, which doth oppose it,
how shall I? Yet I shall adventure to lay my Axe unto the root of this Tree of pride and arrogance, which does oppose it,
q-crq vmb pns11? av pns11 vmb vvi pc-acp vvi po11 n1 p-acp dt n1 pp-f d n1 pp-f n1 cc n1, r-crq vdz vvi pn31,
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if so be it prove not as the young Prophets did, which was but borrowed. They that are for a populary election, pretend two Arguments for the Confirmation, The Scriptures, and the Primitive times.
if so be it prove not as the young prophets did, which was but borrowed. They that Are for a populary election, pretend two Arguments for the Confirmation, The Scriptures, and the Primitive times.
cs av vbb pn31 vvb xx p-acp dt j n2 vdd, r-crq vbds p-acp vvn. pns32 d vbr p-acp dt j n1, vvb crd n2 p-acp dt n1, dt n2, cc dt j n2.
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I shall satisfie both with their own principles. 1. For the Scriptures, their own rule is this;
I shall satisfy both with their own principles. 1. For the Scriptures, their own Rule is this;
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That nothing bindes to a necessity of observation, which hath not there an affirmative precept enjoyning it:
That nothing binds to a necessity of observation, which hath not there an affirmative precept enjoining it:
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Let them stand but to this, and be tried by themselves, whether there be any such or no,
Let them stand but to this, and be tried by themselves, whither there be any such or no,
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and whether they do well in imposing a necessity of things which are besides the rule:
and whither they do well in imposing a necessity of things which Are beside the Rule:
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Is there any? let them demonstrate it, and carry the cause;
Is there any? let them demonstrate it, and carry the cause;
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Is there none? let them see the invalidity and weaknesse of their Argument, and relinquish it. But
Is there none? let them see the invalidity and weakness of their Argument, and relinquish it. But
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1525
They object the practice of the Apostles in their times;
They Object the practice of the Apostles in their times;
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there are many things which must go to make that an everlasting rule, and not temporary:
there Are many things which must go to make that an everlasting Rule, and not temporary:
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those times and ours are not like, and therefore not the like discipline:
those times and ours Are not like, and Therefore not the like discipline:
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I will name but one reason, an essentiall one, the true cause of that alteration that hath been in this point:
I will name but one reason, an essential one, the true cause of that alteration that hath been in this point:
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All the beleevers were then of one minde, there was no danger of any schis• 〈 ◊ 〉 any rent to be made in the Church then, of which innumerable have been since.
All the believers were then of one mind, there was no danger of any schis• 〈 ◊ 〉 any rend to be made in the Church then, of which innumerable have been since.
d dt n2 vbdr av pp-f crd n1, pc-acp vbds dx n1 pp-f d n1 〈 sy 〉 dg vvn pc-acp vbi vvn p-acp dt n1 av, pp-f r-crq j vhb vbn a-acp.
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But yet that they cannot prove:
But yet that they cannot prove:
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the multitude of the 〈 ◊ 〉 were present, we will grant that, and not onely with silence,
the multitude of the 〈 ◊ 〉 were present, we will grant that, and not only with silence,
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as some think, but with suffrages, as others, without which there was no laying on of hands.
as Some think, but with suffrages, as Others, without which there was no laying on of hands.
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NONLATINALPHABET is suffragiis creare, as Erasmus argues in the Election of Matthias to the Apostleship, and the seven to the Deaconship:
is suffragiis Create, as Erasmus argues in the Election of Matthias to the Apostleship, and the seven to the Deaconship:
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let it be granted they were there, that they s••e not onely still, but said some what,
let it be granted they were there, that they s••e not only still, but said Some what,
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1535
but gave their consent, yet that was onely to their Ordination, not to their Institution, at the giving them power to preach, not assigning them any place:
but gave their consent, yet that was only to their Ordination, not to their Institution, At the giving them power to preach, not assigning them any place:
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and I report me to any indifferent Judge, whether that be not so done in our Churches Form of Ordination.
and I report me to any indifferent Judge, whither that be not so done in our Churches From of Ordination.
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2. For the Primitive times which succeeded the Apostles, we may most admite of their inference from thence, which have been ever most enimies to true an•iquity:
2. For the Primitive times which succeeded the Apostles, we may most adamite of their Inference from thence, which have been ever most enemies to true an•iquity:
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you I now how Episcopacy and Ceremony is opposed, which themselves cannot deny, but be grounded in Antiquity:
you I now how Episcopacy and Ceremony is opposed, which themselves cannot deny, but be grounded in Antiquity:
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we may say most truly what Saint Augustine saith, to some of the same sort: Qui in Evangelio, nihil nisi quod vultis creditis; vobis potiùs quam Evangelio creditis:
we may say most truly what Saint Augustine Says, to Some of the same sort: Qui in Evangelio, nihil nisi quod Wills creditis; vobis potiùs quam Evangelio creditis:
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so vobis potius quam antiquitati creditis.
so vobis potius quam antiquitati creditis.
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1541
I confesse ingeniously there is something favours their saying, especially from the African Churches, but proves it not to be of a binding nature at all times and places:
I confess ingeniously there is something favours their saying, especially from the African Churches, but Proves it not to be of a binding nature At all times and places:
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Potest esse diversa consuetudo in diversis Ecclesis, s•ith Calvin: I condemn not those Churches that have it not, saith Zanche: our Church may truly say with the Apostle, we have no such custome. Potest esse diversa consuetudo in diversis Ecclesis, s•ith calvin: I condemn not those Churches that have it not, Says Zanche: our Church may truly say with the Apostle, we have no such custom.
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In things which are indifferent (as all things that are not commanded, or forbidden in Scripture are) no man in his right wits will deny,
In things which Are indifferent (as all things that Are not commanded, or forbidden in Scripture Are) no man in his right wits will deny,
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but the power of the Magistrate may determine. The Judgement of so many counsells, which have passed upon this point;
but the power of the Magistrate may determine. The Judgement of so many Counsels, which have passed upon this point;
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1545
The Laws established in this state wherin we live, are enough to satisfie any spirit that is not contentious, which defires not rather to steal into the calling under the pretence of Antiquity,
The Laws established in this state wherein we live, Are enough to satisfy any Spirit that is not contentious, which Desires not rather to steal into the calling under the pretence of Antiquity,
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then to come in by the door of Legall and established Authority.
then to come in by the door of Legal and established authority.
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Of whom we may well say, as Saint Cyprian doth of Novatus, Adulter & extraneus Episcopus ille est qui fieri à desertoribus per ambitum nititur, Epist. 52. Sec. 16. The summe of all is,
Of whom we may well say, as Saint Cyprian does of Novatian, Adulter & extraneus Episcopus Isle est qui fieri à desertoribus per ambitum Nititur, Epistle 52. Sec. 16. The sum of all is,
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but the Doctrine of the Church of England, that those which come into their Ecclesiasticall charges, by those which are in Authority, do come in lawsully,
but the Doctrine of the Church of England, that those which come into their Ecclesiastical charges, by those which Are in authority, do come in lawsully,
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and their calling is of God.
and their calling is of God.
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I must not stay upon this point which would take up a book, and is not to be contained in a Sermon. I return to my Text:
I must not stay upon this point which would take up a book, and is not to be contained in a Sermon. I return to my Text:
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the other way to know false Prophets by. 2. A Posteriori, and this is the surer, because best seen by us:
the other Way to know false prophets by. 2. A Posteriori, and this is the Surer, Because best seen by us:
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it is the same which our Saviour gives his Disciples; You shall know them by their fruits:
it is the same which our Saviour gives his Disciples; You shall know them by their fruits:
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give me leave at once, to present you with a bundle of them.
give me leave At once, to present you with a bundle of them.
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The fruits of the spirit are Love, joy, peace, long suffering, gentlenesse, goodnesse, faith, meeknesse, temperance, Gal. 5. 22. These you may be su•e, they are of God:
The fruits of the Spirit Are Love, joy, peace, long suffering, gentleness, Goodness, faith, meekness, temperance, Gal. 5. 22. These you may be su•e, they Are of God:
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and so are those spirits, that do come with these:
and so Are those spirits, that do come with these:
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But contrarily, the fruits of the flesh, are Adultery, fornication, uncleanaeesse, wantonnesse, idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, &c. Vers. 19. 20. These ye may be sure they are not of God,
But contrarily, the fruits of the Flesh, Are Adultery, fornication, uncleanaeesse, wantonness, idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, etc. Vers. 19. 20. These you may be sure they Are not of God,
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neither are those spirits which come with them:
neither Are those spirits which come with them:
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Look in another place that true Character of false Prophets, and of such which our times are especially forewarned of 2 Tim. 3. 1, 2. In the last dayes shall come perillous times, men lovers of themselves, covetous, boasters, disobedient to parents, cursed speakers, unthankfull, imholy, without naturall affection, truce breakers, false accusers, intemperate, fierce.
Look in Another place that true Character of false prophets, and of such which our times Are especially forewarned of 2 Tim. 3. 1, 2. In the last days shall come perilous times, men lovers of themselves, covetous, boaster's, disobedient to Parents, cursed Speakers, unthankful, imholy, without natural affection, truce breakers, false accusers, intemperate, fierce.
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And Verse 5. Having a shew of godlinesse, but deny the power of it. And Verse 6, 7. Creeping into houses, and leading captive silly women.
And Verse 5. Having a show of godliness, but deny the power of it. And Verse 6, 7. Creeping into houses, and leading captive silly women.
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And if you please to make up their Character out of, 2 Peter 2. 1. Such which privily bring in damnable herefies, Verse 3. Which thorough coveteousnesse, and fained w•rks make merebandize of you.
And if you please to make up their Character out of, 2 Peter 2. 1. Such which privily bring in damnable Heresies, Verse 3. Which through covetousness, and feigned w•rks make merebandize of you.
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Vers. 10. Which despise government, and stand in their own conceit.
Vers. 10. Which despise government, and stand in their own conceit.
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Verse 12. which speak evill of those things which they know not, and make their liberty a cloak for their maliciousnesse.
Verse 12. which speak evil of those things which they know not, and make their liberty a cloak for their maliciousness.
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None of these are of God, neither are those spirits which do come with them. By these you may be able to discern them;
None of these Are of God, neither Are those spirits which do come with them. By these you may be able to discern them;
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and this is a tryall you may trust unto.
and this is a trial you may trust unto.
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But as in a disease there may some Symptomes be missing, especially before it come to be Epidomicall, untill it come to the height of it:
But as in a disease there may Some Symptoms be missing, especially before it come to be Epidomicall, until it come to the height of it:
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so it may fall out in the discovery of this great sicknesse of these times, all will not appear;
so it may fallen out in the discovery of this great sickness of these times, all will not appear;
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especially where there is so much art and cunning used in the concealing them.
especially where there is so much art and cunning used in the concealing them.
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I will pitch upon some few, which will not fail you, as soon as you perceive them, you may be able certainly to prove them.
I will pitch upon Some few, which will not fail you, as soon as you perceive them, you may be able Certainly to prove them.
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1. If they come not in Love: the Spirit of God is a loving Spirit: This is the touch-stone of the spirit:
1. If they come not in Love: the Spirit of God is a loving Spirit: This is the touchstone of the Spirit:
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By this shall all men know that •ou are my Disciples, saith Christ, if you love one another. By this shall all men know that •ou Are my Disciples, Says christ, if you love one Another.
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It is an experiment upon which our Apostle himself concludeth a Probatum est: Hereby know we the spirit of truth,
It is an experiment upon which our Apostle himself Concludeth a Probatum est: Hereby know we the Spirit of truth,
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and the spirit of errour, Verse 6. Saint Cyprian is down right, Quisquis ille est, qualiscunque ille est, Christianus non est, qui in Christi ecclesia non est: and the Spirit of error, Verse 6. Saint Cyprian is down right, Quisquis Isle est, qualiscunque Isle est, Christian non est, qui in Christ Church non est:
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And in the next words he tells us, whom he means, even No•atus the Scismatick, Qui nec fraternam charitatem, nec Ecclesiasticam unitatem tenuit.
And in the next words he tells us, whom he means, even No•atus the Schismatic, Qui nec fraternam charitatem, nec Ecclesiasticam unitatem tenuit.
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Epist 52. sec. 16. The unity of the Spirit cannot be kept, but in the bond of Peace and Love:Epistle 52. sec. 16. The unity of the Spirit cannot be kept, but in the bound of Peace and Love:
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those then which come with malice, and contention, and hatred; which come with wrath, and envy, and debate;
those then which come with malice, and contention, and hatred; which come with wrath, and envy, and debate;
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which are such as the Apostle speaks of, some which can never be appeased (pray mark that) Rom. 1. 30. are justly to be suspected,
which Are such as the Apostle speaks of, Some which can never be appeased (pray mark that) Rom. 1. 30. Are justly to be suspected,
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and you may be sure that they are not of God; and by this rule you may try not only false Prophets, but false professors.
and you may be sure that they Are not of God; and by this Rule you may try not only false prophets, but false professors.
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2. If they come in Mecknesse and Humility: the Spirit of God is an humble Spirit:
2. If they come in Meekness and Humility: the Spirit of God is an humble Spirit:
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and it is our Saviour Lesson to his Disciples, discite ame quia mitis sum.
and it is our Saviour lesson to his Disciples, discite ame quia mitis sum.
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I am neer unto him, saith the Lord, which is of an humble spirit. This is another argument to try them by, a Symptome of the Spirit of God:I am near unto him, Says the Lord, which is of an humble Spirit. This is Another argument to try them by, a symptom of the Spirit of God:
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if they come with pride, and arrogancy, if contemning of their brethren, conceiting of themselves, above themselves:
if they come with pride, and arrogance, if contemning of their brothers, Conceit of themselves, above themselves:
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you may know by this, that they are not of God. Yet there is a voluntary humility, they may possibly creep, till they be got in;
you may know by this, that they Are not of God. Yet there is a voluntary humility, they may possibly creep, till they be god in;
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but this vizard will drop off in a short time, you shall soon discover them by this, whether they be of God.
but this vizard will drop off in a short time, you shall soon discover them by this, whither they be of God.
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3. If they come in Gentlenesse. The Spirit of the Lord is a gentle Spirit.
3. If they come in Gentleness. The Spirit of the Lord is a gentle Spirit.
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Wis. 1. 5, 6. God himself came not in the fire, nor in the Earthquake, nor in the strong winde, but in a soft and still voyce, 1 King. 19. 12. Gentlenesse and love are the fruits of the spirit, Gal. 5. 22. They know not of what spirit they are which come otherwise.Wis. 1. 5, 6. God himself Come not in the fire, nor in the Earthquake, nor in the strong wind, but in a soft and still voice, 1 King. 19. 12. Gentleness and love Are the fruits of the Spirit, Gal. 5. 22. They know not of what Spirit they Are which come otherwise.
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The feet of the Messengers of the Gospel are to be shod with the preparations of peace:
The feet of the Messengers of the Gospel Are to be shod with the preparations of peace:
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Isaiah delivers them their Message, Comfort yee, comfort ye my people, will your God say.Isaiah delivers them their Message, Comfort ye, Comfort you my people, will your God say.
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This is another rule to try the Spirit, it marcheth not suriously like Jebu; it is not madnesse,
This is Another Rule to try the Spirit, it marches not suriously like Jebu; it is not madness,
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but mildnesse which comes with it. They prosecute their own cause, as he did, and not Gods, which come otherwise.
but mildness which comes with it. They prosecute their own cause, as he did, and not God's, which come otherwise.
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Again fourthly, Truth, is the tryall of them; the Spirit of God is a Spirit of truth;
Again fourthly, Truth, is the trial of them; the Spirit of God is a Spirit of truth;
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by their doctrines you must try the Spirits.
by their doctrines you must try the Spirits.
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He that denies that Christ came in the flesh, is the spirit of Antichrist, Verse 3. There are other Doctrines which proceed from the lying spirits. Saint Cyprian notes it for a notable one in Novatus, for taking upon him to make a separation of the good from the bad,He that Denies that christ Come in the Flesh, is the Spirit of Antichrist, Verse 3. There Are other Doctrines which proceed from the lying spirits. Saint Cyprian notes it for a notable one in Novatian, for taking upon him to make a separation of the good from the bad,
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as if he were the searcher of the hearts and reins;
as if he were the searcher of the hearts and reins;
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a lying Doctrine and contrary to the precept of our Saviour himself, who commandeth the tares,
a lying Doctrine and contrary to the precept of our Saviour himself, who commands the tares,
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and wheat, to be let grow together:
and wheat, to be let grow together:
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And to the Apostle who saith, that in agreat house there are vessels of wood and earth,
And to the Apostle who Says, that in agreat house there Are vessels of wood and earth,
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as well as of gold, and silver.
as well as of gold, and silver.
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Such is the shutting up of the Gate of mercy unto a sinner, after he hath missed their set time of his call;
Such is the shutting up of the Gate of mercy unto a sinner, After he hath missed their Set time of his call;
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The denying of hope of repentance to such as have gone on long in their wickednesse,
The denying of hope of Repentance to such as have gone on long in their wickedness,
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and have faln from their professions:
and have fallen from their professions:
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The cutting off, of most part of the visible Church, from a possibility of being saved, by Gods secret and eternall decree of reprobation:
The cutting off, of most part of the visible Church, from a possibility of being saved, by God's secret and Eternal Decree of reprobation:
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desperate and damnable, and lying doctrines, contrary to Gods own protestations;
desperate and damnable, and lying doctrines, contrary to God's own protestations;
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As I live saith the Lord, &c. At what time soever, &c. And the whole tenour of the Gospel,As I live Says the Lord, etc. At what time soever, etc. And the Whole tenor of the Gospel,
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and indeed a denying of Christs coming in the flesh;
and indeed a denying of Christ coming in the Flesh;
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These and such as these are but lying spirits, and you may be sure they are not of God.
These and such as these Are but lying spirits, and you may be sure they Are not of God.
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5. I will but adde one more, If they hate the light;
5. I will but add one more, If they hate the Light;
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The privily bringing in their Doctrines, is an argument of salfity, 1 Pet 2. 1. Our Saviours main reason to confirm the truth of his Doctrines was this, In private have Is•ad nothing, John 18. 20. Veritas non quaerit angul•r.
The privily bringing in their Doctrines, is an argument of salfity, 1 Pet 2. 1. Our Saviors main reason to confirm the truth of his Doctrines was this, In private have Is•ad nothing, John 18. 20. Veritas non Query angul•r.
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1608
The dangerous•st treasons have been nourished, and conceived that wayes: All estates have justly disallowed of private and frequent convenings.
The dangerous•st treasons have been nourished, and conceived that ways: All estates have justly disallowed of private and frequent convenings.
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1609
The Disciples were commanded what they had heard in secret, to preach it upon the house top: These dare not do it,
The Disciples were commanded what they had herd in secret, to preach it upon the house top: These Dare not do it,
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1610
for they dare not come to light, least they be reproved.
for they Dare not come to Light, lest they be reproved.
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1611
This is another rule if they come privately, if they seek privacy they are not of God.
This is Another Rule if they come privately, if they seek privacy they Are not of God.
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1612
Christ himself forbids you to look after him in the desert or Chamber. I must not adde any more lest I trespasse too much on your patience;
christ himself forbids you to look After him in the desert or Chamber. I must not add any more lest I trespass too much on your patience;
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1613
I will shut up all in that exhortation of the Apostle, Rom. 16. 17, 18..
I will shut up all in that exhortation of the Apostle, Rom. 16. 17, 18..
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1614
I beseech you brethren mark them diligently, which cause division, and offences, contrary to the Doctrine which you have learned, and avoyde them:
I beseech you brothers mark them diligently, which cause division, and offences, contrary to the Doctrine which you have learned, and avoid them:
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1615
for they that are such, serve not the Lord Jesus Christ, but their own bellies, and with fair speech, and flattering, deceive the hearts of the simple: for they that Are such, serve not the Lord jesus christ, but their own bellies, and with fair speech, and flattering, deceive the hearts of the simple:
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and I conclude, as I began:
and I conclude, as I began:
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Dearly beloved, beleeve not every spirit, but try the spirits, &c. Now to the eternall God, who is able to make you stand, be all praise, &c. FINIS.Dearly Beloved, believe not every Spirit, but try the spirits, etc. Now to the Eternal God, who is able to make you stand, be all praise, etc. FINIS.
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