The sinners acquittance. A checke to curiositie. The safest seruice Deliuered in three sermons at the court. By Iohn Denison Doctor of Diuinity, and one of his Maiesties chaplaines then in attendance.
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WE reade in the first of Samuel, and the ninth, that the Prophets, in ancient time, were called Seers, because that from that watch-tower of diuine speculation they saw that which others saw not;
WE read in the First of Samuel, and the ninth, that the prophets, in ancient time, were called Seers, Because that from that watchtower of divine speculation they saw that which Others saw not;
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Amongst the Prophets some were more eminent and excellent then others, and amongst them all, none comparable to the Prophet Isaiah, who was amongst the Prophets, like Saul amongst the Israelites, higher then the rest by the shoulders vpward.
among the prophets Some were more eminent and excellent then Others, and among them all, none comparable to the Prophet Isaiah, who was among the prophets, like Saul among the Israelites, higher then the rest by the shoulders upward.
Admirable, in respect of him who is the glory of the History, euen the Lord of glory. Lamentable, in regard of what he sustained, that is, infirmities, sorrowes.
Admirable, in respect of him who is the glory of the History, even the Lord of glory. Lamentable, in regard of what he sustained, that is, infirmities, sorrows.
The Preface. ANd first to beginne with the Preface. The word NONLATINALPHABET Surely, may be either Vox distinguentis, or asseuerantis, either a word of distinction, or asseueration.
The Preface. ANd First to begin with the Preface. The word Surely, may be either Vox distinguentis, or asseuerantis, either a word of distinction, or asseveration.
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It was not with our Sauiour, as with the three Children in the third of Daniel, who came forth of the fiery furnace, not hauing their haire sindged, nor their garmēts changed: But rather,
It was not with our Saviour, as with the three Children in the third of daniel, who Come forth of the fiery furnace, not having their hair singed, nor their garments changed: But rather,
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So our blessed Sauiour could giue the like demonstratiue satisfaction, to the most incredulous Thomas. Let them therefore, who talke of an imaginarie Passion, expect an imaginarie Saluation;
So our blessed Saviour could give the like demonstrative satisfaction, to the most incredulous Thomas. Let them Therefore, who talk of an imaginary Passion, expect an imaginary Salvation;
so were the Prophets Os Domini, the mouth of the Lord: So that whatsoeuer they saw, or said, in their Propheticall Office, must needes be accomplished.
so were the prophets Os Domini, the Mouth of the Lord: So that whatsoever they saw, or said, in their Prophetical Office, must needs be accomplished.
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When the Lord had said to Adam, by way of asseueration (as the Hebrew phrase imports Moriendo morieris, thou shalt surely dye, Eue comes in with her addubitation Ne forte moriamur, lest we dye.
When the Lord had said to Adam, by Way of asseveration (as the Hebrew phrase imports Moriendo Morieris, thou shalt surely die, Eue comes in with her addubitation Ne fort moriamur, lest we die.
and the truth of this Prophesie experience hath manifested, and the blessed Euangelists, the Lords holy Historians, haue recorded for the comfort of the Church to the end of the world.
and the truth of this Prophesy experience hath manifested, and the blessed Evangelists, the lords holy Historians, have recorded for the Comfort of the Church to the end of the world.
I may say of this Text, as the woman of Samaria spake of Iacobs well, The well is deepe, and it hath diuers springs, which must be opened, that we may from thence draw the water of Consolation.
I may say of this Text, as the woman of Samaria spoke of Iacobs well, The well is deep, and it hath diverse springs, which must be opened, that we may from thence draw the water of Consolation.
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He that was the Sonne of God, yea the Sonne of his Loue, Colos. 1. He that was the Lord of Glorie, 1 Corinth. 2. He to whom the glorious Angels doe homage, Hebrew. 1. Hee bare our infirmities, and caried our sorrowes.
He that was the Son of God, yea the Son of his Love, Colos 1. He that was the Lord of Glory, 1 Corinth. 2. He to whom the glorious Angels do homage, Hebrew. 1. He bore our infirmities, and carried our sorrows.
Againe, He by way of exception, that is, He and none but He. He, who NONLATINALPHABET by himselfe, hath purged our sinnes. He, Qui sordes omnium solus posset abluere, who himselfe alone was able to wash away all our sinnes, saith S. Austin. He alone entred the lists,
Again, He by Way of exception, that is, He and none but He. He, who by himself, hath purged our Sins. He, Qui sordes omnium solus posset abluere, who himself alone was able to wash away all our Sins, Says S. Austin. He alone entered the lists,
His Actions. THe word NONLATINALPHABET, he hath borne, is a word of a large extent: Yet hath it two speciall significations, which fitly agree with these actions of our Sauiour.
His Actions. THe word, he hath born, is a word of a large extent: Yet hath it two special significations, which fitly agree with these actions of our Saviour.
And so the septuagint translate it, NONLATINALPHABET, He carried our sinnes. This burden of our sinnes did our Sauiour beare vpon the crosse, Vt vas noster by way of imputation as our suretie, and the burden of punishment, due to our sinnes, formaliter in his person actually.
And so the Septuagint translate it,, He carried our Sins. This burden of our Sins did our Saviour bear upon the cross, Vt vas Noster by Way of imputation as our surety, and the burden of punishment, due to our Sins, formaliter in his person actually.
So, tulit in se, vt a nobis tolleret, he tooke them vpon himselfe, that he might take them from vs. Againe, the word signifies auferre to take away; And so it is vsed in the 32. Psalme. For whereas our translations haue it, Thou forgauest the punishment of my sinne, it is in the Hebrew NONLATINALPHABET thou tookest away the punishment of my sinne.
So, tulit in se, vt a nobis tolleret, he took them upon himself, that he might take them from us Again, the word signifies Auferre to take away; And so it is used in the 32. Psalm. For whereas our Translations have it, Thou forgavest the punishment of my sin, it is in the Hebrew thou tookest away the punishment of my sin.
The word NONLATINALPHABET, he hath carried, Albeit in the English it differs not from the other, NONLATINALPHABET hee hath borne, yet doth it in the Hebrew:
The word, he hath carried, Albeit in the English it differs not from the other, he hath born, yet does it in the Hebrew:
For, tulit, he tooke vpon him the burden voluntarily; Crucem sustinuit voluntate, non necessitate, His death on the Crosse was voluntary, not of necessitie:
For, tulit, he took upon him the burden voluntarily; Crucem Sustinuit voluntate, non necessitate, His death on the Cross was voluntary, not of necessity:
Thus, as Saint Paul saith, God gaue Christ for vs, Rom. 8. And, Christ also gaue himselfe for vs, Gal. 2. So may it be said, that God laid the burthen vpon Christ,
Thus, as Saint Paul Says, God gave christ for us, Rom. 8. And, christ also gave himself for us, Gal. 2. So may it be said, that God laid the burden upon christ,
Though not respectu primae causae, yet propinquae, as the Schooleman saith; Not in respect of sin inherent, but in respect of the principles of nature.
Though not respectu primae causae, yet propinquae, as the Schoolman Says; Not in respect of since inherent, but in respect of the principles of nature.
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The word NONLATINALPHABET imports some sensible sorrow, or anguish of the soule. As his body was subiect to corporall afflictions, so was his soule to sorrowfull affections.
The word imports Some sensible sorrow, or anguish of the soul. As his body was Subject to corporal afflictions, so was his soul to sorrowful affections.
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Euen a sword of sorrow did pierce through his soule, as Simeon spake of the blessed virgin in the second of Saint Luke. Therfore he is called, Vir dolorum, A man of sorrowes:
Eve a sword of sorrow did pierce through his soul, as Simeon spoke of the blessed Virgae in the second of Saint Lycia. Therefore he is called, Vir Dolorum, A man of sorrows:
and surely his sorrow was exceeding great, as his mournefull speech doth manifest, My soule is very sorrowfull, euen to the death. Therefore the ancient fathers haue applyed to him Ierusalems mournefull complaint, in the first of the Lamentations of Ieremy. Was there euer sorrow like my sorrow? Ierusalems sorrow might be such, in her apprehension, as could not be matched;
and surely his sorrow was exceeding great, as his mournful speech does manifest, My soul is very sorrowful, even to the death. Therefore the ancient Father's have applied to him Ierusalems mournful complaint, in the First of the Lamentations of Ieremy. Was there ever sorrow like my sorrow? Ierusalems sorrow might be such, in her apprehension, as could not be matched;
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but our Sauiours was such, in the truth of comparison, as could not be paralleld. The Euangelists doe expresse this anguish of our Sauiours soule, by diuers pressing words;
but our Saviour's was such, in the truth of comparison, as could not be paralleled. The Evangelists do express this anguish of our Saviour's soul, by diverse pressing words;
It is said in the tenth verse, that God strooke him, and so did the Iewes, they strooke his body in malice towards him, God strooke his soule in mercy towards vs. Iob complaines in his sixt chapter.
It is said in the tenth verse, that God struck him, and so did the Iewes, they struck his body in malice towards him, God struck his soul in mercy towards us Job complains in his sixt chapter.
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Such was the sorrow of our Sauiour, it was an immediate passion of the soule. As his soule did suffer, by way of sympathy, when his body was tormented;
Such was the sorrow of our Saviour, it was an immediate passion of the soul. As his soul did suffer, by Way of Sympathy, when his body was tormented;
For when he sweat droppes of blood, no hand of externall violence came neere him, it was the anguish of soule, that cast him into that bloody sweat. And this was necessary:
For when he sweat drops of blood, no hand of external violence Come near him, it was the anguish of soul, that cast him into that bloody sweat. And this was necessary:
And whence proceeded this sorrow and anguish, but from the immediate hand of God that strooke him? Otherwise it were strange, that our Sauiour should be brought into this extreamitie.
And whence proceeded this sorrow and anguish, but from the immediate hand of God that struck him? Otherwise it were strange, that our Saviour should be brought into this extremity.
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and sorrowes, and the affix NONLATINALPHABET ours doth appropriate them; they were our infirmities, our sorrowes; they were ours by way of appropriation, though his by way of imputation.
and sorrows, and the affix ours does Appropriate them; they were our infirmities, our sorrows; they were ours by Way of appropriation, though his by Way of imputation.
And therfore he might boldly make that challenge to the faces of his greatest aduersaries, Which of you can rebuke mee of sinne? Such was the innocency of our Sauiour, as Iraeneus saith, that he had the testimonies of all men, of all sorts.
And Therefore he might boldly make that challenge to the faces of his greatest Adversaries, Which of you can rebuke me of sin? Such was the innocency of our Saviour, as Irenaeus Says, that he had the testimonies of all men, of all sorts.
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His friends, as Isaiah the Prophet, and S. Iohn the Euangelist doe stile him, the iust, the righteous. His foes indeuoured by all the engines, that wit or malice deuise, to fasten some accusation vpon him, but in vaine. His acquaintance did iustifie him:
His Friends, as Isaiah the Prophet, and S. John the Evangelist do style him, the just, the righteous. His foes endeavoured by all the Engines, that wit or malice devise, to fasten Some accusation upon him, but in vain. His acquaintance did justify him:
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Thus our blessed Sauiour had all the testimonies of his innocency, that heauen or earth, God or man, Angels or Diuels, friends or foes, acquaintance or strangers, could yeeld.
Thus our blessed Saviour had all the testimonies of his innocency, that heaven or earth, God or man, Angels or Devils, Friends or foes, acquaintance or Strangers, could yield.
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So that these infirmities and sorrowes were ours; They were ours, yet his too; ours, as I said, by way of appropriation, his by way of imputation, and expiation,
So that these infirmities and sorrows were ours; They were ours, yet his too; ours, as I said, by Way of appropriation, his by Way of imputation, and expiation,
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He that had no sinnes of his owne, vouchsafed to beare the sinnes of others, saith Fulgentius. It was necessary that our Sauiour Christ should be free from sinne:
He that had no Sins of his own, vouchsafed to bear the Sins of Others, Says Fulgentius. It was necessary that our Saviour christ should be free from sin:
Si aurifusorum pueri, &c. If Goldfiners diligently seeke and gather together the least parcels of gold, I see no reason why we should neglect the least particle in this golden sentence.
Si aurifusorum pueri, etc. If Goldfiners diligently seek and gather together the least parcels of gold, I see no reason why we should neglect the least particle in this golden sentence.
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Here is the affix am, those, and the accent Athnah, which, as Grammarians say, doth attollere syllabam, teaching vs, that in the consideration of our Sauiours sufferings, we should raise vp our meditations to the highest pitch. Hee bare those our infirmities; those, which were exceeding pressing;
Here is the affix am, those, and the accent Athnah, which, as Grammarians say, does attollere syllabam, teaching us, that in the consideration of our Saviour's sufferings, we should raise up our meditations to the highest pitch. He bore those our infirmities; those, which were exceeding pressing;
Therefore wee will briefly obserue how, where, and when our Sauiour bare our infirmities, and carried our sorrowes, in three especiall passages, that is, in his birth, life, and death.
Therefore we will briefly observe how, where, and when our Saviour bore our infirmities, and carried our sorrows, in three especial passages, that is, in his birth, life, and death.
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Hee in no sort tooke on him the nature of Angels, saith the Apostle, neither tooke hee the excellent estate of Adam. Hee tooke not vpon him the glorious estate of the Angels,
He in no sort took on him the nature of Angels, Says the Apostle, neither took he the excellent estate of Adam. He took not upon him the glorious estate of the Angels,
for then, where had beene our greatest comfort? He tooke not the excellent state of Adam, for then, where had beene his abundant loue? But as S. Bernard saith, Suscipiendo miseriam, ostendit misericordiam, In taking our miserable condition, he doth manifest his mercy and compassion.
for then, where had been our greatest Comfort? He took not the excellent state of Adam, for then, where had been his abundant love? But as S. Bernard Says, Suscipiendo Miseriam, ostendit misericordiam, In taking our miserable condition, he does manifest his mercy and compassion.
He was hungry, for so we reade Matth. 4. thirstie, Iohn 19. sleepie, Matth. 8. wearie, Iohn 4. In his soule he was subiect to feare, anger, sorrow and the like;
He was hungry, for so we read Matthew 4. thirsty, John 19. sleepy, Matthew 8. weary, John 4. In his soul he was Subject to Fear, anger, sorrow and the like;
He was abased in his kinred, some of them being sinners, adulterers, gentiles. Whereupon S. Chrysostome cries out, O admirabilem natiuitatem, O admirable natiuitie.
He was abased in his kindred, Some of them being Sinners, Adulterers, Gentiles. Whereupon S. Chrysostom cries out, O admirabilem natiuitatem, Oh admirable Nativity.
So did the Apostle when he said, Who is weake, and I am not weake? who is offended and I burne not? And thus did our Sauiour, in commiserating both the corporall, and spirituall infirmities of men.
So did the Apostle when he said, Who is weak, and I am not weak? who is offended and I burn not? And thus did our Saviour, in commiserating both the corporal, and spiritual infirmities of men.
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And is not our Sauiours compassion admirable, Qui ex proprio, & pretioso sanguine, Who of his owne pretious blood made a plaster to cure the wounds of our soules? Suetonius writes of that good Emperour Vespasian, Iustis etiam supplicijs illachrymauit, & ingemuit:
And is not our Saviour's compassion admirable, Qui ex Properly, & pretioso sanguine, Who of his own precious blood made a plaster to cure the wounds of our Souls? Suetonius writes of that good Emperor Vespasian, Justis etiam supplicijs illachrymauit, & Ingemuit:
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But what is all the compassion of men, yea of Saints and Angels, but gutta pusilla, a little drop of water, to the maine Ocean of our Sauiours compassion? He was troubled in the spirit for treacherous Iudas; wept for carelesse Ierusalem, shed his blood for his enemies, prayed for his cruell persecutors.
But what is all the compassion of men, yea of Saints and Angels, but guttam pusilla, a little drop of water, to the main Ocean of our Saviour's compassion? He was troubled in the Spirit for treacherous Iudas; wept for careless Ierusalem, shed his blood for his enemies, prayed for his cruel persecutors.
What step did he take, what word did he speake, what place came he to, where he left not Vestigia dolorum, like the print of the nailes in his hands and feete? When, in the garden of Gethsemane, he desired the Disciples to watch with him, he bare our infirmities, and when he complained, that his soule was heauy vnto the death, hee carried our sorrowes.
What step did he take, what word did he speak, what place Come he to, where he left not Vestigia Dolorum, like the print of the nails in his hands and feet? When, in the garden of Gethsemane, he desired the Disciples to watch with him, he bore our infirmities, and when he complained, that his soul was heavy unto the death, he carried our sorrows.
and when he had neede of an Angel to comfort him, he carried our sorrowes. When he was bound, and so led to Annas and Caiphas, hee bare our infirmities,
and when he had need of an Angel to Comfort him, he carried our sorrows. When he was bound, and so led to Annas and Caiaphas, he bore our infirmities,
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When the souldiers strooke him with their reedes, and scourged him with their rods, he bare our infirmities, and when he was charged with blasphemie, which his soule abhorred, he carried our sorrowes.
When the Soldiers struck him with their redes, and scourged him with their rods, he bore our infirmities, and when he was charged with blasphemy, which his soul abhorred, he carried our sorrows.
Ecce homo, Behold the man, he bare our infirmities, and when he heard that fearefull execration of the Iewes, His blood be vpon vs, and vpon our children, he carried our sorrowes.
Ecce homo, Behold the man, he bore our infirmities, and when he herd that fearful execration of the Iewes, His blood be upon us, and upon our children, he carried our sorrows.
when the crosse was his bed, the crowne of thornes his pillow, gall and vineger his meate and drinke, scoffes and rayling his musicke, he bare our infirmities;
when the cross was his Bed, the crown of thorns his pillow, Gall and vinegar his meat and drink, scoffs and railing his music, he bore our infirmities;
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and when like a forlorne man, forsaken, as it were, of God and man, he cryed out, My God, my God, why hast thou forsaken me? he both bare our infirmities, and carried our sorrowes.
and when like a forlorn man, forsaken, as it were, of God and man, he cried out, My God, my God, why hast thou forsaken me? he both bore our infirmities, and carried our sorrows.
Here, his passion, and compassion met together, when his head hanged downe to kisse vs, His armes stretched out to embrace vs, His blood gushed out to wash vs, His soule and body were offered vp in sacrifice for vs. Per vulnera patebant viscera, here through His side wounded with the speare, you might behold His bowels of compassion wounded with loue.
Here, his passion, and compassion met together, when his head hanged down to kiss us, His arms stretched out to embrace us, His blood gushed out to wash us, His soul and body were offered up in sacrifice for us Per vulnera patebant viscera, Here through His side wounded with the spear, you might behold His bowels of compassion wounded with love.
Behold, the world neuer yeelded such a memorable and admirable story as this; It must needs be therefore our stupendious dulnesse, if it doe not affect vs.
Behold, the world never yielded such a memorable and admirable story as this; It must needs be Therefore our stupendious dulness, if it do not affect us
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First, who can consider these things without admiration? Here is that, which may make both Saints and Angels to wonder, that one, who in his humane nature was descended of the blood royall of Iuda, and in his diuine, was Lord of heauen and earth, should be thus deiected & abased,
First, who can Consider these things without admiration? Here is that, which may make both Saints and Angels to wonder, that one, who in his humane nature was descended of the blood royal of Iuda, and in his divine, was Lord of heaven and earth, should be thus dejected & abased,
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What is man O Lord that thou art so mindfull of him, or the Sonne of man that thou shouldest so regard him? They that saw our Sauiours miracles, wondred, saying, Who is this, that both windes and sea obey him? But there was no such cause to wonder at his actions of power:
What is man Oh Lord that thou art so mindful of him, or the Son of man that thou Shouldst so regard him? They that saw our Saviour's Miracles, wondered, saying, Who is this, that both winds and sea obey him? But there was no such cause to wonder At his actions of power:
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Againe, this story must needs yeeld comfort to a Christian heart. For he bare these infirmities, and carried these sorrowes for our sake, for our good;
Again, this story must needs yield Comfort to a Christian heart. For he bore these infirmities, and carried these sorrows for our sake, for our good;
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and so restores them to life. How true that is, I know not: but sure I am, that as S. Hierome saith, Christus suo vulnere nostra vulnera curauit. Christs wounds haue cured ours.
and so restores them to life. How true that is, I know not: but sure I am, that as S. Jerome Says, Christus Sue vulnere nostra vulnera curauit. Christ wounds have cured ours.
He that bare our infirmities, and carried our sorrowes, pitties vs, when infirmities or sorrowes doe seaze vpon vs. Luctatur in nobis, he wrestles for vs, with vs, in vs. He takes to heart the afflictions of his Church,
He that bore our infirmities, and carried our sorrows, pities us, when infirmities or sorrows do seize upon us Luctatur in nobis, he wrestles for us, with us, in us He Takes to heart the afflictions of his Church,
For so saith the Apostle, In that Christ himselfe hath suffered, being tempted, he is able to succour them that are tempted, Hebr. 2.18. Againe, who can read this Storie without indignation towards the Iewes, the cruell Actors in this dolefull Tragedie? He shed teares of pittie for them:
For so Says the Apostle, In that christ himself hath suffered, being tempted, he is able to succour them that Are tempted, Hebrew 2.18. Again, who can read this Story without Indignation towards the Iewes, the cruel Actors in this doleful Tragedy? He shed tears of pity for them:
and not be touched with compassion? Shall we be like the Priest, and the Leuite, that passed by the wounded man without pittie? Shall we say with those wretches, concerning the shedding of our Sauiours innocent blood, Quid ad nos, What is that to vs? Then may he verie iustly take vp that expostulation, in the Lamentations of Ieremie, Haue you no regard all you that passe by the way? Behold, was there euer sorrow like my sorrow?
and not be touched with compassion? Shall we be like the Priest, and the Levite, that passed by the wounded man without pity? Shall we say with those wretches, Concerning the shedding of our Saviour's innocent blood, Quid ad nos, What is that to us? Then may he very justly take up that expostulation, in the Lamentations of Ieremie, Have you no regard all you that pass by the Way? Behold, was there ever sorrow like my sorrow?
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When the tender hearted women of Ierusalem bewailed and lamented our Sauiour, as he went to be crucified, he said vnto them, Daughters of Ierusalem, weepe not for me, but weepe for your selues, and for your children.
When the tender hearted women of Ierusalem bewailed and lamented our Saviour, as he went to be Crucified, he said unto them, Daughters of Ierusalem, weep not for me, but weep for your selves, and for your children.
It is not the weeping ouer a Crucifixe, that Christ requires at our hands, but rather that we be crucified with him, as the Apostle speakes, Gal. 2.20. that is, as he interprets himselfe, that we crucifie the affections of the flesh, with the lustes thereof.
It is not the weeping over a Crucifix, that christ requires At our hands, but rather that we be Crucified with him, as the Apostle speaks, Gal. 2.20. that is, as he interprets himself, that we crucify the affections of the Flesh, with the lusts thereof.
Christ hath begun to vs in the cup of sorrows, and shall we think much to pledge him? His NONLATINALPHABET should be our NONLATINALPHABET, his patience in his passion must bee our instruction.
christ hath begun to us in the cup of sorrows, and shall we think much to pledge him? His should be our, his patience in his passion must be our instruction.
And indeed, when we are oppressed with sorrow, smitten with paine, or cast vpon the bed of our sicknesse, what meditation comparable to this, to lighten the burden of infirmities,
And indeed, when we Are oppressed with sorrow, smitten with pain, or cast upon the Bed of our sickness, what meditation comparable to this, to lighten the burden of infirmities,
and sorrowes, and to sweeten the bitternesse of paine and anguish? Did my blessed Sauiour, who was holy and innocent, indure such intollerable torments for my sake? And shall I repine,
and sorrows, and to sweeten the bitterness of pain and anguish? Did my blessed Saviour, who was holy and innocent, endure such intolerable torments for my sake? And shall I repine,
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or be impatient, when it pleaseth God to afflict me? What are my greatest afflictions to the paines of his passion? The time will come when paines or sicknesse are vpon vs, that we shall need this Cordiall, it shall be our happinesse to haue it in a readinesse.
or be impatient, when it Pleases God to afflict me? What Are my greatest afflictions to the pains of his passion? The time will come when pains or sickness Are upon us, that we shall need this Cordial, it shall be our happiness to have it in a readiness.
To conclude, hath Christ borne our infirmities, and carried our sorrowes? This must presse vpon vs the Apostles exhortation, Beare yee one anothers burthens.
To conclude, hath christ born our infirmities, and carried our sorrows? This must press upon us the Apostles exhortation, Bear ye one another's burdens.
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Thus, if the meditation of our Sauiours bearing our infirmities and sorrowes, doe worke in vs the grace of compunction, of sanctification, of obedience, patience, and compassion;
Thus, if the meditation of our Saviour's bearing our infirmities and sorrows, do work in us the grace of compunction, of sanctification, of Obedience, patience, and compassion;
but cloathed with maiesty and glory, and shall giue vs possession of that blessed habitation, where all teares shall be wiped from our eyes, and wee in stead of sorrow and infirmity, shall enioy eternall ioy and felicity.
but clothed with majesty and glory, and shall give us possession of that blessed habitation, where all tears shall be wiped from our eyes, and we in stead of sorrow and infirmity, shall enjoy Eternal joy and felicity.
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Peter demanded of our Sauiour what Iohn should doe? To whom our Sauiour answerd in these words that I haue read, If I will that he tarry till I come, &c.
Peter demanded of our Saviour what John should do? To whom our Saviour answered in these words that I have read, If I will that he tarry till I come, etc.
His Iniunction in these, Follow thou me. In the Reprehension I note foure particulars; 1. The soueraignety of Christs will, opposed to Peters curiositie, If I will.
His Injunction in these, Follow thou me. In the Reprehension I note foure particulars; 1. The sovereignty of Christ will, opposed to Peter's curiosity, If I will.
Onely Michael the Master of the Popes Palace, will haue it to be sic, so, because it is so in the Missall corrected by Pius Quintus. But the reason is weake:
Only Michael the Master of the Popes Palace, will have it to be sic, so, Because it is so in the Missal corrected by Pius Quintus. But the reason is weak:
for Sixtus Quintus, albeit hee tooke as great paines in correcting the vulgar Latine, as Pius did in correcting the Missall, hath left some places of the house to be swept by others.
for Sixtus Quintus, albeit he took as great pains in correcting the Vulgar Latin, as Pius did in correcting the Missal, hath left Some places of the house to be swept by Others.
For he beares rule, not only in the army of heauen, and the inhabitants of the earth, but so, that a sparrow cannot fall on the ground without his will.
For he bears Rule, not only in the army of heaven, and the inhabitants of the earth, but so, that a sparrow cannot fallen on the ground without his will.
and dranke the bitterest cuppe that euer was tasted, submitted himselfe in this manner: O Father, If this cuppe cannot passe, except I drinke it, thy will be done.
and drank the Bitterest cup that ever was tasted, submitted himself in this manner: Oh Father, If this cup cannot pass, except I drink it, thy will be done.
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That is a most arrogant Romish Extrauagant, which yeelds that soueraigntie to the Pope, that belongs only to God, In his quae vellent, ijs esse pro lege voluntatem.
That is a most arrogant Romish Extravagant, which yields that sovereignty to the Pope, that belongs only to God, In his Quae vellent, ijs esse Pro lege voluntatem.
And their actions, though neuer so absurd or impious, are not subiect to controule, that a man should say, Domine cur hoc facis, Sir why doe you thus? But avaunt to this Luciferian arrogancie;
And their actions, though never so absurd or impious, Are not Subject to control, that a man should say, Domine cur hoc facis, Sir why do you thus? But avaunt to this Luciferian arrogancy;
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it is the will of God to which wee must thus necessarily, and absolutely subscribe. And the more prompt our obedience, the more doe we resemble the holy Angels.
it is the will of God to which we must thus necessarily, and absolutely subscribe. And the more prompt our Obedience, the more do we resemble the holy Angels.
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And if we thus ioyne with our blessed Sauiour and his holy Angels in will and affection, we shall hereafter be ioyned with them in a blessed habitation;
And if we thus join with our blessed Saviour and his holy Angels in will and affection, we shall hereafter be joined with them in a blessed habitation;
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Therefore when Constantius the Emperour asked Hormisda the famous Architect, what hee thought of Rome, it being such a goodly Citie, he returned him little more then this answer:
Therefore when Constantius the Emperor asked Hormisdas the famous Architect, what he Thought of Room, it being such a goodly city, he returned him little more then this answer:
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The yeeres they reckon of, are like the Philosophers Annus maximus, which one verie iustly calls Maximam stultitiam. As that rich man, Luk. 12. did, who said to himselfe, Soule thou hast goods in store for many yeeres, and therefore receaued that iust answer by the celestiall Oracle, Thou foole, this night shall they take away thy Soule.
The Years they reckon of, Are like the Philosophers Annus Maximus, which one very justly calls Maximam stultitiam. As that rich man, Luk. 12. did, who said to himself, Soul thou hast goods in store for many Years, and Therefore received that just answer by the celestial Oracle, Thou fool, this night shall they take away thy Soul.
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when as Vna nox, vna febris, vna pleuritis, One nights sicknesse, one poore feuer, or pleurisie may end this life? One generation passeth, and another succeedeth, as Solomon faith.
when as Una nox, Una febris, Una pleuritis, One nights sickness, one poor fever, or pleurisy may end this life? One generation passes, and Another succeedeth, as Solomon faith.
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How many carcases of demolished Cities may we see, wherein multitudes of people inhabited? How many worlds of people, hauing taried here for a while, are swept away by death,
How many carcases of demolished Cities may we see, wherein Multitudes of people inhabited? How many world's of people, having tarried Here for a while, Are swept away by death,
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like the gathering Hoste of Dan? What greater folly therefore, then to be prodigall in measuring that time which is not in our disposing? How much better shall we doe? How much happier shall we be,
like the gathering Host of Dan? What greater folly Therefore, then to be prodigal in measuring that time which is not in our disposing? How much better shall we do? How much Happier shall we be,
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For therefore indeed (saith Chrysostome ) Deus facit viuere vt illi viuamus, Our liues are giuen vs of God, that they should be spent in his seruice, and to his glorie:
For Therefore indeed (Says Chrysostom) Deus facit viuere vt illi viuamus, Our lives Are given us of God, that they should be spent in his service, and to his glory:
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Otherwise our Morari, our tarying, is but a Morari with a long syllable as Nero spake in Suetonius, Our daies are spent foolishly, and shall end miserably. To conclude this point;
Otherwise our Morari, our tarrying, is but a Morari with a long syllable as Nero spoke in Suetonius, Our days Are spent foolishly, and shall end miserably. To conclude this point;
Forasmuch as here is no long tarying, why should we dote vpon this transitorie life? Is here no abiding Citie? Let vs looke for one to come, Heb. 13. Shall these earthly tabernacles of ours be destroied? Let vs desire that building, which is eternall in the Heauens.
Forasmuch as Here is no long tarrying, why should we dote upon this transitory life? Is Here no abiding city? Let us look for one to come, Hebrew 13. Shall these earthly Tabernacles of ours be destroyed? Let us desire that building, which is Eternal in the Heavens.
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Will the time come that all earthly Kingdomes shall haue their periods, and Christ himselfe deliuer vp his Kingdome to the Father? Let vs then aspire to that heauenly Kingdome, that can neuer be shaken.
Will the time come that all earthly Kingdoms shall have their periods, and christ himself deliver up his Kingdom to the Father? Let us then aspire to that heavenly Kingdom, that can never be shaken.
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Here indeed is NONLATINALPHABET, a tarying, but it is with a donec, for a short time; but there are NONLATINALPHABET, constant mansions, as our Sauiour speakes, Ioh. 14.1. Yea NONLATINALPHABET, euerlasting habitations.
Here indeed is, a tarrying, but it is with a donec, for a short time; but there Are, constant mansions, as our Saviour speaks, John 14.1. Yea, everlasting habitations.
And (that I may end this point with S. Augustins words) Quis alius noster est finis, nisi peruenire ad regnum, cuius nullus est finis? To what end doe we liue,
And (that I may end this point with S. Augustins words) Quis alius Noster est finis, nisi pervenire ad Kingdom, cuius nullus est finis? To what end do we live,
Yea some there haue beene, who, vnder the colour of this exposition, haue taken vpon them the person of S. Iohn; As that late Impostor of France did, and was therefore iustly burned at Tolouse.
Yea Some there have been, who, under the colour of this exposition, have taken upon them the person of S. John; As that late Impostor of France did, and was Therefore justly burned At Toulouse.
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which if it be meant of death in generall, without any difference between the manner and meanes of such death, must needs be a groundlesse construction.
which if it be meant of death in general, without any difference between the manner and means of such death, must needs be a groundless construction.
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They are like the Cherubims, that looked one on another, Exod. 25. And those that had their wings ioyned one in another, Ezech. 1. They are like so many sweet Instruments according in one note of truth.
They Are like the Cherubims, that looked one on Another, Exod 25. And those that had their wings joined one in Another, Ezekiel 1. They Are like so many sweet Instruments according in one note of truth.
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The first of these was in infirmitie, the second in power and spirit, the third shall be in maiestie and glorie. Now two of these are his comming in person, that is at his Incarnation, & the day of Iudgment;
The First of these was in infirmity, the second in power and Spirit, the third shall be in majesty and glory. Now two of these Are his coming in person, that is At his Incarnation, & the day of Judgement;
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Eusebius writes, that about the end of Tyberius raigne, the Gospel through Gods gracious blessing, Orbi vniuerso veluti solaris quidam radius illuxit, Did shine like a bright Sun-beame to all the world.
Eusebius writes, that about the end of Tiberius Reign, the Gospel through God's gracious blessing, Orbi vniuerso Veluti solaris quidam radius Illuxit, Did shine like a bright Sunbeam to all the world.
And if one Apostle did so much in one part of the world, what may we thinke of all the rest? Surely that which we reade in the tenth of the Romanes, Their sound went forth to all the earth,
And if one Apostle did so much in one part of the world, what may we think of all the rest? Surely that which we read in the tenth of the Romans, Their found went forth to all the earth,
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Peters draught was great, when he tooke 153. fishes; But that greater, when, being made a fisher of men, He in one day conuerted 3000. sonles. Now the Curtaines of the Church were spread out, and her tents inlarged exceedingly.
Peter's draught was great, when he took 153. Fish; But that greater, when, being made a fisher of men, He in one day converted 3000. sonles. Now the Curtains of the Church were spread out, and her tents enlarged exceedingly.
Now, if the Gospel flourished, and the Church increased thus in the daies of Tiberius, how much more in the daies of Traian, which was 60. yeares after, All which Saint Iohn tarryed to see? Thus in respect of the powerfull gifts of the spirit, the ample promulgation of the Gospel,
Now, if the Gospel flourished, and the Church increased thus in the days of Tiberius, how much more in the days of Trajan, which was 60. Years After, All which Saint John tarried to see? Thus in respect of the powerful Gifts of the Spirit, the ample Promulgation of the Gospel,
For, The word was made flesh, and dwelt among vs, ( and men saw the glory thereof, as the glory of the only begotten Son of the Father ) full of grace and truth.
For, The word was made Flesh, and dwelled among us, (and men saw the glory thereof, as the glory of the only begotten Son of the Father) full of grace and truth.
Therfore it is necessary to examine how Christ is come to vs. Yea euery one should, in this case, be Curiosus explorator, A curious and diligent examiner (as Saint Bernard speakes.) According to that of the Apostle, Brooue your selues, examine your selues, know you not that Christ is in you,
Therefore it is necessary to examine how christ is come to us Yea every one should, in this case, be Curious explorator, A curious and diligent examiner (as Saint Bernard speaks.) According to that of the Apostle, Brooue your selves, examine your selves, know you not that christ is in you,
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For resolution whereof, we are to take notice, that where Christ comes, he comes as a Conquerour. There will be fuga vitiorum, Sinne will be put to flight:
For resolution whereof, we Are to take notice, that where christ comes, he comes as a Conqueror. There will be fuga Vitiorum, Sin will be put to flight:
Can Dagon stand before the Arke? or Belial before Christ? Those therefore that finde in themselues the power of sinne abated, may conclude with comfort, that Christ is come.
Can Dagon stand before the Ark? or Belial before christ? Those Therefore that find in themselves the power of sin abated, may conclude with Comfort, that christ is come.
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Againe, where Christ comes powerfully as a Conquerour, hee makes his residence gratiously as a King, Vt nos ei subijciamur, That we, as good subiects, may serue and obey him.
Again, where christ comes powerfully as a Conqueror, he makes his residence graciously as a King, Vt nos ei subijciamur, That we, as good Subjects, may serve and obey him.
And can he be a good subiect to Christ, the King of Kings, which will not bee guided by his word? Those therefore that say in their hearts, Let vs breake their bonds asunder, and cast away their cords from vs, doe shew themselues, not subiects, but rebels:
And can he be a good Subject to christ, the King of Kings, which will not be guided by his word? Those Therefore that say in their hearts, Let us break their bonds asunder, and cast away their cords from us, do show themselves, not Subjects, but rebels:
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and tender vnto him the homage of cheerefull obedience, then is this King of glory come gratiously to vs, and the kingdome of God is within vs. Againe, where Christ comes effectually, he comes as a gracious benefactor, He comes not empty handed.
and tender unto him the homage of cheerful Obedience, then is this King of glory come graciously to us, and the Kingdom of God is within us Again, where christ comes effectually, he comes as a gracious benefactor, He comes not empty handed.
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Si Christus in corde sit, nobis diem facit, If Christ be entertained into our hearts, he, being Sol iustitiae, the Sunne of righteousnesse, will expell the darknesse of errour,
Si Christus in cord fit, nobis diem facit, If christ be entertained into our hearts, he, being Sol iustitiae, the Sun of righteousness, will expel the darkness of error,
If our soules bee wounded with remorse, he brings his cordials to comfort vs, and his suppling balmes to cure vs. He is magister medicorum, the great Physition, and pittifull Chyrurgion.
If our Souls be wounded with remorse, he brings his cordials to Comfort us, and his suppling balms to cure us He is magister Medicorum, the great physician, and pitiful Chirurgeon.
hath Christ enlightened vs with sauing knowledge, spoken peace to our soules, awaked vs from drousie security, mollified our hearts, planted grace in our soules, changed our affections, made vs zealous of his glory? then may wee say confidently,
hath christ enlightened us with Saving knowledge, spoken peace to our Souls, awaked us from drowsy security, mollified our hearts, planted grace in our Souls, changed our affections, made us zealous of his glory? then may we say confidently,
And indeed no comfort on earth like vnto this, Beatus apud quem mansionem facis Domine Iesu, O Lord Iesus, (saith S. Bernard ) happie is the man with whom thou takest vp thy dwelling.
And indeed no Comfort on earth like unto this, Beatus apud Whom mansionem facis Domine Iesu, Oh Lord Iesus, (Says S. Bernard) happy is the man with whom thou Takest up thy Dwelling.
Let vs loue him, serue him, and keep his commandements cheerefully, and constantly, then will hee constantly take vp his habitation with vs in this life,
Let us love him, serve him, and keep his Commandments cheerfully, and constantly, then will he constantly take up his habitation with us in this life,
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I vtterly dislike that prying and censorious humour of them, who take delight to spie out the least mote in the eye of others, and care not what aspersions they cast vpon them.
I utterly dislike that prying and censorious humour of them, who take delight to spy out the least mote in the eye of Others, and care not what Aspersions they cast upon them.
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And the frailties of holy men are recorded in Scripture, Vt casus maiorum sit tremor minorum, that the slips of men eminent in grace, may make vs, who are but vnderlings, to looke warily to our owne steps:
And the frailties of holy men Are recorded in Scripture, Vt casus Maiorum sit tremor Minorum, that the slips of men eminent in grace, may make us, who Are but underlings, to look warily to our own steps:
And such is this frailty of Peter, whom not onely diuers ancient Fathers, but many learned Papists also (whose vttermost indeauours haue not beene wanting to aduance the Romane See) haue thus censured.
And such is this frailty of Peter, whom not only diverse ancient Father's, but many learned Papists also (whose uttermost endeavours have not been wanting to advance the Roman See) have thus censured.
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namely Caiet. & Baron. And Tollets reason is very weake to maintaine his paradox, Wee should not easily belieue (saith he) that Peter being lately and highly aduanced by Christ, should so soone fall into curiosity.
namely Caiet. & Baron. And Tollets reason is very weak to maintain his paradox, we should not Easily believe (Says he) that Peter being lately and highly advanced by christ, should so soon fallen into curiosity.
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Indeed Bellarmine dares not take vpon him to iustifie, but doth onely indeauour to qualifie this slippe of Peters, saying, Ista si curiositas dicenda, venia dignissima est.
Indeed Bellarmine dares not take upon him to justify, but does only endeavour to qualify this slip of Peter's, saying, Ista si curiositas dicenda, Venia dignissima est.
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And so our Sauiours quid comes in here to checke Peters quid, like his si, to checke the mans si in the ninth of Marke, If thou canst doe any thing, saith the father of the possessed Childe;
And so our Saviour's quid comes in Here to check Peter's quid, like his si, to check the men si in the ninth of Mark, If thou Canst do any thing, Says the father of the possessed Child;
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For so, when Peter askes, Hic autem quid? What shall Iohn doe? Christ answers, Quid ad te? What is that to thee? And the Syriacke doubles the checke with an emphesis, Ad te, quid ad te? What is that to thee, to thee?
For so, when Peter asks, Hic autem quid? What shall John do? christ answers, Quid ad te? What is that to thee? And the Syriacke doubles the check with an Emphasis, Ad te, quid ad te? What is that to thee, to thee?
Hence it is, that the boasting Pharisee insults ouer others so disdainfully, I am not as other men, extortioners, vniust, adulterers, nor euen as this Publican.
Hence it is, that the boasting Pharisee insults over Others so disdainfully, I am not as other men, extortioners, unjust, Adulterers, nor even as this Publican.
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But, Quid ad illum? What hath hee to doe with that? Who art thou that iudgest another mans seruant? Hence it is that there are so many reformers of our Church, Etiam opifices quorum res fidesq { que } in manibus sitae sunt, Euen meere Handicrafts men, whose credit, wealth (and wit) lyes in their hands (as Salust speakes of the Roman factious Plebeians) are very busie this way.
But, Quid ad Ilum? What hath he to do with that? Who art thou that Judges Another men servant? Hence it is that there Are so many reformers of our Church, Etiam opifices quorum Rest fidesq { que } in manibus sitae sunt, Even mere Handicrafts men, whose credit, wealth (and wit) lies in their hands (as Sallust speaks of the Roman factious Plebeians) Are very busy this Way.
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but quid ad eos, (if it were so) what haue they to doe with that? Who required this at their hands? Yea, from this corrupt humour it comes, that there is scarce so meane a Mechanicke,
but quid ad eos, (if it were so) what have they to do with that? Who required this At their hands? Yea, from this corrupt humour it comes, that there is scarce so mean a Mechanic,
but Quid ad eos? What haue they to do with matters and mysteries of State? Ne sutor vltra crepidam, it becomes them well to keepe themselues within their own lasts and lists; according to the Apostles aduise, Let vs studie to be quiet,
but Quid ad eos? What have they to do with matters and Mysteres of State? Ne suitor vltra crepidam, it becomes them well to keep themselves within their own lasts and lists; according to the Apostles advise, Let us study to be quiet,
One is busily searching, when the day of Iudgement shall be? another questions why the world was made no sooner? another what God did before he made the world? To whom (as S. Augustine saith) it might well be answered, Alta scrutantibus gehennam parauit, He was making hell for such curious inquisitors.
One is busily searching, when the day of Judgement shall be? Another questions why the world was made no sooner? Another what God did before he made the world? To whom (as S. Augustine Says) it might well be answered, Alta scrutantibus gehennam parauit, He was making hell for such curious inquisitors.
When the Disciples demanded of him, Lord wilt thou at this time restore the Kingdome to Israel? He tooke them vp thus, It is not for you to know the times or the seasons, which the Father hath put in his owne power.
When the Disciples demanded of him, Lord wilt thou At this time restore the Kingdom to Israel? He took them up thus, It is not for you to know the times or the seasons, which the Father hath put in his own power.
Yea when his Mother said to him at the marriage in Cana in Galile, They haue no wine; He answered her, Woman what haue I to doe with thee? mine houre is not yet come.
Yea when his Mother said to him At the marriage in Cana in Galilee, They have no wine; He answered her, Woman what have I to do with thee? mine hour is not yet come.
When a busie fellow was verie inquisitiue concerning the gods, Euctid answered him well, Caeter a nescio, illud scio quod odere curioses, Other things I know not,
When a busy fellow was very inquisitive Concerning the God's, Euctid answered him well, Caeter a nescio, illud scio quod odere curioses, Other things I know not,
And is it not then inglorious to him when men shall busily and curiosly pry into that which he hath concealed? Who hath knowne the minde of the Lord? or who hath beene his councellor? saith the Apostle.
And is it not then inglorious to him when men shall busily and curiously pry into that which he hath concealed? Who hath known the mind of the Lord? or who hath been his councillor? Says the Apostle.
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and when they thinke to be most wise, turne fooles, like them in the first to the Romans. The men of Bethshemesh smarted verie worthily for prying into the Arke.
and when they think to be most wise, turn Fools, like them in the First to the Romans. The men of Bethshemesh smarted very worthily for prying into the Ark.
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And Pompey for rushing into the Sanctum sanctorum. And did not Pliny lose his life by his curious searching after Mount Vesevus? Gods iudgments (saith Dauid) are like a great deepe;
And Pompey for rushing into the Sanctum sanctorum. And did not pliny loose his life by his curious searching After Mount Vesuvius? God's Judgments (Says David) Are like a great deep;
That is an euill and a vsuall fruit of curiositie, which S. Augustine speaks of, Curiositas inuenit haeresim, Curiositie hath beene the author of heresie.
That is an evil and a usual fruit of curiosity, which S. Augustine speaks of, Curiositas inuenit haeresim, Curiosity hath been the author of heresy.
And what else hath incombred the Church with Arminius quiddities, and Vorslius horrible blasphemies, but proud curiositie? And what else hath case diuers (from their dislike of our Church gouernment) into those lamentable gulfes of Brownisme, Anabaptisme, Arianisme? Curiositie can finde no center to rest on,
And what Else hath encumbered the Church with Arminius quiddities, and Vorslius horrible Blasphemies, but proud curiosity? And what Else hath case diverse (from their dislike of our Church government) into those lamentable gulfs of Brownism, Anabaptism, Arianism? Curiosity can find no centre to rest on,
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but leades men into endlesse labyrinthes. It is a drunken humour, and intoxicates exceedingly. Therefore the Apostle exhorts men to vnderstand according to sobrietie.
but leads men into endless labyrinths. It is a drunken humour, and intoxicate exceedingly. Therefore the Apostle exhorts men to understand according to sobriety.
How haue the Schoolemen, & some others pusled themselues about that question, why Christ should loue Iohn more then the other Disciples? I am not ignorant that diuers probable reasons may be rendred.
How have the Schoolmen, & Some Others puzzled themselves about that question, why christ should love John more then the other Disciples? I am not ignorant that diverse probable Reasons may be rendered.
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or the subiect his soueraigne to accompt? Must Christ giue a reason to silly sinfull men of his affections and actions? This is temeraria scientia, as S. Austine calls it.
or the Subject his sovereign to account? Must christ give a reason to silly sinful men of his affections and actions? This is temeraria scientia, as S. Augustine calls it.
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That is a worthy question of Lactantius, Quid ergo quaeris, quae nec scire potes, nec si scias beatior fias? Why should a man hunt after the knowledge of those things, which he cannot attaine to? and which being attained to, can make him neuer a whit better or more blessed? If a man were the acutest Logitian, the most eloquent Orator, the profoundest Mathematician in the world.
That is a worthy question of Lactantius, Quid ergo Quaeris, Quae nec Scire potes, nec si scias beatior fias? Why should a man hunt After the knowledge of those things, which he cannot attain to? and which being attained to, can make him never a whit better or more blessed? If a man were the acutest Logician, the most eloquent Orator, the profoundest Mathematician in the world.
Let vs chang Peters quid into Paules quid, Act. 9. Domine quid me vis facere? Lord what wilt thou that I shall doe? and into the Gaolers quid, Act. 16. Quid me oportet facere vt salvus fiam? Sirs what must I doe to be saued? and into Dauids quid, Psalm. 116. Quid retribuam? What shall I render vnto the Lord for all his benefits towards me? Let vs Studie to make our election sure, as S. Peter exhorts. These indeede are worthy inquisitions; this is a necessarie studie;
Let us change Peter's quid into Paul's quid, Act. 9. Domine quid me vis facere? Lord what wilt thou that I shall do? and into the Gaolers quid, Act. 16. Quid me oportet facere vt Salvus fiam? Sirs what must I do to be saved? and into David quid, Psalm. 116. Quid retribuam? What shall I render unto the Lord for all his benefits towards me? Let us Study to make our election sure, as S. Peter exhorts. These indeed Are worthy inquisitions; this is a necessary study;
In the Reprehension I noted the soueraigntie of Christs sacred and secret will, concerning Iohn. Concerning which Peter being inquisities heares from our Sauiour, that Quid ad te? What is that to thee? And now I come to the Iniunction, Follow thou me.
In the Reprehension I noted the sovereignty of Christ sacred and secret will, Concerning John. Concerning which Peter being inquisities hears from our Saviour, that Quid ad te? What is that to thee? And now I come to the Injunction, Follow thou me.
Christ entertaines none into his seruice, but vpon that condition, If any man will come after me, let him denie himselfe, and take vp his crosse, and follow me.
christ entertains none into his service, but upon that condition, If any man will come After me, let him deny himself, and take up his cross, and follow me.
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and a skilfull Pilot. Behold here, Heauen is our Hauen, Christ Iesus our Pilot, and for the way he hath giuen vs an exact Card. Yea he himselfe is our Cynosura, and our eye must be still fixed vpon him, the Authour and finisher of our Faith.
and a skilful Pilot. Behold Here, Heaven is our Haven, christ Iesus our Pilot, and for the Way he hath given us an exact Card. Yea he himself is our Cynosura, and our eye must be still fixed upon him, the Author and finisher of our Faith.
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God manifested in the Flesh, iustified in the Spirit, seene of Angels, preached of to the Gentiles, beleeued on in the World, and receiued vp into Glorie.
God manifested in the Flesh, justified in the Spirit, seen of Angels, preached of to the Gentiles, believed on in the World, and received up into Glory.
And he it is that saith, Follow thou me. These words I might diuide into three parts, according to the number of the words. As first, an Action, Follow. Second, the Agent, thou. Third, the Obiect, me.
And he it is that Says, Follow thou me. These words I might divide into three parts, according to the number of the words. As First, an Actium, Follow. Second, the Agent, thou. Third, the Object, me.
But I intend for more plainnesse to handle this Iniunction, coniunctim, rather then diuisim; and in stead of those three parts, to obserue these three passages.
But I intend for more plainness to handle this Injunction, Conjointly, rather then Divisim; and in stead of those three parts, to observe these three passages.
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they are no pathes for vs. And therefore where as our Sauiour saith, Mat. 11. Learne of mee, S. Augustine saith, what to doe? Not to create the world, to walke on the water, to raise the dead.
they Are no paths for us And Therefore where as our Saviour Says, Mathew 11. Learn of me, S. Augustine Says, what to do? Not to create the world, to walk on the water, to raise the dead.
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But my desire is to direct you the plaine way to Heauen, and so to commend vnto you some especiall pathes wherein euerie faithfull Christian must follow Christ,
But my desire is to Direct you the plain Way to Heaven, and so to commend unto you Some especial paths wherein every faithful Christian must follow christ,
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yet was hee moued with indignation, and whipt the buyers and sellers out of dores. And so should euerie good Christian take it to heart, when hee sees God dishonoured.
yet was he moved with Indignation, and whipped the buyers and sellers out of doors. And so should every good Christian take it to heart, when he sees God dishonoured.
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2. The second path, wherein we must follow Christ, is the path of Christian Loue and Charitie, and this we must haue both Actu & affectu, in action and affection.
2. The second path, wherein we must follow christ, is the path of Christian Love and Charity, and this we must have both Acts & affectu, in actium and affection.
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If one giue a poore man good words, and giue him not those things which are needfull to the body, what helpeth it? And if a man should feed the poore, and giue his body to be burned,
If one give a poor man good words, and give him not those things which Are needful to the body, what Helpeth it? And if a man should feed the poor, and give his body to be burned,
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3. The third especiall path wherein we must follow our Sauiour, is Humilitie. This is a lesson which he commends vnto vs in especiall manner, by his precept,
3. The third especial path wherein we must follow our Saviour, is Humility. This is a Lesson which he commends unto us in especial manner, by his precept,
And in this our Sauiour was an admirable patterne, as the Apostle shewes, Phil. 2. For when he was equall to God, he made himselfe of no reputation, he did disrobe himselfe of his glory, NONLATINALPHABET,
And in this our Saviour was an admirable pattern, as the Apostle shows, Philip 2. For when he was equal to God, he made himself of no reputation, he did disrobe himself of his glory,,
4. The fourth path wherein we must follow Christ is the path of Patience, which is, Malorum aequani mitate perlatio, moderate & patient bearing of iniuries and euils.
4. The fourth path wherein we must follow christ is the path of Patience, which is, Malorum aequani mitate perlatio, moderate & patient bearing of injuries and evils.
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When he came to a Citie of the Samaritanes that would not entertaine him, the Disciples, forth of their vehement indignation, would haue called for fire from heauen:
When he Come to a city of the Samaritans that would not entertain him, the Disciples, forth of their vehement Indignation, would have called for fire from heaven:
In the middest of all iniuries and oppositions, such was his meekenesse and patience, That he did not striue, neither was his voice heard in the streetes.
In the midst of all injuries and oppositions, such was his meekness and patience, That he did not strive, neither was his voice herd in the streets.
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And so must we endeauour to settle our hearts, that, if it be the Lords will to call vs to the fiery triall, we may be able to say with that blessed Apostle, I am ready not only to bee bound, but also to dye for the name of the Lord Iesus.
And so must we endeavour to settle our hearts, that, if it be the lords will to call us to the fiery trial, we may be able to say with that blessed Apostle, I am ready not only to be bound, but also to die for the name of the Lord Iesus.
Our Sauiour manifested his hatred to Hypocrisie, by those many woes thundred out against it, and admonished his Disciples to beware of that Pharisaicall leauen. And reason;
Our Saviour manifested his hatred to Hypocrisy, by those many woes thundered out against it, and admonished his Disciples to beware of that Pharisaical leaven. And reason;
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that we may heare from our Sauiour that Euge serue bone, Wel done thou good seruant and faithfull, thou hast bin faithfull in a little, I will make thee ruler ouer much.
that we may hear from our Saviour that Euge serve bone, Well done thou good servant and faithful, thou hast been faithful in a little, I will make thee ruler over much.
As Chrysostome obserues of Peter: Caepit ambulare longinquius, he that at first, NONLATINALPHABET immediately followed Christ, began at last to follow him slowly. Theorefore when we finde the motion of our Christian endeauours to waxe weake, wee must winde vp the plummets by earnest and feruent prayer, that so we may follow our Sauiour resolutely and diligently.
As Chrysostom observes of Peter: Capet Ambulare longinquius, he that At First, immediately followed christ, began At last to follow him slowly. Theorefore when we find the motion of our Christian endeavours to wax weak, we must wind up the plummets by earnest and fervent prayer, that so we may follow our Saviour resolutely and diligently.
Thirdly, We must follow Christ totally. We must not obserue the commandements of the first table, and neglect the second; for that is plaine hypocrisie:
Thirdly, We must follow christ totally. We must not observe the Commandments of the First table, and neglect the second; for that is plain hypocrisy:
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We must not be like Herod, who heard Iohn Baptist gladly, and did many things, but resolued to keepe one especiall sinne, like a sweet morsel vnder his tongue. We must not be like the Iewes, who drew neere to the Lord with their lips, but their hearts were farre from him;
We must not be like Herod, who herd John Baptist gladly, and did many things, but resolved to keep one especial sin, like a sweet morsel under his tongue. We must not be like the Iewes, who drew near to the Lord with their lips, but their hearts were Far from him;
Wee must not halt betweene two religions, as the Israelites did betweene two opinions. The Lord, in the time of the Law could not abide any garment to bee made of linnen and woollen:
we must not halt between two Religions, as the Israelites did between two opinions. The Lord, in the time of the Law could not abide any garment to be made of linen and woollen:
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Therefore when the yong man desired that he might goe and burie his father, our Sauiour answered, Let the dead bury the dead, follow thou me. As if he should say,
Therefore when the young man desired that he might go and bury his father, our Saviour answered, Let the dead bury the dead, follow thou me. As if he should say,
If thou wilt be my follower, thou must totally addict thy selfe to me. Now this is not invidentiae, sed prouidentiae: Totum sibi manere inbet, ne tibi pereat.
If thou wilt be my follower, thou must totally addict thy self to me. Now this is not invidentiae, sed prouidentiae: Totum sibi manner inbet, ne tibi pereat.
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We must not follow Christ only when he is followed with Hosannaes, but euen when he is pursued with Crucifiges. This was the fault of the Galathians, that they began well, yet did not perseuere, but were like Ephraim, who turned backe in the day of battell:
We must not follow christ only when he is followed with Hosannaes, but even when he is pursued with Crucifiges. This was the fault of the Galatians, that they began well, yet did not persevere, but were like Ephraim, who turned back in the day of battle:
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Our Sauiour suffered many afflictions in his passion, but neuer rested till there was a consummatum est. And this was the praise and happinesse of Caleb, that he followed the Lord constantly.
Our Saviour suffered many afflictions in his passion, but never rested till there was a consummatum est. And this was the praise and happiness of Caleb, that he followed the Lord constantly.
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And the blessed Apostle after the same manner concludes very comfortably, I haue fought the good fight, I haue finished my course, I haue kept the Faith, henceforth there is laid vp for me a crowne of righteousnesse, which the Lord the righteous iudge shall giue me at that day.
And the blessed Apostle After the same manner concludes very comfortably, I have fought the good fight, I have finished my course, I have kept the Faith, henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me At that day.
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In odore vnguentorum, In the odour of his sweet oyntments wee should runne after him. As blind Bartimeus, when he was restored to his sight, followed him in the way:
In odore vnguentorum, In the odour of his sweet ointments we should run After him. As blind Bartimaeus, when he was restored to his sighed, followed him in the Way:
For when our Sauiour seeing many of his followers become flinchers, said to the twelue Disciples, Will you also goe away? Peter answered, Master, to whom should we goe? Thou hast the words of eternall Life.
For when our Saviour seeing many of his followers become flinchers, said to the twelue Disciples, Will you also go away? Peter answered, Master, to whom should we go? Thou hast the words of Eternal Life.
If wee esteeme it our honour to be the followers of mightie Princes, how much more to follow Christ, The King of Kings? If the Queene of Sheba pronounced them happie, who attended vpon Solomon, a prudent and a potent King;
If we esteem it our honour to be the followers of mighty Princes, how much more to follow christ, The King of Kings? If the Queen of Sheba pronounced them happy, who attended upon Solomon, a prudent and a potent King;
how much more are we blessed in waiting vpon Christ Iesus, who is Omnipotent, and In whom are hid all the treasures of wisedome and knowledge? It is great glorie (saith the Son of Syrach) to follow the Lord.
how much more Are we blessed in waiting upon christ Iesus, who is Omnipotent, and In whom Are hid all the treasures of Wisdom and knowledge? It is great glory (Says the Son of Sirach) to follow the Lord.
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Christ tels vs that his yoke is easie. Iugum eius merito est suaue, cui scruire est regnare, saith S. Austin: His yoke is light and sweet indeed, whom to serue is to raign as Kings. And for our comfort and incouragement, in following of Christ,
christ tells us that his yoke is easy. Yoke eius merito est suave, cui scruire est Reign, Says S. Austin: His yoke is Light and sweet indeed, whom to serve is to Reign as Kings. And for our Comfort and encouragement, in following of christ,
he is in the high way to Heauen, and hath a Diuine protection, as it is written in the 91. Psalme, He shall giue his Angels charge ouer thec, to keepe thee in all thy waies, that thou dash not thy foot against a stone.
he is in the high Way to Heaven, and hath a Divine protection, as it is written in the 91. Psalm, He shall give his Angels charge over thec, to keep thee in all thy ways, that thou dash not thy foot against a stone.
It is verie obserueable throughout the sacred Story of the Euangelists, that our Sauiour had a continuall care, that none, who followed him, should want.
It is very observable throughout the sacred Story of the Evangelists, that our Saviour had a continual care, that none, who followed him, should want.
4 Lastly, as these pathes are the pathes of safetie, so are they the pathes of felicitie. The Lord takes it verie kindly at the hands of the Israelites,
4 Lastly, as these paths Are the paths of safety, so Are they the paths of felicity. The Lord Takes it very kindly At the hands of the Israelites,
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when thou wentest after me in the wildernesse. Eius reminisci est remunerari, His kind remembrance imports a recompence, saith Bernard. And no maruaile:
when thou wentest After me in the Wilderness. Eius reminisci est remunerari, His kind remembrance imports a recompense, Says Bernard. And no marvel:
Verely I say vnto you, that when the Son of Man shall sit in the Throne of his Maiestie, you that haue followed me in the regeneration, shall sit also vpon Thrones,
Verily I say unto you, that when the Son of Man shall fit in the Throne of his Majesty, you that have followed me in the regeneration, shall fit also upon Thrones,
Some there are who doe totally neglect this following of Christ. They are entertained by the Flesh, the World, and the Deuill; yea any thing but Christ:
some there Are who do totally neglect this following of christ. They Are entertained by the Flesh, the World, and the devil; yea any thing but christ:
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For when he had giuen him histaske, he became a flincher, & went away sorrowfull. But what can these Masters promise to their followers? Only that which S. Bernard mentions, The world, it cries, I will faile thee;
For when he had given him histaske, he became a flincher, & went away sorrowful. But what can these Masters promise to their followers? Only that which S. Bernard mentions, The world, it cries, I will fail thee;
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or the Deuil, commit those two euils that Ieremie mentions, They leaue the Fountaine of liuing waters, to dig to themselues broken Cisternes that can hold no water.
or the devil, commit those two evils that Ieremie mentions, They leave the Fountain of living waters, to dig to themselves broken cisterns that can hold no water.
Some inconsideratly betake themselues to be Christs followers, but like foolish builders, not counting what it may cost them, they sit downe with disgrace;
some inconsiderately betake themselves to be Christ followers, but like foolish Builders, not counting what it may cost them, they fit down with disgrace;
Those that would be welcome to Christ, must follow him boldly, yet without presumption; zealously, yet without contention; discreetly, without precipitation.
Those that would be welcome to christ, must follow him boldly, yet without presumption; zealously, yet without contention; discreetly, without precipitation.
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I doubt not but it fares with many as it did with that man. S. Austin confesseth that he himselfe was much perplexed when he was entring into religion. He thought thus with himselfe;
I doubt not but it fares with many as it did with that man. S. Austin Confesses that he himself was much perplexed when he was entering into Religion. He Thought thus with himself;
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Insomuch that he could say forth of experience, Dulcioros sunt lachrymae orantium, quàm gaudia theatrorum, Euen the teares of a Christian shed in the middest of his prayers, are sweeter then the ioyes and delights of the theaters.
Insomuch that he could say forth of experience, Dulcioros sunt lachrymae orantium, quàm Gaudia theatrorum, Even the tears of a Christian shed in the midst of his Prayers, Are Sweeten then the Joys and delights of the theaters.
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The paths wherein you are to walke, are comfortable, and honorable; they are the pathes of safetie, & eternall felicitie: feare not, neglect not therfore to follow Christ,
The paths wherein you Are to walk, Are comfortable, and honourable; they Are the paths of safety, & Eternal felicity: Fear not, neglect not Therefore to follow christ,
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The Lord, for his mercies sake, giue vs grace to be faithful and constant followers of our Sauiour Christ in the waies of holinesse and righteousnesse;
The Lord, for his Mercies sake, give us grace to be faithful and constant followers of our Saviour christ in the ways of holiness and righteousness;
Mald. Omnes fere latinos cedices contaminauit. And addes, It is so in all Greeke Copies, yea, that famous one in the Vatican. Iansen. Concor. cap. 148.
Mald Omnes fere latinos cedices contaminauit. And adds, It is so in all Greek Copies, yea, that famous one in the Vatican. Jansen. Concor. cap. 148.
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Saladine at his funerall had one going before his corps who carrying his shart vpon a launce, cried, Saladine that Conqueror of Asia, caries nothing with him but this. Plat. in vit. Clem 3. Ier. 2.13.
Saladine At his funeral had one going before his corpse who carrying his shart upon a lance, cried, Saladine that Conqueror of Asia, caries nothing with him but this. Plat. in vit. Clem 3. Jeremiah 2.13.
