Many will say vnto mee in that day, Lord, Lord, haue we not prophecyed in thy name? and in thy name haue cast out Deuils? and in thy name done many wonderfull workes?
Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out Devils? and in thy name done many wonderful works?
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AT such times as our Blessed SAVIOVR was oppressed with multitudes of people following him, his manner was to retire himselfe into one of these three places:
AT such times as our Blessed SAVIOR was oppressed with Multitudes of people following him, his manner was to retire himself into one of these three places:
And in the beginning of the next Chapter it is sayd, When he saw the multitude, he went vp into a mountaine, and there he made that famous and excellent Sermon, called by the ancient Fathers, Sermo Domini in monte, the Sermon of our Lord in the mountaine, a part whereof are these two verses which I haue reade vnto you; wherein Christ sheweth two things:
And in the beginning of the next Chapter it is said, When he saw the multitude, he went up into a mountain, and there he made that famous and excellent Sermon, called by the ancient Father's, Sermon Domini in monte, the Sermon of our Lord in the mountain, a part whereof Are these two Verses which I have read unto you; wherein christ shows two things:
Euen then, In die illa in that day, many shall say vnto Christ, Lord, Lord, &c. II. The number of the right•ous who are few, is small, in comparison of the Hypocrites and vniust who are many;
Even then, In die illa in that day, many shall say unto christ, Lord, Lord, etc. II The number of the right•ous who Are few, is small, in comparison of the Hypocrites and unjust who Are many;
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Of six hundred and odde thousands that came out of Egypt, only two, Caleb and Iosuah, entred into the Land of Canaan. There are few good, few righteous, but many euil, many Hypocrites;
Of six hundred and odd thousands that Come out of Egypt, only two, Caleb and Joshua, entered into the Land of Canaan. There Are few good, few righteous, but many evil, many Hypocrites;
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but twice, Lord, Lord. Non enim semel sufficit illi dicere, Domine, quem necessitas timoris astringit, sayth Saint Chrysostom: for it is not sufficient for him whom necessity of feare doth enforce, to say once Lord. Therefore they will say vnto him in that day, Lord, Lord.
but twice, Lord, Lord. Non enim semel sufficit illi dicere, Domine, Whom Necessity Fear astringit, say Saint Chrysostom: for it is not sufficient for him whom necessity of Fear does enforce, to say once Lord. Therefore they will say unto him in that day, Lord, Lord.
Secondly, that they haue cast out deuils. Thirdly, that they haue done many wonderfull workes; and all these in the name of Christ. III. Men haue in all times and ages had in great reuerence and esteeme, such as were accounted Prophets.
Secondly, that they have cast out Devils. Thirdly, that they have done many wonderful works; and all these in the name of christ. III. Men have in all times and ages had in great Reverence and esteem, such as were accounted prophets.
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And thus many prophesied before Christ, as Moses, Enoch, Samuel and Eliah, &c. and many since Christ, as Saint Peter, Saint Paul, S. Iohn, &c. Of these three precedent kinds of Prophesying I take it, it is that Bartholomeus Keckermannus saith it is probable which many of the learneder sort doe affirme, that the gift of Prophecying flourished vnto the times of Iustin Martyr, who liued about 140. yeeres after Christ But how long the gift of Prophecying lasted in the Church of the new Testament, it doth not, saith Keckerman, euidently enough appeare, out of the Histories.
And thus many prophesied before christ, as Moses, Enoch, Samuel and Elijah, etc. and many since christ, as Saint Peter, Saint Paul, S. John, etc. Of these three precedent Kinds of Prophesying I take it, it is that Bartholomew Keckermannus Says it is probable which many of the Learneder sort do affirm, that the gift of Prophesying flourished unto the times of Justin Martyr, who lived about 140. Years After christ But how long the gift of Prophesying lasted in the Church of the new Testament, it does not, Says Keckerman, evidently enough appear, out of the Histories.
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as there was one in Iericho, another at Naioth in Ramah, and another at Ramoth Gilead. And now in the time of the Gospel, we haue Vniuersities and Colledges throughout Christendome, to traine vp such as shal expound the doctrine of the Prophets;
as there was one in Jericho, Another At Naioth in Ramah, and Another At Ramoth Gilead. And now in the time of the Gospel, we have Universities and Colleges throughout Christendom, to train up such as shall expound the Doctrine of the prophets;
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As in the time of the Law there were false prophets, who prophecied in the name of the Lord, vsing this glorious preface, Sic dicit Dominus, Thus saith the Lord:
As in the time of the Law there were false Prophets, who prophesied in the name of the Lord, using this glorious preface, Sic dicit Dominus, Thus Says the Lord:
Such were those 400. who being seduced by an euil spirit, entised Achab the King of Israel, to go vp & fight against Ramoth Gilead, saying, Go vp: for the Lord shall deliuer it into the hand of the King.
Such were those 400. who being seduced by an evil Spirit, enticed Ahab the King of Israel, to go up & fight against Ramoth Gilead, saying, Go up: for the Lord shall deliver it into the hand of the King.
Such haue not wanted in the time of the Gospel, who haue prophecyed In nomine Christi, in the name of Christ, but In spiritu Diaboli, by the spirit of Satan, as S. Chrysostom speaketh.
Such have not wanted in the time of the Gospel, who have prophesied In nomine Christ, in the name of christ, but In spiritu Diaboli, by the Spirit of Satan, as S. Chrysostom speaks.
) the followers of the blasphemous Heretike Montanus, mentioned in Eusebius. And indeed they that professe outwardly the name of Christ, (which is a knot combining al the Articles of the Faith,
) the followers of the blasphemous Heretic Montanus, mentioned in Eusebius. And indeed they that profess outwardly the name of christ, (which is a knot combining all the Articles of the Faith,
And such in the last Day shal say vnto Christ, Nonne prophetauimus in nomine tuo? Haue we not prophecyed by thy Name? The gift of prophecy is not alwayes ioyned with a iustifying faith:
And such in the last Day shall say unto christ, Nonne prophetauimus in nomine tuo? Have we not prophesied by thy Name? The gift of prophecy is not always joined with a justifying faith:
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The causes whereby hee foreseeth, are either necessary, and so by Mathematicall rules hee foretells the opposition and coniunction of the Celestiall Orbes, and such like;
The Causes whereby he Foreseeth, Are either necessary, and so by Mathematical rules he foretells the opposition and conjunction of the Celestial Orbs, and such like;
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so he foresees Dearths, Droughts, Pestilences, Warres, Victories, Subuersions of Kingdomes and Common Weales, and such vncertayne euents, wherein hee is many times deceiued.
so he foresees Dearths, Droughts, Pestilences, Wars, Victories, Subversions of Kingdoms and Common Weals, and such uncertain events, wherein he is many times deceived.
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By this meanes the Witch of Endor vsing Necromancy, raysed vp the Deuill in the habit of Samuel, who declared before-hand to King Saul, his death, saying, To morrow shalt thou and thy sonnes be with mee:
By this means the Witch of Endor using Necromancy, raised up the devil in the habit of Samuel, who declared beforehand to King Saul, his death, saying, To morrow shalt thou and thy Sons be with me:
•o Lactantius writes, that Castor and Pollux meeting P. Vatinius (or Vatienus, as the Orator hath it) going to Rome, told him, that Perses the King of Macedonia was taken and conquered that day:
•o Lactantius writes, that Castor and Pollux meeting P. Vatinius (or Vatienus, as the Orator hath it) going to Room, told him, that Perses the King of Macedonia was taken and conquered that day:
and it is not vnlike but they may bee in the number of those, who will say vnto Christ in the last Day, Lord, Lord, haue we not prophecyed by thy Name? But and if wee take prophecying here,
and it is not unlike but they may be in the number of those, who will say unto christ in the last Day, Lord, Lord, have we not prophesied by thy Name? But and if we take prophesying Here,
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but haue not liued the life of Faith, haue not liued the life of the sonnes of God, haue not brought forth the fruits of the Gospell, Deum praedicantes lingua, sed blasphemantes vita, as Saint Austin speaketh, Praysing or preaching God with their tongues,
but have not lived the life of Faith, have not lived the life of the Sons of God, have not brought forth the fruits of the Gospel, God praedicantes lingua, sed Blasphemers vita, as Saint Austin speaks, Praising or preaching God with their tongues,
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The second thing the vainglorious Hypocrites wil boast of, is the casting out of Deuils out of the possessed, And in thy Name cast out Deuils? Almightie God in iudging sinne, sometimes permitteth Satan to enter into men or women, to vexe and torment them, as appeareth in the Gospel.
The second thing the vainglorious Hypocrites will boast of, is the casting out of Devils out of the possessed, And in thy Name cast out Devils? Almighty God in judging sin, sometime permitteth Satan to enter into men or women, to vex and torment them, as appears in the Gospel.
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and so prouideth meanes to cast out the euill and vncleane spirits, that they may no longer afflict his Creatures, then hee in his wisedome thinketh necessary,
and so Provideth means to cast out the evil and unclean spirits, that they may no longer afflict his Creatures, then he in his Wisdom Thinketh necessary,
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So our Sauiour, meeting one possessed in the Synagogue at Capernaum, said vnto the vncleane spirit, Come out of him, Mark. 1.25. And the Text saith, hee came out of him.
So our Saviour, meeting one possessed in the Synagogue At Capernaum, said unto the unclean Spirit, Come out of him, Mark. 1.25. And the Text Says, he Come out of him.
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And in the first Chapter of that Gospell, being in the countrie of the Gadarens, he commanded a Legion of Deuils to come out of a man: and they came out.
And in the First Chapter of that Gospel, being in the country of the Gadarenes, he commanded a Legion of Devils to come out of a man: and they Come out.
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sed etiam Apostolis hoc munus elargitus est, saith Peter Martyr. Thus St. Paul cast out a spirit of diuination out of a Maid at Thyatira, saying to the spirit, I command thee in the Name of Iesus Christ, to come out of her:
sed etiam Apostles hoc munus elargitus est, Says Peter Martyr. Thus Saint Paul cast out a Spirit of divination out of a Maid At Thyatira, saying to the Spirit, I command thee in the Name of Iesus christ, to come out of her:
Wee reade of one in the ninth Chapter of Saint Lukes Gospell, the forty-ninth Verse, who neither had receiued power to doe Miracles with Christs Disciples,
we read of one in the ninth Chapter of Saint Lukes Gospel, the forty-ninth Verse, who neither had received power to do Miracles with Christ Disciples,
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This charging of vncleane spirits to come out of men possessed, was a speciall kinde of adiuration or exorcisme, whereof there is no example in the old Testament:
This charging of unclean spirits to come out of men possessed, was a special kind of adjuration or exorcise, whereof there is no Exampl in the old Testament:
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and so the office cum dono miraculorum desijt: is ceased with the gift of miracles, saith Bucanus: which particular time of ceasing of miracles, I shall speake of hereafter.
and so the office cum Dono miraculorum desijt: is ceased with the gift of Miracles, Says bucanus: which particular time of ceasing of Miracles, I shall speak of hereafter.
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As for that order of Exorcists, which is yet retayned in the Church in some parts of Christendome by a perpetual succession, it seemes to haue humane institution,
As for that order of Exorcists, which is yet retained in the Church in Some parts of Christendom by a perpetual succession, it seems to have humane Institution,
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For is it not, as Mr. Caluin writes, Inanis titulus sine effectu? a vaine and emptie title, without any profitable fruit or true correspondent effect? Thus much of the first way of casting out Deuils. VIII. The second way of casting out of Deuils, is by Praier and Fasting.
For is it not, as Mr. Calvin writes, Inanis titulus sine effectu? a vain and empty title, without any profitable fruit or true correspondent Effect? Thus much of the First Way of casting out Devils. VIII. The second Way of casting out of Devils, is by Prayer and Fasting.
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and Saint Austin saith of his Prayer, Penetrauit omnia, dirupit omnia, peruenit ad aures Dei, It pierced all, it brake thorow all, it came to the eares of God.
and Saint Austin Says of his Prayer, Penetrauit omnia, dirupit omnia, peruenit ad aures Dei, It pierced all, it brake thorough all, it Come to the ears of God.
This was a strange and miraculous effect, to restraine the Clouds that they might not giue the early and the latter raine for three yeeres and six moneths,
This was a strange and miraculous Effect, to restrain the Clouds that they might not give the early and the latter rain for three Years and six months,
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And why may not feruent and faithfull Prayer in the Name of Christ, be of power to eiect and cast out Deuils? Sozomen writing of Arsacius before mentioned, saith, There was a Dragon or Serpent lurking in an hole by the high-way side, who with his breath slew the Passengers, before they could see him:
And why may not fervent and faithful Prayer in the Name of christ, be of power to eject and cast out Devils? Sozomen writing of Arsacius before mentioned, Says, There was a Dragon or Serpent lurking in an hold by the highway side, who with his breath slew the Passengers, before they could see him:
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And why may not feruent and faithfull Prayer bee of as great force to cast out the old Serpent, the vnclean spirit? seeing it is not onely, Deo sacrificium, a sacrifice to God, but Daemonibus flagellū, a scourge to Deuils.
And why may not fervent and faithful Prayer be of as great force to cast out the old Serpent, the unclean Spirit? seeing it is not only, God Sacrificium, a sacrifice to God, but Daemonibus flagellū, a scourge to Devils.
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And to put all out of doubt, Christ the Truth it selfe, saith in the Gospell, There is a kinde of Deuils which goeth not out but by Prayer and Fasting.
And to put all out of doubt, christ the Truth it self, Says in the Gospel, There is a kind of Devils which Goes not out but by Prayer and Fasting.
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Fasting addeth much wisdome, maketh a man like an Angell from Heauen, and encountreth the incorporeall powers, Sed & Oratione opus •st quasi principaliori, but yet, saith Chrys. Prayer is necessarie as the more principall.
Fasting adds much Wisdom, makes a man like an Angel from Heaven, and encounters the incorporeal Powers, said & Oration opus •st quasi principaliori, but yet, Says Chrys. Prayer is necessary as the more principal.
This way of casting out Deuils • … y Praier and Fasting, in as much • … s it is done by ordinary meanes, may be in a true sense said to bee • … rdinarie. IX. The third way of ca• … ing out of Deuils, is consensu, • … y consent, or rather collusione, by • … ollusion.
This Way of casting out Devils • … y Prayer and Fasting, in as much • … s it is done by ordinary means, may be in a true sense said to be • … rdinarie. IX. The third Way of ca• … ing out of Devils, is consensum, • … y consent, or rather collusione, by • … ollusion.
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For • … ome not indued with any singu• … ar gift of working Miracles, • … aue taken vpon them very im• … eriously to adiure Deuils with • … rieuous Comminations, implo• … ing the ayde of the Saints departed, to driue euill spirits out of the possessed:
For • … ome not endued with any singu• … Are gift of working Miracles, • … ave taken upon them very im• … eriously to adjure Devils with • … rieuous Comminations, implo• … ing the aid of the Saints departed, to driven evil spirits out of the possessed:
as we reade in Mat. 12.25 To cast out Deuils, by consent, is proper to Satan and his Vassals, who haue no iustifying Faith, no sauing Grace, no hope of eternall Life, to whom the Kingdome of Heauen doth not appertain:
as we read in Mathew 12.25 To cast out Devils, by consent, is proper to Satan and his Vassals, who have no justifying Faith, no Saving Grace, no hope of Eternal Life, to whom the Kingdom of Heaven does not appertain:
But what saith Saint CHRYSOSTOME? Daemonia autem eijciunt in nomin• … Christi, habentes spiritum inimici• … They cast out Deuils in the Nam• … of Christ, hauing the spirit of th• … Enemie.
But what Says Saint CHRYSOSTOM? Daemonia autem eijciunt in nomin• … Christ, Habentes spiritum inimici• … They cast out Devils in the Nam• … of christ, having the Spirit of th• … Enemy.
These Hypocriticall Ex• … rcists are such, as will say vnto our Lord Iesus, in the Day of Doome, Nonne in nomine tuo • … iecimus Daemonia? Haue wee • … ot by thy Name cast out De• … ils?
These Hypocritical Ex• … rcists Are such, as will say unto our Lord Iesus, in the Day of Doom, Nonne in nomine tuo • … iecimus Daemonia? Have we • … It by thy Name cast out De• … ils?
X. Out of the precedent • … assages of this Sermon, we may • … asily collect and conclude thus • … uch, that the gift of prophe• … ying and the power of casting • … ut Deuils, are not infallible • … arkes of a right Catholike, doe • … ot necessarily argue the child of God:
X. Out of the precedent • … assages of this Sermon, we may • … asily collect and conclude thus • … such, that the gift of prophe• … ying and the power of casting • … ut Devils, Are not infallible • … arks of a right Catholic, do • … It necessarily argue the child of God:
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Many will say vnto mee in that day, Lord, Lord, haue we not prophecyed in thy name? and in thy name haue cast out Deuils? and in thy name done many wonderfull workes?
Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out Devils? and in thy name done many wonderful works?
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THE third vaunt of those vaine-glorious Hypocrites (mentioned in the former Sermon) in the Day of fierie Tryall, will be this, Nonne per nomen tuum fecimus multas virtutes? Haue wee not by thy Name done many wonderfull workes? That is, many workes of power and great vertue,
THE third vaunt of those vainglorious Hypocrites (mentioned in the former Sermon) in the Day of fiery Trial, will be this, Nonne per Nome tuum We have done multas Virtues? Have we not by thy Name done many wonderful works? That is, many works of power and great virtue,
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When our blessed Sauiour was in his owne Countrie, Saint Marke saith, NONLATINALPHABET, hee could doe there no mightie Worke, that is, no Miracle, by a Metonymie, taken from the efficient, as Master Beza expounds it.
When our blessed Saviour was in his own Country, Saint Mark Says,, he could do there no mighty Work, that is, no Miracle, by a Metonymy, taken from the efficient, as Master Beza expounds it.
S. Theophilact, Lyranus, and Ferus, in their Cōmentaries vpō this place, where the same word NONLATINALPHABET is vsed, expound it of the Miracles of these hypocrites.
S. Theophilact, Lyranus, and Ferus, in their Commentaries upon this place, where the same word is used, expound it of the Miracles of these Hypocrites.
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Not profitable and necessarie, but vnprofitable and vaine, saith that holy Father. I. The Prophets in the time of the Law, wrought many wonderfull Workes, many Miracles:
Not profitable and necessary, but unprofitable and vain, Says that holy Father. I The prophets in the time of the Law, wrought many wonderful Works, many Miracles:
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and here the Hypocrites also boast of their miracles, of their wonderfull workes, Haue we not in thy Name done many wonderfull workes? All were called miracula (in a large acception of the word) a mirando, Miracles or wonderfull Workes,
and Here the Hypocrites also boast of their Miracles, of their wonderful works, Have we not in thy Name done many wonderful works? All were called Miracles (in a large acception of the word) a mirando, Miracles or wonderful Works,
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It is a matter of some difficultie to discerne true Miracles from false, seeing our blessed Sauiour saith, False christs and false prophets shall rise,
It is a matter of Some difficulty to discern true Miracles from false, seeing our blessed Saviour Says, False Christ's and false Prophets shall rise,
and shall shew Signes and Wonders to seduce, if it were possible, euen the Elect. And Saint Paul saith, that Antichrist shall come after the working of Satan, with all power, and signes, and lying wonders.
and shall show Signs and Wonders to seduce, if it were possible, even the Elect. And Saint Paul Says, that Antichrist shall come After the working of Satan, with all power, and Signs, and lying wonders.
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which that wee may the better doe, I thinke it shall not bee amisse to follow the direction of Thomas Aquinas, who teacheth vs, that three things must concurre to a true Miracle.
which that we may the better do, I think it shall not be amiss to follow the direction of Thomas Aquinas, who Teaches us, that three things must concur to a true Miracle.
From hence Hieronymus Zanchius seemes to haue borrowed his definition, or rather description of a true Miracle, who saith, It is a true visible outward worke simply admirable, done for excellent ends, especially for the saluation of men, and the glorie of God.
From hence Hieronymus Zanchius seems to have borrowed his definition, or rather description of a true Miracle, who Says, It is a true visible outward work simply admirable, done for excellent ends, especially for the salvation of men, and the glory of God.
The want of this makes the deceits, the impostures, and slightie conueyances of Satan (whereby things seeme to bee that which they are not) no true miracles.
The want of this makes the Deceits, the Impostors, and slighty conveyances of Satan (whereby things seem to be that which they Are not) no true Miracles.
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And it seemes, that this errour did possesse the Iewes long after vnto the dayes of Syracides, as is easily gathered out of the 46. Chapter of Ecclesiasticus the 20. Verse. III. The second propertie of a true Miracle is, that it alwayes be truely miraculous. And that worke is properly and truly miraculous, whose immediate cause and manner of working is secret and hid;
And it seems, that this error did possess the Iewes long After unto the days of Syracides, as is Easily gathered out of the 46. Chapter of Ecclesiasticus the 20. Verse. III. The second property of a true Miracle is, that it always be truly miraculous. And that work is properly and truly miraculous, whose immediate cause and manner of working is secret and hid;
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This goes beyond and aboue the whole order of nature, & therefore is properly the worke of the right hand of the most High, Qui solus facit mirabilia, Who only produceth miraculous effects, and therefore blessed is Hee, according to that Elogie of the Kingly Prophet.
This Goes beyond and above the Whole order of nature, & Therefore is properly the work of the right hand of the most High, Qui solus facit mirabilia, Who only Produceth miraculous effects, and Therefore blessed is He, according to that Eulogy of the Kingly Prophet.
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Blessed be the Lord God, euen the God of Israel, which onely doth wondrous works. Hereupon it is supposed, that the Deuill cannot of himselfe produce the least true Miracle;
Blessed be the Lord God, even the God of Israel, which only does wondrous works. Hereupon it is supposed, that the devil cannot of himself produce the least true Miracle;
for it is granted, that both euill angels and euill men may worke true Miracles, Dei ipsius virtute, By the power of God himselfe, vsing them as his instruments.
for it is granted, that both evil Angels and evil men may work true Miracles, Dei Himself virtute, By the power of God himself, using them as his Instruments.
And our Sauiour tells vs here, that in the last Day many will say to him, Lord, Lord, haue wee not by thy Name done many wonderfull works? Neuerthelesse, he will professe vnto them, I neuer knew you:
And our Saviour tells us Here, that in the last Day many will say to him, Lord, Lord, have we not by thy Name done many wonderful works? Nevertheless, he will profess unto them, I never knew you:
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Depart from me, you that worke iniquitie. IIII. Satan and his instruments the Magicians, can by the concurrence of naturall causes worke strange effects.
Depart from me, you that work iniquity. IIII. Satan and his Instruments the Magicians, can by the concurrence of natural Causes work strange effects.
but euen a substantiall forme to matter, per naturalium virium copulationem: By conioyning naturall powers. They know that Wormes, and Frogs, and Serpents, are bred and generated of putrified matter,
but even a substantial Form to matter, per Naturalium virium copulationem: By conjoining natural Powers. They know that Worms, and Frogs, and Serpents, Are bred and generated of Putrified matter,
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They that thus dispute, argue Philosophicè magis quàm Theologicè: more like Philosophers then Diuines; greatly magnifying the power and prerogatiue of nature:
They that thus dispute, argue Philosophicè magis quàm Theologicè: more like Philosophers then Divines; greatly magnifying the power and prerogative of nature:
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But as for those Serpents which the Magicians of Egypt shewed before Pharaoh the King, it is more probable, that they conueyed them suddenly out of some place where they were,
But as for those Serpents which the Magicians of Egypt showed before Pharaoh the King, it is more probable, that they conveyed them suddenly out of Some place where they were,
for as the Philosopher teacheth, NONLATINALPHABET, hee that doubts and wonders, seemes to be ignorant, seeing Ignorance breedeth wonderment and admiration.
for as the Philosopher Teaches,, he that doubts and wonders, seems to be ignorant, seeing Ignorance breeds wonderment and admiration.
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and these cannot properly be called Miracles, in Saint Augustines iudgement; for as hee saith, Naturarum conditor Deus, nihil in miraculis contra naturam facit:
and these cannot properly be called Miracles, in Saint Augustine's judgement; for as he Says, Naturarum conditor Deus, nihil in miraculis contra naturam facit:
They which cure diseases by words, by charmes, and inchantments (whereof many examples are reported in Plin. l. 28. 2. in Franc. Vales. de sacr. Phil. c. 3. in Fernel. de abdit. rer.
They which cure diseases by words, by charms, and enchantments (whereof many Examples Are reported in Pliny l. 28. 2. in Franc. Vales. the Sacred. Philip c. 3. in Fernel. de abdit. rer.
Peruse the Writers Humane and Diuine, and, I thinke, they will almost all (except Trallianus and Galen, as he is reported by Trallianus, lib. 9. cap. 4.) accord, that words,
Peruse the Writers Humane and Divine, and, I think, they will almost all (except Trallianus and Galen, as he is reported by Trallianus, lib. 9. cap. 4.) accord, that words,
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Falsum est prorsus & ab omni ratione alienum, vim esse per se vllam verbis, aut aliam, quam significandi ex hominum placito, Fra. Vales. de sacr. Philo. cap.
Falsum est prorsus & ab omni ratione Alienum, vim esse per se vllam verbis, Or aliam, quam significandi ex hominum placito, Fra. Vales. the Sacred. Philo cap.
Such diseases are trans naturam, beyond nature (as the learned Phisician Fernelius calls them) and therefore are not obedient to the rules of his Arte;
Such diseases Are trans naturam, beyond nature (as the learned physician Fernelius calls them) and Therefore Are not obedient to the rules of his Art;
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There Deuils are alwayes, either openly or secretly called vpon, saith Zanchy: and so one great euill is remedied and taken away by another that is greater.
There Devils Are always, either openly or secretly called upon, Says Zanchy: and so one great evil is remedied and taken away by Another that is greater.
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But they that purposely doe euill, that good may ensue, are such as the blessed Apostle speakes of, Quorum damnatio iusta est: whose damnation is iust.
But they that purposely do evil, that good may ensue, Are such as the blessed Apostle speaks of, Quorum damnatio Justa est: whose damnation is just.
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But it is the euill of sinne, yea a most haynous sinne to commit Idolatrie, to goe to Charmers and Enchanters, that they may take away the euill they haue inflicted.
But it is the evil of sin, yea a most heinous sin to commit Idolatry, to go to Charmers and Enchanter's, that they may take away the evil they have inflicted.
And what writes Fernelius of such like cures? take his iudgement; his words are these, Nec certa, nec tuta, sed fallax, captiosa & periculosa est sanatio:
And what writes Fernelius of such like cures? take his judgement; his words Are these, Nec Certa, nec Tuta, sed fallax, captiosa & Perilous est sanatio:
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as in times past? or his eare heauy, that he will not heare, as in former times? is it because there is no God in Israel, that you goe to inquire of Baal-Zebub the god of Ekron? haue yee not read it? hath it not beene told you? haue yee not heard it many times? did you neuer yet vnderstand, what the Lord our God commandeth in his Law? You shall not regard them that worke with spirits, nor Sooth-sayers:
as in times past? or his ear heavy, that he will not hear, as in former times? is it Because there is no God in Israel, that you go to inquire of Baal-Zebub the god of Ekron? have ye not read it? hath it not been told you? have ye not herd it many times? did you never yet understand, what the Lord our God commands in his Law? You shall not regard them that work with spirits, nor Soothsayers:
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The third propertie of a true miracle is, it must haue debitum finem miraculi: the due end of a miracle, saith Aquinas: it must euer ayme at Gods Glorie and man saluation, saith Zanchie. Many rare and strange things are and haue beene wrought by the Magicall illusions and conueyances of Satan,
The third property of a true miracle is, it must have Debitum finem miraculi: the due end of a miracle, Says Aquinas: it must ever aim At God's Glory and man salvation, Says Zanchie. Many rare and strange things Are and have been wrought by the Magical illusions and conveyances of Satan,
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As for the Magicians themselues, the Deuils instruments, by whom hee vseth to worke wonders, Lactantius words may well bee verified of them, Et vita, & salus eorum, qui haec fecerint, immolantur:
As for the Magicians themselves, the Devils Instruments, by whom he uses to work wonders, Lactantius words may well be verified of them, Et vita, & salus Their, qui haec fecerint, immolantur:
Yet, because they are done to an euill end, to deceiue, to destroy soules, to nourish idolatrie, they are false miracles, In quantum deficiunt a debito fine, In as much as they faile & come short of the due end:
Yet, Because they Are done to an evil end, to deceive, to destroy Souls, to nourish idolatry, they Are false Miracles, In quantum deficiunt a Debito fine, In as much as they fail & come short of the due end:
But here some will say, What shall wee thinke of those, almost innumerable miracles, reported in the Ecclesiasticall Histories, in the ancient Fathers,
But Here Some will say, What shall we think of those, almost innumerable Miracles, reported in the Ecclesiastical Histories, in the ancient Father's,
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for who knowes whether in euery particular miracle they did intend and ayme at a right and due end? Surely, me thinks, Seneca's morall rule vsed in another case, may here not vnfitly bee applyed, Vtrumque vitium est, & omnibus credere & nulli:
for who knows whither in every particular miracle they did intend and aim At a right and due end? Surely, me thinks, Seneca's moral Rule used in Another case, may Here not unfitly be applied, Vtrumque Vitium est, & omnibus Believe & None:
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As touching the time whē true visible Miracles should cease, which I promised to speake of in the former Sermon, I finde that Saint Chrysostome disputing the matter,
As touching the time when true visible Miracles should cease, which I promised to speak of in the former Sermon, I find that Saint Chrysostom disputing the matter,
And Saint Austine in his 25. Chapter of true Religion, saith, The Catholike Church being planted and dispersed thorow the whole world, Miracles were not permitted to last vnto his time:
And Saint Augustine in his 25. Chapter of true Religion, Says, The Catholic Church being planted and dispersed thorough the Whole world, Miracles were not permitted to last unto his time:
Lest the minde should alwaies seeke visible things, and mankinde grow cold through the custome of those things, by the noueltie whereof it was hot and feruent.
Lest the mind should always seek visible things, and mankind grow cold through the custom of those things, by the novelty whereof it was hight and fervent.
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But this Saint Augustine did afterwards retract in these words, Sed non sic accipiendum est quod dixi, vt nunc in Christi Nomine fieri nulla miracula credantur:
But this Saint Augustine did afterwards retract in these words, said non sic accipiendum est quod I have said, vt nunc in Christ Nomine fieri nulla Miracles credantur:
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So it seemes, that Saint Chrysostome and Saint Augustine spoke of the ceasing in their time, of such plentifull and ordinarie working of visible miracles,
So it seems, that Saint Chrysostom and Saint Augustine spoke of the ceasing in their time, of such plentiful and ordinary working of visible Miracles,
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nay, to vnite Faith and a mans heart in one, is omni miraculo mirabilius, saith Saint BERNARD, more miraculous then any Miracle, and is one of those three mixtures or vnions, which Saint Bernard calleth singularly admirable, and admirably singular.
nay, to unite Faith and a men heart in one, is omni miraculo mirabilius, Says Saint BERNARD, more miraculous then any Miracle, and is one of those three mixtures or unions, which Saint Bernard calls singularly admirable, and admirably singular.
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and say vnto Christ, Haue wee not by thy Name done many wonderfull works? conuerted many monstrous, horrible, peruerse sinners? And what will our LORD then professe vnto them? I neuer knew you: Depart from me, yee that worke iniquitie.
and say unto christ, Have we not by thy Name done many wonderful works? converted many monstrous, horrible, perverse Sinners? And what will our LORD then profess unto them? I never knew you: Depart from me, ye that work iniquity.
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for what knoweth not he, in whom are hid all the treasures of Wisdome and Knowledge? What knoweth not hee, who knoweth all things? there is then something more implyed in these words,
for what Knoweth not he, in whom Are hid all the treasures of Wisdom and Knowledge? What Knoweth not he, who Knoweth all things? there is then something more employed in these words,
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But how? Per notitiam diuinae praedestinationis: By the knowledge of diuine predestination, saith Aquinas. To be knowne of the Lord, is to bee elect and chosen of him:
But how? Per notitiam diuinae praedestinationis: By the knowledge of divine predestination, Says Aquinas. To be known of the Lord, is to be elect and chosen of him:
and Knowledge of approbation: and againe, betwixt Knowledge of approbation, and knowledge of reprobation, as Lyranus distinguisheth, by Knowledge simply so called, the Lord knew both Iewes and Gentiles, all Kindreds,
and Knowledge of approbation: and again, betwixt Knowledge of approbation, and knowledge of reprobation, as Lyranus Distinguisheth, by Knowledge simply so called, the Lord knew both Iewes and Gentiles, all Kindreds,
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By knowledge simply so called, and by knowledge of reprobation, Christ knew these false Prophets, these •ypocriticall Exorcists, these false Wonder-workers mentioned in my Text:
By knowledge simply so called, and by knowledge of reprobation, christ knew these false prophets, these •ypocriticall Exorcists, these false Wonder-workers mentioned in my Text:
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But that which followes, infinitely aggrauates the woe and miserie of these wretched ones, in that Christ will separate them from him, saying Discedite a me: Depart from mee.
But that which follows, infinitely aggravates the woe and misery of these wretched ones, in that christ will separate them from him, saying Discedite a me: Depart from me.
and that was, Per Gratiam communem: by common or inlightning Grace, not sauing and iustifying Grace, which onely maketh men gracious & acceptable to God,
and that was, Per Gratiam communem: by Common or enlightening Grace, not Saving and justifying Grace, which only makes men gracious & acceptable to God,
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as Simon Peter, or Saint Paul. Thus were they conioyned to Christ our blessed Sauiour, they would needes retayne vnto him, they would needes vse his Name,
as Simon Peter, or Saint Paul. Thus were they conjoined to christ our blessed Saviour, they would needs retain unto him, they would needs use his Name,
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they were like those mentioned in Ieremy, of whom the Lord said, The prophets prophecie Lyes in my Name, I sent them not, neither haue I cōmanded them: neither spake vnto them:
they were like those mentioned in Ieremy, of whom the Lord said, The Prophets prophecy Lies in my Name, I sent them not, neither have I commanded them: neither spoke unto them:
Who can conceiue or expresse the horrour and terrour of these words? Whither shall they turne them? Alas, whither shall they go, who shall, will they, nill they, be inforced to go away from the Lord Iesus? Nothing can be added to the terror of these words, of this comfortlesse command, Depart from mee, as if our Lord should haue said to them, I am the Way and the Truth:
Who can conceive or express the horror and terror of these words? Whither shall they turn them? Alas, whither shall they go, who shall, will they, nill they, be enforced to go away from the Lord Iesus? Nothing can be added to the terror of these words, of this comfortless command, Depart from me, as if our Lord should have said to them, I am the Way and the Truth:
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I am the Light and the life of men, but away from me, get you, O foolish Hypocrites, into the Kingdome of perpetuall darknes, into the Land and Region of death:
I am the Light and the life of men, but away from me, get you, Oh foolish Hypocrites, into the Kingdom of perpetual darkness, into the Land and Region of death:
All they that depart and goe away from God, by iniquitie in this life, shall after be compelled to depart from Christ in the other life, receiuing the wages of sinne, the second death.
All they that depart and go away from God, by iniquity in this life, shall After be compelled to depart from christ in the other life, receiving the wages of sin, the second death.
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The Worme that dyeth not, and the fire that neuer goeth out. XII. The reason why these desperate Miscreants should bee separated from Christ, is, because they are Workers of iniquitie. It is not then their pretended prophecying, their casting out of Deuils, that can saue and deliuer them in the Day of Gods wrath;
The Worm that Dies not, and the fire that never Goes out. XII. The reason why these desperate Miscreants should be separated from christ, is, Because they Are Workers of iniquity. It is not then their pretended prophesying, their casting out of Devils, that can save and deliver them in the Day of God's wrath;
dt n1 cst vvz xx, cc dt n1 cst av-x vvz av. np1. dt n1 c-crq d j n2 vmd vbi vvn p-acp np1, vbz, c-acp pns32 vbr n2 pp-f n1. pn31 vbz xx av po32 vvd vvg, po32 vvg av pp-f n2, cst vmb vvi cc vvi pno32 p-acp dt n1 pp-f npg1 n1;
As the Children of God doe habitually worke Righteousnesse, so the sonnes of Belial habitually worke iniquitie, practizing a custome and trade of sinning.
As the Children of God do habitually work Righteousness, so the Sons of Belial habitually work iniquity, practicing a custom and trade of sinning.
wherevpon the same holy Father saith, Euery Sinner sinneth in suo aeterno, in his eternitie. Voluissent quippe sine fine viuere, vt sine fine potuissent in iniquitatibus permanere:
whereupon the same holy Father Says, Every Sinner Sinneth in Sue aeterno, in his eternity. Voluissent quip sine fine viuere, vt sine fine potuissent in iniquitatibus permanere:
and the subiect which is the soule, as also in respect of the progresse: for it goeth on still, it changeth nor, it remayneth immutable, as the will continueth immutable.
and the Subject which is the soul, as also in respect of the progress: for it Goes on still, it changes nor, it remaineth immutable, as the will Continueth immutable.
cc dt j-jn r-crq vbz dt n1, c-acp av p-acp n1 pp-f dt n1: p-acp pn31 vvz a-acp av, pn31 vvz ccx, pn31 vvz j, c-acp dt n1 vvz j.
Hence it is, that our Sauiour in the last Day will not say vnto these miserable ones, Depart from me, you that haue wrought iniquitie; but in the present Tense, Qui operamini; yee that worke iniquitie, you that haue an habit, a trade and custome of sinning.
Hence it is, that our Saviour in the last Day will not say unto these miserable ones, Depart from me, you that have wrought iniquity; but in the present Tense, Qui Operamini; ye that work iniquity, you that have an habit, a trade and custom of sinning.
av pn31 vbz, cst po12 n1 p-acp dt ord n1 vmb xx vvi p-acp d j pi2, vvb p-acp pno11, pn22 d vhb vvn n1; p-acp p-acp dt j n1, fw-la fw-la; pn22 cst vvb n1, pn22 cst vhb dt n1, dt n1 cc n1 pp-f vvg.
Therefore, Away from mee, yee Hypocrites: Depart from mee, yee that worke vanitie, yee that worke iniquitie. XIII. Hence you may gather, beloued, that it is not so much sinne, as continuing and lying in sinne, that bringeth damnation.
Therefore, Away from me, ye Hypocrites: Depart from me, ye that work vanity, ye that work iniquity. XIII. Hence you may gather, Beloved, that it is not so much sin, as Continuing and lying in sin, that brings damnation.
av, av p-acp pno11, pn22 n2: vvb p-acp pno11, pn22 cst vvb n1, pn22 cst vvb n1. np1. av pn22 vmb vvi, j-vvn, cst pn31 vbz xx av av-d n1, c-acp vvg cc vvg p-acp n1, cst vvz n1.
O doe not then continue and stand in the way of sinners, sit not in the chayre of pestilence, doe not commit sinne with full consent of will, doe not incline vnto wickednesse with your hearts, be not workers of iniquity. O yee, that loue the Lord, see that yee hate the thing which is euill, bee not like the prophane ones of this age, who follow all impietie, all vnrighteousnesse, all vncleanenesse with greedines, who drinke vp iniquitie like water.
O do not then continue and stand in the Way of Sinners, fit not in the chair of pestilence, do not commit sin with full consent of will, do not incline unto wickedness with your hearts, be not workers of iniquity. Oh ye, that love the Lord, see that ye hate the thing which is evil, be not like the profane ones of this age, who follow all impiety, all unrighteousness, all uncleanness with greediness, who drink up iniquity like water.
sy vdb xx av vvi cc vvi p-acp dt n1 pp-f n2, vvb xx p-acp dt n1 pp-f n1, vdb xx vvi n1 p-acp j n1 pp-f n1, vdb xx vvi p-acp n1 p-acp po22 n2, vbb xx n2 pp-f n1. uh pn22, cst vvb dt n1, vvb cst pn22 vvb dt n1 r-crq vbz j-jn, vbb xx av-j dt j pi2 pp-f d n1, r-crq vvb d n1, d n1-u, d n1 p-acp n1, r-crq n1 a-acp n1 av-j n1.
you must not onely auoid sinne, but also intertayne grace: you must bring forth good fruit, being arbores iustitiae, Trees of righteousnesse, as Esay speaks:
you must not only avoid sin, but also entertain grace: you must bring forth good fruit, being Arbores iustitiae, Trees of righteousness, as Isaiah speaks:
pn22 vmb xx av-j vvi n1, cc-acp av vvi n1: pn22 vmb vvi av j n1, vbg fw-la fw-la, n2 pp-f n1, p-acp np1 vvz:
so shall you raigne in the Kingdome of Glorie with Christ, and an innumerable company of Angels and Saints, not for a time, but for euermore. Amen. Tri-vni Gloria. FINIS.
so shall you Reign in the Kingdom of Glory with christ, and an innumerable company of Angels and Saints, not for a time, but for evermore. Amen. Trinity Gloria. FINIS.
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