Eight sermons, preached by Iohn Prideaux, Doctor of Diuinity, Regius Professor, Vice-Chancellor of the Vniuersity of Oxford, and rector of Exceter Colledge. The severall texts and titles of the sermons, follow in the next leafe
1 THese words (Worshipfull and Beloued) are a part of that large and heauenly Sermon, which our Sauiour made in the Mount to his Disciples, and a great multitude, as appeareth in the first verse of this Chapter.
1 THese words (Worshipful and beloved) Are a part of that large and heavenly Sermon, which our Saviour made in the Mount to his Disciples, and a great multitude, as appears in the First verse of this Chapter.
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and in that sense my text may be tearmed, the chiefest ward of this key; as being that which first discloseth the corrupt Glosses of the Pharises, and whereupon our Sauiour especially insisteth:
and in that sense my text may be termed, the chiefest ward of this key; as being that which First discloseth the corrupt Glosses of the Pharisees, and whereupon our Saviour especially insisteth:
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Who hauing shewed before, that the sixth Commandement, not onely forbiddeth actuall murder, (as the Pharises would grosly haue it) but also rayling words, discontented gestures, rash anger, (as the seuerall punishments declare, to which these things are liable) inferreth thereupon an effectuall exhortation, to concord, loue, and charitie, and first with their Brethren, in the two verses going immediatly before.
Who having showed before, that the sixth Commandment, not only forbiddeth actual murder, (as the Pharisees would grossly have it) but also railing words, discontented gestures, rash anger, (as the several punishments declare, to which these things Are liable) infers thereupon an effectual exhortation, to concord, love, and charity, and First with their Brothers, in the two Verses going immediately before.
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Agree with thine aduersary quickly, whilest thou art in the way with him, &c. 2. The learned seeme not to agree altogether about the sense and scope of these words.
Agree with thine adversary quickly, whilst thou art in the Way with him, etc. 2. The learned seem not to agree altogether about the sense and scope of these words.
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Saint Chrysostome takes only the letter, and extends it alone to such contentions, as happen betweene party, and party, here in this world, before a ciuill Magistrate; and of this mind also are Theophylact, and Euthymius, among the ancient;
Saint Chrysostom Takes only the Letter, and extends it alone to such contentions, as happen between party, and party, Here in this world, before a civil Magistrate; and of this mind also Are Theophylact, and Euthymius, among the ancient;
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But Cyprian, Hilarie, Ambrose, Hierome, and Augustine, with the rest of the Fathers and Schoolemen, expound parabolically, the way, this life, the Iudge, Christ, the Sergeant, the Angels, the prison, Hell.
But Cyprian, Hillary, Ambrose, Jerome, and Augustine, with the rest of the Father's and Schoolmen, expound parabolically, the Way, this life, the Judge, christ, the sergeant, the Angels, the prison, Hell.
Both sence are true (saith Abulensis ) but the latter more principall; whose opinion I the rather imbrace, because it tendeth to agreement, for which I labour.
Both sense Are true (Says Abulensis) but the latter more principal; whose opinion I the rather embrace, Because it tendeth to agreement, for which I labour.
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were it not wisdome, therefore for thee to hasten, and agree, before it come to a triall, that so by drawing the Court, thou mightst withdraw thy selfe from danger? The like is thy case here in this world, for brotherly reconciliation;
were it not Wisdom, Therefore for thee to hasten, and agree, before it come to a trial, that so by drawing the Court, thou Mightest withdraw thy self from danger? The like is thy case Here in this world, for brotherly reconciliation;
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3. The summe is an earnest motiue to Brotherly reconciliation with all men, and cōsisteth as it plainely appeareth, of these two parts: 1 A Precept. Agree with thine aduersary quickly,
3. The sum is an earnest motive to Brotherly reconciliation with all men, and Consisteth as it plainly appears, of these two parts: 1 A Precept. Agree with thine adversary quickly,
and the Iudge deliuer thee to the Sergeant, &c. The precept (whereof only at this present, by Gods assistance & your Christian patience I intend to entreat) containeth in it these foure circumstances, the 1 Matter whereof. Agree. 2 Party with whom. Thine aduersary. 3 Time when. Quickly. 4 The place where.
and the Judge deliver thee to the sergeant, etc. The precept (whereof only At this present, by God's assistance & your Christian patience I intend to entreat) Containeth in it these foure Circumstances, the 1 Matter whereof. Agree. 2 Party with whom. Thine adversary. 3 Time when. Quickly. 4 The place where.
Agree, as becommeth a man, with thine aduersary, as it behooueth a Christian, Quickly, to shew thy willingnes, and whilest thou art in the way, to expresse thy carefull prouidence. For by Agreeing, thou imitatest thy Sauiour, with thine aduersary, thou excellest the Scribes and Pharises, quickly, thou out-strippest the sluggard, and whilest thou art in the way, thou preuentest the danger that is to come.
Agree, as becomes a man, with thine adversary, as it behooveth a Christian, Quickly, to show thy willingness, and whilst thou art in the Way, to express thy careful providence. For by Agreeing, thou imitatest thy Saviour, with thine adversary, thou excellest the Scribes and Pharisees, quickly, thou outstrippest the sluggard, and whilst thou art in the Way, thou Preventest the danger that is to come.
And therefore giue me leaue once more to inculcate, and repeate againe Agree, to saue thy selfe, with thy Aduersary, to win thy brother, quickly, to redeeme the time, and whilest thou art in the way, to speed the better at thy iournies end.
And Therefore give me leave once more to inculcate, and repeat again Agree, to save thy self, with thy Adversary, to win thy brother, quickly, to Redeem the time, and whilst thou art in the Way, to speed the better At thy journeys end.
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An old translation which Saint Augustine seemeth to approue, accord, compound, or, make a full atonement: which is also liked by Beza, and in effect is the same with his:
an old Translation which Saint Augustine seems to approve, accord, compound, or, make a full atonement: which is also liked by Beza, and in Effect is the same with his:
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but to go to him, talke with him, conclude with him, and as Saint Luke hath it, Chap. 12.58. Deliuer our selues from any thing he hath against vs. All which is included in this one word agree, & yeeldeth this maine doctrine besides many other.
but to go to him, talk with him, conclude with him, and as Saint Lycia hath it, Chap. 12.58. Deliver our selves from any thing he hath against us All which is included in this one word agree, & yields this main Doctrine beside many other.
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All the long art of Diuinity, is comprised in this one short word, loue. As the Apostle obserueth, Ga1. 5.14. Loue the Lord thy God, is the first and great commmandement;
All the long art of Divinity, is comprised in this one short word, love. As the Apostle observeth, Ga1. 5.14. Love the Lord thy God, is the First and great commmandement;
and loue thy neighbour, is the second like vnto this; vpon which two hang the whole Law and the Prophets, Mat. 22.40. In regard whereof, the chiefe subiect of our Sauiours praier, was vnity, Ioh. 17.21; his chiefest legacy, peace, Ioh. 14.27.
and love thy neighbour, is the second like unto this; upon which two hang the Whole Law and the prophets, Mathew 22.40. In regard whereof, the chief Subject of our Saviour's prayer, was unity, John 17.21; his chiefest legacy, peace, John 14.27.
And by this shall all men know (saith he) that you are my disciples, if you loue one another. Ioh. 13.35. For as there is one body, one spirit, one Lord, one faith, one baptisme, one God and Father of all, who is aboue all, and through all and in you all:
And by this shall all men know (Says he) that you Are my Disciples, if you love one Another. John 13.35. For as there is one body, one Spirit, one Lord, one faith, one Baptism, one God and Father of all, who is above all, and through all and in you all:
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so it behoueth the members of this body, the guided by this spirit, the seruants of this Lord, the partakers of this faith and baptisme, the worshippers of this God, and children of this Father, with all humblenesse of minde, & meekenesse, and long suffering (as the Apostle exhorteth) to support one another through loue, endeuoring to keepe the vnitie of the spirit in the band of peace.
so it behooves the members of this body, the guided by this Spirit, the Servants of this Lord, the partakers of this faith and Baptism, the worshippers of this God, and children of this Father, with all humbleness of mind, & meekness, and long suffering (as the Apostle exhorteth) to support one Another through love, endeavouring to keep the unity of the Spirit in the band of peace.
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And therefore euer wil be remembred that good minde of faithfull Abraham, Gen. 13.8. who to cut off all debate betwixt his heardmen, and Lots; disdained not to goe, the elder to the yonger, the vncle to the Nephew, the worthier to the inferior, in this kindest maner.
And Therefore ever will be remembered that good mind of faithful Abraham, Gen. 13.8. who to Cut off all debate betwixt his Herdsmen, and Lots; disdained not to go, the elder to the younger, the uncle to the Nephew, the Worthier to the inferior, in this Kindest manner.
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And the multitude of the first Christians, Act. 4.32. are said to be of one heart, and one soule, in regard of the faithfull agreement which was betweene them.
And the multitude of the First Christians, Act. 4.32. Are said to be of one heart, and one soul, in regard of the faithful agreement which was between them.
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He that resteth not on this foundation, setteth his life and foote in slippery places, sayleth in a tempest, walketh in a ruinous cliffe, soweth on the sand, the new Ierusalem being not a place for quarrellers (as Saint Basil grauely obserueth) but an inheritance and reward for gentle natures.
He that rests not on this Foundation, sets his life and foot in slippery places, saileth in a tempest, walks in a ruinous cliff, Soweth on the sand, the new Ierusalem being not a place for quarrellers (as Saint Basil gravely observeth) but an inheritance and reward for gentle nature's.
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6 A lesson (Beloued) for these contentious times, and dog-daies of ours, to remember vs, what wee are, whom we serue, what is expected of vs, and how little we performe.
6 A Lesson (beloved) for these contentious times, and dogdays of ours, to Remember us, what we Are, whom we serve, what is expected of us, and how little we perform.
shouldst not thou also haue had compassion on thy fellow seruant, euen as I had pitty on thee? But wee are so farre, either from fearing such Iudgements, or imitating this pittie, that like Ishmael (almost) we are become Wilde men, his hand against euery man,
Shouldst not thou also have had compassion on thy fellow servant, even as I had pity on thee? But we Are so Far, either from fearing such Judgments, or imitating this pity, that like Ishmael (almost) we Are become Wild men, his hand against every man,
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Shall thy God bee called the Author of peace, and wilt thou continue a maintainer of dissention? shall he receyue thee, who reiectest thy Brother? or suppose thou wilt agree with him, who quarrellest with his,
Shall thy God be called the Author of peace, and wilt thou continue a maintainer of dissension? shall he receive thee, who rejectest thy Brother? or suppose thou wilt agree with him, who quarrelest with his,
Our trespasses are forgiuen vs, but with this condition, as we forgiue them that trespasse against vs. Where is thine aduersary (saith he) whose iniuries like the bloud of Abel cry vnto me for vengeance? neuer looke me in the face,
Our Trespasses Are forgiven us, but with this condition, as we forgive them that trespass against us Where is thine adversary (Says he) whose injuries like the blood of Abel cry unto me for vengeance? never look me in the face,
For as the spirit of man (it is an old Authors similitude) neuer quickneth those members that are cut asunder or broken, vntill they bee iointed againe, and set together:
For as the Spirit of man (it is an old Authors similitude) never Quickeneth those members that Are Cut asunder or broken, until they be jointed again, and Set together:
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This prepareth vs to prayer, which must be without wrath, it fitteth vs to heare, which must be with all meekenes, it prouideth vs for the Lords Supper, who accepteth no ghest without this Wedding garment. Though thou speake with the tongs of men and Angels, hast the gift of prophesie, knowest all secrets, canst remoue mountaines, giuest thy goods to the poore,
This Prepareth us to prayer, which must be without wrath, it fits us to hear, which must be with all meekness, it Provideth us for the lords Supper, who Accepteth no guessed without this Wedding garment. Though thou speak with the tongue's of men and Angels, hast the gift of prophesy, Knowest all secrets, Canst remove Mountains, givest thy goods to the poor,
O the admirable benignitie, and vnspeakable goodnesse of God (saith that golden-mouthed Father Chrysostome on this place!) Hee despiseth his owne worship, to maintaine thy charitie, he will not be found of thee, till thou hast sought this reconciliation. Neuer pray, come not at Sermons, worship me not all (saith our Lord God) what haue I to doe with your appointed feasts and solemne assemblies? my soule hateth the oblations of such as foster,
Oh the admirable benignity, and unspeakable Goodness of God (Says that Golden-mouthed Father Chrysostom on this place!) He despises his own worship, to maintain thy charity, he will not be found of thee, till thou hast sought this reconciliation. Never pray, come not At Sermons, worship me not all (Says our Lord God) what have I to do with your appointed feasts and solemn assemblies? my soul hates the Oblations of such as foster,
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and seeke peace here, that wee may enioy it in heauen. The very grashoppers can goe forth quietly altogether by bands (as the Wiseman telleth vs) and the kingdome of Satan is not deuided against it selfe.
and seek peace Here, that we may enjoy it in heaven. The very grasshoppers can go forth quietly altogether by bans (as the Wiseman Telleth us) and the Kingdom of Satan is not divided against it self.
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but rather as we tearme in English in our Law matters, the plaintife, in regard of the defendant; or the defendant, in respect of the plaintife, to be an aduersarie.
but rather as we term in English in our Law matters, the plaintiff, in regard of the defendant; or the defendant, in respect of the plaintiff, to be an adversary.
Some would haue this Aduersary to be the Deuil, as Origen, Euthymius, Theophylact, with whom we are to agree, (as St Hierome expounds it ) by renouncing him wholy,
some would have this Adversary to be the devil, as Origen, Euthymius, Theophylact, with whom we Are to agree, (as Saint Jerome expounds it) by renouncing him wholly,
as our promise was in baptisme, and so shaking him off, that hereafter before the Iudge of heauen, he may haue no action against vs. But Caluin confutes this mainely;
as our promise was in Baptism, and so shaking him off, that hereafter before the Judge of heaven, he may have no actium against us But Calvin confutes this mainly;
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following herein Saint Augustine, whose argument is from the Greeke word NONLATINALPHABET, be friends, or a well-willer: but betweene the Deuill & vs there should be no such commerce, or familiaritie.
following herein Saint Augustine, whose argument is from the Greek word, be Friends, or a well-willer: but between the devil & us there should be no such commerce, or familiarity.
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Others by aduersary vnderstand the flesh. This also liketh not Saint Augustine, neither Saint Hierome, who thinke it hard, that the spirit should agree with the flesh, which euer lusteth, and rebelleth against it.
Others by adversary understand the Flesh. This also liketh not Saint Augustine, neither Saint Jerome, who think it hard, that the Spirit should agree with the Flesh, which ever Lusteth, and rebelleth against it.
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and extinguish? Others therefore come neerer the truth, as Athanasius, Augustine, Gregory, and Beda, who would haue this aduersary to be either God, or his law, or our owne consciences. And surely the best way it is for vs to curry fauour with these;
and extinguish? Others Therefore come nearer the truth, as Athanasius, Augustine, Gregory, and Beda, who would have this adversary to be either God, or his law, or our own Consciences. And surely the best Way it is for us to curry favour with these;
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8 A doctrine depending on the former, but yet in such a sort, that wheras there I insisted in generall, vpon the matter to be fought, here I declare in particular, the manner how to find it:
8 A Doctrine depending on the former, but yet in such a sort, that whereas there I insisted in general, upon the matter to be fought, Here I declare in particular, the manner how to find it:
so in wickednes to consent with any, is felony, treason, or conspiracie. So Herod & Pilate were made friends, Luke 23.12. but yet continued enemies to our Sauiour. Cutpurses consent, Pro. 1.14. but it is to do a mischiefe; and such cordes neuer hold longer, then the strangling of their masters. But our causes should be lawfull, in which we should agree, and personall, which wrong not estates, and of that nature, which need not so tedious a trauersing.
so in wickedness to consent with any, is felony, treason, or Conspiracy. So Herod & Pilate were made Friends, Lycia 23.12. but yet continued enemies to our Saviour. Cutpurses consent, Pro 1.14. but it is to do a mischief; and such cords never hold longer, then the strangling of their Masters. But our Causes should be lawful, in which we should agree, and personal, which wrong not estates, and of that nature, which need not so tedious a traversing.
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why rather suffer you not wrong? why sustaine you not harme? See how earnestly he presseth that, which our Sauiour before had preached, Mat. 5.40. If any man will sue thee at the law, and take away thy coate, let him haue thy cloake also.
why rather suffer you not wrong? why sustain you not harm? See how earnestly he Presseth that, which our Saviour before had preached, Mathew 5.40. If any man will sue thee At the law, and take away thy coat, let him have thy cloak also.
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how much more should wee contemne things of lesser value, especially at the command of such a Lord and Master, who will certainely see we shall be no losers by it?
how much more should we contemn things of lesser valve, especially At the command of such a Lord and Master, who will Certainly see we shall be no losers by it?
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but as a law of the Medes and Persians, that altereth not. Which if we could be content to follow, by curbing and ouertopping our impatient affections, would saue vs much trauell, great charges, hot bickerings, infinite discontents,
but as a law of the Medes and Persians, that altereth not. Which if we could be content to follow, by curbing and overtopping our impatient affections, would save us much travel, great charges, hight bickerings, infinite discontents,
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Wee read in Plutarch in the life of Pyrrhus, of one Cyneas, a man of great imployment about that King, who vnderstanding that at the Tarentines entreatie, the King his master was resolued to make war on the Romans, tooke occasion to discourse with him in this sort:
we read in Plutarch in the life of Phyrrhus, of one Cynias, a man of great employment about that King, who understanding that At the Tarentines entreaty, the King his master was resolved to make war on the Roman, took occasion to discourse with him in this sort:
But hauing that (quoth Cyneas ) shall our warres bee ended? That were a iest (quoth Pyrrhus ) for who would not then to Affricke, and so to Carthage? the passage is not dangerous, the victorie assured.
But having that (quoth Cynias) shall our wars be ended? That were a jest (quoth Phyrrhus) for who would not then to Africa, and so to Carthage? the passage is not dangerous, the victory assured.
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their answere can be no other but to right themselues, that at length they may liue quietly. But quiet thy bosome enemies at home (whosoeuer thou art) and thy cause shall be ended, before the action be entred.
their answer can be no other but to right themselves, that At length they may live quietly. But quiet thy bosom enemies At home (whosoever thou art) and thy cause shall be ended, before the actium be entered.
For through pride man maketh contentions, Pro. 13.10. Couldst thou but once take order with this malicious affection, 'twere easie to compound with thy greatest aduersarie? But thou canst not be so base as to yeeld vnto him;
For through pride man makes contentions, Pro 13.10. Couldst thou but once take order with this malicious affection, 'twere easy to compound with thy greatest adversary? But thou Canst not be so base as to yield unto him;
and yet wilt thou be so base as to yeeld vnto the Diuell? Harken to the blessed Apostle: Let not the sunne goe downe vpon thy wrath, Eph. 4.26. and it immediately followeth, Neither giue place vnto the Deuill.
and yet wilt thou be so base as to yield unto the devil? Harken to the blessed Apostle: Let not the sun go down upon thy wrath, Ephesians 4.26. and it immediately follows, Neither give place unto the devil.
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But thy Sauior commands thee to agree, and wilt not obey him? But should I lose mine own, to buy his fauour? But wouldst thou wreak thy anger, to lose a Kingdome? Loue suffereth all things, it beleeueth al things, it hopeth al things, it endureth al things, it seeketh not its owne,
But thy Saviour commands thee to agree, and wilt not obey him? But should I loose mine own, to buy his favour? But Wouldst thou wreak thy anger, to loose a Kingdom? Love suffers all things, it Believeth all things, it Hopes all things, it Endureth all things, it seeks not its own,
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If thy cause be good, and thy conscience vnspotted, thou hast an Aduocate with the Father, Iesus Christ the righteous. This was the Kings Attorny, that Dauid retained, Plead thou my cause (O Lord) with them that striue with me,
If thy cause be good, and thy conscience unspotted, thou hast an Advocate with the Father, Iesus christ the righteous. This was the Kings attorney, that David retained, Plead thou my cause (Oh Lord) with them that strive with me,
Eseck, and Massa, and Meribah, the waters of strife and contention, are those we delight to drinke of, the gentle Shiloah runneth too softly for our turbulent humours:
Ezekiel, and Massa, and Meribah, the waters of strife and contention, Are those we delight to drink of, the gentle Shiloach Runneth too softly for our turbulent humours:
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whose counsel doe we follow in this (Beloued) but his, who was a liar and a murtherer from the very beginning? Are we Sheepe of the Lords pasture, and yet like Dogs,
whose counsel do we follow in this (beloved) but his, who was a liar and a murderer from the very beginning? are we Sheep of the lords pasture, and yet like Dogs,
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and Swine will bee barking, and biting one another? and shall that seruant speed well at his masters comming, who is taken molesting and smiting his fellow seruants? Hence therefore let Tale-bearers, and those Attournies learne, who set neighbours together by the eares,
and Swine will be barking, and biting one Another? and shall that servant speed well At his Masters coming, who is taken molesting and smiting his fellow Servants? Hence Therefore let Talebearers, and those Attorneys Learn, who Set neighbours together by the ears,
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For if blessed bee the Peace-makers, for they shall hee called the children of God, then cursed be such Brawle-makers, for they shall be called the Children of the Diuell. But of you (deare Christian brethren) I am perswaded better things;
For if blessed be the Peacemakers, for they shall he called the children of God, then cursed be such Brawl-makers, for they shall be called the Children of the devil. But of you (deer Christian brothers) I am persuaded better things;
you haue learned of the Wise man, Prou. 17.14. that the beginning of strife is as the opening of waters, which will quickly drowne, if they be not stopped.
you have learned of the Wise man, Prou. 17.14. that the beginning of strife is as the opening of waters, which will quickly drown, if they be not stopped.
What? is it so, that there is not a wise man among you? no not one that can iudge betweene his brethren? but a brother goeth to law with a brother (as the Apostle complaineth of the Corinthians: ) and I may adde, most commonly for a matter of small moment.
What? is it so, that there is not a wise man among you? no not one that can judge between his brothers? but a brother Goes to law with a brother (as the Apostle Complaineth of the Corinthians:) and I may add, most commonly for a matter of small moment.
and your Christian patience, indeuour to run it ouer. 10 Agree with thine Aduersary quickly ] Maturè, saith Castalion: citò, say the other interpreters:
and your Christian patience, endeavour to run it over. 10 Agree with thine Adversary quickly ] Maturè, Says Castalion: citò, say the other Interpreters:
To die wel (saith one) is a long art of a short life, and a speedy beginning, is the shortest cut to this longest art. Behold (saith the blessed Apostle) now is the accepted time,
To die well (Says one) is a long art of a short life, and a speedy beginning, is the Shortest Cut to this longest art. Behold (Says the blessed Apostle) now is the accepted time,
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behold now the day of saluation, and to day if yee will heare his voice, harden not your hearts, but exhort one another daily, while it is called to day, Heb. 3.13. There is a NONLATINALPHABET or a NONLATINALPHABET to day, or now, in all the mandats almost of the King of heauen. So the Prophet Esaiahs search, Esai. 55.6. our Sauiours Watch. Mar. 13.37. the Wisemans memento, Ecclesiast. 12.1. containe no other thing, then that wise sonne of Syrach so much beateth vpon, Ecclesiast. 5.7. Make no long tarrying to turne vnto the Lord, and put it not off from day to day;
behold now the day of salvation, and to day if ye will hear his voice, harden not your hearts, but exhort one Another daily, while it is called to day, Hebrew 3.13. There is a or a to day, or now, in all the mandates almost of the King of heaven. So the Prophet Esaiahs search, Isaiah. 55.6. our Saviour's Watch. Mar. 13.37. the Wiseman's memento, Ecclesiatest. 12.1. contain no other thing, then that wise son of Sirach so much beats upon, Ecclesiatest. 5.7. Make no long tarrying to turn unto the Lord, and put it not off from day to day;
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All excuses are refusals, and delayes are denials, when our Sauiour saith vnto vs, Come and follow me. For though his mercy afford vs often-times many yeeres to repent;
All excuses Are refusals, and delays Are denials, when our Saviour Says unto us, Come and follow me. For though his mercy afford us oftentimes many Years to Repent;
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yet his Iustice permits vs not one houre to sin. Peccanti crastinum non promisit (saith Gregory: ) he promiseth not to morrow to the offender, who is alwaies ready to forgiue the penitent.
yet his justice permits us not one hour to since. Sinning Tomorrow non Promised (Says Gregory:) he promises not to morrow to the offender, who is always ready to forgive the penitent.
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And therefore Matthew was no sooner called, Mat. 9.9. but presently hee arose and followed. Hastily came Zacheus downe from the Tree, and receyued our Sauiour ioyfully, when notice was once giuen, that hee would bee his ghest that day:
And Therefore Matthew was no sooner called, Mathew 9.9. but presently he arose and followed. Hastily Come Zacchaeus down from the Tree, and received our Saviour joyfully, when notice was once given, that he would be his guessed that day:
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For better considereth that old serpent, then we do, how that one sinne draweth on another, how he that is not fit to day, will be lesse fit to morrow, how that custome groweth into nature, and old diseases are hardly cured.
For better Considereth that old serpent, then we do, how that one sin draws on Another, how he that is not fit to day, will be less fit to morrow, how that custom grows into nature, and old diseases Are hardly cured.
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He knoweth, the longer we persist in sinne, the more God plucketh his grace and assistance from vs. Our good inclinations are the weaker, our vnderstanding the more darkned, our will the more peruerted, our appetite the more disordered, all our inferiour parts and passions, the more strengthened,
He Knoweth, the longer we persist in sin, the more God plucketh his grace and assistance from us Our good inclinations Are the Weaker, our understanding the more darkened, our will the more perverted, our appetite the more disordered, all our inferior parts and passion, the more strengthened,
Last of all, hee is priuy to the vncertainty, and perils of our life, to the dangers that may befall vs, to the impediments that will alwaies crosse vs:
Last of all, he is privy to the uncertainty, and perils of our life, to the dangers that may befall us, to the impediments that will always cross us:
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so that if once he winne vs to delay a little, he doubteth not but to gaine our whole time frō vs. Now shall we see this net, and yet be entangled? knowe this guile of this old writhing serpent,
so that if once he win us to Delay a little, he doubteth not but to gain our Whole time from us Now shall we see this net, and yet be entangled? know this guile of this old writhing serpent,
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if presently this were practised, which for euer should doe vs good? Thou shouldest preuent the euill day, which suddenly may ouertake thee: thou shouldst haue thy lamp ready, whensoeuer the Bridegroome passeth by thee: thou shouldest be furnished of a wedding garment, when the Master of the feast commeth to take notice of thee.
if presently this were practised, which for ever should do us good? Thou Shouldst prevent the evil day, which suddenly may overtake thee: thou Shouldst have thy lamp ready, whensoever the Bridegroom passes by thee: thou Shouldst be furnished of a wedding garment, when the Master of the feast comes to take notice of thee.
The outward pleasures which thou seemest here to abridge, should be recompenced in this life, with the peace of conscience, and hereafter with eternall felicitie.
The outward pleasures which thou seemest Here to abridge, should be recompensed in this life, with the peace of conscience, and hereafter with Eternal felicity.
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Now, can there be a waightier matter then thy saluation? Seest thou not by others ruines, the vncertainty of thine owne estate? And are not these things true, which out of Gods sacred Word I haue proued vnto you? What senslesnesse is it then for vs (Beloued) to make that the taske of our old age, which should bee the practice of all our life,
Now, can there be a Weightier matter then thy salvation? See thou not by Others ruins, the uncertainty of thine own estate? And Are not these things true, which out of God's sacred Word I have proved unto you? What Senslessness is it then for us (beloved) to make that the task of our old age, which should be the practice of all our life,
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and sinking, and sandy a foundation? We see, and know by experience, that a ship, the longer it leaketh, the harder it is to be emptied: a house, the longer it goeth to decay, the worse it is to repayre: or a nayle, the farther it is driuen in, the harder it is to plucke out againe.
and sinking, and sandy a Foundation? We see, and know by experience, that a ship, the longer it leaketh, the harder it is to be emptied: a house, the longer it Goes to decay, the Worse it is to repair: or a nail, the farther it is driven in, the harder it is to pluck out again.
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and ability to vse that time, and desire to vse that ability, and grace to prosper that desire: whereby thou mayest vanquish Satan at the strongest, when thou thy selfe art at the weakest;
and ability to use that time, and desire to use that ability, and grace to prosper that desire: whereby thou Mayest vanquish Satan At the Strongest, when thou thy self art At the Weakest;
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thou eatest and drinkest that hourely, which once thou must vomit vp againe, to omit thy vngratefull dealing with thy Lord and Master Christ Iesus, whom thou seruest thus at length with the Diuels leauings, and then (forsooth) we will turne to be religious,
thou Eatest and drinkest that hourly, which once thou must vomit up again, to omit thy ungrateful dealing with thy Lord and Master christ Iesus, whom thou servest thus At length with the Devils leavings, and then (forsooth) we will turn to be religious,
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We see therefore (beloued brethren) the waight, and importance of this one vvord quickly. Though there be twelue houres in the day, wherein men may walke, no vvisedome it is for vs, to post ouer our repentance to the last cast.
We see Therefore (Beloved brothers) the weight, and importance of this one word quickly. Though there be twelue hours in the day, wherein men may walk, no Wisdom it is for us, to post over our Repentance to the last cast.
Non semper manet in foro paterfamilias (saith Saint Augustine: ) The Lord of the vineyard is not alvvaies in the market, to set thee a-worke: and no maruaile (saith Saint Gregory ) if at the last gaspe he forget himselfe, vvho in all his life neglected to remember God. Let vs attend therefore to open, vvhen it pleaseth him to knocke. And not ( as Felix did Paul ) so ansvvere his messengers;
Non semper manet in foro paterfamilias (Says Faint Augustine:) The Lord of the vineyard is not always in the market, to Set thee awork: and no marvel (Says Faint Gregory) if At the last gasp he forget himself, who in all his life neglected to Remember God. Let us attend Therefore to open, when it Pleases him to knock. And not (as Felix did Paul) so answer his messengers;
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but rather vvith Dauid to bee ready, vvhen hee saith, Come, presently to reply, Lo, I come. When he saith, Seeke my face, to eccho immediatly againe, Thy face (Lord) will we seeke.
but rather with David to be ready, when he Says, Come, presently to reply, Lo, I come. When he Says, Seek my face, to echo immediately again, Thy face (Lord) will we seek.
Samuels ansvvere must bee ours at the first call, Speake, Lord, for thy seruant heareth: and that not only quickly, but also vvhen vve are in the way, vvhich is my fourth and last circumstance, before obserued,
Samuels answer must be ours At the First call, Speak, Lord, for thy servant hears: and that not only quickly, but also when we Are in the Way, which is my fourth and last circumstance, before observed,
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Alluding perchance, to countrymen (saith Illyricus ) who came some distance for iudgement, from their houses into the city, in which they had fit opportunity betweene themselues to discusse and take vp all matters.
Alluding perchance, to countrymen (Says Illyricus) who Come Some distance for judgement, from their houses into the City, in which they had fit opportunity between themselves to discuss and take up all matters.
But figuratiuely in Scripture, this word way hath three especiall significations. First, it is taken for doctrine, as Psalm. 23.3. Shew me thy wayes, O Lord, and teach me thy paths.
But figuratively in Scripture, this word Way hath three especial significations. First, it is taken for Doctrine, as Psalm. 23.3. Show me thy ways, Oh Lord, and teach me thy paths.
that is, their manners: and the Lord knoweth the way of the righteous, Psalm. 1.6. that is, the counsels, actions, or endeuours of the righteous, or wicked.
that is, their manners: and the Lord Knoweth the Way of the righteous, Psalm. 1.6. that is, the Counsels, actions, or endeavours of the righteous, or wicked.
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that is, in the dayes of this thy pilgrimage, whiles thou art aliue. Which directeth vs especially to this conclusion, that After this life there remayneth no place for repentance, or reconciliation.
that is, in the days of this thy pilgrimage, while thou art alive. Which directeth us especially to this conclusion, that After this life there remaineth no place for Repentance, or reconciliation.
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not a dogge to licke a sore, not the tip of a finger dipt in water, to coole a tongue, can be there obtained with an Ocean of teares: How much lesse Indulgences, or pardons, or Masses, or Pilgrimages, or any Intercession of the liuing, can alter the estate of the dead? But of this hereafter in the reason,
not a dog to lick a soar, not the tip of a finger dipped in water, to cool a tongue, can be there obtained with an Ocean of tears: How much less Indulgences, or Pardons, or Masses, or Pilgrimages, or any Intercession of the living, can altar the estate of the dead? But of this hereafter in the reason,
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when we come to speake of the prison which the Papists imagine to be their purgatory. Now a word or two by the way, for applying this doctrine taken from the way mentioned in my text,
when we come to speak of the prison which the Papists imagine to be their purgatory. Now a word or two by the Way, for applying this Doctrine taken from the Way mentioned in my text,
and can this bee passed in a moment? Besides, who can tell, whether my iudgement shall bee immediate vpon my departing? May not others be first examined? May not I be repriued, till the last day of iudgement,
and can this be passed in a moment? Beside, who can tell, whither my judgement shall be immediate upon my departing? May not Others be First examined? May not I be reprieved, till the last day of judgement,
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No (saith hee) this agreement must not onely be quickly in regard of the time, but also in this life, whiles thou art in the way, and thy aduersary with thee, both together, in respect of the place. Iust as that noble Romane Popilius dealt in his ambassage with King Antiochus (the history is recorded by Liuie ) he maketh a circle with his rod, and passe we must not the compasse thereof, till we haue fully resolued on an absolute answere.
No (Says he) this agreement must not only be quickly in regard of the time, but also in this life, while thou art in the Way, and thy adversary with thee, both together, in respect of the place. Just as that noble Roman Popilius dealt in his ambassage with King Antiochus (the history is recorded by Alive) he makes a circle with his rod, and pass we must not the compass thereof, till we have Fully resolved on an absolute answer.
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Good Lord, that man should so hardly be brought to consider himselfe, and remember thee! and yet so quickly to ioyne with his enemy, and maligne his brother;
Good Lord, that man should so hardly be brought to Consider himself, and Remember thee! and yet so quickly to join with his enemy, and malign his brother;
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And now consider, I beseech you (Beloued) would true men fall out in that way amongst themselues, where from euery bush they may expect a thiefe? or souldiours be tumultuous, in such a garrison, where they euer stand in danger of their mortall enemies? That be farre from vs who march vnder the banner of the King of peace. Let it be the infamy of Cain, to rise against his brother: and the curse of the Midianites, to sheathe euery man his sword in his neighbours side:
And now Consider, I beseech you (beloved) would true men fallen out in that Way among themselves, where from every bush they may expect a thief? or Soldiers be tumultuous, in such a garrison, where they ever stand in danger of their Mortal enemies? That be Far from us who march under the banner of the King of peace. Let it be the infamy of Cain, to rise against his brother: and the curse of the midianites, to sheathe every man his sword in his neighbours side:
cc av vvb, pns11 vvb pn22 (j-vvn) vmd j n2 vvb av p-acp d n1 p-acp px32, c-crq p-acp d n1 pns32 vmb vvi dt n1? cc n2 vbb j, p-acp d dt n1, c-crq pns32 av vvb p-acp n1 pp-f po32 j-jn n2? d vbb av-j p-acp pno12 r-crq n1 p-acp dt n1 pp-f dt n1 pp-f n1. vvb pn31 vbi dt n1 pp-f np1, p-acp vvb p-acp po31 n1: cc dt n1 pp-f dt np2, pc-acp vvi d n1 po31 n1 p-acp po31 ng1 n1:
But let vs (Beloued) according to our Captaines command, and precept, loue one another, as he hath loued vs. We are all children of the same heauenly Father, children must dwell together;
But let us (beloved) according to our Captains command, and precept, love one Another, as he hath loved us We Are all children of the same heavenly Father, children must dwell together;
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Archidamus (as wee reade in Plutarch ) being chosen an vmpire to reconcile two parties, who had sworne solemnly to stand to his avvard, gets them into Mineruaes groue, and there enioynes them, that they should neuer depart thence, till they had reconciled themselues.
Archidamus (as we read in Plutarch) being chosen an umpire to reconcile two parties, who had sworn solemnly to stand to his award, gets them into Minerva grove, and there enjoins them, that they should never depart thence, till they had reconciled themselves.
O that my intreaty novv, might bee as his policie then, to bring you all here present to the like exigent, that this moment might be the quickely, and this Temple the very way, out of vvhich you might neuer passe, vvithout a full resolution for this Christianlike agreement.
O that my entreaty now, might be as his policy then, to bring you all Here present to the like exigent, that this moment might be the quickly, and this Temple the very Way, out of which you might never pass, without a full resolution for this Christianlike agreement.
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Paul may plant, and Apollos may water, but it is thou (O Lord) that must giue the increase. O thou therefore that art the Author of peace, and louer of concord, who giuest vnto thy seruants that peace which the world cannot giue, Incline (vve beseech thee) our stubborne,
Paul may plant, and Apollos may water, but it is thou (Oh Lord) that must give the increase. Oh thou Therefore that art the Author of peace, and lover of concord, who givest unto thy Servants that peace which the world cannot give, Incline (we beseech thee) our stubborn,
SVch is the seruile disposition of the sonnes of Adam, that in the ordinary passages of this life, feare more auayleth then loue, to worke a consideration of their owne estates:
Such is the servile disposition of the Sons of Adam, that in the ordinary passages of this life, Fear more availeth then love, to work a consideration of their own estates:
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The reason I take to be, the sharpnesse of our senses, and dulnesse of our vnderstanding; this being more apprehensiue of bitter, then that of sweete. In regard whereof,
The reason I take to be, the sharpness of our Senses, and dulness of our understanding; this being more apprehensive of bitter, then that of sweet. In regard whereof,
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and defections, annexeth a penalty to his chiefest mandates. Eate not, lest yee dye, Gen. 3.3. Commit not Idolatry, lest thou be cut off, Leuit. 20.5. Watch, lest he finde you sleeping, Mark. 13.36. Take heed, lest he spare not thee, Rom. 11.21.
and defections, annexeth a penalty to his chiefest mandates. Eat not, lest ye die, Gen. 3.3. Commit not Idolatry, lest thou be Cut off, Levites 20.5. Watch, lest he find you sleeping, Mark. 13.36. Take heed, lest he spare not thee, Rom. 11.21.
2 In the vnfolding of the former part of this Text, it may be easily recalled, that it was diuided into a Precept, and the reason thereof. The Precept was there enlarged, according to these foure Circumstances. The matter whereof, Agree ] the partie with whom, thine Aduersary ] the time when, quickly ] the place where, whilest thou art in the way with him.
2 In the unfolding of the former part of this Text, it may be Easily Recalled, that it was divided into a Precept, and the reason thereof. The Precept was there enlarged, according to these foure circumstances. The matter whereof, Agree ] the party with whom, thine Adversary ] the time when, quickly ] the place where, whilst thou art in the Way with him.
Lest thine Aduersary deliuer thee to, &c. The first includeth an accusation, exhibited by the Aduersarie. The second, a condemnation, pronounced by the Iudge. The third, an execution performed by the Sergeant. Facilis descensus Auerni.
Lest thine Adversary deliver thee to, etc. The First includeth an accusation, exhibited by the Adversary. The second, a condemnation, pronounced by the Judge. The third, an execution performed by the sergeant. Facilis descensus Auerni.
Hee tumbleth with a witnes, whom the Lord forsaketh, and the Diuell driueth. From Aduersary to Iudge, from Iudge to Sergeant, from Sergeant to Prison: so one in the necke of another;
He tumbleth with a witness, whom the Lord Forsaketh, and the devil Driveth. From Adversary to Judge, from Judge to sergeant, from sergeant to Prison: so one in the neck of Another;
the second, our arrogance, in presuming on God; the third, our securitie, for not considering what may follow, all our dulnesse, coldnesse, and benumb'dnesse, in maters of the waightiest importance, that euer may concerne flesh and bloud. Giue me leaue therefore ( Right Worshipfull, and Beloued ) to summon our startling meditations, to take some view before-hand, of these fearefull Assises; where wee know not how quickly we all are to haue a triall. It is Syracides good counsell, Eccles. 7.36. Remember the end, and thou shalt neuer doe amisse.
the second, our arrogance, in presuming on God; the third, our security, for not considering what may follow, all our dulness, coldness, and benumb'dnesse, in maters of the Weightiest importance, that ever may concern Flesh and blood. Give me leave Therefore (Right Worshipful, and beloved) to summon our startling meditations, to take Some view beforehand, of these fearful Assizes; where we know not how quickly we all Are to have a trial. It is Syracides good counsel, Eccles. 7.36. remember the end, and thou shalt never do amiss.
dt ord, po12 n1, p-acp vvg p-acp np1; dt ord, po12 n1, c-acp xx vvg r-crq vmb vvi, d po12 n1, n1, cc n1, p-acp n2 pp-f dt js n1, cst av vmb vvi n1 cc n1. vvb pno11 vvi av (j-jn j, cc j-vvn) pc-acp vvi po12 vvg n2, pc-acp vvi d n1 av, pp-f d j n2; c-crq pns12 vvb xx c-crq av-j pns12 d vbr pc-acp vhi dt n1. pn31 vbz n2 j n1, np1 crd. vvb dt n1, cc pns21 vm2 av-x vdi av.
as Bar-iona, or Barnabas the sonne of a Doue, or consolation. Let vs take therefore a copie of the Declaration, that our defence may be the directer and first of the first, which is the rigorous proceeding of the Aduersarie, in these words, lest thy Aduersary deliuer thee to the Iudge. ]
as Bariona, or Barnabas the son of a Dove, or consolation. Let us take Therefore a copy of the Declaration, that our defence may be the directer and First of the First, which is the rigorous proceeding of the Adversary, in these words, lest thy Adversary deliver thee to the Judge. ]
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The vulgar rendreth it, by ne fortè, which the Rhemists retaine, in their, lest perhaps. Preferring such broken cesternes, before the fountaines themselues.
The Vulgar rendereth it, by ne fortè, which the Rhemists retain, in their, lest perhaps. Preferring such broken cisterns, before the fountains themselves.
and our former vnderstood it) without any fortè's, or peraduentures, for which Saint Augustine first censureth himselfe, in his Retractations. Howsoeuer this difference may seeme exceeding nice,
and our former understood it) without any fortè's, or peradventures, for which Saint Augustine First censureth himself, in his Retractations. Howsoever this difference may seem exceeding Nicaenae,
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yet vpon it, are grounded two seuerall interpretations. Sic temperauit, (saith the ordinary glosse, which Hugo, and Lyra follow) such a moderation is intimated, by this particle fortè, that the penitent may hope for an after remission, & ideo dicit fortè (saith Gorram) quia potest fieri quod non.
yet upon it, Are grounded two several interpretations. Sic temperauit, (Says the ordinary gloss, which Hugo, and Lyra follow) such a moderation is intimated, by this particle fortè, that the penitent may hope for an After remission, & ideo dicit fortè (Says Gorram) quia potest fieri quod non.
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I should bee loth, by playing too much the Critick on these particles, to be thought to read Grammar Lecture. The reconciling (in my vnderstanding) is very euident,
I should be loath, by playing too much the Critic on these particles, to be Thought to read Grammar Lecture. The reconciling (in my understanding) is very evident,
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if wee take the exposition of the first, with Chrysostome, Theophilact, and Euthimius, in the literall sense, and of the latter, with Cyprian, Hilary, Ambrose, Hierome, and Augustine, with the rest of the Fathers, and Schoolemen, in the parabolicall. For in the processes of this life, friends may interpose,
if we take the exposition of the First, with Chrysostom, Theophilact, and Euthimius, in the literal sense, and of the latter, with Cyprian, Hilary, Ambrose, Jerome, and Augustine, with the rest of the Father's, and Schoolmen, in the parabolical. For in the Processes of this life, Friends may interpose,
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but in reference to that greatest, and last account, Ne fortè, is as much as aliàs, which NONLATINALPHABET in the Hebrew, and NONLATINALPHABET in the Syriack translation, may very well also beare;
but in Referente to that greatest, and last account, Ne fortè, is as much as alias, which in the Hebrew, and in the Syriac Translation, may very well also bear;
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otherwise, or if thou neglect to doe it, thy Aduersary will deliuer thee to the Iudge, &c. Secondly, by Aduersary I vnderstand, not the deuil with Tertullian, Origen, and Theophylact; nor the flesh with others mentioned by Saint Augustine; nor conscience, with Athanasius; nor Sinne with Saint Ambrose; nor the Holy Ghost, with Chromatius; nor God,
otherwise, or if thou neglect to do it, thy Adversary will deliver thee to the Judge, etc. Secondly, by Adversary I understand, not the Devil with Tertullian, Origen, and Theophylact; nor the Flesh with Others mentioned by Saint Augustine; nor conscience, with Athanasius; nor Sin with Saint Ambrose; nor the Holy Ghost, with Chromatius; nor God,
But (as I tooke it in the precept ) with Hilary, Anselme, and Saint Hierome, NONLATINALPHABET, Dominum litis, either party contending, plaintiffe, or defendant.
But (as I took it in the precept) with Hilary, Anselm, and Saint Jerome,, Dominum litis, either party contending, plaintiff, or defendant.
cc-acp (c-acp pns11 vvd pn31 p-acp dt n1) p-acp np1, np1, cc n1 np1,, fw-la fw-la, d n1 vvg, n1, cc n1.
besides, put question I kill my Aduersary, can I then agree with him whiles wee are in the way, whom by such meanes I haue made out of the way? The answer of Abulensis, and Maldonate sufficiently cleereth the first;
beside, put question I kill my Adversary, can I then agree with him while we Are in the Way, whom by such means I have made out of the Way? The answer of Abulensis, and Maldonate sufficiently cleareth the First;
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Lest thine Aduersary deliuer thee, that is, lest hee be the occasion thou be deliuered. Non repraesentatiuè (saith Buccasenus ) as though hee personally there should present thee with a Corpus capias, sed occasionaliter, which is Hugoe's word, be the occasion why Christ should passe sentence vpon thee.
Lest thine Adversary deliver thee, that is, lest he be the occasion thou be Delivered. Non repraesentatiuè (Says Buccasenus) as though he personally there should present thee with a Corpus capias, sed occasionaliter, which is Hugo's word, be the occasion why christ should pass sentence upon thee.
For do not the teares oft run downe the widdowes cheeks, Ecclesiasticus. 35.15. and from thence goe vp into heauen? So Iohn 5.45. Moses is said to accuse: and Saint Hilary on this place, Manens in ea simultatis ira arguet.
For do not the tears oft run down the widow's cheeks, Ecclesiasticus. 35.15. and from thence go up into heaven? So John 5.45. Moses is said to accuse: and Saint Hilary on this place, Manens in ea simultatis ira Argues.
p-acp vdb xx dt n2 av vvn a-acp dt ng1 n2, fw-la. crd. cc p-acp av vvi a-acp p-acp n1? av np1 crd. np1 vbz vvn p-acp vvi: cc n1 np1 p-acp d n1, np1 p-acp fw-la fw-la fw-la fw-la.
Which if the case so stand that thou canst not personally appease, by reason of his death with whom thou shouldst agree; true repentance (saith Abulensis ) may obtaine so much of God, who accepteth, in such necessities, the will for the performance. Which answereth fully Saint Augustines latter obiection,
Which if the case so stand that thou Canst not personally appease, by reason of his death with whom thou Shouldst agree; true Repentance (Says Abulensis) may obtain so much of God, who Accepteth, in such necessities, the will for the performance. Which Answers Fully Saint Augustine's latter objection,
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and giueth cleere passage to this doctrinall proposition, that The breaking of Gods Law, by any sinne whatsoeuer, maketh vs lyable to eternall damnation.
and gives clear passage to this doctrinal proposition, that The breaking of God's Law, by any sin whatsoever, makes us liable to Eternal damnation.
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4 For if the last iarre with our aduersary will beare such an action, what breach of Gods Commandement can be exempted? Marke but the nature of the most petty fault that euer was committed,
4 For if the last jar with our adversary will bear such an actium, what breach of God's Commandment can be exempted? Mark but the nature of the most Petty fault that ever was committed,
euer it includeth a rebellious contempt, which by breaking the least commandement, setteth vp (as it were) a Flagge of defiance against the Commander himselfe.
ever it includeth a rebellious contempt, which by breaking the least Commandment, sets up (as it were) a Flag of defiance against the Commander himself.
Though non quoad conuersionem ad creaturas, (as the Schoolemen restraine it) yet quoad auersionem à Deo; (as Zanchius helpes them out) qui tàm contemnitur in vno praecepto, quàm in caeteris omnibus.
Though non quoad conuersionem ad Creaturas, (as the Schoolmen restrain it) yet quoad auersionem à God; (as Zanchius helps them out) qui tàm contemnitur in vno praecepto, quàm in caeteris omnibus.
Wherefore the wrath of God is reuealed from heauen against all vngodlines, Rom. 1.18. because such a one hath stretched out his hand against God, and made himselfe strong against the Almightie. Iob. 15.25. This will further appeare, by conferring but the backe parts of Gods Maiestie, with mans vnworthinesse, and the seuerity of the Iudge, with the respectlesse presumption of the offender.
Wherefore the wrath of God is revealed from heaven against all ungodliness, Rom. 1.18. Because such a one hath stretched out his hand against God, and made himself strong against the Almighty. Job 15.25. This will further appear, by conferring but the back parts of God's Majesty, with men unworthiness, and the severity of the Judge, with the respectless presumption of the offender.
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For seeing that euery sinne is to be esteemed, according to the worth of the party against whom it is committed, (as the same iniurie offered to a peasant and a Prince standeth not in the same degree) hence it followeth, that the disobeying of an infinite Commander, is an infinite offence, and consequently deserueth a correspondent punishment.
For seeing that every sin is to be esteemed, according to the worth of the party against whom it is committed, (as the same injury offered to a Peasant and a Prince Stands not in the same degree) hence it follows, that the disobeying of an infinite Commander, is an infinite offence, and consequently deserves a correspondent punishment.
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an Omnipotent Lord, commanding, for our eternall good, and there a deadly enemy, alluring to our vtter destruction. Where notwithstanding, such is our damnable ingratitude,
an Omnipotent Lord, commanding, for our Eternal good, and there a deadly enemy, alluring to our utter destruction. Where notwithstanding, such is our damnable ingratitude,
and malicious stupidity, we will fully reiect the Lord of life, and preferre a murderer, Haue yee no regard, all yee that passe this way, behold and see, whom yee dayly pierce,
and malicious stupidity, we will Fully reject the Lord of life, and prefer a murderer, Have ye no regard, all ye that pass this Way, behold and see, whom ye daily pierce,
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The incomprehensible Ancient of daies, Almighty Iehouah, who made all things of nothing, by his Word, and by the same can reduce them to worse then nothing againe:
The incomprehensible Ancient of days, Almighty Jehovah, who made all things of nothing, by his Word, and by the same can reduce them to Worse then nothing again:
dt j j pp-f n2, j-jn np1, r-crq vvd d n2 pp-f pix, p-acp po31 n1, cc p-acp dt d vmb vvi pno32 p-acp av-jc cs pix av:
whose looke drieth vp the Deepes, and whose wrath, maketh the Mountaines to melt, the Earth to tremble, the Rockes to rent, the Heauens to shiuer, Diuels and Angels to quake before him.
whose look drieth up the Deeps, and whose wrath, makes the Mountains to melt, the Earth to tremble, the Rocks to rend, the Heavens to shiver, Devils and Angels to quake before him.
Before whom all Kings are as Grashoppers, all Monarchs, as Molehils, all beauty, base, all strength, feeble, all knowledge, vaine, all light, dimme, all goodnesse, imperfect;
Before whom all Kings Are as Grasshoppers, all Monarchs, as Molehills, all beauty, base, all strength, feeble, all knowledge, vain, all Light, dim, all Goodness, imperfect;
p-acp ro-crq d ng1 vbr p-acp n2, d n2, c-acp n2, d n1, j, d n1, j, d n1, j, d n1, j, d n1, j;
so extraordinarily graced by him, to bee weighed as Belshazzar, in the ballance, and found too light. This is that, which vrgeth his mercy, and kindleth his Royall indignation. Sometimes (as it were) passionately to expostulate, What iniquitie haue your fathers found in me? Or haue I beene a wildernesse vnto Israel,
so extraordinarily graced by him, to be weighed as Belshazzar, in the balance, and found too Light. This is that, which urges his mercy, and kindleth his Royal Indignation. Sometime (as it were) passionately to expostulate, What iniquity have your Father's found in me? Or have I been a Wilderness unto Israel,
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And goe to the Iles of Chittim, and behold, and send to Kedar, hath any nation changed their gods, which yet are no Gods? But my people hath changed their glory,
And go to the Isles of Chittim, and behold, and send to Kedar, hath any Nation changed their God's, which yet Are no God's? But my people hath changed their glory,
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Last of all, if a man will not turne, he will whet his sword NONLATINALPHABET, (as Ezechiel ingeminateth) A sword, a sword, both sharpe, and fourbished, and the strings of his Bow make ready against the face of the rebellious.
Last of all, if a man will not turn, he will whet his sword, (as Ezechiel ingeminate) A sword, a sword, both sharp, and fourbished, and the strings of his Bow make ready against the face of the rebellious.
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For as his Prouidence numbreth our haires, so doth his Iustice our sinnes; whereof as none is so waighty, (without finall impenitency ) that may not be forgiuen: So none so slight, (if he once enter into iudgement) that weigheth not downe to hell.
For as his Providence numbereth our hairs, so does his justice our Sins; whereof as none is so weighty, (without final impenitency) that may not be forgiven: So none so slight, (if he once enter into judgement) that weigheth not down to hell.
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5 This may be a caueat for vs, (Beloued) first to beware of the leauen of the Romish Synagogue, who frame indulgences for Gods Law, & come with Peace, peace, when death is in the pot.
5 This may be a caveat for us, (beloved) First to beware of the leauen of the Romish Synagogue, who frame Indulgences for God's Law, & come with Peace, peace, when death is in the pot.
Which that we may the more vnderstandingly deeme of, it shall not be amisse to touch a little on the positions, of their chiefest patrones. In which I intend to be exceeding briefe,
Which that we may the more understandingly deem of, it shall not be amiss to touch a little on the positions, of their chiefest patroness. In which I intend to be exceeding brief,
Bellarmine de amissione gratiae, & statu peccati, besides other foure diuisions of sin, which he there relateth, hath this for the fifth, which he onely standeth vpon throughout that whole booke.
Bellarmine the amission Gratiae, & Statu peccati, beside other foure divisions of since, which he there relateth, hath this for the fifth, which he only Stands upon throughout that Whole book.
and those hee tearmeth not so, ab euentu, (with Saint Ambrose, and Augustine ) because it pleaseth God in mercy, vpon repentance through Christ, to pardon them (as Wickliffe, Luther & Caluine most strongly euer maintained, against the Schoolemen: ) but ex natura sua & ratione peccati, being such,
and those he termeth not so, ab euentu, (with Saint Ambrose, and Augustine) Because it Pleases God in mercy, upon Repentance through christ, to pardon them (as Wickliffe, Luther & Calvin most strongly ever maintained, against the Schoolmen:) but ex Nature sua & ratione peccati, being such,
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as crosse not charity so in their nature, vt si vellet Deus non condonare, (it is the very vpshot of the booke before cited) that if God would not pardon them, but (as it were) in iustice doe his worst, he could punish them no further,
as cross not charity so in their nature, vt si vellet Deus non condonare, (it is the very upshot of the book before cited) that if God would not pardon them, but (as it were) in Justice do his worst, he could Punish them no further,
then with temporall afflictions. They stand with perfect charity, saith Scotus: Remitted they may be without any infusion of grace, as Gregorius de Valentia the Iesuite peremptorily defineth;
then with temporal afflictions. They stand with perfect charity, Says Scotus: Remitted they may be without any infusion of grace, as Gregorius de Valentia the Iesuite peremptorily defineth;
they make vs not spotty, or odious, in the sight of God, according to the gentle censure of the Diuines of Collaine, & therfore deserue not hell, but Purgatory, if Aquinas may be beleeued.
they make us not spotty, or odious, in the sighed of God, according to the gentle censure of the Divines of Colleague, & Therefore deserve not hell, but Purgatory, if Aquinas may be believed.
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And to make it yet more plaine, how bold they can be with Gods Iustice! We neede not repent for them, saith Andradius, with Bonauenture, in his fift booke of the defence of the Councel of Trent; neither say to God, Forgiue vs our trespasses, as the Rhemists would father on Saint Augustine, at the 8. verse of the 7. chapter of the Epistle of Saint Paul to the Romanes. When God had giuen a Command to Adam, Gen. 2.17. Of the Tree of knowledge of good and euill, thou shalt not eate:
And to make it yet more plain, how bold they can be with God's justice! We need not Repent for them, Says Andreas, with Bonaventure, in his fift book of the defence of the Council of Trent; neither say to God, Forgive us our Trespasses, as the Rhemists would father on Saint Augustine, At the 8. verse of the 7. chapter of the Epistle of Saint Paul to the Romans. When God had given a Command to Adam, Gen. 2.17. Of the Tree of knowledge of good and evil, thou shalt not eat:
as though Gods meaning, and his words, had beene cleane contradictory. And is not this the dealing of our Aduersaries in this present controuersie? For if euery one be accursed, that fulfilleth not all the Commandements, Leuit. 26.14. all his Ordinances, Deut. 28.15. whatsoeuer is written, Gal. 3.10. if hee violate the first, and greatest Commandement, Mat. 22.37. who loueth not God, with all his heart, and with all his soule, and with all his minde. And NONLATINALPHABET. 1. Ioh. 3.4. euery the most insensible staggering, (as Caluine soundly vrgeth) commeth within the compasse of one of these circumstances;
as though God's meaning, and his words, had been clean contradictory. And is not this the dealing of our Adversaries in this present controversy? For if every one be accursed, that fulfilleth not all the commandments, Levites 26.14. all his Ordinances, Deuteronomy 28.15. whatsoever is written, Gal. 3.10. if he violate the First, and greatest Commandment, Mathew 22.37. who loves not God, with all his heart, and with all his soul, and with all his mind. And. 1. John 3.4. every the most insensible staggering, (as Calvin soundly urges) comes within the compass of one of these Circumstances;
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what presumption is it then in any Baalamite, to be hired to blesse, where the Lord hath cursed, and to say with Ahabs prophets, Go vp and prosper, when Gods Word hath told vs, we shall surely fall? But Bellarmine hath deuised certaine shifts, to delude all these euident places,
what presumption is it then in any Balaamite, to be hired to bless, where the Lord hath cursed, and to say with Ahabs Prophets, Go up and prosper, when God's Word hath told us, we shall surely fallen? But Bellarmine hath devised certain shifts, to delude all these evident places,
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as first properly, and of themselues. These are not mandats (saith he) but degrees of the same commandement. Secondly, such places are not to be interpreted of veniall sinnes,
as First properly, and of themselves. These Are not mandates (Says he) but Degrees of the same Commandment. Secondly, such places Are not to be interpreted of venial Sins,
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he addeth thirdly, that we must not so strictly vrge whatsoeuer the law hath enacted against veniall sins, because (which is his fourth extraction out of the Schoole limbiques ) these are not against,
he adds Thirdly, that we must not so strictly urge whatsoever the law hath enacted against venial Sins, Because (which is his fourth extraction out of the School limbiques) these Are not against,
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And therefore wee must not speake of such matters, as the Word of God directs vs, but attend (as it should seeme) such circumstances as the consistory of Rome shall prescribe vs. But can such huskes satisfie any one that hath a father to goe vnto? The Iewes Massoreth are thought too saucy,
And Therefore we must not speak of such matters, as the Word of God directs us, but attend (as it should seem) such Circumstances as the consistory of Room shall prescribe us But can such husks satisfy any one that hath a father to go unto? The Iewes Massoret Are Thought too saucy,
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But these are piddling criticismes to the Cardinals animaduersions. With him, mandates must be degrees of mandates, and contra, shall be praeter; he will haue a milder censure for veniall sinnes, or the text shall stretch for it.
But these Are piddling criticisms to the Cardinals animadversions. With him, mandates must be Degrees of mandates, and contra, shall be praeter; he will have a milder censure for venial Sins, or the text shall stretch for it.
God saith plainly yea: he saies expresly no. But if such chaffe hold out waight in the ballance of the Sanctuary, what proofes may Scripture yeeld to conuince heretiques? or heretiques not peruert, to maintaine their owne fancies? The Arke and Dagon, Christ and Belial, Bethel and Bethauen may bee so vnited together.
God Says plainly yea: he Says expressly no. But if such chaff hold out weight in the balance of the Sanctuary, what proofs may Scripture yield to convince Heretics? or Heretics not pervert, to maintain their own fancies? The Ark and Dagon, christ and Belial, Bethel and Bethany may be so united together.
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Durand so prooueth, that euery sinne in his owne nature, is not only besides, but against Gods Law: that Caietane is faine to come with this old Catholicon, simpliciter, and secundum quid, to helpe out Thomas his Master, 1. 2. q. 88. art. 1. & yet all will not serue.
Durand so proveth, that every sin in his own nature, is not only beside, but against God's Law: that Cajetan is feign to come with this old Catholicon, simpliciter, and secundum quid, to help out Thomas his Master, 1. 2. q. 88. art. 1. & yet all will not serve.
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To hasten to a more profitable vse, Michael Baius, not long sithens professour of Diuinitie in Louaine, acknowledgeth iust so much, that euery sinne is mortall in its owne nature, as we contend for.
To hasten to a more profitable use, Michael Baius, not long since professor of Divinity in Louvain, acknowledgeth just so much, that every sin is Mortal in its own nature, as we contend for.
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but only from the Romane Pharaoh, to make bricke in Purgatory. But this auailes not in Gods Court (Beloued) and therefore oure plea must be cleane altered.
but only from the Roman Pharaoh, to make brick in Purgatory. But this avails not in God's Court (beloved) and Therefore our plea must be clean altered.
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For his thoughts are not our thoughts, nor his wayes our wayes: Esay. 55.8. Behold (saith Bildad in the Booke of Iob ) the Moone hath no light, and the Starres are vncleane in his sight: and will a worme, or a shadow, a bottle in the smoke, stand vp to try titles with him in iudgement? If thou, Lord, wilt bee extreme, to marke what is done amisse, O Lord, who may abide it? That which vineger is to the teeth, smoke to the eyes, a carcase-smell vnto the nose, a naked dagger to the heart:
For his thoughts Are not our thoughts, nor his ways our ways: Isaiah. 55.8. Behold (Says Bildad in the Book of Job) the Moon hath no Light, and the Stars Are unclean in his sighed: and will a worm, or a shadow, a Bottle in the smoke, stand up to try titles with him in judgement? If thou, Lord, wilt be extreme, to mark what is done amiss, Oh Lord, who may abide it? That which vinegar is to the teeth, smoke to the eyes, a carcase-smell unto the nose, a naked dagger to the heart:
It threw the Angels out of heauen, Adam out of Paradise, burned Sodom, disinherited Sauls posteritie, plagued Dauid, rooted out the whole families of Ieroboam, Baasha, and Ahab, plucked at length the most beloued Son out of the bosome of his Father, to die ignominiously in the habit of a seruant. And yet such is our sensles stupidity, and vngratefull peruersnesse:
It threw the Angels out of heaven, Adam out of Paradise, burned Sodom, disinherited Saul's posterity, plagued David, rooted out the Whole families of Jeroboam, Baasha, and Ahab, plucked At length the most Beloved Son out of the bosom of his Father, to die ignominiously in the habit of a servant. And yet such is our senseless stupidity, and ungrateful perverseness:
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Who presumeth not on Gods mercy, as though hee were not iust? and is not bolder to offend this King of Kings, thē the meanest neighbor or friend he hath? what examples terrify vs,
Who Presumeth not on God's mercy, as though he were not just? and is not bolder to offend this King of Kings, them the Meanest neighbour or friend he hath? what Examples terrify us,
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or terrours effect, or effects declare, that we incline not to the position of Dauids foole, who hath said in his heart, that there is no God? After so long teaching, & often hearing, many threats, and often punishments by famine, pestilence, & waters, remaine there not Chams amongst vs, who dishonour their parents? Ismaels that mocke, and Esaus that vow reuenge against their fellow members, and naturall brethren;
or terrors Effect, or effects declare, that we incline not to the position of David fool, who hath said in his heart, that there is no God? After so long teaching, & often hearing, many Treats, and often punishments by famine, pestilence, & waters, remain there not Chams among us, who dishonour their Parents? Ishmaels that mock, and Esaus that Voelli revenge against their fellow members, and natural brothers;
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Ioabs, to kisse, and stab, Absolons, to flatter, and rebell, Pharises for outsides, and Sadduces for beliefe, that rate at a messe of pottage, their heauenly birth-right? Iudas once sold his Master for thirty pieces of siluer: but we often part with him,
Ioabs, to kiss, and stab, Absolom, to flatter, and rebel, Pharisees for outsides, and Sadducees for belief, that rate At a mess of pottage, their heavenly birthright? Iudas once sold his Master for thirty Pieces of silver: but we often part with him,
not only to poyson our selues, but also to draw on others? To be drunke, and frequent lewd company, is now to be sociable and Iouial: swearing, a note of resolution: gulling, of a good wit: cheating, of a tried experience:
not only to poison our selves, but also to draw on Others? To be drunk, and frequent lewd company, is now to be sociable and Jovial: swearing, a note of resolution: gulling, of a good wit: cheating, of a tried experience:
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extorting couetousnesse of a carefull prouidence, and damnable dissimulation of a notable headed politician. How many of our greener yeers affect not rather the name of a good fellow,
extorting covetousness of a careful providence, and damnable dissimulation of a notable headed politician. How many of our greener Years affect not rather the name of a good fellow,
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then of a good Christian? come at Sermons as at plaies, to censure, rather then to practise; and take vp all new fashions, both in garb and complement, except that newnesse of life, which our Sauior commendeth.
then of a good Christian? come At Sermons as At plays, to censure, rather then to practise; and take up all new fashions, both in garb and compliment, except that newness of life, which our Saviour commends.
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but they may quickly sinke thee; the very touch of this pitch is sufficient to defile: and thou tread but on the egges of this wily cockatrice, thou shalt presently perceyue that there lurketh a serpent. Were the Angels punished eternally for sinning once,
but they may quickly sink thee; the very touch of this pitch is sufficient to defile: and thou tread but on the eggs of this wily cockatrice, thou shalt presently perceive that there lurks a serpent. Were the Angels punished eternally for sinning once,
O that we would therfore deale with these vanities, as Ioseph did with his Mistris, and breake out at the first assault, into this or the like contemplation:
O that we would Therefore deal with these vanities, as Ioseph did with his Mistress, and break out At the First assault, into this or the like contemplation:
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if thou turne from his statutes, thou shalt be ouerturned. In a day that thou lookest not for, and in an houre that thou art not aware of, the snares of death shall ouertake thee, and paines of Hell shall compasse thee round about. Thine Aduersarie shall not onely deliuer thee to the Iudge, but the Iudge deliuer thee to the Sergeant:
if thou turn from his statutes, thou shalt be overturned. In a day that thou Lookest not for, and in an hour that thou art not aware of, the snares of death shall overtake thee, and pains of Hell shall compass thee round about. Thine Adversary shall not only deliver thee to the Judge, but the Judge deliver thee to the sergeant:
For though the Apostles are said also to iudge, Luk. 22.30. and the men of Niniueh, Math. 12.41. yet this is but by way of assession, or approbation, as the Schoole-men expound the former;
For though the Apostles Are said also to judge, Luk. 22.30. and the men of Nineveh, Math. 12.41. yet this is but by Way of assession, or approbation, as the Schoolmen expound the former;
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or exemplarily, as produced to conuince others, who haue lesse profited by greater meanes (as Beza and Piscator intimate of the latter) none hauing absolute authority, but he to whom all power was giuen, Math. 28.18. Next, what this word NONLATINALPHABET should signifie (for which Saint Luke hath NONLATINALPHABET, the Syriack, NONLATINALPHABET, the Rhemists and our last Translation, Officer, D. Fulke, Minister; some old Translations, Doomesman, and we here Sergeant ) there is some small difference.
or exemplarily, as produced to convince Others, who have less profited by greater means (as Beza and Piscator intimate of the latter) none having absolute Authority, but he to whom all power was given, Math. 28.18. Next, what this word should signify (for which Saint Lycia hath, the Syriac,, the Rhemists and our last translation, Officer, D. Fulke, Minister; Some old Translations, Doomsman, and we Here sergeant) there is Some small difference.
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S. Ambrose & S. Augustine would haue it to be the good Angels, because these are said, to minister to our Sauiour, in the former Chap. at the 11. verse;
S. Ambrose & S. Augustine would have it to be the good Angels, Because these Are said, to minister to our Saviour, in the former Chap. At the 11. verse;
But Chrysostome, Gregory, Theophylact, Hugo, and Abulensis, together with the Ordinary glosse, doe thinke it rather the Diuels office. For these are the cursed Iaylers of the damned, which must accompany them eternally in euerlasting fire, Math. 25.41. Both opinions are probable (saith Bellarmine. ) Piscator ioynes them together: and Buccasenus shewes the reason.
But Chrysostom, Gregory, Theophylact, Hugo, and Abulensis, together with the Ordinary gloss, do think it rather the Devils office. For these Are the cursed Jailers of the damned, which must accompany them eternally in everlasting fire, Math. 25.41. Both opinions Are probable (Says Bellarmine.) Piscator joins them together: and Buccasenus shows the reason.
8 I need not be curious in prouing this point, which is receiued as a principle, in the Articles of our faith. That Sadduce, which denies it, denies also God, and shall sooner feele it,
8 I need not be curious in proving this point, which is received as a principle, in the Articles of our faith. That Saducee, which Denies it, Denies also God, and shall sooner feel it,
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In a moment, in the twinkling of an eye, at the terrible sound of the last Trumpet, the sonne of man shall come in the cloudes of heauen, with all his holy Angels in power and great glory:
In a moment, in the twinkling of an eye, At the terrible found of the last Trumpet, the son of man shall come in the Clouds of heaven, with all his holy Angels in power and great glory:
when the Sunne shall be blacke as sackcloth of haire, the Moone like bloud, the Starres fall vnto the earth, as a figge tree casteth her leaues, the heauens depart as a scroll rolled, and euery mountaine and Ile moue out of their places;
when the Sun shall be black as Sackcloth of hair, the Moon like blood, the Stars fallen unto the earth, as a fig tree Cast her leaves, the heavens depart as a scroll rolled, and every mountain and I'll move out of their places;
when the earth melteth, the sea roareth, the elements dissolue, nations howle, all the world flasheth with the terrible and all-consuming flames, mentioned by the blessed Apostle St. Peter; then shall we all appeare before the Iudgement seat of Christ, Rom. 14.10. that euery man may receiue according as he hath done, 2. Cor. 5.10.
when the earth melts, the sea roareth, the elements dissolve, Nations howl, all the world flasheth with the terrible and all-consuming flames, mentioned by the blessed Apostle Saint Peter; then shall we all appear before the Judgement seat of christ, Rom. 14.10. that every man may receive according as he hath done, 2. Cor. 5.10.
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And here (beloued) in a matter of so serious importance, it should be idle for me, to breake out into the mazes, and vagaries of the Schoole-men: as to determine with the master of the Sentences, that this last fire shall,
And Here (Beloved) in a matter of so serious importance, it should be idle for me, to break out into the mazes, and vagaries of the Schoolmen: as to determine with the master of the Sentences, that this last fire shall,
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as the first floud, rise iust fifteene cubites aboue the tops of the highest mountaines; or with Nicholas de Orbellis, that the materiall Crosse, whereon our Sauiour was crucified, should be carried (as a Mace) before him, when he commeth to Iudgement, or with Aquinas and the rest of that side, that the place of this Iudgement shall be in the ayre, right against mount Oliuet, ouer the valley of Iehoshaphat. Well saith Artemidorus in his Onerocritiques, No dreames of a priuate man may haue a publike interpretation.
as the First flood, rise just fifteene cubits above the tops of the highest Mountains; or with Nicholas de Orbellis, that the material Cross, whereon our Saviour was Crucified, should be carried (as a Mace) before him, when he comes to Judgement, or with Aquinas and the rest of that side, that the place of this Judgement shall be in the air, right against mount Olivet, over the valley of Jehoshaphat. Well Says Artemidorus in his Onerocritiques, No dreams of a private man may have a public Interpretation.
For what should we speake in such obscurities, that the Lord putteth not into our mouthes? That which Lombard hath of the authority of Angels in this businesse, Puto hoc non arte sciri, quàm videatur.
For what should we speak in such Obscurities, that the Lord putteth not into our mouths? That which Lombard hath of the Authority of Angels in this business, Puto hoc non arte sciri, quàm Videatur.
and St. Augustine somewhere of originall sinne, Neuer be so inquisitiue, how thou hadst it from thy parents, but labour to be cleared of it by the merits of thy Sauiour; may serue vs heere, to curbe our curiosity.
and Saint Augustine somewhere of original sin, Never be so inquisitive, how thou Hadst it from thy Parents, but labour to be cleared of it by the merits of thy Saviour; may serve us Here, to curb our curiosity.
but there, and then, and by good assurances, to bee deliuered from the horrible dammages thereof. Two kindes of Iudgements the Scripture mentioneth, on which wee may safely build.
but there, and then, and by good assurances, to be Delivered from the horrible damages thereof. Two Kinds of Judgments the Scripture mentioneth, on which we may safely built.
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That for the soule and body, and all men together, at the last day, after the vniuersall resurrection, Heb. 9, 27. The first respecteth vs (saith Aquinas ) as priuate persons; the second as parts of mankind: neither shall that be recalled,
That for the soul and body, and all men together, At the last day, After the universal resurrection, Hebrew 9, 27. The First respecteth us (Says Aquinas) as private Persons; the second as parts of mankind: neither shall that be Recalled,
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9 In both which, could we but thinke of with deliberation, the most strict, and seuere proceeding of Gods vnmoueable iustice, it would coole our courages,
9 In both which, could we but think of with deliberation, the most strict, and severe proceeding of God's Unmovable Justice, it would cool our courages,
yet hereafter when hee returneth to execute Iudgement, hee acknowledgeth that he is a hard man, reaping where he neuer sowed, and gathering, where he strowed not.
yet hereafter when he returns to execute Judgement, he acknowledgeth that he is a hard man, reaping where he never sowed, and gathering, where he strowed not.
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Who for offending a little one, will inflict a heauier punishment vpon the guilty, then the casting him into the Sea, with a milstone about his neck, and for defect alone of a wedding garment, wil adiudge an inuited ghest, to vtter darknes. And now (my beloued brethren) was Adam so hardly censured, (as it is thought) for one Apple? The Angels, for a thought: Moses and Aaron for once doubting: all Israel, for Achans taking one wedge of gold: the whole Tribe of Beniamin, for forcing of one woman: and shall we thinke, in that terrible Day of the Lord, a day of darknesse and dimnesse, a day of clowdes, and stormes, before so iust a Iudge, so many accusers, for so haynous, voluntary, and continued crimes, it is possible for vs to escape vnpunished? Foelix trembled when Paul preached of iudgement: and Lemnius reports of a young man of the Emperour Charles his Court, who for horrour of the execution hee was the next day to suffer, in one night became white, both in his head and beard. But could wee but restraine a little our thoughts, to the meditation of these fearefull Assises, it would stop our lewd courses (as the light from heauen did Sauls ) and make vs to cry out with him, Lord, what wilt thou that we doe? For alas,
Who for offending a little one, will inflict a Heavier punishment upon the guilty, then the casting him into the Sea, with a millstone about his neck, and for defect alone of a wedding garment, will adjudge an invited guessed, to utter darkness. And now (my Beloved brothers) was Adam so hardly censured, (as it is Thought) for one Apple? The Angels, for a Thought: Moses and Aaron for once doubting: all Israel, for Achans taking one wedge of gold: the Whole Tribe of Benjamin, for forcing of one woman: and shall we think, in that terrible Day of the Lord, a day of darkness and dimness, a day of Clouds, and storms, before so just a Judge, so many accusers, for so heinous, voluntary, and continued crimes, it is possible for us to escape unpunished? Felix trembled when Paul preached of judgement: and Lemnius reports of a young man of the Emperor Charles his Court, who for horror of the execution he was the next day to suffer, in one night became white, both in his head and beard. But could we but restrain a little our thoughts, to the meditation of these fearful Assizes, it would stop our lewd courses (as the Light from heaven did Saul's) and make us to cry out with him, Lord, what wilt thou that we do? For alas,
how will all our Gallants and Swaggerers behaue themselues in that perplexity? all our hypocrites and extortioners? all our drunkards and Adulterers, when the Iudge shall come in this terrible maiestie, this to fanne, this to purge, this to separate the corne from the chaffe, the wheate from the tares, the Sheepe from the Goates, without pity, pardon, or partiality? which way will they beturne themselues? what Apologies will they make? whose helpe and counsell can they vse, in so desperate and suddaine an extremity? who? where? what thing can yeeld consolation? when the Lord once bloweth against them (as the Prophet speaketh) with the fire of his wrath? Aboue them (as Anselme describes it) an angry Iudge, ready to condemne them, beneath, a gaping Chaos, with grisly fire and brimstone, eternally to ingulfe them;
how will all our Gallants and Swaggerers behave themselves in that perplexity? all our Hypocrites and extortioners? all our drunkards and Adulterers, when the Judge shall come in this terrible majesty, this to fan, this to purge, this to separate the corn from the chaff, the wheat from the tares, the Sheep from the Goats, without pity, pardon, or partiality? which Way will they beturne themselves? what Apologies will they make? whose help and counsel can they use, in so desperate and sudden an extremity? who? where? what thing can yield consolation? when the Lord once blows against them (as the Prophet speaks) with the fire of his wrath? Above them (as Anselm describes it) an angry Judge, ready to condemn them, beneath, a gaping Chaos, with grisly fire and brimstone, eternally to ingulf them;
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within, a gnawing conscience; without, lothsome companions, the world burning, all creatures amazed, the last sentence thundred out in this dreadfull manner:
within, a gnawing conscience; without, loathsome Sodales, the world burning, all creatures amazed, the last sentence thundered out in this dreadful manner:
p-acp, dt j-vvg n1; p-acp, j n2, dt n1 vvg, d n2 vvn, dt ord n1 vvd av p-acp d j n1:
Vpon the pronouncing of which, what imagination can conceiue, or tongue of men and Angels expresse the ruthfull and dismall departing of the damned reprobates? Parents, from their Children, Husbands from their Wiues, Brothers and Sisters from each other,
Upon the pronouncing of which, what imagination can conceive, or tongue of men and Angels express the ruthful and dismal departing of the damned Reprobates? Parents, from their Children, Husbands from their Wives, Brother's and Sisters from each other,
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so to be sundred, that neuer pity, or comfort may afterward be expected? this is that which should sticke closer to the brawny hearts of our carelesse worldlings, then Ehuds dagger did to fat Eglons: and awake them to looke about,
so to be sundered, that never pity, or Comfort may afterwards be expected? this is that which should stick closer to the brawny hearts of our careless worldlings, then Ehuds dagger did to fat Eglons: and awake them to look about,
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O my deare Christian brother, then thou shalt truly finde, that this is no Bugbeare, wherewith wee are threatned at this present: one cup of cold water giuen, one pleasure abandoned, one iniury indured here in this world for Christs sake, but especially the treasure of an vnspotted conscience, shall giue thee at that instant greater comfort,
O my deer Christian brother, then thou shalt truly find, that this is no Bugbear, wherewith we Are threatened At this present: one cup of cold water given, one pleasure abandoned, one injury endured Here in this world for Christ sake, but especially the treasure of an unspotted conscience, shall give thee At that instant greater Comfort,
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haue we beene so often deluded, and yet discerne not this last, and deadliest bait of that old Serpent the Diuell? It is not for vs (I confesse) to know the times and seasons, which the Father hath put in his owne power:
have we been so often deluded, and yet discern not this last, and deadliest bait of that old Serpent the devil? It is not for us (I confess) to know the times and seasons, which the Father hath put in his own power:
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and the Papacy 71. or with others in like curiosity, that the end of the world shall fall, within the compasse of those doozen yeeres betweene 1688. and 1700. is more then my Algorithme findes demonstration for:
and the Papacy 71. or with Others in like curiosity, that the end of the world shall fallen, within the compass of those doozen Years between 1688. and 1700. is more then my Algorithm finds demonstration for:
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yet if by a cloud, we may coniecture of a storme, and by the budding of the figge tree, that Summer is neere at hand, warrantable it is to teach at this present, which the Apostle S. Iohn did 1500. yeeres sithence, that these are the last times, which how much longer they are to last, neither the Angels, nor any creature can exactly assure vs. Ionas had for the Niniuites, yet forty dayes: but for ought we know, within forty houres, this time may come,
yet if by a cloud, we may conjecture of a storm, and by the budding of the fig tree, that Summer is near At hand, warrantable it is to teach At this present, which the Apostle S. John did 1500. Years since, that these Are the last times, which how much longer they Are to last, neither the Angels, nor any creature can exactly assure us Ionas had for the Niniuites, yet forty days: but for ought we know, within forty hours, this time may come,
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when time shall be no more. For what signes thereof are mentioned in Scripture, which are not already fulfilled, or what summons haue beene omitted to warne vs to prouide? False Christs were to come, and they haue beene discouered;
when time shall be no more. For what Signs thereof Are mentioned in Scripture, which Are not already fulfilled, or what summons have been omitted to warn us to provide? False Christ were to come, and they have been discovered;
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warres, and rumours to trouble all the world, and they haue beene felt, and heard: pestilence, and famine, earthquakes, and strange prodigies, false prophets, and false brethren, increase of iniquity, and frozennesse of charity, what man so simple that speakes not of,
wars, and rumours to trouble all the world, and they have been felt, and herd: pestilence, and famine, earthquakes, and strange prodigies, false Prophets, and false brothers, increase of iniquity, and frozenness of charity, what man so simple that speaks not of,
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or at least now is, as Io. Fredericus (in a peculiar tract) hath shewed, by spreading the Gospell amongst the East Indians, and Americans. And for the latter,
or At least now is, as Io. Frederick (in a peculiar tract) hath showed, by spreading the Gospel among the East Indians, and Americans. And for the latter,
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though Chrysostome, Hilarie, Ambrose, Hierome, and Augustine, with diuers of our new Writers, very probably collect, that before the end, there shall be a generall conuersion of the Iewes: yet Caluin, Bucer, and Musculus, with diuers others of good note, expound that Israel of God, Rom. 11.26. (the onely place that intimates such a matter) either allegorically, of the faithfull, or of some persons, to be conuerted in all ages of the Iewish Nation:
though Chrysostom, Hillary, Ambrose, Jerome, and Augustine, with diverse of our new Writers, very probably collect, that before the end, there shall be a general conversion of the Iewes: yet Calvin, Bucer, and Musculus, with diverse Others of good note, expound that Israel of God, Rom. 11.26. (the only place that intimates such a matter) either allegorically, of the faithful, or of Some Persons, to be converted in all ages of the Jewish nation:
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Small hope may therefore be grounded on such ambiguities. To these if we further adde the Prophesie of Rabbi Elias, not disliked by most of the Ancients,
Small hope may Therefore be grounded on such ambiguities. To these if we further add the Prophesy of Rabbi Elias, not disliked by most of the Ancients,
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What is left therefore (B.) for vs, but to watch, and be ready (as our Sauiour counselleth,) lest our Master come, and the Bridegroome passe, and this day as a Thiefe ouertake vs, when wee are least prouided of it? St. Hierome professeth, that whether he eate or drinke,
What is left Therefore (B.) for us, but to watch, and be ready (as our Saviour counselleth,) lest our Master come, and the Bridegroom pass, and this day as a Thief overtake us, when we Are least provided of it? Saint Jerome Professes, that whither he eat or drink,
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or did any other thing, this voyce did alwayes seeme to trumpet in his eares, Surgite mortui, & venite ad iudicium, arise you dead, and come to iudgement.
or did any other thing, this voice did always seem to trumpet in his ears, Surgite Deads, & venite ad iudicium, arise you dead, and come to judgement.
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Certainely there can be in this case but two kindes of deliuerings; the first, from our sinnes, to a better estate; the second, for our sinnes, to an incensed Iudge.
Certainly there can be in this case but two Kinds of deliuerings; the First, from our Sins, to a better estate; the second, for our Sins, to an incensed Judge.
Conueniunt similitèr omnes (saith Bellarmine, lib. 1. de Purgatorio, cap. 7.) All Interpreters concurre in this, that by this prison is meant hell: and thus farre he speaketh ingeniously. But marke the poore shifts of so great a scholler, to set vp his Dagon againe, that hath so often falne,
Conueniunt similitèr omnes (Says Bellarmine, lib. 1. de Purgatorio, cap. 7.) All Interpreters concur in this, that by this prison is meant hell: and thus Far he speaks ingeniously. But mark the poor shifts of so great a scholar, to Set up his Dagon again, that hath so often fallen,
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In this hell notwithstanding are many mansions, some for the damned, others for them which are to be purged. But a more ample map of this place, we haue in his second booke of Purgatory,
In this hell notwithstanding Are many mansions, Some for the damned, Others for them which Are to be purged. But a more ample map of this place, we have in his second book of Purgatory,
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and cap. 6. where hauing reiected 7. opinions, concerning this subterranean Geography, the eighth he borroweth frō the Schoolemen, and seemeth to approue, that this infernum, or hell, is a place within the bosome, or bowels of the earth, diuided (as the higher regions) into foure parts, whereof the lowest sincke, or coalehouse, is hell; next aboue that, Purgatory, then Limbus infantum, where children go, that die vnbaptized; aboue all, Limbus Patrum, where the Patriarkes were faine to lodge,
and cap. 6. where having rejected 7. opinions, Concerning this subterranean Geography, the eighth he borroweth from the Schoolmen, and seems to approve, that this infernum, or hell, is a place within the bosom, or bowels of the earth, divided (as the higher regions) into foure parts, whereof the lowest sink, or coalehouse, is hell; next above that, Purgatory, then Limbus Infantum, where children go, that die unbaptized; above all, Limbus Patrum, where the Patriarchs were feign to lodge,
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as also so distinctly to vnderstand, what persons are there to be purged, and for what sinnes; how grieuous the punishment is there inflicted, by deuils, in a corporall fire, how long it shall endure, what suffrages, masses, or indulgences will asswage it,
as also so distinctly to understand, what Persons Are there to be purged, and for what Sins; how grievous the punishment is there inflicted, by Devils, in a corporal fire, how long it shall endure, what suffrages, masses, or Indulgences will assuage it,
or remoue it, that the soules can neither merit, or demerit in such a case, that they are alwaies certaine of their eternall saluation, and this to be firmely beleeued as an article of faith; It will aske (I say,) more time,
or remove it, that the Souls can neither merit, or demerit in such a case, that they Are always certain of their Eternal salvation, and this to be firmly believed as an article of faith; It will ask (I say,) more time,
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and so many more out of the new. To all which in generall I answere: First, out of Bellarmine himselfe in the last chapter of his first booke of Purgatory:
and so many more out of the new. To all which in general I answer: First, out of Bellarmine himself in the last chapter of his First book of Purgatory:
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It is not necessary that the Scripture should euery where mention all things, especially where it may be patched vp with Apostolicall traditions. On which when Bellarmine also relyeth,
It is not necessary that the Scripture should every where mention all things, especially where it may be patched up with Apostolical traditions. On which when Bellarmine also Relieth,
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for the proofe of this Ignis Fatuus; what doth hee, but in effect (as Iunius well notes against him) ouerthrow his scripture forces? Sith traditions take no place,
for the proof of this Ignis Fatuus; what does he, but in Effect (as Iunius well notes against him) overthrow his scripture forces? Sith traditions take no place,
but where scripture faileth, by his owne doctrine in his first generall Controuersie. But as that lunaticke Thrasylaus mentioned by Horace, and Athenaeus, thought all the ships to bee his owne, that arriued in the Hauen at Athens: so wheresoeuer there is fire doubtfully mentioned of in Scripture, our aduersaries straight conuey it, to heate Purgatory kitchin. Secondly, I answere in particular, to the words of my text, which he especially buildeth vpon.
but where scripture Faileth, by his own Doctrine in his First general Controversy. But as that lunatic Thrasylaus mentioned by Horace, and Athenaeus, Thought all the ships to be his own, that arrived in the Haven At Athens: so wheresoever there is fire doubtfully mentioned of in Scripture, our Adversaries straight convey it, to heat Purgatory kitchen. Secondly, I answer in particular, to the words of my text, which he especially builds upon.
whereas this particle NONLATINALPHABET, or vntill, may seeme to enforce a deliuerance from this prison, and so by some shew of consequence, their Purgatory, the argument being thus framed:
whereas this particle, or until, may seem to enforce a deliverance from this prison, and so by Some show of consequence, their Purgatory, the argument being thus framed:
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Therefore there shall be a time, when the vtmost farthing shall bee paid. But to this vtmost straine of Bellarmines sophistrie, a meane Logician may easily answer;
Therefore there shall be a time, when the utmost farthing shall be paid. But to this utmost strain of Bellarmines sophistry, a mean Logician may Easily answer;
should not greater paines proportionably in hell, do the like for a greater offence, and so by consequence, the deuils themselues (which was Origens errour) in time might bee freed? The Fathers father not (howsoeuer Bellarmine martiall them) this glowing, and locall Purgatory; but rightly vnderstood, are as far from it as it from truth.
should not greater pains proportionably in hell, do the like for a greater offence, and so by consequence, the Devils themselves (which was Origens error) in time might be freed? The Father's father not (howsoever Bellarmine martial them) this glowing, and local Purgatory; but rightly understood, Are as Far from it as it from truth.
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but abdita quaedam receptacula (as Lombard hath rightly deliuered out of ancient learning ) certaine vnknowne places of repose, where purged at their dissolution from the body, by vertue of Christs passion, they rest from their labours in expectance of the complement of that ioy, which they shall receiue together with the body, at the reuniting againe, in the generall Resurrection: wherefore Saint Augustine concludeth, Non est vllus vlli locus medius, vt possit esse nisi cum diabolo, qui non est cum Christo.
but abdita quaedam receptacula (as Lombard hath rightly Delivered out of ancient learning) certain unknown places of repose, where purged At their dissolution from the body, by virtue of Christ passion, they rest from their labours in expectance of the compliment of that joy, which they shall receive together with the body, At the Reuniting again, in the general Resurrection: Wherefore Saint Augustine Concludeth, Non est vllus vlli locus medius, vt possit esse nisi cum diabolo, qui non est cum Christ.
Iust therefore as some Geographers, for proouing of a blacke rocke many hundred miles about, directly vnder the North Pole, send vs to Gyraldus Cambrensis; he to a Priest of Norway; the Priest to an Oxford Magician, who was carried thither to see it by the Deuill, if wee will beleeue the narration:
Just Therefore as Some Geographers, for proving of a black rock many hundred miles about, directly under the North Pole, send us to Gyraldus Cambrensis; he to a Priest of Norway; the Priest to an Oxford Magician, who was carried thither to see it by the devil, if we will believe the narration:
So the best proofes of our aduersaries for their Subterranean Purgatory, come by many deductions, from the same Author; as it appeareth by the diuers apparitions they so confidently alleage for it.
So the best proofs of our Adversaries for their Subterranean Purgatory, come by many deductions, from the same Author; as it appears by the diverse apparitions they so confidently allege for it.
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That the wicked shall be turned vnto Hell, and all the people that forget God. 11 I take it in the words of the Prophet, Psal. 7.19. to cut off all occasion of farther proofe.
That the wicked shall be turned unto Hell, and all the people that forget God. 11 I take it in the words of the Prophet, Psalm 7.19. to Cut off all occasion of farther proof.
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Come on therefore, thou inconsiderate and retchlesse Christian, and looke before thou leapest, and if thou wilt needs to this prison, see thy entertainment.
Come on Therefore, thou inconsiderate and retchless Christian, and look before thou leapest, and if thou wilt needs to this prison, see thy entertainment.
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And fearefull was that seuenth plague of Egypt, Thunder, and Haile, and Lightning running vpon the ground. And inferiour to neither, was that prodigious death of Corah, Dathan, and Abiram, when the earth opened her iawes,
And fearful was that Seventh plague of Egypt, Thunder, and Hail, and Lightning running upon the ground. And inferior to neither, was that prodigious death of Corah, Dathan, and Abiram, when the earth opened her Jaws,
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and swallowed them aliue into the pit with all their goods and families: but these are but a preface, a sparke, a droppe, a nothing to the euerlasting tortures of Gods extremest vengeance.
and swallowed them alive into the pit with all their goods and families: but these Are but a preface, a spark, a drop, a nothing to the everlasting tortures of God's Extremest vengeance.
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Neuer eye hath seene, nor eare hath heard, nor heart of man hath conceiued the infinite bitternesse of these last vials of wrath. A bottomlesse dungeon, a lake of Gods wrath, a poole of fire and brimstone, a gastly NONLATINALPHABET, pitchy mysts, deadly fogges, hideous confusion, chaines of vtter darkenesse.
Never eye hath seen, nor ear hath herd, nor heart of man hath conceived the infinite bitterness of these last vials of wrath. A bottomless dungeon, a lake of God's wrath, a pool of fire and brimstone, a ghastly, pitchy mysts, deadly fogs, hideous confusion, chains of utter darkness.
Tophet prepared of old, deepe, and large, burning with fire, and much wood, and the breath of the Lord kindling it as a riuer of brimstone. These very names of this Prison, mentioned in Scripture, should daunt,
Tophet prepared of old, deep, and large, burning with fire, and much wood, and the breath of the Lord kindling it as a river of brimstone. These very names of this Prison, mentioned in Scripture, should daunt,
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Of which, should I but farther relate the fearefull descriptions, frequent in Fathers, and Schoolemen, (wherein all notwithstanding come too short) I should not much racke your patience with horrour, by reason of mine owne insufficiency, as abuse it with prolixitie, by going beyond my time.
Of which, should I but farther relate the fearful descriptions, frequent in Father's, and Schoolmen, (wherein all notwithstanding come too short) I should not much rack your patience with horror, by reason of mine own insufficiency, as abuse it with prolixity, by going beyond my time.
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O God! to depart from thee, to accompany the Deuill and his angels, to bee excluded from heauen, into euerlasting fire, alwaies scorched, and neuer consumed; euer dying, and neuer dissolued;
O God! to depart from thee, to accompany the devil and his Angels, to be excluded from heaven, into everlasting fire, always scorched, and never consumed; ever dying, and never dissolved;
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EPHESVS BACK-SLIDING: CONSIDERED AND APPLYED TO THESE TIMES. REVEL. 2.4. Neuerthelesse, I haue somewhat against thee, because thou hast left thy first loue.
EPHESUS BACKSLIDING: CONSIDERED AND APPLIED TO THESE TIMES. REVEL. 2.4. Nevertheless, I have somewhat against thee, Because thou hast left thy First love.
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THere is nothing so dangerous to the estate of a Christian, that trauaileth heere from Egypt to the heauenly Canaan, as spirituall pride, and carnall security. For seeing that all our life is but a temptation, (as Saint Augustine confesseth;) great heede must be taken, lest he that should grow on from worse to better, by his carelesse negligence fall away from better to worse.
THere is nothing so dangerous to the estate of a Christian, that Travaileth Here from Egypt to the heavenly Canaan, as spiritual pride, and carnal security. For seeing that all our life is but a temptation, (as Saint Augustine Confesses;) great heed must be taken, lest he that should grow on from Worse to better, by his careless negligence fallen away from better to Worse.
whom he that holdeth the seuen Starres in his right hand, and walketh in the midst of the seuen golden Candlestickes, (that is, vpholdeth the Ministers of his Word, and continually suruayeth his Churches, to repaire defects ) vouchsafeth in this regard to rowze by an Epistle.
whom he that holds the seuen Stars in his right hand, and walks in the midst of the seuen golden Candlesticks, (that is, upholdeth the Ministers of his Word, and continually suruayeth his Churches, to repair defects) vouchsafeth in this regard to rouse by an Epistle.
That seeing vnsensible decayes continued, in time proue great breaches, slyding leades to falling, cooling to benumb'dnesse, drowzinesse to sleepe, slacknesse to defection, indifferencie to sencelesnesse, and a loathing of all Religion;
That seeing unsensible decays continued, in time prove great Breaches, sliding leads to falling, cooling to benumb'dnesse, drowzinesse to sleep, slackness to defection, indifferency to Senselessness, and a loathing of all Religion;
2 For the clearer passage to the words, some difference must bee reconciled among Interpreters, who are meant especially by the seuen Angels, to whom these seuen Epistles are in generall directed.
2 For the clearer passage to the words, Some difference must be reconciled among Interpreters, who Are meant especially by the seuen Angels, to whom these seuen Epistles Are in general directed.
Alcazar the Iesuit, in his new painted bulke vpon this Reuelation, sayes, the Bishops; Pererius his fellow (together with some Ancients, Arethas, Andreas, Ansbert, and Anselme, ) think rather the people; S. Ambrose, Haymo, and Beda, ioyne both together:
Alcazar the Iesuit, in his new painted bulk upon this Revelation, Says, the Bishops; Pererius his fellow (together with Some Ancients, Arethas, Andrew, Ansbert, and Anselm,) think rather the people; S. Ambrose, Haymo, and Beda, join both together:
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and this is best approued of our reformed Interpreters. For howsoeuer the inscriptions be to the Angels onely, who signifie (according to most) not celestiall spirits,
and this is best approved of our reformed Interpreters. For howsoever the inscriptions be to the Angels only, who signify (according to most) not celestial spirits,
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and interest their Pope to dispose of all things:) but rather to expresse the bond betwixt the people and Pastor, whose faults he is to reproue, or answere for;
and Interest their Pope to dispose of all things:) but rather to express the bound betwixt the people and Pastor, whose Faults he is to reprove, or answer for;
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Now this particular Pastor heere of Ephesus, Lyra would haue to be Timothy. Ribera labours to refute that out of Metaphrastes; but Pererius and Alcazar take Lyra's part.
Now this particular Pastor Here of Ephesus, Lyra would have to be Timothy. Ribera labours to refute that out of Metaphrastes; but Pererius and Alcazar take Lyra's part.
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As Ephesus here, the Metropolis of little Asia, and glory of Iönia, famous amongst the Gentiles, for her situation, and Temple, which (as Plinie reports) was 220. yeeres in building;
As Ephesus Here, the Metropolis of little Asia, and glory of Iönia, famous among the Gentiles, for her situation, and Temple, which (as Pliny reports) was 220. Years in building;
nay, which our Sauiour here commends in such ample tearmes, for her forwardnesse in labour, for her constancie in patience, for her zeale in reforming manners, for her discretion in dismasking Heretiques, whose constancie, patience, labour, and that for a right end, for his names sake, and that without failing or fainting, are ingeminated with good approbation, immediatly before my Text;
nay, which our Saviour Here commends in such ample terms, for her forwardness in labour, for her constancy in patience, for her zeal in reforming manners, for her discretion in dismasking Heretics, whose constancy, patience, labour, and that for a right end, for his names sake, and that without failing or fainting, Are ingeminated with good approbation, immediately before my Text;
their friends may ouer-see it, themselues may scarce perceiue it, which the flaming eyes of Christ will pierce thorow to censure, Neuerthelesse I haue somewhat against thee,
their Friends may oversee it, themselves may scarce perceive it, which the flaming eyes of christ will pierce thorough to censure, Nevertheless I have somewhat against thee,
for doe not I perceiue thy coldnesse in deuotion, thy carelesnesse in Preaching, thy slacknesse in performing any deede of charity? Hast thou not begun in the Spirit, and now art sinking backe to end in the flesh? Ephesus, I loue thee,
for doe not I perceive thy coldness in devotion, thy carelessness in Preaching, thy slackness in performing any deed of charity? Hast thou not begun in the Spirit, and now art sinking back to end in the Flesh? Ephesus, I love thee,
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but thou hast turned aside to the Flockes of thy Companions, so that when I come with my bedewed head, and dropping lockes in the night, to finde my accustomed entertainment, saying, Open vnto me, my sister, my Loue, my doue, my vndefiled: thou tellest me, thy coat is off, and thou canst not put it on;
but thou hast turned aside to the Flocks of thy Sodales, so that when I come with my bedewed head, and dropping locks in the night, to find my accustomed entertainment, saying, Open unto me, my sister, my Love, my dove, my undefiled: thou Tellest me, thy coat is off, and thou Canst not put it on;
to the Churches, as well of great Brittaine, as those of little Asia. For howsoeuer we flatter our selues, our defections are more deepely to be accused, and perfections as subiect to a Neuerthelesse, the note of exception to Ephesus, notwithstanding all it's good parts;
to the Churches, as well of great Britain, as those of little Asia. For howsoever we flatter our selves, our defections Are more deeply to be accused, and perfections as Subject to a Nevertheless, the note of exception to Ephesus, notwithstanding all it's good parts;
few verities are so generall, that admit not exception. If a Church might plead immunity, Ephesus might here stand vpon our Sauiours testimony. For are not her labours in peace, and patience in trouble, (as Aretius well obserueth) once and againe repeated, and commended? Euill men should haue little ease in her, for she could not beare them.
few verities Are so general, that admit not exception. If a Church might plead immunity, Ephesus might Here stand upon our Saviour's testimony. For Are not her labours in peace, and patience in trouble, (as Aretius well observeth) once and again repeated, and commended? Evil men should have little ease in her, for she could not bear them.
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Dissemblers should not deceiue her, for shee would try them, and finde them lyers. The beasts that assaulted her, shee fought with; the greeuous Wolues that were prophecied to enter amongst them, shee endured and resisted.
Dissemblers should not deceive her, for she would try them, and find them liars. The beasts that assaulted her, she fought with; the grievous Wolves that were prophesied to enter among them, she endured and resisted.
Iezabel preuailed in Thyatira, Sardis had a name without life, Pergamus was taynted with Baalisme, and Laodicea's luke-warmenesse, was lothsome to Gods stomake.
Jezebel prevailed in Thyatira, Sardis had a name without life, Pergamos was tainted with Baalism, and Laodicea's lukewarmness, was loathsome to God's stomach.
Ephesus notwithstanding escapes all this, nay, her hate to the Nicolaitans for their community of wiues, and promiscuous lusts (as Irenaeus and Theodoret obiect vnto them) is registred afterwards as an especiall commendation.
Ephesus notwithstanding escapes all this, nay, her hate to the Nicolaitans for their community of wives, and promiscuous Lustiest (as Irnaeus and Theodoret Object unto them) is registered afterwards as an especial commendation.
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What could a man here picke out, that hee might iustly censure? who would not esteeme such a Church, to be in the rode way to happinesse? yet when Christ comes with his Fanne, there is Chaffe found amongst the Wheat. Much is well,
What could a man Here pick out, that he might justly censure? who would not esteem such a Church, to be in the road Way to happiness? yet when christ comes with his Fan, there is Chaff found among the Wheat. Much is well,
first, to take notice of, then ingenuously to confesse Gods graces in any (if any be found at all) before we be too busie with the imperfections of our brethren.
First, to take notice of, then ingenuously to confess God's graces in any (if any be found At all) before we be too busy with the imperfections of our brothers.
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and his iudgement the sharper censured, that embraceth so foule a Monster, to the blemishing of those good parts, which otherwise might highly grace him.
and his judgement the sharper censured, that Embraceth so foul a Monster, to the blemishing of those good parts, which otherwise might highly grace him.
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But this I note onely by the way, not purposely follow, as not so necessary for these soothing times, wherein most are rather too pleasing, then piercing. Ephesus here so commended,
But this I note only by the Way, not purposely follow, as not so necessary for these soothing times, wherein most Are rather too pleasing, then piercing. Ephesus Here so commended,
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Whereupon Saint Augustine commendeth this rule of Ticonius the Donatist, which hee calleth, De permixta Ecclesia. Whereby (saith he) the Scripture, by reason of the temporall communion betweene the godly and wicked, attributeth that promiscuously to either, which originally groweth but from the one.
Whereupon Saint Augustine commends this Rule of Ticonius the Donatist, which he calls, De permixta Ecclesia. Whereby (Says he) the Scripture, by reason of the temporal communion between the godly and wicked, attributeth that promiscuously to either, which originally grows but from the one.
See but into the nuptiall banquet of the Sonne, is not there one found without a wedding garment? Was there not a Cham and vncleane beasts in the Arke? foolish Virgins amongst the Brides Attendants? Goates in the great Shepheards Flocke? And in his stately Palace, vessels as well to dishonour as seruice and glory? So that, that of the Angell to Esdras, may here passe for Canonicall, when thou askest the earth, it shall say vnto thee, that it giueth much mold whereof earthen vessels are made,
See but into the nuptial banquet of the Son, is not there one found without a wedding garment? Was there not a Cham and unclean beasts in the Ark? foolish Virgins among the Brides Attendants? Goats in the great Shepherds Flock? And in his stately Palace, vessels as well to dishonour as service and glory? So that, that of the Angel to Ezra, may Here pass for Canonical, when thou askest the earth, it shall say unto thee, that it gives much mould whereof earthen vessels Are made,
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Thus the Corinthians were polluted with an incestuous person, and troubled with Sadduces; the Galatians bewitched, the Romanes, Colossians, and Thessalonians, had haughty spirits, brabbling Sophisters, brethren that walked disorderly, crept in amongst them.
Thus the Corinthians were polluted with an incestuous person, and troubled with Sadducees; the Galatians bewitched, the Romans, colossians, and Thessalonians, had haughty spirits, brabbling Sophisters, brothers that walked disorderly, crept in among them.
But what neede I looke back so so farre? Appeare there not heere amongst these seuen Asian Churches, an odious company of Nicolaitans? Hath not Satan here his Synagogue and seat? Balaam and Iezabel, their Bawdes and Panders? Reade we not of depths of Satan? Names of those, that make a shew to liue, without life? Lukewarmnesse, and vaunting, and senslesnesse, among so many especiall commendations? The Fathers testimonies for this point, are not sentences, but volumes. It is the maine scope of Saint Hierome against the Luciferians, and of Saint Augustine, against the Donatists, and Pelagians, to proue that it is a poore pretence, to make a Schisme in the Church, in regard of some dislikes, which might, and should be amended.
But what need I look back so so Far? Appear there not Here among these seuen Asian Churches, an odious company of Nicolaitans? Hath not Satan Here his Synagogue and seat? balaam and Jezebel, their Bawds and Panders? Reade we not of depths of Satan? Names of those, that make a show to live, without life? Lukewarmness, and vaunting, and Senslessness, among so many especial commendations? The Father's testimonies for this point, Are not sentences, but volumes. It is the main scope of Saint Jerome against the Luciferians, and of Saint Augustine, against the Donatists, and Pelagians, to prove that it is a poor pretence, to make a Schism in the Church, in regard of Some dislikes, which might, and should be amended.
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And yet if we would goe farther, wee may chance to meet with NONLATINALPHABET, a double-soul'd man (if I may so speake) by reason of vnstable distractions in the same minde.
And yet if we would go farther, we may chance to meet with, a double-souled man (if I may so speak) by reason of unstable distractions in the same mind.
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Whiles wee dwell with Mesech (as Dauid complaineth) some enemies to peace will bee sure amongst vs. There will be alwayes tares to be weeded, vlcers to be cured, ruines to be repayred, rents to be amended, sinkes to be purged, Leapers to be clensed, manners to be reformed, controuersies and heartburnings to be taken vp and composed. And the reasons for it are diuers;
While we dwell with Mesech (as David Complaineth) Some enemies to peace will be sure among us There will be always tares to be weeded, ulcers to be cured, ruins to be repaired, rends to be amended, sinks to be purged, Leapers to be cleansed, manners to be reformed, controversies and heartburnings to be taken up and composed. And the Reasons for it Are diverse;
that the Elect might be imployed and tried, Reprobates left vnexcuseable, Gods strength appeare in our weaknesse, & his mercy, and Iustice, in such variety of obiects. Otherwise how should the Church be militant without an Aduersarie? Or why should it daily pray, Forgiue vs our trespasses, if here it might attaine to be freed frō all exceptions? Go therfore (saith the Lord to Ezechiel) and set a marke vpon the foreheads of the men that sigh,
that the Elect might be employed and tried, Reprobates left vnexcuseable, God's strength appear in our weakness, & his mercy, and justice, in such variety of objects. Otherwise how should the Church be militant without an Adversary? Or why should it daily pray, Forgive us our Trespasses, if Here it might attain to be freed from all exceptions? Go Therefore (Says the Lord to Ezechiel) and Set a mark upon the foreheads of the men that sighs,
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not about the suburbs onely, but in the midst of Ierusalem? For how should Ierusalem be vntainted? seeing of two men together in the field, the one should be receiued, the other reiected, of two women grinding at the Mill, the one should be taken, the other left.
not about the suburbs only, but in the midst of Ierusalem? For how should Ierusalem be untainted? seeing of two men together in the field, the one should be received, the other rejected, of two women grinding At the Mill, the one should be taken, the other left.
What place more secure then our beds? (as S. Augustine sweetly amplifieth) yet thence it also followeth, that of two men lying together, the one shall be taken, and the other left.
What place more secure then our Beds? (as S. Augustine sweetly amplifieth) yet thence it also follows, that of two men lying together, the one shall be taken, and the other left.
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Thus the Church must beare those whom she cannot discerne; and lament, what shee cannot amend: shee must not make a rent in the coate that is seamelesse; it is reserued for the Angels only at the last day, betweene the Sheepe and Goats to make a separation.
Thus the Church must bear those whom she cannot discern; and lament, what she cannot amend: she must not make a rend in the coat that is Seamless; it is reserved for the Angels only At the last day, between the Sheep and Goats to make a separation.
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7 How then can some fanaticall spirits of our daies, with any shew of reason be excused (Beloued) who, vpon dislike of our discipline, and some ceremonies they fancy not, retire themselues to conuenticles, from their naturall mother; where they haue almost,
7 How then can Some fanatical spirits of our days, with any show of reason be excused (beloved) who, upon dislike of our discipline, and Some ceremonies they fancy not, retire themselves to conventicles, from their natural mother; where they have almost,
then giddinesse? But these Saturnine, and melancholy-complectioned wanderers (as Zuinglius iustly tearms them) are fitter for a Physician to purge, then a Diuine to confute.
then giddiness? But these Saturnine, and melancholy-complectioned wanderers (as Zwingli justly terms them) Are fitter for a physician to purge, then a Divine to confute.
Their reasons are long sithence answered by the Fathers, against Donatus, Nouatus, Lucifer, and Audius: I will touch therefore at them only, and so passe along.
Their Reasons Are long since answered by the Father's, against Donatus, Nouatus, Lucifer, and Audius: I will touch Therefore At them only, and so pass along.
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They reckon vp disorder in our Discipline, corruption in manners, superstition in Ceremonies, and the vnworthy comming of all sorts to the receiuing of the Sacraments. But these things can only be matter of reproofe, not sufficient, or efficient causes of separation.
They reckon up disorder in our Discipline, corruption in manners, Superstition in Ceremonies, and the unworthy coming of all sorts to the receiving of the Sacraments. But these things can only be matter of reproof, not sufficient, or efficient Causes of separation.
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or rather stay to preach? All the wayes (crieth Ieremiah ) are polluted with the whoredomes, and filthy lusts of Iuda; where he continueth notwithstanding to lament, not perswadeth to forsake. So our Sauiour balked not the proud Pharises, or poore Publicanes, that needed the Physician; and St. Iohn leapt out of the Bath, (as Irenaeus reports it) not out of the Church wherein he found either Ebion, or Cerinthus the Heretike.
or rather stay to preach? All the ways (cries Jeremiah) Are polluted with the whoredoms, and filthy Lustiest of Iuda; where he Continueth notwithstanding to lament, not Persuadeth to forsake. So our Saviour balked not the proud Pharisees, or poor Publicans, that needed the physician; and Saint John leapt out of the Bath, (as Irnaeus reports it) not out of the Church wherein he found either Ebion, or Cerinthus the Heretic.
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But doe not the Prophets (say they) charge vs to fly Babylon, and all the abominations of Antichrist, lest we bee partakers both of her sinnes, and plagues? Most true;
But do not the prophets (say they) charge us to fly Babylon, and all the abominations of Antichrist, lest we be partakers both of her Sins, and plagues? Most true;
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and we haue done it, not so much by a locall separation, as a necessarie renuntiation, not of the good shee hath, but of the poyson shee hath added. Here then commeth their Hebrew song, which they sing in a strange land, being the maine obiection they alwaies harpe on:
and we have done it, not so much by a local separation, as a necessary renunciation, not of the good she hath, but of the poison she hath added. Here then comes their Hebrew song, which they sing in a strange land, being the main objection they always harp on:
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for the Babylonish garments, which yet you retaine as the execrable thing amongst you? The case would proue farre different (Beloued) if these reformers dad but the patience to discusse it.
for the Babylonish garments, which yet you retain as the execrable thing among you? The case would prove Far different (beloved) if these reformers dad but the patience to discuss it.
For first, our refraining, rather then separation, from Romes communitie, was for knowne, and conuinced abominations, of prodigious tyranny, manifest heresie, open Idolatrie, whereunto we were commanded by the holy Ghost, directed by the Fathers, and Councils, admonished by their owne men; as Zanchius iudiciously proues,
For First, our refraining, rather then separation, from Romes community, was for known, and convinced abominations, of prodigious tyranny, manifest heresy, open Idolatry, whereunto we were commanded by the holy Ghost, directed by the Father's, and Councils, admonished by their own men; as Zanchius judiciously Proves,
we say, for things meerely indifferent; they finde very doubtfull and controuersiall. Secondly, our reformation was orderly by the Magistrate, authorized by God in that behalfe:
we say, for things merely indifferent; they find very doubtful and controversial. Secondly, our Reformation was orderly by the Magistrate, authorized by God in that behalf:
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but to reforme in publike gouernement, where something is truly amisse, who giues mee warrant? Did the Israelites attempt it without Iosiah? or Nehemiah without Artaxerxes? or Zerubbabel against Cyrus? In those times (indeed) the Prophets prophesied,
but to reform in public government, where something is truly amiss, who gives me warrant? Did the Israelites attempt it without Josiah? or Nehemiah without Artaxerxes? or Zerubbabel against Cyrus? In those times (indeed) the prophets prophesied,
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Whence ariseth a third difference betwixt our renouncing Rome, and these mens leauing vs. Wee were neuer the Popes subiects, as they were Queene Elizabeths, and are now King Iames'es. Our Forefathers (indeede) acknowledged a certaine preeminence of that See;
Whence arises a third difference betwixt our renouncing Room, and these men's leaving us we were never the Popes Subjects, as they were Queen Elizabeths, and Are now King James's. Our Forefathers (indeed) acknowledged a certain preeminence of that See;
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and thy debosht companion, or whorish neighbour, with whom thou mightest euer haue stood in equall tearmes? Adde to this the incroaching of the Papacy, as much vpon the Prerogatiues of Commonwealths,
and thy deboshed Companion, or whorish neighbour, with whom thou Mightest ever have stood in equal terms? Add to this the encroaching of the Papacy, as much upon the Prerogatives of Commonwealths,
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it stops only in some courses, some dangerous priuate Spirits, from wrangling about circumstances, to vnite all against the common aduersarie, that strikes at the foundation.
it stops only in Some courses, Some dangerous private Spirits, from wrangling about Circumstances, to unite all against the Common adversary, that strikes At the Foundation.
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For who euer tooke discipline to be more essentiall to the Church, then Order in an Army, or a Hedge to a Vineyard, or Proportion in a Body, or a Hemme to a Garment? An Army, Vineyard, Body, Garment, may be,
For who ever took discipline to be more essential to the Church, then Order in an Army, or a Hedge to a Vineyard, or Proportion in a Body, or a Hem to a Garment? an Army, Vineyard, Body, Garment, may be,
because the wall is mudde? or leaue thy vineyard, because the hedge in some places is ruinous? doth a ghest inuited to a banquet, straight leaue the table in a fume,
Because the wall is mud? or leave thy vineyard, Because the hedge in Some places is ruinous? does a guessed invited to a banquet, straight leave the table in a fume,
for the misplacing of a trencher, or napkin, or because some dish is not serued in aright? Diuers moderate spirits there remaine among vs, who perchance approue not all our ceremonies,
for the misplacing of a trencher, or napkin, or Because Some dish is not served in aright? Diverse moderate spirits there remain among us, who perchance approve not all our ceremonies,
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when the brethren had a controuersie amongst them about legall Ceremonies, Act. 15. the Apostles and Elders came together to consult, that priuate spirits might be tried, and the Spirits of the Prophets subiected to the Prophets. Who if they giue no satisfactiō (as too oft it hath falne out in Popish conuenticles,) a faction crying downe the truth,
when the brothers had a controversy among them about Legal Ceremonies, Act. 15. thee Apostles and Elders Come together to consult, that private spirits might be tried, and the Spirits of the prophets subjected to the prophets. Who if they give no satisfaction (as too oft it hath fallen out in Popish conventicles,) a faction crying down the truth,
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First the ground must be searched, wherein the agreement is, and whereto we haue already attained; then followeth walking so farre by the same rule, minding the same thing.
First the ground must be searched, wherein the agreement is, and whereto we have already attained; then follows walking so Far by the same Rule, minding the same thing.
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or schismes raised, but the perfect must forbeare the weaker, and expect Gods good pleasure, who will reueale in due time (as the Apostle there promiseth) to those that are otherwise minded, as much as concerneth his children to vnderstand.
or schisms raised, but the perfect must forbear the Weaker, and expect God's good pleasure, who will reveal in due time (as the Apostle there promises) to those that Are otherwise minded, as much as concerns his children to understand.
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Thus Cyprian behaued himselfe, in regard of the Donatists: who, though he dissented from the Catholikes in the point of rebaptization; yet hee forsooke not the vnity of those Churches, which censur'd his opinion, to associate himself to a company of Schismatikes.
Thus Cyprian behaved himself, in regard of the Donatists: who, though he dissented from the Catholics in the point of rebaptization; yet he forsook not the unity of those Churches, which censured his opinion, to associate himself to a company of Schismatics.
Saint Augustine saith, that God permitted him so to fall, that his example might more benefit the Church, in maintaining vnity, then his Iudgement hurt it, in defending the errour of rebaptizing heretikes.
Saint Augustine Says, that God permitted him so to fallen, that his Exampl might more benefit the Church, in maintaining unity, then his Judgement hurt it, in defending the error of rebaptizing Heretics.
Infidels he proposeth to be conuerted by them, Heretikes to be the touchstone of our doctrine, Schismatikes to be the credit of our constancy, Iewes to bee the foile of our beauty;
Infidels he Proposeth to be converted by them, Heretics to be the touchstone of our Doctrine, Schismatics to be the credit of our constancy, Iewes to be the foil of our beauty;
Arius stirring, that cleared the article of the Trinity, by Great Athanasius; Pelagius wilfulnesse, that edged on Saint Augustine to sift and discouer so narrowly the frailety of mans free will.
Arius stirring, that cleared the article of the Trinity, by Great Athanasius; Pelagius wilfulness, that edged on Saint Augustine to sift and discover so narrowly the frailty of men free will.
And to touch a little on our latter times, were it not the Munkes absurdities, that first set Luther a-worke? the Schoolemens mixtures, & brabbles, that occasioned Caluin, Martyr, and the rest of our worthies, more closely to sticke vnto the text? Seldome there threatneth a Goliah, but a Dauid ariseth;
And to touch a little on our latter times, were it not the Monks absurdities, that First Set Luther awork? the Schoolmen's mixtures, & brabbles, that occasioned Calvin, Martyr, and the rest of our worthies, more closely to stick unto the text? Seldom there threatens a Goliath, but a David arises;
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or a false heart forsaketh his station, but presently some one or other is ready in the gappe. So our Harding yeelded vs a Iewell, our Campion an Humfryes, our Stapleton a Whitaker, our Martin a Fulke, our Hart a Rainolds: to spare the modestie of the liuing, who take the same courses.
or a false heart Forsaketh his station, but presently Some one or other is ready in the gap. So our Harding yielded us a Jewel, our Campion an Humphries, our Stapleton a Whitaker, our Martin a Fulke, our Heart a Reynolds: to spare the modesty of the living, who take the same courses.
And I make no doubt, but that Socinus blasphemies, Arminius subtilties, Vorstius nouelties, Bertius quiddities, shall rather bee an occasion of farther clearing,
And I make no doubt, but that Socinus Blasphemies, Arminius subtleties, Vorstius novelties, Bertius quiddities, shall rather be an occasion of farther clearing,
as the clamours of the Vbiquitaries haue beene, for the Sacrament, grace, and predestination in the reformed Churches of Germanie. Courage, courage therefore (my deare Christian brethren) we see the ground whereon our lot is falne. Whatsoeuer now hapneth, hath beene foretold,
as the clamours of the Ubiquitaries have been, for the Sacrament, grace, and predestination in the reformed Churches of Germany. Courage, courage Therefore (my deer Christian brothers) we see the ground whereon our lot is fallen. Whatsoever now Happeneth, hath been foretold,
as both Beza and Camerarius obserue. Men may ouersee much, or dissemble what they see, or please themselues with the present, or be misinformed by others;
as both Beza and Camerarius observe. Men may oversee much, or dissemble what they see, or please themselves with the present, or be misinformed by Others;
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so here against her. Sweet Iesus! art thou become an accuser? wilt thou our onely Aduocate bee extreme to marke what is amisse? It's Satās office to winnow; thy prayer was wont to be, that the faith of thine might not faile:
so Here against her. Sweet Iesus! art thou become an accuser? wilt thou our only Advocate be extreme to mark what is amiss? It's Satās office to winnow; thy prayer was wont to be, that the faith of thine might not fail:
and may somewhat now incense thee, that hast paid the ransome for all our sinnes? But feare not little flocke; he that strikes, will heale. This somewhat through his mercy will proue as much as nothing.
and may somewhat now incense thee, that hast paid the ransom for all our Sins? But Fear not little flock; he that strikes, will heal. This somewhat through his mercy will prove as much as nothing.
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Satan accuseth through malice, to condemne; but Christ through loue, to amend thee. Non deserit ad poenam, (saith Richardus à Sancto Victore) sed monet ad poenitentiam.
Satan Accuseth through malice, to condemn; but christ through love, to amend thee. Non deserit ad poenam, (Says Richardus à Sancto Victore) sed monet ad poenitentiam.
His accusations are instructions, his chastisements peace, his precious balmes shall neuer breake our heads. As a Surgeon being to lance his best-beloued child, he long handleth softly (saith Gregory) before he strikes, and then cutteth and weepeth, and weepeth,
His accusations Are instructions, his chastisements peace, his precious balms shall never break our Heads. As a Surgeon being to lance his Best-beloved child, he long handleth softly (Says Gregory) before he strikes, and then cutteth and weeps, and weeps,
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and cutteth againe, (as Saint Bernard feelingly expresseth it;) otherwise sparing would bee spilling, in such a pleurisy, which cannot bee cured without letting blood;
and cutteth again, (as Saint Bernard feelingly Expresses it;) otherwise sparing would be spilling, in such a pleurisy, which cannot be cured without letting blood;
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Whence I infer, that The smallest faults in the Church are not to passe vncontrouled: No toleration is to be granted for any thing that is amisse, either in Pastor, or people.
Whence I infer, that The Smallest Faults in the Church Are not to pass uncontrolled: No toleration is to be granted for any thing that is amiss, either in Pastor, or people.
speedier then a graine of Mustard-seed, from the least seed, becomming the greatest amongst hearbes. Not to quash therefore in the egge this venomous Cockatrice, is to foster it against our selues, till it be vnconquerable;
speedier then a grain of Mustard seed, from the least seed, becoming the greatest among herbs. Not to quash Therefore in the egg this venomous Cockatrice, is to foster it against our selves, till it be unconquerable;
In regard whereof, the walker amongst the Candlesticks, with the two-edged sword in his mouth, hath furnished out his Prophets to be fit for such a purpose.
In regard whereof, the walker among the Candlesticks, with the two-edged sword in his Mouth, hath furnished out his prophets to be fit for such a purpose.
One hath his forehead as an Adamant, harder then a flint, not to be dismayed at mens proud lookes, howsoeuer they be hard-hearted, and impudent, Ezech. 3.8. Another is a fenced brazen wall, not to be preuailed against, Ierem. 15.20.
One hath his forehead as an Adamant, harder then a flint, not to be dismayed At men's proud looks, howsoever they be hardhearted, and impudent, Ezekiel 3.8. another is a fenced brazen wall, not to be prevailed against, Jeremiah 15.20.
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Samuel is bold with Saul, Wherefore didst thou euill in the sight of the Lord? 1. Sam. 15. Nathan with Dauid, Wherfore hast thou despised the commandement of the Lord? 2. Sam. 12. So Hanani to Asa, Thou hast done foolishly, 2. Chron. 16. Azariah to Vzziah, It pertaineth not to thee, Vzziah, to burne Incense to the Lord, 2. Chro. 26. Iohn Baptist to Herod, It is not lawfull for thee, to haue thy brothers wife, Math. 14. No sinne in his owne nature, may passe heere for veniall; (as the Romanists sooth there Popelings;) nay concupiscence it selfe,
Samuel is bold with Saul, Wherefore didst thou evil in the sighed of the Lord? 1. Sam. 15. Nathan with David, Wherefore hast thou despised the Commandment of the Lord? 2. Sam. 12. So Hanani to Asa, Thou hast done foolishly, 2. Chronicles 16. Azariah to Uzziah, It pertaineth not to thee, Uzziah, to burn Incense to the Lord, 2. Chro 26. John Baptist to Herod, It is not lawful for thee, to have thy Brother's wife, Math. 14. No sin in his own nature, may pass Here for venial; (as the Romanists sooth there Popelings;) nay concupiscence it self,
is not exception taken to the very imagination of the thoughts? Doth not Dauid acknowledge the wickednesse of his shaping, and pollution of his conception, Psal. 51? And that chosen vessell S. Paul, fiue times in the sixth to the Romanes, sixe times in the seuenth,
is not exception taken to the very imagination of the thoughts? Does not David acknowledge the wickedness of his shaping, and pollution of his conception, Psalm 51? And that chosen vessel S. Paul, fiue times in the sixth to the Romans, sixe times in the Seventh,
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then the remisnesse of a father to vntoward children? Or the carefulnesse of a young man, to hold his owne? Or the forwardnesse of a man of parts to purchase preferment? Yet Eli smarted for the first,
then the remissness of a father to untoward children? Or the carefulness of a young man, to hold his own? Or the forwardness of a man of parts to purchase preferment? Yet Eli smarted for the First,
and the young man in the Gospell (otherwise commended) was touched by our Sauiour for the second, and the gall of Simon Magus was broken for the third. The reason whereof is pregnant.
and the young man in the Gospel (otherwise commended) was touched by our Saviour for the second, and the Gall of Simon Magus was broken for the third. The reason whereof is pregnant.
Wilt thou then except at a moate in thy brothers eye, and canst thou fauour a sinne to fester in his conuersation? Vnhappy friendship (saith Carthusian) quae illum quem diligit, tacendo tradit diabolo!
Wilt thou then except At a moat in thy Brother's eye, and Canst thou favour a sin to fester in his Conversation? Unhappy friendship (Says Carthusian) Quae Ilum Whom diligit, tacendo tradit diabolo!
He betrayeth therefore his brother, that fauoureth his eares, to breake his necke, seeing somewhat vncontrolled, may grow to any thing, & one diuell finding entrance to an house swept and garnished, will quickly get a company farre worse then himselfe.
He betrayeth Therefore his brother, that favours his ears, to break his neck, seeing somewhat uncontrolled, may grow to any thing, & one Devil finding Entrance to an house swept and garnished, will quickly get a company Far Worse then himself.
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what impudencie armes our aduersaries the Papists, to mention a toleration of their superstition, especially amongst vs, whose eyes God hath so farre opened to see their abominations? Hath the Lord so mercifully freed vs from this spirituall Egypt, and shall we againe be longing for their Pepons and Onyons? Hath hee enlightned vs so clearely by the lanthorne of his Word, not to make vse of it our selues,
what impudency arms our Adversaries the Papists, to mention a toleration of their Superstition, especially among us, whose eyes God hath so Far opened to see their abominations? Hath the Lord so mercifully freed us from this spiritual Egypt, and shall we again be longing for their Pepons and Onions? Hath he enlightened us so clearly by the lanthorn of his Word, not to make use of it our selves,
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but to see how grosly our aduersaries are misseled to crosse it? It cannot be the conceit of a true Christian, to be so false-hearted to his Lord and Master.
but to see how grossly our Adversaries Are misseled to cross it? It cannot be the conceit of a true Christian, to be so False-hearted to his Lord and Master.
A plow of an Oxe and an Asse, a garment of Linsie-woolsie, Mermaids halfe fish and halfe flesh, Centaures halfe horse and halfe man, are monstrous and abominable in his iealous affection.
A blow of an Ox and an Ass, a garment of Linsie-woolsie, Mermaids half Fish and half Flesh, Centaur's half horse and half man, Are monstrous and abominable in his jealous affection.
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When the Lord thy God shall bring thee into the land (saith Moses to Israel) which thou goest to possesse, thou shalt make no couenant with the people thereof, but downe with their Groues, and burne their Images with fire: no marriages must be made betweene them and Gods people: and reasons are giuen;
When the Lord thy God shall bring thee into the land (Says Moses to Israel) which thou goest to possess, thou shalt make no Covenant with the people thereof, but down with their Groves, and burn their Images with fire: no marriages must be made between them and God's people: and Reasons Are given;
And did it not proue so to strong Samson, to wise Salomon, to vxorious Achab, to all that euer were drawne to this indifferencie? It is not for nothing then, that Esay and Ieremy were so earnest with Israel, to seuer themselues from Babylon: Saint Paul with the Corinthians, not to beare the yoke with vnbeleeuers: Saint Iohn with all, not to afford as much as an Aue, good day, or good night to an obstinate Heretike.
And did it not prove so to strong samson, to wise Solomon, to uxorious Ahab, to all that ever were drawn to this indifferency? It is not for nothing then, that Isaiah and Ieremy were so earnest with Israel, to sever themselves from Babylon: Saint Paul with the Corinthians, not to bear the yoke with unbelievers: Saint John with all, not to afford as much as an Aue, good day, or good night to an obstinate Heretic.
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the very Boyes of Samosatene, solemnly cast into the fire a Tennis-Ball, in the midst of their Market place (as Bellarmine himselfe relates out of Theodoret ) because it had but touched the foot of the Asse, whereon Lucius rode, their hereticall Bishop. But what neede I instance in Christians? The Heathens themselues haue been euer scrupulous, not rashly to allow of such a blending, or mixture of Religions.
the very Boys of Samosatene, solemnly cast into the fire a Tennis-Ball, in the midst of their Market place (as Bellarmine himself relates out of Theodoret) Because it had but touched the foot of the Ass, whereon Lucius road, their heretical Bishop. But what need I instance in Christians? The heathens themselves have been ever scrupulous, not rashly to allow of such a blending, or mixture of Religions.
In regard whereof Atilius Regulus by a decree of the Senate (as Liuie testifieth) was to gather all bookes of Ceremonies, at a certaine day, to stop variety of Religions.
In regard whereof Atilius Regulus by a Decree of the Senate (as Alive Testifieth) was to gather all books of Ceremonies, At a certain day, to stop variety of Religions.
but it tended to no other purpose, then the like stratagem of Iulian the Apostata, who gaue heretikes freedome amongst right beleeuers, not that hee cared for either,
but it tended to no other purpose, then the like stratagem of Iulian the Apostata, who gave Heretics freedom among right believers, not that he cared for either,
but that by their mutuall distractions, hee might destroy both. Tum enim reddidit Basilicas haereticis (saith Saint Augustine) quando templa Daemonijs.
but that by their mutual distractions, he might destroy both. Tum enim reddidit Basilicas Heretics (Says Faint Augustine) quando templa Daemonijs.
Excellent therefore is Saint Basils resolution to the President of Valens the Emperour; Those that are throughly seasoned with true Religion, will rather suffer all kindes of death,
Excellent Therefore is Saint Basils resolution to the President of Valens the Emperor; Those that Are thoroughly seasoned with true Religion, will rather suffer all Kinds of death,
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Syluanus and Eustathius boldly told the Emperour himselfe (it is recorded in the 5. Booke and 24. Chapter of the Tripartite Historie) Power thou hast (O Emperour) to punish vs,
Sylvanus and Eustathius boldly told the Emperor himself (it is recorded in the 5. Book and 24. Chapter of the Tripartite History) Power thou hast (Oh Emperor) to Punish us,
which howsoeuer Parsons, with others of our homebred vipers, in their diuers supplications to His Maiestie, haue presumed most impudently to plead for: yet Weston their owne man, most earnestly detests it;
which howsoever Parsons, with Others of our Homebred vipers, in their diverse supplications to His Majesty, have presumed most impudently to plead for: yet Weston their own man, most earnestly detests it;
Stapleton rayles at Bodin, for but mentioning such a liberty; the Rhemists conclude out of Cyprian, and Hilarie, vpon the fourth to the Ephesians, that it is not to be endured.
Stapleton rails At Bodin, for but mentioning such a liberty; the Rhemists conclude out of Cyprian, and Hillary, upon the fourth to the Ephesians, that it is not to be endured.
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And marke but BELLARMINES owne words (who is of the same opinion, in the nineteenth Chapter of his booke de Laicis) Catholici non patiuntur in suo grege vllos, qui ostendunt vllo signo externo, se fauere Lutheranis.
And mark but BELLARMINES own words (who is of the same opinion, in the nineteenth Chapter of his book de Laicis) Catholici non patiuntur in Sue grege ullos, qui ostendunt vllo Sign externo, se fauere Lutheranism.
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and irreligious to grant? or should wee endure such impudencie, that offereth to propose that which supposeth vs to be Atheists? What doe they then but betray Religion,
and irreligious to grant? or should we endure such impudency, that Offereth to propose that which Supposeth us to be Atheists? What do they then but betray Religion,
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and expose themselues to all sides hatred, who in such a case, but stagger, or expresse not themselues? If therefore thou be on our side, tumble out the Romane Iezabel at the window, howsoeuer shee be painted.
and expose themselves to all sides hatred, who in such a case, but stagger, or express not themselves? If Therefore thou be on our side, tumble out the Roman Jezebel At the window, howsoever she be painted.
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Babylons Brats must not be dandled, but dasht against the stones. Phynea's zeale, Iehu's march, Iosiah's resolution, Luther's heroicall spirit, haue euer best preuailed against the mysterie of iniquity. For who findes not that Rome is as a nettle? it stings where it is gently handled;
Babylons Brats must not be dandled, but dashed against the stones. Phinehas zeal, Jehu's march, Josiah's resolution, Luther's heroical Spirit, have ever best prevailed against the mystery of iniquity. For who finds not that Room is as a nettle? it stings where it is gently handled;
The voyce of more then man, and lowder then a Trumpet, is therefore necessary for you (fathers and brethren) in these dangerous times, to be inquisitiue for the truth,
The voice of more then man, and Louder then a Trumpet, is Therefore necessary for you (Father's and brothers) in these dangerous times, to be inquisitive for the truth,
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Hath God enioyned vs to be watchfull Pastors, and shall we sleepe, or flye, or take no notice, when the Wolfe commeth? Are wee seers, and shall wee winke at any thing? Especially seeing that a cloud rising from the Sea, but as bigge as a mans hand, may soone ouercast the heauen, and procure a storme;
Hath God enjoined us to be watchful Pastors, and shall we sleep, or fly, or take no notice, when the Wolf comes? are we seers, and shall we wink At any thing? Especially seeing that a cloud rising from the Sea, but as big as a men hand, may soon overcast the heaven, and procure a storm;
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because I tell thee the truth, am I become thine enemie? Art thou so possest, that when thy Sauiour comes to free thee from legions, wilt thou exclaime outragiously, What haue I to doe with thee, thou Iesus, thou Sonne of the most high God? I should sticke on this point (Beloued) which is a great stop to the progresse of the Gospell.
Because I tell thee the truth, am I become thine enemy? Art thou so possessed, that when thy Saviour comes to free thee from legions, wilt thou exclaim outrageously, What have I to do with thee, thou Iesus, thou Son of the most high God? I should stick on this point (beloved) which is a great stop to the progress of the Gospel.
For, when the Preacher brings the words of the wise, you come not prouided with the eares of the attentiue. Euery learner will be a censurer, and an offender, a correcter.
For, when the Preacher brings the words of the wise, you come not provided with the ears of the attentive. Every learner will be a censurer, and an offender, a correct.
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and yet (as the Lord complaineth by his Prophet Hosea) no man must striue, or reproue another, for the people are as they, that striue with the Priest.
and yet (as the Lord Complaineth by his Prophet Hosea) no man must strive, or reprove Another, for the people Are as they, that strive with the Priest.
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And is not this a iust cause, why (as here he taxeth Ephesus ) so our Sauiour in like manner should haue somewhat against vs? And because we may presume to expostulate with the Iewes in Malachi, Wherein and wherein doe we so much transgresse? Let me thrust into this great Haruest a little farther my sickle, to remember our naturall dulnesse with a therein & therein. Atheisme and flattery are eminent in the Court;
And is not this a just cause, why (as Here he Taxes Ephesus) so our Saviour in like manner should have somewhat against us? And Because we may presume to expostulate with the Iewes in Malachi, Wherein and wherein do we so much transgress? Let me thrust into this great Harvest a little farther my fickle, to Remember our natural dulness with a therein & therein. Atheism and flattery Are eminent in the Court;
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therin our Sauiour hath somewhat against vs: Sacriledge grates the Church, Symonie is forced vpon the ministerie, therein and therein our Sauiour hath somewhat against vs. In the whole Cōmonwealth when vsury growes a vocation, drunkennes & whoredome, the practice of good fellowship, stabbing and swearing, a note of resolution, oppression a kinde of Iustice,
therein our Saviour hath somewhat against us: Sacrilege grates the Church, Simony is forced upon the Ministry, therein and therein our Saviour hath somewhat against us In the Whole Commonwealth when Usury grows a vocation, Drunkenness & whoredom, the practice of good fellowship, stabbing and swearing, a note of resolution, oppression a kind of justice,
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be not herein and herein many somewhats which our Sauiour may most palpably vrge against vs? Ieremie's booke, and Ezechiel's role written within and without, cannot containe the particulars I might here descend vnto.
be not herein and herein many somewhats which our Saviour may most palpably urge against us? Jeremie's book, and Ezechiel's role written within and without, cannot contain the particulars I might Here descend unto.
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Somewhat might be had against Husbands, that suffer their wiues & children to be Recusants, when they themselues can straine to professe any conformity.
Somewhat might be had against Husbands, that suffer their wives & children to be Recusants, when they themselves can strain to profess any conformity.
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Somewhat against wiues, who cōmanded to hearken at home, will needes be Teachers abroad, being Antichrists chiefest factors, to vent his superstitions;
Somewhat against wives, who commanded to harken At home, will needs be Teachers abroad, being Antichrists chiefest Factors, to vent his superstitions;
Somewhat against Magistrates, and Officials, who are luke-warme, or false-hearted in Gods cause, to the deluding of good lawes, and increase of superstition.
Somewhat against Magistrates, and Officials, who Are lukewarm, or False-hearted in God's cause, to the deluding of good laws, and increase of Superstition.
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Somewhat against Reformers, who busying their tongues most commonly in things that pertaine not to them, disable themselues through faction, to doe good in greater matters.
Somewhat against Reformers, who busying their tongues most commonly in things that pertain not to them, disable themselves through faction, to do good in greater matters.
Beloued brethren, paritie is not puritie, nor the wisest preaching, the wrangling about ceremonies, nor the vilifying of faulty Ministers, the profitablest lesson the ignorant people can heare:
beloved brothers, parity is not purity, nor the Wisest preaching, the wrangling about ceremonies, nor the vilifying of faulty Ministers, the profitablest Lesson the ignorant people can hear:
Achan's stoning, and Belshazzar's doome, and Iudah's hanging might lesson these men sufficiently, from such dangerous meddling with consecrated things:
Achan's stoning, and Belshazzar's doom, and Judah's hanging might Lesson these men sufficiently, from such dangerous meddling with consecrated things:
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If thou snatch from the Lords Altar, with the rauenous Eagle, but a gobbet of a sacrifice to cramme thy young ones, some coale (perchance) may stick vnto it, which brought to thy nest, will set all on fire.
If thou snatch from the lords Altar, with the ravenous Eagl, but a gobbet of a sacrifice to cram thy young ones, Some coal (perchance) may stick unto it, which brought to thy nest, will Set all on fire.
who seeth not what a great deale more might be had, against parents for indulgence, children for ryot, masters for hardnesse, seruants for vnfaithfulnesse, young men for idlenesse, old men for couetousnesse, Tutors for carelesnesse, Schollers for dissolutenesse, Pastors for coldnesse and nonresidence, people for contempt and prophanenesse, many for pride and luxury, all for vnthankfulnesse;
who sees not what a great deal more might be had, against Parents for indulgence, children for riot, Masters for hardness, Servants for unfaithfulness, young men for idleness, old men for covetousness, Tutors for carelessness, Scholars for dissoluteness, Pastors for coldness and nonresidence, people for contempt and profaneness, many for pride and luxury, all for unthankfulness;
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who in so great plenty haue stored vp so little, in such continued peace, haue made so small profit, vpon so good aduantages, haue gained no more ground of our aduersaries.
who in so great plenty have stored up so little, in such continued peace, have made so small profit, upon so good advantages, have gained no more ground of our Adversaries.
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Some Critikes put a difference, betwixt dilection, loue, and Charity, making loue more then dilection, (as Cicero seemes to doe) and Charity more then loue.
some Critics put a difference, betwixt dilection, love, and Charity, making love more then dilection, (as Cicero seems to do) and Charity more then love.
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I include not here that incomprehensible loue, which is in God, or rather God himselfe, essentially, notionally, and personally, considered (as the Schoole-men haue ventured to speculate) but content my selfe with an habite, infused by God, effused in good workes, diffused amongst our neighbours.
I include not Here that incomprehensible love, which is in God, or rather God himself, essentially, notionally, and personally, considered (as the Schoolmen have ventured to speculate) but content my self with an habit, infused by God, effused in good works, diffused among our neighbours.
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subiect, mans heart; fruits, obedience, patience, and the not-seeking of our owne; companions, sincerity and constancie; opposites, distrust of our selues, and a hard conceite of our brethren. This loue is as orderly, as forward;
Subject, men heart; fruits, Obedience, patience, and the not-seeking of our own; Sodales, sincerity and constancy; opposites, distrust of our selves, and a hard conceit of our brothers. This love is as orderly, as forward;
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(as Saint Augustine wittily obserueth) but aboue vs, it findeth God; in vs, our owne soules besides vs, our friends and enemies to spend its strength vpon.
(as Saint Augustine wittily observeth) but above us, it finds God; in us, our own Souls beside us, our Friends and enemies to spend its strength upon.
no (saith Thomas, Ansbert, and Richardus, ) it was not the habit that was extinguished, but some degrees slaked, the fault was in the manner of doing, thou hast not lost thy loue; but NONLATINALPHABET (too true an allusion to the name) thou hast remitted, thou hast diminished, thou hast cooled, not that thou now hast, but that which thou had'st, not thy loue absolutely, but thy first loue. Whether this happened, through the instability of free will, which headlong to ill, is drawne onely to good, whereby as in violent motions, the progresse is slower then the beginning;
not (Says Thomas, Ansbert, and Richardus,) it was not the habit that was extinguished, but Some Degrees slaked, the fault was in the manner of doing, thou hast not lost thy love; but (too true an allusion to the name) thou hast remitted, thou hast diminished, thou hast cooled, not that thou now haste, but that which thou Hadst, not thy love absolutely, but thy First love. Whither this happened, through the instability of free will, which headlong to ill, is drawn only to good, whereby as in violent motions, the progress is slower then the beginning;
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or that our spirituall life in some sort is answerable to our carnall, full of heat and humors in our first growth, which afterward in age are cooled and dried vp;
or that our spiritual life in Some sort is answerable to our carnal, full of heat and humours in our First growth, which afterwards in age Are cooled and dried up;
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Hugo holds it a defect in preaching; Arethas a neglect of almes-deedes. But what neede such scruples? Why might it not rather be a decaying in all the vertues before mentioned;
Hugo holds it a defect in preaching; Arethas a neglect of almsdeeds. But what need such scruples? Why might it not rather be a decaying in all the Virtues before mentioned;
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as Saint Ambrose, and Richardus, with our latter Writers, more iudiciously take it? The first loue therefore that euery Conuert hath, is his ardent affection at his first inlightning, and tasting of Gods holy Spirit; whereby the ioy for his freedome from sinne and Satan, carrieth all his faculties to adore the Author of it.
as Saint Ambrose, and Richardus, with our latter Writers, more judiciously take it? The First love Therefore that every Convert hath, is his Ardent affection At his First enlightening, and tasting of God's holy Spirit; whereby the joy for his freedom from sin and Satan, Carrieth all his faculties to adore the Author of it.
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a relieuing of Christs needie members for the expressing of it; a continuance in the powerfull meanes of praying, preaching, harkening, meditating, conference with good company,
a relieving of Christ needy members for the expressing of it; a Continuance in the powerful means of praying, preaching, Harkening, meditating, conference with good company,
not quenching the motions of the holy Spirit, flying all occasions of back-slyding, suspecting especially these foure enemies, spirituall pride in the best, carnall policie in the greatest, worldly prosperity in the richest, and abuse of Christian liberty in the gallantest. In all which,
not quenching the motions of the holy Spirit, flying all occasions of backsliding, suspecting especially these foure enemies, spiritual pride in the best, carnal policy in the greatest, worldly Prosperity in the Richest, and abuse of Christian liberty in the Gallantest. In all which,
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They halted in their march, abated their edge, began to be weary of well-doing, and like as the children of Ephraim hauing their Bowes bent, turned themselues backe in the day of battaile.
They halted in their march, abated their edge, began to be weary of welldoing, and like as the children of Ephraim having their Bows bent, turned themselves back in the day of battle.
14 The walke of a Christian shews it, which must be from strength to strength, Psalme 84.7. His path as the morning light, that shineth more and more vnto the perfect day, Prou. 4.18. Hee runnes in the sauour of his Sauiours Ointment, Cant. 1.4.
14 The walk of a Christian shows it, which must be from strength to strength, Psalm 84.7. His path as the morning Light, that shines more and more unto the perfect day, Prou. 4.18. He runs in the savour of his Saviour's Ointment, Cant 1.4.
For as the house of Dauid, in the long warre betweene it and Saul, euer grew stronger and stronger; the waters in Ezechiel, deeper and deeper; the word to the humble ghest in the Gospell, Sit vp higher:
For as the house of David, in the long war between it and Saul, ever grew Stronger and Stronger; the waters in Ezechiel, Deeper and Deeper; the word to the humble guessed in the Gospel, Fit up higher:
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so in this warfare vnder our heauenly Generall, we must alway fight, in his vineyard alwaies worke, in the race he hath appointed vs, alwaies run, vntill wee obtaine the victory, the penny, the Crowne, which is laid vp for vs in the world to come.
so in this warfare under our heavenly General, we must always fight, in his vineyard always work, in the raze he hath appointed us, always run, until we obtain the victory, the penny, the Crown, which is laid up for us in the world to come.
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For the motion of a Christian must not be like that of the planets in their epicycles; now ascending, then descending, sometimes stationary, anon retrograde; but rather as the beasts mentioned by Ezechiel, who passing forward, returned not againe:
For the motion of a Christian must not be like that of the planets in their epicycles; now ascending, then descending, sometime stationary, anon retrograde; but rather as the beasts mentioned by Ezechiel, who passing forward, returned not again:
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but as the fountaine of liuing water; Iohn 4. that bubbleth, and springeth vp to euerlasting life. He reuolts not with Demas, disappoints not which Meroz, stands not still with the idlers in the Gospell, nor followeth afarre off with timorous Peter: but thrusts himselfe forth with Dauid in to euery good action, O God, my heart is ready, my heart is ready.
but as the fountain of living water; John 4. that bubbleth, and springs up to everlasting life. He revolts not with Demas, disappoints not which Meroz, Stands not still with the idlers in the Gospel, nor follows afar off with timorous Peter: but thrusts himself forth with David in to every good actium, Oh God, my heart is ready, my heart is ready.
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For what great matter is it (saith St Augustine) to begin well, and not to hold on? Like a meteor, to giue a blaze, and suddenly to vanish without heat, or light;
For what great matter is it (Says Saint Augustine) to begin well, and not to hold on? Like a meteor, to give a blaze, and suddenly to vanish without heat, or Light;
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For how fitly would come here to be taxed, lukewarmenesse in our profession, dulnesse in our calling, deadnesse in our charitie, repining in our patience, remisnesse in our discipline; from many of which, Ephesus (as you haue heard) was free.
For how fitly would come Here to be taxed, Lukewarmness in our profession, dulness in our calling, deadness in our charity, repining in our patience, remissness in our discipline; from many of which, Ephesus (as you have herd) was free.
What a gulfe (if comparison were made) would too plainely appeare, betweene the first onset of our heroicall reformers, and the flagging seconding of them in these our daies:
What a gulf (if comparison were made) would too plainly appear, between the First onset of our heroical reformers, and the flagging seconding of them in these our days:
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as also to encourage the true hearts, that striue as yet amongst vs, to expresse their first loue; what exhortation could bee earnest enough? what commendation correspondent? what thankes,
as also to encourage the true hearts, that strive as yet among us, to express their First love; what exhortation could be earnest enough? what commendation correspondent? what thanks,
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I will but lappe therefore with Gedeons souldiers at the riuer, or touch the hony, as Ionathan, with the tip of my rod, and leaue the farther applying to your priuate religious meditations.
I will but lap Therefore with Gedeons Soldiers At the river, or touch the honey, as Ionathan, with the tip of my rod, and leave the farther applying to your private religious meditations.
For doe not their owne men distinguish, betweene the habit of charitie, and the act, the cause, and the effect, the essence, and the degrees, the action, and the maner of performing? And haue not our men made it plaine enough, that the grace we affirme cannot bee lost, is NONLATINALPHABET, not NONLATINALPHABET, Gods working fauour, not mans inconstant worke, depending not on mans free will, but Gods free election, whose decrees are vnalterable, and gifts without repentance? But Satan may be here set against Satan; the Iesuites against the Rhemists. Viegas words are, Non amisit charitatem, sed de charitatis feruore nonnihil remisit;
For do not their own men distinguish, between the habit of charity, and the act, the cause, and the Effect, the essence, and the Degrees, the actium, and the manner of performing? And have not our men made it plain enough, that the grace we affirm cannot be lost, is, not, God's working favour, not men inconstant work, depending not on men free will, but God's free election, whose decrees Are unalterable, and Gifts without Repentance? But Satan may be Here Set against Satan; the Iesuites against the Rhemists. Viegas words Are, Non amisit charitatem, sed de charitatis feruore nonnihil Remised;
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It was not priuatio (saith Pererius ) but a kinde of Laodicean lukewarmenesse. They performed not, duly, dayly, often, earnestly, to so many, in so many things, the good they were wont to doe:
It was not Privation (Says Pererius) but a kind of Laodicean Lukewarmness. They performed not, duly, daily, often, earnestly, to so many, in so many things, the good they were wont to do:
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grace hee had, but not so working, as at the beginning; worke hee did, but not with that alacritie and zeale hee was accustomed to doe. Tzebi was flourishing, but faultering; Ieshurun was fat, but lazy.
grace he had, but not so working, as At the beginning; work he did, but not with that alacrity and zeal he was accustomed to do. Zebul was flourishing, but faltering; Jeshurun was fat, but lazy.
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howsoeuer some Iuniors sang and shouted, they wept aloud (saith the text) Ezra 3.12. More our good Fathers would now lament, if they liued but to see vs their degenerate posterity.
howsoever Some Juniors sang and shouted, they wept aloud (Says the text) Ezra 3.12. More our good Father's would now lament, if they lived but to see us their degenerate posterity.
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Mee thinks we should stand together in this comparison, as the men of Chica in the Maps, neere the straights of Magellane, by our trauellers of Europe: they as the sonnes of Anak, we as Grashoppers; so farre from attaining their forwardnesse in Religion, that diuers account it their glory to be snarling at them.
Me thinks we should stand together in this comparison, as the men of Chica in the Maps, near the straights of Magellan, by our travellers of Europe: they as the Sons of Anak, we as Grasshoppers; so Far from attaining their forwardness in Religion, that diverse account it their glory to be snarling At them.
Fathers and brethren, is this a time to make a doubt, whether the Pope be Antichrist or no, seeing his hornes and markes are so apparantly discouered? And must we now fall backe to bee catechized by Lumbard, and Aquinas; as though our owne mens doctrine,
Father's and brothers, is this a time to make a doubt, whither the Pope be Antichrist or not, seeing his horns and marks Are so apparently discovered? And must we now fallen back to be Catechized by Lumbard, and Aquinas; as though our own men's Doctrine,
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when so many burned in defiance of Romish mixtures. O that the consideration hereof, would rowze vp euery one of vs in our seuerall places, to remember, whence wee are falne, and to doe our first workes! How happy would it bee for Ministers, to shew their first loue to the truth!
when so many burned in defiance of Romish mixtures. Oh that the consideration hereof, would rouse up every one of us in our several places, to Remember, whence we Are fallen, and to do our First works! How happy would it be for Ministers, to show their First love to the truth!
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for hearers, to make good their first loue to their Ministers! for both, to ioine together, in an holy emulation, to professe, and expresse, the first loue of our zealous predecessors? And if euer the Lord marched before his Church in a piller of clowd and fire, to guide them in the way they are to walke;
for hearers, to make good their First love to their Ministers! for both, to join together, in an holy emulation, to profess, and express, the First love of our zealous predecessors? And if ever the Lord marched before his Church in a pillar of cloud and fire, to guide them in the Way they Are to walk;
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now he doth before vs (Beloued) to minde vs of our vngratefulnesse, and to set vs in a course, to returne to our first loue. What a blessing is it to haue a Royall King, so able and resolute to withstand Popery! a Clergy so eminent, a People (for the most part) so forward, that maugre Achitophels proiects, Sanballets stops, some Wolues among the Pastors, some Foxes among the Lambs, the maine notwithstanding goes constantly forward for the pursuit and recouery of this first loue. Distractions (I confesse) may dismay,
now he does before us (beloved) to mind us of our ungratefulness, and to Set us in a course, to return to our First love. What a blessing is it to have a Royal King, so able and resolute to withstand Popery! a Clergy so eminent, a People (for the most part) so forward, that maugre Achitophels projects, Sanballets stops, Some Wolves among the Pastors, Some Foxes among the Lambs, the main notwithstanding Goes constantly forward for the pursuit and recovery of this First love. Distractions (I confess) may dismay,
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but comparing our helps, with the assaults, and our case, with our neighbours that dwell about vs, we shall finde cause to confesse with Dauid: Truely God remayneth yet louing to this our Israel;
but comparing our helps, with the assaults, and our case, with our neighbours that dwell about us, we shall find cause to confess with David: Truly God remaineth yet loving to this our Israel;
so fresh in our memories, so obuious to our senses, put all good men in comfort, that this first loue, in diuers of our daies, is not altogether extinguished? I cannot expresse it sufficiently;
so fresh in our memories, so obvious to our Senses, put all good men in Comfort, that this First love, in diverse of our days, is not altogether extinguished? I cannot express it sufficiently;
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and behold the company of Preachers! who, as that Angel that came vp from Gilgal to Bochim, Iudges, 2. will for the most part (I make no doubt) be shortly amongst you (Beloued) to stirre and set you a weeping after your first loue. And to end with that which followes my text, Often to remember from whence we are falne, and repent, and doe our first workes, is the path our Sauiour here prescribeth to lead vs to our first loue. The meditation of his sudden comming, and the indangering of our present happinesse, are the motiues to hasten this first loue. To hate the abominations of Popery, (as the Ephesians did here the deedes of the Nicolaitans ) is an euidence of a soule prepared,
and behold the company of Preachers! who, as that Angel that Come up from Gilgal to Bochim, Judges, 2. will for the most part (I make no doubt) be shortly among you (beloved) to stir and Set you a weeping After your First love. And to end with that which follows my text, Often to Remember from whence we Are fallen, and Repent, and do our First works, is the path our Saviour Here prescribeth to led us to our First love. The meditation of his sudden coming, and the endangering of our present happiness, Are the motives to hasten this First love. To hate the abominations of Popery, (as the Ephesians did Here the Deeds of the Nicolaitans) is an evidence of a soul prepared,
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for the entertaining and rellishing this first loue. Hast thou a mind to the Tree of life, which is in the midst of the Paradise of God? O hearken then to striue,
for the entertaining and relishing this First love. Hast thou a mind to the Tree of life, which is in the midst of the Paradise of God? Oh harken then to strive,
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and striue to ouercome! for this is the price, that our Sauiour here proposeth to them that perseuere, to retaine their first loue. O Lord, thou art acquainted with our backslidings,
and strive to overcome! for this is the price, that our Saviour Here Proposeth to them that persevere, to retain their First love. O Lord, thou art acquainted with our backslidings,
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that acknowledging our many imperfections, and the necessitie of reproouing them, wee may shake off all worldly incumbrances, to recouer and imbrace our first loue;
that acknowledging our many imperfections, and the necessity of reproving them, we may shake off all worldly encumbrances, to recover and embrace our First love;
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AS IT WAS DELIVERED IN A SERMON ON Christmas day at Christ-Church in Oxford. PSALME 110.3. In the day of thy Power shall the people offer thee freewill Offrings with an holy worship;
AS IT WAS DELIVERED IN A SERMON ON Christmas day At Christ church in Oxford. PSALM 110.3. In the day of thy Power shall the people offer thee freewill Offerings with an holy worship;
THis Psalme is an euident prophecy of our Sauiour Christ, our Sauior himself so interpreting it, Mat. 22. Marke 12. and Luk. 20. Some Iewes would make it to be Eliezers gratulation for his master Abrahams victory against the fiue Kings, Gen. 14. Others, Dauids thankesgiuing for his escaping Saul, and settling in the kingdome.
THis Psalm is an evident prophecy of our Saviour christ, our Saviour himself so interpreting it, Mathew 22. Mark 12. and Luk. 20. some Iewes would make it to be Eliezers gratulation for his master Abrahams victory against the fiue Kings, Gen. 14. Others, David thanksgiving for his escaping Saul, and settling in the Kingdom.
But the wiser Rabbins referre it no otherwise then wee doe, to the Messias alone, (as Lyra on this Psalme noteth:) and that Caluin euer went about to wrest,
But the Wiser Rabbis refer it not otherwise then we do, to the Messias alone, (as Lyra on this Psalm notes:) and that Calvin ever went about to wrest,
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or apply it to Dauid, is a malicious slander of Hunnius and Gesner, as Pareus sheweth at large, in his second booke Caluini orthodoxi, cap. 41. Now this Prophecy fore-describeth,
or apply it to David, is a malicious slander of Hunnius and Gesner, as Pareus shows At large, in his second book Calvin Orthodoxi, cap. 41. Now this Prophecy fore-describeth,
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His calling to this Kingly Office, is solemnized first by a Commission: Secondly, by a promise. The Commission graceth him first with Title, my Lord; secondly, with Peace, Sit thou on my right hand.
His calling to this Kingly Office, is solemnized First by a Commission: Secondly, by a promise. The Commission graceth him First with Title, my Lord; secondly, with Peace, Fit thou on my right hand.
Then, of the generall spreading of the Gospell from whence, and among whome; verse. 2. Lastly, of the condition of the beleeuers, who should be willing in their offrings, holy in their worship, innumerable for their multitude, verse. 3. The Priestly Office succeedeth, confirmed,
Then, of the general spreading of the Gospel from whence, and among whom; verse. 2. Lastly, of the condition of the believers, who should be willing in their offerings, holy in their worship, innumerable for their multitude, verse. 3. The Priestly Office succeedeth, confirmed,
first, by an oath, The Lord hath sworne: and further illustrated by the type of Melchizedech, verse 4. on which the Author to the Hebrewes at large commenteth, chap. 7. To this the administration of his Kingly Office is annexed,
First, by an oath, The Lord hath sworn: and further illustrated by the type of Melchizedek, verse 4. on which the Author to the Hebrews At large commenteth, chap. 7. To this the administration of his Kingly Office is annexed,
and further amplifyed, first, by the successefull onset, The Lord shall wound Kings, iudge the Heathen, fill places with dead bodies, smite in sunder the heads of diuers Countryes; verse 5, 6. Then by his triumphant victory in lifting vp the Head to raigne,
and further amplified, First, by the successful onset, The Lord shall wound Kings, judge the Heathen, fill places with dead bodies, smite in sunder the Heads of diverse Countries; verse 5, 6. Then by his triumphant victory in lifting up the Head to Reign,
Thus wee haue the generall view of the whole Psalme, which (according to Cassiodore ) is the absolute summe and comprisall of th Messias doings and sufferings, manifested at large in the Old and New Testament;
Thus we have the general view of the Whole Psalm, which (according to Cassiodorus) is the absolute sum and comprisall of that Messias doings and sufferings, manifested At large in the Old and New Testament;
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so that this third verse falleth out to be a particular touch of the Beleeuers application; the former exhibiting the Kiegs Due, this the Subiects Duty: In which may it please you to obserue the circumstances, 1. of the time, ] In the day of thy Power.
so that this third verse falls out to be a particular touch of the Believers application; the former exhibiting the Kiegs Due, this the Subjects Duty: In which may it please you to observe the Circumstances, 1. of the time, ] In the day of thy Power.
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2. of the Persons ] amplified by their, 1. Deuotion, ] The people shall offer thee freewill offrings with an holy Worship. 2. Hidden increase & innumerable multitude, The dew of thy Birth is of the Wombe of the Morning.
2. of the Persons ] amplified by their, 1. Devotion, ] The people shall offer thee freewill offerings with an holy Worship. 2. Hidden increase & innumerable multitude, The due of thy Birth is of the Womb of the Morning.
whose lot though it sometimes fall as a Lilly among Thornes, or as a Lodge in a Garden of Cucumbers, or as a besieged City: Yet it will prooue at length to bee a goodly heritage, through the good will of him that dwelt in the Bush, who shall water her Furrowes with the deaw of heauen,
whose lot though it sometime fallen as a Lily among Thorns, or as a Lodge in a Garden of Cucumbers, or as a besieged city: Yet it will prove At length to be a goodly heritage, through the good will of him that dwelled in the Bush, who shall water her Furrows with the dew of heaven,
The points therefore I am to stand vpon, may be reduced to these three heads, 1. The Incarnation of Christ. 2. The duty of Christians. 3. The hidden and fruitfull propagation of the Church of Christ.
The points Therefore I am to stand upon, may be reduced to these three Heads, 1. The Incarnation of christ. 2. The duty of Christians. 3. The hidden and fruitful propagation of the Church of christ.
For the present, I shall be forced from my wonted method of Doctrines and Vses, to propose what I haue to say by way of explication and application, which experience will teach a man to be the readiest course,
For the present, I shall be forced from my wonted method of Doctrines and Uses, to propose what I have to say by Way of explication and application, which experience will teach a man to be the Readiest course,
First then, of the Incarnation of Christ manifested to the world, especially vpon this day, and here foretold in generall in these words of my text, In the day of thy Power. ]
First then, of the Incarnation of christ manifested to the world, especially upon this day, and Here foretold in general in these words of my text, In the day of thy Power. ]
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2. The exception that may here be taken to the reading (which is according to the most common translation of our Church Bookes, ) will prooue vpon scanning to be nothing materiall.
2. The exception that may Here be taken to the reading (which is according to the most Common Translation of our Church Books,) will prove upon scanning to be nothing material.
In the day of thy strength, sayth the vulgar: of thy force and valour, say Tremellius and Iunius: Of the assemblies, say they of Geneua: of the Armies (sayth Munster; ) at such time as thou shalt bring thy bands and ioyne battell,
In the day of thy strength, say the Vulgar: of thy force and valour, say Tremellius and Iunius: Of the assemblies, say they of Geneva: of the Armies (say Munster;) At such time as thou shalt bring thy bans and join battle,
if any heare my voyce and open the dore, I will come into him and suppe with him, Reuel. 3.20. The third, at the houre of euery mans death: Watch ye therefore, for ye know not when the Master of the house commeth, Marke 13.35. The fourth, at the vniuersall and dreadfull day of Iudgement: For then shall ye see the Sonne of man come in a cloud, with power and great glory, Luk. 21.27. In reference to these foure commings of Christ, the Church, by a laudable custom, hath anciently celebrated the foure Sundayes, immediatly going before the feast of the Natiuity, by the name of Aduent Sundayes, that prepared before-hand, with the due meditation of so inestimable a benefit, we might solemnize the Natiuity, with the greater triumph.
if any hear my voice and open the door, I will come into him and sup with him, Revel. 3.20. The third, At the hour of every men death: Watch you Therefore, for you know not when the Master of the house comes, Mark 13.35. The fourth, At the universal and dreadful day of Judgement: For then shall you see the Son of man come in a cloud, with power and great glory, Luk. 21.27. In Referente to these foure comings of christ, the Church, by a laudable custom, hath anciently celebrated the foure Sundayes, immediately going before the feast of the Nativity, by the name of Advent Sundayes, that prepared beforehand, with the due meditation of so inestimable a benefit, we might solemnize the Nativity, with the greater triumph.
but at the breaking downe of the partition wall, published first in Ierusalem, and from thence to all the world, by the Apostles preaching? All which notwithstanding (saith Lumbard ) had ground and beginning from the comming of our Sauiour in the flesh.
but At the breaking down of the partition wall, published First in Ierusalem, and from thence to all the world, by the Apostles preaching? All which notwithstanding (Says Lumbard) had ground and beginning from the coming of our Saviour in the Flesh.
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Whence we are to conceiue somewhat more to be meant by the day of Christs power, then by power in it selfe, considered without this adiunct of day. His power indeed from the beginning was euer sufficiently manifested by the Creation of the world, preseruing of the Church, conuersing with the Patriarkes, entring into league with Abraham and Isaac, wrestling with Iacob, leading his people thorow the Wilderness, (he being Moseses great Prophet, Iosua's Captain of the Host of the Lord, Iob's NONLATINALPHABET, Esayes Immanuel, Zacharie's Ioshua, Daniel's Palmóni, as here Dauids NONLATINALPHABET to whom all the Types and Sacrifices of the Law had reference;
Whence we Are to conceive somewhat more to be meant by the day of Christ power, then by power in it self, considered without this adjunct of day. His power indeed from the beginning was ever sufficiently manifested by the Creation of the world, preserving of the Church, conversing with the Patriarchs, entering into league with Abraham and Isaac, wrestling with Iacob, leading his people thorough the Wilderness, (he being Moses great Prophet, Joshua's Captain of the Host of the Lord, Iob's, Isaiah Immanuel, Zacharie's Ioshua, Daniel's Palmóni, as Here David to whom all the Types and Sacrifices of the Law had Referente;
and in the shadow of death, the manifestation of this power neuer appeared, before this fulnesse of time, this acceptable yeere, this day of Christs power springing from on high had visited vs,
and in the shadow of death, the manifestation of this power never appeared, before this fullness of time, this acceptable year, this day of Christ power springing from on high had visited us,
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3. In which, for the farther inlarging of our meditations, as this time occasioneth, wee may obserue first, the conception, secondly, the natiuity of our Sauiour; his conception shewes him to be the Sonne of God, his Natiuitie the Sonne of man;
3. In which, for the farther enlarging of our meditations, as this time occasioneth, we may observe First, the conception, secondly, the Nativity of our Saviour; his conception shows him to be the Son of God, his Nativity the Son of man;
In this conception we shall most profitably inquire, First, who tooke our nature vpon him: Secondly, how: Thirdly, by what efficient it was immediatly brought to passe.
In this conception we shall most profitably inquire, First, who took our nature upon him: Secondly, how: Thirdly, by what efficient it was immediately brought to pass.
Who? the second person in the Trinitie, Ioh. 1.14. The Word was made flesh and dwelt among vs. That the Incarnation was most agreeable to the second person in the Trinity, the Schoolemen labour to shew:
Who? the second person in the Trinity, John 1.14. The Word was made Flesh and dwelled among us That the Incarnation was most agreeable to the second person in the Trinity, the Schoolmen labour to show:
First, out of the properties attributed to him in Scripture; (and if I may so translate their terme appropriata; ) Secondly, out of his approprieties. The properties are foure.
First, out of the properties attributed to him in Scripture; (and if I may so translate their term appropriata;) Secondly, out of his Approprieties. The properties Are foure.
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Ioh. 17. Thirdly, in that he is the expresse image of his Fathers person, who could more conueniently restore the image of God which was declared in vs. Lastly, the Mediatourship best sorted with the middle person in the Trinitie, to take our nature,
John 17. Thirdly, in that he is the express image of his Father's person, who could more conveniently restore the image of God which was declared in us Lastly, the Mediatorship best sorted with the middle person in the Trinity, to take our nature,
and to become a meane for reconciling vs with God. The Approprieties which are also foure, Wisedome, Strength, Equality, Pulchritude, (obserued by Saint ( Augustine and Hilary to bee attributed to the Sonne,) doe further cleare the conueniency of his Incarnation.
and to become a mean for reconciling us with God. The Approprieties which Are also foure, Wisdom, Strength, Equality, Pulchritude, (observed by Saint (Augustine and Hilary to be attributed to the Son,) do further clear the conveniency of his Incarnation.
The Wisedome of God was fittest to restore the things that were made in Wisedome, Psal. 104. The strength of his arme, to triumph ouer Hell and Death: True equality, to rectifie them who ambitiously had lost themselues by affecting to bee as Gods: and beauty to couer their deformities, whose gayest flourish is but as a menstruous garment.
The Wisdom of God was Fittest to restore the things that were made in Wisdom, Psalm 104. The strength of his arm, to triumph over Hell and Death: True equality, to rectify them who ambitiously had lost themselves by affecting to be as God's: and beauty to cover their deformities, whose Gayest flourish is but as a menstruous garment.
The Father could not so conueniently haue assumed mans nature, by reason of his internall attribute of innascibility: and lest there should haue bene two Sonnes in the Trinitie. Neither could this haue bene performed by the Holy Ghost, without the communicating of the name of the Sonne (saith Lumbard ) to moe persons then one.
The Father could not so conveniently have assumed men nature, by reason of his internal attribute of innascibility: and lest there should have be two Sons in the Trinity. Neither could this have be performed by the Holy Ghost, without the communicating of the name of the Son (Says Lumbard) to more Persons then one.
Thus the Schoolemen had leasure to contract that which the Fathers by subtill search in this poynt had hammered out against the old heretiques, who now beginning to reuiue againe in our new Arians and Samosatenians, it stands vs vpon to bee catechized in these (otherwise needlesse) subtilties, that some may alwayes stand in the gap,
Thus the Schoolmen had leisure to contract that which the Father's by subtle search in this point had hammered out against the old Heretics, who now beginning to revive again in our new Arians and Samosatenians, it Stands us upon to be Catechized in these (otherwise needless) subtleties, that Some may always stand in the gap,
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It wilbe harder to expresse that which followeth, the manner, how? for who shall declare his generation? Esay 53. In the assumption of our flesh (sayth Bernard) three mixtures, the omnipotent Maiestie of God made so admirably singular,
It will harder to express that which follows, the manner, how? for who shall declare his generation? Isaiah 53. In the Assump of our Flesh (say Bernard) three mixtures, the omnipotent Majesty of God made so admirably singular,
For there were married as it were, & linked together Deus & homo, Virgo & Mater, Fides & cor humanum, God and Man; a Mayde and a Mother; Faith and mans heart:
For there were married as it were, & linked together Deus & homo, Virgo & Mater, Fides & cor humanum, God and Man; a Maid and a Mother; Faith and men heart:
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euery word in this poynt inuoluing a mystery, and noueltie, or misplacing of a phrase in the ielousie of carefull antiquitie, hath beene censured for an heresie. For they euer warily affirmed the humane nature to be assumed, but the Diuine to bee vnited. They constantly maintained the distinction and integrity of both natures against Eutyches confusion; vnited notwithstanding in one and the same person, against Nestorius distraction. This person the Schoolemen more nicely pronounce to be one, not by that incomprehensible vnitie which excludeth all multitude or multiplicitie: for that belongeth onely to the persons in the Deity: but by an vnion which requires a composition, not huius ex his, (as Durand speaketh) but huius ad hoc; not a framing of a third thing out of diuers parts vnited;
every word in this point involving a mystery, and novelty, or misplacing of a phrase in the jealousy of careful antiquity, hath been censured for an heresy. For they ever warily affirmed the humane nature to be assumed, but the Divine to be united. They constantly maintained the distinction and integrity of both nature's against Eutyches confusion; united notwithstanding in one and the same person, against Nestorius distraction. This person the Schoolmen more nicely pronounce to be one, not by that incomprehensible unity which excludeth all multitude or Multiplicity: for that belongeth only to the Persons in the Deity: but by an Union which requires a composition, not Huius ex his, (as Durand speaks) but Huius ad hoc; not a framing of a third thing out of diverse parts united;
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for so the Godhead and the manhood must not be sayd to concur as parts for the making vp of this person, but such an adioyning of the things vnited the one vnto the other, that the natures remayning distinct (as Agatho rightly teacheth) and all their properties and operations, the subsistence notwithstanding is but one,
for so the Godhead and the manhood must not be said to concur as parts for the making up of this person, but such an adjoining of the things united the one unto the other, that the nature's remaining distinct (as Agatho rightly Teaches) and all their properties and operations, the subsistence notwithstanding is but one,
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and in this case (according to Athanasius ) one, not by the conuersion of the Godhead into flesh, but by taking the manhood into God. The Fathers haue much laboured to expresse this popularly.
and in this case (according to Athanasius) one, not by the conversion of the Godhead into Flesh, but by taking the manhood into God. The Father's have much laboured to express this popularly.
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Saint Augustine and Scotus of two accidentall formes in one subiect, as of the same man, who is both a Lawyer and Phisician. Origen, Basill, and Damascene of a piece of glowing Iron, to which the fire is incorporated:
Saint Augustine and Scotus of two accidental forms in one Subject, as of the same man, who is both a Lawyer and physician. Origen, Basil, and Damascene of a piece of glowing Iron, to which the fire is incorporated:
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and this is best approued by Brentius and Kemnitius. Damascene againe and Bernard compare the mysterie of the Incarnation with that of the Trinity; that as there wee beleeue three persons in one nature:
and this is best approved by Brent and Kemnitius. Damascene again and Bernard compare the mystery of the Incarnation with that of the Trinity; that as there we believe three Persons in one nature:
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Wherein our Lutherans are furthest out, by grounding the hypostaticall Vnion on the transfusion of the proprieties from one nature into another, and not (as they ought to doe) on the communication of the subsistence from the Deity to the Manhood. This onely is sufficient to make good these harder speaches in appearance.
Wherein our Lutherans Are furthest out, by grounding the hypostatical union on the transfusion of the proprieties from one nature into Another, and not (as they ought to do) on the communication of the subsistence from the Deity to the Manhood. This only is sufficient to make good these harder Speeches in appearance.
And where the Sonne of man being vpon earth, is affirmed to be in Heauen, Ioh. 3.13. for subiects of a looser composition afford in a manner the like Synechdochicall predications in the concrete (to speake with Logicians ) not the abstract. So a Philosopher dyeth (saith Saint Augustine ) but not Philosophy; in his 89. Epistle.
And where the Son of man being upon earth, is affirmed to be in Heaven, John 3.13. for Subjects of a looser composition afford in a manner the like Synecdochical predications in the concrete (to speak with Logicians) not the abstract. So a Philosopher Dies (Says Faint Augustine) but not Philosophy; in his 89. Epistle.
The action of the Incarnation being opus ad extra, or external, belongeth (as you know by a receiued rule in Diuinitie ) to all the three persons in the Trinitie, though it be terminatiuely in the Sonne (as the Schooles speake) and appropriated here to Holy Ghost: To the Holy Ghost (sayth Saint Augustine ) by reason he is the conueier and distributer of all the boundlesse graces and mercies, that flow to vs from the Deitie, among which, a greater,
The actium of the Incarnation being opus ad extra, or external, belongeth (as you know by a received Rule in Divinity) to all the three Persons in the Trinity, though it be terminatiuely in the Son (as the Schools speak) and appropriated Here to Holy Ghost: To the Holy Ghost (say Faint Augustine) by reason he is the conueier and distributer of all the boundless graces and Mercies, that flow to us from the Deity, among which, a greater,
Some haue laboured to open this more plainely by this obuious comparison: Three sisters (say they) concurre to the weauing of one seamelesse Coate, which the Second onely weareth,
some have laboured to open this more plainly by this obvious comparison: Three Sisters (say they) concur to the weaving of one Seamless Coat, which the Second only weareth,
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But in such profundities it is dangerous ventring further then the text inlightens vs. This we haue expressed by an Angell concerning the secret of this conception:
But in such profundities it is dangerous venturing further then the text inlightens us This we have expressed by an Angel Concerning the secret of this conception:
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And the power of the most High shall ouershadow thee ] either as a shelter to free the sacred Embrio, from originall infection, to which Adam's flesh was liable,
And the power of the most High shall overshadow thee ] either as a shelter to free the sacred embryo, from original infection, to which Adam's Flesh was liable,
or as a cloud to ouershadow it from our ambitious prying (as Caluin and Stella take it) who neglecting and loathing that wee are bound to learne, will endanger our selues with the Bethshemites to looke too farre into the Arke.
or as a cloud to overshadow it from our ambitious prying (as Calvin and Stella take it) who neglecting and loathing that we Are bound to Learn, will endanger our selves with the Beth-shemites to look too Far into the Ark.
5. Thus farre of the Conception of our Sauiour, being the dawning (as it were) of the day of his power, which hath brought vs to the Natiuitie, wherein this Sunne of Righteousnesse appeares aboue the Horizon. Here the natiuitie must be said to be (with Damascene and Aquinas ) of the person, and not of the humane nature, as some will speake vnaduisedly.
5. Thus Far of the Conception of our Saviour, being the dawning (as it were) of the day of his power, which hath brought us to the Nativity, wherein this Sun of Righteousness appears above the Horizon. Here the Nativity must be said to be (with Damascene and Aquinas) of the person, and not of the humane nature, as Some will speak unadvisedly.
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For the humane nature is onely the terme of this action, the Person the subiect: who was borne of a Virgin, that yet euer remained a Virgin, (howsoeuer Heluidius dream't the contrary;) and that by opening the wombe, not vtero clauso, as the Papists imagine, to make way for their poeticall transubstantiation: (for not the bearing of a childe,
For the humane nature is only the term of this actium, the Person the Subject: who was born of a Virgae, that yet ever remained a Virgae, (howsoever Helvidius dreamt the contrary;) and that by opening the womb, not vtero clauso, as the Papists imagine, to make Way for their poetical transubstantiation: (for not the bearing of a child,
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Now in this blessed Natiuitie of this Virgins Sonne, we are briefly to take notice of these foure circumstances; the time, the place, the manner, the manifestation. For the time we need not trouble our selues with the differences of Chronologers, Hebrew and Greeke, Greeke and Latine, old and new, wherein, two scarce meet in one reckoning, either for the yeere or moneth, much lesse for the day, as diuers haue laboriously shewed:
Now in this blessed Nativity of this Virgins Son, we Are briefly to take notice of these foure Circumstances; the time, the place, the manner, the manifestation. For the time we need not trouble our selves with the differences of Chronologers, Hebrew and Greek, Greek and Latin, old and new, wherein, two scarce meet in one reckoning, either for the year or Monn, much less for the day, as diverse have laboriously showed:
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but rest our selues on the generall certainties which the Scripture affords vs. When the Scepter therefore was departed from Iudah (according to Iacobs prophecie, Gen. 49.) when the first Temple was destroyed and the second was yet standing, foretold by Zacharie and Aggie, vnder the last Monarch in the last of Daniel's weekes, which some would haue to end precisely at Christs passion; others,
but rest our selves on the general certainties which the Scripture affords us When the Sceptre Therefore was departed from Iudah (according to Iacobs prophecy, Gen. 49.) when the First Temple was destroyed and the second was yet standing, foretold by Zacharias and Aggie, under the last Monarch in the last of Daniel's weeks, which Some would have to end precisely At Christ passion; Others,
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as the ouerthrow of Ierusalem by Titus and Vespasian: Origen, Driedo, Iansenius, and Melancthon, at his Natiuitie, when the Romans out of their Sybills, Herod from the Iewes, the Iewes out of their Prophets, the Easterlings from Balaam's starre, were so possessed with expectation of such a King to be borne, that it was not the question of the Iewes alone,
as the overthrow of Ierusalem by Titus and Vespasian: Origen, Driedo, Jansenius, and Melanchthon, At his Nativity, when the Roman out of their Sybills, Herod from the Iewes, the Iewes out of their prophets, the Easterlings from Balaam's star, were so possessed with expectation of such a King to be born, that it was not the question of the Iewes alone,
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or doe wee looke for another? Then in this fulnesse of time appeared the morning of the day of His power, wherein the seede of the Woman aduanced forward to breake the serpents head. The place which He honoured with His birth, was not ruling Rome, or glorious Ierusalem, but little Bethlem, little in comparison of many thousands of Iudah. There was another Bethlem in Galilee, neere Nazareth, where Ioseph and the Blessed Virgin great with childe then dwelt,
or do we look for Another? Then in this fullness of time appeared the morning of the day of His power, wherein the seed of the Woman advanced forward to break the Serpents head. The place which He honoured with His birth, was not ruling Room, or glorious Ierusalem, but little Bethlehem, little in comparison of many thousands of Iudah. There was Another Bethlehem in Galilee, near Nazareth, where Ioseph and the Blessed Virgae great with child then dwelled,
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but all the world must be taxed by Augustus that ruled all, to occasion a remouall of this holy couple, that so prophecies might be accomplished by Gods secret hand, that guideth the proiects of the greatest,
but all the world must be taxed by Augustus that ruled all, to occasion a removal of this holy couple, that so prophecies might be accomplished by God's secret hand, that guideth the projects of the greatest,
That which politique Augustus and cruell Herod neuer dreamt of, and the proud Scribes and Pharises would haue held madnesse to haue noted poore Ioseph and Mary for, King Dauid foresaw in the Spirit,
That which politic Augustus and cruel Herod never dreamed of, and the proud Scribes and Pharisees would have held madness to have noted poor Ioseph and Marry for, King David foresaw in the Spirit,
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And where could this bread of life be more conueniently borne (sayth Gregory ) then at Bethlem, which is by interpretation the house of bread? in little towne and houell, to shew the vanity of pompous and luxurious buildings: as a pilgrim in an Inne and stable, to minde vs of our condition in this life, from whence he came to reduce vs to the many mansions of his Father. Thirdly, the maner of his birth was so meane;
And where could this bred of life be more conveniently born (say Gregory) then At Bethlehem, which is by Interpretation the house of bred? in little town and houell, to show the vanity of pompous and luxurious buildings: as a pilgrim in an Inn and stable, to mind us of our condition in this life, from whence he Come to reduce us to the many mansions of his Father. Thirdly, the manner of his birth was so mean;
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but hereafter, where in all abundance he hath prouided for vs. Last of all, the manifestation of this gloriously meane Natiuity, was so disposed of by the Fathers prouidence, that though the most neglected it, all notwithstanding had that notice, which might leaue thē vnexcusable.
but hereafter, where in all abundance he hath provided for us Last of all, the manifestation of this gloriously mean Nativity, was so disposed of by the Father's providence, that though the most neglected it, all notwithstanding had that notice, which might leave them unexcusable.
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The Shepheards in the fields, and the wise-men of the East, Iewes and Gentiles, Herod and all Ierusalem were troubled at it, King and Subiects; Bethlem and all those coasts were filled by the relation of the Sepheards, Towne and Countrey.
The Shepherds in the fields, and the Wise men of the East, Iewes and Gentiles, Herod and all Ierusalem were troubled At it, King and Subjects; Bethlehem and all those coasts were filled by the Relation of the Shepherds, Town and Country.
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In the Temple aged Simeon and Anna spake to all that looked for redemption in Ierusalem, men and women. And it is worth the noting, to consider how it pleased God to vary the manner of this manifestation,
In the Temple aged Simeon and Anna spoke to all that looked for redemption in Ierusalem, men and women. And it is worth the noting, to Consider how it pleased God to vary the manner of this manifestation,
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The Easterne Astronomers shall haue directions from a Starre, Herod a stranger from strangers, the Priests and Scribes from the Prophets wherein they were best studied, holy Simeon and Anna in the middest of their deuotions, had a Reuelation from the holy Ghost, which best fittted them.
The Eastern Astronomers shall have directions from a Star, Herod a stranger from Strangers, the Priests and Scribes from the prophets wherein they were best studied, holy Simeon and Anna in the midst of their devotions, had a Revelation from the holy Ghost, which best fit them.
But the ruder Shepheards had the plainest message both by word and tokens, as being vnfittest to beleeue, or to bee beleeued without vncontroleable euidence.
But the Ruder Shepherds had the Plainest message both by word and tokens, as being unfittest to believe, or to be believed without Uncontrollable evidence.
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6. I neede to hold you no longer in the point of the Incarnation, so wonderfully foretold, so precisely effected, so plainely manifested in this day of the Lords Power, which here our Prophet speaketh of:
6. I need to hold you no longer in the point of the Incarnation, so wonderfully foretold, so precisely effected, so plainly manifested in this day of the lords Power, which Here our Prophet speaks of:
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And yet (I know not how) Knowledge and Deuotion are sometimes so farre sundred and estranged, that the further we wade in the one (without the especiall operation of Gods Spirit) the lesse wee respect the other.
And yet (I know not how) Knowledge and Devotion Are sometime so Far sundered and estranged, that the further we wade in the one (without the especial operation of God's Spirit) the less we respect the other.
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A man would haue thought the Iewes had had fayre warnings inough of this day of this power, to haue daunted them at least from such violent oppositions, and persecutions; and we are hot vpon the Scribes and Pharises, as they were vpon their Ancestours, Math. 23. If wee had beene in their dayes,
A man would have Thought the Iewes had had fair Warnings enough of this day of this power, to have daunted them At least from such violent oppositions, and persecutions; and we Are hight upon the Scribes and Pharisees, as they were upon their Ancestors, Math. 23. If we had been in their days,
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and case, we would haue hastened with the Sepheards, followed the Starre with the Wise-men, beene at Bethlem, spent our dearest bloud, to conuey the Childe with his Mother from Herods tyrannie;
and case, we would have hastened with the Shepherds, followed the Star with the Wise men, been At Bethlehem, spent our dearest blood, to convey the Child with his Mother from Herods tyranny;
told the Scribes and Priests to their teeth, that they were Serpents and Vipers. Thus we crackle what wee would haue done, in a wandring kinde of speculation;
told the Scribes and Priests to their teeth, that they were Serpents and Vipers. Thus we crackle what we would have done, in a wandering kind of speculation;
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and ouerthrew the Scribes and Pharises. St. Augustine, in his tenth booke de Ciuitate Dei, and 29. chapter, indeuouring to expresse the cause why Porphyrie and the rest of the Platoniques, should be so auerse from Christianity, seeing they beleeued in their owne Philosophy, things of as great impossibilitie, falleth at length vpon this issue;
and overthrew the Scribes and Pharisees. Saint Augustine, in his tenth book de Ciuitate Dei, and 29. chapter, endeavouring to express the cause why Porphyry and the rest of the Platonics, should be so averse from Christianity, seeing they believed in their own Philosophy, things of as great impossibility, falls At length upon this issue;
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Huic veritati vt possitis acquiescere, humilitate opus erat, quae ceruici vestrae difficillimè persuaderi potest. For the receiuing of the Christian Truth, humility must be a preparatiue;
Huic Veritati vt possitis acquiescere, humilitate opus erat, Quae ceruici Vestrae difficillimè persuaderi potest. For the receiving of the Christian Truth, humility must be a preparative;
You can beleeue (sayth he) Porphyrie in his booke de regressu animae; and Plato shall haue credit in his assertions, that the World, and Sunne, and Moone, are liuing creatures, and haue soules: but when Christians tell you of a Resurrection, you straight forget your selues, and your owne Tenents. But what is the cause of this diuersitie? No other surely so apparent as this;
You can believe (say he) Porphyry in his book de regressu Spirits; and Plato shall have credit in his assertions, that the World, and Sun, and Moon, Are living creatures, and have Souls: but when Christians tell you of a Resurrection, you straight forget your selves, and your own Tenants. But what is the cause of this diversity? No other surely so apparent as this;
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and to the conceit of an externall Monarchy here below, that it could neuer be beaten into their braynes but their Messias should be an earthly Conquerour, who should aduance his followers to be Magnifico's, and Rulers ouer all the earth.
and to the conceit of an external Monarchy Here below, that it could never be beaten into their brains but their Messias should be an earthly Conqueror, who should advance his followers to be Magnifico's, and Rulers over all the earth.
This conceite seemed also to haue possessed Zebedees children, and therefore their mother must put in for a promise of places like to be about our Sauiour in his expected temporall Kingdome;
This conceit seemed also to have possessed Zebedee's children, and Therefore their mother must put in for a promise of places like to be about our Saviour in his expected temporal Kingdom;
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Lord, wilt thou at this time restore the Kingdome to Israel? So naturall a thing it is for flesh and bloud to plot for somewhat, especially how to become great here, howsoeuer it lose by the bargain hereafter.
Lord, wilt thou At this time restore the Kingdom to Israel? So natural a thing it is for Flesh and blood to plot for somewhat, especially how to become great Here, howsoever it loose by the bargain hereafter.
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otherwise why cannot a little content vs, who shew our selues in the managing of that we haue, to be worthy of nothing? or why should a meane estate be the subiect of scorne,
otherwise why cannot a little content us, who show our selves in the managing of that we have, to be worthy of nothing? or why should a mean estate be the Subject of scorn,
sithens our Sauiours choyce hath thus graced it in the day of his power, but that (as Saint Augustine hath it) He was humble, but we are proud? Should it not make vs tremble, to cloath our selues with the Fleece, and not feed the Flocke? make it dainty to trouble our selues with winning soules, which Christ hath purchased with his dearest bloud? plot more for a poore preferment here,
since our Saviour's choice hath thus graced it in the day of his power, but that (as Saint Augustine hath it) He was humble, but we Are proud? Should it not make us tremble, to cloth our selves with the Fleece, and not feed the Flock? make it dainty to trouble our selves with winning Souls, which christ hath purchased with his dearest blood? plot more for a poor preferment Here,
then for a Kingdome hereafter? take the purple robe vpon vs, but turne off the Crosse, to be vndergone by any Simon of Cyrene, whom we happen vpon in the way, but that (as S. Austin hath hit the right veine) our pride looks ascue vpon our Masters humility? It this statelinesse that makes vs vnlike our Sauiour, and all his true Disciples, that haue followed him,
then for a Kingdom hereafter? take the purple robe upon us, but turn off the Cross, to be undergone by any Simon of Cyrene, whom we happen upon in the Way, but that (as S. Austin hath hit the right vein) our pride looks ascue upon our Masters humility? It this stateliness that makes us unlike our Saviour, and all his true Disciples, that have followed him,
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and gone before vs. For to speake nothing of the Fathers, and those men (as it were) of another world, what is the reason we come so farre short in learning, gifts, and zeale of our Reformers, and Masters, who haue gone (as it were) but yesterday before? why is there such a sensible decay of Doctrine,
and gone before us For to speak nothing of the Father's, and those men (as it were) of Another world, what is the reason we come so Far short in learning, Gifts, and zeal of our Reformers, and Masters, who have gone (as it were) but yesterday before? why is there such a sensible decay of Doctrine,
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and Discipline, among the best, but for that we vye, who should be greatest, and not who should be holiest, ayme more at the esteeme of men, none the praise of God, and still forget this lesson of our Sauiours humility. Hee was humble in the day of his power; we account our selues disgraced, if wee be told fully of our faults.
and Discipline, among the best, but for that we vie, who should be greatest, and not who should be Holiest, aim more At the esteem of men, none the praise of God, and still forget this Lesson of our Saviour's humility. He was humble in the day of his power; we account our selves disgraced, if we be told Fully of our Faults.
7 Thy people ] Thy, implyeth a propriety, People, a Congregation, at least a multitude: except the people be Gods, in vaine a holy worship is expected,
7 Thy people ] Thy, Implies a propriety, People, a Congregation, At least a multitude: except the people be God's, in vain a holy worship is expected,
and onely searcheth the hearts and reines. With a holy worship, ] composed of inward synceritie and outward decency, according to the first and second Commandement.
and only Searches the hearts and reins. With a holy worship, ] composed of inward sincerity and outward decency, according to the First and second Commandment.
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The vulgar Latine is here wholly wide from the originall, in rendring it Tecum principium, which the Schoole-boyes of Doway (for their childish translation out of the Latine, credits them no further) construe, With thee, the beginning.
The Vulgar Latin is Here wholly wide from the original, in rendering it Tecum principium, which the Schoolboys of Doway (for their childish Translation out of the Latin, credits them no further) construe, With thee, the beginning.
The errour (as it should seeme) of the Greeke gaue some way to this, NONLATINALPHABET, which diuers of the Ancients afterward tooke for a ground to proue the Eternitie of the Sonne of God: but by a meere mistake, both in the pointing of the Hebrew, and then reading NONLATINALPHABET with thee ] for NONLATINALPHABET thy people ] and next, NONLATINALPHABET, which may signifie, principality, not beginning (as the vulgar ) for NONLATINALPHABET, deuotionum, sayth Pagnine, and Montanus: spontanearum voluntatum, according to Leo Iuda, Munster & Vatablus.
The error (as it should seem) of the Greek gave Some Way to this,, which diverse of the Ancients afterwards took for a ground to prove the Eternity of the Son of God: but by a mere mistake, both in the pointing of the Hebrew, and then reading with thee ] for thy people ] and next,, which may signify, principality, not beginning (as the Vulgar) for, deuotionum, say Pagnine, and Montanus: spontanearum voluntatum, according to Leo Iuda, Munster & Vatablus.
Ingenuitatum, addeth Iunius, and the rest dissent not, which is sufficiently expressed in both our English translations: Thy people shall be willing, or offer thee free-will offrings. It may be (as Moller on my text coniectures) that the vulgar mistooke ח for ח letters much alike,
Ingenuitatum, adds Iunius, and the rest dissent not, which is sufficiently expressed in both our English Translations: Thy people shall be willing, or offer thee freewill offerings. It may be (as Moller on my text Conjectures) that the Vulgar mistook ח for ח letters much alike,
so Moller and Piscator. Others in decoribus, or decoris locis Sanctuarij, in relation to Ierusalem, and the Temple, as Bucer, Iunius, and Caluin. Saint Ierome seemes to mistake ד for ד,
so Moller and Piscator. Others in decoribus, or decoris locis Sanctuarij, in Relation to Ierusalem, and the Temple, as Bucer, Iunius, and Calvin. Saint Jerome seems to mistake ד for ד,
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and therefore in stead of NONLATINALPHABET, reades NONLATINALPHABET, in the mountaines of holinesse, all which our last translation very well compriseth, In the beautyes of holinesse.
and Therefore in stead of, reads, in the Mountains of holiness, all which our last Translation very well compriseth, In the beauties of holiness.
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To fasten then vpon some certaintie: Two things may be hence gathered, as the graces and luster of all Christian worship; Chearefulnesse in the vndertaking, & syncerity in the performance.
To fasten then upon Some certainty: Two things may be hence gathered, as the graces and luster of all Christian worship; Cheerfulness in the undertaking, & sincerity in the performance.
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Both which, as they concerne a settled Church or congregation, must be set forth vnto the world in regard of the place, the Temple appointed for that purpose,
Both which, as they concern a settled Church or congregation, must be Set forth unto the world in regard of the place, the Temple appointed for that purpose,
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for decency and edification, betweene the Priest and people. There may be a holinesse without externall beautie; and there is externall pompe inough, not grounded vpon inward holinesse. But such vnlawfull diuorces should not dismay vs, from a ready,
for decency and edification, between the Priest and people. There may be a holiness without external beauty; and there is external pomp enough, not grounded upon inward holiness. But such unlawful divorces should not dismay us, from a ready,
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and voluntary striuing, for regaining, and maintaining, this blessed match of beauty and holinesse. This was Gods own precept, 3. times repeated in one chapter, Deut. 12. The free-will offrings, & the rest of that nature, must not bee huddled vp in priuate, but brought to the place, which the Lord had chosen,
and voluntary striving, for regaining, and maintaining, this blessed match of beauty and holiness. This was God's own precept, 3. times repeated in one chapter, Deuteronomy 12. The freewill offerings, & the rest of that nature, must not be huddled up in private, but brought to the place, which the Lord had chosen,
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and there must they eate before the Lord, and they must reioyce in all that they put their hand vnto, they, and their house-holds, vers. 7. which is againe repeated to the like purpose, vers. 12. And ye shall reioyce before the Lord your God, you, and your sons, and your daughters, and your men seruants, and your mayd seruants, and the Leuite that is within your gates; And the third time at the 18. verse, And thou shalt reioyce before the Lord, in all that thou puttest thy hand vnto.
and there must they eat before the Lord, and they must rejoice in all that they put their hand unto, they, and their Households, vers. 7. which is again repeated to the like purpose, vers. 12. And you shall rejoice before the Lord your God, you, and your Sons, and your daughters, and your men Servants, and your maid Servants, and the Levite that is within your gates; And the third time At the 18. verse, And thou shalt rejoice before the Lord, in all that thou puttest thy hand unto.
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Surely, dulnesse, or murmuring, or coldnesse, or externall formalities aiming rather to please the world, or stop mens censurings, then proceeding of inward willingnesse, is so farre from acceptation at the hands of God, that hee pronounceth it worthy of all reproch and punishment. What a volley of curses are there thundred forth, Deut. 28. but when or for what offences, are they especially inflicted vpon Israel? The cause is playne in the 47? verse, Because thou seruest not thy Lord with ioyfulnesse and gladnesse of heart for the aboundance of all things.
Surely, dulness, or murmuring, or coldness, or external formalities aiming rather to please the world, or stop men's censurings, then proceeding of inward willingness, is so Far from acceptation At the hands of God, that he pronounceth it worthy of all reproach and punishment. What a volley of curses Are there thundered forth, Deuteronomy 28. but when or for what offences, Are they especially inflicted upon Israel? The cause is plain in the 47? verse, Because thou servest not thy Lord with joyfulness and gladness of heart for the abundance of all things.
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and why art so disquieted in me? Sometimes, in exciting others, O clap your hands together, blow vp the trumpet in the new moone, in our solemne assemblies, bring hither the lute and harpe.
and why art so disquieted in me? Sometime, in exciting Others, Oh clap your hands together, blow up the trumpet in the new moon, in our solemn assemblies, bring hither the lute and harp.
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The Church could neuer meet with the like inuitatiōs as his, O come, let vs sing vnto the Lord, let vs heartily reioyce in the strength of our saluation:
The Church could never meet with the like invitations as his, Oh come, let us sing unto the Lord, let us heartily rejoice in the strength of our salvation:
In the virgin puritie of the Primitiue Churches deuotion, (when plaine Honestie was held the best policie, and formality without sincerity, as borrowed too scandalously from the stage, was denyed institution and induction into the Church of God) then these things were as religiously applyed, as now they are often repeated. But the world is altred,
In the Virgae purity of the Primitive Churches devotion, (when plain Honesty was held the best policy, and formality without sincerity, as borrowed too scandalously from the stage, was denied Institution and induction into the Church of God) then these things were as religiously applied, as now they Are often repeated. But the world is altered,
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The more to blame are those humorous schismatiques, that snarle at this, and the like festiuals, and are come now at length to that Iewish nicenesse, as to deny the dressing of meat vpon the Sabbath day;
The more to blame Are those humorous Schismatics, that snarl At this, and the like festivals, and Are come now At length to that Jewish niceness, as to deny the dressing of meat upon the Sabbath day;
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I say no more, from such the poore may expect poore Christmasses. Another sort runne in opposition, to take vp all such times with gourmandizing, and gambols, in stead of these free-will Offerings in the beauty of Holinesse; but neither of these are worthy to be further mentioned.
I say no more, from such the poor may expect poor Christmasses. another sort run in opposition, to take up all such times with gormandizing, and gambols, in stead of these freewill Offerings in the beauty of Holiness; but neither of these Are worthy to be further mentioned.
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Our course must be in the meane, according to Nehemiahs direction, Chap. 8. verse 10. Who when the people that returned from the captiuity, wept at the reading of the Law which they had so carelesly transgressed:
Our course must be in the mean, according to Nehemiah's direction, Chap. 8. verse 10. Who when the people that returned from the captivity, wept At the reading of the Law which they had so carelessly transgressed:
Goe your way (saith he) eate of the fat, and drinke the sweete, and send portions vnto them for whom nothing is prepared. And his reason is remarkable:
Go your Way (Says he) eat of the fat, and drink the sweet, and send portions unto them for whom nothing is prepared. And his reason is remarkable:
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This course if we tooke, on such, and the like Holy dayes, the fruit would appeare at length, in the secret increase of the Faithfull, which I haue signified to be meant in that which followes.
This course if we took, on such, and the like Holy days, the fruit would appear At length, in the secret increase of the Faithful, which I have signified to be meant in that which follows.
and so conclude. The differences that at the first entrie doe here arise, are first, concerning the readings, then, the sence. In the reading, there growes a diuersitie both in the poynting, and words.
and so conclude. The differences that At the First entry do Here arise, Are First, Concerning the readings, then, the sense. In the reading, there grows a diversity both in the pointing, and words.
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For some would haue the kingly accent Athnach (which is here vnder the word NONLATINALPHABET the morning) to supply (as vsually it doth) the place of a colon, or middle distinction: and then the reading may Be (as our last translation hath it, with Iunius) In the beauties of holinesse, from the Wombe of the morning, and there stop.
For Some would have the kingly accent Athnach (which is Here under the word the morning) to supply (as usually it does) the place of a colon, or middle distinction: and then the reading may Be (as our last Translation hath it, with Iunius) In the beauty's of holiness, from the Womb of the morning, and there stop.
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No colour is for it, but from the Greeke. I cannot stay to sift the ground of this mistake. Reade but onely Epiphanius in his 2. booke, the 65. Heresie, against Paulus Samosatenus, and you shall see the inconuenience, of depending too much vpon other mens references,
No colour is for it, but from the Greek. I cannot stay to sift the ground of this mistake. Read but only Epiphanius in his 2. book, the 65. Heresy, against Paulus Samosatene, and you shall see the inconvenience, of depending too much upon other men's references,
That good Father in that place, conferring all the Greeke copies, of Aquila, Symmachus, Theodotion, the first and sixt edition; at last falls vpon the originall, which he sets downe in Greeke letters with his owne interpretation, word for word,
That good Father in that place, conferring all the Greek copies, of Aquila, Symmachus, Theodotion, the First and sixt edition; At last falls upon the original, which he sets down in Greek letters with his own Interpretation, word for word,
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For in stead of NONLATINALPHABET from the wombe ] he hath NONLATINALPHABET for NONLATINALPHABET the morning, or from, the morning. ] NONLATINALPHABET for NONLATINALPHABET to thee the deaw. ] NONLATINALPHABET ] One word, which he sets downe as Hebrew for deaw: And last of al for NONLATINALPHABET thy birth ] he hath put NONLATINALPHABET, a word neuer heard of.
For in stead of from the womb ] he hath for the morning, or from, the morning. ] for to thee the dew. ] ] One word, which he sets down as Hebrew for dew: And last of all for thy birth ] he hath put, a word never herd of.
but that it may appeare, how much we are beholding to those Linguists, that haue spent their labours, to make these fountaines more cleare for vs. For vpon these diuersities of readings grew diuers expositions, some, referring it to the person of Christ, others, to his members. In regard of the person of Christ, Tertullian and Iustine Martyr, vnderstand it of his Incarnation, as if by the wombe of the morning, were meant the Virgins wombe, wherein Christ was conceiued without the helpe of man,
but that it may appear, how much we Are beholding to those Linguists, that have spent their labours, to make these fountains more clear for us For upon these diversities of readings grew diverse expositions, Some, referring it to the person of christ, Others, to his members. In regard of the person of christ, Tertullian and Justin Martyr, understand it of his Incarnation, as if by the womb of the morning, were meant the Virgins womb, wherein christ was conceived without the help of man,
Athanasius, Hilary, Ambrose, Augustine, with most of the Ancients who follow them, interpret this onely of Christs eternall generation, and Bellarmine with Gesner, striues to make it auaylable against the old Heretiques. In which case I say no more,
Athanasius, Hilary, Ambrose, Augustine, with most of the Ancients who follow them, interpret this only of Christ Eternal generation, and Bellarmine with Gesner, strives to make it available against the old Heretics. In which case I say no more,
but wee haue no need to depend vpon such deductions, but that Aquinas his rule is good (which Caluin of some hath bin taxed for following) Cùm quis ad probandam fidem Christianam adducit rationes quae non sunt cogentes, cedit in irrisionem infidelium;
but we have no need to depend upon such deductions, but that Aquinas his Rule is good (which Calvin of Some hath been taxed for following) Cum quis ad probandam fidem Christianam adducit rationes Quae non sunt cogentes, cedit in irrisionem Infidels;
credunt enim quòd huiusmodi rationibus innitamur, & propter eas credimus. Such arguments therefore are better spared, in a choyce of diuers more vrgent.
credunt enim quòd huiusmodi rationibus innitamur, & propter eas Credimus. Such Arguments Therefore Are better spared, in a choice of diverse more urgent.
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In regard whereof, I take this, with the current of our later writers, to be rather vnderstood of the propagation of the Church by the seede of the Word.
In regard whereof, I take this, with the current of our later writers, to be rather understood of the propagation of the Church by the seed of the Word.
And here I might take occasion to discourse how the Church is sometimes inuisible, and yet euer fruitfull: sometimes, personated by hypocrites, and yet springing still as the corne among the weedes, in persecution flourishing, in exile from one place, entertayned euer in another, knowne still to bee by her members,
And Here I might take occasion to discourse how the Church is sometime invisible, and yet ever fruitful: sometime, personated by Hypocrites, and yet springing still as the corn among the weeds, in persecution flourishing, in exile from one place, entertained ever in Another, known still to be by her members,
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This is the day of Christs power, wherein we are to tender our freewill offrings, prayers, prayse, and thankesgiuing, vnto the Lord of Hostes, in the beauties of holinesse, now he commeth downe vnto vs (as our Prophet speaketh) like the raine into a fleece of wooll, euen as the droppes that water the earth.
This is the day of Christ power, wherein we Are to tender our freewill offerings, Prayers, praise, and thanksgiving, unto the Lord of Hosts, in the beauty's of holiness, now he comes down unto us (as our Prophet speaks) like the rain into a fleece of wool, even as the drops that water the earth.
For fiducia Christianorum (as Tertullian begins his booke de Resurrectione carnis ) is Resurrectio mortuorum. The chiefest string that Christians haue to their bow, is their vndoubted perswasion;
For Fiducia Christians (as Tertullian begins his book the Resurrection carnis) is Resurrection Mortuorum. The chiefest string that Christians have to their bow, is their undoubted persuasion;
I shall not need to waste time, or suspend your patience with an ouer-logicall demonstration of the coherence with that which went before It may suffice by the way, only to take notice of First, the Apostles auditory ▪ Secondly, his manner of proceeding.
I shall not need to waste time, or suspend your patience with an ouer-logicall demonstration of the coherence with that which went before It may suffice by the Way, only to take notice of First, the Apostles auditory ▪ Secondly, his manner of proceeding.
His Auditors were the Corinthians, great Critikes, prone to factions and emulations, standing much vpon their Philosophy and straines of subtilities, whereby the Apostles plaine course of teaching was contemned as vulgar, his Person vnderualued, his Followers esteemed weake and simple, as his apologie discouereth in the foure first chapters.
His Auditors were the Corinthians, great Critics, prove to factions and emulations, standing much upon their Philosophy and strains of Subtleties, whereby the Apostles plain course of teaching was contemned as Vulgar, his Person undervalved, his Followers esteemed weak and simple, as his apology Discovereth in the foure First Chapters.
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and to vndergoe rather the frowne of any forraine iurisdiction, then quietly to haue matters composed among themselues, chap. 5. and 6. And how could this chuse but draw on greater scandals,
and to undergo rather the frown of any foreign jurisdiction, then quietly to have matters composed among themselves, chap. 5. and 6. And how could this choose but draw on greater scandals,
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as quarrelling about virginitie and marriage, which should haue the preeminence? chap. 7. Abuse of Christian libertie to the ouerthrow of their weaker brethren, chap. 8. and 9. Irreuerent behauiour both of men and women at Prayers, Sermons, and receyuing of the Sacraments, chap. 10. and 11. Odious comparisons betweene Preachers and Linguists, tongues and miracles, miracles and other spirituall gifts, as if any of these were our owne,
as quarreling about virginity and marriage, which should have the preeminence? chap. 7. Abuse of Christian liberty to the overthrow of their Weaker brothers, chap. 8. and 9. Irreverent behaviour both of men and women At Prayers, Sermons, and receiving of the Sacraments, chap. 10. and 11. Odious comparisons between Preachers and Linguists, tongues and Miracles, Miracles and other spiritual Gifts, as if any of these were our own,
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and that he rose againe the third day according to the Scriptures, verse 3, 4. The Scriptures therefore are the grounds, and foundation of Apostolike building.
and that he rose again the third day according to the Scriptures, verse 3, 4. The Scriptures Therefore Are the grounds, and Foundation of Apostolic building.
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And that according to the Scriptures, all things came to passe, hee bringeth in eye-witnesses, verse, 5.6. Cephas the Foreman, and if his word would not bee taken, an eleuen more of the same ranke to iustifie it.
And that according to the Scriptures, all things Come to pass, he brings in Eyewitnesses, verse, 5.6. Cephas the Foreman, and if his word would not be taken, an eleuen more of the same rank to justify it.
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And lest our Apostle might bee noted, as too confident vpon heare-say, last of all he was seene of mee also (sayth hee) as of one borne out of due time, the last and the least; but all comes to one, for whether it be I or they,
And lest our Apostle might be noted, as too confident upon hearsay, last of all he was seen of me also (say he) as of one born out of due time, the last and the least; but all comes to one, for whither it be I or they,
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Doth it thereupon also follow, that our bodyes shall likewise bee raysed? Yes (sayth the blessed Apostl) e otherwise there were no auoiding of those prodigious absurdities;
Does it thereupon also follow, that our bodies shall likewise be raised? Yes (say the blessed Apostle) e otherwise there were no avoiding of those prodigious absurdities;
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preaching and fayth should be vaine, the Apostles found false witnesses, the liuing, in their sinnes, the dead, perished, Christians, of all professions the most miserable. Let a Scholler then gather the arguments,
preaching and faith should be vain, the Apostles found false Witnesses, the living, in their Sins, the dead, perished, Christians, of all professions the most miserable. Let a Scholar then gather the Arguments,
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as Christ did, then the Preaching of the Apostles is a fopperie, the fayth of Christians, vaine, the forgiuenesse of their sinnes, a fancy, the hope of their dead, a delusion, their estate in this life, beyond all others the most wretched;
as christ did, then the Preaching of the Apostles is a foppery, the faith of Christians, vain, the forgiveness of their Sins, a fancy, the hope of their dead, a delusion, their estate in this life, beyond all Others the most wretched;
and the deuill is most busie? that some are proud, and factious, standing vpon their gifts, to the vilifying and discouraging of their weaker brethren? others profane & peremptorie, to reiect all good order, irreuerently to abuse the Word and Sacraments,
and the Devil is most busy? that Some Are proud, and factious, standing upon their Gifts, to the vilifying and discouraging of their Weaker brothers? Others profane & peremptory, to reject all good order, irreverently to abuse the Word and Sacraments,
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and turne all Gods graces in a customarie wantonnesse? On the other side, what hearers may be imagined to be more vnderstanding of the Apostles Logike, for settling of their owne consciences against all Atheisticall opposers, and the profitable imparting of it to the strengthening of others? Euery one therefore in his passage may rubbe out the Corne of such eares as hee liketh.
and turn all God's graces in a customary wantonness? On the other side, what hearers may be imagined to be more understanding of the Apostles Logic, for settling of their own Consciences against all Atheistical opposers, and the profitable imparting of it to the strengthening of Others? Every one Therefore in his passage may rub out the Corn of such ears as he liketh.
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First, the ground of our Resurrection, in these, But now Christ is risen from the dead ] Secondly, the Fruits of this rising of Christ, And is become the first fruits of them that slept ] The first includeth the cause, the second the effect, of the greatest good that euer befell mankind.
First, the ground of our Resurrection, in these, But now christ is risen from the dead ] Secondly, the Fruits of this rising of christ, And is become the First fruits of them that slept ] The First includeth the cause, the second the Effect, of the greatest good that ever befell mankind.
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and thrice happy is that beneficed man, who hath so payed his first fruits. When the witty Athenians heard this doctrine of the Resurrection of the dead, Act. 17. howsoeuer some Epicures, and Stoicks gaine-sayd, verse 18. others mocked, verse 32. yet the wiser sort were desirous to haue it repeated againe, and certaine claue vnto Paul, and beleeued, of the Noblest and best ranke amongst them,
and thrice happy is that beneficed man, who hath so paid his First fruits. When the witty Athenians herd this Doctrine of the Resurrection of the dead, Act. 17. howsoever Some Epicureans, and Stoics gainsaid, verse 18. Others mocked, verse 32. yet the Wiser sort were desirous to have it repeated again, and certain clave unto Paul, and believed, of the Noblest and best rank among them,
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We are all Christian Peripatetiques (B) and therefore as our Apostle elsewhere admonisheth vs, NONLATINALPHABET, must walke honestly as in the day, and be armed against the Epicurisme and Stoicisme of such brutish opposers.
We Are all Christian Peripatetics (B) and Therefore as our Apostle elsewhere Admonisheth us,, must walk honestly as in the day, and be armed against the Epicurism and Stoicism of such brutish opposers.
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4. But now is Christ risen from the dead ] If I did not purposely now abstaine from controuersies, I could here from this particle NONLATINALPHABET, referred to the word NONLATINALPHABET, now is Christ the first Fruites, take occasion to discusse against some needlesse muttering in these dayes.
4. But now is christ risen from the dead ] If I did not purposely now abstain from controversies, I could Here from this particle, referred to the word, now is christ the First Fruits, take occasion to discuss against Some needless muttering in these days.
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First, what became of the Fathers before the Resurrection of Christ? whether they were in Limbo (which Bellarmine in his sermons of the Resurrection, takes for a ground,
First, what became of the Father's before the Resurrection of christ? whither they were in Limbo (which Bellarmine in his Sermons of the Resurrection, Takes for a ground,
or else enioy the presence of God, in a degree of happinesse, competent to soules separated, as also from the word Christ, referred to NONLATINALPHABET Christ raised, to require whether this were done by his owne Power as Redeemer, or else by Gods Omnipotencie, helping His inferioritie, as a distinct Agent, with that ability that he wanted in himselfe, for such an atchieuement.
or Else enjoy the presence of God, in a degree of happiness, competent to Souls separated, as also from the word christ, referred to christ raised, to require whither this were done by his own Power as Redeemer, or Else by God's Omnipotency, helping His inferiority, as a distinct Agent, with that ability that he wanted in himself, for such an Achievement.
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whether the Godhead, or manhood? or if the manhood, whether the body only, or Soule, or both, or how? The Schoolemen you know make worke for such speculations, vpon the 3. of the sentences, the 21. distinct:
whither the Godhead, or manhood? or if the manhood, whither the body only, or Soul, or both, or how? The Schoolmen you know make work for such speculations, upon the 3. of the sentences, the 21. distinct:
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The practice whereof we haue in Abulensis on the 22. of Matt. spending at least 24. disputations vpon this and the like curiosities. And lastly, quarrels might arise,
The practice whereof we have in Abulensis on the 22. of Matt. spending At least 24. disputations upon this and the like curiosities. And lastly, quarrels might arise,
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and are pickt, from the words NONLATINALPHABET, from the dead, what should be the terminus, or bound, from whence the Soule of Christ returned, whether from Purgatorie, or the prison of the Patriarkes? (as too many haue ventred to define) or from Paradise, or Hades of Blessed Spirits, as others would haue it;
and Are picked, from the words, from the dead, what should be the terminus, or bound, from whence the Soul of christ returned, whither from Purgatory, or the prison of the Patriarchs? (as too many have ventured to define) or from Paradise, or Hades of Blessed Spirits, as Others would have it;
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But this dayes solemnitie, houres compasse, places custome, your expectations, should be wronged, to bee so entertained, being content (I trust) to take by the way in grosse:
But this days solemnity, hours compass, places custom, your Expectations, should be wronged, to be so entertained, being content (I trust) to take by the Way in gross:
First, that the Fathers before Christ, and those that follow, like the Cherubims within the vayle, looke vpon the same Mercy-seate: For Christ was the Lambe slayne from the beginning of the World, in Gods immutable purpose,
First, that the Father's before christ, and those that follow, like the Cherubims within the Vail, look upon the same Mercy-seat: For christ was the Lamb slain from the beginning of the World, in God's immutable purpose,
and therfore takes away the sinnes of the World, as well before, as after this actuall Resurrection. Brethren, I would not haue you ignorant, (sayth our Blessed Apostle) that all our fathers were vnder the cloud, and in the Sea;
and Therefore Takes away the Sins of the World, as well before, as After this actual Resurrection. Brothers, I would not have you ignorant, (say our Blessed Apostle) that all our Father's were under the cloud, and in the Sea;
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Secondly, that the Person of this Christ was raysed, the Godhead (one with the Father and the Holy Ghost, and the same Actor in all externall effects) reducing,
Secondly, that the Person of this christ was raised, the Godhead (one with the Father and the Holy Ghost, and the same Actor in all external effects) reducing,
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Thirdly, that this returne both of soule and body, was from the state of the dead, by loosing the fetters of death and Hell, in which it was impossible hee should be withholden, Acts 2.24.
Thirdly, that this return both of soul and body, was from the state of the dead, by losing the fetters of death and Hell, in which it was impossible he should be withholden, Acts 2.24.
This may satisfie for the present, those that can content themselues to bee wise with sobrietie. My progresse therefore shall rather touch on these especiall passages, that concerne the mayne. First, how this resurrection of our Sauiour in the old Testament was prefigured and fore-prophecied. Then,
This may satisfy for the present, those that can content themselves to be wise with sobriety. My progress Therefore shall rather touch on these especial passages, that concern the main. First, how this resurrection of our Saviour in the old Testament was prefigured and foreprophecied. Then,
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Afterward, how vncontroleably witnessed, both on the present day, when it was done, as also in the forty dayes, wherein he conuersed with his Disciples,
Afterwards, how vncontroleably witnessed, both on the present day, when it was done, as also in the forty days, wherein he conversed with his Disciples,
before his ascension. For this especially maketh for the settling of our Faith in this grand Article. This is opus diei, the worke of the day, which Satan cannot indure we should take due notice of:
before his Ascension. For this especially makes for the settling of our Faith in this grand Article. This is opus Die, the work of the day, which Satan cannot endure we should take due notice of:
tis to good purpose therefore, though no new thing may bee brought to informe the vnderstanding, to set the meditations notwithstanding on working, to recount with Selah's and Halleluiah's, Tehillah's and Tephillah's, all prayses and thankes-giuings for the infinite benefits we haue receyued.
this to good purpose Therefore, though no new thing may be brought to inform the understanding, to Set the meditations notwithstanding on working, to recount with Selah's and Halleluiah's, Tehillah's and Tephillah's, all praises and thanksgivings for the infinite benefits we have received.
5. And here for the old Testament, if the bringing of Ioseph out of the pit and prison, Moses from among the flags; Samsons rising at midnight from the middest of his enemies,
5. And Here for the old Testament, if the bringing of Ioseph out of the pit and prison, Moses from among the flags; Samsons rising At midnight from the midst of his enemies,
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the quitting of the three Children from the furnace, and Daniel from the Lions denne (which the Fathers take as Types of the Resurrection ) should be called in question.
the quitting of the three Children from the furnace, and daniel from the Lions den (which the Father's take as Types of the Resurrection) should be called in question.
and trauelling in the greatnes of his strength? What is meant by his treading the Winepresse alone; and stayning all his rayment with the blood of the trampled,
and travelling in the greatness of his strength? What is meant by his treading the Winepress alone; and staining all his raiment with the blood of the trampled,
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but the victorie of Christ ouer death, and hell, in this day of his Resurrection? This the Father himselfe acknowledgeth, Psal. 2.7. Thou art my beloued Sonne, this day haue I begotten thee: which according to the Apostles comment, Acts 13.33. is referred not to his Eternall generation, or temporall incarnation, but to this (hodiè) of his resurrection. Of the same, the Sonne interprets the being of Ionas in the Whales belly, Matt. 12.39.
but the victory of christ over death, and hell, in this day of his Resurrection? This the Father himself acknowledgeth, Psalm 2.7. Thou art my Beloved Son, this day have I begotten thee: which according to the Apostles comment, Acts 13.33. is referred not to his Eternal generation, or temporal incarnation, but to this (hodiè) of his resurrection. Of the same, the Son interprets the being of Ionas in the Whale's belly, Matt. 12.39.
And who knowes not that the holy Ghost by two Apostles, both Saint Peter and Saint Paul, denyes that text in the 16. Psalme, Thou shalt not leaue my soule in hell, to be properly meant of Dauid, but principally, (though Typically) of that holy One, who lay not so long buried as to see corruption.
And who knows not that the holy Ghost by two Apostles, both Saint Peter and Saint Paul, Denies that text in the 16. Psalm, Thou shalt not leave my soul in hell, to be properly meant of David, but principally, (though Typically) of that holy One, who lay not so long buried as to see corruption.
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Behold, we goe vp to Ierusalem, and the Sonne of man shalbe betrayed vnto the Chiefe Priests, and vnto the Scribes, and they shall condemne him to death,
Behold, we go up to Ierusalem, and the Son of man shall betrayed unto the Chief Priests, and unto the Scribes, and they shall condemn him to death,
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And howsoeuer the Iewes tooke aduantage of a speach of his to this purpose, Destroy this temple, and in three dayes I will rayse it vp, Iohn 2.19. and made it the chiefe ground of their accusation against him, Matth. 26.61.
And howsoever the Iewes took advantage of a speech of his to this purpose, Destroy this temple, and in three days I will raise it up, John 2.19. and made it the chief ground of their accusation against him, Matthew 26.61.
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Yet their importunity with Pilate, to haue his Sepulchre sealed, and their care to set a watch about it, of their owne faction, discouered their more then suspition, that hee might rise againe,
Yet their importunity with Pilate, to have his Sepulchre sealed, and their care to Set a watch about it, of their own faction, discovered their more then suspicion, that he might rise again,
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If a man should but deale with the fee'd Ianizaries of the High Priests and Scribes, vpon their owne grounds, their owne testimonie were inough to conuince them.
If a man should but deal with the feed Janizaries of the High Priests and Scribes, upon their own grounds, their own testimony were enough to convince them.
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His Disciples, a few, and silly vnarmed men, that were at their wittes end, to thinke what should become of themselues, a poore sort of scattred sheepe of a smitten Shepheard, that fled from him when he was yet aliue, would they vpon the sodaine bee so hardy,
His Disciples, a few, and silly unarmed men, that were At their wits end, to think what should become of themselves, a poor sort of scattered sheep of a smitten Shepherd, that fled from him when he was yet alive, would they upon the sudden be so hardy,
so vnlikely to take effect, so hazardous to the vndertakers, so little beneficiall, if they had successe? why had they not then attempted to doe it (as Chrysostome well obserueth) the first night,
so unlikely to take Effect, so hazardous to the undertakers, so little beneficial, if they had success? why had they not then attempted to do it (as Chrysostom well observeth) the First night,
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before the Guard of Souldiers was set? for the text is plaine, Mat. 27.62. It was the next day following his funerall, before the souldiers came, and so long the stone and seale had remained vntouched.
before the Guard of Soldiers was Set? for the text is plain, Mathew 27.62. It was the next day following his funeral, before the Soldiers Come, and so long the stone and seal had remained untouched.
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For if the souldiers were asleepe (as they blanch the matter) quomodo furtum viderunt? (sayeth Rhemigius out of Saint Augustine ) how could they witnesse that his Disciples stole him? But if they were waking,
For if the Soldiers were asleep (as they blanch the matter) quomodo Furtum viderunt? (Saith Rhemigius out of Saint Augustine) how could they witness that his Disciples stole him? But if they were waking,
if they had made inquiry, and desired to be rightly informed, many in Ierusalem would haue told them of opening of other graues besides this, for companie,
if they had made inquiry, and desired to be rightly informed, many in Ierusalem would have told them of opening of other graves beside this, for company,
and that of knowne and holy Saints, long before that time buried, and their bodily appearing vnto diuers, to shew there was somewhat more then the theft of a few poore fishermen, which was accompanied with the strangenesse of so great a miracle. All which circumstances notwithstanding, might be spared in regard of the proofes that follow, which doubtlesse are so distinctly registred by the Penmen of the Holy Ghost, not to be taken in grosse, but particularly considered,
and that of known and holy Saints, long before that time buried, and their bodily appearing unto diverse, to show there was somewhat more then the theft of a few poor fishermen, which was accompanied with the strangeness of so great a miracle. All which Circumstances notwithstanding, might be spared in regard of the proofs that follow, which doubtless Are so distinctly registered by the Penmen of the Holy Ghost, not to be taken in gross, but particularly considered,
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6. Some later Diuines, for order and memorie, ranke them into Apparitions, and Testimonies. His appearances afore his Resurrection were either the same day it was done,
6. some later Divines, for order and memory, rank them into Apparitions, and Testimonies. His appearances afore his Resurrection were either the same day it was done,
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The same day, we read that he appeared fiue times. To Mary Magdalen, out of whom he had cast seuen Deuils, making so notorious a Conuert, the first Euangelist of his Resurrection, Mar. 16.19. To her againe, and the other Marie, admitting them then to touch his feete, and worship, and to carry newes thereof to the Disciples, Math. 28.9.
The same day, we read that he appeared fiue times. To Marry Magdalen, out of whom he had cast seuen Devils, making so notorious a Convert, the First Evangelist of his Resurrection, Mar. 16.19. To her again, and the other marry, admitting them then to touch his feet, and worship, and to carry news thereof to the Disciples, Math. 28.9.
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and taking them so together, that if one would not trust his owne eyes, he might be confirmed by his fellowes, who saw it as well as himselfe, Iohn 20.19.
and taking them so together, that if one would not trust his own eyes, he might be confirmed by his Fellows, who saw it as well as himself, John 20.19.
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In the fortie dayes after, we haue sixe of the like appearances. To the Apostles, (and Thomas beeing among them) eight dayes after, whose doubting gaue occasion for the farther instruction of all, Iohn. 20.27. To Peter, and sixe more of the Disciples, as they were a fishing at the sea of Tiberias, Iohn 21.2.
In the fortie days After, we have sixe of the like appearances. To the Apostles, (and Thomas being among them) eight days After, whose doubting gave occasion for the farther instruction of all, John. 20.27. To Peter, and sixe more of the Disciples, as they were a fishing At the sea of Tiberias, John 21.2.
To Iames, (as some coniecture) for the strengthning him against his martyrdome, being the first of the Apostles that was to suffer, Acts 12. To the eleuen Disciples vpon a mountaine in Galilee, to make good that he had promised by the women, Matt. 28. To more then fiue hundred brethren at once, mentioned here by our Apostle. And to all those last of all, that were present at his Ascension, from the mount of Oliues, Actes 1. To which eleuen Apparitions, before his Ascension, if wee had that to Saint Paul, Actes 9. it will make vp the full doozen or Iurie, to quit our cause, and cast opposers.
To James, (as Some conjecture) for the strengthening him against his martyrdom, being the First of the Apostles that was to suffer, Acts 12. To the eleuen Disciples upon a mountain in Galilee, to make good that he had promised by the women, Matt. 28. To more then fiue hundred brothers At once, mentioned Here by our Apostle. And to all those last of all, that were present At his Ascension, from the mount of Olive, Acts 1. To which eleuen Apparitions, before his Ascension, if we had that to Saint Paul, Acts 9. it will make up the full doozen or Jury, to quit our cause, and cast opposers.
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From heauen, of Angels, Hee is risen, hee is not here, satisfie your owne eyes, Come see the place where the Lord lay, Matth. 28. From women in earth, who were vnlike in such a case to vent a gull,
From heaven, of Angels, He is risen, he is not Here, satisfy your own eyes, Come see the place where the Lord lay, Matthew 28. From women in earth, who were unlike in such a case to vent a gull,
because they scarce beleeued it themselues, They haue taken away (sayth Mary Magdalen, who little thought of his rising) the Lord out of the sepulchre,
Because they scarce believed it themselves, They have taken away (say Marry Magdalen, who little Thought of his rising) the Lord out of the Sepulchre,
and I know not where they haue layd him, Iohn 20. From the Disciples, who had eyes inow vpon them, to trippe them for fayling in the least circumstance:
and I know not where they have laid him, John 20. From the Disciples, who had eyes enough upon them, to trip them for failing in the least circumstance:
whereupon they esteemed the first relation of the women, as idle tales, before experience had taught them that the Lord was risen indeed, and had appeared to Simon, Lu. 24.34. These things were so sifted, so euident, so manifest on all hands beyond exception, that impudency it selfe might stand amazed, not daring in any sort to disauow it.
whereupon they esteemed the First Relation of the women, as idle tales, before experience had taught them that the Lord was risen indeed, and had appeared to Simon, Lu. 24.34. These things were so sifted, so evident, so manifest on all hands beyond exception, that impudence it self might stand amazed, not daring in any sort to disavow it.
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It was made apparant to Iewes and Gentiles of both professions, to Disciples and Souldiers, Clergie and Laity, to men and women, both sexes were satisfied, in the Euening and Morning no time excluded.
It was made apparent to Iewes and Gentiles of both professions, to Disciples and Soldiers, Clergy and Laity, to men and women, both sexes were satisfied, in the Evening and Morning no time excluded.
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In the garden, vpon the way, in the Citty, at the sea, vpon a mountaine in Galile, vpon another, ouerlooking Ierusalem, within doore, without, no place euer shunned.
In the garden, upon the Way, in the city, At the sea, upon a mountain in Galilee, upon Another, overlooking Ierusalem, within door, without, no place ever shunned.
As neere as might be he came to their smelling, (if such a sence were fit to discerne in such a case) for hee breathed vpon them, they beheld him eate and drinke with them, of such meate as was by miracle prouided for them, wherein taste might haue his portion in the discouerie.
As near as might be he Come to their smelling, (if such a sense were fit to discern in such a case) for he breathed upon them, they beheld him eat and drink with them, of such meat as was by miracle provided for them, wherein taste might have his portion in the discovery.
But more then all the rest, hee shewed them his hands and his side, told them, that a spirit could not haue flesh and bones, as he had, wished them to handle him, caused Thomas to thrust his hand into the wound in his side,
But more then all the rest, he showed them his hands and his side, told them, that a Spirit could not have Flesh and bones, as he had, wished them to handle him, caused Thomas to thrust his hand into the wound in his side,
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It were strange therefore that touching, and handling, the sence of feeling, so often, so freely, by so many admitted, to make experiment about it's proper obiect, should in so mayne a point be deluded.
It were strange Therefore that touching, and handling, the sense of feeling, so often, so freely, by so many admitted, to make experiment about it's proper Object, should in so main a point be deluded.
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Some vpon the consideration of Satans absolute ouerthrow, hells harrowing, deaths swallowing vp in victorie, will follow the conquerous triumphs, with their heartyest acclamations.
some upon the consideration of Satan absolute overthrow, Hells harrowing, death's swallowing up in victory, will follow the conquerous Triumphos, with their heartyest acclamations.
As the Israelites for their escape from Pharoah, Deborah for the defeating of Sisera, the Israelitish women for the ouerthrow of Golias, expressed their exceeding ioy in set songs, and thankes-giuings: Much more euery one in this case, should turne sacred Poets, and make holy Anthems, to their owne soules and consciences, to celebrate the solemnitie of this Festiuity. O what ioy must it needes be to a good heart, to recount, that when the deuill and his complices had spit all their venome, against the only meanes of our Redemption,
As the Israelites for their escape from Pharaoh, Deborah for the defeating of Sisera, the Israelitish women for the overthrow of Goliath, expressed their exceeding joy in Set songs, and thanksgivings: Much more every one in this case, should turn sacred Poets, and make holy Anthems, to their own Souls and Consciences, to celebrate the solemnity of this Festivity. Oh what joy must it needs be to a good heart, to recount, that when the Devil and his accomplices had spit all their venom, against the only means of our Redemption,
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when they had (as they supposed) taken the Lion in a trappe, deliuered him to the Iaylour Death, (if I may so speake) without bayle and mainprise, shackled him sure with bolts and seale,
when they had (as they supposed) taken the lion in a trap, Delivered him to the Jailer Death, (if I may so speak) without bail and mainprise, shackled him sure with bolts and seal,
and ye graues of the Saints, that ye could not keepe in your dead? It was the Lord that returned from the slaughter, leading captiuitie captiue, and now hauing drunke of the brooke in the way, lifted vp his head to be Ruler in the middest of his enemies. Long was it before his dearest Followers could be possessed with this truth,
and you graves of the Saints, that you could not keep in your dead? It was the Lord that returned from the slaughter, leading captivity captive, and now having drunk of the brook in the Way, lifted up his head to be Ruler in the midst of his enemies. Long was it before his dearest Followers could be possessed with this truth,
The two Disciples could not rest in Emmaus, (howsoeuer like to be benighted,) but backe they must the same houre to Ierusalem, to acquaint their fellowes what had befalne them in their walke:
The two Disciples could not rest in Emmaus, (howsoever like to be benighted,) but back they must the same hour to Ierusalem, to acquaint their Fellows what had befallen them in their walk:
Amongst all which congregations, no doubt but the blessed Virgin his mother bare the most affectionate part, which notwithstanding is no where here mentioned:
among all which congregations, no doubt but the blessed Virgae his mother bore the most affectionate part, which notwithstanding is no where Here mentioned:
No (B.) we need not faine the Suns dancing, or Hermes vision, or Paschasinus holy well that was filled of his owne accord euery Easter day, or the annuall rising,
No (B.) we need not feign the Suns dancing, or Hermes vision, or Paschasius holy well that was filled of his own accord every Easter day, or the annual rising,
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as vpon this day, of certaine bodies of Martyrs, in the sands of Aegypt, which some friuolously maintained, to amplifie the glory of this Resurrection.
as upon this day, of certain bodies of Martyrs, in the sands of Egypt, which Some frivolously maintained, to amplify the glory of this Resurrection.
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The commendations of Gods Iustice, which was to recompence so great humiliation with the like exaltation: the strengthening of our fayth: the assurance of our hope: the reforming of our liues: the complement of our Saluation. Hee might haue added for a sixt out of the blessed Apostle, His mightily declaring himselfe to be the Sonne of God, Rom. 1. But all these are in a manner comprized in the part of my text that followeth, being the effect and fruit of Christs Resurrection;
The commendations of God's justice, which was to recompense so great humiliation with the like exaltation: the strengthening of our faith: the assurance of our hope: the reforming of our lives: the compliment of our Salvation. He might have added for a sixt out of the blessed Apostle, His mightily declaring himself to be the Son of God, Rom. 1. But all these Are in a manner comprised in the part of my text that follows, being the Effect and fruit of Christ Resurrection;
As olde Iacob at the relation of his sonne Iosephs being aliue, Gen. 45. the newes was beyond expectation so good, that he tooke it for a dreame, rather then a true narration.
As old Iacob At the Relation of his son Joseph's being alive, Gen. 45. the news was beyond expectation so good, that he took it for a dream, rather then a true narration.
but by desert also, in satisfying the Iustice of God the Father, and paying the vtmost farthing, wherein mankinde had runne into arrerages. Become the first fruits ] Like vnto that is the old Testament sanctifying al the after-haruest, not of al without a differēce, lying vnder deaths custody,
but by desert also, in satisfying the justice of God the Father, and paying the utmost farthing, wherein mankind had run into arrearages. Become the First fruits ] Like unto that is the old Testament sanctifying all the after-haruest, not of all without a difference, lying under death's custody,
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but of them that slept, in expectation of him before this Resurrection; and those yt follow, who shal awake by vertue therof, & as mēbers, follow the Head. Our bones lay scattered before the pit (saith Dauid) like as when one breaketh & heweth wood vpon the earth.
but of them that slept, in expectation of him before this Resurrection; and those that follow, who shall awake by virtue thereof, & as members, follow the Head. Our bones lay scattered before the pit (Says David) like as when one breaks & heweth wood upon the earth.
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You know (B.) by that which hath beene spoken, the antecedent being cleared, that Christ is risen againe, the consequent might be called in question, (& is by Faustus Socinus ) how thence it should follow that wee shall also be raysed? This the Apostle wisely foresaw,
You know (B.) by that which hath been spoken, the antecedent being cleared, that christ is risen again, the consequent might be called in question, (& is by Faustus Socinus) how thence it should follow that we shall also be raised? This the Apostle wisely foresaw,
As by man came death, so by man came the Resurrection, and if in Adam mans nature offending, became the prisoner of death: why in the same restored by the Son of God, yt assumed it to that purpose, should not al in the like sort be made aliue? It is true that some bodily rose againe before this Resurrection of Christ, as in the old Testament, the widowes son of Sarepta raysed by Elias, the Sunamites son by Elisha, and another also at the touch of the same Prophets bones in the Sepulcher, long after he was buryed: as also in the New, the Centurions daughter, the widowes son of Naim, putrified Lazarus, the brother of Martha and Marie: But the case betweene their Resurrection and Christs, is much different.
As by man Come death, so by man Come the Resurrection, and if in Adam men nature offending, became the prisoner of death: why in the same restored by the Son of God, that assumed it to that purpose, should not all in the like sort be made alive? It is true that Some bodily rose again before this Resurrection of christ, as in the old Testament, the Widows son of Sarepta raised by Elias, the Shunamites son by Elisha, and Another also At the touch of the same prophets bones in the Sepulcher, long After he was buried: as also in the New, the Centurions daughter, the Widows son of Nain, Putrified Lazarus, the brother of Martha and marry: But the case between their Resurrection and Christ, is much different.
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Secondly, in the efficient, Christ rose by his owne victorious power, but these by vertue of this Resurrection of Christ, as our reformed Writers more fully haue declared.
Secondly, in the efficient, christ rose by his own victorious power, but these by virtue of this Resurrection of christ, as our reformed Writers more Fully have declared.
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9. The order in which this shall come to passe, and how the dead shall be raysed, what difference there shall be betweene these corruptible carcases of ours, and the same refined by this Resurrection, how in the Resurrection, one Starre shall differ from another in glory, and what shall become of those that are found liuing vpon the earth, at the Lords comming, is fully added by our Apostle, in that which followeth my text,
9. The order in which this shall come to pass, and how the dead shall be raised, what difference there shall be between these corruptible carcases of ours, and the same refined by this Resurrection, how in the Resurrection, one Star shall differ from Another in glory, and what shall become of those that Are found living upon the earth, At the lords coming, is Fully added by our Apostle, in that which follows my text,
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Christ is the beginning, the first borne, Colos. 1.18. the first begotten of the dead, Apoca. 1.5. The fayth in whose Resurrection shall saue vs, Rom. 10.9.
christ is the beginning, the First born, Colos 1.18. the First begotten of the dead, Apoc 1.5. The faith in whose Resurrection shall save us, Rom. 10.9.
And this he so insisteth vpon in al his trials, as though the Creed of a Christian had consisted of no more articles. In his tossing betweene the Pharises & Sadduces, Men and brethren (sayth he) I am a Pharise, the sonne of a Pharise, of the hope & Resurrection of the dead I am called in question, Act. 23.6.
And this he so insisteth upon in all his trials, as though the Creed of a Christian had consisted of no more Articles. In his tossing between the Pharisees & Sadducees, Men and brothers (say he) I am a Pharisee, the son of a Pharisee, of the hope & Resurrection of the dead I am called in question, Act. 23.6.
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After, before Felix the Gouernor, I haue hope towards God, which they themselues allow, that there shall be a resurrection of the dead both of iust and vniust, Act. 24.16. before Festus and Agrippa, Why should it be thought a thing incredible with you, that God should rayse the dead? Chap. 26.6.
After, before Felix the Governor, I have hope towards God, which they themselves allow, that there shall be a resurrection of the dead both of just and unjust, Act. 24.16. before Festus and Agrippa, Why should it be Thought a thing incredible with you, that God should raise the dead? Chap. 26.6.
And hauing therefore obtained helpe of God, I continue this witnessing both to small and great, saying none other things then these which Moses and the Prophets did say should come, that Christ should suffer,
And having Therefore obtained help of God, I continue this witnessing both to small and great, saying none other things then these which Moses and the prophets did say should come, that christ should suffer,
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and that he should bee the first that should rise againe, and should shew light vnto the people and to the Gentiles, verse. 22.23. He had reference no doubt to that of Isaiah: Thy dead men shall liue, together with my dead body shall they rise:
and that he should be the First that should rise again, and should show Light unto the people and to the Gentiles, verse. 22.23. He had Referente no doubt to that of Isaiah: Thy dead men shall live, together with my dead body shall they rise:
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as Simon Magus, and his adherents, the Ophytes, Valentinians and Carpocratians. The second, admitting the Resurrection of the bodie, imagined it to be so altered,
as Simon Magus, and his adherents, the Ophytes, Valentinians and Carpocratians. The second, admitting the Resurrection of the body, imagined it to be so altered,
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To refute this fancy, wherewith Eutychus Bishop of Constātinople much troubled the Church, Gregorius (before he had the title of Great or Pope ) made a iourney thither from Rome, and handled the matter so wisely before Tiberius the Emperour, that Eutychus booke de Resurrectione was adiudged to the fire.
To refute this fancy, wherewith Eutychus Bishop of Constātinople much troubled the Church, Gregorius (before he had the title of Great or Pope) made a journey thither from Room, and handled the matter so wisely before Tiberius the Emperor, that Eutychus book the Resurrection was adjudged to the fire.
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A fit dispatch also for the Diuelish pamphlets of Ostorodius and his damnable associates, which now in this Sunshine of the Gospell, (among diuers farre worse) set abroach the same opinion.
A fit dispatch also for the Devilish pamphlets of Ostorodius and his damnable associates, which now in this Sunshine of the Gospel, (among diverse Far Worse) Set abroach the same opinion.
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The third heresie is layd to the charge of Origen by Theophilus Aleaxandrinus, as though he should hold the Resurrection of body with such a clause, that after it had risen once,
The third heresy is laid to the charge of Origen by Theophilus Aleaxandrinus, as though he should hold the Resurrection of body with such a clause, that After it had risen once,
As little heede is to be giuen to the imputations of Guido Carmelitanus against the Arminians, putting on them, that they hold Christ rose vpon the Saturday, which Alphonsus makes the fourth Heresy.
As little heed is to be given to the imputations of Guido Carmelite against the Arminians, putting on them, that they hold christ rose upon the Saturday, which Alphonsus makes the fourth Heresy.
For who findes not by Fryer Waldensis, and Widdiford, against Wickliff, Peter Cluniacensis, against the Petrobrusians, Bernard of Lutzenburg and others, against the Waldenses, what small trust is to be giuen to such relators,
For who finds not by Fryer Waldensis, and Widdiforth, against Wickliffe, Peter Cluniacensis, against the Petrobrusians, Bernard of Lutzenburg and Others, against the Waldenses, what small trust is to be given to such relators,
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when the authors cannot be had, to speake for themselues? Last of all, there wanted not those who affirmed, that in the Resurrection no women should be found,
when the Authors cannot be had, to speak for themselves? Last of all, there wanted not those who affirmed, that in the Resurrection no women should be found,
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but all then should be turned into men; abusing that place of the Apostle, Ephes. 4.13. of the growing of all vnto a perfit man, vnto the measure of the fulnesse of the stature of Christ.
but all then should be turned into men; abusing that place of the Apostle, Ephesians 4.13. of the growing of all unto a perfect man, unto the measure of the fullness of the stature of christ.
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as homo, both sexes, and wittily concluding out of the 22. of Matthew, where our Sauiour tells vs, that in the Resurrection they neither marry, nor are giuen in marriage:
as homo, both sexes, and wittily concluding out of the 22. of Matthew, where our Saviour tells us, that in the Resurrection they neither marry, nor Are given in marriage:
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erunt ergo qui vel nubere hic solent, vel ducere vxores, sed ibi hoc non faciunt. Therefore shall then (sayth he) be the parties which on earth were married,
erunt ergo qui vel nubere hic solent, vel ducere vxores, sed There hoc non faciunt. Therefore shall then (say he) be the parties which on earth were married,
or marriageable, but there they shall be freed (as the Angels ) from any such relations of man and wife. Now partly to giue some satisfaction to curious demaunders,
or marriageable, but there they shall be freed (as the Angels) from any such relations of man and wife. Now partly to give Some satisfaction to curious demanders,
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Iustine Martyr, Athenagoras and Tertullian, to conuince the Gentiles; Irenaeus, Ephrem, and Augustine, to stop the mouthes of Heretikes, Gregorie Nissene; Chrysostome, Cyprian and Ambrose, labour especially in a concionatory and Pareneticall kinde of straine (wherein they were excellent) to settle the conscience, perswade the will,
Justin Martyr, Athenagoras and Tertullian, to convince the Gentiles; Irnaeus, Ephrem, and Augustine, to stop the mouths of Heretics, Gregory Nissene; Chrysostom, Cyprian and Ambrose, labour especially in a concionatory and Parthenetical kind of strain (wherein they were excellent) to settle the conscience, persuade the will,
Saint Hierome bynds himselfe against the particular errours of Iohn, Bishop of Ierusalem: Damascen the Greeke master of the sentences, is full of collections out of the Ancients. Lactantius, Prudentius, Hilarie and Paulinus, tooke a delight to hallow their diuine straine in Poetrie with so sacred a subiect.
Saint Jerome binds himself against the particular errors of John, Bishop of Ierusalem: Damascene the Greek master of the sentences, is full of collections out of the Ancients. Lactantius, Prudentius, Hillary and Paulinus, took a delight to hallow their divine strain in Poetry with so sacred a Subject.
Sedulius thought it not inough to in title the memorable Story of the Bible, which he had comprised in verse in foure bookes, Opus Paschale, Easter worke:
Sedulius Thought it not enough to in title the memorable Story of the bible, which he had comprised in verse in foure books, Opus Paschale, Easter work:
which the last Bibliotheca Patrum hath now also taken in, from the library of Peter Pithaeus. The time allotted will scarce giue leaue, to point but at the scope of each of them.
which the last Bibliotheca Patrum hath now also taken in, from the library of Peter Pithaëus. The time allotted will scarce give leave, to point but At the scope of each of them.
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Their Philosophicall answers out of the grounds of the Physikes, to shew the possibilitie of it, their reasons borrowed from the Ethikes, to proue how it stands with conueniency and iustice, and their excellent similitudes of the Phenix, corne ▪ the rising of the Sunne after his setting, and the like to illustrate the same, are testimonies of their extraordinary learning, paynes,
Their Philosophical answers out of the grounds of the Physics, to show the possibility of it, their Reasons borrowed from the Ethics, to prove how it Stands with conveniency and Justice, and their excellent Similitudes of the Phoenix, corn ▪ the rising of the Sun After his setting, and the like to illustrate the same, Are testimonies of their extraordinary learning, pains,
wee can talke of it vpon occasion, acknowledge it to be an especiall Article of our Creede, brand with the deserued note of Infidell, him that in any sort should question it:
we can talk of it upon occasion, acknowledge it to be an especial Article of our Creed, brand with the deserved note of Infidel, him that in any sort should question it:
or of the vertue of the first fruits, whereby the whole masse is hallowed, or the happy condition of those, who are not dead, but sleepe, and reposed in their graues,
or of the virtue of the First fruits, whereby the Whole mass is hallowed, or the happy condition of those, who Are not dead, but sleep, and reposed in their graves,
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but the emulation was about the time, who in euery circumstance should be most exact. Pope Victor and his adherents were for the Sunday, in regard that it was the day of the weeke, that our Lord rose from the dead.
but the emulation was about the time, who in every circumstance should be most exact. Pope Victor and his adherents were for the Sunday, in regard that it was the day of the Week, that our Lord rose from the dead.
These pretended traditions from Iames and Iohn: the other from Saint Peter and Saint Paul: And when Irenaeus and other good men that interposed, were not able to take vp the matter, the Councell of Nice became so far vmpire for the Sunday, (as we finde related by Athanasius and Eusebius, ) and Constantine the Emperour,
These pretended traditions from James and John: the other from Saint Peter and Saint Paul: And when Irnaeus and other good men that interposed, were not able to take up the matter, the Council of Nicaenae became so Far umpire for the Sunday, (as we find related by Athanasius and Eusebius,) and Constantine the Emperor,
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so strongly backed it with his Imperiall letter, (which is yet to shew in Socrates and Theodoret ) that the not-conforming to the Councels ordering in that behalfe, was made a branch of the Quarto-decimanian heresie. How iustly this was done,
so strongly backed it with his Imperial Letter, (which is yet to show in Socrates and Theodoret) that the not-conforming to the Counsels ordering in that behalf, was made a branch of the Quarto-decimanian heresy. How justly this was done,
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those that desire to bee farther informed in the point, may read what Hospinian de origine Festorum: Bellarmine in his 3. booke de cultu Sanctorum, cap.
those that desire to be farther informed in the point, may read what Hospinian de origine Festivals: Bellarmine in his 3. book de cultu Sanctorum, cap.
12. Morney in the beginning of his booke of the mysterie of iniquitie, haue gathered out of the Ancients: only I may not omit that which a reuerend Bishop of our Church hath farther obserued:
12. Morney in the beginning of his book of the mystery of iniquity, have gathered out of the Ancients: only I may not omit that which a reverend Bishop of our Church hath farther observed:
Should we esteeme so highly of euery Lords Day, that it may not be prophaned, or (because it is de iure diuino ) by the Church altered? And should Easter day, which conteineth the ground of the change, from the Iewish Sabbath, to our Sunday, the archetype (as he calls it) or the prototype of all Sundayes in the yeere, bee in any sort scanted of its due celebration? What should I speake of the Cycli Paschales, or the golden number, sent by the Alexandrians to the Romans, as a rare inuention in golden letters, for a directiue calender, to find out the true seat of Easter, when Hyppolitus, the martyrs Prime (for now wee so commonly call it) was found erroneous? Dyonisius (also a martyr) and Bishop of Alexandria, was ready to mend it;
Should we esteem so highly of every lords Day, that it may not be Profaned, or (Because it is de iure diuino) by the Church altered? And should Easter day, which Containeth the ground of the change, from the Jewish Sabbath, to our Sunday, the archetype (as he calls it) or the prototype of all Sundayes in the year, be in any sort scanted of its due celebration? What should I speak of the Cycles Paschales, or the golden number, sent by the Alexandrians to the Roman, as a rare invention in golden letters, for a directive calendar, to find out the true seat of Easter, when Hippolytus, the Martyrs Prime (for now we so commonly call it) was found erroneous? Dionysius (also a martyr) and Bishop of Alexandria, was ready to mend it;
and Dionysius Exiguus, the former Victor. And when about the yeere 454. neere vpon the Councell of Calcedon, Easter fell so high in Aprill, that they doubted they were in the wrong, what adoe keepes Leo in his Epistles to Paschasinus of Lilibaeum in Sicily, to Iulian Bishop of the Ile of Coos, to the Emperour Martian himselfe,
and Dionysius Exiguus, the former Victor. And when about the year 454. near upon the Council of Calcedon, Easter fell so high in April, that they doubted they were in the wrong, what ado keeps Leo in his Epistles to Paschasius of Lilybaeum in Sicily, to Iulian Bishop of thee I'll of Coos, to the Emperor Martian himself,
Vpon which occasion, we haue that Fathers 83. Epistle, to the BB. of Aemilia, and Innocents letter to Aurelius, Bishop of Carthage, intreating him to call a Synode, that the matter might be more fully bated.
Upon which occasion, we have that Father's 83. Epistle, to the BB. of Emilia, and Innocents Letter to Aurelius, Bishop of Carthage, entreating him to call a Synod, that the matter might be more Fully bated.
So highly they valued this times solemnity, in regard of the first fruits consecrated in Christs Resurrection, that they held the fayling in the smallest circumstance, a note of ingratitude,
So highly they valued this times solemnity, in regard of the First fruits consecrated in Christ Resurrection, that they held the failing in the Smallest circumstance, a note of ingratitude,
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and a kinde of sacriledge. To preuent therefore such inconueniences in calculation, the taske at length was layd on those of Alexandria, as held the best Mathematicians after Ptolemies time.
and a kind of sacrilege. To prevent Therefore such inconveniences in calculation, the task At length was laid on those of Alexandria, as held the best Mathematicians After Ptolemies time.
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Eusebius mentioneth some of these Epistles, sent first by Dionysius euen vnder the persecution. Three of that kind are now extant vnder the name of Theophilus Alexandrinus, translated into Latine by Saint Hierome, and lastly reprinted in the last Bibliotheca Patrum at Colen, containing, besides the euidence of the custome of keeping Easter, matter well worth the reading.
Eusebius mentioneth Some of these Epistles, sent First by Dionysius even under the persecution. Three of that kind Are now extant under the name of Theophilus Alexandrian, translated into Latin by Saint Jerome, and lastly Reprinted in the last Bibliotheca Patrum At Colen, containing, beside the evidence of the custom of keeping Easter, matter well worth the reading.
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And to intimate that onely, which time will not suffer me farther to enlarge, a man shall hardly turne ouer the Ancients, but euer and anon hee shall fall vpon Sermons, or Homilies for Easter, questions and answers concerning the exact forme of keeping Easter: Hymnes and Anthems composed for the celebration of Easter: Facts of greatest consequence reserued,
And to intimate that only, which time will not suffer me farther to enlarge, a man shall hardly turn over the Ancients, but ever and anon he shall fallen upon Sermons, or Homilies for Easter, questions and answers Concerning the exact Form of keeping Easter: Hymns and Anthems composed for the celebration of Easter: Facts of greatest consequence reserved,
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The feast of first fruits, this rosh hashanah, (containing many mysteries, besides common solemnities) this holy time of Easter: It is strange, to obserue how many bookes wee finde written together, by the most deuout men,
The feast of First fruits, this rosh Hashanah, (containing many Mysteres, beside Common solemnities) this holy time of Easter: It is strange, to observe how many books we find written together, by the most devout men,
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euen in times of persecution, by Anatolius Bishop of Laodicea, Theophilus, of Caesarea, Baccillus, of Corinth, Melito, of Sardis, Irenaeus, of Lions, Hyppolitus, the Martyr,
even in times of persecution, by Anatolius Bishop of Laodicea, Theophilus, of Caesarea, Bacillus, of Corinth, Melito, of Sardis, Irnaeus, of Lions, Hippolytus, the Martyr,
and Athanasius wanting a fit place, would needs notwithstanding keepe Easter: the one, in a spacious roome built for the publike Baths of Constantinople; the other, in a Church at Alexandria not consecrated:
and Athanasius wanting a fit place, would needs notwithstanding keep Easter: the one, in a spacious room built for the public Baths of Constantinople; the other, in a Church At Alexandria not consecrated:
12. And to come at length to our owne selues, and customes, deriued from sacred antiquitie, what meanes our preparation by a Lent-fast, the solemne repetition of these Easter Sermons, rather then any other, the extraordinarie concourse to the Lords Supper, at this time of the yeere especially,
12. And to come At length to our own selves, and customs, derived from sacred antiquity, what means our preparation by a Lent fast, the solemn repetition of these Easter Sermons, rather then any other, the extraordinary concourse to the lords Supper, At this time of the year especially,
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but to draw vs by all circumstances, to reckon with him for our Easter duties, that hath so effectually payed our first fruits for vs, at this holy time of Easter? What these duties are, our Apostle elsewhere sheweth.
but to draw us by all Circumstances, to reckon with him for our Easter duties, that hath so effectually paid our First fruits for us, At this holy time of Easter? What these duties Are, our Apostle elsewhere shows.
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why seeke we not those things which are aboue? Col. 3.1. Our dulnesse in our vocations, deadnesse in our deuotions, faintnesse at the approch of death, and the graue, are arguments that these Resurrection Sermons cannot be too often repeated. Wherefore, brethren, be ye stedfast and immoueable, alwaies abounding in this worke of the Lord, for as much as you know that your labour is not in vaine in the Lord. For what crosse or temptation can amate a Christian soule, that can make but the true vse of this short text, Christ is risen againe, and become the first fruites of them that slept? Turne such a man to fight with beasts, after the manner of men;
why seek we not those things which Are above? Col. 3.1. Our dulness in our vocations, deadness in our devotions, faintness At the approach of death, and the graven, Are Arguments that these Resurrection Sermons cannot be too often repeated. Wherefore, brothers, be you steadfast and immovable, always abounding in this work of the Lord, for as much as you know that your labour is not in vain in the Lord. For what cross or temptation can amate a Christian soul, that can make but the true use of this short text, christ is risen again, and become the First fruits of them that slept? Turn such a man to fight with beasts, After the manner of men;
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Vpon this affiance he will professe with old Ignatius, that it belongeth to Gods wheate, to be ground with beasts teeth: he will resolutely, with Saint Laurence on the Gridiron, offer both sides to be broyled. In losses, in sicknesse, in disgraces, in all assaults of Satan, in the pangs of death, he will be alwaies repeating with Iob, I know that my Redeemer liueth, and that he shall stand at the latter day vpon the earth, and though after my skin, wormes destroy this body,
Upon this affiance he will profess with old Ignatius, that it belongeth to God's wheat, to be ground with beasts teeth: he will resolutely, with Saint Laurence on the Gridiron, offer both sides to be broiled. In losses, in sickness, in disgraces, in all assaults of Satan, in the pangs of death, he will be always repeating with Job, I know that my Redeemer lives, and that he shall stand At the latter day upon the earth, and though After my skin, worms destroy this body,
so surely grounded, so fit to be applyed, That Christ is risen from the dead, hath satisfied the vtmost farthing, hath broken vp the prison, turned the death of the faythfull into a sleepe, out of which, by vertue of his Resurrection, they are to awake againe, vnto a farre more happie estate.
so surely grounded, so fit to be applied, That christ is risen from the dead, hath satisfied the utmost farthing, hath broken up the prison, turned the death of the faithful into a sleep, out of which, by virtue of his Resurrection, they Are to awake again, unto a Far more happy estate.
neither with the leauen of malice and wickednes, nor dicing, nor absurd dancing, or ridiculous legend-preaching to make the people laugh, which Durand and Beleth commend in their popish Bishops, as Hospinian at large declareth,
neither with the leaven of malice and wickedness, nor dicing, nor absurd dancing, or ridiculous legend-preaching to make the people laugh, which Durand and Beleth commend in their popish Bishops, as Hospinian At large Declareth,
Tell it out among the heathen, and when our children or Iuniors shall aske, what meane these solemnities at this time that the Church is so carefull to obserue, before any other;
Tell it out among the heathen, and when our children or Juniors shall ask, what mean these solemnities At this time that the Church is so careful to observe, before any other;
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let vs amply relate vnto them, how we were vtterly lost in Adam, and became the prisoners of sinne, death and hell: but now is Christ risen againe, the first fruites of them that sleepe, for their euerlasting recouerie;
let us amply relate unto them, how we were utterly lost in Adam, and became the Prisoners of sin, death and hell: but now is christ risen again, the First fruits of them that sleep, for their everlasting recovery;
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O thou therefore that of stones canst rayse vp children vnto Abraham, and reuiuedst Lazarus when he stanke in his graue, make our dead hearts sensible of the vertue of thy Resurrection, that seconding thy first fruits with a serious awaking to righteousnesse, we may triumphantly meete death in the face with this happie NONLATINALPHABET, O death, where is thy sting? ô graue, where is thy victorie? Heare vs, ô Lord,
O thou Therefore that of stones Canst raise up children unto Abraham, and reuiuedst Lazarus when he stank in his graven, make our dead hearts sensible of the virtue of thy Resurrection, that seconding thy First fruits with a serious awaking to righteousness, we may triumphantly meet death in the face with this happy, Oh death, where is thy sting? o graven, where is thy victory? Hear us, o Lord,
St. Ambrose giues the reason in his sixth booke and 39. Epistle, because true Rest and security keepe their residence in heauen onely, and not here on earth:
Saint Ambrose gives the reason in his sixth book and 39. Epistle, Because true Rest and security keep their residence in heaven only, and not Here on earth:
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so feared abroade, so compassed on euery side with inward and outward blessings, had at length beene sufficiently guarded from any extraordinary attempts of traytours or treason. Hee had so miraculously escaped Saul, subdued the Philistims, recouered Ierusalem from the obstinate Iebusites, the finger of God appeared in all his actions,
so feared abroad, so compassed on every side with inward and outward blessings, had At length been sufficiently guarded from any extraordinary attempts of Traitors or treason. He had so miraculously escaped Saul, subdued the philistines, recovered Ierusalem from the obstinate Jebusites, the finger of God appeared in all his actions,
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and his owne valour and experience famous amongst his subiects and borderers, so that desperatenesse it selfe might haue trembled to haue giuen him the onset:
and his own valour and experience famous among his Subjects and borderers, so that desperateness it self might have trembled to have given him the onset:
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In the matter of Vriah, Dauid in three respects had beene scandalously too blame, in murder, adulterie, and the vnder-hand betraying of a poore Innocent.
In the matter of Uriah, David in three respects had been scandalously too blame, in murder, adultery, and the underhand betraying of a poor Innocent.
The first whereof, God repayed by the murder of his owne sonne Ammon, and the death of the childe begotten in adulterie. The second, by the deflowring first of his daughter Tamar, by her owne brother,
The First whereof, God repaid by the murder of his own son Ammon, and the death of the child begotten in adultery. The second, by the deflowering First of his daughter Tamar, by her own brother,
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and then of his owne wiues, by his incestuous son Absalom; who as he raised out of his owne bowels to turne traytour against him, (as appeareth in the fiue former chapters) so here he ordereth the malice of Sheba to rayse another commotion, iustly punishing sinne by sinne, and working his owne ends, by such peruerse instruments.
and then of his own wives, by his incestuous son Absalom; who as he raised out of his own bowels to turn traitor against him, (as appears in the fiue former Chapters) so Here he Ordereth the malice of Sheba to raise Another commotion, justly punishing sin by sin, and working his own ends, by such perverse Instruments.
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The brand therefore of Absalom is scarce here quenched, when Sheba steps forth to blow new coales of rebellion; Of which trecherous attempt of a disloyall and false-hearted subiect, against his most religious and lawfull Soueraigne, I haue taken in hand vpon this day and occasion, especially to treate of.
The brand Therefore of Absalom is scarce Here quenched, when Sheba steps forth to blow new coals of rebellion; Of which treacherous attempt of a disloyal and False-hearted Subject, against his most religious and lawful Sovereign, I have taken in hand upon this day and occasion, especially to Treat of.
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Of all which, whiles I shall plainely discourse according to my tumultuous prouision, I trust, my occasions shall priuiledge me from those sinister censures which passe vpon matters without due notice of circumstances.
Of all which, while I shall plainly discourse according to my tumultuous provision, I trust, my occasions shall privilege me from those sinister censures which pass upon matters without due notice of Circumstances.
the doctrine (I am sure) will not be gainesayd, being occasioned by this dayes celebration, against traytours and treasons, of which my text containeth a notable example, with the occasion intimated in the first words.
the Doctrine (I am sure) will not be gainsaid, being occasioned by this days celebration, against Traitors and treasons, of which my text Containeth a notable Exampl, with the occasion intimated in the First words.
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3. And there happened to be there ] Casu, sayth Iunius, with the Chaldy paraphrase. Accidit, sayth Castalio. Forte fortunâ, sayth Vatablus. The Greekes haue a double rendring, NONLATINALPHABET, called hither as it were by chance, (as some would haue it) which others expresse by NONLATINALPHABET, occurrit, as being an aduenture, which was occasionally met with.
3. And there happened to be there ] Casu, say Iunius, with the Chaldy Paraphrase. Accidit, say Castalio. Forte fortunâ, say Vatablus. The Greeks have a double rendering,, called hither as it were by chance, (as Some would have it) which Others express by, occurrit, as being an adventure, which was occasionally met with.
Whether this Sheba were a party in Absaloms rebellion, and then came in with Amasa, vpon the ouerthrow in the wood of Ephraim, or that afterward he thrust in among the tenne Tribes at Gilgal, to congratulate the Kings victorie, to conduct him backe with honour vnto Ierusalem; the text expresseth not,
Whither this Sheba were a party in Absaloms rebellion, and then Come in with Amasa, upon the overthrow in the wood of Ephraim, or that afterwards he thrust in among the tenne Tribes At Gilgal, to congratulate the Kings victory, to conduct him back with honour unto Ierusalem; the text Expresses not,
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for so runne the words in the originall NONLATINALPHABET ibi euenit, vel casu erat, there he happened to be (as Arias Montanus with Pagnine expresseth it word for word) which intimates, that his being there was meerely accidentall.
for so run the words in the original There euenit, vel casu erat, there he happened to be (as Arias Montanus with Pagnine Expresses it word for word) which intimates, that his being there was merely accidental.
And howsoeuer Saint Augustine mislike in his writings, the name of chance, and fortune, in regard it might be offensiue, by a customary heathenish interpretation: Yet the Scripture applied to our capacities, often hath it;
And howsoever Saint Augustine mislike in his writings, the name of chance, and fortune, in regard it might be offensive, by a customary Heathenish Interpretation: Yet the Scripture applied to our capacities, often hath it;
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forasmuch as things most certaine by Gods disposition and prouidence, in respect of mans circumspection, may be termed casuall. God (out of doubt) here had a purpose, (as Brentius and Peter Martyr well obserue) either to make a further triall of Dauids fayth and patience; or to curbe him from being too presumptuous vpon the strange recouery of his state, and Kingdome;
forasmuch as things most certain by God's disposition and providence, in respect of men circumspection, may be termed casual. God (out of doubt) Here had a purpose, (as Brent and Peter Martyr well observe) either to make a further trial of David faith and patience; or to curb him from being too presumptuous upon the strange recovery of his state, and Kingdom;
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and punished, by such a publike attempt, and shame? Howsoeuer this, we may build vpon by the connection of these words, with the latter end of the former Chapter, that the heate betweene Israel and Iuda, who should seeme most officious to their King, gaue the hint to a false-hearted traytour, to rayse a new rebellion. Whence I inferre, That hypocriticall traytours watch their times,
and punished, by such a public attempt, and shame? Howsoever this, we may built upon by the connection of these words, with the latter end of the former Chapter, that the heat between Israel and Iuda, who should seem most officious to their King, gave the hint to a False-hearted traitor, to raise a new rebellion. Whence I infer, That hypocritical Traitors watch their times,
and they two were alone in the field together, Genesis 4.8. Simeon and Leui, brethren in iniquitie, take their time to murder the Sichemites, when they were sore of their Circumcision, Gen. 34. Dalilah knew well enough, that there was no shauing of Samson, till he was thorowly lulled asleepe, Iudg. 24. But the most vnnaturall treason that a man in this kinde shall euer light on, was that of Adramelech and Sharezar, Sennacheribs sonnes, who tooke the vantage of their father at his deuotions, in the house of Nisroch his god:
and they two were alone in the field together, Genesis 4.8. Simeon and Levi, brothers in iniquity, take their time to murder the Sichemites, when they were soar of their Circumcision, Gen. 34. Delilah knew well enough, that there was no shaving of samson, till he was thoroughly lulled asleep, Judges 24. But the most unnatural treason that a man in this kind shall ever Light on, was that of Adrammelech and Sharezar, Sennacheribs Sons, who took the vantage of their father At his devotions, in the house of Nisroch his god:
Where in stead of the word NONLATINALPHABET, his sonnes, in the originall, we finde the vowels set in the text (which is somewhat strange in that tongue) without their consonants: Perchance to intimate closely, that so many circumstances, concurring otherwise for the aggrauating of the offence,
Where in stead of the word, his Sons, in the original, we find the vowels Set in the text (which is somewhat strange in that tongue) without their consonants: Perchance to intimate closely, that so many Circumstances, concurring otherwise for the aggravating of the offence,
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as subiects to lay violent hands on a King, and that in the Temple, and that at his deuotions, to adde further, that it was done by his owne sonnes; howsoeuer it be more vocall then the bloud of Abel; yet the manner of setting it downe, should shew it also to be scelus infandum, a wickednesse too monstrous to be fully exprest.
as Subjects to lay violent hands on a King, and that in the Temple, and that At his devotions, to add further, that it was done by his own Sons; howsoever it be more vocal then the blood of Abel; yet the manner of setting it down, should show it also to be scelus Unspeakable, a wickedness too monstrous to be Fully expressed.
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so farre doth Satan preuaile with the ambitious humours of irreligious miscreants. Two sonnes there were, that Dauid had, whom he especially (as it were) doted vpon, aboue the rest of his children, beautifull Absalom, and gallant Adoniah, and both of these take their vantages (as farre as in them lay) to tumble their aged Father downe from his throne, and bury him aliue, to make way for their prodigious, and preposterous purposes.
so Far does Satan prevail with the ambitious humours of irreligious miscreants. Two Sons there were, that David had, whom he especially (as it were) doted upon, above the rest of his children, beautiful Absalom, and gallant Adoniah, and both of these take their vantages (as Far as in them lay) to tumble their aged Father down from his throne, and bury him alive, to make Way for their prodigious, and preposterous Purposes.
The former, by the peoples fauour, which he had gotten by his hypocriticall popularitie; the latter, by his fathers feeblenesse, backing himselfe by the countenance of violent Ioab, and disloyall Abiathar. This hard measure receiued good King Dauid, at the hands of those, of whom he best deserued.
The former, by the peoples favour, which he had got by his hypocritical popularity; the latter, by his Father's feebleness, backing himself by the countenance of violent Ioab, and disloyal Abiathar. This hard measure received good King David, At the hands of those, of whom he best deserved.
He saw the law of nature, violated, conscience of so hainous a fact, contemned, his indulgence repayd, with monstrous ingratitude, his tryed valour, outbraued by his owne subiect, who could not be ignorant of it.
He saw the law of nature, violated, conscience of so heinous a fact, contemned, his indulgence repaid, with monstrous ingratitude, his tried valour, outbraved by his own Subject, who could not be ignorant of it.
Thus a broken and contrite heart, standing at the barre of Gods Iustice, and daunted at the multitude of it's owne inditements, is willing to put vp any thing, in lieu of his owne satisfaction. Hee will speake for the diuellish traytour, persisting in the height of his villany, Intreat the young man Absalom gently for my sake.
Thus a broken and contrite heart, standing At the bar of God's justice, and daunted At the multitude of it's own inditements, is willing to put up any thing, in lieu of his own satisfaction. He will speak for the devilish traitor, persisting in the height of his villainy, Entreat the young man Absalom gently for my sake.
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He will lament his death, as vntimely, and vndeserued, O my sonne Absalom, my sonne, my sonne Absalom, would God I had died for thee, O Absalom, my sonne, my sonne!
He will lament his death, as untimely, and undeserved, Oh my son Absalom, my son, my son Absalom, would God I had died for thee, Oh Absalom, my son, my son!
But the Iudge of all the World is not subiect to such passions, nor satisfyed (most commonly) in such a sort, without exemplary punishment; none shall touch his Anointed for euill, but euill shall hunt those wicked persons to destroy them.
But the Judge of all the World is not Subject to such passion, nor satisfied (most commonly) in such a sort, without exemplary punishment; none shall touch his Anointed for evil, but evil shall hunt those wicked Persons to destroy them.
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Euery one of the people could haue told him, how miraculously his huge army was defeated, by a small number, with the losse of twenty thousand; how strangely the Wood deuoured more people that day then the sword. It must needs then be in the mouth of euery one, that a sencelesse thicke - bough'd Oke performed the part of a good subiect, to apprehend the traytour, that his Mule left him to the gallowes, who had renounced his allegiance to his King, and Father; that the earth refused to receiue him; Heauen, was shut against him;
Every one of the people could have told him, how miraculously his huge army was defeated, by a small number, with the loss of twenty thousand; how strangely the Wood devoured more people that day then the sword. It must needs then be in the Mouth of every one, that a senseless thick - boughed Oak performed the part of a good Subject, to apprehend the traitor, that his Mule left him to the gallows, who had renounced his allegiance to his King, and Father; that the earth refused to receive him; Heaven, was shut against him;
none of all his troupe left to guard him, who had in so high a nature wronged the Creatour of all, in his Anointed Vicegerent. Last of all, I make no doubt,
none of all his troop left to guard him, who had in so high a nature wronged the Creator of all, in his Anointed Vicegerent. Last of all, I make no doubt,
but diuers also obserued, and spake of the extraordinary hand of God, expressed in Ioab's violence, in the speedy dispatching him, notwithstanding the Kings expresse charge to the contrary, accompanied with his infamous buriall, in a great ditch, or pit, like a carrion, vnder a heape of stones: whereas formerly he had ambitiously prouided a stately monument for that purpose, to wit, a Piramis, or pillar in the Kings dale. Some of which expresse tokens of Gods vengeance against such Rebels, at the least, all ioyned together,
but diverse also observed, and spoke of the extraordinary hand of God, expressed in Joab's violence, in the speedy dispatching him, notwithstanding the Kings express charge to the contrary, accompanied with his infamous burial, in a great ditch, or pit, like a carrion, under a heap of stones: whereas formerly he had ambitiously provided a stately monument for that purpose, to wit, a Pyramids, or pillar in the Kings dale. some of which express tokens of God's vengeance against such Rebels, At the least, all joined together,
an oportunity was giuen, Sheba's false heart was tender, and must needs take fire. Seing he hapned to be there, whē such an occasion hapned to fal out, he would take aduātage to vent his malice, whatsoeuer became of it.
an opportunity was given, Sheba's false heart was tender, and must needs take fire. Sing he happened to be there, when such an occasion happened to fall out, he would take advantage to vent his malice, whatsoever became of it.
5. A lesson first for Kings, and Magistrates, not to rely too much vpon those that are of none, or a suspected religion: For howsoeuer they kisse, & cry, Master, with Iudas, or professe they haue somewhat to say from God, as Ehud told Eglon: yet they carry a two-edged dagger vnder their rayment, (as there he did;) which is too loose in the scabberd, (as Ioabs was) and will bee the readier to strike you vpon any aduantage giuen them.
5. A Lesson First for Kings, and Magistrates, not to rely too much upon those that Are of none, or a suspected Religion: For howsoever they kiss, & cry, Master, with Iudas, or profess they have somewhat to say from God, as Ehud told Eglon: yet they carry a two-edged dagger under their raiment, (as there he did;) which is too lose in the scabbard, (as Ioabs was) and will be the Readier to strike you upon any advantage given them.
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whereupon when hee was truly informed by Iohanan and others, that Ismael the sonne of Nethaniah, was suborned by Baalis King of Ammon, to slay him, he beleeued them not;
whereupon when he was truly informed by Johanan and Others, that Ishmael the son of Nethaniah, was suborned by Baalis King of Ammon, to slay him, he believed them not;
In consideration whereof, no doubt, Zerubbabel, and the chiefe of the Fathers returned from the captiuity, tooke afterward a better course, Ezra 4. For when the treacherous enemies of the Church, made a proffer to ioyne with them in the reedifying of the Temple:
In consideration whereof, no doubt, Zerubbabel, and the chief of the Father's returned from the captivity, took afterwards a better course, Ezra 4. For when the treacherous enemies of the Church, made a proffer to join with them in the re-edifying of the Temple:
Dauid himselfe in diuers places complaines of such kinde of people, in the fiue and thirtieth Psal. When they were sicke (saith he) I put on sackcloth, and humbled my selfe with fasting;
David himself in diverse places complains of such kind of people, in the fiue and thirtieth Psalm When they were sick (Says he) I put on Sackcloth, and humbled my self with fasting;
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Now if euer there were a generation of vipers, that vnnaturally make their passage to light, thorow their mothers bowels; our treacherous fugitiues, and home-bred Papists, may most iustly be esteemed such, whom no benefits can winne, no allegiance binde, no hazzard deterre from attempting (on the least aduantage) the vtter ouerthrow of their Prince, and Countrey.
Now if ever there were a generation of vipers, that unnaturally make their passage to Light, thorough their mother's bowels; our treacherous fugitives, and Homebred Papists, may most justly be esteemed such, whom no benefits can win, no allegiance bind, no hazard deter from attempting (on the least advantage) the utter overthrow of their Prince, and Country.
Were they euer quiet in Queene Elizabeth's dayes? or hath the mercy of our gracious Soueraigne (whom God so miraculously hath so often freed from their villany) wrought in them any remorse of conscience? No surely (Beloued,) for seeing the Pope himselfe hath mounted to this height, onely by such treasonable practices against his owne Prince and others;
Were they ever quiet in Queen Elizabeth's days? or hath the mercy of our gracious Sovereign (whom God so miraculously hath so often freed from their villainy) wrought in them any remorse of conscience? No surely (beloved,) for seeing the Pope himself hath mounted to this height, only by such treasonable practices against his own Prince and Others;
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when they hold such grounds in their Schooles, that the Pope may loose, and make voyde the oath of allegiance that subiects haue taken to their lawfull Princes:
when they hold such grounds in their Schools, that the Pope may lose, and make void the oath of allegiance that Subjects have taken to their lawful Princes:
that vpon a pretence they are falne from the Church, and are turned heretiques; hee may depose them from their Thrones, and dispose their kingdomes to others;
that upon a pretence they Are fallen from the Church, and Are turned Heretics; he may depose them from their Thrones, and dispose their kingdoms to Others;
though no way inuolued in the Fathers fault; that such powder-plots vndergone for the sea of Rome, are so farre from treasons, that they are iustly termed martyrdome, and often are rewarded with canonization, or the like.
though no Way involved in the Father's fault; that such Gunpowder plots undergone for the sea of Room, Are so Far from treasons, that they Are justly termed martyrdom, and often Are rewarded with canonization, or the like.
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What hope (I say) may remaine that such, so bred, so taught, so beleeuing, will euer proue Loyall? When they confesse their poore conformitie, they yeeld for the time, to be for want of strength, which should soone appeare in other colours,
What hope (I say) may remain that such, so bred, so taught, so believing, will ever prove Loyal? When they confess their poor conformity, they yield for the time, to be for want of strength, which should soon appear in other colours,
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And to what shall we attribute the miraculous escapes of our Religious Soueraigne, with the confusion of their enginers? hath there bene any circumspection vsed extraordinary? or retyrednesse, for preuention? or a guard, to keep off? or new law to cut off al such fals-hearted Sheba's, who may happē to be amongst vs, to doe a mischiefe? The world seeth, that with vs it is farre otherwise.
And to what shall we attribute the miraculous escapes of our Religious Sovereign, with the confusion of their engineers? hath there be any circumspection used extraordinary? or retiredness, for prevention? or a guard, to keep off? or new law to Cut off all such False-hearted Sheba's, who may happen to be among us, to do a mischief? The world sees, that with us it is Far otherwise.
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It is therefore onely Gods extraordinary protection, that hath hitherto freed him from such apparant, and remedilesse dangers. The Gowries had dispatched him;
It is Therefore only God's extraordinary protection, that hath hitherto freed him from such apparent, and remediless dangers. The Gowries had dispatched him;
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the Powderplot had blowne vp him and all his, if this mercy of God onely had not preuented the diuels malice, and our securitie. O then how should this stirre vs vp, to commence our suites to the same Protectour,
the Gunpowder plot had blown up him and all his, if this mercy of God only had not prevented the Devils malice, and our security. Oh then how should this stir us up, to commence our suits to the same Protector,
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For let vs depend vpon it (Beloued) as long as there is a Pope, and deuill; Princes professing the Gospel, shall neuer bee secured from Gowries and Garnets. Some malecontents will lurke in the throng, among better-affected subiects, who haue swallowed a morsell either of ambition, with Absalom, or of reuenge, with Bigthan, and Teresh, or of couetousnesse, with Iudas, or out of an old grudge, with Sheba will bee houering for their aduantage, who commeth now in the next place to be personally indited, and arraigned by name for a traytour.
For let us depend upon it (beloved) as long as there is a Pope, and Devil; Princes professing the Gospel, shall never be secured from Gowries and Garnetus. some malecontents will lurk in the throng, among better-affected Subjects, who have swallowed a morsel either of ambition, with Absalom, or of revenge, with Bigthan, and Teresh, or of covetousness, with Iudas, or out of an old grudge, with Sheba will be hovering for their advantage, who comes now in the next place to be personally Indited, and arraigned by name for a traitor.
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First, by the character, or badge of his profession, he was a man of Belial. Secondly, by his proper name, whose name was Sheba. Thirdly, his parētage comes in question, the sonne of Bichri: and lastly, is mentioned his Tribe, a Beniamite, or (as the originall hath it in the same sense,
First, by the character, or badge of his profession, he was a man of Belial. Secondly, by his proper name, whose name was Sheba. Thirdly, his parentage comes in question, the son of Bichri: and lastly, is mentioned his Tribe, a Benjamite, or (as the original hath it in the same sense,
as Abulensis sheweth) a man of Iemini. That which wee translate to the word, out of the originall, A man of Belial; Iunius, renders Nequam: Castalio, improbus:
as Abulensis shows) a man of Iemini. That which we translate to the word, out of the original, A man of Belial; Iunius, renders Nequam: Castalio, Improbus:
all which ioyned together, scarce expresse the thing, hee being a lewd, vngodly, dissolute, pestilent sonne of the Deuill, which could endure no law, or to liue within any compasse, brother to Elie's sonnes, 1. Sam. 2. which are thus described in the text, Now the sonnes of Eli were sonnes of Belial, and they knew not the Lord, that is (as Abulensis glosseth on it) Howsoeuer they professed him for a fashion,
all which joined together, scarce express the thing, he being a lewd, ungodly, dissolute, pestilent son of the devil, which could endure no law, or to live within any compass, brother to Ely's Sons, 1. Sam. 2. which Are thus described in the text, Now the Sons of Eli were Sons of Belial, and they knew not the Lord, that is (as Abulensis Glosseth on it) Howsoever they professed him for a fashion,
But the same word signifying also an oath, might as well haue minded him of his oath which he had taken to obey his King, and was vpon no occasion to bee violated.
But the same word signifying also an oath, might as well have minded him of his oath which he had taken to obey his King, and was upon no occasion to be violated.
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That which followes, The sonne of Bichri, Strigelius, (I know not vpon what ground) would change into NONLATINALPHABET vnus è proceribus, a great Noble man, for birth, meanes, and authoritie.
That which follows, The son of Bichri, Strigel, (I know not upon what ground) would change into vnus è proceribus, a great Noble man, for birth, means, and Authority.
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True it is, that NONLATINALPHABET or NONLATINALPHABET which signify the first borne, or the first fruites, with a little inflection may be varied to that purpose;
True it is, that or which signify the First born, or the First fruits, with a little inflection may be varied to that purpose;
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but what need change of the text, if the collection may bee had without it? Farre more passable is the inference of Abulensis, that except he had beene some great man, he would neuer haue ventured for such a purpose, to haue blowne a trumpet, and the multitude would rather haue slayne him outright,
but what need change of the text, if the collection may be had without it? far more passable is the Inference of Abulensis, that except he had been Some great man, he would never have ventured for such a purpose, to have blown a trumpet, and the multitude would rather have slain him outright,
Well therefore he may be presumed to be a man of eminency, as Catiline among the Romans, or Gowry amongst his countrymen, of greater nobilitie and note,
Well Therefore he may be presumed to be a man of eminency, as Catiline among the Roman, or Gowry among his countrymen, of greater Nobilt and note,
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A Beniamite, or a man of Iemini: for why should this be added? but (as most Interpreters take it) to shew the ground, why Sheba was so ready to reuolt from Dauid. Euer there remained a sting betweene the Beniamites, and Dauid; especially of those that were any way kin to Saul, for the translating of the Kingdome from Saul's posterity, to Dauid. And howsoeuer the expresse disposall of good was knowne to all Israel in it;
A Benjamite, or a man of Iemini: for why should this be added? but (as most Interpreters take it) to show the ground, why Sheba was so ready to revolt from David. Ever there remained a sting between the Benjaminites, and David; especially of those that were any Way kin to Saul, for the translating of the Kingdom from Saul's posterity, to David. And howsoever the express disposal of good was known to all Israel in it;
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yet malicious men will take no satisfaction, especially where a kingdome is the obiect of their difference. So Shimei, which reuiled him in the 16. Chapter, is sayd to be of the family of Saul, that we might take notice of the reason why he did it.
yet malicious men will take no satisfaction, especially where a Kingdom is the Object of their difference. So Shimei, which reviled him in the 16. Chapter, is said to be of the family of Saul, that we might take notice of the reason why he did it.
In like manner the name of Sheba chronicleth the personall blot: and the sonne of Bichri, the imputation sticking to the family. All which, in stead of a doctrine, yeeld this essentiall definition of a a traytour:
In like manner the name of Sheba chronicleth the personal blot: and the son of Bichri, the imputation sticking to the family. All which, in stead of a Doctrine, yield this essential definition of a a traitor:
7. The meanest Logician will here easily finde the genus to be NONLATINALPHABET, a man of Belial, and the difference drawne partly, from the proper obiect, his lawfull Soueraigne, and partly, from a necessarie adiunct, the infamy both of person, and family.
7. The Meanest Logician will Here Easily find the genus to be, a man of Belial, and the difference drawn partly, from the proper Object, his lawful Sovereign, and partly, from a necessary adjunct, the infamy both of person, and family.
Curse not the King, no not in thy thought: Eccles. 10.20. But feare God and honour him, not only for wrath, but for conscience sake, as Saint Peter and Saint Paul ioyntly teach vs. Certaynely he that faultereth in his allegiance to man the deputy, manifestly reuolteth from God, the deputer. And he that shaketh off this sacred bond of obedience, hath first resigned heauen, and made shipwracke of a good conscience. I neede not cast about in this for any further confirmation:
Curse not the King, no not in thy Thought: Eccles. 10.20. But Fear God and honour him, not only for wrath, but for conscience sake, as Saint Peter and Saint Paul jointly teach us Certainly he that faultereth in his allegiance to man the deputy, manifestly revolteth from God, the Deputer. And he that shakes off this sacred bound of Obedience, hath First resigned heaven, and made shipwreck of a good conscience. I need not cast about in this for any further confirmation:
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For why is Sheba here named so precisely with his Father and Tribe, but to be left as Pilate in our Creede, gibbeted vp (as it were a carcase) for detestation to all posteritie? It was a heauie doome for Amalek, to haue his remembrance to be vtterly put out from vnder heauen, Exod. 17. as also for Ieroboam and Baasha, to be grubbed vp by the rootes with all their offsprings. But the curse seemes farre more disastrous, to be remembred with a brand of infamy,
For why is Sheba Here nam so precisely with his Father and Tribe, but to be left as Pilate in our Creed, gibbeted up (as it were a carcase) for detestation to all posterity? It was a heavy doom for Amalek, to have his remembrance to be utterly put out from under heaven, Exod 17. as also for Jeroboam and Baasha, to be grubbed up by the roots with all their offsprings. But the curse seems Far more disastrous, to be remembered with a brand of infamy,
Achitophel hangs himselfe so politikely, that no man, so much as in conceit, will cut the halter. God would not haue the names of such to putrifie, with their carcases,
Ahithophel hangs himself so politicly, that no man, so much as in conceit, will Cut the halter. God would not have the names of such to putrify, with their carcases,
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but posteritie shall euer bee tossing them to their euerlasting infamy. So general is that of the Wiseman applied particularly to an adulterous woman, Ecclus. 23.25. His children shall take no roote, and her boughes shall bring no fruite.
but posterity shall ever be tossing them to their everlasting infamy. So general is that of the Wiseman applied particularly to an adulterous woman, Ecclus 23.25. His children shall take no root, and her boughs shall bring no fruit.
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So the name of the wicked shall rot: It shall be left as a curse vnto Gods chosen, Esay, 65.15. The sinnes of their fathers shall be had in remembrance, and the sinnes of their mothers shall not be blotted out, Psal. 109.14.
So the name of the wicked shall rot: It shall be left as a curse unto God's chosen, Isaiah, 65.15. The Sins of their Father's shall be had in remembrance, and the Sins of their mother's shall not be blotted out, Psalm 109.14.
So Ieroboam is seldome named, but Nebat is fetcht in, to beare a part of the reproch and scandall. Seuen times in this Chapter, mention is made of Sheba, and so often the sonne of Bichri is added.
So Jeroboam is seldom nam, but Nebat is fetched in, to bear a part of the reproach and scandal. Seuen times in this Chapter, mention is made of Sheba, and so often the son of Bichri is added.
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except it would please more particularly, first, parents, hence to be admonished, for the bringing vp of their children in obedience in their tender yeeres,
except it would please more particularly, First, Parents, hence to be admonished, for the bringing up of their children in Obedience in their tender Years,
and race them out of their genealogies, that shall so farre linke themselues with Belial, as to be accounted his children. Last of all, all sorts may iudge how to esteeme of such, that vnder pretence of Religion, sow the seed of flat rebellion, and learne of Dauid a subiect,
and raze them out of their genealogies, that shall so Far link themselves with Belial, as to be accounted his children. Last of all, all sorts may judge how to esteem of such, that under pretence of Religion, sow the seed of flat rebellion, and Learn of David a Subject,
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To which purpose he had spoken to Abishai before, whose fingers itched to smite him, Destroy him not; for who can stretch forth his hand against the Lords Anoynted, & be guiltlesse? In which doctrine if Bichri had well catechized his son Sheba, it might perchance haue restrayned him from blowing a trumpet, & stirring rebellion, by such a damned outcrie,
To which purpose he had spoken to Abishai before, whose fingers itched to smite him, Destroy him not; for who can stretch forth his hand against the lords Anointed, & be guiltless? In which Doctrine if Bichri had well Catechized his son Sheba, it might perchance have restrained him from blowing a trumpet, & stirring rebellion, by such a damned outcry,
8. Those whom Belial once possesseth with Iudas, and winnes to bee traytours, shall haue counsell crafty inough suggested by the same master, which in all likelyhood might bring about their diuelish designes. But he that dwelleth in heauen, hath such a hooke in their nostrels, that he twines them in and out, as he sees most conuenient:
8. Those whom Belial once Possesses with Iudas, and wins to be Traitors, shall have counsel crafty enough suggested by the same master, which in all likelihood might bring about their devilish designs. But he that dwells in heaven, hath such a hook in their nostrils, that he twines them in and out, as he sees most convenient:
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Wherefore first hee blowes a trumpet, the vnexpected sound of which, in so clamorous a tumult, and bickerings (as was formerly shewed to bee betweene Israel and Iudah ) was the onely meanes to procure him audience. That being once gotten, he presently falls to a forcible perswasion, sorting it to the exasperated passions of the men of Israel, which notwithstanding he groundeth vpon the harsh speeches vsed by the men of Iudah. This cannot be better vnderstood,
Wherefore First he blows a trumpet, the unexpected found of which, in so clamorous a tumult, and bickerings (as was formerly showed to be between Israel and Iudah) was the only means to procure him audience. That being once got, he presently falls to a forcible persuasion, sorting it to the exasperated passion of the men of Israel, which notwithstanding he groundeth upon the harsh Speeches used by the men of Iudah. This cannot be better understood,
Dauid being freed from Absalom, is to bee brought backe by his subiects with honour vnto Ierusalem. Now he had secretly sent to the men of Iudah, that they should be the formost.
David being freed from Absalom, is to be brought back by his Subjects with honour unto Ierusalem. Now he had secretly sent to the men of Iudah, that they should be the foremost.
The other Tribes, in an officious emulation, take this vnkindly, and thereupon expostulate with the King, Why haue our brethren, the men of Iuda, stolne thee away? Doe they not thinke that we are as faythfull subiects,
The other Tribes, in an officious emulation, take this unkindly, and thereupon expostulate with the King, Why have our brothers, the men of Iuda, stolen thee away? Do they not think that we Are as faithful Subjects,
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Yea, (say the Israelites ) haue not we ten parts in him, and in that respect more right? why then did ye despise vs, that our aduice should not be first had in bringing backe our King.
Yea, (say the Israelites) have not we ten parts in him, and in that respect more right? why then did you despise us, that our Advice should not be First had in bringing back our King.
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How the men of Iudah put this off, the text mentioneth not, onely it followeth NONLATINALPHABET harder or fiercer were the words of the men of Iudah, then the words of the men of Israel: It might be, they vsed some opprobrious speeches, which the Israelites being great in number, thought very disgracefull to endure:
How the men of Iudah put this off, the text mentioneth not, only it follows harder or fierce were the words of the men of Iudah, then the words of the men of Israel: It might be, they used Some opprobrious Speeches, which the Israelites being great in number, Thought very disgraceful to endure:
Doe the men of Iudah (sayth he) thinke so basely of vs, as though we being ten to one, must giue way to them? Can not we make good our owne parts, without dependance on them for King, or counsell? seeing they so arrogantly stand vpon, that Dauid is their Kinsman, and therefore wholly theirs by inheritance, so that our interest in him is a farre off, or none at all:
Doe the men of Iudah (say he) think so basely of us, as though we being ten to one, must give Way to them? Can not we make good our own parts, without dependence on them for King, or counsel? seeing they so arrogantly stand upon, that David is their Kinsman, and Therefore wholly theirs by inheritance, so that our Interest in him is a Far off, or none At all:
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as that one Tribe of Iudah: for what part may we challenge in him, who is wholly for his own kinred? & what was Ishai his father? was he not an obscure mā yonder at Bethlem Ephrata, and this Dauid his shepheard? shall we then, better descended, continue to bee his vassals,
as that one Tribe of Iudah: for what part may we challenge in him, who is wholly for his own kindred? & what was Jesse his father? was he not an Obscure man yonder At Bethlehem Ephrata, and this David his shepherd? shall we then, better descended, continue to be his vassals,
as though the father had beene King, and the man succeeded as his lawfull heire apparent? Iudah tells vs we haue no part in Dauid, and we know that the kingdome of Israel was not Ishai's sonnes Inheritance.
as though the father had been King, and the man succeeded as his lawful heir apparent? Iudah tells us we have no part in David, and we know that the Kingdom of Israel was not Ishai's Sons Inheritance.
and therefore when their young King answered them not according to their mind, in the matter of taxes and subsidies, which wicked Ieroboam had set on foote, euery one had ready at his tongues end, 1. Kings, 12.16. What portion haue we in Dauid, or what inheritance haue we in the sonne of Iesse? To thy tents, O Israel:
and Therefore when their young King answered them not according to their mind, in the matter of Taxes and subsidies, which wicked Jeroboam had Set on foot, every one had ready At his tongues end, 1. Kings, 12.16. What portion have we in David, or what inheritance have we in the son of Iesse? To thy tents, Oh Israel:
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But had these men but remembred so well, that which their wise King Salomon, long after Sheba's destruction, had left them for a better direction, Prouerbes 8. (where hee bringeth in the wisedome of the most High thus proclaiming, By me Kings raigne, and Princes decree Iustice:
But had these men but remembered so well, that which their wise King Solomon, long After Sheba's destruction, had left them for a better direction, Proverbs 8. (where he brings in the Wisdom of the most High thus proclaiming, By me Kings Reign, and Princes Decree justice:
for feare of a worse inconuenience, neither can the members vpbrayd it, (as the Apostle and Nature teach vs) with these contemptuous termes, I haue no need of thee:
for Fear of a Worse inconvenience, neither can the members upbraid it, (as the Apostle and Nature teach us) with these contemptuous terms, I have no need of thee:
So the head in the body politique, must keepe his place howsoeuer, till that highest authoritie take it off, who first set it on, to change it for a better.
So the head in the body politic, must keep his place howsoever, till that highest Authority take it off, who First Set it on, to change it for a better.
The more pernitious in reformed States and Common-wealths, is the wicked band of Antichrist, who take vpon them to seuer those, whom God hath so linked together, where finding it too hard a taske against conscience and nature, to perswade the thesis, That subiects may rebell against those, whom God hath aduanced to be their lawfull Kings;
The more pernicious in reformed States and Commonwealths, is the wicked band of Antichrist, who take upon them to sever those, whom God hath so linked together, where finding it too hard a task against conscience and nature, to persuade the thesis, That Subjects may rebel against those, whom God hath advanced to be their lawful Kings;
Thus they cease not most diuelishly to spread in their slaunderous pamphlets, virulent libels, and secret whisperings, which must goe by tradition from hand to hand, to mislead simple women, and worke on desperate humours, who discontented that all things runne not as they would haue it, assure themselues of redresse in any change whatsoeuer.
Thus they cease not most diuelishly to spread in their slanderous pamphlets, virulent libels, and secret whisperings, which must go by tradition from hand to hand, to mislead simple women, and work on desperate humours, who discontented that all things run not as they would have it, assure themselves of redress in any change whatsoever.
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Now what is this in effect, but to preach on Sheba's text, We haue no part in Dauid, nor any inheritance in the sonne of Iesse? What other conclusion doe they driue at in all their Volumes, against the Kings Supremacy and subiects Oath of allegiance,
Now what is this in Effect, but to preach on Sheba's text, We have no part in David, nor any inheritance in the son of Iesse? What other conclusion do they driven At in all their Volumes, against the Kings Supremacy and Subjects Oath of allegiance,
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but to make their followers conceit, that they haue no part in King Iames, nor any inheritance in the lawfull Successour of blessed Queene Elizabeth? This doctrine (it should seeme) the Earle Gowrie had learned,
but to make their followers conceit, that they have no part in King James, nor any inheritance in the lawful Successor of blessed Queen Elizabeth? This Doctrine (it should seem) the Earl Gowrie had learned,
10. As Sheba was vnus ex proceribus, according to Strigelius, Nobilis and celebris, saith Osiander, nobly and honourably descended; so was Gowrie. Sheba liued in place of note, and credit, amongst those of his Tribe and Countrey: Gowrie herein was not much inferiour.
10. As Sheba was vnus ex proceribus, according to Strigel, Nobilis and celebris, Says Osiander, nobly and honourably descended; so was Gowrie. Sheba lived in place of note, and credit, among those of his Tribe and Country: Gowrie herein was not much inferior.
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There neuer appeared other then good correspondence before, betweene Sheba, and King Dauid: the like was betweene Gowrie, and our Soueraigne. For after the iust execution of his father, in his Maiesties minoritie, he restored (this traytour his sonne) his lands and dignities, aduanced two or three of his Sisters to waite on the Queene in her priuie chamber, vsed that wretch Alexander graciously, who so wretchedly was the chiefe actour in the plot.
There never appeared other then good correspondence before, between Sheba, and King David: the like was between Gowrie, and our Sovereign. For After the just execution of his father, in his Majesties minority, he restored (this traitor his son) his Lands and dignities, advanced two or three of his Sisters to wait on the Queen in her privy chamber, used that wretch Alexander graciously, who so wretchedly was the chief actor in the plot.
Sheba is set downe in my text to be NONLATINALPHABET a dissolute sonne of Belial, moulded in gall and venome, without conscience to vndertake any villany.
Sheba is Set down in my text to be a dissolute son of Belial, moulded in Gall and venom, without conscience to undertake any villainy.
Last of all, as Sheba sped afterward, so Gowrie had his due, at the first onset, King Iames being deliuered, (as Dauid, ) to magnifie the Deliuerer in the imitation of Dauid, which he there did presently vpon his knees, in the midst of his owne seruants, they all kneeling round about him in the place of his deliuerie,
Last of all, as Sheba sped afterwards, so Gowrie had his endue, At the First onset, King James being Delivered, (as David,) to magnify the Deliverer in the imitation of David, which he there did presently upon his knees, in the midst of his own Servants, they all kneeling round about him in the place of his delivery,
as in most of his Psalmes of thankesgiuing, so most compendiously, for this purpose, in the 21. The King shall reioyce in thy strength, O Lord, exceeding glad shall he be of thy saluation.
as in most of his Psalms of thanksgiving, so most compendiously, for this purpose, in the 21. The King shall rejoice in thy strength, Oh Lord, exceeding glad shall he be of thy salvation.
HIGGAION ET SELAH. PSALME. 9.19. The Lord is knowne by the iudgement which hee executeth: the wicked is snared in the workes of his owne hands. Higgaion Selah.
HIGGAION ET SELAC. PSALM. 9.19. The Lord is known by the judgement which he Executeth: the wicked is snared in the works of his own hands. Higgaion Selac.
as composing it for a celebration of some extraordinary deliuerance, and leauing it to the Church as a patterne for imitation. And so much may bee collected from the title it selfe, that in the originall is NONLATINALPHABET, which our last Translatours (as you may see) frame to the chiefe Musician, and his instrument;
as composing it for a celebration of Some extraordinary deliverance, and leaving it to the Church as a pattern for imitation. And so much may be collected from the title it self, that in the original is, which our last Translators (as you may see) frame to the chief Musician, and his Instrument;
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Iunius, to the tune of treble, or counter-tenor; an excellent applying of such faculties, which now most commonly are abused. But others either by disioynting the words,
Iunius, to the tune of triple, or countertenor; an excellent applying of such faculties, which now most commonly Are abused. But Others either by disjointing the words,
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or strayning the poynts, or taking vantage of inuersion of letters, and diuers significations of the same roote, (as Moller and Lorinus at large informe) bring it about either to be a thankesgiuing for Pharaoh's destruction,
or straining the points, or taking vantage of inversion of letters, and diverse significations of the same root, (as Moller and Lorinus At large inform) bring it about either to be a thanksgiving for Pharaoh's destruction,
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for abusing Dauids messengers; or according to Saint Hierome, and Aquinas, expressed in the vulgar edition out of the Septuagint, pro occultis filij, for the discouering and punishing of the secret plots of Absalom his sonne.
for abusing David messengers; or according to Saint Jerome, and Aquinas, expressed in the Vulgar edition out of the septuagint, Pro occultis filij, for the discovering and punishing of the secret plots of Absalom his son.
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for an interpretation, (as Burgensis well taxeth Lyra: ) And others obserue not the difference in the genders, that would make NONLATINALPHABET to signifie the Flourishing estate of the Church, Iuuentutem candidam, and so gratifie their mother by a broken title. Out of all which differences, this consequent may be picked for our purpose, That for any notable deliuerance, either from tyrants,
for an Interpretation, (as Burgensis well Taxes Lyram:) And Others observe not the difference in the genders, that would make to signify the Flourishing estate of the Church, Iuuentutem candidam, and so gratify their mother by a broken title. Out of all which differences, this consequent may be picked for our purpose, That for any notable deliverance, either from Tyrants,
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as Pharao, or terrible inuaders, as Goliah, or churlish neighbours, as Nabal, or open truce-breakers, as Hanun, or bosom traytors, as Absalom, the Church is to expresse her ioy and thankefulnesse in an extraordinarie manner,
as Pharaoh, or terrible invaders, as Goliath, or churlish neighbours, as Nabal, or open Truce-breakers, as Hanun, or bosom Traitors, as Absalom, the Church is to express her joy and thankfulness in an extraordinary manner,
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as receyuing herein an earnest, that the time at length shall come, wherein the ouerthrow of Antichrist by the Lambe, shall be celebrated in heauen, with euerlasting Halleluiah's. This the Papists themselues cannot complaine to be wrested:
as receiving herein an earnest, that the time At length shall come, wherein the overthrow of Antichrist by the Lamb, shall be celebrated in heaven, with everlasting Halleluiah's. This the Papists themselves cannot complain to be wrested:
Gentiliter viuentes (saith the Glosse. ) So that to make, by way of application, the Pope, this tyrannical law-giuer, the Gentiles, his seduced assasinates, this deliuerance, the powder-plot, or a treason of the like nature, is but to take the hint, that they themselues haue giuen,
Gentiliter viventes (Says the Gloss.) So that to make, by Way of application, the Pope, this tyrannical lawgiver, the Gentiles, his seduced assassinates, this deliverance, the Gunpowder Plot, or a treason of the like nature, is but to take the hint, that they themselves have given,
It would set an edge on our deuotions, and excellently direct our meditations, but to take a viewe in the passage, of our Prophets carriage in the whole frame of this thankesgiuing, how heartily he begins to vow prayses, and reioycing, and singing, and euery kinde of setting forth Gods maruellous workes in this behalfe;
It would Set an edge on our devotions, and excellently Direct our meditations, but to take a view in the passage, of our prophets carriage in the Whole frame of this thanksgiving, how heartily he begins to Voelli praises, and rejoicing, and singing, and every kind of setting forth God's marvelous works in this behalf;
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For when he ascendeth his throne, to make inquisition for bloud, out-goe the names of the wicked, their destructions haue a period, downe they sinke into the pit, turned they are into hell, their owne Lawgiuer shall play the tyrant, to set them onward with a mischiefe,
For when he Ascendeth his throne, to make inquisition for blood, outgo the names of the wicked, their destructions have a Period, down they sink into the pit, turned they Are into hell, their own Lawgiver shall play the tyrant, to Set them onward with a mischief,
so that wofull experience at length shall teach them, to know themselues to be but men, whereas the innocent on the otherside, shall bee wonderfully deliuered, to shew forth all Gods prayses in the gates of the daughter of Sion, and reioyce in his saluation. Of all which my text is (as it were) the morall, comprizing the pith of all:
so that woeful experience At length shall teach them, to know themselves to be but men, whereas the innocent on the otherside, shall be wonderfully Delivered, to show forth all God's praises in the gates of the daughter of Sion, and rejoice in his salvation. Of all which my text is (as it were) the moral, comprising the pith of all:
2. The words include in them without forcing, three parties, The Lord, the wicked, and the godly, with their seuerall attributes, Execution, punishment, and triumphing. Which connected together as they lye, yeelde vnto vs three poynts, especially at this time to be stood vpon:
2. The words include in them without forcing, three parties, The Lord, the wicked, and the godly, with their several attributes, Execution, punishment, and triumphing. Which connected together as they lie, yield unto us three points, especially At this time to be stood upon:
The Iudgement, knowne, the successe, fit, the applause, tuned to the highest key. So that in the first, wee haue Gods Iustice, in the second, his Wisdome; in the third, his Mercy, presented to our considerations in a most heauenly order.
The Judgement, known, the success, fit, the applause, tuned to the highest key. So that in the First, we have God's justice, in the second, his Wisdom; in the third, his Mercy, presented to our considerations in a most heavenly order.
All which, if it please to haue in one word, and conceit as an arraignement, the awe of the Iudge, will commaund attention, who first takes his place to execute his authority, in these words:
All which, if it please to have in one word, and conceit as an arraignment, the awe of the Judge, will command attention, who First Takes his place to execute his Authority, in these words:
3. The Lord is knowne by the iudgement which he excuteth ] The wonderfull euents which the ignorant attribute to fortune, the superstitious, to Saynts and Idoles, the politicians, to their plots, some, to their owne worth, most, to the meanes, and the extraordinary concurrence of second causes, the Penmen of the Holy Ghost ascribe euer vnto the Lord:
3. The Lord is known by the judgement which he excuteth ] The wonderful events which the ignorant attribute to fortune, the superstitious, to Saints and Idols, the politicians, to their plots, Some, to their own worth, most, to the means, and the extraordinary concurrence of second Causes, the Penmen of the Holy Ghost ascribe ever unto the Lord:
they held it the best Analytiques, to resolue all such effects into their first principle. In describing of the like matters among other writers, you shall finde Alexander did this,
they held it the best Analytics, to resolve all such effects into their First principle. In describing of the like matters among other writers, you shall find Alexander did this,
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But when Moses and Ioshuah handle their weapons more valiantly, then any of these, Abiah and his sonne Asa, ouerthrew greater forces, then euer any of these incountred. Chusai, for counsell,
But when Moses and Joshua handle their weapons more valiantly, then any of these, abiah and his son Asa, overthrew greater forces, then ever any of these encountered. Chusai, for counsel,
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The Lord smot that huge army of a thousand thousand Ethiopians, before Israel and Iudah. And howsoeuer Chushai playd his part, yet the Lord is sayd to defeat the counsell of Achitophel: and Salomons famous decision betweene the two harlots, is sayd to be the wisedome of God.
The Lord smote that huge army of a thousand thousand Ethiopians, before Israel and Iudah. And howsoever Chushai played his part, yet the Lord is said to defeat the counsel of Ahithophel: and Solomon's famous decision between the two harlots, is said to be the Wisdom of God.
Such preuention is vsed against selfe-conceit, and vayne-glorie, and simplicity, in referring honour to it's proper obiect, that wee should not assume to our selues, that which belongs to him that made vs,
Such prevention is used against Self-conceit, and vainglory, and simplicity, in referring honour to it's proper Object, that we should not assume to our selves, that which belongs to him that made us,
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Now as the Lord is knowne to be omnipotent by his workes of creation, mercifull in our redemption, infinite, wise, and prouident, in composing and disposing all to his owne glory,
Now as the Lord is known to be omnipotent by his works of creation, merciful in our redemption, infinite, wise, and provident, in composing and disposing all to his own glory,
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So his Iustice can bee neuer more conspicuous, then by the iudgement that he executeth ] Men may be often wronged by their carelesse security, or preuented by celerity, or mistaken in the carriage, or ouertaken through ignorance, or seduced, by flattery, or deluded, by equiuocation, or perchance abused, by credulity, or outfaced, by brauery, or terrifyed, for feare of a worse inconuenience: But when the Lord ariseth to execute Iudgement,
So his justice can be never more conspicuous, then by the judgement that he Executeth ] Men may be often wronged by their careless security, or prevented by celerity, or mistaken in the carriage, or overtaken through ignorance, or seduced, by flattery, or deluded, by equivocation, or perchance abused, by credulity, or outfaced, by bravery, or terrified, for Fear of a Worse inconvenience: But when the Lord arises to execute Judgement,
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The drowning of the old World, the burning of Sodom, the rooting out of so many nations, to plant his chosen Israel, sufficiently makes in the execution, that many things which escape, in this life, mans controule, finde at length a Iudge, that will be knowne in their punishment.
The drowning of the old World, the burning of Sodom, the rooting out of so many Nations, to plant his chosen Israel, sufficiently makes in the execution, that many things which escape, in this life, men control, find At length a Judge, that will be known in their punishment.
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If Pharao will not know the Lord, at the mouth of his seruants, he shall feele him at length to his cost, in the bottome of the water: and if Herod so forget his Commission, as to rob God of his honour, such a iudgement may presently seise on him,
If Pharaoh will not know the Lord, At the Mouth of his Servants, he shall feel him At length to his cost, in the bottom of the water: and if Herod so forget his Commission, as to rob God of his honour, such a judgement may presently seize on him,
4. Bonauenture distinguisheth of two sorts of iudgements, the first, in this World, which he cals iudicium Poenitentiae, inflicted especially to draw all to repentance:
4. Bonaventure Distinguisheth of two sorts of Judgments, the First, in this World, which he calls iudicium Poenitentiae, inflicted especially to draw all to Repentance:
My text dealeth only with the first, not as it properly signifieth the distinct apprehension of an obiect, or a true conclusion, from certayne premises;
My text deals only with the First, not as it properly signifies the distinct apprehension of an Object, or a true conclusion, from certain premises;
For herein the execution manifesteth the iudgemēt, and by this iudgement especially, the Lord is knowne. The causes of it, are sin; the subiect, notorious offenders; the effects, generally, amazement, specially, comfort to the innocent, and horrour to their aduersaries.
For herein the execution manifesteth the judgement, and by this judgement especially, the Lord is known. The Causes of it, Are since; the Subject, notorious offenders; the effects, generally, amazement, specially, Comfort to the innocent, and horror to their Adversaries.
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According to the sentence of this Iudgement, Corah's conspiracie was plagued by the earths opening, Absalom hanged by the hayre, Sennacherib had a hooke put into his nostrilles;
According to the sentence of this Judgement, Corah's Conspiracy was plagued by the earth's opening, Absalom hanged by the hair, Sennacherib had a hook put into his nostrils;
And as old Babylon's stately Palaces were turned to disconsolate habitations, for Zijm and Ohim: so new Babylon's redoubled abominations must looke for no better issue:
And as old Babylon's stately Palaces were turned to disconsolate habitations, for Zijm and O him: so new Babylon's redoubled abominations must look for no better issue:
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For though shee haue a long time raysed mists, to dazle the eyes of her followers, the Scriptures haue beene lockt vp in an vnknowne tongue, Idoles, and heathenish ceremonies, obtruded in stead of preaching, implicite fayth, for playne catechizing, Princes, terrified with the bug-beares of briefes, and bulls and excommunications, traytours, honoured with martyredome, all villanies iustified, vnder the maske of zeale,
For though she have a long time raised mists, to dazzle the eyes of her followers, the Scriptures have been locked up in an unknown tongue, Idols, and Heathenish ceremonies, obtruded in stead of preaching, implicit faith, for plain catechizing, Princes, terrified with the bugbears of briefs, and Bulls and excommunications, Traitors, honoured with martyrdom, all villainies justified, under the mask of zeal,
and ignorance commended, as the mother of deuotion: Yet the Lord will euer be knowne by the Iudgements which he executeth, when shee commeth in remembrance before God, to giue her the cup of the wine of the fiercenesse of his wrath:
and ignorance commended, as the mother of devotion: Yet the Lord will ever be known by the Judgments which he Executeth, when she comes in remembrance before God, to give her the cup of the wine of the fierceness of his wrath:
In an houre shall her Iudgement come vpon her, the Kings of the earth, and Merchants, shall take notice of it, with wayling and alasse, and the Saynts with a double Halleluiah, whiles her smoke ariseth vp for euer and euer.
In an hour shall her Judgement come upon her, the Kings of the earth, and Merchant's, shall take notice of it, with wailing and alas, and the Saints with a double Halleluiah, while her smoke arises up for ever and ever.
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as it should strike a terrour into the wicked, not to kicke against prickes; so should it animate the godly in all extremities, with the assured dependence vpon a happy issue.
as it should strike a terror into the wicked, not to kick against pricks; so should it animate the godly in all extremities, with the assured dependence upon a happy issue.
Three impediments may be obserued aboue the rest, which frustrate in diuers the good vse of this doctrine, Contempt, neglect, and mis-interpretation by soothing our selues in our owne courses,
Three impediments may be observed above the rest, which frustrate in diverse the good use of this Doctrine, Contempt, neglect, and misinterpretation by soothing our selves in our own courses,
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If you vrge vnto the like Iudgements, executed vpon others for the same offences, his contemptuous answere is ready, Thus I shall neuer be cast downe, there shall no harme happen vnto mee.
If you urge unto the like Judgments, executed upon Others for the same offences, his contemptuous answer is ready, Thus I shall never be cast down, there shall no harm happen unto me.
and the Israelites that were so much affrighted at the horrible end of Corah, Dathan, and Abiram, euen the morrow after fell vpon Moses and Aaron, & vpbrayded them for killing of the people of God;
and the Israelites that were so much affrighted At the horrible end of Corah, Dathan, and Abiram, even the morrow After fell upon Moses and Aaron, & upbraided them for killing of the people of God;
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but we looke on others iudgements, as furnished with a supersedeas from all arrests, and argue from their punishments how well they haue deserued, without the least reflex vpon our owne mutable condition. A third sort play with such examples,
but we look on Others Judgments, as furnished with a supersedeas from all arrests, and argue from their punishments how well they have deserved, without the least reflex upon our own mutable condition. A third sort play with such Examples,
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These will rather ascribe Noahs flood, to an extraordinary aspect or concourse of watry planets, or the drowning of Pharao's host, to the inconsiderate venturing vpon an high tide, rather then to Gods wrath for sinne, who sendeth such iudgements on some, to make all the rest afraide.
These will rather ascribe Noahs flood, to an extraordinary aspect or concourse of watery planets, or the drowning of Pharao's host, to the inconsiderate venturing upon an high tide, rather then to God's wrath for sin, who sends such Judgments on Some, to make all the rest afraid.
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So our Italianated fugitiues passe ouer the powder-plot, by terming it onely the rash attempt of a few poore vnfortunate Gentlemen; by means whereof, their proselytes; are hardened to the like courses;
So our Italianated fugitives pass over the Gunpowder Plot, by terming it only the rash attempt of a few poor unfortunate Gentlemen; by means whereof, their Proselytes; Are hardened to the like courses;
Wherefore should ye be smitten any more? The whole head is sicke, and the heart is faynt. Those that contend so much for a Iudge of the controuersies betweene them and vs;
Wherefore should you be smitten any more? The Whole head is sick, and the heart is faint. Those that contend so much for a Judge of the controversies between them and us;
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why obserue they not out of Gods Iudgements, which side the Lord fauoureth? Haue any of their damnable proiects by Summeruile, Parry, Babington, and his complices, Lopez and his abettours, Campion, Parsons, and their adherents, taken any expected successe? Haue the Popes bulls and curses wrought any strange effects? Haue Watson and the Powder-miners attayned to the end they sought after? If God then haue euer defeated such malicious designes, and shewed by his Iudgements vpon the actours,
why observe they not out of God's Judgments, which side the Lord favours? Have any of their damnable projects by Summerville, Parry, Babington, and his accomplices, Lopez and his abettors, Campion, Parsons, and their adherents, taken any expected success? Have the Popes Bulls and curses wrought any strange effects? Have Watson and the Powder-miners attained to the end they sought After? If God then have ever defeated such malicious designs, and showed by his Judgments upon the actors,
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they might well gather, that their courses are not warrantable, or that (as some of them in indignation haue blundred out) the Iudge of all the World is become a Lutherane. For what vertue haue they euer found in their Agnus Dei's, Medals or superstitious reliques, to make their plots successefull? or truth, in the promises of their ghostly Fathers? May they not easily perceiue themselues to bee made the miserable instruments of Antichrists ambition, who sells the soules of men, to buy himselfe reputation? If we are such damnable heretiques, as they would make vs,
they might well gather, that their courses Are not warrantable, or that (as Some of them in Indignation have blundered out) the Judge of all the World is become a Lutheran. For what virtue have they ever found in their Agnus Dei's, Medals or superstitious Relics, to make their plots successful? or truth, in the promises of their ghostly Father's? May they not Easily perceive themselves to be made the miserable Instruments of Antichrists ambition, who sells the Souls of men, to buy himself reputation? If we Are such damnable Heretics, as they would make us,
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how comes it about that the Lord so takes our part? Is it possible, their doctrine, that is so Catholique, or those Catholiques, that are guided by an infallible head, should venture so farre,
how comes it about that the Lord so Takes our part? Is it possible, their Doctrine, that is so Catholic, or those Catholics, that Are guided by an infallible head, should venture so Far,
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and attayne so little? professe such infallibility, and be so often deceiued? If men were not drunke with the wine of Sodome, or nursed with the blood of Dragons, or steeped in the gall of bitternesse, such palpable tokens of Gods Iudgements so directly against their proceedings,
and attain so little? profess such infallibility, and be so often deceived? If men were not drunk with the wine of Sodom, or nursed with the blood of Dragons, or steeped in the Gall of bitterness, such palpable tokens of God's Judgments so directly against their proceedings,
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Being scorched with the Sunne-shine of Gods Word, in stead of repētance, they turne to blaspheme: and when Egyptian darkenesse hath notoriously inuironed the seat of the Beast, they will rather gnaw their tongues for payne,
Being scorched with the Sunshine of God's Word, in stead of Repentance, they turn to Blaspheme: and when Egyptian darkness hath notoriously environed the seat of the Beast, they will rather gnaw their tongues for pain,
then acknowledge Gods arrest that seizeth vpō their Abaddon. But behold, all yee that kindle a fire (saith the Lord by the Prophet Isaiah) and that compasse your selues about with sparkes;
then acknowledge God's arrest that seizes upon their Abaddon. But behold, all ye that kindle a fire (Says the Lord by the Prophet Isaiah) and that compass your selves about with sparks;
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or generally peccator, a sinner or an offender, as the vulgar: but NONLATINALPHABET, impius, improbus, irrequietus, vagus, as the root in the Originall will beare;
or generally peccator, a sinner or an offender, as the Vulgar: but, Impius, Improbus, irrequietus, vagus, as the root in the Original will bear;
NONLATINALPHABET, Thou hast playd the Politician, to vndoe thy selfe. NONLATINALPHABET, buzzing as a Flye about the candle, to sindge his owne wings. So in the Scripture Adonibezek confesseth, Threescore and ten kings hauing their thumbes and their great toes cut off, gathered their meat vnder my table;
, Thou hast played the Politician, to undo thy self., buzzing as a Fly about the candle, to sing his own wings. So in the Scripture Adonibezek Confesses, Threescore and ten Kings having their thumbs and their great toes Cut off, gathered their meat under my table;
as I haue done, so God hath requited me, Iudges 1.7. Pharao tooke an order for the making away of the Hebrew Infants; and was requited at length with the death of his first-borne. Hamans gallowes set vp to hang Mordecai, serued for his owne strangling.
as I have done, so God hath requited me, Judges 1.7. Pharaoh took an order for the making away of the Hebrew Infants; and was requited At length with the death of his firstborn. Hamans gallows Set up to hang Mordecai, served for his own strangling.
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When Hildebrand had suborned a villanie to prouide a great stone, to let fall on the head of the Emperour Fredericke, as he came to doe his deuotions, according to his accustomed maner in the Church of Saint Mary of mount Auentine, the fellow making more haste, thē good speed, tumbled down with the stone himselfe,
When Hildebrand had suborned a villainy to provide a great stone, to let fallen on the head of the Emperor Frederick, as he Come to do his devotions, according to his accustomed manner in the Church of Saint Marry of mount Aventine, the fellow making more haste, them good speed, tumbled down with the stone himself,
And who reads not, how Alexander the sixt was poysoned with the same liquor he had prouided to make away some of his Cardinals? This measure had Agag by Samuel; As thy sword hath made women childlesse,
And who reads not, how Alexander the sixt was poisoned with the same liquour he had provided to make away Some of his Cardinals? This measure had Agag by Samuel; As thy sword hath made women childless,
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And did not this showre of snares, to the amazement of themselues, and their adherents, by the iust iudgement of God strangely accompany the work of our powderplotters? Who knows not, that Catesby, Rookwood, and Grant, (the principall actors in that hellish designe) as they were drying powder at Holbeck in Worcester-shire, were disfigured,
And did not this shower of snares, to the amazement of themselves, and their adherents, by the just judgement of God strangely accompany the work of our powderplotters? Who knows not, that Catesby, Rookwood, and Grant, (the principal actors in that hellish Design) as they were drying powder At Holbeck in Worcestershire, were disfigured,
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and maimed, by the fiering of the same powder? and not long after how the same Catesby, and Percy desperately were slaine at one shott, proceeding from powder? So iustly they were snared in the worke of their owne hands, that themselues vpon their knees were forced to confesse it.
and maimed, by the firing of the same powder? and not long After how the same Catesby, and Percyes desperately were slain At one shot, proceeding from powder? So justly they were snared in the work of their own hands, that themselves upon their knees were forced to confess it.
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and greatest reason to relate it, to the terrour and shame of all such diuellish assasinates. Now let their Apologists returne from beyond the seas, grin like a dog, and put on the impudency to smother it.
and greatest reason to relate it, to the terror and shame of all such devilish assassinates. Now let their Apologists return from beyond the Seas, grin like a dog, and put on the impudence to smother it.
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and the faults of some malecontents, are euer to be distinguished from the equity of the cause. But this is but a gilded pill, compounded onely for those of their owne complection, a sophisme, a shift, an afterreckoning;
and the Faults of Some malecontents, Are ever to be distinguished from the equity of the cause. But this is but a gilded pill, compounded only for those of their own complexion, a sophism, a shift, an After reckon;
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We are not such dastards (sayth Gretser in his vespertilio haeretico-politicus) that wee feare openly to affirme, that the Pope of Rome may (if necessitie so require) free his Catholique subiects from their oath of fidelity;
We Are not such dastards (say Gretser in his vespertilio haeretico-politicus) that we Fear openly to affirm, that the Pope of Rome may (if necessity so require) free his Catholic Subjects from their oath of Fidis;
& further he ads, If it be done discreetly and warily, it is a meritorious worke. But say now, that subiects should proceed to execution, vpon such way made by the Pope, should they not (thinke you) therefore bee iustly punished as traytours? No, sayth Emanuel Sa. especially if they be of the Clergy:
& further he adds, If it be done discreetly and warily, it is a meritorious work. But say now, that Subjects should proceed to execution, upon such Way made by the Pope, should they not (think you) Therefore be justly punished as Traitors? No, say Emmanuel Sa. especially if they be of the Clergy:
But may he not then be left to Gods Iudgement, vntill it shall please him in mercy to free the people from that yoke? No sure (sayth Bellarmine ) especially if he go about to infect his subiects:
But may he not then be left to God's Judgement, until it shall please him in mercy to free the people from that yoke? No sure (say Bellarmine) especially if he go about to infect his Subjects:
Nay their children, though innocēt or Catholikes, must be punished for their fathers errors, & be excluded for euer frō successiō, to giue way to whō ye Pope pleaseth.
Nay their children, though innocent or Catholics, must be punished for their Father's errors, & be excluded for ever from succession, to give Way to whom you Pope Pleases.
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8. I haue gleaned these few scatterings by the way, (Beloued) to make it appeare to those that would willingly be better perswaded of their doctrine, that the doctrine it selfe directly warranteth treason, let the traytours be what they will,
8. I have gleaned these few scatterings by the Way, (beloved) to make it appear to those that would willingly be better persuaded of their Doctrine, that the Doctrine it self directly warrants treason, let the Traitors be what they will,
and liue vnder a Christian Prince that hath renounced the Popes authoritie ) must needs, being put vnto it, bee an absolute traytour. The Popes infallibility hee assumeth to make heretiques, and punish them by vertue of his Supremacie: The exemption of his Clergie, to act their owne designes;
and live under a Christian Prince that hath renounced the Popes Authority) must needs, being put unto it, be an absolute traitor. The Popes infallibility he assumeth to make Heretics, and Punish them by virtue of his Supremacy: The exemption of his Clergy, to act their own designs;
the interesting the people, in the right of making of a King (whom they define, with Apostate William Reinolds, in scorne, to be but a creature of mans creation ) how can it stand with loyall obedience, that God and nature haue prescribed? And now (Beloued) if these were speculations onely in their schooles, or some few mens ouerlashing, in an emulation to vphold their owne hierarchie, or some doubtfull deductions, only taken by our men at the worst, their doctrine were the more excusable, and their followers more to be borne with.
the interesting the people, in the right of making of a King (whom they define, with Apostate William Reinolds, in scorn, to be but a creature of men creation) how can it stand with loyal Obedience, that God and nature have prescribed? And now (beloved) if these were speculations only in their Schools, or Some few men's overlashing, in an emulation to uphold their own hierarchy, or Some doubtful deductions, only taken by our men At the worst, their Doctrine were the more excusable, and their followers more to be born with.
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But when practice shall follow vpon such diuelish positions, and apologies bee published to the world to maintaine that practice: then cursed be they as Meroz, cursed bitterly be all such subiects,
But when practice shall follow upon such devilish positions, and apologies be published to the world to maintain that practice: then cursed be they as Meroz, cursed bitterly be all such Subjects,
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For what eares would not tingle to heare, that Pope Sixtus, the fift, in the consistorie of his Cardinals, should paralell the murder of Henry the third, King of France, by that desperate villaine Iames Clement, with the fact of Iudith, and conclude it to be a little lesse mystery then Christs Incarnation? For defending of the same fact,
For what ears would not tingle to hear, that Pope Sixtus, the fift, in the consistory of his Cardinals, should parallel the murder of Henry the third, King of France, by that desperate villain James Clement, with the fact of Iudith, and conclude it to be a little less mystery then Christ Incarnation? For defending of the same fact,
though Iohn Guiniard a Iesuite were executed: yet Richeome in his apologie excuseth him. Clarus Bonarscius in his Theatrum honoris, extolls him to the skies.
though John Guinjard a Iesuite were executed: yet Riches in his apology excuseth him. Clear Bonarscius in his Theatrum Honoris, extols him to the skies.
and hurting of Henry the Great? Wherein hee concludes, that notwithstanding the decree of the Councell of Constance, it is lawfull for any priuate man to murder Kings and Princes, condemned of heresie and tyranny.
and hurting of Henry the Great? Wherein he concludes, that notwithstanding the Decree of the Council of Constance, it is lawful for any private man to murder Kings and Princes, condemned of heresy and tyranny.
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and Tyrone afterwards the determination of the Vniuersity of Salamancha to animate them onward in their rebellion? What maruell is it then that Garnet, and the powder treason, had Eudaemon-Ioannes his apologie? Claudius Aquauiua's approbation, Bellarmines excuse, Hamond the Iesuites absolution, as Barrier in France had the Iesuite Varrad's, to confirme him in his purpose, to preuent Rauilliac? No better fruit is to be looked for vpon such wild-figtrees, who care not what they say or doe,
and tyrone afterwards the determination of the university of Salamanca to animate them onward in their rebellion? What marvel is it then that Garnet, and the powder treason, had Eudaemon-Ioannes his apology? Claudius Aquauiua's approbation, Bellarmines excuse, Hammond the Iesuites absolution, as Barrier in France had the Iesuite Varrad's, to confirm him in his purpose, to prevent Rauillac? No better fruit is to be looked for upon such wild-figtrees, who care not what they say or do,
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Because the Scythians shew their King Scyle, for fauouring the strange rites of Bacchus, Simancha infers that Iure and Merito, such Princes are to be made away,
Because the Scythians show their King Scyle, for favouring the strange Rites of Bacchus, Simancha infers that Jure and Merito, such Princes Are to be made away,
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as receiue any kind of doctrine differing from the papisticall. Mariana accounts it a moderate course, to poyson a chayre or garment for the killing of a King: but marke his waighty reason fot it;
as receive any kind of Doctrine differing from the papistical. Mariana accounts it a moderate course, to poison a chair or garment for the killing of a King: but mark his weighty reason fot it;
Whereupon Hoffeus the Iesuite was wont to say (as Hasenmuller, who liued amongst them reports it) that they dragg'd any Lutheran they could find, straitway to the fire, vt sic anima eius in curru igneo ad inferos feratur, that so his soule in a fiery chariot might bee hurryed to hell. Worse then all this:
Whereupon Hoffeus the Iesuite was wont to say (as Hasenmuller, who lived among them reports it) that they dragged any Lutheran they could find, straightway to the fire, vt sic anima eius in curru igneo ad inferos feratur, that so his soul in a fiery chariot might be hurried to hell. Worse then all this:
Garnet the Prouinciall being questioned by Catesby, whether with a safe conscience, they might proceed in their powder-proiect, seeing in the blowing vp of the King, and Protestants, diuers also of the Papists must necessarily goe the same way? replies very profoundly, that no doubt it might well be done, seeing it should redound to the good of the Catholique Church. And this Eudaemon defends with great earnestnesse.
Garnet the Provincial being questioned by Catesby, whither with a safe conscience, they might proceed in their Powder-project, seeing in the blowing up of the King, and Protestants, diverse also of the Papists must necessarily go the same Way? replies very profoundly, that no doubt it might well be done, seeing it should redound to the good of the Catholic Church. And this Eudaemon defends with great earnestness.
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when one Facinus Canis was hired by the Gibellines, to suppresse their contrary factions of the Gwelphes, in the city of Papia, and the couenant was, that he should haue the goods of the Gwelphes for his pay.
when one Facinus Canis was hired by the Gibellines, to suppress their contrary factions of the Guelphs, in the City of Papia, and the Covenant was, that he should have the goods of the Guelphs for his pay.
and being accused therefore, as not standing to his promise, replies, That themselues indeed were Gibellines, and should be safe; but their goods were Gwelphes, and must goe to wrack,
and being accused Therefore, as not standing to his promise, replies, That themselves indeed were Gibellines, and should be safe; but their goods were Guelphs, and must go to wrack,
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So assure your selues (Beloued) if Italians and Spaniards should once come, (which God of his infinite mercy forbid,) to compose the differences between vs,
So assure your selves (beloved) if Italians and Spanish should once come, (which God of his infinite mercy forbid,) to compose the differences between us,
O that religion should euer be made a cloake for such atheisticall practices! What hard measure had bene offered by our King and State, that these traytours should be so exasperated? Were they hurried to the fire, as in Queene Marie's daies? or was there a new Inquisition erected, in imitation of that of Spaine, with tortures and racks to rectifie them? Nay, were they not tolerated at a small rate,
O that Religion should ever be made a cloak for such atheistical practices! What hard measure had be offered by our King and State, that these Traitors should be so exasperated? Were they hurried to the fire, as in Queen Marie's days? or was there a new Inquisition erected, in imitation of that of Spain, with tortures and racks to rectify them? Nay, were they not tolerated At a small rate,
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or none at all, to enioy their possessions and liberty, graced with titles of Honour, admitted to be about His Maiestie, and haue the protection of his lawes, without any violence offered? From whence then came the powder-plot, but from the deuill himselfe,
or none At all, to enjoy their possessions and liberty, graced with titles of Honour, admitted to be about His Majesty, and have the protection of his laws, without any violence offered? From whence then Come the Gunpowder Plot, but from the Devil himself,
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and the malice of the whore of Babylon, which delighteth to carouse in blood? But God hath snared the wicked in ye work of his owne hands, the snare is broken, and we are deliuered. Come down therefore and sit in the dust, sit on the ground, sit silent, O daughter of Babylon. Is not thy nakednes vncouered, thy shame seene? art thou not taken in the crafty wilines that thou hast imagined? O that our poore besotted recusants would but be brought to an ingenuous examination of these things,
and the malice of the whore of Babylon, which delights to carouse in blood? But God hath snared the wicked in you work of his own hands, the snare is broken, and we Are Delivered. Come down Therefore and fit in the dust, fit on the ground, fit silent, Oh daughter of Babylon. Is not thy nakedness uncovered, thy shame seen? art thou not taken in the crafty wiliness that thou hast imagined? O that our poor besotted recusants would but be brought to an ingenuous examination of these things,
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whether it were likely they would lead thē to heauen, who deuise and allow of such powder-stratagems from Hell? Whether true Religion haue bene euer aduanced by such bloudy and treacherous snares and engines? Then would they surely afford their Higgaion & Selah to celebrate with vs this day, this thrice-Happy Deliuerance. Which is the duty left for vs in the last place to conclude with.
whither it were likely they would led them to heaven, who devise and allow of such powder-stratagems from Hell? Whither true Religion have be ever advanced by such bloody and treacherous snares and Engines? Then would they surely afford their Higgaion & Selac to celebrate with us this day, this thrice-Happy Deliverance. Which is the duty left for us in the last place to conclude with.
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Needelesse therefore was the exception of some Critikes, to our Church-Booke, for not reading commonly those words to the people, seeing they haue them otherwise in a more exact translation, and reserued to the exposition of a learned Preacher.
Needless Therefore was the exception of Some Critics, to our Church-Booke, for not reading commonly those words to the people, seeing they have them otherwise in a more exact Translation, and reserved to the exposition of a learned Preacher.
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Higgaion is but twise, besides in this place, found in the Scripture, and that onely in the Psalmes; once in the 19. Psalme: Let the words of my mouth and NONLATINALPHABET the meditation of my heart be alwayes acceptable in thy sight, O Lord, my strength and my Redeemer.
Higgaion is but twice, beside in this place, found in the Scripture, and that only in the Psalms; once in the 19. Psalm: Let the words of my Mouth and the meditation of my heart be always acceptable in thy sighed, Oh Lord, my strength and my Redeemer.
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All that I read, deriue the word Higgaion from the roote NONLATINALPHABET, which signifieth to publish with the mouth, to meditate with the heart, to rowze vp all the faculties, with the most serious intention.
All that I read, derive the word Higgaion from the root, which signifies to publish with the Mouth, to meditate with the heart, to rouse up all the faculties, with the most serious intention.
Agreeable to this is the word Selah, either from the roote NONLATINALPHABET (as R. Kimchi would haue it) to lift vp, to rayse, properly a way to make it the more passable,
Agreeable to this is the word Selac, either from the root (as R. Kimchi would have it) to lift up, to raise, properly a Way to make it the more passable,
or NONLATINALPHABET to tread downe, to make plaine. To the same purpose, Auenarius sayes, that in all the Commentaries of the Rabbines, he could obserue no certayne signification of this word:
or to tread down, to make plain. To the same purpose, Auenarius Says, that in all the Commentaries of the Rabbis, he could observe no certain signification of this word:
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Vatablus, with the Rabbines, and the Chalday Paraphrase extend it to an euerlasting Meditation. They that restrayne it to song, or instruments, differ not in a manner from them vpon the poynt,
Vatablus, with the Rabbis, and the Chaldean paraphrase extend it to an everlasting Meditation. They that restrain it to song, or Instruments, differ not in a manner from them upon the point,
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no cheerefulnesse must be wanting, no laudable solemnity of musike: assembling, feasting, congratulation, neglected, in performing such religious duties.
no cheerfulness must be wanting, no laudable solemnity of music: assembling, feasting, congratulation, neglected, in performing such religious duties.
but for such deliuerances as that of Eighty eyght, and this publike and extraordinary freeing of the Church, the whole State, the preseruation of King, Queene, Prince, all the Nobles, all the Iudges, the Reuerend Clergy, & Lawyers, the Worthies of all our Country and Corporations, vpon the poynt to be blowne vp,
but for such Deliverances as that of Eighty eyght, and this public and extraordinary freeing of the Church, the Whole State, the preservation of King, Queen, Prince, all the Nobles, all the Judges, the Reverend Clergy, & Lawyers, the Worthies of all our Country and Corporations, upon the point to be blown up,
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Trumpets and Shalmes must be wynded aloud, Asaph's and Idithu's must shew their skill, new songs, new cantica canticorum, whole new sets of canticles, Micthams, and Mismors, Neginoth's and Mahaloths, Tehilla'hs and Tephilla'hs must be framed by the Learned.
Trumpets and Shams must be winded aloud, Asaph's and Idithu's must show their skill, new songs, new cantica canticorum, Whole new sets of canticles, Micthams, and Mismors, Neginoth's and Mahaloths, Tehilla'hs and Tephilla'hs must be framed by the Learned.
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10. And here if the matter it selfe rowze not your meditations, little help can be expected from any vncomposed straines. You yt haue read of so many heathenish tyrannies, and Turkish cruelties; you that haue had occasion to trauel amōgst any barbarous nations, or sauage Canibals; you that haue heard of the most prodigious treasons and massacres that euer were attempted,
10. And Here if the matter it self rouse not your meditations, little help can be expected from any uncomposed strains. You that have read of so many Heathenish Tyrannies, and Turkish cruelties; you that have had occasion to travel amongst any barbarous Nations, or savage Cannibals; you that have herd of the most prodigious treasons and massacres that ever were attempted,
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haue you euer read, or seene, or heard of any monstrous immanity, comparable to this of the Powder-treason? Haue euer Turkes, or Tartars, any Nero'es or Caligula's made vse of powder, or such engines of furie, to ruine whole States at one blow? Nay, to blow vp their owne darlings, their own Patrones, their owne innocent kinred that neuer offended them;
have you ever read, or seen, or herd of any monstrous immanity, comparable to this of the Powder treason? Have ever Turks, or Tartars, any Nero's or Caligula's made use of powder, or such Engines of fury, to ruin Whole States At one blow? Nay, to blow up their own darlings, their own Patroness, their own innocent kindred that never offended them;
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but onely these spuria vitulamina, these bastard imps of the Whore of Babylon? If the ruine of your liuing Countrymen had no way affected you, what had the monuments of the dead deserued, that so many sepulchres of ancient Kings must be layd on heapes, and vtterly defaced? what fault was in the dumbe stones, and stately Edifices of your Forefathers, that they should bee left as spectacles of your mercilesse cruelty? But now perchance they repent it,
but only these spuria vitulamina, these bastard imps of the Whore of Babylon? If the ruin of your living Countrymen had no Way affected you, what had the monuments of the dead deserved, that so many sepulchres of ancient Kings must be laid on heaps, and utterly defaced? what fault was in the dumb stones, and stately edifices of your Forefathers, that they should be left as spectacles of your merciless cruelty? But now perchance they Repent it,
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They are pictured for Confessours and Martyrs, their zeale is commended, the State condemned for punishing their Ringleaders vniustly, and their Proselytes here amongst vs (which I grieue to speake of) follow the same doctrine that led them vnto it,
They Are pictured for Confessors and Martyrs, their zeal is commended, the State condemned for punishing their Ringleaders unjustly, and their Proselytes Here among us (which I grieve to speak of) follow the same Doctrine that led them unto it,
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and are animated to the like attempts, when their ability shall grow sufficient. For marke but these few words of Bannes a Spanish Schooleman, (whom a man would take to be none of the worst, especially in comparison of the Iesuites) Angli (sayth he) sunt excusandi, quia non se eximant à Superiorum potestate,
and Are animated to the like attempts, when their ability shall grow sufficient. For mark but these few words of Banns a Spanish Schoolman, (whom a man would take to be none of the worst, especially in comparison of the Iesuites) Angli (say he) sunt excusandi, quia non se eximant à Superiors potestate,
and their naturall bond to Prince or Countrey, should little dismay them, from venturing vpon the like Powder-plots. Where be then our Higgaions & Selah's (Beloued) for the stopping of this broode of vipers, that their force should not be answerable to their malice? As the Israelites had their Pascha and Purim, Holydayes set apart for the acknowledgement of their grand deliuerance from Pharao, and Hamans treason: why should not this dayes solemnity bee continued with euerlasting thankefulnesse,
and their natural bound to Prince or Country, should little dismay them, from venturing upon the like Gunpowder plots. Where be then our Higgaions & Selah's (beloved) for the stopping of this brood of vipers, that their force should not be answerable to their malice? As the Israelites had their Pascha and Purim, Holidays Set apart for the acknowledgement of their grand deliverance from Pharaoh, and Hamans treason: why should not this days solemnity be continued with everlasting thankfulness,
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let our children vnderstand in our streets, the barbarousnesse of the plot, the profession of the actours, the danger that would haue falne on their innocent heads; If the Lord in Iudgement to the enginers,
let our children understand in our streets, the barbarousness of the plot, the profession of the actors, the danger that would have fallen on their innocent Heads; If the Lord in Judgement to the engineers,
and in mercy to vs, had not preuented it, and snared the wicked in the worke of their owne hands. At the mentioning of our Church or King, at the beholding,
and in mercy to us, had not prevented it, and snared the wicked in the work of their own hands. At the mentioning of our Church or King, At the beholding,
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In the celebrating of the holy Eucharist, let our thankefulnesse for this deliuerance be an especiall part of our Sacrifice: Finally, let vs ioyntly conclude, as our Prophet here beginneth this Psalme:
In the celebrating of the holy Eucharist, let our thankfulness for this deliverance be an especial part of our Sacrifice: Finally, let us jointly conclude, as our Prophet Here begins this Psalm:
Now to this God the Father, God the Sonne, and God the Holy Ghost, three Persons and one Lord, who is knowne by the Iudgement which he executeth, and hath snared the wicked in the worke of his owne hands, be ascribed with Haggaion & Selah all prayses, power, and glory from this time forth for euermore. Amen.
Now to this God the Father, God the Son, and God the Holy Ghost, three Persons and one Lord, who is known by the Judgement which he Executeth, and hath snared the wicked in the work of his own hands, be ascribed with Haggaion & Selac all praises, power, and glory from this time forth for evermore. Amen.
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Wherein wee haue a view of our miserie, with the meanes and Author of our surest deliuerance. The instance is in Hezekiah a King, a fit patterne for the best, the remedy Prayer, the chiefest refuge for the deuotest: Which is effectuall only by the good will of him in the bush, who relieueth euer at a pinch, by speaking, and giuing a signe, for our conuenient comfort.
Wherein we have a view of our misery, with the means and Author of our Surest deliverance. The instance is in Hezekiah a King, a fit pattern for the best, the remedy Prayer, the chiefest refuge for the devotest: Which is effectual only by the good will of him in the bush, who relieveth ever At a pinch, by speaking, and giving a Signen, for our convenient Comfort.
let it suffice therefore to take in by the way for an entrance, First, a touch of Hezekiahs laudable life, expressed more at large in the 2. of Kings, the 18. and 19. chapters, all one in a manner with the 36. the 37. and 38. of Isaiah:
let it suffice Therefore to take in by the Way for an Entrance, First, a touch of Hezekiah's laudable life, expressed more At large in the 2. of Kings, the 18. and 19. Chapters, all one in a manner with the 36. the 37. and 38. of Isaiah:
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First, towards the Church, The Leuites must carrie the filthinesse out of it, verse 5. The Priests must rowze themselues vp to be carefull in their places;
First, towards the Church, The Levites must carry the filthiness out of it, verse 5. The Priests must rouse themselves up to be careful in their places;
verse 11. He restoreth the Church-goods, and sacrifices, by strict command, vers. 19. and 24. and reuiueth the ancient solemnities of Trumpets, and Church-musike, ordained,
verse 11. He restoreth the Church goods, and Sacrifices, by strict command, vers. 19. and 24. and reviveth the ancient solemnities of Trumpets, and Church-musike, ordained,
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and ordred by his predecessor Dauid, verse 27. and 30. And surely, the best method in a reformation, beginneth euer with God; for from thence proceeds a Blessing, to prosper all that followes. His care for the Commonwealth in the next place, comes not short of this.
and ordered by his predecessor David, verse 27. and 30. And surely, the best method in a Reformation, begins ever with God; for from thence proceeds a Blessing, to prosper all that follows. His care for the Commonwealth in the next place, comes not short of this.
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He fortifies his Citty (sayth the sonne of Syrach ) and by digging thorow a hard rocke with Iron, brought water into the middest thereof, Chap. 48. He built the wall that was broken, and raysed vp the towers, and another wall without, prepared Millo, made darts and shields in abundance, set Captaines of warre ouer his people, by the counsell of his Princes and Mighty men, and his owne comfortable encouragements, verse the 3. and forward.
He fortifies his city (say the son of Sirach) and by digging thorough a hard rock with Iron, brought water into the midst thereof, Chap. 48. He built the wall that was broken, and raised up the towers, and Another wall without, prepared Millo, made darts and shields in abundance, Set Captains of war over his people, by the counsel of his Princes and Mighty men, and his own comfortable encouragements, verse the 3. and forward.
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It were his Courtiers, and the men of Iudah (no doubt, by his example and good directions ) that copyed out the Prouerbs of Salomon, which now are a part of our Canon, from the beginning of the 25. Chapter, vnto the end of the booke (as the 1. verse of that Chapter sheweth.) And if we may credit the relations of Genebrard, and Torniellus, he was a great Patrone of the Mathematiques, and took order for the right reckoning of the yeere by intercalation of the moneth Nisan,
It were his Courtiers, and the men of Iudah (no doubt, by his Exampl and good directions) that copied out the Proverbs of Solomon, which now Are a part of our Canon, from the beginning of the 25. Chapter, unto the end of the book (as the 1. verse of that Chapter shows.) And if we may credit the relations of Genebrard, and Torniellus, he was a great Patron of the Mathematics, and took order for the right reckoning of the year by intercalation of the Monn Nisan,
All which are farther seasoned by his personall and inherent graces: His dispatch, in execution, his resolution against Idolatrie, his respect to Gods messengers, his patience in affliction, his earnestnesse in prayer, his confidence in danger, his wisedome in counsell, his study to reforme others, his thanke-fulnesse to God for all blessings receiued, make his Miraculous deliuerances seeme the lesse strange, which here may be obserued to bee Two aboue the rest:
All which Are farther seasoned by his personal and inherent graces: His dispatch, in execution, his resolution against Idolatry, his respect to God's messengers, his patience in affliction, his earnestness in prayer, his confidence in danger, his Wisdom in counsel, his study to reform Others, his thankfulness to God for all blessings received, make his Miraculous Deliverances seem the less strange, which Here may be observed to be Two above the rest:
2. What might not Hezekiah looke for at Gods hands, whose fauour hee had found for so long a space, to preuent his desires, accept his endeuours, prosper all his actions? from whom he had receiued so many comfortable promises,
2. What might not Hezekiah look for At God's hands, whose favour he had found for so long a Molle, to prevent his Desires, accept his endeavours, prosper all his actions? from whom he had received so many comfortable promises,
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and messages, and whose Angell had so strangely quitted him, from so heauy an enemie? yet heere we see, that amongst all these Blessings and triumphs, he must come notwithstanding to his tryall. For in those dayes Hezekiah was sicke to the death:
and messages, and whose Angel had so strangely quit him, from so heavy an enemy? yet Here we see, that among all these Blessings and Triumphos, he must come notwithstanding to his trial. For in those days Hezekiah was sick to the death:
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wherein we haue the Spirituall Gests, (if I may so speake) of a Christian progresse; From care and industry to doe good, to some temporall happinesse; from that, to sickenesse; from sickenesse, to Prayer; from Prayer, to recouery, and other comforts and signes of Gods fauour, till all at last come home to the Court of Heauen, and there we shall be freed from other changes, and remouealls.
wherein we have the Spiritual Gests, (if I may so speak) of a Christian progress; From care and industry to do good, to Some temporal happiness; from that, to sickness; from sickness, to Prayer; from Prayer, to recovery, and other comforts and Signs of God's favour, till all At last come home to the Court of Heaven, and there we shall be freed from other changes, and remouealls.
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The words (without farther straining) yeeld vs these 3. circumstances: Hezekiah's 1. Sickenesse. 2. Physike. 3. Physicion. His Sickenesse dangerous; his Physicke, precious; his Phisicion, alwaies succesfull.
The words (without farther straining) yield us these 3. Circumstances: Hezekiah's 1. Sickness. 2. Physic. 3. physician. His Sickness dangerous; his Physic, precious; his physician, always successful.
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All which must needes be granted, his sicknesse being to death; his phisike, Prayers; his physicion, God himselfe: and for memories sake, may thus be connected;
All which must needs be granted, his sickness being to death; his physic, Prayers; his Physician, God himself: and for memories sake, may thus be connected;
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It would be tedious for you to heare, or me to vndertake the clearing of all those doubts that Interpreters out of these words haue raysed, rather then resolued.
It would be tedious for you to hear, or me to undertake the clearing of all those doubts that Interpreters out of these words have raised, rather then resolved.
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As first, concerning the time of this sicknesse, whether it were before, or after the miraculous deliuery from Sennacheribs Inuasion. Most of the Iewish Rabbins, with Salomon Iarche, and Kimchi; & the Papists, with Abulensis and Lyra, together with some of reformed,
As First, Concerning the time of this sickness, whither it were before, or After the miraculous delivery from Sennacherib's Invasion. Most of the Jewish Rabbis, with Solomon Iarche, and Kimchi; & the Papists, with Abulensis and Lyram, together with Some of reformed,
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Now, likely it is, that so many great matters could not be dispatched in one yeere. Besides, he hath a promise after his sicknesse, to be deliuered from the King of Assyria, 2. King. 20.16. Which argueth, that deliuerance was not past before.
Now, likely it is, that so many great matters could not be dispatched in one year. Beside, he hath a promise After his sickness, to be Delivered from the King of Assyria, 2. King. 20.16. Which argue, that deliverance was not passed before.
Notwithstanding Saint Hierome Saint Augustine, Luther, Caluine, and the maior part of our Interpreters, who take after them, out of Iosephus, suppose all the warre first ended,
Notwithstanding Saint Jerome Saint Augustine, Luther, Calvin, and the mayor part of our Interpreters, who take After them, out of Iosephus, suppose all the war First ended,
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And well might all these troubles come within the compasse of one yeere, (as Serrarius the Iesuite against his owne side granteth) to wit, that fourteenth they speake of, wherein Sennacherib came,
And well might all these Troubles come within the compass of one year, (as Serrarius the Iesuite against his own side grants) to wit, that fourteenth they speak of, wherein Sennacherib Come,
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Now, in that God promised to deliuer him after his sicknesse, it might not be from the Assyrians first Inuasion, but from his returne againe, that was perchance both threatned,
Now, in that God promised to deliver him After his sickness, it might not be from the Assyrians First Invasion, but from his return again, that was perchance both threatened,
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4. Now what manner of sicknesse this should be, Authours also vary; some would haue it to be the Kings Euill, as Aquila, Symmachus and Theodosion. Others,
4. Now what manner of sickness this should be, Authors also vary; Some would have it to be the Kings Evil, as Aquila, Symmachus and Theodosion. Others,
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an Impostumation. Glyaus sayth, that it was in his foote, which began to rot. Most coniecture it to be the Plague, in regard of the Byle that appeared outwardly,
an Impostumation. Glyaus say, that it was in his foot, which began to rot. Most conjecture it to be the Plague, in regard of the Boil that appeared outwardly,
One is thought to be the Kings refusing to marry, vpon a conceit that he was that Immanuel, the Virgins Sonne, promised a little before to his Father Ahaz. So R. Salomon, Lyra, and Glycas, in the 2. part of his Annals.
One is Thought to be the Kings refusing to marry, upon a conceit that he was that Immanuel, the Virgins Son, promised a little before to his Father Ahaz. So R. Solomon, Lyra, and Glycas, in the 2. part of his Annals.
Others, with the scholasticall Historie, affirme, that this sicknesse was a punishment, for the Kings neglect of thanksgiuing, after the ouerthrow of Sennacherib. But Iosephus, (who tooke most payne to be acquainted with such matters in the historie of his Countrie) expresseth particularly the Sacrifices and Solemnities that vpon that occasiō were vsed.
Others, with the scholastical History, affirm, that this sickness was a punishment, for the Kings neglect of thanksgiving, After the overthrow of Sennacherib. But Iosephus, (who took most pain to be acquainted with such matters in the history of his Country) Expresses particularly the Sacrifices and Solemnities that upon that occasion were used.
More safely then we may cōclude with S. Herome vpon the. 38. of Isaiah, That this disease was rather a restraint from future presumption, then a punishment for former sinnes.
More safely then we may conclude with S. Jerome upon thee. 38. of Isaiah, That this disease was rather a restraint from future presumption, then a punishment for former Sins.
Not NONLATINALPHABET, inflicted by way of reuenge, or NONLATINALPHABET, as a ransome to make satisfaction, but NONLATINALPHABET, or NONLATINALPHABET, a lessoning for himselfe,
Not, inflicted by Way of revenge, or, as a ransom to make satisfaction, but, or, a lessoning for himself,
or NONLATINALPHABET, an example to others, a triall for his instruction (sayth Bernard ) not a forsaking to his destruction. For howsoeuer all afflictions presuppose sinne:
or, an Exampl to Others, a trial for his instruction (say Bernard) not a forsaking to his destruction. For howsoever all afflictions presuppose sin:
The Tower of Siloā fell vpon eighteene persons, not so much for their sinnes, as for the lessoning of others, Luk. 13. Because of the mixt cup in the Lords hand, Psal. 75. his children sometimes are to drinke the purer wine, though his enemies shall be sure of the dregs. For what is this world else,
The Tower of Siloan fell upon eighteene Persons, not so much for their Sins, as for the lessoning of Others, Luk. 13. Because of the mixed cup in the lords hand, Psalm 75. his children sometime Are to drink the Purer wine, though his enemies shall be sure of the dregs. For what is this world Else,
but as the Authour of the Sermons de Tempore shewes it, (as it were, in a Map) a vast and glowing Furnace, where the wicked are the drosse, the godly, the gold, tribulation, the fire,
but as the Author of the Sermons de Tempore shows it, (as it were, in a Map) a vast and glowing Furnace, where the wicked Are the dross, the godly, the gold, tribulation, the fire,
and forsake thee hereafter? He would haue a Champion valiant, without an aduersarie (sayth Saint Basill ) that supposeth a iust man should be free from afflictions. For what are al such crosses,
and forsake thee hereafter? He would have a Champion valiant, without an adversary (say Faint Basil) that Supposeth a just man should be free from afflictions. For what Are all such Crosses,
and bring vs home vnto him? He that proues not a good student in this Schoole of the Crosse, hath small hopes to attaine hereafter to any degree in heauen.
and bring us home unto him? He that Proves not a good student in this School of the Cross, hath small hope's to attain hereafter to any degree in heaven.
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The old Testament began almost with Abels slaughter, and the New, with the butchering of the Infants, and Iohn Baptists imprisonment. The Patriarcks, Prophets, and Apostles, with all Gods chosen, had their part of this cup.
The old Testament began almost with Abel's slaughter, and the New, with the butchering of the Infants, and John Baptists imprisonment. The Patriarchs, prophets, and Apostles, with all God's chosen, had their part of this cup.
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to minde the greatest, of their frailety, and the holiest, of their humiliation, and the happiest, not to depend vpon their owne abilities; much more the meanest here should learne, with patience to vndergoe such crosses,
to mind the greatest, of their frailty, and the Holiest, of their humiliation, and the Happiest, not to depend upon their own abilities; much more the Meanest Here should Learn, with patience to undergo such Crosses,
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For canst thou murmure if God should visit thee, when thou considerest that Hezekiah was sicke? or account thy payne too greeuous, when his was to the death? or complaine it comes vnseasonably, seeing this happened to him in those dayes, wherein nothing was expected but ioy and triumphes? I should distrust your vnderstandings,
For Canst thou murmur if God should visit thee, when thou Considerest that Hezekiah was sick? or account thy pain too grievous, when his was to the death? or complain it comes unseasonably, seeing this happened to him in those days, wherein nothing was expected but joy and Triumphos? I should distrust your understandings,
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It is a sad theame to discourse of sicknesse: the remedy therefore (I trust) will be the more welcome, which the text leadeth vnto, in the words following.
It is a sad theme to discourse of sickness: the remedy Therefore (I trust) will be the more welcome, which the text leads unto, in the words following.
5. And he prayed vnto the Lord ] Prayer pierceth the cloudes, offereth violence to the Kingdome of heauen, and in a manner ouer-ruleth him, that ouer-ruleth all things.
5. And he prayed unto the Lord ] Prayer pierces the Clouds, Offereth violence to the Kingdom of heaven, and in a manner overruleth him, that overruleth all things.
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In this forme (no doubt) dying Hezekiah commended his desperate case to the Lord of life; and howsoeuer, the harsh message of Isaiah the Prophet, was sufficient to breake his heart,
In this Form (no doubt) dying Hezekiah commended his desperate case to the Lord of life; and howsoever, the harsh message of Isaiah the Prophet, was sufficient to break his heart,
so vnexpectedly sent, so peremptorily deliuered, so likely to take effect in so great extremity: Set thine house in order, for thou shalt surely dye, and not liue:
so unexpectedly sent, so peremptorily Delivered, so likely to take Effect in so great extremity: Set thine house in order, for thou shalt surely die, and not live:
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Thou shalt surely dye ] (say they) that is, in this World: And not liue ] that is, in the World to come: Yet fayth lets not goe it's hold, hope would not be perswaded,
Thou shalt surely die ] (say they) that is, in this World: And not live ] that is, in the World to come: Yet faith lets not go it's hold, hope would not be persuaded,
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and therefore he now resolues to imploy his expiring spirits, and gasping breath, as long as they should continue, to try at the last cast, what might be obtayned. Blessed King!
and Therefore he now resolves to employ his expiring spirits, and gasping breath, as long as they should continue, to try At the last cast, what might be obtained. Blessed King!
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he heares all with patience, beares all with patience, considers all with patience, and so with teares in his eyes, death in his face, (yet confidence in his heart ) he turnes about vnto the wall. This he did (say many Interpreters,) because the Temple stood that way, towards which it was their custome to turne their faces in prayer.
he hears all with patience, bears all with patience, considers all with patience, and so with tears in his eyes, death in his face, (yet confidence in his heart) he turns about unto the wall. This he did (say many Interpreters,) Because the Temple stood that Way, towards which it was their custom to turn their faces in prayer.
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His teares may bee also thought to proceede, not so much from the horrour of instant death, or a loth to depart, from worldly pleasures; or an vnmanly sinking vnder the extremity of payne (howsoeuer such brunts most commonly shame the valour of those, who hold themselues most resolute:) as from a desire he had, to perfect the reformation which was begun;
His tears may be also Thought to proceed, not so much from the horror of instant death, or a loath to depart, from worldly pleasures; or an unmanly sinking under the extremity of pain (howsoever such brunts most commonly shame the valour of those, who hold themselves most resolute:) as from a desire he had, to perfect the Reformation which was begun;
For how could it chuse but grieue him to fore-thinke on the distraction that was like to ensue, in a State so vnsettled? Many yet addicted to Idolatry, fals hearted Shebna the Treasurer gaping to succeed, which could not be without opposition.
For how could it choose but grieve him to forethink on the distraction that was like to ensue, in a State so unsettled? Many yet addicted to Idolatry, falls hearted Shebna the Treasurer gaping to succeed, which could not be without opposition.
Many particulars besides, (which himselfe only knew,) and the world could not take notice of, might iustly occasion him to water his couch with teares.
Many particulars beside, (which himself only knew,) and the world could not take notice of, might justly occasion him to water his couch with tears.
And teares in such a case, either for publique good, or priuate escapes, by Dauids practice, Ieremies Lamentations, and our Sauiours weeping for Lazarus, and ouer Ierusalem, are warranted to bee Heroicall. Wee haue more sinnes (Beloued) to bewayle, but fewer teares to shead;
And tears in such a case, either for public good, or private escapes, by David practice, Jeremiahs Lamentations, and our Saviour's weeping for Lazarus, and over Ierusalem, Are warranted to be Heroical. we have more Sins (beloved) to bewail, but fewer tears to shed;
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He prayed therefore (as the text hath it) vnto the Lord ] and none other, him he had onely offended, his mercy he had euer found ready, his power he was assured of, he alone thorowly knew his wofull case,
He prayed Therefore (as the text hath it) unto the Lord ] and none other, him he had only offended, his mercy he had ever found ready, his power he was assured of, he alone thoroughly knew his woeful case,
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The forme of his prayer is set downe in the twentieth of the 26. of Kings, and Esay the 38. in the same words, to teach vs to regard that the more, which the Holy Ghost vouchsafeth so precisely to repeat. From whence if our Puritanes hope to draw any instance for their extemporary brabbling, and brawling against our set formes of prayers;
The Form of his prayer is Set down in the twentieth of the 26. of Kings, and Isaiah the 38. in the same words, to teach us to regard that the more, which the Holy Ghost vouchsafeth so precisely to repeat. From whence if our Puritanes hope to draw any instance for their extemporary brabbling, and brawling against our Set forms of Prayers;
the text will shew them, as repugnant to Hezekiah herein, as commonly they are otherwise to all their lawfull Superiours. For his prayer here was on his bed, vpon his particular and extraordinary necessity; they must vent theirs in the Church, where no such occasion is offered, to the excluding of better formes, then their best premeditation can affoord vs. Hezekiah turned his face to the wall, that this particular request of his might not be heard, or disturbed:
the text will show them, as repugnant to Hezekiah herein, as commonly they Are otherwise to all their lawful Superiors. For his prayer Here was on his Bed, upon his particular and extraordinary necessity; they must vent theirs in the Church, where no such occasion is offered, to the excluding of better forms, then their best premeditation can afford us Hezekiah turned his face to the wall, that this particular request of his might not be herd, or disturbed:
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if their conceites were not too fleeting, they might consider, that prayer is of two sorts, Publique, or priuate. Publique, may be either solemne in the Church; or more retired, in a familie, or some other occasioned assembly. Now to thrust in here, with sudden, and vnconcocted flashes, were not only to crosse Scripture, Fathers, and the continuall practice of all Christian Assemblies, that euer deserued the name of Churches: but also to abuse such Holy meetings, by hindring the concurrence of deuotions in knowne petitions, wherein they ought to ioyne,
if their conceits were not too fleeting, they might Consider, that prayer is of two sorts, Public, or private. Public, may be either solemn in the Church; or more retired, in a family, or Some other occasioned assembly. Now to thrust in Here, with sudden, and unconcocted flashes, were not only to cross Scripture, Father's, and the continual practice of all Christian Assemblies, that ever deserved the name of Churches: but also to abuse such Holy meetings, by hindering the concurrence of devotions in known petitions, wherein they ought to join,
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and the saying Amen to that, they must be sure is warrantable. Priuate prayers, (I confesse) are of another nature, wherein diuers notwithstanding may be holpen what to say,
and the saying Amen to that, they must be sure is warrantable. Private Prayers, (I confess) Are of Another nature, wherein diverse notwithstanding may be helped what to say,
and directed, what to aske, by publike formes, though such particulars may often fall out in regard of personall grieuances, sinnes, or benefits, that may dictate (as it were) an ejaculatory prayer, as the occasion shall bee offered. Such was Hezekiah's here, and such were to be wished more rife, among all sorts of people.
and directed, what to ask, by public forms, though such particulars may often fallen out in regard of personal grievances, Sins, or benefits, that may dictate (as it were) an ejaculatory prayer, as the occasion shall be offered. Such was Hezekiah's hear, and such were to be wished more rife, among all sorts of people.
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O Lord God (saith he) remember me, I pray thee, and strengthen me, onely this once, O God, that I may be at once auenged of the Philistims, for my two eyes.
Oh Lord God (Says he) Remember me, I pray thee, and strengthen me, only this once, Oh God, that I may be At once avenged of the philistines, for my two eyes.
and the direction of others, that expect the same protection? O how would it become the conuersation of Christians, in stead of corrupt communication, and blasphemous oathes and cursings, to haue their mouthes filled with such Prayses and Prayers? How well doe such speaches sound from the mouthes of good subiects? God saue the King: or Giue the King thy Iudgements, O Lord,
and the direction of Others, that expect the same protection? O how would it become the Conversation of Christians, in stead of corrupt communication, and blasphemous Oaths and cursings, to have their mouths filled with such Praises and Prayers? How well do such Speeches found from the mouths of good Subjects? God save the King: or Give the King thy Judgments, Oh Lord,
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In the warlike raigne of Dauid; we haue a large description in Scripture, of Captaines and Worthies; but in Salomons succeeding Peaceable gouernment, of stately buildings, notable examples of Iustice, flourishing of the Arts, traffiking with forraine Nations, and the like.
In the warlike Reign of David; we have a large description in Scripture, of Captains and Worthies; but in Solomon's succeeding Peaceable government, of stately buildings, notable Examples of justice, flourishing of the Arts, trafficking with foreign nations, and the like.
and periods, which most commonly are found in the body, as the head is affected. Where a King therefore makes the Lords Prayer, the best Prayer, the subiect of his meditations; with what face may subiects be backward, in following such directions? Hezekiah (as wee all know) wanted not titles,
and periods, which most commonly Are found in the body, as the head is affected. Where a King Therefore makes the lords Prayer, the best Prayer, the Subject of his meditations; with what face may Subjects be backward, in following such directions? Hezekiah (as we all know) wanted not titles,
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and in diuers manners, hath it pleased the Lord of heauen to speake to men here vpon earth, by his Sonne, by his seruants, by Angels, by men, internally, externally, in dreames, by open visions; as Suarez vpon Aquina's third part, quest. 30. Peucer in his commentary of the diuers kinds of diuination; Mencelius in a peculiar tract of the knowledge of God, doe at large declare.
and in diverse manners, hath it pleased the Lord of heaven to speak to men Here upon earth, by his Son, by his Servants, by Angels, by men, internally, externally, in dreams, by open visions; as Suarez upon Aquina's third part, quest. 30. Peucer in his commentary of the diverse Kinds of divination; Menecleus in a peculiar tract of the knowledge of God, do At large declare.
so this speaking was quicke, and comfortable, in these most gracious tearmes, Turne againe and tell Hezekiah NONLATINALPHABET the Captaine of my people:
so this speaking was quick, and comfortable, in these most gracious terms, Turn again and tell Hezekiah the Captain of my people:
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Good Lord, what meanest thou by this? art thou so soone changed, or hast thou a double will, one contrary to the other? Can it stand with thy immutability,
Good Lord, what Meanest thou by this? art thou so soon changed, or hast thou a double will, one contrary to the other? Can it stand with thy immutability,
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so suddenly to doe and vndoe? or with my reputation, to vnsay that so quickly, which by thy expresse command I so lately deliuered? The King and Courtiers, may hold me for a false prophet, who, vpon mine owne head, spake that so confidently which now I must recall? But Isaiah was no Arminian, he knew, it was no manners for him to make a question of Gods doings: He was acquainted so farre with his proceedings, that most commonly hee reueales not all that hee himselfe meanes to doe; but so much onely,
so suddenly to do and undo? or with my reputation, to unsay that so quickly, which by thy express command I so lately Delivered? The King and Courtiers, may hold me for a false Prophet, who, upon mine own head, spoke that so confidently which now I must Recall? But Isaiah was no Arminian, he knew, it was no manners for him to make a question of God's doings: He was acquainted so Far with his proceedings, that most commonly he reveals not all that he himself means to do; but so much only,
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as his Ministers are bound to teach, and seruants to learne. Whence that distinction of Diuines, into voluntatem signi & benèplaciti, His reuealed will toward vs,
as his Ministers Are bound to teach, and Servants to Learn. Whence that distinction of Divines, into voluntatem Sign & benèplaciti, His revealed will towards us,
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and the Schoolemen on him at the 45. Dist. of the first booke of the sentences) but diuers formes of speaking, concerning the acts and effects of the same will.
and the Schoolmen on him At the 45. Dist of the First book of the sentences) but diverse forms of speaking, Concerning the acts and effects of the same will.
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For the first may be vttered according to the disposition of second causes, or our deserts (as Zanchius well gathereth out of Saint Augustine ) whereas the latter depends vpon eternall immutability, and therefore in no respect can admit any shadow of change.
For the First may be uttered according to the disposition of second Causes, or our deserts (as Zanchius well gathereth out of Saint Augustine) whereas the latter depends upon Eternal immutability, and Therefore in no respect can admit any shadow of change.
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Now these are not opposite, but subordinate, the reuealed, to the secret, as part, to the whole; the reuealed expressing the meanes, whereby the secret is fulfilled.
Now these Are not opposite, but subordinate, the revealed, to the secret, as part, to the Whole; the revealed expressing the means, whereby the secret is fulfilled.
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Did he intend (thinke you) the barbarous diuiding of the infant, that had no way offended? Yet his words at first are, Bring mee a sword, diuide the liuing child in two,
Did he intend (think you) the barbarous dividing of the infant, that had no Way offended? Yet his words At First Are, Bring me a sword, divide the living child in two,
And so God here not peremptorily sets downe what should bee, but what the Prophet was to deliuer, concealing both from King and Prophet what should ensue vpon it.
And so God Here not peremptorily sets down what should be, but what the Prophet was to deliver, concealing both from King and Prophet what should ensue upon it.
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Where there is no more contrariety then in our Sauiours inquiry for prouision for the multitude, Iohn 6. he asked Philip as it were doubtfully, Where so much bread might be bought;
Where there is no more contrariety then in our Saviour's inquiry for provision for the multitude, John 6. he asked Philip as it were doubtfully, Where so much bred might be bought;
The Prophets deadly message therefore was true in relation to the second causes, referred to their proper effect; yet subordinate to Gods secret purpose, in reference to the end: the ground of all which is closely layed, in the 17. Article of our Church, to which we subscribe. Gods decrees for the end, include alwaies the meanes, and therefore such threatnings serue Gods children to stirre them vp to vse them.
The prophets deadly message Therefore was true in Relation to the second Causes, referred to their proper Effect; yet subordinate to God's secret purpose, in Referente to the end: the ground of all which is closely laid, in the 17. Article of our Church, to which we subscribe. God's decrees for the end, include always the means, and Therefore such threatenings serve God's children to stir them up to use them.
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Yet the King ceased not to fast, and weepe, as long as breath was in it, only vpon this ground, Who can tell whether God will be gracious vnto mee, that the child may liue? I had not dwelt so long vpon this,
Yet the King ceased not to fast, and weep, as long as breath was in it, only upon this ground, Who can tell whither God will be gracious unto me, that the child may live? I had not dwelled so long upon this,
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Hence you may ghesse (beloued) how little reason the Arminians had, to take part with the Papists, and Lutherans, to slander our Church, (as for many other things) in this, that wee make good to haue two distinct wills, the one dashing the other.
Hence you may guess (Beloved) how little reason the Arminians had, to take part with the Papists, and Lutherans, to slander our Church, (as for many other things) in this, that we make good to have two distinct wills, the one dashing the other.
This they referre to our Crypticall Diuinity (as it pleaseth these Theologasters to terme it) as though wee maintained any points in secret, that we dare not publikely to iustifie before all the World.
This they refer to our Cryptical Divinity (as it Pleases these Theologasters to term it) as though we maintained any points in secret, that we Dare not publicly to justify before all the World.
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Crocius hath particularly answered Bertius, to this calumnie, in the second and third Chapter of his Parenaeticus; and all of them of late, by Gods prouidence, and your Maiesties especiall furtherance (I trust) haue met with their Masters at Dort. For such imputations are no newes to those who are acquainted with the obiections of the Pelagians, and Semipelagians, against Saint Augustine, Prosper, and their followers:
Crocius hath particularly answered Bertius, to this calumny, in the second and third Chapter of his Parenetic; and all of them of late, by God's providence, and your Majesties especial furtherance (I trust) have met with their Masters At Dort. For such imputations Are no news to those who Are acquainted with the objections of the Pelagians, and Semipelagians, against Saint Augustine, Prosper, and their followers:
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the Bickerings betweene the Germane Bishops, and the French, in the cause of Godescall and Erigena, Scotus, the latter stirres betweene Luther and Erasmus, the Pseudolutherans, and their opposites, Beza and Castalion, Peter Baro, & our English Diuines, the Iesuites and the Dominicanes, which contention is yet fresh on foote,
the Bickerings between the Germane Bishops, and the French, in the cause of God's-call and Erigena, Scotus, the latter stirs between Luther and Erasmus, the Pseudo-lutherans, and their opposites, Beza and Castalion, Peter Baro, & our English Divines, the Iesuites and the Dominicanes, which contention is yet fresh on foot,
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Old Cumet tells Vasquez the Iesuite in playne termes, that most commonly those that stand most vpon their sharpe wits, are found, in the conclusion, most repugnant to grace. Rispolis hath set forth a picture of Aquinas, bearing downe with his Buckler, and stabbing those with his pen, that in any sort shall deny the whole determination of the second causes, by the first,
Old Cumet tells Vasquez the Iesuite in plain terms, that most commonly those that stand most upon their sharp wits, Are found, in the conclusion, most repugnant to grace. Risposlis hath Set forth a picture of Aquinas, bearing down with his Buckler, and stabbing those with his pen, that in any sort shall deny the Whole determination of the second Causes, by the First,
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That the soundest Schoolmen successiuely haue euer defended in substance, concerning Gods purpose, and mans will, his grace, and our abilities, that which our Church of England at this day maintaineth.
That the soundest Schoolmen successively have ever defended in substance, Concerning God's purpose, and men will, his grace, and our abilities, that which our Church of England At this day maintaineth.
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For in this they shew them Schoolemen, (as they are commonly tearmed) whereas otherwise they play the schooleboyes, where the Popes decrees ouer-awe them.
For in this they show them Schoolmen, (as they Are commonly termed) whereas otherwise they play the schoolboys, where the Popes decrees overawe them.
Much good ancient timber may be found out, to serue in the Lords building, whereas on the other side, Vorstiu's Libertas Prophetandi, and Arminiu's Meditatio sine lectione, which they,
Much good ancient timber may be found out, to serve in the lords building, whereas on the other side, Vorstiu's Libertas Prophetandi, and Arminiu's Meditatio sine lectione, which they,
as he doth at this time to vs, by his Word, and Ministers, who ought not in that regard to be lightly esteemed of you (howsoeuer vnworthy in themselues ) for their Masters sake? Hee speakes to vs in this point, that notwithstanding he often threaten,
as he does At this time to us, by his Word, and Ministers, who ought not in that regard to be lightly esteemed of you (howsoever unworthy in themselves) for their Masters sake? He speaks to us in this point, that notwithstanding he often threaten,
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Vse but Hezekiah's teares and prayers, and he is the same God, that will not only speake, but giue comfortable signes of his fauour, which is the vpshot of my text, and a signe that I shall not hold you long.
Use but Hezekiah's tears and Prayers, and he is the same God, that will not only speak, but give comfortable Signs of his favour, which is the upshot of my text, and a Signen that I shall not hold you long.
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] Signes, and miracles were frequent among the old Patriarchs, Prophets, and the Apostles, with some of their successors, in the Primitiue Church, for the confirmation of their vocation, fayth, and doctrine. But the Gospell once fully receiued, we are left to the text, to arme our selues against Antichrist, who comes with signes and miracles. And not to rake vp old sores:
] Signs, and Miracles were frequent among the old Patriarchs, prophets, and the Apostles, with Some of their Successors, in the Primitive Church, for the confirmation of their vocation, faith, and Doctrine. But the Gospel once Fully received, we Are left to the text, to arm our selves against Antichrist, who comes with Signs and Miracles. And not to rake up old sores:
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who knowes not of late the practices of Father Edmonds, and Darrell, with their complices, to iustifie Poperie, and Puritanisme, by the casting out of Deuils? In which kinde of imposture, some French Monkes were put of late to a hard exigent,
who knows not of late the practices of Father Edmonds, and Darrell, with their accomplices, to justify Popery, and Puritanism, by the casting out of Devils? In which kind of imposture, Some French Monks were put of late to a hard exigent,
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when Verrine the Deuils discourse, must be put in print, to make good their exorcismes and superstitions. But aboue all, I maruaile why Bellarmine and Gretser should so strangely vpbrayd our Church for the defect of miracles; the first, in these termes, Haereticos non potuisse extorquere miracula, neque à Deo, neque à Diabolo, ad confirmandam realem praesentiam, in his 3. booke de Eucharistia, and 8. Chap. The latter, in the like:
when Verrine the Devils discourse, must be put in print, to make good their exorcisms and superstitions. But above all, I marvel why Bellarmine and Gretser should so strangely upbraid our Church for the defect of Miracles; the First, in these terms, Haereticos non potuisse extorquere Miracles, neque à God, neque à Diabolo, ad confirmandam realem praesentiam, in his 3. book de Eucharistia, and 8. Chap. The latter, in the like:
Diabolum puduisse Lutheri doctrinam miraculis confirmare, in his defence of the 2. Chap. of Bellarmines first Booke de Verbo Dei. Doe they take a pride, that the Deuill is so forward to aduance their cause by miracles, and so backward to doe vs any kindnesse? If this be the issue, we shall rest content with such miracles, as our Sauiour,
Diabolum puduisse Lutheran Doctrinam miraculis confirmare, in his defence of the 2. Chap. of Bellarmines First Book de Verbo Dei. Do they take a pride, that the devil is so forward to advance their cause by Miracles, and so backward to do us any kindness? If this be the issue, we shall rest content with such Miracles, as our Saviour,
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But here a signe was necessary (as Saint Augustine obserueth) that of the two messages the Prophet brought to Hezekiah, in shew contradictory, he might be assured on which to depend.
But Here a Signen was necessary (as Saint Augustine observeth) that of the two messages the Prophet brought to Hezekiah, in show contradictory, he might be assured on which to depend.
The signe that is here only mentioned in the generall, is another-where particularly set downe to bee, the going back of the Sunne, or at least the shadow, ten degrees in King Ahaz Diall, where no doubt can be amōg Interpreters, whether it were done or no,
The Signen that is Here only mentioned in the general, is another-where particularly Set down to be, the going back of the Sun, or At least the shadow, ten Degrees in King Ahaz Dial, where no doubt can be among Interpreters, whither it were done or not,
one was, at the request of Father Mutius an Hermite, who going to visit a sicke person, was like to be benighted, had not the Sunne halfe only aboue the Horison, for diuers houres stayed his leasure, till he came to his patient, as 'tis told vs in vitis Patrum, lib. 1. cap. 16. Another is brought by Turpine, in the life of Charles the Great, the 28. Chap. for a more notable stay of the Sunne in one place,
one was, At the request of Father Mutius an Hermit, who going to visit a sick person, was like to be benighted, had not the Sun half only above the Horison, for diverse hours stayed his leisure, till he Come to his patient, as it's told us in vitis Patrum, lib. 1. cap. 16. another is brought by Turpine, in the life of Charles the Great, the 28. Chap. for a more notable stay of the Sun in one place,
] This last much troubled Torniellus, otherwise a diligent Historian, so that he professeth ingenuously in his Annals, that he knowes not what to make of it.
] This last much troubled Torniellus, otherwise a diligent Historian, so that he Professes ingenuously in his Annals, that he knows not what to make of it.
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and the third, all may see depends on a false translation. For whereas our English Doway Bibles render word for word, out of the vulgar Latine; And Hee that made the Sunne to stand.
and the third, all may see depends on a false Translation. For whereas our English Doway Bibles render word for word, out of the Vulgar Latin; And He that made the Sun to stand.
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] The Originall hath nothing but NONLATINALPHABET, the Septuagint, NONLATINALPHABET, our English, and all other that I haue seene, And Iokim ] the proper name of a man, one of Iudah's posteritie.
] The Original hath nothing but, the septuagint,, our English, and all other that I have seen, And Joachim ] the proper name of a man, one of Judah's posterity.
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And therefore they must needs be NONLATINALPHABET Men of Lying (as corruptly almost they render the very next words) who would make that to signifie the standing still of the Sunne. Whence we may obserue by the way, what pure Text the Councell of Trent would put vpon vs for authenticall, if we would take it in grosse: And how palpably our peeuish Recusants in such cases are abused, in depending on such men, who care not with what huskes they feede them.
And Therefore they must needs be Men of Lying (as corruptly almost they render the very next words) who would make that to signify the standing still of the Sun. Whence we may observe by the Way, what pure Text the Council of Trent would put upon us for authentical, if we would take it in gross: And how palpably our peevish Recusants in such cases Are abused, in depending on such men, who care not with what husks they feed them.
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so that two onely wanted for his setting. Tenne then spent in the going backe, to the point of his rising, and tenne to returne to the point where it was first, makes that one artificiall day aboue thirty houres;
so that two only wanted for his setting. Tenne then spent in the going back, to the point of his rising, and tenne to return to the point where it was First, makes that one artificial day above thirty hours;
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whereas that of Ioshuah (for ought we finde) and of which the text sayes, there was neuer the like before or after, could not be aboue 24. Now if the Sunne were here posted forth, and back in an instant, (as some would salue the matter) how could the motion of the shadow in the Dyall be distinctly discerned? And to put halfe degrees for whole, (as others would mend the reckoning) the text will hardly beare.
whereas that of Joshua (for ought we find) and of which the text Says, there was never the like before or After, could not be above 24. Now if the Sun were Here posted forth, and back in an instant, (as Some would salve the matter) how could the motion of the shadow in the Dial be distinctly discerned? And to put half Degrees for Whole, (as Others would mend the reckoning) the text will hardly bear.
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or Tycho Brahe's fixing of the Sunne, as the center of motion to the rest of the Planets; or Fracastorius multitude of Homocentricks: take but the old receiued grounds, either of eight Orbes, with Aristotle, or nine, with Ptolomie, or tenne, with Alphonsus, or now at the last, of eleuen with Maginus and Clauius, not excluding their Excentricks, Concentrickes, Epicycles, yea and Excentrepicycles, which they make belonging vnto them, to salue all appearances,
or Tycho Brahe's fixing of the Sun, as the centre of motion to the rest of the Planets; or Fracastorius multitude of Homocentrics: take but the old received grounds, either of eight Orbs, with Aristotle, or nine, with Ptolemy, or tenne, with Alphonsus, or now At the last, of eleuen with Maginus and Clavius, not excluding their Excentrics, Concentrics, Epicycles, yea and Excentrepicycles, which they make belonging unto them, to salve all appearances,
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and a world of difficulties would follow, if with this Sunnes retrogradation, all the heauenly Orbes, according to the same proportion, moued not backward. Besides the disordering of the Starres aspects, and distāces one vnto the other, those that take away all Orbes, & leaue the starres to flye like birds in the ayre, without the same miracle wrought likewise in all, will not be able to auoid. To be quitted therefore from this trouble, Burgensis thinkes it safer, with Abarbinell, to affirme, that the Sunne kept his course, and the heauens their order,
and a world of difficulties would follow, if with this Suns retrogradation, all the heavenly Orbs, according to the same proportion, moved not backward. Beside the disordering of the Stars aspects, and distances one unto the other, those that take away all Orbs, & leave the Stars to fly like Birds in the air, without the same miracle wrought likewise in all, will not be able to avoid. To be quit Therefore from this trouble, Burgensis thinks it safer, with Abarbinell, to affirm, that the Sun kept his course, and the heavens their order,
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and the day his length: but the shadow, contrary to his nature, was miraculously brought backe. With those accord Arias Montanus, Bullinger, and some others:
and the day his length: but the shadow, contrary to his nature, was miraculously brought back. With those accord Arias Montanus, Bullinger, and Some Others:
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And their reasons are, first, Otherwise the miracle would haue bin as conspicuous in other Dyals, as in that of Ahaz: And the whole world (amazed at the Prodigie) would in those dayes haue yeelded some forraine Mathematicians, to haue recorded it.
And their Reasons Are, First, Otherwise the miracle would have been as conspicuous in other Dials, as in that of Ahaz: And the Whole world (amazed At the Prodigy) would in those days have yielded Some foreign Mathematicians, to have recorded it.
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Besides, the Text euery where insisteth vpon the shadow, and but once mentioneth the Sunne, and then not going backe in the heauen, but brought back in Ahaz his Dyall. To that which is obiected out of the 31. vers, that notice was taken of this in other Countryes, seeing some were sent frō Babylon, to inquire of the wonder, they answere out of the same place:
Beside, the Text every where insisteth upon the shadow, and but once mentioneth the Sun, and then not going back in the heaven, but brought back in Ahaz his Dial. To that which is objected out of the 31. vers, that notice was taken of this in other Countries, seeing Some were sent from Babylon, to inquire of the wonder, they answer out of the same place:
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wherof they might heare, not of the going backe of the Sunne, and the dayes miraculous length, which at home they had seene: I am not ignorant how Mathew Toring replies on this of Burgensis, If (sayth he) the shadow should yeeld vs this miracle, without the Sunne, then God should be put to creare a new light, which should haue a - motion without a subiect,
whereof they might hear, not of the going back of the Sun, and the days miraculous length, which At home they had seen: I am not ignorant how Matthew Toring replies on this of Burgensis, If (say he) the shadow should yield us this miracle, without the Sun, then God should be put to Create a new Light, which should have a - motion without a Subject,
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But to this Burgensis might answere, that God might so inflect, and dispose the Sunne-beames, (which naturally are darted out at a right line) to cast a shadow forth or back, from any grosse bodie, as His wisedome should hold most conuenient.
But to this Burgensis might answer, that God might so inflect, and dispose the Sunbeams, (which naturally Are darted out At a right line) to cast a shadow forth or back, from any gross body, as His Wisdom should hold most convenient.
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Howsoeuer, a great miracle it must needs be, and no lesse perchance, to finde the shadow goe backe, when the Sunne keepes his course, as the Sunne to change his course, and the shadow to attend on it.
Howsoever, a great miracle it must needs be, and no less perchance, to find the shadow go back, when the Sun keeps his course, as the Sun to change his course, and the shadow to attend on it.
In the first, a good King resembles the Sunne, that giueth life and influence to all the rest of the starres, cannot haue his course stayed, but by an almighty hand, and leaueth darkenesse and horrour, whensoeuer he departeth.
In the First, a good King resembles the Sun, that gives life and influence to all the rest of the Stars, cannot have his course stayed, but by an almighty hand, and Leaveth darkness and horror, whensoever he departeth.
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but what reformation they worke in vs, our own conscience can best informe vs. Theodoricus, Archbishop of Colen, mentioned by Aeneas Syluius, in the second booke of his Commentaries of the deeds of King Alphonsus, when the Emperour Sigismund demanded him of the directest course to happinesse:
but what Reformation they work in us, our own conscience can best inform us Theodoricus, Archbishop of Colen, mentioned by Aeneas Sylvius, in the second book of his Commentaries of the Deeds of King Alphonsus, when the Emperor Sigismund demanded him of the directest course to happiness:
And blessed are they that so are visited by Gods hand, that they pray with Hezekiah; and so pray, that God may speake vnto them; and so speake, that signes accompany it of his mercifull fauour.
And blessed Are they that so Are visited by God's hand, that they pray with Hezekiah; and so pray, that God may speak unto them; and so speak, that Signs accompany it of his merciful favour.
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Lib. 1. c. 2. Laethalia, quae hominem planè auertunt à Deo. Ʋenialia, quae nonnihil impediunt cursum ad Deum, non tamen ab eo auertunt, & facili negotio expiantur, &c. Lib. 1. de Amission. grat. & statu peccat. cap. 14.
Lib. 1. c. 2. Laethalia, Quae hominem planè auertunt à God Ʋenialia, Quae nonnihil impediunt Cursum ad God, non tamen ab eo auertunt, & Facili negotio expiantur, etc. Lib. 1. de Amission. great. & Statu peccat. cap. 14.
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Quamuis peccata venialia, si cum mortalibus conferantur, non sunt perfectè peccata, absolutè tamen peccata nominari possunt, vt in sacris literis nominantur: lib. 1. de Amiss. grat. & stat peccat. cap. 12.
Quamuis Peccata venialia, si cum mortalibus conferantur, non sunt perfectè Peccata, absolutè tamen Peccata nominari possunt, vt in sacris literis nominantur: lib. 1. de Amiss. great. & stat peccat. cap. 12.
Lib. 4. de verbo dei non scripto. Lib. 2. Epist. L. 12. Deipnosop. Conuenit inter nos & aduersarios ex solo literalis sensu peti debere argumēta efficacia. Bellar. l. 3. de verbo Dei. cap. 3. Lib. 1. de purgat. c. 7.
Lib. 4. de verbo dei non Scripto. Lib. 2. Epistle L. 12. Deipnosop. Conuenit inter nos & Adversaries ex solo literalis sensu Peti Debere argumēta Efficacy. Bellar l. 3. de verbo Dei. cap. 3. Lib. 1. de purgat. c. 7.
Nemo securus esse debet in ista vita, quae tota tentatio nominatur, vt qui fieri potuit ex deteriore melior, non fiat etiā ex meliore deterior. lib. 10. Confess. cap. 32.
Nemo Secure esse debet in ista vita, Quae tota Tentatio nominatur, vt qui fieri Potuit ex deteriore melior, non fiat etiā ex meliore deterior. lib. 10. Confess. cap. 32.
Zanch. lib. de Relig. Christ. cap 24. thes. 11. Aug. lib. 2. Retract. cap. 18. cap. 9 4. Aug. Tom. 2. ep. 164. ad Emeri tum Donatist. Mat. 24.40. In Psal. 99. Luke 17.34.
Zanchius lib. de Relig christ. cap 24. these. 11. Aug. lib. 2. Retract. cap. 18. cap. 9 4. Aug. Tom. 2. Epistle. 164. ad Emeri tum Donatist. Mathew 24.40. In Psalm 99. Luke 17.34.
See Bernards separatists schisme & plain euidences, together with Dr. Hals Apologie against Brownists, Lib. de Baptist. Donatus separated for some bad ones in the Church. Nouatus and Lucifer, for want of strict discipline. Audius for some lesser abuses as Epiphan. witneseth, Haeres. 70. Mornaeus de Eccles. cap. 2.
See Bernards separatists Schism & plain evidences, together with Dr. Hals Apology against Brownists, Lib. de Baptist. Donatus separated for Some bad ones in the Church. Nouatus and Lucifer, for want of strict discipline. Audius for Some lesser Abuses as Epiphanius. Witnesseth, Haeres. 70. Mornaeus de Eccles. cap. 2.
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Authors differ in this Relation see Iren. l. 3. c. 3. Euseb. Hist. lib. 3. cap. 22. Theod Haeret. fabul. lib. 2. Hieron. in scrip. Eccles. de Ioh. Baronium Tom. 1. anno. 74.
Authors differ in this Relation see Iren l. 3. c. 3. Eusebius Hist. lib. 3. cap. 22. Theod Heretic Fable. lib. 2. Hieron. in scrip. Eccles. de John Baronium Tom. 1. Anno. 74.
Junius in lib. singular. praepos. controu. 4. general. Bellar. c. 17. A papatu, non Ecclesia; ab Idolis, non templo; à tyrannidè, non republica; à peste, non vrbe, recedimus, planè coalituri quamprimum Anti-Christum cum prauis humorib { us } euomuerit. Mornaeus de Eccle. cap. 10.
Junius in lib. singular. praepos. Controu. 4. general. Bellar c. 17. A papatu, non Ecclesia; ab Idolis, non templo; à tyrannidè, non Republic; à pest, non vrbe, recedimus, planè coalituri quamprimum Antichrist cum prauis humorib { us } euomuerit. Mornaeus de Eccle. cap. 10.
Nulla potest à schismaticis tanta fieri correptio, id est, emendatio, quanta est schismatis pernicies, Tertul. de Praescrip. cap. 60. 1. Iohn. 4.1. 1. Cor. 14.32.
Nulla potest à schismaticis tanta fieri correptio, id est, emendatio, quanta est Schisms pernicies, Tertulian de Prescribe. cap. 60. 1. John. 4.1. 1. Cor. 14.32.
Diligens non diligenda; aut aequè diligens quod minus vel amplius diligendum est, aut minus vel amplius quod aequè diligendum est; contra ordinem charitatis diligit. Bonau. & Gabriel ibid. ex Augustino.
Diligens non diligenda; Or aequè Diligens quod minus vel Amplius diligendum est, Or minus vel Amplius quod aequè diligendum est; contra ordinem charitatis diligit. Bonau. & Gabriel Ibid. ex Augustine.
