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A SERMON PREACHED AT S. Martins in the Fields. WEL-BELOVED in Christ Iesus, here are two Obiects presented before you;
A SERMON PREACHED AT S. Martins in the Fields. WELL-BELOVED in christ Iesus, Here Are two Objects presented before you;
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the one, vnto your eyes, the other, tendred vnto your eares:
the one, unto your eyes, the other, tendered unto your ears:
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the one, the sad spectacle of Death, which is the state of Desolation, (if we consider it in it selfe;) the other, is the Word of Life, which is and ought to be our speciall consolation and comfort against Death:
the one, the sad spectacle of Death, which is the state of Desolation, (if we Consider it in it self;) the other, is the Word of Life, which is and ought to be our special consolation and Comfort against Death:
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For the performance whereof, albeit some perhaps expect, that I should speake of Death Naturall, and Resurrection Corporall;
For the performance whereof, albeit Some perhaps expect, that I should speak of Death Natural, and Resurrection Corporal;
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yet I haue thought good rather (vpon some speciall Occasion) to make choice of a Text that speaketh of Life Spirituall,
yet I have Thought good rather (upon Some special Occasion) to make choice of a Text that speaks of Life Spiritual,
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and of the first Resurrection, which Saint Iohn speaketh of in the twentieth Chapter of his Reuelation; where hee sayth:
and of the First Resurrection, which Saint John speaks of in the twentieth Chapter of his Revelation; where he say:
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Blessed and holy is hee, that hath part of the first Resurrection, for on such the second Death hath no power. Blessed and holy is he, that hath part of the First Resurrection, for on such the second Death hath no power.
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Concerning this first Resurrection, I haue chosen for my, Text an Example taken out of the fourth of Saint Iohns Gospell, the nineteenth, twentieth,
Concerning this First Resurrection, I have chosen for my, Text an Exampl taken out of the fourth of Saint Iohns Gospel, the nineteenth, twentieth,
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and one and twentieth Verses, which is the Text I meane to speake briefely of. The words are these:
and one and twentieth Verses, which is the Text I mean to speak briefly of. The words Are these:
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Iohn 4.19, 20, 21. The Woman said vnto him: Sir, I see that thou art a Prophet.John 4.19, 20, 21. The Woman said unto him: Sir, I see that thou art a Prophet.
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Our fathers worshipped in this Mountaine; and ye say, that in Ierusalem is the place where men ought to worship. Iesus said vnto her:
Our Father's worshipped in this Mountain; and you say, that in Ierusalem is the place where men ought to worship. Iesus said unto her:
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Woman, beleeue me, the houre commeth, when ye shall neither in this Mountaine, nor at Ierusalem, worship the Father.
Woman, believe me, the hour comes, when you shall neither in this Mountain, nor At Ierusalem, worship the Father.
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IN these words are contayned part of a Dialogue, or Dispute betweene our Sauiour Iesus Christ,
IN these words Are contained part of a Dialogue, or Dispute between our Saviour Iesus christ,
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and this same Conuert of Samaria.
and this same Convert of Samaria.
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In the Woman of Samaria, we are to consider three Degrees, whereby she was brought to Conuersion: two whereof are contayned in her words, in the first place;
In the Woman of Samaria, we Are to Consider three Degrees, whereby she was brought to Conversion: two whereof Are contained in her words, in the First place;
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and the third, in the answer of our Sauiour Iesus Christ vnto her question.
and the third, in the answer of our Saviour Iesus christ unto her question.
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1. The first Degree, is the dimme sight she had of the Propheticall Office of Iesus Christ, contayned in these words: The Woman said vnto him;
1. The First Degree, is the dim sighed she had of the Prophetical Office of Iesus christ, contained in these words: The Woman said unto him;
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Sir, I perceiue that thou art a Prophet. Sir, I perceive that thou art a Prophet.
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2. The second contayneth her care of true Religion, vnder a darke Cloud of an Obiection she made to our Sauiour Iesus Christ, concerning the manner of the Worship of God, in these words:
2. The second Containeth her care of true Religion, under a dark Cloud of an Objection she made to our Saviour Iesus christ, Concerning the manner of the Worship of God, in these words:
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Our Fathers worshipped in this Mountaine; and ye say, that in Ierusalem is the place where men ought to worship. Our Father's worshipped in this Mountain; and you say, that in Ierusalem is the place where men ought to worship.
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3. The third sheweth her Resolution, in the words of our Sauiour Iesus Christ, and his answer to the former Obiection, wherein no doubt she rested; expressed in these words:
3. The third shows her Resolution, in the words of our Saviour Iesus christ, and his answer to the former Objection, wherein no doubt she rested; expressed in these words:
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Iesus said vnto her; Woman, beleeue me, the houre commeth, when ye shall neither in this Mountaine, Iesus said unto her; Woman, believe me, the hour comes, when you shall neither in this Mountain,
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nor at Ierusalem, worship the Father. nor At Ierusalem, worship the Father.
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These are the three degrees wherby it pleaseth the wisedome of the holy Spirit of God to bring this woman to a more full resolution of true Religion; first concerning the first:
These Are the three Degrees whereby it Pleases the Wisdom of the holy Spirit of God to bring this woman to a more full resolution of true Religion; First Concerning the First:
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I meane to bee briefe in all.
I mean to be brief in all.
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1 In the first degree we are to consider three things, a compellation of reuerence, where she calleth him, Sir.
1 In the First degree we Are to Consider three things, a compellation of Reverence, where she calls him, Sir.
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2 Secondly, an apprehension of intelligence, in these words, when she saith: I see and perceiue.
2 Secondly, an apprehension of intelligence, in these words, when she Says: I see and perceive.
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3 Thirdly, a confession of his office propheticall: I perceiue thou art a Prophet.
3 Thirdly, a Confessi of his office prophetical: I perceive thou art a Prophet.
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First, concerning the first, in that she honoured Iesus Christ, that had reproued her before in the precedent part of this Text, Chrysostome noteth, That she shewed much wisdome and a notable example for all men and women to follow;
First, Concerning the First, in that she honoured Iesus christ, that had reproved her before in the precedent part of this Text, Chrysostom notes, That she showed much Wisdom and a notable Exampl for all men and women to follow;
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that though they be reproued for error, yet notwithstanding, they should not take it grieuously, they should not goe away discontentedly: as Chrysostome saith.
that though they be reproved for error, yet notwithstanding, they should not take it grievously, they should not go away discontentedly: as Chrysostom Says.
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This woman did not goe away in anger, nor did she vse any contumelious or reproachfull speech against our Sauiour:
This woman did not go away in anger, nor did she use any contumelious or reproachful speech against our Saviour:
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but rather honoured him, and said; Sir, I perceiue thou art a Prophet. Hard it is to beare reprehension, though neuer so iustly deserued;
but rather honoured him, and said; Sir, I perceive thou art a Prophet. heard it is to bear reprehension, though never so justly deserved;
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and more difficult, to giue honour to the reprehender: but this woman doth both; she taketh this admonition in good part, and giueth honour to Christ.
and more difficult, to give honour to the reprehender: but this woman does both; she Takes this admonition in good part, and gives honour to christ.
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Concerning the second part of her apprehension, in vnderstanding; she saith, I see thou art a Prophet:
Concerning the second part of her apprehension, in understanding; she Says, I see thou art a Prophet:
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this is referred (as Diuines say) not to the sight of the body, but of the minde;
this is referred (as Divines say) not to the sighed of the body, but of the mind;
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she saw no more in the body, before faith, then this, That Iesus was a Iew:
she saw no more in the body, before faith, then this, That Iesus was a Iew:
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for when Christ did aske to drinke of the water she came to draw, she then answered in scorne and disdaine;
for when christ did ask to drink of the water she Come to draw, she then answered in scorn and disdain;
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How commeth it to passe, that thou being a Iew, doest aske drinke of me a Samaritan? She doth disdaine him;How comes it to pass, that thou being a Iew, dost ask drink of me a Samaritan? She does disdain him;
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for there was no good correspondency betweene the Iewes and the Samaritans, as appeareth in the ninth verse of this Chapter:
for there was no good correspondency between the Iewes and the Samaritans, as appears in the ninth verse of this Chapter:
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for the Samaritans were a schismaticall kinde of people; they would in prosperity take part with the Iewes, and be of their kindred:
for the Samaritans were a Schismatical kind of people; they would in Prosperity take part with the Iewes, and be of their kindred:
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but in time of aduersity, either relinquish, or stand against them. This Samaritan, Christ made a true Christian;
but in time of adversity, either relinquish, or stand against them. This Samaritan, christ made a true Christian;
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therefore she ought to be an example, not to persist obstinately in former ignorance: when it pleased God to shew some light of truth, she made a true confession;
Therefore she ought to be an Exampl, not to persist obstinately in former ignorance: when it pleased God to show Some Light of truth, she made a true Confessi;
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I perceiue more then I did before. Some remaine ignorant;
I perceive more then I did before. some remain ignorant;
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because they haue seene nothing in youth, they will learne nothing in age, and therefore continue in blindnesse still.
Because they have seen nothing in youth, they will Learn nothing in age, and Therefore continue in blindness still.
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Quidest stultius, quàm quia diu non disceris, non discere? Tam diu discendum quàm diu nescias. Quidest stultius, quàm quia Diu non disceris, non discere? Tam Diu discendum quàm Diu Nescias.
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What is more fond (saith Seneca ) then because thou hast not learned of long time,
What is more found (Says Senecca) then Because thou hast not learned of long time,
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now not to learne at all? So long shouldst thou learne, as thou art ignorant.
now not to Learn At all? So long Shouldst thou Learn, as thou art ignorant.
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This woman did not so, she was a Proficient. Many heare the Word of God, and do not profit by it;
This woman did not so, she was a Proficient. Many hear the Word of God, and do not profit by it;
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but she did profit by it, and professe that she profited:
but she did profit by it, and profess that she profited:
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Euen as it pleased God to open the eyes of this worshipfull Lady, to see that which she had not seene,
Even as it pleased God to open the eyes of this worshipful Lady, to see that which she had not seen,
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and to declare with thankefulnesse the light which she had receiued.
and to declare with thankfulness the Light which she had received.
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Thirdly, in that she confessed the Lord Iesus Christ to be a Prophet, she maketh a true confession.
Thirdly, in that she confessed the Lord Iesus christ to be a Prophet, she makes a true Confessi.
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I will not stand to dispute with Abulensis, whether Christ were a Prophet or no;
I will not stand to dispute with Abulensis, whither christ were a Prophet or no;
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for I haue made it plaine here in my ordinary exercises, that Christ was a Prophet, and more then a Prophet:
for I have made it plain Here in my ordinary exercises, that christ was a Prophet, and more then a Prophet:
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he was the Prophet, the more includeth the lesse. This woman commeth to her knowledge by degrees;
he was the Prophet, the more includeth the less. This woman comes to her knowledge by Degrees;
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after this, she came to further knowledge of Christ, as that he was the Messias, verse 9. the great Prophet of whom Moses saith, A Prophet shall the Lord raise vp vnto you like vnto me, him shall yee heare:
After this, she Come to further knowledge of christ, as that he was the Messias, verse 9. the great Prophet of whom Moses Says, A Prophet shall the Lord raise up unto you like unto me, him shall ye hear:
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for it shall come to passe, that the soule that heareth not that Prophet shall be rent from among you. for it shall come to pass, that the soul that hears not that Prophet shall be rend from among you.
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This Commination, this Threatning, is against them that will not heare the great Prophet, Iesus Christ.
This Commination, this Threatening, is against them that will not hear the great Prophet, Iesus christ.
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Thus much for the first degree of her conuersion.
Thus much for the First degree of her conversion.
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The second degree wherein shee profiteth in Christian Religion, is, in that to cleare her conscience from the Cloud of dubitation, she obiecteth to Iesus Christ, and saith:
The second degree wherein she profiteth in Christian Religion, is, in that to clear her conscience from the Cloud of dubitation, she Objecteth to Iesus christ, and Says:
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Our Fathers worshipped in this Mountaine; but you say, Ierusalem was the place where men ought to worship. Here is the obiection:Our Father's worshipped in this Mountain; but you say, Ierusalem was the place where men ought to worship. Here is the objection:
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shee leaueth it to the wisedome of Iesus Christ, concerning the truth of the diuers opinions that were betweene her,
she Leaveth it to the Wisdom of Iesus christ, Concerning the truth of the diverse opinions that were between her,
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and the Iewes, she leaueth that to Christ, to determine and set downe in his iust Iudgement.
and the Iewes, she Leaveth that to christ, to determine and Set down in his just Judgement.
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Here is great constancy in this Conuert: first, in that shee tarrieth by Christ, till shee were fully instructed;
Here is great constancy in this Convert: First, in that she tarrieth by christ, till she were Fully instructed;
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and doth not goe, as soone as she met with a Prophet:
and does not go, as soon as she met with a Prophet:
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she doth not run into the towne (as afterward she did) to tell the people whom she had seene, and what she had heard;
she does not run into the town (as afterwards she did) to tell the people whom she had seen, and what she had herd;
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but she first seeketh to heale her owne conscience: this sheweth great patience and prudence in this Conuert.
but she First seeks to heal her own conscience: this shows great patience and prudence in this Convert.
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Besides, shee sheweth, shee hath a care of her soule more then her body:
Beside, she shows, she hath a care of her soul more then her body:
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shee came to draw water, but hauing met with the Prophet, and more then a Prophet, she thinketh no longer of the Terrestiall water,
she Come to draw water, but having met with the Prophet, and more then a Prophet, she Thinketh no longer of the Terrestrial water,
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but of the Spirituall and Celestiall; and therefore mooueth a question of Religion: hauing a Prophet, shee maketh vse of his presence, and gifts;
but of the Spiritual and Celestial; and Therefore moveth a question of Religion: having a Prophet, she makes use of his presence, and Gifts;
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mooueth a controuersie to him, that could well determine it. This controuersie was not concerning God himselfe;
moveth a controversy to him, that could well determine it. This controversy was not Concerning God himself;
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for both parties, the Iewes and Samaritans were resolued, that there was but one true God:
for both parties, the Iewes and Samaritans were resolved, that there was but one true God:
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secondly, that this God appeared to the Patriarchs, and that this true God was to bee worshipped with inward and outward worship; this was not the controuersie:
secondly, that this God appeared to the Patriarchs, and that this true God was to be worshipped with inward and outward worship; this was not the controversy:
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but the question was, of the place where God was to bee worshipped;
but the question was, of the place where God was to be worshipped;
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concerning that, there were two opinions, the one of the Samaritans, and the other of the Iewes, both which this woman propoundeth distinctly:
Concerning that, there were two opinions, the one of the Samaritans, and the other of the Iewes, both which this woman propoundeth distinctly:
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Our fathers (saith she) worshipped in this Mountaine; and you (that are Iewes) say, Ierusalem is the place. Our Father's (Says she) worshipped in this Mountain; and you (that Are Iewes) say, Ierusalem is the place.
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Here she setteth downe who were the two parties, and which were the places: The parties, the Samaritans, and the Iewes;
Here she sets down who were the two parties, and which were the places: The parties, the Samaritans, and the Iewes;
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the places, the Mountaine Geresim, and Ierusalem. She concealeth not the Argument which both vse; the Argument of the Samaritan:
the places, the Mountain Gerizim, and Ierusalem. She concealeth not the Argument which both use; the Argument of the Samaritan:
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Our fathers worshipped in this Mountaine; the Argument of the Iewes, Ierusalem is the place where they should worship: Our Father's worshipped in this Mountain; the Argument of the Iewes, Ierusalem is the place where they should worship:
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so she doth propound these points to the consideration of our Sauiour Iesus Christ. I will not stand to describe the diuersity of dispositions of the Iewes and Samaritans,
so she does propound these points to the consideration of our Saviour Iesus christ. I will not stand to describe the diversity of dispositions of the Iewes and Samaritans,
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nor speake much of the place of Mount Geresim, and Ierusalem. I am not ignorant that the Scriptures and Iosephus affoord diuers obseruations of both places.
nor speak much of the place of Mount Gerizim, and Ierusalem. I am not ignorant that the Scriptures and Iosephus afford diverse observations of both places.
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But one thing concerning Mount Geresum is remarkeable;
But one thing Concerning Mount Geresum is remarkable;
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that besides that it was the place that the Patriarks worshipped in, it was that Mountaine in which the blessings were pronounced:
that beside that it was the place that the Patriarchs worshipped in, it was that Mountain in which the blessings were pronounced:
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therefore if we respect any place for holinesse and antiquity, this is the place, in the Samaritans opinion.
Therefore if we respect any place for holiness and antiquity, this is the place, in the Samaritans opinion.
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She bringeth her Argument, that seeing the Patriarks worshipped here, the Mount Geresim was better then the Iewes Ierusalem. And marke how she doth two things:
She brings her Argument, that seeing the Patriarchs worshipped Here, the Mount Gerizim was better then the Iewes Ierusalem. And mark how she does two things:
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First, she doth insist and build her selfe vpon the authority of the Fathers: Secondly, she extenuates the authority of the Iewes, with, Ye say, Ierusalem is the place:
First, she does insist and built her self upon the Authority of the Father's: Secondly, she extenuates the Authority of the Iewes, with, You say, Ierusalem is the place:
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which was a strange kinde of course of the Samaritans;
which was a strange kind of course of the Samaritans;
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they extolled the inferiour and weaker Argument, and extenuated the better, which was built vpon the Scriptures:
they extolled the inferior and Weaker Argument, and extenuated the better, which was built upon the Scriptures:
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she amplifieth the authority of the Fathers, which she proposeth, and opposeth, and postposeth; and diminisheth the authority of the Scriptures, which was for the Iewes.
she amplifieth the Authority of the Father's, which she Proposeth, and Opposeth, and postposeth; and diminisheth the Authority of the Scriptures, which was for the Iewes.
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But Iesus Christ our Sauiour doth sharply say, in way of reprehension, Ye worship ye know not what:
But Iesus christ our Saviour does sharply say, in Way of reprehension, You worship you know not what:
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We know what we worship, Saluation is of the Iewes;
We know what we worship, Salvation is of the Iewes;
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the Iewes had the Word of God, for God reserued the choise of the place of his worship to himselfe, & left it not to men to chuse,
the Iewes had the Word of God, for God reserved the choice of the place of his worship to himself, & left it not to men to choose,
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as appeareth in Deut. 12.11, 14. in these words; The place which the Lord your God shall chuse:
as appears in Deuteronomy 12.11, 14. in these words; The place which the Lord your God shall choose:
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which place was Ierusalem, after the Arke was remoued from Silo; where it continued, till God by miracle and speciall reuelation of his glory, established the Temple at Ierusalem to be the place of his Worship,
which place was Ierusalem, After the Ark was removed from Silo; where it continued, till God by miracle and special Revelation of his glory, established the Temple At Ierusalem to be the place of his Worship,
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as appeareth euidently, 2. Chron. 6. and 7. chapters, at large.
as appears evidently, 2. Chronicles 6. and 7. Chapters, At large.
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Therefore the IEes had the expresse warrant of Gods Will and his Word for the place of their worship, and Religion;
Therefore the IEes had the express warrant of God's Will and his Word for the place of their worship, and Religion;
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which was a better ground & foundation, then could be put off and slighted with a (Vos dicitis:) for not onely the Iewes said it,
which was a better ground & Foundation, then could be put off and slighted with a (Vos dicitis:) for not only the Iewes said it,
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but God himselfe had said it, and established it. But I make haste, because of the Time.
but God himself had said it, and established it. But I make haste, Because of the Time.
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I would note to you, the error that seduced her, was, to insist altogether vpon this place,
I would note to you, the error that seduced her, was, to insist altogether upon this place,
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though it had bin a good and holy place otherwise:
though it had been a good and holy place otherwise:
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For after the Lord had established Ierusalem, it was no good Argument to presse the fathers examples;
For After the Lord had established Ierusalem, it was no good Argument to press the Father's Examples;
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after God had by his open approbation expressed his choyse, she should not haue opposed the authority of the fathers, against the Father of fathers.
After God had by his open approbation expressed his choice, she should not have opposed the Authority of the Father's, against the Father of Father's.
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This was an errour to neglect that which God (A quo omnis paternitas in Coelo & Terra, of whom all fatherhood is in heauen and earth) and amplifie that which the fathers said or did.
This was an error to neglect that which God (A quo omnis paternitas in Coelo & Terra, of whom all fatherhood is in heaven and earth) and amplify that which the Father's said or did.
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This the aduersaries of the Gospell doe, vnder pretence of the like authority and argument. This woman supposed Christ would giue sentence either against her, or against the Iewes;
This the Adversaries of the Gospel do, under pretence of the like Authority and argument. This woman supposed christ would give sentence either against her, or against the Iewes;
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so that eyther Mount Gerisim, or Ierusalem, should be appointed for the only place of worship:
so that either Mount Gerizim, or Ierusalem, should be appointed for the only place of worship:
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for shee was perswaded, that true Religion was to be fixed to some place, and but to one place;
for she was persuaded, that true Religion was to be fixed to Some place, and but to one place;
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but which that place was, whether the one or the other, of that she desireth resolution.
but which that place was, whither the one or the other, of that she Desires resolution.
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Our blessed Sauiour according to his diuine wisedome answereth (as after yee shall vnderstand) contrary to her expectation:
Our blessed Saviour according to his divine Wisdom Answers (as After ye shall understand) contrary to her expectation:
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That the exercises of Religion were to be vsed in other places, then Ierusalem, or that Mountaine.
That the exercises of Religion were to be used in other places, then Ierusalem, or that Mountain.
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The Argument of such antiquity maketh a great shew, but is neither any essentiall marke of the Church,
The Argument of such antiquity makes a great show, but is neither any essential mark of the Church,
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nor any proper note of the Truth: not essentiall, because the Church was in the beginning a true Church without it;
nor any proper note of the Truth: not essential, Because the Church was in the beginning a true Church without it;
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neither proper, for that the Heathens and Ethnicks vrged it against Christians: therefore solely, and by it selfe, it sufficeth not to prooue the Truth.
neither proper, for that the heathens and Ethnics urged it against Christians: Therefore solely, and by it self, it Suffices not to prove the Truth.
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For the Ethnicks, Symachus saith, Si longa aetas authoritatem religionibus conciliat, seruanda est •ot seculis fides,
For the Ethnics, Symachus Says, Si Longam Aetas authoritatem religionibus conciliat, seruanda est •ot seculis fides,
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& sequendi sunt nobis parent•• 〈 ◊ 〉 secuti sunt felicitur suos; & sequendi sunt nobis parent•• 〈 ◊ 〉 secuti sunt felicitur suos;
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If (saith he) long age procure to Religion authority, we are to follow those parents, which happily did imitate theirs.
If (Says he) long age procure to Religion Authority, we Are to follow those Parents, which happily did imitate theirs.
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And Lactantius saith, Tanta est Authoritas vetustatis, vt inquirere in eam scelus esse ducant;
And Lactantius Says, Tanta est Authoritas vetustatis, vt inquirere in eam scelus esse ducant;
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So great is the authority of antiquity (with the Heathen, saith Lactantius ) that they thinke it great wickednesse to make any question of it.
So great is the Authority of antiquity (with the Heathen, Says Lactantius) that they think it great wickedness to make any question of it.
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Xauerius the Iesuite, and Acosta confesse, That the Indian Heathen haue no greater impediment to hinder them from receiuing Christian Religion, Xaverius the Iesuite, and Acosta confess, That the Indian Heathen have no greater impediment to hinder them from receiving Christian Religion,
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then the Argument of their ancestors, and custome:
then the Argument of their Ancestors, and custom:
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So that this Argument hath been and is common to ancient and modern Pagans and Ethnicks.
So that this Argument hath been and is Common to ancient and modern Pagans and Ethnics.
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Ambrose, Augustine, and Arnobius, were wont to answer, That Religion was not to be esteemed by antiquity,Ambrose, Augustine, and Arnobius, were wont to answer, That Religion was not to be esteemed by antiquity,
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but by verity, which is the life and soule of Antiquity; without which, Antiquity is but a dead carcasse:
but by verity, which is the life and soul of Antiquity; without which, Antiquity is but a dead carcase:
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for that is true Antiquity, that respecteth the ancient of dayes, Dan. 7.13. Our Sauiour Christ, in the question of Diuorce, reuoketh the Pharises, (pretending Antiquity from Moses Authority) to the first Institution;
for that is true Antiquity, that respecteth the ancient of days, Dan. 7.13. Our Saviour christ, in the question of Divorce, revoketh the Pharisees, (pretending Antiquity from Moses authority) to the First Institution;
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Abinitio non fuit sic, From the beginning it was not so.Abinitio non fuit sic, From the beginning it was not so.
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In questions therefore of faith, we must not iudge by a later prescription, but reduce them to the Scriptures, which are most ancient,
In questions Therefore of faith, we must not judge by a later prescription, but reduce them to the Scriptures, which Are most ancient,
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and there seeke out the certaine truth.
and there seek out the certain truth.
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In Ezechiel, God forbiddeth his people to follow their Idolatrous fathers statutes, and commandeth them to walke in his Precepts, and obserue his Iudgements.
In Ezechiel, God forbiddeth his people to follow their Idolatrous Father's statutes, and commands them to walk in his Precepts, and observe his Judgments.
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The Fathers were wont to appeale to such Antiquity, as was ioyned with truth. Ignatius saith, NONLATINALPHABET.
The Father's were wont to appeal to such Antiquity, as was joined with truth. Ignatius Says,.
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Iesus Christus mihi pro archiuis est; Iesus Christ is my Antiquity. Iustin saith, Consuetudinem veritati posthabere NONLATINALPHABET esse, To preferre Custome before Truth, is madnesse.Iesus Christus mihi Pro Archives est; Iesus christ is my Antiquity. Justin Says, Consuetudinem Veritati posthabere esse, To prefer Custom before Truth, is madness.
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Tertullian, Sine diuina Literatura nullius momenti esse antiquitatē; Without diuine Literature, antiquity is of no moment. Antiquior omnibus veritas ni fallor; Tertullian, Sine Divine Literatura Nullius Momenti esse antiquitatē; Without divine Literature, antiquity is of no moment. Antiquior omnibus veritas ni fallor;
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The Truth, (saith Tertul. ) is more ancient then all, except I mistake it. The same Father giueth this rule;
The Truth, (Says Tertulian) is more ancient then all, except I mistake it. The same Father gives this Rule;
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Id verius quod prius, id prius quod ab initio, id ab initis quod ab Apostolis. Againe, in another place hee saith: Id Various quod prius, id prius quod ab initio, id ab initis quod ab Apostles. Again, in Another place he Says:
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Veritati nemo praescribere potest; non spacium temporum, non patrocinia personarū, non priuilegia Regionum: No man can prescribe against the truth;Veritati nemo praescribere potest; non spacium Temporum, non patronage personarū, non priuilegia Regionum: No man can prescribe against the truth;
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not space of times, not patronage of persons, nor priuiledge of Regions.
not Molle of times, not patronage of Persons, nor privilege of Regions.
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Carolus Sigonius speaketh of our case in this Text, Eligebat Deus (inquit) duas vrbes cultus sui; Carolus Sigonius speaks of our case in this Text, Eligebat Deus (inquit) Duas Cities cultus sui;
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Silo in Samaria, & Ierusalem in Iudea: God chose (saith he) two Cities of his worship;
Silo in Samaria, & Ierusalem in Iudea: God chosen (Says he) two Cities of his worship;
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Silo in Samaria, and Ierusalem in Iudea: In that, saith he, he placed his Tabernacle; in this, founded his Temple:Silo in Samaria, and Ierusalem in Iudea: In that, Says he, he placed his Tabernacle; in this, founded his Temple:
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reiecting Silo, he loued Ierusalem. Samaria, neuerthelesse challenged the praise of diuine worship to it selfe,
rejecting Silo, he loved Ierusalem. Samaria, nevertheless challenged the praise of divine worship to it self,
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because that the Name of GOD was first there called vpon. The Iewes contrariwise drew that dignity to themselues;
Because that the Name of GOD was First there called upon. The Iewes contrariwise drew that dignity to themselves;
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God did preferre Sion, that is to say, Ierusalem, before Silo.
God did prefer Sion, that is to say, Ierusalem, before Silo.
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Iansenius saith, That this Samaritan woman contended for the antiquity of the place of diuine worship, Jansenius Says, That this Samaritan woman contended for the antiquity of the place of divine worship,
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and obiected the example of Abraham & the Patriarks;
and objected the Exampl of Abraham & the Patriarchs;
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the Iewes contrariwise defended their worship, by the authority of the Prophets, and the diuine Word:
the Iewes contrariwise defended their worship, by the Authority of the prophets, and the divine Word:
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The Samaritans seemed to themselues, to insist in the steppes of Antiquitie.
The Samaritans seemed to themselves, to insist in the steps of Antiquity.
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To conclude, Saint Hierome saith, Noc parentum, nec maiorum, error sequendus est, sed authoritas Scripturarum, & Dei docentis imperium. Arnobius saith, Authoritas non tempore aestimanda sed numine;
To conclude, Saint Jerome Says, Noc Parents, nec Maiorum, error Sequendus est, sed Authoritas Scripturarum, & Dei docentis imperium. Arnobius Says, Authoritas non tempore aestimanda sed numine;
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We must not esteeme Authoritie (sayth Arnobius ) by Time, but by Diuine direction. And so much concerning this Argument, and pretext of Antiquitie.
We must not esteem authority (say Arnobius) by Time, but by Divine direction. And so much Concerning this Argument, and pretext of Antiquity.
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For as concerning true Antiquitie, which ought to bee reduced to the Propheticall and Apostolicall Doctrine, vpon which the Church is builded;
For as Concerning true Antiquity, which ought to be reduced to the Prophetical and Apostolical Doctrine, upon which the Church is built;
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the Aduersaries of the Gospell, and Maintainers of vnwritten Traditions, haue it not at all, in those Cases and Points, wherein they differ from the Professors of the Gospell of Iesus Christ, who called himselfe Truth, the Adversaries of the Gospel, and Maintainers of unwritten Traditions, have it not At all, in those Cases and Points, wherein they differ from the Professors of the Gospel of Iesus christ, who called himself Truth,
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and not Custome, as diuerse of the Fathers obserue.
and not Custom, as diverse of the Father's observe.
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I come to the Resolution, that is, the third generall part, which giueth light to all the rest:
I come to the Resolution, that is, the third general part, which gives Light to all the rest:
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Our Sauiour Iesus Christ sayth to the Woman, Beleeue me, the time commeth, that neither in this Mountaine, nor Ierusalem, they shall worship the Father.
Our Saviour Iesus christ say to the Woman, Believe me, the time comes, that neither in this Mountain, nor Ierusalem, they shall worship the Father.
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1. First, In these words our blessed Sauiour first requireth Beleefe; Woman, beleeue me. 2. Secondly, He sheweth and reuealeth the time, and sayth; The time commeth.
1. First, In these words our blessed Saviour First requires Belief; Woman, believe me. 2. Secondly, He shows and Revealeth the time, and say; The time comes.
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3. Thirdly, He sheweth, That both these Opinions of the Samaritans and the Iewes are to be abrogated;
3. Thirdly, He shows, That both these Opinions of the Samaritans and the Iewes Are to be abrogated;
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Neither in this Mountaine, nor Ierusalem, they shall worship the Father. 4. Fourthly, Christ setteth downe an establishment of Truth:Neither in this Mountain, nor Ierusalem, they shall worship the Father. 4. Fourthly, christ sets down an establishment of Truth:
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They shall not worship indefinitely, they shall worship with a speciall and comfortable resolution and reuelation of God the Father in Iesus Christ;
They shall not worship indefinitely, they shall worship with a special and comfortable resolution and Revelation of God the Father in Iesus christ;
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Neither in this Mountaine, nor Ierusalem, shall they worship the Father. Neither in this Mountain, nor Ierusalem, shall they worship the Father.
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1. Concerning the first point (for I will but point at euery one of them,
1. Concerning the First point (for I will but point At every one of them,
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and that shortly, because of time:) It is certaine, whosoeuer will come to God, must first beleeue, that God is.
and that shortly, Because of time:) It is certain, whosoever will come to God, must First believe, that God is.
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In the eleuenth to the Hebrewes, the Apostle sayth, Without faith it is impossible to please God:
In the Eleventh to the Hebrews, the Apostle say, Without faith it is impossible to please God:
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Therefore Christ requireth faith, and sayth, Woman, beleeue me; that is to say, Whatsoeuer the Samaritans say on the one part,
Therefore christ requires faith, and say, Woman, believe me; that is to say, Whatsoever the Samaritans say on the one part,
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and the Iewes say on the other part, (for the Samaritans pretend the Authoritie of the Fathers,
and the Iewes say on the other part, (for the Samaritans pretend the authority of the Father's,
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and the Iewes alledge the Word of God for the onely place of Worship) yet Woman, beleeue me: This knowledge is nothing without me;
and the Iewes allege the Word of God for the only place of Worship) yet Woman, believe me: This knowledge is nothing without me;
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I am a Prophet, Beleeue me. It is a good argument: If wee yeeld, that Iesus Christ is a Prophet, we ought to hearken to him;
I am a Prophet, Believe me. It is a good argument: If we yield, that Iesus christ is a Prophet, we ought to harken to him;
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Except we beleeue, wee shall not vnderstand: Therefore many vnderstand not, because they beleeue not;
Except we believe, we shall not understand: Therefore many understand not, Because they believe not;
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Nor doe beleeue, because they pray not vnto God, to giue those diuine inclinations, to beleeue the Truth, the authenticall Truth:
Nor do believe, Because they pray not unto God, to give those divine inclinations, to believe the Truth, the authentical Truth:
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Therefore Christ requireth the Woman to beleeue, and vs with her, if we will vnderstand the Truth.
Therefore christ requires the Woman to believe, and us with her, if we will understand the Truth.
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2. The second, is the instance, or time, The time commeth. This time Christ propoundeth, to the intent, that he would after further instruct the Woman, that he was the true Messias.
2. The second, is the instance, or time, The time comes. This time christ propoundeth, to the intent, that he would After further instruct the Woman, that he was the true Messias.
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It is not the superstition of the Samaritan, nor the ceremonies of the Iewes, that are to be perpetuall,
It is not the Superstition of the Samaritan, nor the ceremonies of the Iewes, that Are to be perpetual,
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for they were both to cease;
for they were both to cease;
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for all the Sacrifices of the Law ended in the Messias, whom they did (in type and figure) signifie:
for all the Sacrifices of the Law ended in the Messias, whom they did (in type and figure) signify:
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therefore, The time shall come, that they shall neither in this Mountaine, nor Ierusalem (onely) worship the Father. I am not ignorant, that there passed diuers Epistles betweene Austen and Hierome, of the cessation of this Legall Worship,
Therefore, The time shall come, that they shall neither in this Mountain, nor Ierusalem (only) worship the Father. I am not ignorant, that there passed diverse Epistles between Austen and Jerome, of the cessation of this Legal Worship,
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when it was Mortua, dead, when Mortifera, deadly:
when it was Mortua, dead, when Deadly, deadly:
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but concerning the time, and those effects and validitie for that time, they did Christian-like debate of in Charitie;
but Concerning the time, and those effects and validity for that time, they did Christianlike debate of in Charity;
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but not of the vse and continuance of them for euer.
but not of the use and Continuance of them for ever.
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3. The third thing that Christ teacheth in this third part, is, That both the Opinions of the Samaritans and Iewes, concerning the restraint of the publike Worship of God to one place onely (excluding others) was now to cease:
3. The third thing that christ Teaches in this third part, is, That both the Opinions of the Samaritans and Iewes, Concerning the restraint of the public Worship of God to one place only (excluding Others) was now to cease:
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for neyther of these determinate places of the Samaritans, or Iewes, the Mountaine, or Ierusalem, were to be the Seat and Center of the Church;
for neither of these determinate places of the Samaritans, or Iewes, the Mountain, or Ierusalem, were to be the Seat and Centre of the Church;
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which now was to bee diffused throughout the whole World, without exception or limitation of particular place.
which now was to be diffused throughout the Whole World, without exception or limitation of particular place.
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Concerning the Samaritans, albeit they wanted not good intention, yet because they had no foundation or warrant of Gods Word, our Sauiour sayth of them afterward, Ʋers. 22. Ʋos adoratis quod nescitis; You worship you know not what:
Concerning the Samaritans, albeit they wanted not good intention, yet Because they had no Foundation or warrant of God's Word, our Saviour say of them afterwards, Ʋers. 22. Ʋos Adoratis quod Nescitis; You worship you know not what:
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Wherein hee condemneth them of Ignorance, and so consequently, of Error and Superstition; their Pretext of the Patriarkes example notwithstanding.
Wherein he Condemneth them of Ignorance, and so consequently, of Error and Superstition; their Pretext of the Patriarchs Exampl notwithstanding.
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But concerning the Iewes, there is more difficultie:
But Concerning the Iewes, there is more difficulty:
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because our Sauiour sayth of them in the fore-named Verse, Salus ex Iudaeis est; Saluation commeth of the Iewes:
Because our Saviour say of them in the forenamed Verse, Salus ex Iudaeis est; Salvation comes of the Iewes:
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for they had the Oracles of God committed to them; to them appertayned the Adoption, and the Glory; for they had the Oracles of God committed to them; to them appertained the Adoption, and the Glory;
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the Couenants, and the giuing of the Law; the Seruice of God, and the Promises: the Fathers were theirs;
the Covenants, and the giving of the Law; the Service of God, and the Promises: the Father's were theirs;
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of whom, concerning the flesh, Christ came, who is ouer all, GOD, blessed for euer, Amen:
of whom, Concerning the Flesh, christ Come, who is over all, GOD, blessed for ever, Amen:
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as the Apostle speaketh in the ninth to the Romans, the fourth Verse. Therefore their Prerogatiues were great, and many;
as the Apostle speaks in the ninth to the Roman, the fourth Verse. Therefore their Prerogatives were great, and many;
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especially, if wee further consider the amplitude of the Promises made vnto the Church of the Iewes,
especially, if we further Consider the amplitude of the Promises made unto the Church of the Iewes,
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as they appeare in diuerse places of the Word of God: As in these; God is in the middest of her, therefore shee shall not bee mooued:
as they appear in diverse places of the Word of God: As in these; God is in the midst of her, Therefore she shall not be moved:
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And her Name shall continue for euer, as the Sunne; and his Seat shall be as the dayes of Heauen:
And her Name shall continue for ever, as the Sun; and his Seat shall be as the days of Heaven:
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And this is my Couenant, sayth the Lord, My Spirit which is in thee, and my words which I haue put in thy mouth, shall not depart from thy mouth,
And this is my Covenant, say the Lord, My Spirit which is in thee, and my words which I have put in thy Mouth, shall not depart from thy Mouth,
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nor from the mouth of thy Seed, sayth Iehouah, from this time forth for euermore. nor from the Mouth of thy Seed, say Jehovah, from this time forth for evermore.
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Many more Promises there be, of this nature and extent, made to the Church of the Iewes, in the Old Testament:
Many more Promises there be, of this nature and extent, made to the Church of the Iewes, in the Old Testament:
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and yet for all these Promises, and Priuiledges, there was a time, when in persecution the Prophet thought he had beene left alone;
and yet for all these Promises, and Privileges, there was a time, when in persecution the Prophet Thought he had been left alone;
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albeit Almightie God in his answere vnto him, sheweth, That he had reserued to himselfe seuen thousand, that had not bowed their knees to Baal, neyther had their mouthes kissed him. albeit Almighty God in his answer unto him, shows, That he had reserved to himself seuen thousand, that had not bowed their knees to Baal, neither had their mouths kissed him.
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If therefore this Church, which was called and counted the Ioy of the whole Earth; if this faithfull Citie became a Harlor;
If Therefore this Church, which was called and counted the Joy of the Whole Earth; if this faithful city became a Harlor;
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if the Iewish Church, by their perfidiousnesse, broke the Couenant that God made with their Fathers:
if the Jewish Church, by their perfidiousness, broke the Covenant that God made with their Father's:
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What maruell is it, that our Sauiour in the Gospell prophecyeth of them, That they should be eiected,
What marvel is it, that our Saviour in the Gospel Prophesieth of them, That they should be ejected,
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and cast out of the Kingdome, though they be called Children of the Kingdome? Filij Regns eijcientur, The Children of the Kingdome shall be cast out.
and cast out of the Kingdom, though they be called Children of the Kingdom? Filij Regns eijcientur, The Children of the Kingdom shall be cast out.
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What assurance then hath any one place in the World (which hath no such Promises) that the Church shall bee fixed and tyed to that one place, without feare,
What assurance then hath any one place in the World (which hath not such Promises) that the Church shall be fixed and tied to that one place, without Fear,
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or doubt of forfeit, or change? especially, seeing the contrarie is taught in the New Testament, (lest they should seeke an euasion in that distinction,
or doubt of forfeit, or change? especially, seeing the contrary is taught in the New Testament, (lest they should seek an evasion in that distinction,
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as some doe) by the lamentable case of the Church of the Galathians, in the Apostles owne time,
as Some do) by the lamentable case of the Church of the Galatians, in the Apostles own time,
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and the most of the Churches by them planted, afterward fallen:
and the most of the Churches by them planted, afterwards fallen:
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and likewise, by the carefull Admonition of the Apostle to the Romans, whose faith was published throughout the whole World;
and likewise, by the careful Admonition of the Apostle to the Roman, whose faith was published throughout the Whole World;
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to take heed, That seeing God spared not the Naturall Branches of the true Oliue, lest hee spare not them which were Branches of the wild Oliue:
to take heed, That seeing God spared not the Natural Branches of the true Olive, lest he spare not them which were Branches of the wild Olive:
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and therefore wished them, not to bee high minded; but rather, to feare.
and Therefore wished them, not to be high minded; but rather, to Fear.
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And so much concerning the Opinion of this Topicall, Typicall, or Locall Religion and Worship of God;
And so much Concerning the Opinion of this Topical, Typical, or Local Religion and Worship of God;
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which our Sauiour sheweth to be fully abrogated, by his Comming:
which our Saviour shows to be Fully abrogated, by his Coming:
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so that now Christ hath made both one, and hath broken downe the middle wall of Partition betweene vs;
so that now christ hath made both one, and hath broken down the middle wall of Partition between us;
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and gaue equall Commission to all and euerie of his Apostles, to preach the Gospell to all Nations, to baptize them,
and gave equal Commission to all and every of his Apostles, to preach the Gospel to all nations, to baptise them,
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and to teach them to obserue all things whatsoeuer hee commaunded them: without restriction or limitation of any one Place, or dependance vpon any one Person.
and to teach them to observe all things whatsoever he commanded them: without restriction or limitation of any one Place, or dependence upon any one Person.
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And this is the true sence of the Church Catholike, or Vniuersall;
And this is the true sense of the Church Catholic, or Universal;
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howsoeuer some doe arrogate that Name or Title to one Church, more then to the rest, contrarie to the truth of this Doctrine.
howsoever Some do arrogate that Name or Title to one Church, more then to the rest, contrary to the truth of this Doctrine.
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4. The fourth point, the time suffereth me not to insist vpon: which is, That Christ doth not indefinitely set downe, that they shall worship;
4. The fourth point, the time suffers me not to insist upon: which is, That christ does not indefinitely Set down, that they shall worship;
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but definitely, how they shall worship, with a speciall and comfortable Reuelation of God, as a Father in Christ Iesu.
but definitely, how they shall worship, with a special and comfortable Revelation of God, as a Father in christ Iesu.
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Which kinde of Knowledge of God, differeth from the Pagans and Ethnicks; that rest not in One, but imagined a Pluralitie and Multiplicitie of Gods:
Which kind of Knowledge of God, differeth from the Pagans and Ethnics; that rest not in One, but imagined a Plurality and multiplicity of God's:
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And from the Iewes and Turkes;
And from the Iewes and Turkes;
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which acknowledge One true and onely God, but not the Trinitie of Persons, nor the Office of Mediatorship of Iesus Christ:
which acknowledge One true and only God, but not the Trinity of Persons, nor the Office of Mediatorship of Iesus christ:
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Without which, Eternall Life cannot bee attayned;
Without which, Eternal Life cannot be attained;
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Neyther can there bee any true and comfortable apprehension of God, as a Father, nor any assurance of our Adoption,
Neither can there be any true and comfortable apprehension of God, as a Father, nor any assurance of our Adoption,
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as his Sonnes, but by Christ. But, as I sayd, the time permits mee not to stand vpon this last Point.
as his Sons, but by christ. But, as I said, the time permits me not to stand upon this last Point.
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THus haue I runne ouer (as the shortnesse of the Time, and my other Occasions would giue mee leaue) this part of the Dialogue and Dispute:
THus have I run over (as the shortness of the Time, and my other Occasions would give me leave) this part of the Dialogue and Dispute:
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Wherein you haue heard, how our Sauiour, the Great Shepheard of the Sheepe, sought to reclayme and call home this wandering and straying Sheepe, this Samaritan to his Fould, to his Church;
Wherein you have herd, how our Saviour, the Great Shepherd of the Sheep, sought to reclaim and call home this wandering and straying Sheep, this Samaritan to his Fould, to his Church;
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from Ignorance and Error, wherein shee had long liued and continued, to the right way of Faith,
from Ignorance and Error, wherein she had long lived and continued, to the right Way of Faith,
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and the Light of his Heauenly Truth.
and the Light of his Heavenly Truth.
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Let vs learne by this Example, not to disdaine nor neglect them, that haue or doe goe astray:
Let us Learn by this Exampl, not to disdain nor neglect them, that have or do go astray:
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but acknowledge with the Prophet, in the 119. Psalme, I haue gone astray, like a Sheepe that is lost;
but acknowledge with the Prophet, in the 119. Psalm, I have gone astray, like a Sheep that is lost;
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and pray (as hee doth there) O seeke thy seruant, &c. The Prophet Esay extendeth this Confession as the Voyce of the whole Church, saying;
and pray (as he does there) Oh seek thy servant, etc. The Prophet Isaiah extendeth this Confessi as the Voice of the Whole Church, saying;
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Wee haue all gone astray, euery one his owne way. Which Saint Peter repeateth: and addeth; we have all gone astray, every one his own Way. Which Saint Peter repeateth: and adds;
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But now yee are returned to the Shepheard of your Soules. Lamentable is the Error; but comfortable, the returne to God: But now ye Are returned to the Shepherd of your Souls. Lamentable is the Error; but comfortable, the return to God:
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The Angels of Heauen reioyce at the Conuersion of euery sinner that repenteth; as Christ sayth.
The Angels of Heaven rejoice At the Conversion of every sinner that Repenteth; as christ say.
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Now therefore, seeing wee haue an Example of this Conuersion, not onely in this Text of the Woman of Samaria,
Now Therefore, seeing we have an Exampl of this Conversion, not only in this Text of the Woman of Samaria,
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but likewise in the Person of this Worshipfull Lady (vpon whose Funerall wee now attend) Let him that seemeth to stand, take heede lest hee fall, according to the Apostolicall admonition;
but likewise in the Person of this Worshipful Lady (upon whose Funeral we now attend) Let him that seems to stand, take heed lest he fallen, according to the Apostolical admonition;
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Let them that haue runne astray, learne to returne, and repent, by these Examples.
Let them that have run astray, Learn to return, and Repent, by these Examples.
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Let vs giue humble and heartie thankes to Almightie God, for his Mercie and Grace to those that are penitent:
Let us give humble and hearty thanks to Almighty God, for his Mercy and Grace to those that Are penitent:
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vvhome, as Saint Augustine sayth, hee ceaseth not to call; and in calling, to instruct; and in instructing, to perseuere;
whom, as Saint Augustine say, he ceases not to call; and in calling, to instruct; and in instructing, to persevere;
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and in perseuerance, to Crowne with Glorie.
and in perseverance, to Crown with Glory.
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Let vs beseech God, that the Euill, which hath beene in any, wee may carefully auoyd;
Let us beseech God, that the Evil, which hath been in any, we may carefully avoid;
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the Good, wee may learne diligently to imitate, and follow, while vvee are heere Strangers and Pilgrims in this Vale of Misery:
the Good, we may Learn diligently to imitate, and follow, while we Are Here Strangers and Pilgrim's in this Vale of Misery:
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that after wee haue fought the good Fight, runne our Race, finished our Course, and kept the Faith; that After we have fought the good Fight, run our Raze, finished our Course, and kept the Faith;
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wee may receiue the Crowne of Righteousnesse:
we may receive the Crown of Righteousness:
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which the Righteous Iudge shall giue at that Day, not onely to those that are alreadie gone before vs,
which the Righteous Judge shall give At that Day, not only to those that Are already gone before us,
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but also to all those that loue his appearing. Now therefore let vs pray, &c.
but also to all those that love his appearing. Now Therefore let us pray, etc.
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AS wee send vp Prayers vnto GOD, for the Prosperous and Flourishing Estate of his whole Church Vniuersall,
AS we send up Prayers unto GOD, for the Prosperous and Flourishing Estate of his Whole Church Universal,
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and euery Member of the same:
and every Member of the same:
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So in particular, wee offer vp the sacrifice of Praise and Thanksgiuing vnto our mercifull and gracious God,
So in particular, we offer up the sacrifice of Praise and Thanksgiving unto our merciful and gracious God,
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for looking vpon the Blind and Ignorant Estate of this Worshipfull Lady; whose Funerall, of worthy Memory, wee are come together, at this present, Religiously to Celebrate.
for looking upon the Blind and Ignorant Estate of this Worshipful Lady; whose Funeral, of worthy Memory, we Are come together, At this present, Religiously to Celebrate.
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Touching her ciuill manner of liuing, and carriage toward all persons:
Touching her civil manner of living, and carriage towards all Persons:
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As I vnderstand by those who were her most Familiars, She hath left behinde her many singular arguments of great commendations,
As I understand by those who were her most Familiars, She hath left behind her many singular Arguments of great commendations,
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for her wisedome in the same:
for her Wisdom in the same:
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Especially, for that Amiable and Reuerent Spowsall duety, wherewith Shee did alwayes prosecute Her most Worshipfull Husband;
Especially, for that Amiable and Reverent Spowsall duty, wherewith She did always prosecute Her most Worshipful Husband;
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for Her Louing, Christian, and Vertuous Care, in the education of Her Children; and for that laudable Concord, and neighbourly Affection, shee delighted to entertaine with her neighbours. Concerning her outward Religion.
for Her Loving, Christian, and Virtuous Care, in the education of Her Children; and for that laudable Concord, and neighbourly Affection, she delighted to entertain with her neighbours. Concerning her outward Religion.
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It is true, She was euer hitherto so seduced and carried away, partly by her owne ignorance,
It is true, She was ever hitherto so seduced and carried away, partly by her own ignorance,
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and partly by the deceiuing counsells of some of her Kindred, that She was brought from the belieuing of the Truth, to giue place vnto Errour, and false Doctrine:
and partly by the deceiving Counsels of Some of her Kindred, that She was brought from the believing of the Truth, to give place unto Error, and false Doctrine:
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Vntill it pleased God (who hath his owne designed meanes, and times, of bringing home his wandering Sheepe) to visite Her with this corporall Disease, whereinto it hath pleased Him, in his mercy, to take her away;
Until it pleased God (who hath his own designed means, and times, of bringing home his wandering Sheep) to visit Her with this corporal Disease, whereinto it hath pleased Him, in his mercy, to take her away;
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and by the troubles of her Body, so liuely to exercise the Faculties of Her Soule, by making the bright Beames of his Gracious Countenance, not onely to irradiate but also powerfully to beate vpon her heart:
and by the Troubles of her Body, so lively to exercise the Faculties of Her Soul, by making the bright Beams of his Gracious Countenance, not only to irradiate but also powerfully to beat upon her heart:
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that before it pleased his Maiesty to close vp the eyes of her Body, the eyes of her Soule were illuminated so cleerely, that Shee did see that Glory which before was hid from her;
that before it pleased his Majesty to close up the eyes of her Body, the eyes of her Soul were illuminated so clearly, that She did see that Glory which before was hid from her;
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and did imbrace most gladly those eternall loyes, which hither-to Shee did, for so long time, ignorantly cast behinde Her Backe.
and did embrace most gladly those Eternal loys, which hitherto She did, for so long time, ignorantly cast behind Her Back.
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Of the which comfortable things, I am informed not onely by many priuate faithfull Witnesses,
Of the which comfortable things, I am informed not only by many private faithful Witnesses,
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but also by the true Testimony of a reuerend Bishop, written and confirmed by his seale of Office, to this effect:
but also by the true Testimony of a reverend Bishop, written and confirmed by his seal of Office, to this Effect:
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Who testifies, That in signe and token of her willing and ioyfull conuersion, Shee had purposed (if so it had pleased God to haue prolonged her dayes) this Sabbath last, being the fift of December, to haue beene present in this Church with her Worshipful Husband, at the celebrating of the Supper of onr Lord,
Who Testifies, That in Signen and token of her willing and joyful conversion, She had purposed (if so it had pleased God to have prolonged her days) this Sabbath last, being the fift of December, to have been present in this Church with her Worshipful Husband, At the celebrating of the Supper of onr Lord,
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and with him, to haue beene partaker of the same.
and with him, to have been partaker of the same.
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But God, who is onely wise, disposing otherwayes, in his mercy, hath put an end vnto this Her perishing life;
But God, who is only wise, disposing otherways, in his mercy, hath put an end unto this Her perishing life;
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and in stead of communicating with him in his Supper, hath vnited and conioyned Her vnto Him, by a straiter and neerer Coniunction.
and in stead of communicating with him in his Supper, hath united and conjoined Her unto Him, by a straiter and nearer Conjunction.
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Which should put euery one of vs in minde of our Mortality;
Which should put every one of us in mind of our Mortality;
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and stirre vs vp, by forgetting those things which bee behinde vs, to aspire vnto that Celestiall Ierusalem:
and stir us up, by forgetting those things which be behind us, to aspire unto that Celestial Ierusalem:
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That as Shee is made already (as we assuredly hope) a Glorious Citizen of the same;
That as She is made already (as we assuredly hope) a Glorious Citizen of the same;
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so we hauing finished our course here, may be made Partakers of this high and excellent dignity, promised vnto vs in Iesus Christ our Lord. Amen. FINIS.
so we having finished our course Here, may be made Partakers of this high and excellent dignity, promised unto us in Iesus christ our Lord. Amen. FINIS.
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