The delights of the saints A most comfortable treatise, of grace and peace, and many other excellent points. Whereby men may liue like saints on earth, and become true saints in heauen. First deliuered in a sermon preached at Pauls Crosse the second day of December, being the second Sunday of the Parliament. And in other sermons within the Cathedrall Church of Saint Paul, London. By Gryffith Williams, Doctor of Diuinity, and Parson of Lhan-Lhechyd. The contents are set downe after the epistle to the reader.
(1) title page (DIV1) (2) dedication (DIV1) (3) dedication (DIV1) (4) to the reader (DIV1) (5) table of contents (DIV1) (6) text (DIV1) (7) part (DIV1) (8) part (DIV1)
Iupiter ambrosia satur est, est nectare plenus, saith Persius: but neither the Poets ambrosia, nor Homers Moly, nor Plinies Centauriae, that preserue men (as they say) from all lustfull inchantments, can be so delightfull to the sonnes of men,
Iupiter ambrosia satur est, est nectare plenus, Says Persius: but neither the Poets ambrosia, nor Homers Moly, nor Plinies Centauriae, that preserve men (as they say) from all lustful enchantments, can be so delightful to the Sons of men,
3. From their proper differences whereby they are distinguished. And they are 3. viz: 1. Their dilection. 2. Their vocation. 3. Their sanctification.
3. From their proper differences whereby they Are distinguished. And they Are 3. videlicet: 1. Their dilection. 2. Their vocation. 3. Their sanctification.
1. In that he writeth to all, and wisheth grace and peace to all Saints, he sheweth how largely his loue extended it selfe to the Romans, quòd effuso animo eos omnes complectitur, saith Bucer, he loued all, remembred all, and excepted none of all: a speciall point required in Gods Ministers.
1. In that he Writeth to all, and wishes grace and peace to all Saints, he shows how largely his love extended it self to the Roman, quòd effuso animo eos omnes complectitur, Says Bucer, he loved all, remembered all, and excepted none of all: a special point required in God's Ministers.
S. Augustine tels vs that nihil praecipit Deus nisi charitatem, nihil culpat nisi cupiditatem; God commandeth nothing but charitie, and forbiddeth nothing but cupiditie.
S. Augustine tells us that nihil praecipit Deus nisi charitatem, nihil culpat nisi cupiditatem; God commands nothing but charity, and forbiddeth nothing but cupidity.
for if we could speake with the tongues of men and Angels, i. so many languages as men vse to speake, more then Mithridates could, that had 22. languages, as Volateran saith;
for if we could speak with the tongues of men and Angels, i. so many languages as men use to speak, more then Mithridates could, that had 22. languages, as Volateran Says;
and so diuinely and truly as the Angels of God, more mellifluously then Origen, cuius ex ore non tam verba quàm mella fluere videntur, out of whose mouth the honey did seeme to flow,
and so divinely and truly as the Angels of God, more mellifluously then Origen, cuius ex over non tam verba quàm Mella fluere videntur, out of whose Mouth the honey did seem to flow,
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for when our auditors are not perswaded we teach them out of charitie, we can neuer perswade them to beleeue the veritie: but as Theocritus saith, NONLATINALPHABET:
for when our Auditors Are not persuaded we teach them out of charity, we can never persuade them to believe the verity: but as Theocritus Says,:
Vniuersa inutiliter habet, qui vnum illud quò vniuersis vtatur non habet, He hath all things in vaine that hath not charitie whereby he may rightly vse all things.
Vniuersa inutiliter habet, qui One illud quò vniuersis vtatur non habet, He hath all things in vain that hath not charity whereby he may rightly use all things.
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I wish therefore with all my heart, that all we Preachers would study what lyeth in vs, to lay aside all maliciousnesse, all suits and contentions, whereby our Ministerie is made vnfruitfull,
I wish Therefore with all my heart, that all we Preachers would study what lies in us, to lay aside all maliciousness, all suits and contentions, whereby our Ministry is made unfruitful,
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whereby, I assure my selfe, wee should purchase more spirituall gaine by loue, then all the wealth of the world would be vnto vs, that we should get by Law.
whereby, I assure my self, we should purchase more spiritual gain by love, then all the wealth of the world would be unto us, that we should get by Law.
and all the rest of the Fathers (qui dictorum intelligentiam expectant ex verbis potius quàm imponunt, (as S. Hillarie saith in another case) which rather seeke the true meaning of Gods Spirit from the words,
and all the rest of the Father's (qui dictorum intelligentiam expectant ex verbis potius quàm imponunt, (as S. Hilary Says in Another case) which rather seek the true meaning of God's Spirit from the words,
This restriction therefore of Gods grace doth sufficiently confute Pelagius, Hemingius, Huberus, and all the rest of the Arminian broode touching the doctrine of vniuersall grace; who say that God would haue all men to be saued,
This restriction Therefore of God's grace does sufficiently confute Pelagius, hemingius, Huberus, and all the rest of the Arminian brood touching the Doctrine of universal grace; who say that God would have all men to be saved,
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that all men might be saued if they would them selues beleeue in Christ, and perseuere in faith according to the condition of the Euangelicall promises:
that all men might be saved if they would them selves believe in christ, and persevere in faith according to the condition of the Evangelical promises:
But for the fuller vnderstanding of this one point, I will examine these two points: 1. Whether God by his absolute will would haue all men to be saued. 2. Whether he gaue Christ Iesus to die for all men that they might be saued.
But for the fuller understanding of this one point, I will examine these two points: 1. Whither God by his absolute will would have all men to be saved. 2. Whither he gave christ Iesus to die for all men that they might be saved.
If they say, that the cause hereof is not in the will of God that offereth grace, but in the frowardnesse of mans will that refuseth grace: I answer with S. Augustine, that Sic velle & nolle, in volentis & nolentis est potestate, vt diuinam voluntatem non impediat, & diuinam potestatem non superet.
If they say, that the cause hereof is not in the will of God that Offereth grace, but in the frowardness of men will that Refuseth grace: I answer with S. Augustine, that Sic velle & nolle, in volentis & nolentis est potestate, vt diuinam voluntatem non impediat, & diuinam potestatem non superet.
and to subordinate the first cause vnto the second, which is contrary to the lawes of Nature. And (as S. Aug. speaketh) it were to make the weake and the peeuish will of man, of more power and might then the omnipotent will of God, whereof S. Ambrose saith, Voluntas eius, potestas eius: his will and his power are both a like;
and to subordinate the First cause unto the second, which is contrary to the laws of Nature. And (as S. Aug. speaks) it were to make the weak and the peevish will of man, of more power and might then the omnipotent will of God, whereof S. Ambrose Says, Voluntas eius, potestas eius: his will and his power Are both a like;
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then certainly, Dei voluntas superata est hominum voluntate, & infirmissimis nolendo impedientibus, non potest facere potentissimus quod vult, The will of God and his desire is ouercome by the will and deniall of man,
then Certainly, Dei Voluntas superata est hominum voluntate, & infirmissimis nolendo impedientibus, non potest facere potentissimus quod vult, The will of God and his desire is overcome by the will and denial of man,
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vnlesse he were approued by the Senate) that so the deitie depended vpon mans fauour, vt si Deus homini non placuerit, Deus non erit, if God pleased not men, he should not be a God:
unless he were approved by the Senate) that so the deity depended upon men favour, vt si Deus Homini non placuerit, Deus non erit, if God pleased not men, he should not be a God:
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As therfore he worketh grace, faith, hope, and charitie, and all other spirituall graces in all those that are saued, so would he worke the same in all,
As Therefore he works grace, faith, hope, and charity, and all other spiritual graces in all those that Are saved, so would he work the same in all,
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so the will of God, which is nothing else but his eternall decree concerning all things, is one and the selfe same immutable and vnresistible: in so much that the wicked, who as much as in them lieth, doe resist the will of God reuealed and commanded vnto vs in his word,
so the will of God, which is nothing Else but his Eternal Decree Concerning all things, is one and the self same immutable and unresistible: in so much that the wicked, who as much as in them lies, do resist the will of God revealed and commanded unto us in his word,
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yet notwithstanding will they nill they, they fulfill the will of God decreed in himselfe from all eternitie; as you may see most plainly in the example of Pilate, Herod, and the wicked Iewes, who in crucifying Christ, rebelled and resisted the will of God reuealed in his word,
yet notwithstanding will they nill they, they fulfil the will of God decreed in himself from all eternity; as you may see most plainly in the Exampl of Pilate, Herod, and the wicked Iewes, who in crucifying christ, rebelled and resisted the will of God revealed in his word,
The second is that which causeth vs to doe what is pleasing to him, and so the Law is called mandatum, when he maketh the Elect to walke in his paths, or worketh faith in their hearts to beleeue in Christ.
The second is that which Causes us to do what is pleasing to him, and so the Law is called mandatum, when he makes the Elect to walk in his paths, or works faith in their hearts to believe in christ.
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for he did but barely bid the first, to shew what he liked, voluntate declaratiua, but he compelled the second to shew his absolute will, that he would haue them come.
for he did but barely bid the First, to show what he liked, voluntate declaratiua, but he compelled the second to show his absolute will, that he would have them come.
and therefore merito peri•t aegrotus qui non medicum vocat, sed vltro venientem respuit, The languishing soule doth worthily perish, which not only seeketh no Phisitian,
and Therefore merito peri•t Sick qui non Physician's vocat, sed vltro venientem Respuit, The languishing soul does worthily perish, which not only seeks no physician,
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and if he doth not compell the other, that is his iustice, for there are vessels of wrath, prepared for destruction; and so as S. Augustine saith, huic fit misericordia, tibi non fit iniuria:
and if he does not compel the other, that is his Justice, for there Are vessels of wrath, prepared for destruction; and so as S. Augustine Says, huic fit misericordia, tibi non fit Iniuria:
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And he sheweth the reason hereof elsewhere, saying: Si omnes liberarentur, lateret, quid peccato per iustitiam debeatur; si nemo, quid gratia largiretur:
And he shows the reason hereof elsewhere, saying: Si omnes liberarentur, lateret, quid Peccato per iustitiam debeatur; si nemo, quid Gratia largiretur:
therefore he giueth grace to some to shew the riches of his mercie, and he denieth it to others to shew the equitie of his iustice, to punish man for sinne.
Therefore he gives grace to Some to show the riches of his mercy, and he Denieth it to Others to show the equity of his Justice, to Punish man for sin.
For the decree of reprobation, non ponit necessitatem damnationis nisi interveniente peccato, & quidem cons•quntiuè, non causaliter est a reprobatione damnatio:
For the Decree of reprobation, non Ponit necessitatem damnationis nisi interveniente Peccato, & quidem cons•quntiuè, non causaliter est a reprobation damnatio:
for the decree of reprobation, being nothing else but decretum non miserendi, a decree of not hauing mercie, doth not impose a necessitie of damnation but in respect of sinne that goeth betweene:
for the Decree of reprobation, being nothing Else but decretum non miserendi, a Decree of not having mercy, does not impose a necessity of damnation but in respect of sin that Goes between:
for which sinne iustissimè or dinauit eos ad poenas, he most iustly decreed their damnation. And therefore, qui liberatur habet vnde gratias agat, qui damnatur non habet quod reprehendat:
for which sin iustissimè or dinauit eos ad poenas, he most justly decreed their damnation. And Therefore, qui liberatur habet vnde gratias agat, qui damnatur non habet quod reprehendat:
Hereby then you see, that although in respect of the merits of Christs Passion, the worthinesse of his Person, and the power of his will, one drop of his bloud were of sufficient worth to expiate the sinnes of the whole world,
Hereby then you see, that although in respect of the merits of Christ Passion, the worthiness of his Person, and the power of his will, one drop of his blood were of sufficient worth to expiate the Sins of the Whole world,
And therefore our Sauiour Christ himselfe excepteth those whom he meaneth not to bestow his grace vpon, from his societie, I came not to call the righteous:
And Therefore our Saviour christ himself excepteth those whom he means not to bestow his grace upon, from his society, I Come not to call the righteous:
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he excludeth from his prayer, non pro mundo rogo, I pray not for the world, i. pro impijs, saith S. Ierome, or for those that wholly addict themselues to the world, saith S. Bernard, or qui sequuntur concupiscentiam carnis, which follow the lust of the flesh, saith S. Augustine; and he forbiddeth vs to giue them the holy pledges of saluation:
he excludeth from his prayer, non Pro mundo Ask, I pray not for the world, i. Pro impijs, Says S. Jerome, or for those that wholly addict themselves to the world, Says S. Bernard, or qui sequuntur concupiscentiam carnis, which follow the lust of the Flesh, Says S. Augustine; and he forbiddeth us to give them the holy pledges of salvation:
And therefore S. Augustine saith, si certa esset Ecclesia, vel si certi essent illi qui praedestinati sunt in ignem aeternum ire cum diabolo, tum nec pro ijs oraret Ecclesia plus quàm pro ipso diabolo:
And Therefore S. Augustine Says, si Certa esset Ecclesia, vel si certi essent illi qui Predestinated sunt in Ignem aeternum ire cum diabolo, tum nec Pro ijs oraret Ecclesia plus quàm Pro ipso diabolo:
1. Because Satan as a prince of this world, ruleth in the hearts of these children of disobedience, and they giue themselues wholly to follow his wicked suggestions:
1. Because Satan as a Prince of this world, Ruleth in the hearts of these children of disobedience, and they give themselves wholly to follow his wicked suggestions:
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so that the remembrance hereof is so powerfull and effectuall to the godly, that nihil adeo graue, quod non aequanimiter toleratur si Christi passio in memoriam reuocetur:
so that the remembrance hereof is so powerful and effectual to the godly, that nihil adeo graven, quod non aequanimiter toleratur si Christ passio in memoriam reuocetur:
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and count the bloud of the Testament as an vnholy thing, and despise the spirit of grace; and therefore ▪ the blessed Apostle telleth the Church of Philippi, weeping, that They are the enemies of the Crosse of Christ, whose God is their belly, whose glory is their shame, whose end is fearefull damnation:
and count the blood of the Testament as an unholy thing, and despise the Spirit of grace; and Therefore ▪ the blessed Apostle Telleth the Church of Philippi, weeping, that They Are the enemies of the Cross of christ, whose God is their belly, whose glory is their shame, whose end is fearful damnation:
they conspire together against the godly, and especially against the Ministers of Christ, whose preachings are accounted but as Cassandraes prophesies,
they conspire together against the godly, and especially against the Ministers of christ, whose preachings Are accounted but as Cassandraes prophecies,
and therfore as they regard not to know God, so God regards not them, but giues them ouer vnto three fearefull traditions: 1. To the lust of a wicked heart. 2. To most vile and base affections.
and Therefore as they regard not to know God, so God regards not them, but gives them over unto three fearful traditions: 1. To the lust of a wicked heart. 2. To most vile and base affections.
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by liuing most wickedly, and yet hope for pardon all their life, but despaire of pardon at their death, they miserably perish to euerlasting death: where (as S. Augustine speaketh) nec tortores deficiant, nec torti miseri moriantur,
by living most wickedly, and yet hope for pardon all their life, but despair of pardon At their death, they miserably perish to everlasting death: where (as S. Augustine speaks) nec tortores deficiant, nec Torti miseri moriantur,
For if the Sunne did stand still at the prayer of Iosua, if it retired 10. degrees in the diall of Ahaz, at the word of Esayas, and was darkened at the Passion of our Sauiour,
For if the Sun did stand still At the prayer of Iosua, if it retired 10. Degrees in the dial of Ahaz, At the word of Isaiah, and was darkened At the Passion of our Saviour,
then no maruell if it stood still and neuer moued, if it retired to the vttermost parts of the world and neuer returned, or be vtterly darkened and neuer inlightened for very shame and wonder, that light should come into the world,
then no marvel if it stood still and never moved, if it retired to the uttermost parts of the world and never returned, or be utterly darkened and never enlightened for very shame and wonder, that Light should come into the world,
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and the earth quaked at the passion of our Sauiour (as fainting vnder such a hideous burthen, that the most accursed sonnes of mortall men should put to death the most blessed Son of the immortall God) then no maruell if the whole world trembled, to see the wicked making no account of this Law:
and the earth quaked At the passion of our Saviour (as fainting under such a hideous burden, that the most accursed Sons of Mortal men should put to death the most blessed Son of the immortal God) then no marvel if the Whole world trembled, to see the wicked making no account of this Law:
or if the fabricke of heauen should fall, when the Priests and Preachers of Gods word doe sound the trumpets of vengeance against the transgressors of this Law? or if heauen and earth should be dissolued into their ancient Chaos, when truth it selfe shall threaten vengeance to the refusers of his grace, and assure woes and curses to the enemies of his crosse, and despisers of his Spirit; and yet for all this, that they should still continue fearelesse and carelesse in their most vile and abominable courses.
or if the fabric of heaven should fallen, when the Priests and Preachers of God's word do found the trumpets of vengeance against the transgressors of this Law? or if heaven and earth should be dissolved into their ancient Chaos, when truth it self shall threaten vengeance to the refusers of his grace, and assure woes and curses to the enemies of his cross, and despisers of his Spirit; and yet for all this, that they should still continue fearless and careless in their most vile and abominable courses.
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2. This should perswade the good and godly Saints, to haue nothing to doe with the stoole of wickednesse, but to separate themselues from the societie of wicked men,
2. This should persuade the good and godly Saints, to have nothing to do with the stool of wickedness, but to separate themselves from the society of wicked men,
for so the Apostle teacheth, that he gaue himselfe a ransome for all men, that he tasted death for all men, & S. Iohn saith, that he is the propitiation, not only for our sins, whereby he meaneth the elected Saints, but also for the sinnes of the whole world: i. of all the men in the world.
for so the Apostle Teaches, that he gave himself a ransom for all men, that he tasted death for all men, & S. John Says, that he is the propitiation, not only for our Sins, whereby he means the elected Saints, but also for the Sins of the Whole world: i. of all the men in the world.
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But to these and all other such places, it is answered: 1. That either all is put for many, as he healed all that were oppressed of the Deuill : i. verie many, or all that came vnto him, or all that besought him:
But to these and all other such places, it is answered: 1. That either all is put for many, as he healed all that were oppressed of the devil: i. very many, or all that Come unto him, or all that besought him:
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and so it is said, that all the land of Iudea, and they of Ierusalem, went vnto Iohn the Baptist, and were all baptized of him , i. abundance of people, whole multitudes went vnto him, and not euerie particular man whatsoeuer.
and so it is said, that all the land of Iudea, and they of Ierusalem, went unto John the Baptist, and were all baptised of him, i. abundance of people, Whole Multitudes went unto him, and not every particular man whatsoever.
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1. Sometimes the elect only, as Ioh. 12. 32. and that if I were lift vp from the earth, (i), vpon the crosse, will draw all vnto me, (i.) all the elect,
1. Sometime the elect only, as John 12. 32. and that if I were lift up from the earth, (i), upon the cross, will draw all unto me, (i.) all the elect,
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2. Sometimes the reprobate only, as Philip. 2. 21. All seeke their owne, and not that which is the Lord Iesus, (i.) all the reprobates and wicked men doe only seeke for their owne profit and pleasure,
2. Sometime the Reprobate only, as Philip. 2. 21. All seek their own, and not that which is the Lord Iesus, (i.) all the Reprobates and wicked men do only seek for their own profit and pleasure,
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And therefore they say, that where Christ is said to haue died for all men, and to be the reconciliation for the sinnes of all men, or for the sinnes of the whole world, it must be vnderstood of many, as Matth. 26. 28. This is my bloud of the new Testament, which is shed for many, for the remission of sinnes:
And Therefore they say, that where christ is said to have died for all men, and to be the reconciliation for the Sins of all men, or for the Sins of the Whole world, it must be understood of many, as Matthew 26. 28. This is my blood of the new Testament, which is shed for many, for the remission of Sins:
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But to this faire seeming glosse of these men, I answer, that although this distinction or restriction of all in many places may hold good, for many, or for all of one kinde:
But to this fair seeming gloss of these men, I answer, that although this distinction or restriction of all in many places may hold good, for many, or for all of one kind:
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for the elect only, but also for the sins of the whole world. And where it is said, that God gaue his Sonne to die for the world; and Christ saith, that he came to saue the world, we must not restraine the world vnto the elect only,
for the elect only, but also for the Sins of the Whole world. And where it is said, that God gave his Son to die for the world; and christ Says, that he Come to save the world, we must not restrain the world unto the elect only,
for where it is said, God so loued the world, that he gaue his only begotten Sonne, that whosoeuer beleeueth in him should not perish, but haue euerlasting life;
for where it is said, God so loved the world, that he gave his only begotten Son, that whosoever Believeth in him should not perish, but have everlasting life;
God so loued the elect, that he gaue his only begotten Sonne, that whosoeuer of the elect should beleeue in him should not perish, but haue euerlasting life.
God so loved the elect, that he gave his only begotten Son, that whosoever of the elect should believe in him should not perish, but have everlasting life.
And therfore it must be vnderstood of all men in generall, that God gaue his Sonne for them all, that whosoeuer of them all should beleeue in him should not perish, but haue euerlasting life.
And Therefore it must be understood of all men in general, that God gave his Son for them all, that whosoever of them all should believe in him should not perish, but have everlasting life.
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and that Christ offered himselfe a sacrifice for the sinnes of the whole world; and therefore commandeth vs to preach the Gospell of faith and repentance vnto all men.
and that christ offered himself a sacrifice for the Sins of the Whole world; and Therefore commands us to preach the Gospel of faith and Repentance unto all men.
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And so the Apostle sheweth, that some shall denie the Lord that bought them. And S. Paul biddeth vs, not to destroy him with our meat, for whom Christ died:
And so the Apostle shows, that Some shall deny the Lord that bought them. And S. Paul bids us, not to destroy him with our meat, for whom christ died:
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For how could he lay it as a sinne vnto their charge, to refuse the grace of Christ, if Christ were neuer sent nor intended to be sent for them? and therefore God sent his Sonne to die for all, that all might be saued, if they should receiue him;
For how could he lay it as a sin unto their charge, to refuse the grace of christ, if christ were never sent nor intended to be sent for them? and Therefore God sent his Son to die for all, that all might be saved, if they should receive him;
for his friends, Ioh. 15. 14. for his Church, Eph. 5. 25. for them that beleeue, Rom. 3. 22. and for them that obey, Heb. 5. 9. therefore not for his foes, not for alients, not for infidels, not for the disobedient, and such like. I answer:
for his Friends, John 15. 14. for his Church, Ephesians 5. 25. for them that believe, Rom. 3. 22. and for them that obey, Hebrew 5. 9. Therefore not for his foes, not for aliens, not for Infidels, not for the disobedient, and such like. I answer:
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that for the vnderstanding of these, and all such like places, we must remember that the intention and purpose of God, in sending his Sonne into the world, is two-fold.
that for the understanding of these, and all such like places, we must Remember that the intention and purpose of God, in sending his Son into the world, is twofold.
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2. Speciall, that (seeing God did foresee the maliciousnesse of man would not of it selfe regard it) by the assistance of his more especiall grace working in the hearts of his chosen, they should yeeld to accept and apply the grace of Christ for their saluation.
2. Special, that (seeing God did foresee the maliciousness of man would not of it self regard it) by the assistance of his more especial grace working in the hearts of his chosen, they should yield to accept and apply the grace of christ for their salvation.
And hee gaue him for his sheepe, for his friends, &c. with a speciall intent to help their imbecillitie, to worke grace in their hearts, to make them to lay hold and apply the benefits of his death for their eternall saluation.
And he gave him for his sheep, for his Friends, etc. with a special intent to help their imbecility, to work grace in their hearts, to make them to lay hold and apply the benefits of his death for their Eternal salvation.
And now by this one distinction, I may easily answer to all obiections: for, 1. In that they say, for whom Christ died, for them he intercedeth and prayeth,
And now by this one distinction, I may Easily answer to all objections: for, 1. In that they say, for whom christ died, for them he intercedeth and Prayeth,
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for none would offer the sacrifice of his bodie for them, for whom he would not offer the sacrifice of his lips: but for the wicked and reprobates he prayeth not, I pray not for the world, Ioh. 17. 9. therefore for the wicked reprobates he died not. I answer:
for none would offer the sacrifice of his body for them, for whom he would not offer the sacrifice of his lips: but for the wicked and Reprobates he Prayeth not, I pray not for the world, John 17. 9. Therefore for the wicked Reprobates he died not. I answer:
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that for whom hee died with a speciall intent to worke the effectuall application of his death, thereby to saue them, for them he prayed, that so his death might be effectuall for them, & econtra for whom he prayed not, I confesse he died not with an intent to worke the effectuall application of his death, thereby to saue them,
that for whom he died with a special intent to work the effectual application of his death, thereby to save them, for them he prayed, that so his death might be effectual for them, & econtra for whom he prayed not, I confess he died not with an intent to work the effectual application of his death, thereby to save them,
2. In that they say, Christ died for those only in whom he hath attained the end of his death, for that whatsoeuer attaineth not vnto his end is done in vaine,
2. In that they say, christ died for those only in whom he hath attained the end of his death, for that whatsoever attaineth not unto his end is done in vain,
and argueth want of wisdome or power in the agent. But the end of Christ his death, i. saluation, is attained vnto only in the elect, Matth. 16. 16. Ioh. 3. 36. and therefore his death was only for the elect.
and argue want of Wisdom or power in the agent. But the end of christ his death, i. salvation, is attained unto only in the elect, Matthew 16. 16. John 3. 36. and Therefore his death was only for the elect.
For whom Christ died, for them he made full satisfaction for their sinnes, as the Apostle sheweth, in whom we haue redemption through his bloud, the forgiuenesse of sinnes according to the riches of his grace:
For whom christ died, for them he made full satisfaction for their Sins, as the Apostle shows, in whom we have redemption through his blood, the forgiveness of Sins according to the riches of his grace:
that Christ made sufficient satisfaction for the sinnes of the reprobates, and yet God in iustice may punish them, for want of application of the merits of Christ:
that christ made sufficient satisfaction for the Sins of the Reprobates, and yet God in Justice may Punish them, for want of application of the merits of christ:
euen so though Christ died for them, and made satisfaction for their sinnes, yet may they be most iustly condemned, for not receiuing and applying the same vnto themselues, but to suffer NONLATINALPHABET, this great price, to bee vneffectuall vnto them. And this our Sauiour sheweth;
even so though christ died for them, and made satisfaction for their Sins, yet may they be most justly condemned, for not receiving and applying the same unto themselves, but to suffer, this great price, to be uneffectual unto them. And this our Saviour shows;
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And therfore in a word to determine this question, I say, that the exhibition, or giuing of Christ, was for all men, the manifestation of him, by the preaching of the word, vnto many, and the speciall application of him by a liuely and sauing faith vnto few, according to that saying of our Sauiour Christ, Manie are called, but few are chosen.
And Therefore in a word to determine this question, I say, that the exhibition, or giving of christ, was for all men, the manifestation of him, by the preaching of the word, unto many, and the special application of him by a lively and Saving faith unto few, according to that saying of our Saviour christ, Many Are called, but few Are chosen.
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And so you see in what sense Christ may be said to haue died for all men, and to procure grace for all men, and in what sense he may be said to die only for his elect,
And so you see in what sense christ may be said to have died for all men, and to procure grace for all men, and in what sense he may be said to die only for his elect,
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And from hence we may behold with ioy, and consider with admiration the exuberancie, and the exceeding superabundancie of Gods loue vnto his elected Saints and chosen people aboue all other men in the world:
And from hence we may behold with joy, and Consider with admiration the exuberancy, and the exceeding superabundancy of God's love unto his elected Saints and chosen people above all other men in the world:
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for being all in the same masse of corruption, cui nihil nisi supplicium debebatur, to all which was nothing due but destruction, we could deserue nothing at the hands of God no more then the wickedest men in the world.
for being all in the same mass of corruption, cui nihil nisi supplicium debebatur, to all which was nothing due but destruction, we could deserve nothing At the hands of God no more then the wickedest men in the world.
And yet he doth not only giue his Sonne for vs, (as he did for all men else) and offer his grace vnto vs, (as he doth vnto many others) but also he extendeth his loue further towards vs then he doth vnto any other; for he pittieth our vnaptnesse to receiue,
And yet he does not only give his Son for us, (as he did for all men Else) and offer his grace unto us, (as he does unto many Others) but also he extendeth his love further towards us then he does unto any other; for he Pitieth our unaptness to receive,
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and vnablenesse to retaine his grace, and therefore he helpeth our imbecillitie, and worketh grace in our hearts to accept his grace, to applie that grace vnto our selues,
and unableness to retain his grace, and Therefore he Helpeth our imbecility, and works grace in our hearts to accept his grace, to apply that grace unto our selves,
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and retaine the grace of God, and all the benefits of Iesus Christ vnto our selues, whereby we are iustified and sanctified here, and shall be glorified hereafter.
and retain the grace of God, and all the benefits of Iesus christ unto our selves, whereby we Are justified and sanctified Here, and shall be glorified hereafter.
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And thus much for the restriction of sauing grace, as it is effectuall and beneficiall only to the Saints, though the same be done for all, and offered as sufficient vnto many, yet not effectually wrought in any,
And thus much for the restriction of Saving grace, as it is effectual and beneficial only to the Saints, though the same be done for all, and offered as sufficient unto many, yet not effectually wrought in any,
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Others thinke that the Troyans, reliquias Danaū at { que } immitis Achillis, being tossed to and fro and wearied, with their wiues and children landing in Italy, their wiues (by the aduice of a noble Lady, called Roma) did burne vp their ships that they might saile no further,
Others think that the Trojans, Reliquias Danaū At { que } immitis Achilles, being tossed to and from and wearied, with their wives and children landing in Italy, their wives (by the Advice of a noble Lady, called Roma) did burn up their ships that they might sail no further,
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and at last became the Empresse, and Metropolitan citie of the whole world, quae inter alias caput extulit vrbes, quantū lenta solent inter viburna cupressi.
and At last became the Empress, and Metropolitan City of the Whole world, Quae inter alias caput extulit Cities, quantū lenta solent inter viburna cupressi.
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2. For the iniquitie of it, it began in bloud, when Cain - like Romulus did vnnaturally murder his naturall brother Remus: and as Belus king of Niniuie erected a golden statue, bearing the image of his father Beel, and warranted all malefactors free that fled vnto the same;
2. For the iniquity of it, it began in blood, when Cain - like Romulus did unnaturally murder his natural brother Remus: and as Belus King of Nineveh erected a golden statue, bearing the image of his father Beel, and warranted all malefactors free that fled unto the same;
It is naturall in man to desire societie, saith Arist. yet there is nothing so dangerous as the societie of wicked men, saith Isidorus: for though that ship was not troubled that carried Peter, yet that was greatly tossed that carried Iudas, like that which carried Ionas; and therefore all the godly that were with him, licet suis meritis firmi, yet turbebantur alienis, saith S. Ambrose: though they were firme in respect of their own deserts,
It is natural in man to desire society, Says Arist. yet there is nothing so dangerous as the society of wicked men, Says Isidorus: for though that ship was not troubled that carried Peter, yet that was greatly tossed that carried Iudas, like that which carried Ionas; and Therefore all the godly that were with him, licet suis Meritis firmi, yet turbebantur alienis, Says S. Ambrose: though they were firm in respect of their own deserts,
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And therefore these Christians liuing among the wicked, in the midst of impietie, were very circumspect of their societie, else could they neuer haue preserued their sanctitie; euen so should we doe:
And Therefore these Christians living among the wicked, in the midst of impiety, were very circumspect of their society, Else could they never have preserved their sanctity; even so should we do:
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and these holy Christians among the wicked Romans did liue holily and vndefiled, so may the seruants of Christ liue godly in the kingdome of Antichrist. For as S. Ambrose speaketh:
and these holy Christians among the wicked Roman did live holily and undefiled, so may the Servants of christ live godly in the Kingdom of Antichrist. For as S. Ambrose speaks:
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So may we liue in the world, but we must not fashion our selues like vnto the world, but as the children of Israel ambulauerunt per siccum in medio maris, did walke vpon drie ground in the midst of the sea,
So may we live in the world, but we must not fashion our selves like unto the world, but as the children of Israel ambulauerunt per siccum in medio maris, did walk upon dry ground in the midst of the sea,
so should we ambulare sanctè in medio mundi, liue holily in the midst of the world, saith S. Gregorie: and indeed, non est perfectè bonus, nisi qui inter malos est bonus, he is not perfectly good that is not good among the bad:
so should we Ambulare sanctè in medio mundi, live holily in the midst of the world, Says S. Gregory: and indeed, non est perfectè bonus, nisi qui inter Malos est bonus, he is not perfectly good that is not good among the bad:
This therefore condemneth all the pestilent broode of Donatists, the Brownists and Barrowests of our time, who leaue our Churches as prophane multitudes,
This Therefore Condemneth all the pestilent brood of Donatists, the Brownists and Barrowests of our time, who leave our Churches as profane Multitudes,
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and the Church of God is compared to a corn-field, wherin there are tares as well as wheat; and to a threshing floore, wherein there is chaffe as well as corne, quia intus & foris mali tolerandi sunt ne pacis compago soluatur:
and the Church of God is compared to a cornfield, wherein there Are tares as well as wheat; and to a threshing floor, wherein there is chaff as well as corn, quia intus & Foris mali tolerandi sunt ne pacis compago soluatur:
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and therefore within and without the wicked must be suffered, that the peace of the Church be not disturbed: & licet zizania in Ecclesia esse cernimus, de Ecclesia tamen recedere non debemus, and though we see the tares in the Church,
and Therefore within and without the wicked must be suffered, that the peace of the Church be not disturbed: & licet zizania in Ecclesia esse cernimus, de Ecclesia tamen recedere non debemus, and though we see the tares in the Church,
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1. If all the godly should forsake the wicked, how could the wicked be conuerted? S. Peter was an apostata, S. Matthew was a publicane, Zacheus an oppressor, Paul a persecutor, Iustine Martyr a Gentile, S. Augustine a Manichee, Leo Affricanus a Mahumetane, Luther a Monke, Tremellius a Iew,
1. If all the godly should forsake the wicked, how could the wicked be converted? S. Peter was an apostata, S. Matthew was a publican, Zacchaeus an oppressor, Paul a persecutor, Justin Martyr a Gentile, S. Augustine a Manichee, Leo Africanus a Mohammedan, Luther a Monk, Tremellius a Iew,
the truth of those questions about the blessed Trinitie, had neuer beene so sufficiently determined by those great Doctors of the Church, Athanasius, S. Augustine, Hilarie.
the truth of those questions about the blessed Trinity, had never been so sufficiently determined by those great Doctors of the Church, Athanasius, S. Augustine, Hillary.
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And if the wicked liued not among the godly, their patience should not be exercised, their care and circumspection could not be seene, their sanctitie not so excellent, nor their victorie so glorious.
And if the wicked lived not among the godly, their patience should not be exercised, their care and circumspection could not be seen, their sanctity not so excellent, nor their victory so glorious.
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Terra salutiferas herbas eadem { que } nocentes Nutrit, & vrticae proxima saepe rosa est. The same ground beares wheat, and tares, and bryers grow round about the roses:
Terra salutiferas herbas Same { que } nocentes Nourish, & vrticae proxima saepe rosa est. The same ground bears wheat, and tares, and briers grow round about the roses:
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NONLATINALPHABET NONLATINALPHABET. A bad neighbour is hurtfull, but he that hath got a good neighbour, hath purchased an honourable commodity, saith Hesiod. And yet the godly must neede, dwell among the wicked:
. A bad neighbour is hurtful, but he that hath god a good neighbour, hath purchased an honourable commodity, Says Hesiod. And yet the godly must need, dwell among the wicked:
Lot among the Sodomites, Abraham among the Canaanites, Moses among the Egyptians, and all the Ministers of Christ are sent forth as Lambes among Wolues: what then can they looke for at the hands of such neighbours,
Lot among the Sodomites, Abraham among the Canaanites, Moses among the egyptians, and all the Ministers of christ Are sent forth as Lambs among Wolves: what then can they look for At the hands of such neighbours,
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aske of the daies of old, as Moses saith, and you shall see that from her beginning the Church of God wanted not oppression; and Christ himselfe telleth vs, that to her ending she shall not be void of affliction. Sanguine fundata est Ecclesia, sanguine coepit, Sanguine succreuit, sanguine finis erit.
ask of the days of old, as Moses Says, and you shall see that from her beginning the Church of God wanted not oppression; and christ himself Telleth us, that to her ending she shall not be void of affliction. Sanguine found est Ecclesia, sanguine Coepit, Sanguine succrevit, sanguine finis erit.
1. Persecution, when as alij flammi• exusti, alij ferro perempti, alij patibulo cruciati: Some were stoned, as Steuen; some crucified, as Peter; some beheaded, as Paul; some burned,
1. Persecution, when as alij flammi• exusti, alij Ferro perempti, alij patibulum cruciati: some were stoned, as Stephen; Some Crucified, as Peter; Some beheaded, as Paul; Some burned,
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For terra Ecclesiae sanguine martyrum impinguata, the ground of the Church being fatted and manured with the bloud of Saints, which is the seed of the Church,
For terra Ecclesiae sanguine Martyrs impinguata, the ground of the Church being fatted and manured with the blood of Saints, which is the seed of the Church,
as S. Aug. speaketh, it brought forth fruit the more abundantly, and made many heathens by the beholding of their constancie, to become Christians, as Sozomene writeth.
as S. Aug. speaks, it brought forth fruit the more abundantly, and made many Heathens by the beholding of their constancy, to become Christians, as Sozomene Writeth.
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Therefore the deuill changed his course, and knowing that nullus pe•or quam domesticus inimicus, none can be worse then the homebred foe, he stirred vp swarmes of heretikes, that within the bosome of the Church, did seeke the ruine of the Church:
Therefore the Devil changed his course, and knowing that nullus pe•or quam Domesticus Inimicus, none can be Worse then the Homebred foe, he stirred up swarms of Heretics, that within the bosom of the Church, did seek the ruin of the Church:
for while the Church was at peace within it selfe, it flourished, & nulla potuit inuidia prohibere, Satan with all his malice, the world with all his cunning, and tyrants with all their crueltie, could neuer hinder the prosperous increase of the Church:
for while the Church was At peace within it self, it flourished, & nulla Potuit inuidia prohibere, Satan with all his malice, the world with all his cunning, and Tyrants with all their cruelty, could never hinder the prosperous increase of the Church:
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but when they whetted their tongues, and blunted their pennes against themselues, Hic primum ex alto delubri culmine telis Nostrorum obruimur, oritur { que } miserrima caedes.
but when they whetted their tongues, and blunted their pens against themselves, Hic primum ex alto delubri culmine telis Nostrorum obruimur, oritur { que } Miserrima caedes.
and therefore Satan sent the spirit of pride and ambition, whereby the Priests themselues came to be rather Crassiani then Christiani, more secular then spirituall,
and Therefore Satan sent the Spirit of pride and ambition, whereby the Priests themselves Come to be rather Crassiani then Christians, more secular then spiritual,
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our ambition carries vs with Phaeton beyond the moone, and our hypocrisie, if it may be said to be hypocrisie, quae iam latere prae abundantia non valet,
our ambition carries us with Phaeton beyond the moon, and our hypocrisy, if it may be said to be hypocrisy, Quae iam later Prae abundantia non valet,
& prae impudentia non quaerit, which by reason of the abundance thereof may not, and by reason of its impudencie, seekes not to be concealed, is growne to the height to fill vp the measure of our iniquitie:
& Prae Impudentia non Query, which by reason of the abundance thereof may not, and by reason of its impudency, seeks not to be concealed, is grown to the height to fill up the measure of our iniquity:
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We reade of the Turkes, that dum voluntesse & Iudae• & Christian• nec Iudaei sunt nec Christiani, while they would be both Iewes and Christians, they are neither Iewes nor Christians:
We read of the Turkes, that dum voluntesse & Iudae• & Christian• nec Judea sunt nec Christians, while they would be both Iewes and Christians, they Are neither Iewes nor Christians:
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so we haue a Christian shew, but a Iewish life, being full of all vnrighteousnesse: what therefore shall the poore Christians do among such vnchristian people?
so we have a Christian show, but a Jewish life, being full of all unrighteousness: what Therefore shall the poor Christians do among such unchristian people?
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though we be slaine, yet are we sure of victorie, saith S. Bernard: and therefore as the old Prouerbe is, Quisquis benigno nauigabit numine: Is vel saligno nauigabit vimine:
though we be slain, yet Are we sure of victory, Says S. Bernard: and Therefore as the old Proverb is, Quisquis benigno nauigabit numine: Is vel saligno nauigabit vimine:
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2. Let them lift vp their eies vnto God and pray vnto him, that he would be their helper & defender, nam cū mundus plenus est spinis, in terra sunt, in aëre sunt, in carne tua sunt; for seeing the world is full of thornes, full of wicked men, versari in his & minimè laedi divinae potentiae est,
2. Let them lift up their eyes unto God and pray unto him, that he would be their helper & defender, nam cū World plenus est spinis, in terra sunt, in aëre sunt, in Carnem tua sunt; for seeing the world is full of thorns, full of wicked men, versari in his & minimè laedi Divinae potentiae est,
and not by any power of man, and therefore we should pray to God who is NONLATINALPHABET, Deus in opportunitatibus, a God in the needfull time of trouble, as Simplicius calleth him, that hee would send vnto vs auxilium diuinum quando desit auxilium humanum, his diuine helpe from aboue,
and not by any power of man, and Therefore we should pray to God who is, Deus in opportunitatibus, a God in the needful time of trouble, as Simplicius calls him, that he would send unto us auxilium Divine quando desit auxilium humanum, his divine help from above,
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for the Greeke word NONLATINALPHABET, signifieth the same thing, as Cicero turneth, to be contented, or that wherein we doe rest our selues satisfied. As the father said of the sonne, hic est filius meus NONLATINALPHABET, this is my beloued Sonne, in quo acquiesco, in whom I rest my selfe contented.
for the Greek word, signifies the same thing, as Cicero turns, to be contented, or that wherein we do rest our selves satisfied. As the father said of the son, hic est filius meus, this is my Beloved Son, in quo Acquiesce, in whom I rest my self contented.
1. An inclination to the thing chosen to set our liking on, for loue doth include, Et iudicium eligentis, & actionem seiungentis rem electam ab alijs, saith Scaliger, The iudgement of the chuser,
1. an inclination to the thing chosen to Set our liking on, for love does include, Et iudicium eligentis, & actionem seiungentis remembering electam ab Alijs, Says Scaliger, The judgement of the chooser,
2. NONLATINALPHABET, an actuall beneficence, or doing good to them, creating them, sustaining them, and guiding them. 3. NONLATINALPHABET, a delighting in them.
2., an actual beneficence, or doing good to them, creating them, sustaining them, and guiding them. 3., a delighting in them.
1. In respect of the will and vnitie of essence, the three persons loue each other with an vnconceiuable essentiall loue. And therefore God made all things for his owne sake, and so the Scripture sheweth the loue of each person vnto the other:
1. In respect of the will and unity of essence, the three Persons love each other with an unconceivable essential love. And Therefore God made all things for his own sake, and so the Scripture shows the love of each person unto the other:
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as the father loueth the sonne, and hath giuen all things into his hands, and that you may know that I loue the father, and as the Father gaue me a commandement,
as the father loves the son, and hath given all things into his hands, and that you may know that I love the father, and as the Father gave me a Commandment,
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But you must vnderstand, that although in respect of the act of louing, he doth not loue one thing more then another, (because hee loueth all things with one simple act of his will, as Aquinas speaketh) yet in respect of things loued, there is an order in his loue;
But you must understand, that although in respect of the act of loving, he does not love one thing more then Another, (Because he loves all things with one simple act of his will, as Aquinas speaks) yet in respect of things loved, there is an order in his love;
and therefore Dauid in admiration of this loue of God to mankinde, breaketh forth into such exclamations, O God what is man that thou art mindfull of him, &c. thou madest him lower then the Angels, to crown him with glory and honour:
and Therefore David in admiration of this love of God to mankind, breaks forth into such exclamations, Oh God what is man that thou art mindful of him, etc. thou Madest him lower then the Angels, to crown him with glory and honour:
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2. For that although hee loued the Angels with an exceeding great loue, yet doe wee neuer read that hee was called NONLATINALPHABET, aut NONLATINALPHABET, a Spirit-louer,
2. For that although he loved the Angels with an exceeding great love, yet do we never read that he was called, Or, a Spirit-louer,
as he vouchsafed to bee called as by a proper name, NONLATINALPHABET, a Man-louer as we see, Tit. 3. 4. cùm apparuit NONLATINALPHABET seruatoris nostri, when the bountifulnesse and loue of God towards man appeared.
as he vouchsafed to be called as by a proper name,, a Man-louer as we see, Tit. 3. 4. cùm He appeared Savior Our, when the bountifulness and love of God towards man appeared.
Thirdly, for that after the fall of man hee left an exceeding great liberty, and bestowed many blessings and benefits, as witnesses of his loue to man,
Thirdly, for that After the fallen of man he left an exceeding great liberty, and bestowed many blessings and benefits, as Witnesses of his love to man,
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euen in that relapsed estate and time of disobedience, (as S. Paul doth most excellently declare vnto the Athenians) which he hath not done to the relapsed Angels, who presently vpon their fall were depriued of all tokens of Gods loue.
even in that relapsed estate and time of disobedience, (as S. Paul does most excellently declare unto the Athenians) which he hath not done to the relapsed Angels, who presently upon their fallen were deprived of all tokens of God's love.
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What can bee a more signe of loue, or more full of piety, then that God should giue his only sonne to be made grasse for vs? (for, all flesh is grasse) saith S. Bernard.
What can be a more Signen of love, or more full of piety, then that God should give his only son to be made grass for us? (for, all Flesh is grass) Says S. Bernard.
and so to become of no reputation, as the Apostle speaketh, but also to bee made a curse for vs, to suffer for vs, to be wounded for our sinnes, to bee broken for our transgressions,
and so to become of no reputation, as the Apostle speaks, but also to be made a curse for us, to suffer for us, to be wounded for our Sins, to be broken for our transgressions,
1. Opprobrium quo nullum vilius, the greatest reproach and shame that could be, quia morte turpissima condemnemus eum, for the death of the Crosse was accounted the most shamefull,
1. Opprobrium quo nullum Vilius, the greatest reproach and shame that could be, quia morte turpissima condemnemus Eum, for the death of the Cross was accounted the most shameful,
1. In his body in all his senses. 1. In his feeling the sharpnesse of the nailes. 2. In his hearing their mocks and scornes. 3. In his smell, their stinking spittles. 4. In his taste, the bitternesse of gall. 5. In his sight, the effusion of teares, his friends bewayling, his foes exulting, and all forsaking him.
1. In his body in all his Senses. 1. In his feeling the sharpness of the nails. 2. In his hearing their mocks and scorns. 3. In his smell, their stinking spittles. 4. In his taste, the bitterness of Gall. 5. In his sighed, the effusion of tears, his Friends bewailing, his foes exulting, and all forsaking him.
2. In his minde such thoughts and sorrowes, as cannot bee conceiued, much lesse by men any waies expressed, and all this was done for vs, and for our sake, vt iniusta mors iustam vinceret mortem, that hee being vniustly put to death,
2. In his mind such thoughts and sorrows, as cannot be conceived, much less by men any ways expressed, and all this was done for us, and for our sake, vt Injusta mors iustam vinceret mortem, that he being unjustly put to death,
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as iniustus cum iniustis, & ex iniustis causis, by the vniust, with the vniust, and for vniust causes, hee might iustly deliuer vs from that iust death which wee deserued.
as iniustus cum iniustis, & ex iniustis Causis, by the unjust, with the unjust, and for unjust Causes, he might justly deliver us from that just death which we deserved.
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and if thou wouldst know the impulsiue cause heereof, and say, Si mea cur tua diripiunt tua viscera Christ•? Hee will answer, Loue is the onely cause heereof.
and if thou Wouldst know the impulsive cause hereof, and say, Si mea cur tua diripiunt tua viscera Christ•? He will answer, Love is the only cause hereof.
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And yet heere we must vnderstand that this loue of God to mankinde is twofold, 1. common, to the iust and vniust, 2. speciall, to the Elect onely, in whom the loue of God doth more manifestly appeare,
And yet Here we must understand that this love of God to mankind is twofold, 1. Common, to the just and unjust, 2. special, to the Elect only, in whom the love of God does more manifestly appear,
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3. Others, in whom perfect obedience is effected, and their sanctification fully accomplished, as the Saints in heauen. He loueth the first wel, the second better,
3. Others, in whom perfect Obedience is effected, and their sanctification Fully accomplished, as the Saints in heaven. He loves the First well, the second better,
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and therefore hee saith, diligentes me diligo, I loue them that loue me, and I will shew mercie on them that keepe my commandements: as if hee should say, I loue all men well,
and Therefore he Says, diligent me diligo, I love them that love me, and I will show mercy on them that keep my Commandments: as if he should say, I love all men well,
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but especially, 1. A confutation of heretiques. 2. A consolation for Christians. 3. A manifold instruction for all men in their liues and conuersations.
but especially, 1. A confutation of Heretics. 2. A consolation for Christians. 3. A manifold instruction for all men in their lives and conversations.
1. Seeing the Apostle doth not call them diligentes Deum, the Louers of God, or those that loue God (though they did so too) but dilectos Dei, beloued of God,
1. Seeing the Apostle does not call them diligent God, the Lovers of God, or those that love God (though they did so too) but Dilectos Dei, Beloved of God,
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and therefore this confuteth the Doctrine of humane merit, and the foggie mist of the Pelagian heresie, fayning & fancying certaine causes without God, (as the Schoole-men speake) that is, not subsisting in God himselfe,
and Therefore this confuteth the Doctrine of humane merit, and the foggy missed of the Pelagian heresy, feigning & fancying certain Causes without God, (as the Schoolmen speak) that is, not subsisting in God himself,
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A doctrine cleane contrary to the order of this Scripture, and indeede contrary to all truth: for our Sauiour telleth his disciples, you haue not chosen mee, but I haue chosen you, and ordained that you should bring forth fruit,
A Doctrine clean contrary to the order of this Scripture, and indeed contrary to all truth: for our Saviour Telleth his Disciples, you have not chosen me, but I have chosen you, and ordained that you should bring forth fruit,
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but our Sauiour saith, you haue not chosen me, but I haue chosen you: and the Apostle sheweth that God did not choose vs because hee foresaw wee would bee holy,
but our Saviour Says, you have not chosen me, but I have chosen you: and the Apostle shows that God did not choose us Because he foresaw we would be holy,
but hee chose vs to the end we might be holy, and that he did not predestinate vs vpon the fore-sight of the good vse of our free will, but according to the good pleasure of his owne will, quae omnium quae sunt ipsa est causa.
but he chosen us to the end we might be holy, and that he did not predestinate us upon the foresight of the good use of our free will, but according to the good pleasure of his own will, Quae omnium Quae sunt ipsa est causa.
so I may haue the loue of my Sauiour: for I doe not reioice quia iustus sum, sed quia redemptus sum, non quia vacuus sum peccato, sed quia remissa sunt peccata;
so I may have the love of my Saviour: for I do not rejoice quia Justus sum, sed quia redemptus sum, non quia vacuus sum Peccato, sed quia Remission sunt Peccata;
and therefore commandeth, that they should take their rest vpon the Sabboth, that we should not muzzle the mouth of the Oxe that treadeth out the corne, that we should not take the damme that sitteth and cherisheth her young brood, &c. to teach vs that we should not vse any crueltie or vnmercifulnesse towards these filly creatures; for a mercifull and a tender hearted man will be pittifull vnto his beasts, as knowing these creatures were made for the vse of man;
and Therefore commands, that they should take their rest upon the Sabbath, that we should not muzzle the Mouth of the Ox that treadeth out the corn, that we should not take the dam that Sitteth and Cherishes her young brood, etc. to teach us that we should not use any cruelty or unmercifulness towards these filly creatures; for a merciful and a tender hearted man will be pitiful unto his beasts, as knowing these creatures were made for the use of man;
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yet I say that after God hath giuen vs his Spirit, & bettered vs by his grace, then may we doe those things that may retaine and increase his loue towards vs:
yet I say that After God hath given us his Spirit, & bettered us by his grace, then may we do those things that may retain and increase his love towards us:
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To the end therefore that we may retaine and increase Gods loue vnto vs, there are many things to be done, whereof I will only name these three: 1. Contempt of vanitie. 2. True humilitie. 3. Perfect obedience.
To the end Therefore that we may retain and increase God's love unto us, there Are many things to be done, whereof I will only name these three: 1. Contempt of vanity. 2. True humility. 3. Perfect Obedience.
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and S. Gregory saith, that tanto à diuino amore disiungimur, quanto infernis delectamur, so much the further we are from Gods loue, by how much the neerer we are to the worlds loue.
and S. Gregory Says, that tanto à diuino amore disiungimur, quanto infernis delectamur, so much the further we Are from God's love, by how much the nearer we Are to the world's love.
And therefore as the Magi when they came to Christ opened their treasures and offered their gifts vnto him, gold, frankincense, and mirrhe, whereof the first is said to be the gold whereby loue is signified:
And Therefore as the Magi when they Come to christ opened their treasures and offered their Gifts unto him, gold, frankincense, and myrrh, whereof the First is said to be the gold whereby love is signified:
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lucem intimi splendoris fulgidam, feruore dilectionis ignitam, & per fornacem tribulationis probatam, shining through the light of its inward brightnesse, fierie through the feruencie of affection,
lucem intimi splendoris fulgidam, feruore dilectionis ignitam, & per fornacem tribulationis probatam, shining through the Light of its inward brightness, fiery through the fervency of affection,
and therefore Thomas saith that the first gift of the Holy Ghost which we receiue from God is loue; and therefore seeing this is the first gift of God to vs, whereby he is moued to doe all other good things for vs, let vs with the Wise men offer our loue in the first place to God againe:
and Therefore Thomas Says that the First gift of the Holy Ghost which we receive from God is love; and Therefore seeing this is the First gift of God to us, whereby he is moved to do all other good things for us, let us with the Wise men offer our love in the First place to God again:
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this is the first and chiefest oblation, and this is that which God chiefly accepteth. Now touching the louing of God, the Schole-men doe assigne 3. degrees.
this is the First and chiefest oblation, and this is that which God chiefly Accepteth. Now touching the loving of God, the Schoolmen do assign 3. Degrees.
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I will loue thee, but after mine owne measure, lesse indeed then right, yet plainly, not lesse then I am able, who albeit I cannot so much as I should,
I will love thee, but After mine own measure, less indeed then right, yet plainly, not less then I am able, who albeit I cannot so much as I should,
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2. Secunaum totam virtutem alicuius diligentis, according to the full power and strength that is in him that loueth, i. fully to loue him, according to all the vertue of the louer:
2. Secunaum Whole virtutem alicuius diligentis, according to the full power and strength that is in him that loves, i. Fully to love him, according to all the virtue of the lover:
and so God is to be beloued abs { que } intuitu praemij, without respect vnto any profit to be gained by him, nam minus te amat qui aliquid tecum amat,
and so God is to be Beloved abs { que } intuitu praemij, without respect unto any profit to be gained by him, nam minus te amat qui Aliquid tecum amat,
And therefore it was the commendation of Iob, not only to loue God when he was compassed about with prosper•tie, but to loue him in the midst of his aduersitie;
And Therefore it was the commendation of Job, not only to love God when he was compassed about with prosper•tie, but to love him in the midst of his adversity;
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2. To loue him so, that we direct our selues and all ours, both inward and outward actions, to the extolling and increasing of his glory; as when we apply our whole life to his seruice, then we loue him with all our heart; when we captiuate our senses to the obedience of Christ, as the Apostle speaketh, then we loue him with all our vnderstanding; and in briefe,
2. To love him so, that we Direct our selves and all ours, both inward and outward actions, to the extolling and increasing of his glory; as when we apply our Whole life to his service, then we love him with all our heart; when we captivate our Senses to the Obedience of christ, as the Apostle speaks, then we love him with all our understanding; and in brief,
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for that can be no good fruit which springeth not from the root of Charitie) and should tend to the praise and glory of God, quia virtutes verae non sunt quae in Deum finaliter non referunter, they are no true vertues which are not finally referred to God.
for that can be no good fruit which springs not from the root of Charity) and should tend to the praise and glory of God, quia Virtues Verae non sunt Quae in God finaliter non referunter, they Are no true Virtues which Are not finally referred to God.
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and that we should loue our neighbours propter Deum, for the honour of God: and so of all other actions, they should all tend to the honour of God, as the Apostle sheweth:
and that we should love our neighbours propter God, for the honour of God: and so of all other actions, they should all tend to the honour of God, as the Apostle shows:
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3. To loue him aboue all things, and to respect him and his will aboue all the world: and so Scotus saith, God is to be loued extensiuè, aboue all things,
3. To love him above all things, and to respect him and his will above all the world: and so Scotus Says, God is to be loved extensiuè, above all things,
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But all men will say they loue the Lord, and therefore lest we should deceiue our selues, sub specie recti, vnder the colour of truth, we should examine and finde out the truth hereof by a double propertie of loue.
But all men will say they love the Lord, and Therefore lest we should deceive our selves, sub specie recti, under the colour of truth, we should examine and find out the truth hereof by a double property of love.
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1. To vnite the louer as much as possible may be to the thing loued, and in want of the fellowship thereof to desire and seeke it aboue all things in the world.
1. To unite the lover as much as possible may be to the thing loved, and in want of the fellowship thereof to desire and seek it above all things in the world.
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though they be our enemies, as the lewes and Samaritans were, are our neighbours; and therefore all men are to be loued of vs: friends, foes, good and bad.
though they be our enemies, as the lewes and Samaritans were, Are our neighbours; and Therefore all men Are to be loved of us: Friends, foes, good and bad.
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Indeed, all men may be easily perswaded to loue their friends, but many cannot be perswaded to loue their foes: the Pharisies said there was a law of louing our friends and hating our enemies: but S. Augustine denieth such a law to be written of hating our enemies:
Indeed, all men may be Easily persuaded to love their Friends, but many cannot be persuaded to love their foes: the Pharisees said there was a law of loving our Friends and hating our enemies: but S. Augustine Denieth such a law to be written of hating our enemies:
Others could be contented to loue the good, but cannot endure to loue the bad. To whom I answer, that we are bound to loue the wicked, and to doe good for sinners, non quia peccatores, sed quia homines, not because they are sinners, but because they are men:
Others could be contented to love the good, but cannot endure to love the bad. To whom I answer, that we Are bound to love the wicked, and to do good for Sinners, non quia Peccatores, sed quia homines, not Because they Are Sinners, but Because they Are men:
So S. Augustine, Etsi peccator est qui petit, da, non tanquam peccatori, sed quia homo; nam quod homo, opus Dei est; quod peccator, opus hominis est;
So S. Augustine, Though peccator est qui petit, da, non tanquam peccatori, sed quia homo; nam quod homo, opus Dei est; quod peccator, opus hominis est;
confessio nominis non examinatio criminis, the confession of the name of Christians, and not the examination of their crimes, brought them into hatred, saith Tertullian: so now the brood of serpents, the children of this world doe hate the godly eo nomine, because they are godly,
confessio Nominis non examinatio Criminis, the Confessi of the name of Christians, and not the examination of their crimes, brought them into hatred, Says Tertullian: so now the brood of Serpents, the children of this world do hate the godly eo nomine, Because they Are godly,
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and professe themselues to loue God, must testifie the same by their vnfained loue to all men: for that is the only touchstone for the triall of this truth.
and profess themselves to love God, must testify the same by their unfeigned love to all men: for that is the only touchstone for the trial of this truth.
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2. Touching the second difference, which is their vocation or calling, we must note that there is a two-fold calling, vel 1. Inefficaciter formally, or effectually.
2. Touching the second difference, which is their vocation or calling, we must note that there is a twofold calling, vel 1. Inefficaciter formally, or effectually.
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2. Touching the second difference, which is their vocation or calling, we must note that there is a two-fold calling, vel 2. Efficaciter. formally, or effectually. The 1. is outwardly: the 2. is inwardly. The 1. generall: the 2. speciall.
2. Touching the second difference, which is their vocation or calling, we must note that there is a twofold calling, vel 2. Efficaciter. formally, or effectually. The 1. is outwardly: the 2. is inwardly. The 1. general: the 2. special.
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Of the first, our Sauiour saith, many are called, but few are chosen. Of the second, the Apostle saith, whom he hath predestinated, them he calleth, i. effectually.
Of the First, our Saviour Says, many Are called, but few Are chosen. Of the second, the Apostle Says, whom he hath predestinated, them he calls, i. effectually.
so he calleth them many waies, especially 1. By the painfull preaching of his word. 2. By the manifold benefits of his grace. 3. By the manifest iudgements of his anger.
so he calls them many ways, especially 1. By the painful preaching of his word. 2. By the manifold benefits of his grace. 3. By the manifest Judgments of his anger.
and so their sound went vnto all lands, to all countries, to all places, but especially to this place, where there are painfull men, learned men, that doe often preach, and continually call;
and so their found went unto all Lands, to all countries, to all places, but especially to this place, where there Are painful men, learned men, that do often preach, and continually call;
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2. That ouer all England, there are many vnworthy men, many a sir Iohn lacke-Latine, many a Priest lacke preaching, that haue better respect & more maintenance from poore peasants then the worthiest Preachers in this Citie haue from you worthy Citizens.
2. That over all England, there Are many unworthy men, many a sir John Lack-latin, many a Priest lack preaching, that have better respect & more maintenance from poor peasants then the Worthiest Preachers in this city have from you worthy Citizens.
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the Preachers cried, and doe cry and call continually, his blessings haue been manifold, and his iudgements haue been manifested in some measure vpon out nation.
the Preachers cried, and do cry and call continually, his blessings have been manifold, and his Judgments have been manifested in Some measure upon out Nation.
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as Moses sheweth, dilectus meus impinguatus calcitrauit, my beloued fatted and inlarged spurned with his heeles) vnlesse God doth giue vs the grace to vse those blessings to the glory of his name.
as Moses shows, Beloved meus impinguatus calcitrauit, my Beloved fatted and enlarged spurned with his heals) unless God does give us the grace to use those blessings to the glory of his name.
Thirdly, God sendeth his iudgements, the one groweth desperate with Saul, the other is humbled with Dauid. And what is the cause of this? to the one sort, hee sendeth his messengers onely to call them outwardly, to the other sort he sendeth his spirit,
Thirdly, God sends his Judgments, the one grows desperate with Saul, the other is humbled with David. And what is the cause of this? to the one sort, he sends his messengers only to call them outwardly, to the other sort he sends his Spirit,
and giueth his grace, to make them yeeld vnto his calling: and this effectuall calling of the Saints to beleeue the Gospell and to obey the voyce of God, is the effect and fruit of the loue of God.
and gives his grace, to make them yield unto his calling: and this effectual calling of the Saints to believe the Gospel and to obey the voice of God, is the Effect and fruit of the love of God.
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Whensoeuer therefore wee be outwardly called by what way or meanes soeuer it bee, let vs presently pray to God that hee would inwardly worke in our hearts, to incline them to yeeld vnto his calling, else will the outward calling bring no benefit,
Whensoever Therefore we be outwardly called by what Way or means soever it be, let us presently pray to God that he would inwardly work in our hearts, to incline them to yield unto his calling, Else will the outward calling bring no benefit,
3. Touching their sanctification, called to bee Saints, wee must vnderstand that the word NONLATINALPHABET, is deriued frō the p•iuatiue particle NONLATINALPHABET,
3. Touching their sanctification, called to be Saints, we must understand that the word, is derived from the p•iuatiue particle,
for the glorious Seraphims which Esaias saw, and those wonderous creatures which S. Iohn did see, cryed three times, holy, holy, holy, Lord God of hosts, which we doe not read of any other attribute of God.
for the glorious Seraphims which Isaiah saw, and those wondrous creatures which S. John did see, cried three times, holy, holy, holy, Lord God of hosts, which we do not read of any other attribute of God.
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and was taught by the Angels this holy Song, Sanctus Deus, Sanctus fortis, Sanctus immortalis miserere nostri, holy God, holy Almighty, holy immortall God haue mercy vpon vs:
and was taught by the Angels this holy Song, Sanctus Deus, Sanctus fortis, Sanctus Immortal Miserere Our, holy God, holy Almighty, holy immortal God have mercy upon us:
And for this cause the third person of the blessed Trinitie, as by a proper name is called holy spirit, and therefore in that golden plate that was to adorne Aarons forehead was ingrauen NONLATINALPHABET, as the Septuagint translate it, that is, sanctitas Iehouae, as Tremellius, or sanctum Domino, as the vulgar hath it, holines to the Lord, or, all sanctity is to be ascribed vnto the Lord,
And for this cause the third person of the blessed Trinity, as by a proper name is called holy Spirit, and Therefore in that golden plate that was to adorn Aaron's forehead was engraved, as the septuagint translate it, that is, Sanctitas Iehouae, as Tremellius, or sanctum Domino, as the Vulgar hath it, holiness to the Lord, or, all sanctity is to be ascribed unto the Lord,
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In this respect, our Church in her highest straine of deuotion, immediately after the receiuing of the blessed Sacrament, sings vnto God, tu solus Sanctus, thou only art holy, thou onely art the Lord, that is, simply in all respects, essentially in himselfe,
In this respect, our Church in her highest strain of devotion, immediately After the receiving of the blessed Sacrament, sings unto God, tu solus Sanctus, thou only art holy, thou only art the Lord, that is, simply in all respects, essentially in himself,
as if he were not pure, vpright, and holy, especially 1. In the election of his creatures. 2. In the distribution of his graces. 3. In the remuneration of our deserts.
as if he were not pure, upright, and holy, especially 1. In the election of his creatures. 2. In the distribution of his graces. 3. In the remuneration of our deserts.
and yet we say, that hee doth not vse the same, nor preparare filios ad patibulum, but finding them all in the masse of corruption by Adams transgression, hee doth shew mercy vpon whom he will, and whom he will he leaueth still in that state wherein they were not created nor intruded by him,
and yet we say, that he does not use the same, nor preparare Sons ad Patibulum, but finding them all in the mass of corruption by Adams Transgression, he does show mercy upon whom he will, and whom he will he Leaveth still in that state wherein they were not created nor intruded by him,
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So that herein God sheweth vnto his elect, indebitam misericordiam, more then deserued mercy, & to the other, nothing but debitam institiam, what they most iustly deserued.
So that herein God shows unto his elect, indebitam misericordiam, more then deserved mercy, & to the other, nothing but debitam institiam, what they most justly deserved.
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To the second wee say, that although hee giueth to one fiue talents, to others but one, to others none at all, that hee exalteth one, pulleth downe another,
To the second we say, that although he gives to one fiue Talents, to Others but one, to Others none At all, that he Exalteth one, pulls down Another,
and hee is not bound to giue vnto any, and therefore may most iustly and freely doe what he will with his owne, as our Sauiour sheweth most excellently in the Parable of the Labourers hired vnto his vineyard.
and he is not bound to give unto any, and Therefore may most justly and freely do what he will with his own, as our Saviour shows most excellently in the Parable of the Labourers hired unto his vineyard.
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lest any should thinke God vniust therein, hee addeth, that the Lord of hosts should be exalted in iudgement, and the holy God should be sanctified in iustice, vers.
lest any should think God unjust therein, he adds, that the Lord of hosts should be exalted in judgement, and the holy God should be sanctified in Justice, vers.
holy in the election of his creatures, holy in the distribution of his graces, and holy in the retribution of our deserts, holy simply, holy in all respects,
holy in the election of his creatures, holy in the distribution of his graces, and holy in the retribution of our deserts, holy simply, holy in all respects,
2. To all truely faithfull. 3. To all outward Prof•ssors. 4. To all things dedicated. 1. In this kinde of holinesse the man Christ Iesus holdeth the first place:
2. To all truly faithful. 3. To all outward Prof•ssors. 4. To all things dedicated. 1. In this kind of holiness the man christ Iesus holds the First place:
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2. S. Bernard tells vs that among other creatures there bee Saints from heauen, (whereby as I thinke he meaneth the Angels) and Saints from the earth, whereof (saith he) there be 1. Some in heauen. 2. Some in earth.
2. S. Bernard tells us that among other creatures there be Saints from heaven, (whereby as I think he means the Angels) and Saints from the earth, whereof (Says he) there be 1. some in heaven. 2. some in earth.
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and are now receiued into that Sanctum Sanctorū, the holy of holies, into which none vncleane thing shall enter, Reu. 21. vlt. and are likewise now not onely holy by the imputatiue righteousnesse of Christ,
and Are now received into that Sanctum Sanctorū, the holy of holies, into which none unclean thing shall enter, Reu. 21. Ult. and Are likewise now not only holy by the imputative righteousness of christ,
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but also by a perfect inherent righteousnesse, quia facti sunt propè, because they are made neere vnto God, not onely by a blessed communion through the inhabitation of grace,
but also by a perfect inherent righteousness, quia facti sunt propè, Because they Are made near unto God, not only by a blessed communion through the inhabitation of grace,
as, 1. The canonization of some of them for Saints, NONLATINALPHABET, aboue all others. 2. The inuocatiō of thē in our praiers. 3. The erection of Temples to them.
as, 1. The canonization of Some of them for Saints,, above all Others. 2. The invocation of them in our Prayers. 3. The erection of Temples to them.
4. The oblation of Eucharisticall sacrifices vpon their canonicall houres. 5. The celebration of so many holidayes to them. 6. The collation of their Pictures in our Churches. 7. The adoration of their reliques.
4. The oblation of Eucharistical Sacrifices upon their canonical hours. 5. The celebration of so many holidays to them. 6. The collation of their Pictures in our Churches. 7. The adoration of their Relics.
All which, the word of God neuer commanded, themselues neuer required, & the primitiue Church neuer practised in that sort as our aduersaries haue maintained; for,
All which, the word of God never commanded, themselves never required, & the primitive Church never practised in that sort as our Adversaries have maintained; for,
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2. Their inuocation by vs, and intercession for vs, was a point neuer questioned, vntill the time of Origen, and afterwards by Nazianzen, it was proposed doubtfully, but neuer receiued certainly.
2. Their invocation by us, and Intercession for us, was a point never questioned, until the time of Origen, and afterwards by Nazianzen, it was proposed doubtfully, but never received Certainly.
for S. Augustine proueth none but God should haue any Temple erected to him, and S. Basil, and S. Ambrose doe proue the Holy Ghost to bee a true God, because hee hath a Temple.
for S. Augustine Proves none but God should have any Temple erected to him, and S. Basil, and S. Ambrose do prove the Holy Ghost to be a true God, Because he hath a Temple.
for though the crosse of Christ was no bigger then a man might beare, yet the parcles of wood that they say were parts of that crosse (if they were gathered together) would loade a ship:
for though the cross of christ was no bigger then a man might bear, yet the parcles of wood that they say were parts of that cross (if they were gathered together) would load a ship:
for as Heluidius in the time of S. Ierome was a Mariae mastix, (as Roffensis termes him) so haue wee many that are the scourge of the Saints cannot endure to call them Saints:
for as Helvidius in the time of S. Jerome was a Mary mastix, (as Roffensis terms him) so have we many that Are the scourge of the Saints cannot endure to call them Saints:
2. For that wee receiue much benefit by them, for by their paines the word of God is explained to vs, by their blood the truth of God is preserued and sealed vnto vs,
2. For that we receive much benefit by them, for by their pains the word of God is explained to us, by their blood the truth of God is preserved and sealed unto us,
and by their examples wee are prouoked to sanctity, quia sanctorum vita norma viuendi nobis est, the liues of the Saints is a rule of life to vs, saith S. Ambrose, and the history of the Saints doth induce vs to imitate their examples, saith Nazianzen de laude Basilij.
and by their Examples we Are provoked to sanctity, quia sanctorum vita norma viuendi nobis est, the lives of the Saints is a Rule of life to us, Says S. Ambrose, and the history of the Saints does induce us to imitate their Examples, Says Nazianzen de laud Basilij.
and as the remembrance of Iosias is like the composition of the perfume that is made by the Art of the Apothecary, so the remembrance of the Saints is precious vnto vs, their memoriall is blessed;
and as the remembrance of Iosias is like the composition of the perfume that is made by the Art of the Apothecary, so the remembrance of the Saints is precious unto us, their memorial is blessed;
and holy men, or Saints, were voces conuertibiles, equiualent speeches, and so it seemes that the name of Prophet in Gen. 20. 7. Luke 7. 16. Iohn 9. 17. doth imply a holy and an vpright man.
and holy men, or Saints, were voces conuertibiles, equivalent Speeches, and so it seems that the name of Prophet in Gen. 20. 7. Lycia 7. 16. John 9. 17. does imply a holy and an upright man.
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And therefore Dauid ascribeth this Epithete vnto Aaron the Saint of the Lord. For they are as a Citie placed vpon a hill, on whom euery eie doth looke,
And Therefore David ascribeth this Epithet unto Aaron the Saint of the Lord. For they Are as a city placed upon a hill, on whom every eye does look,
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and therefore they should approue themselues to be Sancti NONLATINALPHABET NONLATINALPHABET, Saints aboue al others, like Greg. Nazianzen, of whom Ruffinus testifieth, that ea docuit quae fecit, & seipsum minimè condemnauit agendo contraria quam do cebat, he did the things which he taught,
and Therefore they should approve themselves to be Sancti, Saints above all Others, like Greg. Nazianzen, of whom Ruffinus Testifieth, that ea Doctrine Quae fecit, & seipsum minimè condemnauit Agendo contraria quam doe cebat, he did the things which he taught,
for a true Preacher preacheth not only with his words in the Church, but also by his workes in the world, and he that preacheth vnto others and doth not the same himselfe, is like the Cooke that dresseth good meat for others,
for a true Preacher Preacheth not only with his words in the Church, but also by his works in the world, and he that Preacheth unto Others and does not the same himself, is like the Cook that dresseth good meat for Others,
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and therefore in the garment of the Priest, there were to be a golden Bell and a Pomegranate, a golden Bell and a Pomegranate in the skirts of the robe round about.
and Therefore in the garment of the Priest, there were to be a golden Bell and a Pomegranate, a golden Bell and a Pomegranate in the skirts of the robe round about.
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So should our Sermons be full of profitable matters, in a pleasant stile: for a good matter slubbered vp in rude termes, becommeth loath some to the hearers;
So should our Sermons be full of profitable matters, in a pleasant style: for a good matter slubbered up in rude terms, becomes loath Some to the hearers;
and elegancie of words without soundnesse of matter, is but nicenesse and vanitie: and therefore a Preacher should match words of delight with words of truth:
and elegancy of words without soundness of matter, is but niceness and vanity: and Therefore a Preacher should match words of delight with words of truth:
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for he wanteth not Pomegranates to his Bels, that ioineth holy workes vnto his heauenly words, saith S. Gregorie; and all this was to signifie what sanctitie and holinesse was required in the life of the Priests aboue all other men whatsoeuer.
for he Wants not Pomegranates to his Bells, that Joineth holy works unto his heavenly words, Says S. Gregory; and all this was to signify what sanctity and holiness was required in the life of the Priests above all other men whatsoever.
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as that none could iustly accuse them, as Ruffinus in the life of Nazian. Nazianzen in the praise of S. Basil, and Possidon, in the life of S. Augustine, and S. Ierome in the life of the Fathers doe declare.
as that none could justly accuse them, as Ruffinus in the life of Nazian. Nazianzen in the praise of S. Basil, and Poseidon, in the life of S. Augustine, and S. Jerome in the life of the Father's do declare.
But within a short time this sanctitie was changed to iniquitie, and that saying was fulfilled, qualis Sacerdos talis populus, like Priest ▪ like people;
But within a short time this sanctity was changed to iniquity, and that saying was fulfilled, qualis Sacerdos Talis populus, like Priest ▪ like people;
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and regarded their fleeces more then their flockes: for which it was truly spoken, Pastores odere gr•gem, nec pascere curant, Sed tondere pecus pecori { que } illudere tonso:
and regarded their fleeces more then their flocks: for which it was truly spoken, Pastors odere gr•gem, nec pascere Curant, Said tondere pecus pecori { que } illudere tonso:
Wherefore (beloued brethren) seeing the Lord requireth that the Preachers of his word should be the holiest in their liues, it behoueth vs to pray to God with Moses, that his Ʋrim and his Thummim may be vpon the men of his mercie, that he would indue his Ministers with righteousnesse, that all his people may be ioyfull,
Wherefore (Beloved brothers) seeing the Lord requires that the Preachers of his word should be the Holiest in their lives, it behooves us to pray to God with Moses, that his Ʋrim and his Thummim may be upon the men of his mercy, that he would endue his Ministers with righteousness, that all his people may be joyful,
but there is nothing that hindereth vs to remaine firme for euer, but only sinne; and therefore sanctitie co•sisteth in the condonation and remission c•sinne, saith this father.
but there is nothing that hindereth us to remain firm for ever, but only sin; and Therefore sanctity co•sisteth in the condonation and remission c•sinne, Says this father.
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But now ye are washed, but now ye are sanctified, to shew that when our sinnes are washed, our vnrighteousnesse forgiuen, our iniquities couered, then are we sanctified.
But now you Are washed, but now you Are sanctified, to show that when our Sins Are washed, our unrighteousness forgiven, our iniquities covered, then Are we sanctified.
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And Saint Chrysostome vpon these words, called Saints, saith, that the Apostle meaneth hereby all beleeuers. And S. Ambrose saith, the Apostle meaneth these, by Saints, which doe thinke well of Christ,
And Saint Chrysostom upon these words, called Saints, Says, that the Apostle means hereby all believers. And S. Ambrose Says, the Apostle means these, by Saints, which do think well of christ,
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fleuit amarè, he wept bitterly, saith the Scripture, vt lachrymae lauarent delictum, that his teares might wash away his sinne, saith S. Ambrose. Vade & fac tu similiter:
Flevit amarè, he wept bitterly, Says the Scripture, vt lachrymae lauarent delictum, that his tears might wash away his sin, Says S. Ambrose. Vade & fac tu similiter:
and applyeth the same vnto vs, and maketh vs Saints by the imputatiue sanctity of Christ, who was made vnto vs wisedome, iustification, sanctification and redemption.
and Applieth the same unto us, and makes us Saints by the imputative sanctity of christ, who was made unto us Wisdom, justification, sanctification and redemption.
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And therefore if wee compare the life of the Saints with the life of the wicked, wee shall see as much difference betwixt them as is betwixt light and darknesse: for whereas the wicked haue their feete swift to shed blood, and are Mezentius-like, contemners of the Gods,
And Therefore if we compare the life of the Saints with the life of the wicked, we shall see as much difference betwixt them as is betwixt Light and darkness: for whereas the wicked have their feet swift to shed blood, and Are Mezentius-like, contemners of the God's,
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and fixe their whole desire on Christ, & in summo bono sese delectabant••, and forsaking all worldly delights, they delighted themselues onely in the chiefest good;
and fix their Whole desire on christ, & in Summo Bono seize delectabant••, and forsaking all worldly delights, they delighted themselves only in the chiefest good;
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and S. Chrysostome saith, aliena commoda propriis anteponebant, they preferred their neighbours good before their owne proper gaine, they shed teares for sinners,
and S. Chrysostom Says, Aliena commoda propriis anteponebant, they preferred their neighbours good before their own proper gain, they shed tears for Sinners,
and they were so bounteous, that Christiana religio propter Christianorum erga omnes cuiuscunque religionis beneficentiam propagata est, the Christian Religion by reason of their exceeding liberality to all men, did wonderfully increase, saith Maximinus.
and they were so bounteous, that Christian Religio propter Christians Erga omnes cuiuscunque Religion beneficentiam propagata est, the Christian Religion by reason of their exceeding liberality to all men, did wonderfully increase, Says Maximinus.
for wee are but like the leaues of the Cypresse tree, whereof the Poet saith, Pulchra coma est, pulchro digestae { que } ordine frondes, Sed fructus nullos, haec coma pulchra gerit. Faire leaues but no fruite:
for we Are but like the leaves of the Cypress tree, whereof the Poet Says, Beautiful coma est, pulchro digestae { que } Order frondes, Said fructus nullos, haec coma Beautiful gerit. Fair leaves but no fruit:
and Eusebius saith that Maximinus and other cruell Tyrants could not choose but wonder to see how sedulous they were in doing good, and how carefull in auoyding euill, with true fastings, earnest prayers, diligent watchings,
and Eusebius Says that Maximinus and other cruel Tyrants could not choose but wonder to see how sedulous they were in doing good, and how careful in avoiding evil, with true Fastings, earnest Prayers, diligent watchings,
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and therefore in respect of their inchoatiue inherent sactity, they might well bee called the Saints of God, that liued so holily in the sight of God.
and Therefore in respect of their inchoative inherent sanctity, they might well be called the Saints of God, that lived so holily in the sighed of God.
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but hee that striueth, sometimes striketh, and sometimes is stricken, and therfore though wee haue some sanctity, yet all sanctity wee cannot haue, saith S. Augustine, and therefore the holiest and purest men are both Saints and Sinners.
but he that strives, sometime striketh, and sometime is stricken, and Therefore though we have Some sanctity, yet all sanctity we cannot have, Says S. Augustine, and Therefore the Holiest and Purest men Are both Saints and Sinners.
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1. Saints, because they beleeue in Christ, and with all desire doe affect sanctity, and doe indeuour by all meanes, vt crescat quod habent, & impleatur quod non habent, that that sanctity may increase which they haue,
1. Saints, Because they believe in christ, and with all desire do affect sanctity, and do endeavour by all means, vt Crescat quod habent, & impleatur quod non habent, that that sanctity may increase which they have,
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but according to what they desire to bee, saith S. Bernard, and therefore whosoeuer (saith hee) doth purpose in his heart to decline from euill, and to doe good, to keepe what hee receiued, to pray for what hee wanteth, to striue to grow better and better, and if by humane frailty hee hath done amisse, to amend the same by true repentance, without doubt hee is a Saint of God.
but according to what they desire to be, Says S. Bernard, and Therefore whosoever (Says he) does purpose in his heart to decline from evil, and to do good, to keep what he received, to pray for what he Wants, to strive to grow better and better, and if by humane frailty he hath done amiss, to amend the same by true Repentance, without doubt he is a Saint of God.
2. Sinners, because the reliques of sinne are left in them to striue withall, and their sanctity is but inchoated: and so S. Paul himselfe confesseth, quod nondum apprehendisset brauium, that as yet he had not attained the marke,
2. Sinners, Because the Relics of sin Are left in them to strive withal, and their sanctity is but inchoated: and so S. Paul himself Confesses, quod Nondum apprehendisset brauium, that as yet he had not attained the mark,
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and therfore, septies in die cadit iustus, the holiest man falleth seuen times a day, & eorum lapsus vtiles, & their fals are profitable, saith S. Augustine, & ideo scripti sunt, and therefore are written, saith Theophilact: and that as wee may gather for two speciall reasons.
and Therefore, Septies in die Cadit Justus, the Holiest man falls seuen times a day, & Their lapsus utiles, & their falls Are profitable, Says S. Augustine, & ideo scripti sunt, and Therefore Are written, Says Theophilact: and that as we may gather for two special Reasons.
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2. For our manifold instructions, that wee should learne from the examples of the lapses and infirmities of the Saints, not for the discrediting or dishonouring of them, which are now in heauen,
2. For our manifold instructions, that we should Learn from the Examples of the lapses and infirmities of the Saints, not for the discrediting or Dishonoring of them, which Are now in heaven,
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1. For our humiliation. When we see their frailty, wee should learne humility, God suffered them to fall, that wee should not presume when wee stand, and therefore the Apostle saith, qui stat videat ne cadat, for as the staffe that is held vp by the hand,
1. For our humiliation. When we see their frailty, we should Learn humility, God suffered them to fallen, that we should not presume when we stand, and Therefore the Apostle Says, qui stat Videat ne cadat, for as the staff that is held up by the hand,
if I see a Giant throw downe a strong man, I shall be more afraid he will sooner throw downe me. And therefore, non sit lapsus maiorum imitatio minorum, let not the fal of the greater be for imitation to the lesser, sed casus maiorum, sit timor minorum, but let the fall of the greater induce a feare and a care in the lesser, when they wrastle against that roaring Lion, saith S. Augustine.
if I see a Giant throw down a strong man, I shall be more afraid he will sooner throw down me. And Therefore, non sit lapsus Maiorum imitatio Minorum, let not the fall of the greater be for imitation to the lesser, sed casus Maiorum, sit timor Minorum, but let the fallen of the greater induce a Fear and a care in the lesser, when they wrestle against that roaring lion, Says S. Augustine.
and therefore against this dangerous disease the commemoration of the fals of the Saints may helpe vs, saith S. Augustine ▪ for their sinnes are set downe not for their shame, but for our consolation, vt in ijs tanquam in speculis diuitias bonitatis diuinae contemplemur, that we might in them as in a glasse see the riches of Gods great mercie,
and Therefore against this dangerous disease the commemoration of the falls of the Saints may help us, Says S. Augustine ▪ for their Sins Are Set down not for their shame, but for our consolation, vt in ijs tanquam in speculis Riches bonitatis diuinae contemplemur, that we might in them as in a glass see the riches of God's great mercy,
and thereby conceiue hope of pardon vnto our selues, saith Zanchius: for seeing they were sinners as well as we, yet through repentance, obtained pardon;
and thereby conceive hope of pardon unto our selves, Says Zanchius: for seeing they were Sinners as well as we, yet through Repentance, obtained pardon;
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4. For a confutation of Donatists, Catharists, Brownists, &c. that would haue the Church to be of perfect beautie, and from her infirmitie, doe conclude her nullitie: for the infirmitie of Gods children doth not presently denie them to be Gods children:
4. For a confutation of Donatists, Catharists, Brownists, etc. that would have the Church to be of perfect beauty, and from her infirmity, do conclude her nullity: for the infirmity of God's children does not presently deny them to be God's children:
and therefore the rottennesse of many members of the Church ought not to induce vs to relinquish the Church; for so long as the Scribes and Pharisies sate in Moses Chaire, we are inioined to heare them as the Church of God.
and Therefore the rottenness of many members of the Church ought not to induce us to relinquish the Church; for so long as the Scribes and Pharisees sat in Moses Chair, we Are enjoined to hear them as the Church of God.
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Yea, though there should be many imperfections, both in manners and in Doctrine, yet many circumstances are to be considered before we depriue them from being a Church:
Yea, though there should be many imperfections, both in manners and in Doctrine, yet many Circumstances Are to be considered before we deprive them from being a Church:
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but also the sinceritie of Preaching was much profaned, and a great question was among them touching the resurrection of the flesh, an article of such waight, that without it, our faith, our hope,
but also the sincerity of Preaching was much profaned, and a great question was among them touching the resurrection of the Flesh, an article of such weight, that without it, our faith, our hope,
and in the Church of Galatia, the most part of them were turned aside by the false Apostles from free iustification by the grace of Christ (which is the principall pillar of the Christian Church) and yet S. Paul calleth them the Church of Christ.
and in the Church of Galatia, the most part of them were turned aside by the false Apostles from free justification by the grace of christ (which is the principal pillar of the Christian Church) and yet S. Paul calls them the Church of christ.
and therefore the godly and wise should be nothing moued at their departure, for though they pretend the cause thereof to be the want of sanctitie in vs,
and Therefore the godly and wise should be nothing moved At their departure, for though they pretend the cause thereof to be the want of sanctity in us,
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for whensoeuer we reade of the name of Saints, ne putemus sanctitatis vocem significare perfectionem, we should not thinke that the name of sanctitie doth implie perfection, saith S. Augustine, for that there is no Saint that wanteth sinne, and yet hereby he ceaseth not to be a Saint.
for whensoever we read of the name of Saints, ne putemus sanctitatis vocem significare perfectionem, we should not think that the name of sanctity does imply perfection, Says S. Augustine, for that there is no Saint that Wants sin, and yet hereby he ceases not to be a Saint.
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And therefore, beloued, seeing the Saints and holiest men were not so holy, but that they had their sinnes and imperfections, ideo patientiam eorum & virtutes imitemur non vitia, we should follow their vertues and not their vices, saith S. Ambrose: for not all the facts of righteous men are to be laid as patterns for imitation, saith S. Augustine, but only those are to be followed wherein they follow Christ:
And Therefore, Beloved, seeing the Saints and Holiest men were not so holy, but that they had their Sins and imperfections, ideo patientiam Their & Virtues imitemur non Vices, we should follow their Virtues and not their vices, Says S. Ambrose: for not all the facts of righteous men Are to be laid as patterns for imitation, Says S. Augustine, but only those Are to be followed wherein they follow christ:
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for he is that true way which leadeth vnto life, and that true vibilia which will preserue euery man from wandering that will be guided by his direction,
for he is that true Way which leads unto life, and that true vibilia which will preserve every man from wandering that will be guided by his direction,
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3. Zanchie obserueth that all those that are baptized, and doe professe Christian Religion, are likewise called Saints: for though many of the Iewes were wicked people,
3. Zanchie observeth that all those that Are baptised, and do profess Christian Religion, Are likewise called Saints: for though many of the Iewes were wicked people,
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yet because they professed themselues separated from the world, and associated themselues to the communion of Saints, they were all called gens sancta & populus Sanctus, a holy nation and a chosen people.
yet Because they professed themselves separated from the world, and associated themselves to the communion of Saints, they were all called gens sancta & populus Sanctus, a holy Nation and a chosen people.
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The true Saints are not only professors, but also practisers of true holinesse, and therefore they be Saints, Sanctitate Sacramentali, imputatiua, & inherente, by profession, by imputation,
The true Saints Are not only professors, but also practisers of true holiness, and Therefore they be Saints, Sanctitude Sacramentali, imputatiua, & inherente, by profession, by imputation,
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as, 1. The proud Saint, 2. The idle Saint, 3. The prophane Saint, 4. The verball Saint, 5. The Herodian Saint, 6. The Pharisaicall Saint, or Professor.
as, 1. The proud Saint, 2. The idle Saint, 3. The profane Saint, 4. The verbal Saint, 5. The Herodian Saint, 6. The Pharisaical Saint, or Professor.
& as if God and his ministers were all bound to attend them, doe turne their parlors into temples, & their carousing pots into communion cuppes, whereas S. Chrysostome saith, that neque vnguentaria taberna nec officina forensis ecclesia est, wee must not make our shops or tauernes to be temples;
& as if God and his Ministers were all bound to attend them, do turn their parlors into Temples, & their carousing pots into communion cups, whereas S. Chrysostom Says, that neque vnguentaria Taberna nec officina forensis Church est, we must not make our shops or taverns to be Temples;
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for that the Church is locus Angelorum, locus Archangelorum, regia Dei, coelum ipsum, a place or a house of Angels, of Archangels, the Court of God, and Heauen it selfe.
for that the Church is locus Angels, locus Archangelorum, Regia Dei, coelum ipsum, a place or a house of Angels, of Archangels, the Court of God, and Heaven it self.
2. Are those who vpon a carelesse negligence are like those of whom S. Chrysostome complaineth, that toto anno vix semel in ecclesia conspiciuntur, are scarce seene in the Church once a yeere,
2. are those who upon a careless negligence Are like those of whom S. Chrysostom Complaineth, that toto Anno vix semel in Church conspiciuntur, Are scarce seen in the Church once a year,
for that they make the house of prayer, a place of intemperate babling, or else otij diuersorium & somni domum, a place of sleeping and snorting, as Eutichus did.
for that they make the house of prayer, a place of intemperate babbling, or Else otij diuersorium & Somni domum, a place of sleeping and snorting, as Eutychus did.
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I will say no more of them, but as Saint Augustine saith, vae illi misero qui sanctitatem seruat in memoria, & scribit in charta, sed non habet in vita;
I will say no more of them, but as Saint Augustine Says, vae illi misero qui sanctitatem seruat in memoria, & Scribit in charta, sed non habet in vita;
Wherefore (beloued brethren) let not vs be such Saints as these be: for we must be holy as God is holy, i. truely, and sincerely without hypocrisie, for God made vs in his owne image, which consisteth in holinesse and true righteousnesse, but these are holy as the deuill is holy, and transformeth himselfe into an Angell of light, i. only in shew, that he may deceiue vs, for that tuta frequensque via sub amici fallere nomen, it is easie to deceiue vnder a fained shew.
Wherefore (Beloved brothers) let not us be such Saints as these be: for we must be holy as God is holy, i. truly, and sincerely without hypocrisy, for God made us in his own image, which Consisteth in holiness and true righteousness, but these Are holy as the Devil is holy, and Transformeth himself into an Angel of Light, i. only in show, that he may deceive us, for that Tuta frequensque via sub Friends fallere Nome, it is easy to deceive under a feigned show.
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Yet one thing more I must needs note touching these differences of these Saints, that some would haue these words, called to bee Saints, ioyned together,
Yet one thing more I must needs note touching these differences of these Saints, that Some would have these words, called to be Saints, joined together,
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as if the Apostle meant, that they were called from the filthinesse of sinne vnto holinesse of life, and thereby would giue them to vnderstand two things.
as if the Apostle meant, that they were called from the filthiness of sin unto holiness of life, and thereby would give them to understand two things.
for though the Philosophers say, penes scire maxime attenditur similitudo hominum ad Deum, that knowledge makes men come neerest to the similitude of God,
for though the Philosophers say, penes Scire maxim attenditur similitudo hominum ad God, that knowledge makes men come nearest to the similitude of God,
yet Diuinity saith, that by sanctity and purity we are made NONLATINALPHABET, consortes diuinae naturae, partakers of the diuine nature, not by transformation or incorporation of vs into the identity or nature of God,
yet Divinity Says, that by sanctity and purity we Are made, consorts diuinae naturae, partakers of the divine nature, not by transformation or incorporation of us into the identity or nature of God,
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or to raise the dead men out of their graues, saith S. Augustine, but learne of me to bee meeke and lowly in heart, Math. 11. so God saith not bee infinite, bee eternall, bee omnipotent,
or to raise the dead men out of their graves, Says S. Augustine, but Learn of me to be meek and lowly in heart, Math. 11. so God Says not be infinite, be Eternal, be omnipotent,
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For sanctity is such a thing, that the very contemners thereof admire it, and sinne is such a thing that the very sinners themselues condemne it, saith S. Chrysostome.
For sanctity is such a thing, that the very contemners thereof admire it, and sin is such a thing that the very Sinners themselves condemn it, Says S. Chrysostom.
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3. How comfortable it is to the Saints themselues, it makes them neither desirous to liue, nor yet afraid to dye. Missatriumphalem non tangunt fulmina laurum.
3. How comfortable it is to the Saints themselves, it makes them neither desirous to live, nor yet afraid to die. Missatriumphalem non tangunt Thunderbolts laurum.
Their sanctity doth so settle them in the assurance of Gods loue, that all the thunders of this world can neuer shake them, sed mens immota manet, for this rooteth them heere in the loue of God,
Their sanctity does so settle them in the assurance of God's love, that all the Thunders of this world can never shake them, said men's Immota manet, for this roots them Here in the love of God,
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I say, let vs alwayes set these considerations before our eyes, and I hope wee shall bee moued thereby to study and to endeuour to become true Saints in earth, that wee may bee Saints with God in heauen.
I say, let us always Set these considerations before our eyes, and I hope we shall be moved thereby to study and to endeavour to become true Saints in earth, that we may be Saints with God in heaven.
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PART. 2. Grace be to you and peace, &c. THese are the things requested, these are the things wherewith the Saints are delighted. And yet that is true which the Poet speaketh, Inueniat quod quis { que } lubet, non omnibus vnum est Quod placet, hic spinas colligit, ille rosas.
PART. 2. Grace be to you and peace, etc. THese Are the things requested, these Are the things wherewith the Saints Are delighted. And yet that is true which the Poet speaks, Inveniat quod quis { que } lubet, non omnibus One est Quod placet, hic spinas colligit, Isle rosas.
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for cuncta mortalium incerta, all mortall things are vncertaine things, saith Tacitus, & omnia terrena cacumina temporali mutabilitate nutantia, all terrene heights doe reele with temporall mutabilities, saith S. Augustine: and this may be seene in those great Commanders, Xerxes, Baiazet, Craesus, & Belisarius, to whom Rome owed her selfe thrice at least,
for Everything mortalium Incerta, all Mortal things Are uncertain things, Says Tacitus, & omnia Terrena cacumina temporali mutabilitate nutantia, all terrene heights do reel with temporal Mutabilities, Says S. Augustine: and this may be seen in those great Commanders, Xerxes, Bayezid, Croesus, & Belisarius, to whom Room owed her self thrice At least,
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& yet at last came to date obolum Belisario, and therefore, how can it bee but that they should be full of feare of losing those things which they got with such cares? and if they do leese them, their sorrow is doubled;
& yet At last Come to date obolum Belisario, and Therefore, how can it be but that they should be full of Fear of losing those things which they god with such Cares? and if they do lose them, their sorrow is doubled;
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for non est tanti gaudii excelsa tenere, quanti moeroris est de excelsis corruere, nec tanta gloria sequi potest victoriam, quanta ignominia sequi potest ruinam:
for non est tanti Gaudii excelsa tenere, quanti moeroris est de Excelsis corruere, nec tanta gloria sequi potest victoriam, quanta Ignominia sequi potest ruinam:
it cannot bee so much ioy to bee exalted, as it is griefe to be deiected; nor so much glory to triumph, as it is a shame to bee vanquished, saith S. Ambrose: and therefore, — Iam non ad culmina rerum Iniustos crcuisse queror, tolluntur in altum, Vt lapsu maiore ruant — — —
it cannot be so much joy to be exalted, as it is grief to be dejected; nor so much glory to triumph, as it is a shame to be vanquished, Says S. Ambrose: and Therefore, — Iam non ad Culmina rerum Iniustos crcuisse queror, tolluntur in altum, Vt lapsu Major ruant — — —
It grieues mee nor, saith Claudian, that wicked men are hoysted vp to the height of all prosperity, that their fall may bee the more grieuous into the depth of misery.
It grieves me nor, Says Claudian, that wicked men Are hoisted up to the height of all Prosperity, that their fallen may be the more grievous into the depth of misery.
And therefore, seeing that bona huius vitae sunt vanescendo transeuntia, the goods of this world are but vanities flying away, NONLATINALPHABET, things indifferent,
And Therefore, seeing that Bona Huius vitae sunt vanescendo transeuntia, the goods of this world Are but vanities flying away,, things indifferent,
as the Peripateticks, or NONLATINALPHABET, goods, not in their owne nature, but in our iudgement, as Plato calleth them, the Apostle wisheth those goods, quae sunt sine fine mansura, which shall remaine for euer,
as the Peripatetics, or, goods, not in their own nature, but in our judgement, as Plato calls them, the Apostle wishes those goods, Quae sunt sine fine mansura, which shall remain for ever,
and seeing the goods of this world are full of sorrow and griefe, hee wisheth those goods that might fill vs with ioy and comfort, hee leaues wealth and plenty to the worldlings, and wisheth grace and peace vnto the Saints.
and seeing the goods of this world Are full of sorrow and grief, he wishes those goods that might fill us with joy and Comfort, he leaves wealth and plenty to the worldlings, and wishes grace and peace unto the Saints.
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Grace is the beginning of spirituall life, because by grace wee haue our sinnes remitted, saith the glosse, and are thereby freely iustified, saith the Apostle,
Grace is the beginning of spiritual life, Because by grace we have our Sins remitted, Says the gloss, and Are thereby freely justified, Says the Apostle,
and peace is the quieting of the minde in faith, which the glosse termeth a reconciliation with God, and it is the very end of all happinesse that is desired,
and peace is the quieting of the mind in faith, which the gloss termeth a reconciliation with God, and it is the very end of all happiness that is desired,
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and so in Luk. 1. 30. that Mary found grace with God: and in this sense wee are said to bee iustified by grace; for that nihil boni fecisti, & datur tibi remissio peccatorum, thou hast done no good,
and so in Luk. 1. 30. that Marry found grace with God: and in this sense we Are said to be justified by grace; for that nihil boni fecisti, & datur tibi Remission peccatorum, thou hast done no good,
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And in this sense doe almost all the Schoolemen expound the word grace, wheresoeuer they finde it, which made them ascribe our iustification to these gifts of grace, and not to the free fauour of God, from whence proceede all those gifts and graces.
And in this sense do almost all the Schoolmen expound the word grace, wheresoever they find it, which made them ascribe our justification to these Gifts of grace, and not to the free favour of God, from whence proceed all those Gifts and graces.
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We say these gifts are means whereby wee are brought to eternall life, but that by them wee are iustified, or made worthy of eternall life we vtterly denie. For the Apostle after hee had proued all to be sinners, hee addeth, as many as are iustified are iustified freely, NONLATINALPHABET, through his grace by the redemption which is in Christ Iesus, where, by the name of grace is vnderstood the free fauour of God, without any our dignities either naturall or supernaturall.
We say these Gifts Are means whereby we Are brought to Eternal life, but that by them we Are justified, or made worthy of Eternal life we utterly deny. For the Apostle After he had proved all to be Sinners, he adds, as many as Are justified Are justified freely,, through his grace by the redemption which is in christ Iesus, where, by the name of grace is understood the free favour of God, without any our dignities either natural or supernatural.
For the word iustified hee opposeth to the two former things that hee had proued. 1. That all were sinners. 2. That therefore depriued of the glory of God.
For the word justified he Opposeth to the two former things that he had proved. 1. That all were Sinners. 2. That Therefore deprived of the glory of God.
so that workes and grace cannot agree to iustifie; for if of grace, then not of works, otherwise grace were no more grace, quia gratia nullo modo gratia nisi sit gratuita omni modo, it can bee grace no way,
so that works and grace cannot agree to justify; for if of grace, then not of works, otherwise grace were no more grace, quia Gratia nullo modo Gratia nisi sit gratuita omni modo, it can be grace no Way,
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And this our Sauiour confirmeth, saying, when you haue done all that are inioyned you, that is, whatsoeuer the law requireth (and it requireth faith, loue, &c.) when you haue done it, not attempted to doe it,
And this our Saviour confirmeth, saying, when you have done all that Are enjoined you, that is, whatsoever the law requires (and it requires faith, love, etc.) when you have done it, not attempted to do it,
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but that I hope this is sufficient to proue that the Apostle exludeth from our iustification not onely outward workes, but also all inward graces and vertues;
but that I hope this is sufficient to prove that the Apostle exludeth from our justification not only outward works, but also all inward graces and Virtues;
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For as the fire doth euer yeeld forth his heat and light, so the loue and fauour of God doth euer infuse his graces and effects of his loue into our hearts,
For as the fire does ever yield forth his heat and Light, so the love and favour of God does ever infuse his graces and effects of his love into our hearts,
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De 2. Hauing spoken of the first, grace, (i.) the free fauour of God from whence all other gifts and graces doe spring, we are now to consider of the infused graces or the effects of the fauour of God;
De 2. Having spoken of the First, grace, (i.) the free favour of God from whence all other Gifts and graces do spring, we Are now to Consider of the infused graces or the effects of the favour of God;
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The 2. is the actuall execution of this decree, generally by creating the world, and sending his Sonne, that whosoeuer beleeueth in him might haue eternall life.
The 2. is the actual execution of this Decree, generally by creating the world, and sending his Son, that whosoever Believeth in him might have Eternal life.
And they are distinguished by the schoolemen into 1. Gratias gratis datas, graces freely bestowed. 2. Gratias gratos facientes, graces that make vs acceptable.
And they Are distinguished by the Schoolmen into 1. Gratias gratis datas, graces freely bestowed. 2. Gratias gratos Facientes, graces that make us acceptable.
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Of the 1. sort are those 9. graces which the Apostle reckoneth 1 Cor. 12. 14. and are giuen for the good of others, more then of our selues, as when I preach to others and am my selfe a cast away, and they are called graces freely giuen, because they be onely giuen vnto vs,
Of the 1. sort Are those 9. graces which the Apostle Reckoneth 1 Cor. 12. 14. and Are given for the good of Others, more then of our selves, as when I preach to Others and am my self a cast away, and they Are called graces freely given, Because they be only given unto us,
And these are called gratiae gratos facientes, graces that make vs acceptable, not because they are sufficient to iustifie vs, or to make vs worthy of eternall life, (as the Schoolemen doe imagine) but because God is delighted and wel pleased with the workes of righteousnesse.
And these Are called Gratiae gratos Facientes, graces that make us acceptable, not Because they Are sufficient to justify us, or to make us worthy of Eternal life, (as the Schoolmen do imagine) but Because God is delighted and well pleased with the works of righteousness.
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And this grace of speciall aide is either 1. sufficient. 2. effectuall. 1. Sufficient, whereby a man may will and doe well if he please. 2. Effectuall, whereby a man is conuerted indeed,
And this grace of special aid is either 1. sufficient. 2. effectual. 1. Sufficient, whereby a man may will and do well if he please. 2. Effectual, whereby a man is converted indeed,
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but also NONLATINALPHABET, the greatest enemie that we haue, like Iobs Leuiathan, the greatest among creatures; neither is he only NONLATINALPHABET, the greatest;
but also, the greatest enemy that we have, like Jobs Leviathan, the greatest among creatures; neither is he only, the greatest;
and therefore haue we not neede of grace, haue we not neede of helpe? but because contraria iuxta se posita magis elucescunt, the necessitie of light is seene by the horror of darknesse, we must looke a little further into the infirmitie of man, that we may thereby see the necessitie of grace.
and Therefore have we not need of grace, have we not need of help? but Because contraria Next se Posita magis elucescunt, the necessity of Light is seen by the horror of darkness, we must look a little further into the infirmity of man, that we may thereby see the necessity of grace.
De 1. S. Augustine saith, that sine gratia nullum prorsus sine cogitando, siue volendo, siue agendo faciunt homines bonum, without grace we can neither doe,
De 1. S. Augustine Says, that sine Gratia nullum prorsus sine cogitando, siue volendo, siue Agendo faciunt homines bonum, without grace we can neither do,
euen so, man, though of himselfe he may produce euill workes, and idle thoughts, yet can he bring forth no good thing without the good seede of the grace of God.
even so, man, though of himself he may produce evil works, and idle thoughts, yet can he bring forth no good thing without the good seed of the grace of God.
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And this the Apostle sheweth, that before we haue grace to direct vs, we are darkened in our vnderstandings, and therefore when our blinde iudgements doe leade our blinde affections, they must both fall into the ditch.
And this the Apostle shows, that before we have grace to Direct us, we Are darkened in our understandings, and Therefore when our blind Judgments do lead our blind affections, they must both fallen into the ditch.
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how can he now arise being full of all infirmitie, saith S. Bernard? Besides, the iustice of God required, that he which would not stand in grace when he might, should not rise when he would.
how can he now arise being full of all infirmity, Says S. Bernard? Beside, the Justice of God required, that he which would not stand in grace when he might, should not rise when he would.
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And therefore the glosse vpon the words of the Psalmist, Spiritus vadens & non rediens, obserueth a double infirmitie in man. 1. A passing away from the world by death, and not able to returne againe.
And Therefore the gloss upon the words of the Psalmist, Spiritus vadens & non rediens, observeth a double infirmity in man. 1. A passing away from the world by death, and not able to return again.
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And S. Augustine saith, that non omnino inueniretur ouis aberrata nisi pastoris misericordia quaereretur, the lost sheep had neuer returned to the sheepfold, had she not beene sought and brought againe by the sheepheard:
And S. Augustine Says, that non Omnino inueniretur ouis aberrata nisi Pastors misericordia quaereretur, the lost sheep had never returned to the sheepfold, had she not been sought and brought again by the shepherd:
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so a man that is fallen into sinne, can neuer rise from sinne vnlesse he be helped by grace: and so you see the greatnesse of mans infirmitie, he can doe no good, he must needes fall, and then he cannot rise: and therefore as Cassiodorus speaketh, mouet pium iudicem fragilitas considerata peccantium, the frailtie of sinners being considered, it moued the righteous Iudge to pittie vs;
so a man that is fallen into sin, can never rise from sin unless he be helped by grace: and so you see the greatness of men infirmity, he can do no good, he must needs fallen, and then he cannot rise: and Therefore as Cassiodorus speaks, Movet pium Judge fragilitas considerata sinners, the frailty of Sinners being considered, it moved the righteous Judge to pity us;
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and therefore pittieth vs and sendeth his grace into our hearts, that so by the assistance of that grace, we may doe all things, as the Apostle speaketh, we may rise from sinne, we may doe good, and perseuere in good vnto our end.
and Therefore Pitieth us and sends his grace into our hearts, that so by the assistance of that grace, we may do all things, as the Apostle speaks, we may rise from sin, we may do good, and persevere in good unto our end.
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for without his grace, I was a persecuter, and that I now preach and labour more abundantly then the rest, it is not I that doe it, (i. of my selfe alone that doe it) but the grace of God that is in me.
for without his grace, I was a Persecutor, and that I now preach and labour more abundantly then the rest, it is not I that do it, (i. of my self alone that do it) but the grace of God that is in me.
On the other side, if any man committeth sinne, if he comes to an vnhappy end, it is because he wanted grace; and therefore (beloued brethren) as the Apostle in the beginning of euery Epistle wisheth grace vnto the parties to whom he writeth,
On the other side, if any man Committeth sin, if he comes to an unhappy end, it is Because he wanted grace; and Therefore (Beloved brothers) as the Apostle in the beginning of every Epistle wishes grace unto the parties to whom he Writeth,
and concludeth euery Epistle with the grace of our Lord Iesus Christ be with you all, and so make grace the α and the ο, the first thing, the last thing,
and Concludeth every Epistle with the grace of our Lord Iesus christ be with you all, and so make grace the α and the ο, the First thing, the last thing,
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Many indeed are so sure of grace, that they grow carelesse to seeke for grace; for as multi ad veritatis cognitionem peruenissent, nisi se iamdudum peruenisse putassent, many might haue attained to learning,
Many indeed Are so sure of grace, that they grow careless to seek for grace; for as multi ad veritatis cognitionem peruenissent, nisi se iamdudum peruenisse putassent, many might have attained to learning,
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so it may be these men would seeke for grace, but that they thinke they haue grace enough: but I feare me, many of these will proue themselues like those that dreame they are at a pleasant banquet, and when they awake their soules are fainting, for hauing slept their sleepe, they finde nothing in their hands.
so it may be these men would seek for grace, but that they think they have grace enough: but I Fear me, many of these will prove themselves like those that dream they Are At a pleasant banquet, and when they awake their Souls Are fainting, for having slept their sleep, they find nothing in their hands.
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for nature many times will counterfet grace, as the Magitians of Egypt counterfeited Moses, and it is the policie of Satan to make nature play the part of an Ape, to imitate grace in good things,
for nature many times will counterfeit grace, as the Magicians of Egypt counterfeited Moses, and it is the policy of Satan to make nature play the part of an Ape, to imitate grace in good things,
as Pharaoh, Saul, Ahab, and such like, to faine repentance, when as they were hypocrites, to make them carelesse in seeking for grace, by perswading them through these fained shewes, that they are sure enough of grace.
as Pharaoh, Saul, Ahab, and such like, to feign Repentance, when as they were Hypocrites, to make them careless in seeking for grace, by persuading them through these feigned shows, that they Are sure enough of grace.
And therefore that wee may not wholly deceiue our selues herein, but somewhat vnderstand our owne estate, we must consider that a thing is known three waies, 1. Certainly. 2. Reuealedly. 3. Experimentally.
And Therefore that we may not wholly deceive our selves herein, but somewhat understand our own estate, we must Consider that a thing is known three ways, 1. Certainly. 2. Reuealedly. 3. Experimentally.
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De 1. To know a thing infallibly, is NONLATINALPHABET, to know the first cause, but the first cause of grace is God himselfe, and his only will is the cause why he giueth it to one, and denieth it to another;
De 1. To know a thing infallibly, is, to know the First cause, but the First cause of grace is God himself, and his only will is the cause why he gives it to one, and Denieth it to Another;
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and therefore, because God is great, exceeding our capacities, and his councels are vnsearchable, (for who hath knowne the minde of the Lord?) the Schoolemen doe most constantly auerre, that à priori, from the first cause we cannot possibly know the certaintie of the presence, or of the absence of Gods grace in vs, according to that of Iob, Si venerit ad me non videbo eum, si abierit non intelligam:
and Therefore, Because God is great, exceeding our capacities, and his Counsels Are unsearchable, (for who hath known the mind of the Lord?) the Schoolmen do most constantly aver, that à priori, from the First cause we cannot possibly know the certainty of the presence, or of the absence of God's grace in us, according to that of Job, Si venerit ad me non videbo Eum, si abierit non intelligam:
and they render three reasons to proue it expedient that we should not know it. 1. That the feare of Gods iudgements might humble vs. 2. That presumptuous securitie should not ouerthrow vs. 3. That we should watchfully and earnestly desire and expect grace: and seeke for the same as for siluer.
and they render three Reasons to prove it expedient that we should not know it. 1. That the Fear of God's Judgments might humble us 2. That presumptuous security should not overthrow us 3. That we should watchfully and earnestly desire and expect grace: and seek for the same as for silver.
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Whosoeuer findeth these things in himselfe, may assure himselfe they proceed from grace. And Aquinas saith, that whosoeuer doth beleeue in God, delight in Christ, despise the world,
Whosoever finds these things in himself, may assure himself they proceed from grace. And Aquinas Says, that whosoever does believe in God, delight in christ, despise the world,
and hate his sinnes, he may assure himselfe he hath the grace of God: and what can we say more then this? or what can any man say lesse then this? for the tree must be knowne by the fruit, saith our Sauiour:
and hate his Sins, he may assure himself he hath the grace of God: and what can we say more then this? or what can any man say less then this? for the tree must be known by the fruit, Says our Saviour:
and therefore the knowledge of hauing grace is not by any presumptuous supposition, but by a diligent examination of hauing the same by the fruits of the same;
and Therefore the knowledge of having grace is not by any presumptuous supposition, but by a diligent examination of having the same by the fruits of the same;
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1. By the inward testimonie of the Spirit, for we haue not receiued the spirit of the world, but the Spirit which is of God, that we might know the things that are giuen to vs of God.
1. By the inward testimony of the Spirit, for we have not received the Spirit of the world, but the Spirit which is of God, that we might know the things that Are given to us of God.
2. Because we are not to beleeue euery spirit, but are to try them, whether they be of God, wee may know the same by the outward fruits of the Spirit, wherof S. Iohn setteth downe three,
2. Because we Are not to believe every Spirit, but Are to try them, whither they be of God, we may know the same by the outward fruits of the Spirit, whereof S. John sets down three,
1. By the confession of the truth, 1 Ioh. 3. 2. And this S. Paul likewise sheweth when he saith, that with the mouth confession is made vnto saluation; for whosoeuer confesseth Christ before men, him will Christ acknowledge before his Father which is in heauen.
1. By the Confessi of the truth, 1 John 3. 2. And this S. Paul likewise shows when he Says, that with the Mouth Confessi is made unto salvation; for whosoever Confesses christ before men, him will christ acknowledge before his Father which is in heaven.
And S. Paul doth more largely set downe the fruits of the Spirit of God, viz. loue, ioy, peace, long-suffering, gentlenesse, goodnesse, faith, meeknesse, temperance, &c. These and the like graces vnto these, are the fruits of the Spirit of God, whereby a man may know whether he hath the Spirit of God or not.
And S. Paul does more largely Set down the fruits of the Spirit of God, viz. love, joy, peace, long-suffering, gentleness, Goodness, faith, meekness, temperance, etc. These and the like graces unto these, Are the fruits of the Spirit of God, whereby a man may know whither he hath the Spirit of God or not.
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neither hee that loueth not his brother, but hee that loueth his brother abideth in the light, and he that doth righteousnesse, is righteous, euen as God is righteous.
neither he that loves not his brother, but he that loves his brother Abideth in the Light, and he that does righteousness, is righteous, even as God is righteous.
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And lest any man should say, that these men knew it by speciall reuelation, and not by any outward examination, we finde the fathers of the same minde For Epiphanius saith, Christ was sent to be a Sauiour, that hee might redeeme from bondage, NONLATINALPHABET, and was made vnto me righteousnesse, sanctification and redemption.
And lest any man should say, that these men knew it by special Revelation, and not by any outward examination, we find the Father's of the same mind For Epiphanius Says, christ was sent to be a Saviour, that he might Redeem from bondage,, and was made unto me righteousness, sanctification and redemption.
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And so Ferus sheweth the same thing, saying, In Christo si te per fidem & dilectionem inueneris, certus esto te esse à Deo iustificatum, whosoeuer findeth himselfe to be in Christ by faith and charity, he may assure himselfe that he hath grace,
And so Ferus shows the same thing, saying, In Christ si te per fidem & dilectionem inueneris, Certus esto te esse à God iustificatum, whosoever finds himself to be in christ by faith and charity, he may assure himself that he hath grace,
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& the spirit of errour so like the Spirit of truth, vt nec ovum ouo similius, that without diligent search and examination we cannot discerne the one from the other.
& the Spirit of error so like the Spirit of truth, vt nec ovum ouo Similarly, that without diligent search and examination we cannot discern the one from the other.
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3. Because all of vs, and the best of vs are so prest, and almost opprest with sinnes and the cares of this world, that we are carelesse and negligent in trying the spirits, and examining the certaintie of our estate,
3. Because all of us, and the best of us Are so pressed, and almost oppressed with Sins and the Cares of this world, that we Are careless and negligent in trying the spirits, and examining the certainty of our estate,
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for God will not make vs too too certaine, causa solicitudinis, lest we should be too too carelesse, and yet he would not leaue vs altogether vncertaine, gratia consolationis, lest we should be deiected. But what he denied vs à priori, he granted à posteriori, that by the fruits and effects of grace, we might know whether we haue anie grace.
for God will not make us too too certain, causa solicitudinis, lest we should be too too careless, and yet he would not leave us altogether uncertain, Gratia consolationis, lest we should be dejected. But what he denied us à priori, he granted à posteriori, that by the fruits and effects of grace, we might know whither we have any grace.
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2. Others say, that both good and bad may haue grace, and that both of them may lose it totally, but that both of them cannot lose it finally: for that the Saints cannot finally lose grace, though many times by reason of their sinnes, they may totally fall from grace, or lose all grace vntill the same bee renued in them againe.
2. Others say, that both good and bad may have grace, and that both of them may loose it totally, but that both of them cannot loose it finally: for that the Saints cannot finally loose grace, though many times by reason of their Sins, they may totally fallen from grace, or loose all grace until the same be renewed in them again.
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1. Generally, and more remissely to all Professors, or to all that haue them, to make them see the greatnesse of his loue, and to make them able thereby, if they would themselues wel vse the same, to seeke for more grace to continue and bee saued;
1. Generally, and more remissly to all Professors, or to all that have them, to make them see the greatness of his love, and to make them able thereby, if they would themselves well use the same, to seek for more grace to continue and be saved;
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nor charity, but onely a shew and an apparance of grace; & so S. Gregory seems to affirme, when speaking of such men, hee saith, quasi habitam sanctitatem aute oculos hominum videntur amittere, sed eam ante oculos Dei nunquam habuerunt, they seeme to lose that sanctity which they seemed to haue in the sight of men,
nor charity, but only a show and an appearance of grace; & so S. Gregory seems to affirm, when speaking of such men, he Says, quasi habitam sanctitatem aute Eyes hominum videntur amittere, sed eam ante Eyes Dei Never habuerunt, they seem to loose that sanctity which they seemed to have in the sighed of men,
and S. Paul seemes to meane the same thing when hee saith, qui videtur stare, videat ne cadat, hee that seemes to stand, let him take heed lest hee fall;
and S. Paul seems to mean the same thing when he Says, qui videtur stare, Videat ne cadat, he that seems to stand, let him take heed lest he fallen;
But I answer to the saying of S. Gregory, that this and the like speeches may bee vnderstood of the faigned shew of Hypocrites that do seeke thereby to deceiue the world,
But I answer to the saying of S. Gregory, that this and the like Speeches may be understood of the feigned show of Hypocrites that do seek thereby to deceive the world,
And therefore considering what the Scripture saith, Ezech. 18. that the righteous may leaue his righteousnes, that the charity of many shall waxe cold, Mat. 24. 12. 13. that their talent shall be taken from them, Mat. 25. 29. that they receiue the word with ioy, Luk. 8. 13. that they make shipwrack of faith,
And Therefore considering what the Scripture Says, Ezekiel 18. that the righteous may leave his righteousness, that the charity of many shall wax cold, Mathew 24. 12. 13. that their talon shall be taken from them, Mathew 25. 29. that they receive the word with joy, Luk. 8. 13. that they make shipwreck of faith,
and haue knowne the way of righteousnes, 2. Pet. 2. 1. & vers. 20. and many such like speeches of their relapse, I doe not see but as their knowledge and vnderstanding of the truth,
and have known the Way of righteousness, 2. Pet. 2. 1. & vers. 20. and many such like Speeches of their relapse, I do not see but as their knowledge and understanding of the truth,
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And therefore I must confesse that many hypocrites and worldlings, and outward Professors may haue faith, hope and charity, and such other infused graces of Gods Spirit in that generall manner,
And Therefore I must confess that many Hypocrites and worldlings, and outward Professors may have faith, hope and charity, and such other infused graces of God's Spirit in that general manner,
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but that hypocrites or worldlings may haue sauing faith, or iustifying grace, or any other fruits of grace in that speciall and more effectuall manner as they are giuen vnto the elect, I vtterly denie:
but that Hypocrites or worldlings may have Saving faith, or justifying grace, or any other fruits of grace in that special and more effectual manner as they Are given unto the elect, I utterly deny:
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3. The Prophet Amos saith, I will plant them vpon their owne land, and they shall no more be pulled vp againe out of their owne land which I haue giuen them, saith the Lord thy God: where we may obserue,
3. The Prophet Amos Says, I will plant them upon their own land, and they shall no more be pulled up again out of their own land which I have given them, Says the Lord thy God: where we may observe,
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but euery plant that my Father hath planted, i. euery elect that is ingraffed in me, shall not be rooted vp, but shall be purged, that it may bring forth more fruit:
but every plant that my Father hath planted, i. every elect that is Ingrafted in me, shall not be rooted up, but shall be purged, that it may bring forth more fruit:
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For this must needes be granted, that euery regenerate man doth consist of a double man 1. The inward man 2. The outward man And that according to the inward man, they doe not sinne in that very time that they doe sinne, for the Apostle sheweth of the Saints, that when they commit sinne, it is not they that doe it, but sinne, i.
For this must needs be granted, that every regenerate man does consist of a double man 1. The inward man 2. The outward man And that according to the inward man, they do not sin in that very time that they do sin, for the Apostle shows of the Saints, that when they commit sin, it is not they that do it, but sin, i.
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And therefore though the same sinne in respect of the act and outward manner of committing it, be done both of the godly and reprobate; yet in the wicked it is a sinne spoiling and wasting his conscience, but in the godly it is not so, for that the one doth it of delight,
And Therefore though the same sin in respect of the act and outward manner of committing it, be done both of the godly and Reprobate; yet in the wicked it is a sin spoiling and wasting his conscience, but in the godly it is not so, for that the one does it of delight,
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for S. Augustine conferring the grace which Adam had in Paradise with that which we haue in Christ, saith, that to him was giuen such grace that he might stand if he would, but not that he should will to stand:
for S. Augustine conferring the grace which Adam had in Paradise with that which we have in christ, Says, that to him was given such grace that he might stand if he would, but not that he should will to stand:
So S. Chrysostome considering the word, NONLATINALPHABET, Rom. 5. v. 2. saith that the Apostle said well, wherein ye stand: for that the grace of God, non habet finem, non nouit terminum,
So S. Chrysostom considering the word,, Rom. 5. v. 2. Says that the Apostle said well, wherein you stand: for that the grace of God, non habet finem, non Novit Terminus,
But Thomas himselfe goeth farther, and saith, that per vnū actum peccati non corrumpitur habitus virtutis acquisitae, by one act of sin, we do not leese the habit of obtained vertue,
But Thomas himself Goes farther, and Says, that per vnū Acts peccati non corrumpitur habitus virtue acquisitae, by one act of since, we do not lose the habit of obtained virtue,
And Suarez yeeldeth that a mortall sinne may be remitted without the infusing of habituall grace, and he rendereth this reason, to shew that God can preserue his grace in a man mortally sinning,
And Suarez yields that a Mortal sin may be remitted without the infusing of habitual grace, and he rendereth this reason, to show that God can preserve his grace in a man mortally sinning,
And Bellarmine himselfe affirmeth, that those which are iust and good men, doe receiue the gift of perseuerance, and therefore though they fall into adulteries, thefts, or such like mortall sinnes;
And Bellarmine himself Affirmeth, that those which Are just and good men, do receive the gift of perseverance, and Therefore though they fallen into adulteries, thefts, or such like Mortal Sins;
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yet, that thereby, they doe not presently leese iustifying grace, l. 1. c. 8. So great is the force of truth, that the greatest oppugners thereof must many times vnawares confesse the same, ea enim est natura veritatis, vt, licet, à quamplurimis impugnatur, suscitabit tamen & crescet;
yet, that thereby, they do not presently lose justifying grace, l. 1. c. 8. So great is the force of truth, that the greatest oppugners thereof must many times unawares confess the same, ea enim est Nature veritatis, vt, licet, à quamplurimis impugnatur, suscitabit tamen & crescet;
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and therefore as he hath decreed to giue vs glorie, so he hath decreed to giue vs the means wherby we may come vnto his glorie, for that in vs there is neither abilitie to obey,
and Therefore as he hath decreed to give us glory, so he hath decreed to give us the means whereby we may come unto his glory, for that in us there is neither ability to obey,
nor to perseuere, to get grace, nor to retain grace, but it is God that hath begun the good worke of his grace in vs, who will also perfect the same, saith the Apostle.
nor to persevere, to get grace, nor to retain grace, but it is God that hath begun the good work of his grace in us, who will also perfect the same, Says the Apostle.
as to doe the will of God, to beleeue in Christ, and such like, and these are alwayes absolute, and most freely bestowed vpon vs. For Moses saith, The Lord thy God will circumcise thine heart, and the heart of thy seed, to loue the Lord thy God with all thine heart,
as to do the will of God, to believe in christ, and such like, and these Are always absolute, and most freely bestowed upon us For Moses Says, The Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart,
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for Cur poscitur si non conceditur, why should it be sought if it be not granted, saith S. Augustine. But Christ saith, Whatsoeuer you aske in my name, you shall receiue it:
for Cur poscitur si non conceditur, why should it be sought if it be not granted, Says S. Augustine. But christ Says, Whatsoever you ask in my name, you shall receive it:
but not too earnestly, saith S. Bernard, Deus enim dat prius quod potius, for God giueth first the things that are best, Et non tribuit quod volunt vt tribuat quod vtile est, and doth not giue the things that they would haue, that hee might giue them the things that they should haue:
but not too earnestly, Says S. Bernard, Deus enim that prius quod potius, for God gives First the things that Are best, Et non tribuit quod volunt vt tribuat quod utile est, and does not give the things that they would have, that he might give them the things that they should have:
and not according to their importunity, as S. Augustine speaketh. But thou wilt say, thou hast requested spirituall things, and yet hast not obtained. I answer:
and not according to their importunity, as S. Augustine speaks. But thou wilt say, thou hast requested spiritual things, and yet hast not obtained. I answer:
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for we must not prescribe anie time to God, because as he worketh grace in whom he will, so he worketh it when he will, Et est animi generosi perdurare, quoad Deus misereatur nostri, saith S. Chrysostome, It is the part of a good Christian to wait vntil God haue mercy vpon him,
for we must not prescribe any time to God, Because as he works grace in whom he will, so he works it when he will, Et est animi generosi perdurare, quoad Deus misereatur Our, Says S. Chrysostom, It is the part of a good Christian to wait until God have mercy upon him,
And therefore despaire not because they are not presently granted, but though he tarrie yet wait thou, as the Prophet speaketh, Hab. 2. 3. for the Lord sometimes doth deferre the grace that wee seeke, not because he meanes to denie vs, sed vt diu desiderata dulcius obtinentur, but because things earnestly requested and long expected, are sweetest when they are obtained.
And Therefore despair not Because they Are not presently granted, but though he tarry yet wait thou, as the Prophet speaks, Hab. 2. 3. for the Lord sometime does defer the grace that we seek, not Because he means to deny us, sed vt Diu desiderata Dulcet obtinentur, but Because things earnestly requested and long expected, Are Sweetest when they Are obtained.
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for our Sauiour saith, Satan desired that he might sift them all, but I prayed for thee, (i.) for thee chiefly, because thou didst chiefly and most fouly fall:
for our Saviour Says, Satan desired that he might sift them all, but I prayed for thee, (i.) for thee chiefly, Because thou didst chiefly and most foully fallen:
and therefore the Saints cannot lose his grace, nor fall away from his fauour, because Christ prayed for them that they should not, and I know (saith Christ) ô Father, that thou doest alwayes heare me, (i.) that thou doest alwaies grant me the things that I request:
and Therefore the Saints cannot loose his grace, nor fallen away from his favour, Because christ prayed for them that they should not, and I know (Says christ) o Father, that thou dost always hear me, (i.) that thou dost always grant me the things that I request:
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and that this grace should remaine with vs, to bring vs to eternall life, and therefore we may assure our selues that he which gaue vs grace, will likewise preserue this grace in vs.
and that this grace should remain with us, to bring us to Eternal life, and Therefore we may assure our selves that he which gave us grace, will likewise preserve this grace in us
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I denye not this, but I say, Gods elect, the true Saints and beloued of God, hauing once receiued grace and iustifying faith in that speciall manner as I shewed before, can neuer lose the same, and therefore all examples of hypocrites or such like, can proue nothing against this that I defend.
I deny not this, but I say, God's elect, the true Saints and Beloved of God, having once received grace and justifying faith in that special manner as I showed before, can never loose the same, and Therefore all Examples of Hypocrites or such like, can prove nothing against this that I defend.
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and elected to saluation, and had grace, and yet these men by their sinnes, did lose that grace, therefore the true Saints after they haue receiued grace, may by their sinnes fall away from the same.
and elected to salvation, and had grace, and yet these men by their Sins, did loose that grace, Therefore the true Saints After they have received grace, may by their Sins fallen away from the same.
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and lost the comfort and sense of grace, but not all grace: vigor Spiritus repressus, sed non extinctus, mota fides non amota, the strength of the Spirit was repressed, not extinguished, his faith was shaken and moued, but not remoued.
and lost the Comfort and sense of grace, but not all grace: vigor Spiritus repressus, sed non Extinctus, mota fides non amota, the strength of the Spirit was repressed, not extinguished, his faith was shaken and moved, but not removed.
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And therefore Tertullian and S. Augustine doe expound the Prayer of Christ, that Peters faith should not faile, of his constant & firme perseuering in faith vnto the end:
And Therefore Tertullian and S. Augustine do expound the Prayer of christ, that Peter's faith should not fail, of his constant & firm persevering in faith unto the end:
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and S. Chrysostome saith that Christ did not onely pray, that his faith should not finally faile, sed etiam vt ne euanesceret, aut penitus extingueretur:
and S. Chrysostom Says that christ did not only pray, that his faith should not finally fail, sed etiam vt ne euanesceret, Or penitus extingueretur:
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but not in respect of the substance or habit of it, for else how could hee pray for grace, if all grace had been taken from him? grace therefore still lurked in the secret corners of his heart,
but not in respect of the substance or habit of it, for Else how could he pray for grace, if all grace had been taken from him? grace Therefore still lurked in the secret corners of his heart,
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and S. Iohn saith, hee that committeth sinne is of the Diuell, 1. Ioh. 3. and againe the Scripture saith, he that committeth sin is the seruant of sin:
and S. John Says, he that Committeth sin is of the devil, 1. John 3. and again the Scripture Says, he that Committeth since is the servant of since:
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I answer, that there are fiue degrees of sinnes. 1. NONLATINALPHABET, a thought of committing sinne. 2. NONLATINALPHABET, an inticing in the affection. 3. NONLATINALPHABET, a consent and purpose to doe it. 4. NONLATINALPHABET, an actuall commission of it. 5. NONLATINALPHABET, a continuation together with delectation.
I answer, that there Are fiue Degrees of Sins. 1., a Thought of committing sin. 2., an enticing in the affection. 3., a consent and purpose to do it. 4., an actual commission of it. 5., a continuation together with delectation.
2. Out of infirmitie, as S. Peter denied Christ, for tenuit corde quem denegauit ore, whom he denied with his mouth, he beleeued in him with his heart.
2. Out of infirmity, as S. Peter denied christ, for tenuit cord Whom denegauit over, whom he denied with his Mouth, he believed in him with his heart.
I say, sinne and grace may thus remaine together in the godly, when sinne is committed, grace is throwne downe, but not throwne away, it hath a fall, but it is not dead;
I say, sin and grace may thus remain together in the godly, when sin is committed, grace is thrown down, but not thrown away, it hath a fallen, but it is not dead;
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as the Scripture speaketh, Timor Domini expellit peccatum. And therefore this feare doth not take away, but rather cherish and increase the plerophorie and full assurance of faith and grace in the Saints of God.
as the Scripture speaks, Timor Domini expellit peccatum. And Therefore this Fear does not take away, but rather cherish and increase the plerophory and full assurance of faith and grace in the Saints of God.
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Lastly, it may be obiected, that if we cannot fall away from grace, then the Spirit of God doth worke so irresistably in the hearts of men, that wee cannot fall though we would,
Lastly, it may be objected, that if we cannot fallen away from grace, then the Spirit of God does work so irresistible in the hearts of men, that we cannot fallen though we would,
but we doe often resist the Spirit of God, as S. Steuen saith vnto the Iewes, Ye haue alwayes resisted the Holy Ghost. And our Sauiour saith vnto Ierusalem, How often would I haue gathered thy children,
but we do often resist the Spirit of God, as S. Stephen Says unto the Iewes, You have always resisted the Holy Ghost. And our Saviour Says unto Ierusalem, How often would I have gathered thy children,
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for otherwise, if he did effectually worke the same in their hearts, how could they resist it? For who hath euer resisted his will? therefore he doth no more but only illuminate their mindes,
for otherwise, if he did effectually work the same in their hearts, how could they resist it? For who hath ever resisted his will? Therefore he does no more but only illuminate their minds,
but they, because of their pronenesse to all euill, and vnaptnesse to any good, doe alwayes resist the Spirit of God, and refuse those good motions of grace,
but they, Because of their proneness to all evil, and unaptness to any good, do always resist the Spirit of God, and refuse those good motions of grace,
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And yet this effectuall and irresistable working of Gods Spirit in the godly is done, leni spiritu, non dura manu, rather by a sweet influence ▪ then any extreme violence, by way of secret alluring, not coacting, inclinando voluntatem non intrudendo potestatem, by inclining the will and affection,
And yet this effectual and irresistible working of God's Spirit in the godly is done, Leni spiritu, non dura manu, rather by a sweet influence ▪ then any extreme violence, by Way of secret alluring, not coacting, inclinando voluntatem non intrudendo potestatem, by inclining the will and affection,
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so is the loue of God and all other graces wrought in the hearts of the elected Saints of God so powerfully, so effectually, and so irresistably, that they doe most willingly yeeld vnto all good motions,
so is the love of God and all other graces wrought in the hearts of the elected Saints of God so powerfully, so effectually, and so irresistible, that they do most willingly yield unto all good motions,
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and adhere vnto God for euer, and that I say by a most voluntarie yeelding and delighting in that sweet and effectuall working of grace in their hearts.
and adhere unto God for ever, and that I say by a most voluntary yielding and delighting in that sweet and effectual working of grace in their hearts.
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And so I hope you see this doctrine of the certaintie and assurance of the continuance of grace in the elected Saints, sufficiently cleered & confirmed.
And so I hope you see this Doctrine of the certainty and assurance of the Continuance of grace in the elected Saints, sufficiently cleared & confirmed.
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1. To praise God for his goodnesse, and his exceeding great mercy vnto vs, not only in making vs good, but also for giuing vs his grace to perseuere in good: for it is he only, saith S. Augustine, qui fecit bonos, faciet perseuerare in bono, that hath made vs good, can and will make vs perseuere in good:
1. To praise God for his Goodness, and his exceeding great mercy unto us, not only in making us good, but also for giving us his grace to persevere in good: for it is he only, Says S. Augustine, qui fecit bonos, faciet perseuerare in Bono, that hath made us good, can and will make us persevere in good:
and therefore wee may boldly say with S. Augustine, da Domine quod iubes, & iube quod vis, giue vs grace ô Lord and abilitie to doe what thou commandest vs,
and Therefore we may boldly say with S. Augustine, da Domine quod iubes, & iube quod vis, give us grace o Lord and ability to do what thou Commandest us,
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2. To pray vnto God that he would giue vs grace to serue him, and grace to perseuere in his seruice all the daies of our life, quia incassum bonum agitur si ante vitae terminum terminatur, because that good is of no validitie that wanteth perpetuitie:
2. To pray unto God that he would give us grace to serve him, and grace to persevere in his service all the days of our life, quia in cassum bonum agitur si ante vitae Terminus terminatur, Because that good is of no validity that Wants perpetuity:
De 2. Peace be vnto you, is the second thing that the Apostle wisheth, a companion of grace, and therefore sure a most excellent thing, being one of the two most excellent things that can be wished, and the only thing which our Sauiour alwaies wished vnto his Disciples:
De 2. Peace be unto you, is the second thing that the Apostle wishes, a Companion of grace, and Therefore sure a most excellent thing, being one of the two most excellent things that can be wished, and the only thing which our Saviour always wished unto his Disciples:
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But that you may the betrer vnderstand what the Apostle meaneth, you must consider that there are two kindes of peace, 1. Pax benedicta, a blessed peace.
But that you may the betrer understand what the Apostle means, you must Consider that there Are two Kinds of peace, 1. Pax Benedicta, a blessed peace.
The first is not heere to be found on earth, but only in beatis, among the blessed Saints of heauen, saith Aquinas: and therefore we should long for that place where there is perfect peace, pax super pacē, pax quae exuperat omnem sensū, peace vpon peace, peace which passeth all vnderstanding;
The First is not Here to be found on earth, but only in beatis, among the blessed Saints of heaven, Says Aquinas: and Therefore we should long for that place where there is perfect peace, pax super pacē, pax Quae exuperat omnem sensū, peace upon peace, peace which passes all understanding;
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De 1. Our forefathers sinning against God, made vs all enemies vnto God, and God saith, he will be auenged of his enemies, and therefore we cannot be deliuered vnlesse we be reconciled: for there is no way to flye, no place to hide vs, no Atturney to plead for vs,
De 1. Our Forefathers sinning against God, made us all enemies unto God, and God Says, he will be avenged of his enemies, and Therefore we cannot be Delivered unless we be reconciled: for there is no Way to fly, no place to hide us, no attorney to plead for us,
as old Ely sheweth, and therefore O man, why striuest thou with God? durum est contra stimulum calcitrare, it is hard to striue against the streme, it is hard to preuaile against thy God,
as old Ely shows, and Therefore Oh man, why Strivest thou with God? durum est contra stimulum calcitrare, it is hard to strive against the stream, it is hard to prevail against thy God,
and so he became peace to them that were afarre off, and peace to them that were neere, (i.) both to the Iewes and to the Gentiles, as S. Ierome expoundeth it.
and so he became peace to them that were afar off, and peace to them that were near, (i.) both to the Iewes and to the Gentiles, as S. Jerome expoundeth it.
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In respect of this, our Sauiour, after his resurrection, when he bade peace be vnto you, shewed them his hands and his feet, as if he should haue said,
In respect of this, our Saviour, After his resurrection, when he bade peace be unto you, showed them his hands and his feet, as if he should have said,
and it is nothing else, but a sweet harmony and consent of mindes to will and to doe the same things, and to helpe and further each other in all godly actions.
and it is nothing Else, but a sweet harmony and consent of minds to will and to do the same things, and to help and further each other in all godly actions.
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And so we read of the Christians of the primitiue Church, that they were NONLATINALPHABET, of one heart and of one minde, and this must prius pertinere ad opinionum consensum, first pertaine to consent in iudgement and opinion, to teach and to beleeue the same points of doctrine,
And so we read of the Christians of the primitive Church, that they were, of one heart and of one mind, and this must prius pertinere ad Opinionum consensum, First pertain to consent in judgement and opinion, to teach and to believe the same points of Doctrine,
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For this is the propertie of true peace, to haue a sweet harmony of consent and concord in all things, to will the same things, to speake the same things,
For this is the property of true peace, to have a sweet harmony of consent and concord in all things, to will the same things, to speak the same things,
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and quietnesse within the house, without which the house cannot continue, saith our Sauiour. The 2. is, when Magistrate and subiect, high and low, rich and poore, neighbours, equals,
and quietness within the house, without which the house cannot continue, Says our Saviour. The 2. is, when Magistrate and Subject, high and low, rich and poor, neighbours, equals,
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The third is when Kings, Countries, and nations, are in league, and in peace one with another, for the publique good, the generall commerce of all nations,
The third is when Kings, Countries, and Nations, Are in league, and in peace one with Another, for the public good, the general commerce of all Nations,
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2. Ecclesiasticall peace is when the Ministers and Preachers of Gods word doe 1. Agree in opinions among themselues. 2. Liue in peace and quietnesse among their neighbours and parishioners.
2. Ecclesiastical peace is when the Ministers and Preachers of God's word doe 1. Agree in opinions among themselves. 2. Live in peace and quietness among their neighbours and parishioners.
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And these are the chiefest kindes and principall sorts of peace among men, which is the second kinde of peace that the Apostle wisheth vnto the Saints; peace with men.
And these Are the chiefest Kinds and principal sorts of peace among men, which is the second kind of peace that the Apostle wishes unto the Saints; peace with men.
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not only for that we are at peace with all men (which is an exceeding great content vnto the minde of man) but especially for that we are at peace with God, and therefore neede not feare the vengeance, and the wrath of God, because we are reconciled vnto him, our debts are paid,
not only for that we Are At peace with all men (which is an exceeding great content unto the mind of man) but especially for that we Are At peace with God, and Therefore need not Fear the vengeance, and the wrath of God, Because we Are reconciled unto him, our debts Are paid,
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And therefore, as our Sauiour saith, let not your hearts be troubled, neither feare, for I haue ouercome the world, I haue vanquished your enemies, I haue washed away your sinnes,
And Therefore, as our Saviour Says, let not your hearts be troubled, neither Fear, for I have overcome the world, I have vanquished your enemies, I have washed away your Sins,
and (because they know that there is no condemnation to them that are in Christ Iesus) they doe exultingly say with the blessed Apostle, who shall lay any thing to the charge of Gods chosen? it is God that iustifieth:
and (Because they know that there is no condemnation to them that Are in christ Iesus) they do exultingly say with the blessed Apostle, who shall lay any thing to the charge of God's chosen? it is God that Justifieth:
nor depth, nor life, nor death, nor things present, nor things to come, nor any thing else shall be able to separate vs from the loue of God which is in Christ Iesus:
nor depth, nor life, nor death, nor things present, nor things to come, nor any thing Else shall be able to separate us from the love of God which is in christ Iesus:
For their consciences being at peace, assuring them, they are at peace with God, and knowing they are at peace with men, they neede not feare what man can doe vnto them, nor what the deuill can doe against them: And therefore S. Gregorie saith, nulla nocebit aduersitas si nulla dominatur iniquitas, no aduersitie can hurt thee,
For their Consciences being At peace, assuring them, they Are At peace with God, and knowing they Are At peace with men, they need not Fear what man can do unto them, nor what the Devil can do against them: And Therefore S. Gregory Says, nulla nocebit aduersitas si nulla dominatur iniquitas, no adversity can hurt thee,
And therefore our life is but a warfare, a warfare against three mortall enemies, 1. The World, and all vanities. 2. The Flesh, and all concupiscence. 3. The Deuill, and all temptations.
And Therefore our life is but a warfare, a warfare against three Mortal enemies, 1. The World, and all vanities. 2. The Flesh, and all concupiscence. 3. The devil, and all temptations.
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for as Iehu said vnto Iehoram, what peace can there bee so long as the where domes of Iesabel, & her witcherafts are so many? so say I to the wicked worldlings;
for as Iehu said unto Jehoram, what peace can there be so long as the where domes of Jezebel, & her Witchcrafts Are so many? so say I to the wicked worldlings;
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and other fearefull sinnes, and most horrible abominations doe remaine and reigne amongst them? for we must hate the very garment that is spotted with sinne, as the Apostle speaketh.
and other fearful Sins, and most horrible abominations do remain and Reign among them? for we must hate the very garment that is spotted with sin, as the Apostle speaks.
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and sinne when it is finished bringeth death, saith S. Iames: and therefore cum vitijs bellum semper est habendunt, we must euer striue and fight against our vices, and against the concupiscence and the lusts of our flesh, which alwaies fight against our soules, saith S. Augustine.
and sin when it is finished brings death, Says S. James: and Therefore cum vitijs bellum semper est habendunt, we must ever strive and fight against our vices, and against the concupiscence and the Lustiest of our Flesh, which always fight against our Souls, Says S. Augustine.
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and at peace with their owne selues, yet must they looke for nothing else but war, war with the world, and all worldly vanities, warre with sinne, and with all sinfull men,
and At peace with their own selves, yet must they look for nothing Else but war, war with the world, and all worldly vanities, war with sin, and with all sinful men,
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but the sword, yea many times to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law:
but the sword, yea many times to Set a man At variance against his father, and the daughter against her mother, and the daughter in law against her mother in law:
For if any man will come after me, he must deny himselfe, and take vp his crosse and follow me, saith our Sauiour, (i.) he must not only resist the deuill,
For if any man will come After me, he must deny himself, and take up his cross and follow me, Says our Saviour, (i.) he must not only resist the Devil,
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And in this respect the whole life of the Saints is called a warfare, and all the Saints are called Souldiers, that must manfully fight this christian battle;
And in this respect the Whole life of the Saints is called a warfare, and all the Saints Are called Soldiers, that must manfully fight this christian battle;
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1. We that are the ministers, like chiefe captaines, must crie aloud and spare not to tell the people their transgressions, and the house of Iaacob their offences, we must refute their errors, reproue their sinnes,
1. We that Are the Ministers, like chief Captains, must cry aloud and spare not to tell the people their transgressions, and the house of Jacob their offences, we must refute their errors, reprove their Sins,
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but mighty through God to the pulling downe of strong holds; and imaginations, and euery high thing, that exalteth it selfe against the knowledge of God,
but mighty through God to the pulling down of strong holds; and Imaginations, and every high thing, that Exalteth it self against the knowledge of God,
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2. The Magistrates must be likewise Captaines and Commanders in this warre of God, and with the sword of iustice they must cut off Idolaters, Heretickes, Schismatikes,
2. The Magistrates must be likewise Captains and Commanders in this war of God, and with the sword of Justice they must Cut off Idolaters, Heretics, Schismatics,
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3. Euery priuate man after a iust and lawfull manner in his owne place and station, must to the vttermost of his ability, aide and assist both Magistrate and Minister, to roote out sinne, & debellare superbos, and to subdue the workers of iniquitie. For,
3. Every private man After a just and lawful manner in his own place and station, must to the uttermost of his ability, aid and assist both Magistrate and Minister, to root out sin, & Debellare Superbos, and to subdue the workers of iniquity. For,
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If thou wilt not helpe vs against our enemies, but take thine ease and leaue all the burthen vpon thy fellowes, thou maist assure thy selfe when they haue done with vs and vndone vs perhaps for want of helpe, they will begin with thee: and then shalt thou be iustly left alone,
If thou wilt not help us against our enemies, but take thine ease and leave all the burden upon thy Fellows, thou Mayest assure thy self when they have done with us and undone us perhaps for want of help, they will begin with thee: and then shalt thou be justly left alone,
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2. The other kinde of peace, that is, the cursed peace of wicked sinfull men, is likewise three fold. 1. With the deuill. 2. With the lusts of the flesh. 3. With themselues.
2. The other kind of peace, that is, the cursed peace of wicked sinful men, is likewise three fold. 1. With the Devil. 2. With the Lustiest of the Flesh. 3. With themselves.
2. They loosen the bridle of licentiousnesse, and neuer striue against the lusts of the flesh, but doe giue themselues wholly vnto all lasciuiousnesse, they bathe themselues in delights,
2. They loosen the bridle of licentiousness, and never strive against the Lustiest of the Flesh, but do give themselves wholly unto all lasciviousness, they bathe themselves in delights,
and let no flower of the spring passe by vs, let vs crowne our selues with rosebuds before they be withered, let none of vs goe without his part of our voluptuousnesse, and let vs leaue tokens of our ioyfulnesse in euery place:
and let no flower of the spring pass by us, let us crown our selves with rosebuds before they be withered, let none of us go without his part of our voluptuousness, and let us leave tokens of our joyfulness in every place:
and they will haue but one mind, nam, vt expedit ipsis demonibus obaudire sibi ipsis in schismate, for as it behoueth the verie deuils to haue vnity in their distractions;
and they will have but one mind, nam, vt expedit Ipse demonibus obaudire sibi Ipse in Schism, for as it behooves the very Devils to have unity in their distractions;
so it behoueth the wicked men to haue peace among themselues, that they may with the more violence irresistably perpetrate and bring to passe their mischieuous purposes.
so it behooves the wicked men to have peace among themselves, that they may with the more violence irresistible perpetrate and bring to pass their mischievous Purposes.
And therefore, though many times Ephraim will be against Manasses, and Manasses against Ephraim, & proditori proditor, one lewd traitor will betray another,
And Therefore, though many times Ephraim will be against Manasses, and Manasses against Ephraim, & proditori proditor, one lewd traitor will betray Another,
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yet faciunt vnitatem contra vnitatem, they will like Sampsons foxes be tied together, and they wil agree in their disagreements like Pilate and Herod to crucifie the Lord and all his seruants.
yet faciunt vnitatem contra vnitatem, they will like Sampsons foxes be tied together, and they will agree in their disagreements like Pilate and Herod to crucify the Lord and all his Servants.
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But as the Saints haue warre with Satan, warre with sinne, and warre with sinnefull men, so these wicked men haue, 1. Warre with God. 2. Warre with the godly. 3. Warre within their owne breasts.
But as the Saints have war with Satan, war with sin, and war with sinful men, so these wicked men have, 1. War with God. 2. War with the godly. 3. War within their own breasts.
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And therefore he is called a man of warre, and the Lord of hosts, because he doth not only fight himselfe against them, who can destroy them all with the breath of his mouth,
And Therefore he is called a man of war, and the Lord of hosts, Because he does not only fight himself against them, who can destroy them all with the breath of his Mouth,
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for by the first he drowned the old world, he opened the windowes of heauen, and rained forty daies and fortie nights vpon them, vntill the raine had swept them all away:
for by the First he drowned the old world, he opened the windows of heaven, and reigned forty days and fortie nights upon them, until the rain had swept them all away:
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So he destroied Sodom and Gomorrah with fire and brimstone, the Amorites with hailstones. The winds on the seas and the frosts on the lands destroy many, for if he sends forth his ice like morsels, who is able to abide his frost?
So he destroyed Sodom and Gomorrah with fire and brimstone, the amorites with hailstones. The winds on the Seas and the frosts on the Lands destroy many, for if he sends forth his ice like morsels, who is able to abide his frost?
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2. The verie starres did fight against Sisera, as the heauens and all did helpe Theodosius in his victories against the wicked, whereof Claudian speaketh, O nimium dilecte Deo cui militat aether, Et coniurati veniunt ad classica venti.
2. The very Stars did fight against Sisera, as the heavens and all did help Theodosius in his victories against the wicked, whereof Claudian speaks, Oh Nimium dilecte God cui militat aether, Et coniurati veniunt ad Classica venti.
and therefore an Angell slew all the first-borne of Egypt, and slew an hundred eighty and fiue thousand in the host of Senacherib, and at the last day the Angels shall gather the wicked and binde them vp like faggots for euerlasting fire.
and Therefore an Angel slew all the firstborn of Egypt, and slew an hundred eighty and fiue thousand in the host of Sennacherib, and At the last day the Angels shall gather the wicked and bind them up like faggots for everlasting fire.
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And the Saints of God though they be milites emeriti, souldiers discharged & resting from their labours, where there is neither militia nor malitia, yet are they fighting against the wicked,
And the Saints of God though they be Militias emeriti, Soldiers discharged & resting from their labours, where there is neither militia nor Malitiam, yet Are they fighting against the wicked,
though not with their pikes, but with their praiers, saying, how long tariest thou holy and true, to iudge and to auenge our bloud on them that dwell on the earth? And this is not of any spleene to them,
though not with their pikes, but with their Prayers, saying, how long tariest thou holy and true, to judge and to avenge our blood on them that dwell on the earth? And this is not of any spleen to them,
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the sea drowned Pharaoh, and would of late haue drowned vs, had not the Lord fettered the waters of the seas as Xerxes did the waters of Hellespont, and said, hitherto shalt thou goe and no further. And the earth swallowed vp Dathan, and couered the congregation of Abiram:
the sea drowned Pharaoh, and would of late have drowned us, had not the Lord fettered the waters of the Seas as Xerxes did the waters of Hellespont, and said, hitherto shalt thou go and no further. And the earth swallowed up Dathan, and covered the congregation of Abiram:
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and so the frogs, flies, and senselesse creatures, the stone in the wall, the beame, and the timber, will crie and fight against the wicked, yea, the very deuils themselues shall fight for God against them,
and so the frogs, flies, and senseless creatures, the stone in the wall, the beam, and the timber, will cry and fight against the wicked, yea, the very Devils themselves shall fight for God against them,
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and those creatures shall be accursed, that fight not with the Lord against the wicked, saith Debora: who then but senselesse creatures would with the Pigmies make warre against Hercules, or with the Giants NONLATINALPHABET, to make warre against God? I read of the Psilli, a people of low stature and lesse wit, that being troubled with the Southerne winde, went out on a day to make warre against the same,
and those creatures shall be accursed, that fight not with the Lord against the wicked, Says Deborah: who then but senseless creatures would with the Pigmies make war against Hercules, or with the Giants, to make war against God? I read of the Psilli, a people of low stature and less wit, that being troubled with the Southern wind, went out on a day to make war against the same,
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and therefore it were better for them to sue for conditions of peace, and to seeke vnto Christ Iesus to be a blessed peace-maker betwixt them mortall sinners and the immortall God.
and Therefore it were better for them to sue for conditions of peace, and to seek unto christ Iesus to be a blessed peacemaker betwixt them Mortal Sinners and the immortal God.
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2. They are at warre with men, nam vt mali semper persecuti sunt bonos, ita & boni semper persequuti sunt malos, for as the wicked doe alwaies persecute the good,
2. They Are At war with men, nam vt mali semper persecuti sunt bonos, ita & boni semper persequuti sunt Malos, for as the wicked do always persecute the good,
and therefore seeing righteousnesse and peace haue kissed each other, qui iustitiam non amauit, ille pacem non habebit, he shall neuer haue peace which loues not righteousnesse,
and Therefore seeing righteousness and peace have kissed each other, qui iustitiam non amauit, Isle pacem non habebit, he shall never have peace which loves not righteousness,
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Crescentius, the Popes Vicegerent, in the Councell of Trent, saw the deuill in the likenesse of a black dogge comming vnto him, saith Sleidan: and Polidor Virgil doth write the like of Richard the third, of this kingdome.
Crescentius, the Popes Vicegerent, in the Council of Trent, saw the Devil in the likeness of a black dog coming unto him, Says Sleidan: and Polydore Virgil does write the like of Richard the third, of this Kingdom.
Nero that monster of men, when he had vnnaturally murdered his owne naturall mother, was so grieuously vexed in conscience, that he could not be comforted by any meanes,
Nero that monster of men, when he had unnaturally murdered his own natural mother, was so grievously vexed in conscience, that he could not be comforted by any means,
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yet I read in the life of Rubertus, of a wicked couerous wretch, that when the eies of his conscience were opened, he bequeathed omnia bona domino regi, corpus sepulturae,
yet I read in the life of Rubertus, of a wicked couerous wretch, that when the eyes of his conscience were opened, he bequeathed omnia Bona domino King, corpus sepulturae,
It is apparant, that if the wicket of wicked mens mindes were opened, we should see mangled soules, and tormented consciences, that doe alwaies sleepe like the Nightingall which hath euer a pricke before her breast, Hi sunt qui trepidant & ad omnia fulgura pallent, Cum tonat exanimes primo quo { que } murmure coelum.
It is apparent, that if the wicket of wicked men's minds were opened, we should see mangled Souls, and tormented Consciences, that do always sleep like the Nightingale which hath ever a prick before her breast, Him sunt qui trepidant & ad omnia Fulgura pallent, Cum tonat Exanimes primo quo { que } murmur coelum.
I answer, that some indeed are of such brasen faces, that they can laugh their sinnes out of countenance, and smile with the foole when they goe to the gallowes:
I answer, that Some indeed Are of such brazen faces, that they can laugh their Sins out of countenance, and smile with the fool when they go to the gallows:
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for that they can neuer want furies so long as they haue themselues, or if they could finde a way to runne away from themselues, and to cause their soules to run away from their bodies,
for that they can never want furies so long as they have themselves, or if they could find a Way to run away from themselves, and to cause their Souls to run away from their bodies,
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And therefore let a sinner flie ab agro ad ciuitatem, à publico ad domum, à domo in cubiculum, from the field into the citie, from the market into his house, from his house into his bed,
And Therefore let a sinner fly ab Agro ad ciuitatem, à Publico ad domum, à domo in cubiculum, from the field into the City, from the market into his house, from his house into his Bed,
and thence in the bitternesse of his soule (like those vnpatient fishes that leape out of the pan into the flame) let them flie out of the priuate hell within their breasts into the common hell of damned soules, yet ecce hostem invenit à quo confugerat;
and thence in the bitterness of his soul (like those unpatient Fish that leap out of the pan into the flame) let them fly out of the private hell within their breasts into the Common hell of damned Souls, yet ecce hostem invenit à quo confugerat;
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And therefore when the euill conscience of a sinfull wretch is seared as with a hot yron, so that the custome of sinning hath taken away the sense of sinne, this cannot be called a peace, but a numnesse and a damnesse of conscience:
And Therefore when the evil conscience of a sinful wretch is seared as with a hight iron, so that the custom of sinning hath taken away the sense of sin, this cannot be called a peace, but a numbness and a damnesse of conscience:
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thou maiest bee lulled with Endimion to sleepe in sinnes, and then it fareth with the maladies of thy soule, as it is with the diseases of the bodies, the lesse seene the more dangerous, as when they are euen at the doore of death,
thou Mayest be lulled with Endimion to sleep in Sins, and then it fareth with the maladies of thy soul, as it is with the diseases of the bodies, the less seen the more dangerous, as when they Are even At the door of death,
therefore doe I bewaile thy estate, because, being most miserable, thou dost not bewaile thy selfe, saith S. Bernard: & hoc plango, saith S. Ierome, quod tu teipsum non plangis, this doe I lament, that thou doest not lament thy selfe, quia nihil est miserius misero non miserante seipsum, for that nothing in the world is more lamentable then to see a miserable fellow, not respecting his owne misery, saith S. Augustine.
Therefore do I bewail thy estate, Because, being most miserable, thou dost not bewail thy self, Says S. Bernard: & hoc Plango, Says S. Jerome, quod tu teipsum non plangis, this do I lament, that thou dost not lament thy self, quia nihil est Miserable misero non miserante seipsum, for that nothing in the world is more lamentable then to see a miserable fellow, not respecting his own misery, Says S. Augustine.
These are like the foole Harpast, that was as blinde as a Beetle, and yet nesciebat se esse coecam, all the world could not perswade her that she was blinde, saith Seneca.
These Are like the fool Harpast, that was as blind as a Beetle, and yet nesciebat se esse coecam, all the world could not persuade her that she was blind, Says Senecca.
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haec tranquillitas tempestas est, and this their calme peace is worse then the worst tempestuous warre, quia tum maximè impugnantur, cùm se impugnari nesciunt, for then they are most assaulted when they are ignorant of the assault, saith S. Iorome.
haec tranquillitas Tempestas est, and this their Cam peace is Worse then the worst tempestuous war, quia tum maximè impugnantur, cùm se impugnari nesciunt, for then they Are most assaulted when they Are ignorant of the assault, Says S. Jerome.
it is that manna absconditum, that exceeding great ioy wherewith the Lord doth so inebriate the hearts of his Saints, that all the sorrowes of the world is but as the drop of a bucket in comparison of this Ocean of ioy: — murus aheneus esto
it is that manna absconditum, that exceeding great joy wherewith the Lord does so inebriate the hearts of his Saints, that all the sorrows of the world is but as the drop of a bucket in comparison of this Ocean of joy: — Murus aheneus esto
if they be flattered, they will not be in any pride exalted; or if they be slandered, they will not be with too much griefe deiected, for their conscience is their comfort, & vt malam conscientiam laudantis praeconium non sanat, ita nec bonam vulnerat conuitium, and as no flatterie can heale a bad conscience,
if they be flattered, they will not be in any pride exalted; or if they be slandered, they will not be with too much grief dejected, for their conscience is their Comfort, & vt Evil conscientiam laudantis praenomen non Sanat, ita nec Good vulnerable conuitium, and as no flattery can heal a bad conscience,
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so no slanders, no miseries, no villanies can wound the good and vpright conscience, but that still mens immota manet, the minde of man doth feede it selfe with the sweet delight of his vntainted conscience:
so no slanders, no misery's, no villainies can wound the good and upright conscience, but that still Mens Immota manet, the mind of man does feed it self with the sweet delight of his untainted conscience:
quia nihil est quod ita voluptate afficere solet sicut pura conscientia, for that there is nothing in the world that can so well please and so much delight a godly man as a pure conscience, saith S. Chrysostome.
quia nihil est quod ita voluptate afficere Solent sicut Pura conscientia, for that there is nothing in the world that can so well please and so much delight a godly man as a pure conscience, Says S. Chrysostom.
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and respectlesse of their good name, and of all good report, vpon pretence of a good conscience; for so long as I know my selfe cleere from such and such imputations (saith one) I care not what the world saith of me.
and respectless of their good name, and of all good report, upon pretence of a good conscience; for so long as I know my self clear from such and such imputations (Says one) I care not what the world Says of me.
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To this I answer, that a good name and report among neighbours, is the chiefest thing, next to a good conscience, that we should respect: It is better then fine gold, it is dearer then pretious ointment, and it is more to be desired then all the wealth in the world;
To this I answer, that a good name and report among neighbours, is the chiefest thing, next to a good conscience, that we should respect: It is better then fine gold, it is Dearer then precious ointment, and it is more to be desired then all the wealth in the world;
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But you will say, how can I stop the mouthes, and stay the maleuolencie of the violent and virulent tongues of wicked men, quorum proprium est maledicere, whose propertie is to thinke ill of all,
But you will say, how can I stop the mouths, and stay the malevolency of the violent and virulent tongues of wicked men, quorum proprium est maledicere, whose property is to think ill of all,
and the better if I were dispraised; for our Sauiour saith, Blessed are ye when men, i. the wicked, shall reuile you, and persecute you, and say all manner of euill against you falsly.
and the better if I were dispraised; for our Saviour Says, Blessed Are you when men, i. the wicked, shall revile you, and persecute you, and say all manner of evil against you falsely.
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if they be not so bad as men would make them to be (as a graue Diuine doth wisely speake) for as the euill men cannot speake well of the godly vpon any cause, so the good men will not speake ill of any man without iust cause.
if they be not so bad as men would make them to be (as a graven Divine does wisely speak) for as the evil men cannot speak well of the godly upon any cause, so the good men will not speak ill of any man without just cause.
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how can any good man speake ill of me, when is no man can proue any ill by me? and therefore how can I lose a good name, so long as I keepe a good conscience?
how can any good man speak ill of me, when is no man can prove any ill by me? and Therefore how can I loose a good name, so long as I keep a good conscience?
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I answer, that a man may haue a cleere conscience before God, and yet iustly deserue a losse of his good name and reputation in the world: for these two,
I answer, that a man may have a clear conscience before God, and yet justly deserve a loss of his good name and reputation in the world: for these two,
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And therefore as he that committeth sinne (and therefore can haue no good conscience towards God) may notwithstanding, through the concealing and close cariage of the same, retaine a good report with men,
And Therefore as he that Committeth sin (and Therefore can have no good conscience towards God) may notwithstanding, through the concealing and close carriage of the same, retain a good report with men,
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so he that committeth not sinne (and therefore hath a good conscience towards God) may notwithstanding, by his indiscretion and want of circumspection, giue many causes of iust suspitions of guiltinesse,
so he that Committeth not sin (and Therefore hath a good conscience towards God) may notwithstanding, by his indiscretion and want of circumspection, give many Causes of just suspicions of guiltiness,
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And therefore that we may haue a good conscience towards God, we must abstaine from all euill, and that wee may haue a good report in the world, wee must abstaine from all appearance of euill, and giue no cause to any man to suspect ill of vs;
And Therefore that we may have a good conscience towards God, we must abstain from all evil, and that we may have a good report in the world, we must abstain from all appearance of evil, and give no cause to any man to suspect ill of us;
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And so when our hearts and consciences tell vs, that wee neither did the euill, nor gaue any cause in the world for any man to suspect vs of euill, then shall we be happie indeed, our hearts will be at peace,
And so when our hearts and Consciences tell us, that we neither did the evil, nor gave any cause in the world for any man to suspect us of evil, then shall we be happy indeed, our hearts will be At peace,
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1. We must beleeue in Christ, for he is the Prince of peace, and the only Peace-maker betweene the mortall sinner and the immortall God: but Christ dwelleth in our hearts by faith, saith the Apostle:
1. We must believe in christ, for he is the Prince of peace, and the only Peacemaker between the Mortal sinner and the immortal God: but christ dwells in our hearts by faith, Says the Apostle:
Et fides est prima quae subiugat animam Deo, And our faith in Christ is the first thing that subiecteth our soule to God, saith S. Augustine, and so by faith in Christ we liue, by faith in him we are reconciled to God, we are iustified, sanctified, saued.
Et fides est prima Quae subjugate animam God, And our faith in christ is the First thing that subjecteth our soul to God, Says S. Augustine, and so by faith in christ we live, by faith in him we Are reconciled to God, we Are justified, sanctified, saved.
for as he that beleeueth on him is not condemned, so he that beleeueth not on him is condemned already, because hee hath not beleeued in the name of the only begotten Sonne of God, and because in not beleeuing on him, he maketh God alier, and beleeueth not the record that God gaue of his Sonne, which is, that God hath giuen vs eternall life, and that this life is in his Sonne, and that whosoeuer hath the Sonne hath life,
for as he that Believeth on him is not condemned, so he that Believeth not on him is condemned already, Because he hath not believed in the name of the only begotten Son of God, and Because in not believing on him, he makes God alier, and Believeth not the record that God gave of his Son, which is, that God hath given us Eternal life, and that this life is in his Son, and that whosoever hath the Son hath life,
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Et accenditur fidei lampa•igne diuini verbi, And the lampe of faith is kindled by the fire of the heauenly word, saith S. Chrysostome. And so the Ephesians are said to haue beleeued in Christ,
Et accenditur fidei lampa•igne Divine verbi, And the lamp of faith is kindled by the fire of the heavenly word, Says S. Chrysostom. And so the Ephesians Are said to have believed in christ,
And therefore as Christ prayed for S. Peter, that his faith should not faile, so should wee pray to God, that hee would preserue and increase our faith:
And Therefore as christ prayed for S. Peter, that his faith should not fail, so should we pray to God, that he would preserve and increase our faith:
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and because the preaching of the word is but the demonstration of the Spirit, and faith is in the power of God, therefore we should the rather pray, that when Christ is preached, the Lord would sanctifie our hearts,
and Because the preaching of the word is but the demonstration of the Spirit, and faith is in the power of God, Therefore we should the rather pray, that when christ is preached, the Lord would sanctify our hearts,
And therefore if we would be at peace with God, wee must be at warre with sinne (as I said before) and we must not only repent vs of the old sinnes that we haue committed,
And Therefore if we would be At peace with God, we must be At war with sin (as I said before) and we must not only Repent us of the old Sins that we have committed,
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but we must also resist all those new sinnes whereunto we shall be enticed: for sinne is like Antaeus the gyant, as oft as it is throwne downe, — viresque animumque resumit.
but we must also resist all those new Sins whereunto we shall be enticed: for sin is like Antaeus the giant, as oft as it is thrown down, — viresque animumque resumit.
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It will presently set a fresh vpon vs, and the more eagerly seeke our ouerthrow, and therefore we must manfully resist all the inticements of sinne, or else our sinnes, like those wilde horses,
It will presently Set a fresh upon us, and the more eagerly seek our overthrow, and Therefore we must manfully resist all the enticements of sin, or Else our Sins, like those wild Horses,
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Qui circum illiacos raptarunt hectora muros, will teare vs in peeces, while there is none to helpe vs. 3. We must doe good, for righteousnesse and peace haue kissed each other.
Qui circum Iliacos raptarunt hectora muros, will tear us in Pieces, while there is none to help us 3. We must do good, for righteousness and peace have kissed each other.
And therefore nihil fides conferet emolumenti, si vita syncera non fuerit & pura: faith will auaile vs nothing, if we take liberty thereby, either to commit any euill, or to omit any good;
And Therefore nihil fides conferet emolumenti, si vita syncera non fuerit & Pura: faith will avail us nothing, if we take liberty thereby, either to commit any evil, or to omit any good;
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and yet is void of goodnesse and meerely destitute of all godlinesse. And so you see that if we would haue peace with God, we must beleeue in Christ, we must avoid sin,
and yet is void of Goodness and merely destitute of all godliness. And so you see that if we would have peace with God, we must believe in christ, we must avoid since,
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Now if it be so excellent among brethren, how much more excellent is it betwixt man and wife? The sonne of Sirach saith that three things doe reioyce him, and are beautifull before God and man, vnitie of brethren, loue of neighbours,
Now if it be so excellent among brothers, how much more excellent is it betwixt man and wife? The son of Sirach Says that three things do rejoice him, and Are beautiful before God and man, unity of brothers, love of neighbours,
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and can say each of other, my beloued is mine and I am his, and therefore the happinesse and blessed state of peaceable persons, should moue all maried couples to labour for this peace.
and can say each of other, my Beloved is mine and I am his, and Therefore the happiness and blessed state of peaceable Persons, should move all married couples to labour for this peace.
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2. Salomon saith, that a continuall dropping in the day of raine, and a contentious woman are both alike, and therefore that it were better to dwell among Lions or Dragons,
2. Solomon Says, that a continual dropping in the day of rain, and a contentious woman Are both alike, and Therefore that it were better to dwell among Lions or Dragons,
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quae vos dementia caepit? Why will you not seeke for peace among your selues, that you may be freed from these hellish wars, and wofull discontentments?
Quae vos dementia Capet? Why will you not seek for peace among your selves, that you may be freed from these hellish wars, and woeful discontentments?
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and if this be taken away, there remaineth nothing else, but Esh and Esh, which signifieth fire and fire, to note vnto vs, that if God be not betwixt the husband and the wife, there can be nothing betwixt them but the fire of debate and contention.
and if this be taken away, there remains nothing Else, but Esh and Esh, which signifies fire and fire, to note unto us, that if God be not betwixt the husband and the wife, there can be nothing betwixt them but the fire of debate and contention.
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3. Let him beare with the infirmities of his wife, as with the weaker vessell, and if he desire her to amend her faults, let him, saepe monere, raro corrigere, & nunquam percutere: often admonish, seldome reproue,
3. Let him bear with the infirmities of his wife, as with the Weaker vessel, and if he desire her to amend her Faults, let him, saepe monere, Rare corrigere, & Never percutere: often admonish, seldom reprove,
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and happinesse to the whole family, I will (for breuitie sake) desire you to consider but these two things. 1. What our Sauiour saith concerning this point.
and happiness to the Whole family, I will (for brevity sake) desire you to Consider but these two things. 1. What our Saviour Says Concerning this point.
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2. That this peace may be procured and continued among them all, all of them and cach one of them should studie and labour to discharge his dutie, and to behaue himselfe as he ought to doe:
2. That this peace may be procured and continued among them all, all of them and cach one of them should study and labour to discharge his duty, and to behave himself as he ought to do:
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and vpon whom the greatest care, and chiefest charge is laid, should aboue all things haue a speciall care, to looke vnto these two principall points. 1. The choosing of his seruants.
and upon whom the greatest care, and chiefest charge is laid, should above all things have a special care, to look unto these two principal points. 1. The choosing of his Servants.
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1. Touching the first point, the Prophet Dauid saith, a froward heart shall depart from me, I will not know a wicked person, who so priuily slandereth his neighbour him will I cut off, him that hath an high looke and a proud heart will not I suffer, mine eies shall be vpon the faithfull of the land, that they may dwell with me:
1. Touching the First point, the Prophet David Says, a froward heart shall depart from me, I will not know a wicked person, who so privily Slandereth his neighbour him will I Cut off, him that hath an high look and a proud heart will not I suffer, mine eyes shall be upon the faithful of the land, that they may dwell with me:
he that worketh deceit shall not dwell within my house, he that telleth lies he shall not tarry in my sight. In these words he sheweth what he will doe concerning his seruants.
he that works deceit shall not dwell within my house, he that Telleth lies he shall not tarry in my sighed. In these words he shows what he will do Concerning his Servants.
And I would to God all the masters in the world, would follow this worthy precedent, which is thus amply set downe, not only to be read ouer, once a month;
And I would to God all the Masters in the world, would follow this worthy precedent, which is thus amply Set down, not only to be read over, once a Monn;
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so all ruffians, swaggerers, swearers, & all the rable rout of such deboist, desperate and dissolute companions must be carely destroied (as the Prophet speaketh) i• soone rooted out of thy house,
so all ruffians, swaggerers, swearers, & all the rabble rout of such deboist, desperate and dissolute Sodales must be carely destroyed (as the Prophet speaks) i• soon rooted out of thy house,
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And therefore if a man would haue peace and happinesse to remaine within his house, he must with Dauid discarde all dissolute fellowes, which are the causes of all discords and the bringers of all mischiefes vpon a house.
And Therefore if a man would have peace and happiness to remain within his house, he must with David discard all dissolute Fellows, which Are the Causes of all discords and the bringers of all mischiefs upon a house.
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2. Touching the teaching of our children, Saint Paul biddeth vs to bring them vp in the nurture and admonition of the Lord, for that would make them feare God, glad their parents,
2. Touching the teaching of our children, Saint Paul bids us to bring them up in the nurture and admonition of the Lord, for that would make them Fear God, glad their Parents,
2. That euery common-wealth may haue peace, and euery city be like Ierusalem, that was at vnitie within it selfe, I can prescribe no better meanes then for all kindes of men,
2. That every commonwealth may have peace, and every City be like Ierusalem, that was At unity within it self, I can prescribe no better means then for all Kinds of men,
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and procuring sleepe vnto their subiects by their owne watchfulnesse, and ease vnto them, by the industrie of themselues, & sic viuentes cum ciuibus quasi parentes cum liberis, and so liuing among their people as the parents doe among their children.
and procuring sleep unto their Subjects by their own watchfulness, and ease unto them, by the industry of themselves, & sic viventes cum ciuibus quasi Parents cum Liberis, and so living among their people as the Parents do among their children.
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and be the more readily induced to performe the same, I will only desire them to consider of those golden sentences and protestations, that Marcus Aurelius found at Thebes, ingrauen vpon a golden plate in the person of Ptolomeus Aracides, and are set downe in verse in the 542. page of Marcus Aurelius his worke,
and be the more readily induced to perform the same, I will only desire them to Consider of those golden sentences and protestations, that Marcus Aurelius found At Thebes, engraved upon a golden plate in the person of Ptolemy Aracides, and Are Set down in verse in the 542. page of Marcus Aurelius his work,
a practise fit for the procurement of peace, and therefore I would to God that all this were not only written in the hearts, but also practised in the liues of all superiours.
a practice fit for the procurement of peace, and Therefore I would to God that all this were not only written in the hearts, but also practised in the lives of all superiors.
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2. Inferiours must be subiect to the higher powers, and must be ready to obey their magistrates in all humility and meekenesse, as the Apostle sheweth.
2. Inferiors must be Subject to the higher Powers, and must be ready to obey their Magistrates in all humility and meekness, as the Apostle shows.
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1. To auoid those sinnes and vices that are the causes of discords and dissentions. 2. To imbrace those vertues and graces that doe procure peace and quietnesse.
1. To avoid those Sins and vices that Are the Causes of discords and dissensions. 2. To embrace those Virtues and graces that do procure peace and quietness.
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And so experience sheweth, how pride hath caused much diuision and contention in the Church of God (as I shewed at large in my Treatise of The resolution of Pilat) and so likewise much dissentions and distractions in the commonwealth.
And so experience shows, how pride hath caused much division and contention in the Church of God (as I showed At large in my Treatise of The resolution of Pilat) and so likewise much dissensions and distractions in the commonwealth.
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As the Poet speaketh in another kinde, so saith euery proud man in this kinde, he alone must be the best, and none must be his corriuall. And therefore if you would haue peace, you must haue no pride, you must not lift vp your horne on high and speake with a stiffe necke.
As the Poet speaks in Another kind, so Says every proud man in this kind, he alone must be the best, and none must be his corrival. And Therefore if you would have peace, you must have no pride, you must not lift up your horn on high and speak with a stiff neck.
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2. Enuie stirreth vp all striffe, for the Patriarchs moued with enuy, despised Ioseph and sold him into Egypt, and the Apostle saith, that where enuying is, there is strife and sedition,
2. Envy stirs up all striffe, for the Patriarchs moved with envy, despised Ioseph and sold him into Egypt, and the Apostle Says, that where envying is, there is strife and sedition,
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And so we finde that this vitium diabolicum, this deuillish vice of enuie (as Saint Augustine calleth it) wrought much trouble vnto Dauid among the Iewes, brought many dangers vnto Daniel among the Medes and Persians, and made the Plebeian faction continually among the Romans, and doth the same many times among our selues. For the vulgar cannot endure the dignitie of their superiours,
And so we find that this Vitium diabolicum, this devilish vice of envy (as Saint Augustine calls it) wrought much trouble unto David among the Iewes, brought many dangers unto daniel among the Medes and Persians, and made the Plebeian faction continually among the Roman, and does the same many times among our selves. For the Vulgar cannot endure the dignity of their superiors,
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But for the saluing of this sinne, I will only set downe that wittie parable of Menenius Agrippa, that was sent by the nobles of Rome to appease the rage of those enuious people that had made so many factious combinations against the state. For
But for the salving of this sin, I will only Set down that witty parable of Menenius Agrippa, that was sent by the Nobles of Room to appease the rage of those envious people that had made so many factious combinations against the state. For
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He told them that on a time all the members of the bodie did enuy the stomach, and said she did nothing else but eat and deuoure with ease and pleasure what they had purchased with great labour and paine.
He told them that on a time all the members of the body did envy the stomach, and said she did nothing Else but eat and devour with ease and pleasure what they had purchased with great labour and pain.
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And therefore if we desire to liue in peace, we must not be like vnto those Lamian Witches, that when they were at home did put vp there eies in a box, but when they went abroad, they set them into their heads againe, we must not be NONLATINALPHABET, busie bodies, imittentes falcem in alienam messem, thrusting our oare into another mans boat,
And Therefore if we desire to live in peace, we must not be like unto those Lamian Witches, that when they were At home did put up there eyes in a box, but when they went abroad, they Set them into their Heads again, we must not be, busy bodies, imittentes falcem in alienam messem, thrusting our oar into Another men boat,
alwaies remembring what our Sauiour said vnto S. Peter, when he would needs know what Iohn must doe, What is that to thee? tusequere me, doe thou follow me;
always remembering what our Saviour said unto S. Peter, when he would needs know what John must do, What is that to thee? tusequere me, do thou follow me;
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yea they that are greedy of gaine would euen take away the life of the owners thereof, that they might fill their owne house with the spoile, as Salomon speaketh;
yea they that Are greedy of gain would even take away the life of the owners thereof, that they might fill their own house with the spoil, as Solomon speaks;
De. 2. I say wee must doe many things to procure our peace, but especially, these fiue things, which I collect out of S. Bernard. 1. Pie viuere, to liue vprightly.
De. 2. I say we must do many things to procure our peace, but especially, these fiue things, which I collect out of S. Bernard. 1. Pie viuere, to live uprightly.
and therefore Marcus Aurelius vpon his death-bed counselled his sonne Commodus, that if he would liue peaceably, and quietly, he should liue instly, and vprightly,
and Therefore Marcus Aurelius upon his deathbed counseled his son Commodus, that if he would live peaceably, and quietly, he should live instly, and uprightly,
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for righteousnesse and peace haue kissed each other, and therefore Plato saith, that publica & priuata concordia, publica & priuata iustitia praeseruatur:
for righteousness and peace have kissed each other, and Therefore Plato Says, that publicam & privata Concord, Public & privata iustitia praeseruatur:
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we must seeke it, we must follow after it, and enquire for it, 1 Pet. 3. 11. We must study to be quiet, and we must endeuour by all meanes to keepe the vnitie of the spirit in the bond of peace.
we must seek it, we must follow After it, and inquire for it, 1 Pet. 3. 11. We must study to be quiet, and we must endeavour by all means to keep the unity of the Spirit in the bound of peace.
And therefore when the two famous Philosophers, Aristippus and Aescines were at variance, Aristippus comes to Aescines and seekes for peace, Aescines imbraceth the motion:
And Therefore when the two famous Philosophers, Aristippus and Aeschines were At variance, Aristippus comes to Aeschines and seeks for peace, Aeschines Embraceth the motion:
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if others did affect the same) therefore our Sauiour promiseth, that great blessing vnto all those that are willing to doe that great good to make peace betweene those that are at variance.
if Others did affect the same) Therefore our Saviour promises, that great blessing unto all those that Are willing to do that great good to make peace between those that Are At variance.
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I remember a pretty storie, that I read of Archidamas, who seeing two Lacedemonians walking in the temple of Minerua, that had beene long at variance, he goes vnto them,
I Remember a pretty story, that I read of Archidamus, who seeing two Lacedaemonians walking in the temple of Minerva, that had been long At variance, he Goes unto them,
and asked them why they would not referre the difference to some indifferent vmpire, they both said they would referre all matters vnto himselfe, he caused them to sweare to stand to his adward,
and asked them why they would not refer the difference to Some indifferent umpire, they both said they would refer all matters unto himself, he caused them to swear to stand to his adward,
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I wish we had many such Archidamus, that either by some such politike deuice, or else by some Christian aduice, would be the meanes to further peace, and to end all differences betwixt men.
I wish we had many such Archidamus, that either by Some such politic device, or Else by Some Christian Advice, would be the means to further peace, and to end all differences betwixt men.
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But what if all these will not auaile to get my right, or to procure my peace? What if men be such as when we speake of peace, they make them readie to battel, as the Prophet speaketh, the more we seeke for peace, the more insolent they are.
But what if all these will not avail to get my right, or to procure my peace? What if men be such as when we speak of peace, they make them ready to battle, as the Prophet speaks, the more we seek for peace, the more insolent they Are.
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Yet as Archidamus said to the Aeolians, so say I to all neighbours, that peace is good if possibly it may be had, for the discords of friends are like raging fires, as Iotham sheweth;
Yet as Archidamus said to the Aeolians, so say I to all neighbours, that peace is good if possibly it may be had, for the discords of Friends Are like raging fires, as Jotham shows;
a fire shall come from Abimelech which shall deuoure the men of Shekem, and the house of Millo, and a fire shall come from Sechem and the house of Millo which shall deuoure Abimelech, i. they should deuoure and destroy each other by their broiles and dissentions,
a fire shall come from Abimelech which shall devour the men of Shechem, and the house of Millo, and a fire shall come from Shechem and the house of Millo which shall devour Abimelech, i. they should devour and destroy each other by their broils and dissensions,
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as the Emperour Constantius did most christianly confesse, and therefore we should all pray to God that he would speake peace vnto the heathen from sea to sea, as the Prophet speaketh, that so euery man may sit vnder his owne vine,
as the Emperor Constantius did most christianly confess, and Therefore we should all pray to God that he would speak peace unto the heathen from sea to sea, as the Prophet speaks, that so every man may fit under his own vine,
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& vnder his owne sig tree, and that there may be none to make vs afraid, no decay, no leading into captiuitie, no complaining in our streets, but that hauing peace within our walls,
& under his own sig tree, and that there may be none to make us afraid, no decay, no leading into captivity, no complaining in our streets, but that having peace within our walls,
And the Lord is a man of warre, saith Moses, and we read of the warres of the Lord, and therefore I confesse that warres are many times of equitie, many times of necessity, and many times approued by diuine authority.
And the Lord is a man of war, Says Moses, and we read of the wars of the Lord, and Therefore I confess that wars Are many times of equity, many times of necessity, and many times approved by divine Authority.
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But for me or any other inferiour subiect to discusse the cause, or determine the time of warre, we shall with Shemei goe beyond the riuer Kydron, and deserue the sentence of iust reproofe,
But for me or any other inferior Subject to discuss the cause, or determine the time of war, we shall with Shimei go beyond the river Kydon, and deserve the sentence of just reproof,
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God hath giuen the care and laid the charge of kingdoms and common-wealths, vpon kings and gouernours, that doe raigne oy him and are guided by him, as Salomon speaketh:
God hath given the care and laid the charge of kingdoms and commonwealths, upon Kings and Governors, that do Reign oy him and Are guided by him, as Solomon speaks:
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or of any other secret matters of Princes, but seeing the hearts of kings are in the hands of the Lord, who can turne the same as pleaseth him, we should euer pray vnto the Lord,
or of any other secret matters of Princes, but seeing the hearts of Kings Are in the hands of the Lord, who can turn the same as Pleases him, we should ever pray unto the Lord,
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and that first of all, i. before we doe it for any other, we should desire of God, that he would guide our Kings to doe those things that shall tend most for his glorie and our comfort;
and that First of all, i. before we do it for any other, we should desire of God, that he would guide our Kings to do those things that shall tend most for his glory and our Comfort;
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We seeke not peace, we wish for warres, we long to see the glittering swords, quia dulce bellum inexpertis ▪ because the warres and rumors o• warres, are like a pleasant harmony to them that knowes it not:
We seek not peace, we wish for wars, we long to see the glittering swords, quia dulce bellum inexpertis ▪ Because the wars and rumours o• wars, Are like a pleasant harmony to them that knows it not:
and either bleeding vpon the stones or sprawling vpon the pikes, and to behold the high-waies strawed with breath-lesse carkasses; and doe euen tremble to make many widdowes and fatherlesse children, to desolate towns,
and either bleeding upon the stones or sprawling upon the pikes, and to behold the highways strawed with breathless carcases; and do even tremble to make many widow's and fatherless children, to desolate Towns,
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and ruine countries, and to bring forth such bitter fruits of warre, and therefore desire rather to enioy that little pittance which God hath giuen them through peace, then all the wealth of the world through the furie of warres and outragious violences;
and ruin countries, and to bring forth such bitter fruits of war, and Therefore desire rather to enjoy that little pittance which God hath given them through peace, then all the wealth of the world through the fury of wars and outrageous violences;
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We know no good that can be got by warre, and therefore we will pray for the peace of Ierusalem, and for peace especially among all Christian kings and princes.
We know no good that can be god by war, and Therefore we will pray for the peace of Ierusalem, and for peace especially among all Christian Kings and Princes.
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and would euer remember that saying of Sylius Italicus, Faedera mortales ne saeuo rumpite ferro, Sed castam seruate fidem, fulgentibus ostro. Haec potior regnis —
and would ever Remember that saying of Sylius Italicus, Faedera mortales ne saeuo rumpite Ferro, said castam Save fidem, fulgentibus ostro. Haec potior regnis —
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as Timotheus said vnto the Thebanes, Quia iniquissima pax iustissimo bello est anteferenda, because the worst peace is to be preferred before the best warre, saith Cicero, for the warres,
as Timothy said unto the Thebans, Quia iniquissima pax iustissimo bello est anteferenda, Because the worst peace is to be preferred before the best war, Says Cicero, for the wars,
how iustly soeuer they be vndertaken yet they will proue at last, to be trouble some and sorrowfull to the best men, saith S. Augustine, and they will make men to be as meat vnto the fire, faith the Prophet Esay, (i.) they shall be like stubble deuoured and consumed with the fiery heat of warre.
how justly soever they be undertaken yet they will prove At last, to be trouble Some and sorrowful to the best men, Says S. Augustine, and they will make men to be as meat unto the fire, faith the Prophet Isaiah, (i.) they shall be like stubble devoured and consumed with the fiery heat of war.
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They say France was a glorious kingdome, and the flower of allother nations, but it would be a tragedy to relate the miseries that ciuill broyles and dissentions brought vpon that country.
They say France was a glorious Kingdom, and the flower of allother Nations, but it would be a tragedy to relate the misery's that civil broils and dissensions brought upon that country.
for that falshood and treacherie is the greatest poyson that can be vnto any king, or to ouerthrow the greatest state, as that most warlike and learned king Mithridates said,
for that falsehood and treachery is the greatest poison that can be unto any King, or to overthrow the greatest state, as that most warlike and learned King Mithridates said,
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And aboue al we should all labour to preserue equity and piety amongst vs, if we would haue peace to conitnue amongst vs. For Marcus Aurelius saith, that king Boco made an oration to the Senate of Rome, wherein among many other notable sentences, he left written the banes and the causes of the ruine of euery kingdome in these words, viz.
And above all we should all labour to preserve equity and piety among us, if we would have peace to conitnue among us For Marcus Aurelius Says, that King Boco made an oration to the Senate of Rome, wherein among many other notable sentences, he left written the banes and the Causes of the ruin of every Kingdom in these words, viz.
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woe to that realme, where the good are fearefull, and the euill too bold; woe to that realme, where the patient are despised, and the seditious commended;
woe to that realm, where the good Are fearful, and the evil too bold; woe to that realm, where the patient Are despised, and the seditious commended;
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woe to that realme, where all procure that they desire, where all attaine to that they procure, where all thinke that which is euill, where all speake that which they thinke,
woe to that realm, where all procure that they desire, where all attain to that they procure, where all think that which is evil, where all speak that which they think,
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for in short time there must happen there, either the ire of the Gods, or the furie of men, to the depopulation of the good, or the desolation of the tyrants.
for in short time there must happen there, either the ire of the God's, or the fury of men, to the depopulation of the good, or the desolation of the Tyrants.
2. That ecclesiasticall peace may be preserued, and that first among the Pastors themselues, we should all remember what Eusebius saith, viz. that while the Ministers and Preachers of Gods word, were at peace among themselues and did hold together, the Gospell of Christ flourished, and their owne happinesse increased, & haec nulla potuit invidia prohibere, & yet Satan with all his subtletie, Tyrants with all their cruelty,
2. That ecclesiastical peace may be preserved, and that First among the Pastors themselves, we should all Remember what Eusebius Says, viz. that while the Ministers and Preachers of God's word, were At peace among themselves and did hold together, the Gospel of christ flourished, and their own happiness increased, & haec nulla Potuit invidia prohibere, & yet Satan with all his subtlety, Tyrants with all their cruelty,
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And therefore wee should pray to God that he would keepe vs secretly within his tabernacle from the strife of tongues, that wee may bee at peace among our selues.
And Therefore we should pray to God that he would keep us secretly within his tabernacle from the strife of tongues, that we may be At peace among our selves.
and yet alas I see too many of vs despising one another, and contesting one against another, the great ones doe contemne the poore, aduance the wealthy, suppresse the painefull, and if any one, making a conscience to discharge his dutie, doth seeme to exceed the rest in paines, he shall be the only mocke among the rest.
and yet alas I see too many of us despising one Another, and contesting one against Another, the great ones do contemn the poor, advance the wealthy, suppress the painful, and if any one, making a conscience to discharge his duty, does seem to exceed the rest in pains, he shall be the only mock among the rest.
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And therefore quum periculosa res est negligentia prelatorum, seeing the negligence of the Ministers is most dangerons, dangerous to themselues, dangerons to their people, as Anselmus saith:
And Therefore Whom Perilous Rest est Negligence prelatorum, seeing the negligence of the Ministers is most dangerous, dangerous to themselves, dangerous to their people, as Anselm Says:
and let vs liue in loue and peace, for we be brethren, and as Melancton saith, Sit procul à Christi discordia saeua Ministris, Namque Deus poterit non nisi pace coli.
and let us live in love and peace, for we be brothers, and as Melanchthon Says, Sit procul à Christ Discordia saeua Ministris, Namque Deus poterit non nisi pace coli.
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Which heretofore of no people were made a people, shall yet againe be in that danger, of a great people, to become no people, & in veterem illum statum redire in quo eramus cum in vnum nomen ordinemque non conuenissemus.
Which heretofore of no people were made a people, shall yet again be in that danger, of a great people, to become no people, & in veterem Ilum Statum Redire in quo Eramus cum in One Nome ordinemque non conuenissemus.
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for as Iannes and Iambres resisted Moses, Iesabel persecuted Elias, and Alexander the Copper-smith did much hurt vnto S. Paul, though S. Paul did none to him,
for as Jannes and Jambres resisted Moses, Jezebel persecuted Elias, and Alexander the Coppersmith did much hurt unto S. Paul, though S. Paul did none to him,
1. Let vs that are ministers, liue vprightly, preach sincerely, reproue friendly, and shew our selues in charity with all, bitter to none, that they which speake euill of vs by seeing our good workes, may glorifie our Father which is in heauen.
1. Let us that Are Ministers, live uprightly, preach sincerely, reprove friendly, and show our selves in charity with all, bitter to none, that they which speak evil of us by seeing our good works, may Glorify our Father which is in heaven.
2. Let all the people know, that it is the meere subtlety and policie of satan to set them on against their Preachers, only to hinder the worke of our ministerie, and to increase their owne iniquitie. For he that despiseth vs despiseth Christ himselfe, and therefore the Apostle saith, that the people should know them that labour amongst them, and account them worthy of double honour, and haue them in singular respect,
2. Let all the people know, that it is the mere subtlety and policy of satan to Set them on against their Preachers, only to hinder the work of our Ministry, and to increase their own iniquity. For he that despises us despises christ himself, and Therefore the Apostle Says, that the people should know them that labour among them, and account them worthy of double honour, and have them in singular respect,
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And thus I haue shewed the causes of dissentions among brethren in euerie place, in euery house, in euerie meeting, in euerie citie, in euery kingdome, in euery Church, in euery parish;
And thus I have showed the Causes of dissensions among brothers in every place, in every house, in every meeting, in every City, in every Kingdom, in every Church, in every parish;
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the causes I say that makes poore peace, with Lazarus, to lie without the doores, and with the Angels that came to Sodome in the streets, and then to wander like Caine as a vagabond vpon the face of the earth, and to be contemned in euery place.
the Causes I say that makes poor peace, with Lazarus, to lie without the doors, and with the Angels that Come to Sodom in the streets, and then to wander like Cain as a vagabond upon the face of the earth, and to be contemned in every place.
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God giue vs grace to shun discords and dissentions and to imbrace vnitie and peace, that the God of peace may be amongst vs. And so much for the meanes to procure peace among men.
God give us grace to shun discords and dissensions and to embrace unity and peace, that the God of peace may be among us And so much for the means to procure peace among men.
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3. That euerie man may find peace within himselfe, i. peace of minde, peace of conscience, three things must be performed. 1. All sinne must be banished.
3. That every man may find peace within himself, i. peace of mind, peace of conscience, three things must be performed. 1. All sin must be banished.
so our conscience can neuer be pacified vntill our sinnes be quite banished; for as the Poet saith, Conscia mens, vt cuique sua est, it a concipit intra Pectora, pro factis spemque metumque suis.
so our conscience can never be pacified until our Sins be quite banished; for as the Poet Says, Conscia Mens, vt cuique sua est, it a concipit intra Pectora, Pro factis spemque metumque suis.
yet it wounds deadly when it hitteth, saith Saint Bernard; euen so sinne that seemes little or nothing while it is in acting, will wound the conscience deepely when it is considered, and examined.
yet it wounds deadly when it hitteth, Says Saint Bernard; even so sin that seems little or nothing while it is in acting, will wound the conscience deeply when it is considered, and examined.
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And therefore, Noli despicere peccata tua quia parua, nam & pluuiarum guttae paruae sunt, &c. Doe not thou grow carelesse of thy selfe because thy sinnes are small,
And Therefore, Noli despicere Peccata tua quia Parua, nam & pluuiarum guttae paruae sunt, etc. Do not thou grow careless of thy self Because thy Sins Are small,
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O then beloued, vae peccatis hominum, woe be to the sinnes, that we customably drinke like water, and doe vsually, and commonly commit without remorce.
Oh then Beloved, vae peccatis hominum, woe be to the Sins, that we customably drink like water, and do usually, and commonly commit without remorse.
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but interminabilis labor, like the continuall tumbling of Sisiphus stone, or like king Danaus daughters, that were enioyned to fill the fatall tunne, whereout the waters still did run, and therfore, Iob indefinitly saith, man that is borne of a woman hath but a short time to liue, and is full of miseries.
but interminabilis labour, like the continual tumbling of Sisyphus stone, or like King Danaus daughters, that were enjoined to fill the fatal tun, whereout the waters still did run, and Therefore, Job indefinitely Says, man that is born of a woman hath but a short time to live, and is full of misery's.
2. As Christian men, we are to expect more then any other, for so our Sauiour told vs, that we should be sent as sheepe into the midst of wolues, and should be hated of all men for his names sake,
2. As Christian men, we Are to expect more then any other, for so our Saviour told us, that we should be sent as sheep into the midst of wolves, and should be hated of all men for his names sake,
And Saint Augustine saith, cum caeperis in Christo pie viuere ingressis torcular praeparato ad pressuram, when thou beginnest to liue godly in Christ Iesus, thou entrest into a wine-presse, prepare thy selfe to be pressed,
And Saint Augustine Says, cum caeperis in Christ pie viuere ingressis torcular praeparato ad pressuram, when thou beginnest to live godly in christ Iesus, thou enterest into a winepress, prepare thy self to be pressed,
as the Prophet sheweth, surely man suffereth for his sinne, to weane vs from the world, and to make vs long for heauen, and to know that, nullus alius noster est finis nisi peruenire ad regnum cuius nullus est finis, this is our only end to attaine vnto that kingdome which is without end.
as the Prophet shows, surely man suffers for his sin, to wean us from the world, and to make us long for heaven, and to know that, nullus alius Noster est finis nisi pervenire ad Kingdom cuius nullus est finis, this is our only end to attain unto that Kingdom which is without end.
probationis non seductionis, into those temptations, that are from God for our triall, as was that of Abraham, but not into those that are from Satan for our destruction, as are all wicked suggestions.
probationis non seductionis, into those temptations, that Are from God for our trial, as was that of Abraham, but not into those that Are from Satan for our destruction, as Are all wicked suggestions.
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but doe rise vp early, and goe late to bed, and eat the bread of carefulnesse, and all to hunt after the wealth, the dignities and the vanities of this world.
but do rise up early, and go late to Bed, and eat the bred of carefulness, and all to hunt After the wealth, the dignities and the vanities of this world.
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but we must rather rest our selues contented with that little portion that God hath giuen vs. And wee know that a verie little will serue our turne, food and rayment, saith the Apostle, NONLATINALPHABET, not to thrist, not to starue, saith Gregory Nazianzene. Nam cibus & potus sunt diuitiae Christianorum:
but we must rather rest our selves contented with that little portion that God hath given us And we know that a very little will serve our turn, food and raiment, Says the Apostle,, not to thrist, not to starve, Says Gregory Nazianzene. Nam cibus & Potus sunt diuitiae Christians:
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For meat and drinke should bee all the riches that Christians should care for, saith S. Ierome: and hauing this we should be contented, saith the Apostle.
For meat and drink should be all the riches that Christians should care for, Says S. Jerome: and having this we should be contented, Says the Apostle.
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For, — contentus honesto Fabritius paruo, spernebat munera regum, Sudabat { que } graui Consul Serranus aratro, Et casa pugnaces curios angusta tenebat.
For, — Contentus honesto Fabritius paruo, spernebat Munera regum, Sudabat { que } graui Consul Serranus aratro, Et casa Pugnacious curios Augusta tenebat.
but the soule would bee so delighted with that vnspeakable sweetnesse, Ʋt supra se elata ad seipsam relabi de dignatur, that it neuer more delight it selfe in any thing, no nor in it selfe,
but the soul would be so delighted with that unspeakable sweetness, Ʋt supra se elata ad seipsam relabi de Dignatur, that it never more delight it self in any thing, no nor in it self,
It resteth that I should speake of that which is maius & magis bonum, farre more excellently good euerie way, (i.) of the author and giuer both of grace and peace.
It rests that I should speak of that which is May & magis bonum, Far more excellently good every Way, (i.) of the author and giver both of grace and peace.
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and how vnspeakably excellent is that tree from whence these fruits doe grow, and that fountaine of liuing waters from whence those blessings doe flow? (i.) God our Father and our Lord Iesus Christ;
and how unspeakably excellent is that tree from whence these fruits do grow, and that fountain of living waters from whence those blessings do flow? (i.) God our Father and our Lord Iesus christ;
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De 1. The ancient learned Heathens did so much vrge that elegant apothegme NONLATINALPHABET, Know thy selfe, and receiued the same with so great applause and consent, that Amphictiones caused the same to be ingrauen vpon the doore-posts of the Temple of Delphos, because it seemed to warne euery mortall man both of his good and euill.
De 1. The ancient learned heathens did so much urge that elegant apothegm, Know thy self, and received the same with so great applause and consent, that Amphictyons caused the same to be engraved upon the door-posts of the Temple of Delphos, Because it seemed to warn every Mortal man both of his good and evil.
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But nature is so farre vnable to teach vs to know our selues, that indeed it teacheth vs altogether to forget our selues. For the true knowledge of our selues teacheth vs the insufficiencie, the meanesse,
But nature is so Far unable to teach us to know our selves, that indeed it Teaches us altogether to forget our selves. For the true knowledge of our selves Teaches us the insufficiency, the meanness,
for when we see the excellencie of mans nature aboue all other creatures, hee of all other indued with a reasonable soule, adorned with excellent vertues,
for when we see the excellency of men nature above all other creatures, he of all other endued with a reasonable soul, adorned with excellent Virtues,
and beautified both in bodie and minde aboue all other creatures whatsoeuer, hee is so farre from humilitie, that hee is puffed vp with pride and haughtinesse.
and beautified both in body and mind above all other creatures whatsoever, he is so Far from humility, that he is puffed up with pride and haughtiness.
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And therefore wee ioyne another apothegme, that is of such affinitie with the former, that the one cānot be well known of vs without the other, to be learned of all Christians, NONLATINALPHABET, Know God. For both must be knowne, or neither can be knowne;
And Therefore we join Another apothegm, that is of such affinity with the former, that the one cannot be well known of us without the other, to be learned of all Christians,, Know God. For both must be known, or neither can be known;
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and hauing asked him how a man might become wise, and Socrates hauing answered, by considering how a man should rightly liue, he somewhat smiling thereat, answered with that elegant sentence, NONLATINALPHABET, no man can truly learne to know humane things, that is ignorant of diuine things.
and having asked him how a man might become wise, and Socrates having answered, by considering how a man should rightly live, he somewhat smiling thereat, answered with that elegant sentence,, no man can truly Learn to know humane things, that is ignorant of divine things.
if he knoweth not God to be the author of all these excellencies, it puffes him vp with pride (as I said before) but when he seeth that although they be in him,
if he Knoweth not God to be the author of all these excellencies, it puffs him up with pride (as I said before) but when he sees that although they be in him,
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and to vnderstand he hath all good from God, and nothing from himselfe, and therefore seeing that in these two things, grace and peace are contained all happinesse, all blessings,
and to understand he hath all good from God, and nothing from himself, and Therefore seeing that in these two things, grace and peace Are contained all happiness, all blessings,
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2. Wee can doe nothing that is good, for though to will good should be present with me, yet bonum persicere non inuenio, I finde no meanes to performe it, saith the Apostle.
2. we can do nothing that is good, for though to will good should be present with me, yet bonum persicere non Invenio, I find no means to perform it, Says the Apostle.
And therefore Homer and other Heathen writers that relate the stories of the brauest Heroicks of the world, doe shew that although they were indued with most valiant mindes, and their mindes with heroike resolutions, yet that they could bring no great good,
And Therefore Homer and other Heathen writers that relate the stories of the Bravest Heroics of the world, do show that although they were endued with most valiant minds, and their minds with heroic resolutions, yet that they could bring no great good,
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Yea, this is not only to be vnderstood of a meere naturall man, but euen of the best regenerate men: for after that the Apostle had asked the question;
Yea, this is not only to be understood of a mere natural man, but even of the best regenerate men: for After that the Apostle had asked the question;
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For 1. being fallen away from God, he could neuer reconcile himselfe to God againe, debuit, sed non potuit, he ought indeed, saith S. Bernard, but he could not doe it, all the wit of man could neuer deuise the meanes,
For 1. being fallen away from God, he could never reconcile himself to God again, Debt, sed non Potuit, he ought indeed, Says S. Bernard, but he could not do it, all the wit of man could never devise the means,
and therefore if there be any aptnesse or preparation in man for the receiuing of grace, that very aptitude is through the helpe of grace; for no man commeth to me vnlesse my Father draw him, saith our Sauiour, i. no man hath any vertue or abilitie in himselfe, to come to me,
and Therefore if there be any aptness or preparation in man for the receiving of grace, that very aptitude is through the help of grace; for no man comes to me unless my Father draw him, Says our Saviour, i. no man hath any virtue or ability in himself, to come to me,
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as though they had them from themselues, yet we that are better instructed in Gods truth, doe call them NONLATINALPHABET, and NONLATINALPHABET, gifts from God:
as though they had them from themselves, yet we that Are better instructed in God's truth, do call them, and, Gifts from God:
for we say, that no men are worthie but such as are made worthie; none good but such as are made good, none meete but such as God the Father hath made meete to be pertakers of the inheritance of the Saints in light:
for we say, that no men Are worthy but such as Are made worthy; none good but such as Are made good, none meet but such as God the Father hath made meet to be partakers of the inheritance of the Saints in Light:
and therefore we say that the very thoughts of our hearts, if they tend to good, are from him that infuseth all grace immediatly, as saith Aquinas, i. from God the Father, &c. Hereby we see that God giues grace and glorie, and that he is the fountaine of all grace:
and Therefore we say that the very thoughts of our hearts, if they tend to good, Are from him that infuseth all grace immediately, as Says Aquinas, i. from God the Father, etc. Hereby we see that God gives grace and glory, and that he is the fountain of all grace:
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Like a violent floud-streame, it floweth more generally ouer the face of all the earth to renue it, then Noahs floud did to destroy it: and therefore vir bonus haurit gratiam, euery good man will come vnto this springing well to draw grace from this fountaine of grace, Ideo enim lex data est vt gratia quaereretur, & gratia data est vt lex impleretur, for to this end was the Law giuen that that wee should earnestly seeke for grace,
Like a violent floud-streame, it flows more generally over the face of all the earth to renew it, then Noahs flood did to destroy it: and Therefore vir bonus haurit gratiam, every good man will come unto this springing well to draw grace from this fountain of grace, Ideo enim lex data est vt Gratia quaereretur, & Gratia data est vt lex impleretur, for to this end was the Law given that that we should earnestly seek for grace,
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1. With himselfe, for he himselfe hath wrought our peace with himselfe, and therefore it is called the peace of God which passeth all vnderstanding, and we pray for that peace which the world cannot giue vs, nor any thing in the world purchase vnto vs:
1. With himself, for he himself hath wrought our peace with himself, and Therefore it is called the peace of God which passes all understanding, and we pray for that peace which the world cannot give us, nor any thing in the world purchase unto us:
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nor yet with the fruits of our bodies for the sinnes of our soules, it will cost vs more to redeeme our soules then that, it must be the pretious bloud of Iesus Christ.
nor yet with the fruits of our bodies for the Sins of our Souls, it will cost us more to Redeem our Souls then that, it must be the precious blood of Iesus christ.
for he maketh warres to cease, he knappeth the speare in sunder, be breaketh the sword, the shields and the battell, he maketh men to be of one minde in a house, and so he maketh peace in our borders, peace in our houses, peace in all places,
for he makes wars to cease, he Knappeth the spear in sunder, be breaks the sword, the shields and the battle, he makes men to be of one mind in a house, and so he makes peace in our borders, peace in our houses, peace in all places,
and filleth vs with the fruits of peace, health, wealth, and prosperitie, to teach vs that he is not only the author of inward and spirituall graces, but also of all outward peace and temporall blessings.
and fills us with the fruits of peace, health, wealth, and Prosperity, to teach us that he is not only the author of inward and spiritual graces, but also of all outward peace and temporal blessings.
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For as the image of a Prince, is seene as well in a penny as in a piece of greater price, so we may see the goodnesse of God as well in the things of this life, as in the things that concerne eternall life, and therefore our Sauiour teacheth vs to pray, not only for the inestimable things of eternall life, vt adueniat regnum, that his kingdome come,
For as the image of a Prince, is seen as well in a penny as in a piece of greater price, so we may see the Goodness of God as well in the things of this life, as in the things that concern Eternal life, and Therefore our Saviour Teaches us to pray, not only for the inestimable things of Eternal life, vt May it come Kingdom, that his Kingdom come,
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but wee are resolued by our Sauiours testimonie, If you that are euill can giue your children good things: for that is not only good, quod facit bonum, which maketh a man good,
but we Are resolved by our Saviour's testimony, If you that Are evil can give your children good things: for that is not only good, quod facit bonum, which makes a man good,
albeit riches & honours doe not alwaies make a man good, yet because a man may doe alwaies good with them, we say they are good, and giuen only of God.
albeit riches & honours do not always make a man good, yet Because a man may do always good with them, we say they Are good, and given only of God.
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such contentment of minde, and such firme resolutions, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth,
such contentment of mind, and such firm resolutions, that neither death, nor life, nor Angels, nor principalities, nor Powers, nor things present, nor things to come, nor height, nor depth,
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because all is from God, saith S. Augustine, Et nonest dignus peccator pane quo ve scitur, nec lumine coeli quo illuminatur, and the sinner is not worthy of the bread wherewith he is fed,
Because all is from God, Says S. Augustine, Et nonce Dignus peccator pane quo ve scitur, nec lumine coeli quo illuminatur, and the sinner is not worthy of the bred wherewith he is fed,
And therfore it is dangerous to ascribe too little to the goodnesse of God, for that is to robbe him of his glory, which he will not giue vnto another, but there is no danger at all to ascribe too little vnto our selues, because we can neuer ascribe so little vnto our selues, as is due vnto vs:
And Therefore it is dangerous to ascribe too little to the Goodness of God, for that is to rob him of his glory, which he will not give unto Another, but there is no danger At all to ascribe too little unto our selves, Because we can never ascribe so little unto our selves, as is due unto us:
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but let euery man reioyce in this, that he vnderstandeth the Lord, and knoweth that himselfe hath nothing but what he receiued from the Lord, as the Apostle teacheth,
but let every man rejoice in this, that he understandeth the Lord, and Knoweth that himself hath nothing but what he received from the Lord, as the Apostle Teaches,
1. Many thinke that things come customably vnto thē by chance or fortune, but the Apostle sheweth vs they come from a cause intelligent, euen from God the father, and from our Lord Iesus Christ, for though God hath sinum facile•• heart easie to be intreated, to giue vs what we lacke,
1. Many think that things come customably unto them by chance or fortune, but the Apostle shows us they come from a cause intelligent, even from God the father, and from our Lord Iesus christ, for though God hath sinum facile•• heart easy to be entreated, to give us what we lack,
and though he openeth his hands to fill euery liuing thing, yet he letteth not his blessing to drop through his fingers, without caring how or knowing to whom he bestoweth them.
and though he Openeth his hands to fill every living thing, yet he lets not his blessing to drop through his fingers, without caring how or knowing to whom he bestoweth them.
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For it was but a heathenish conceit to inuent such a goddesse called fortune, I may say of them as the Psalmist saith of idols, they that make them are like vnto them,
For it was but a Heathenish conceit to invent such a goddess called fortune, I may say of them as the Psalmist Says of Idols, they that make them Are like unto them,
and commeth down from the father of lights, who ruleth the earth, and spreadeth the heauens like a curtaine, and closeth vp Orion, Arcturus, the Pleiades, and all the starres as vnder a signet, and callech them all by their names, who prepareth raine, maketh the grasse to grow vpon the mountaines, and greene herbs for the vse of men, who maketh his sunne to shine vpon the good and vpon the bad, and giueth life and breath vnto all things, and feedeth the Rauens that call vpon him;
and comes down from the father of lights, who Ruleth the earth, and spreadeth the heavens like a curtain, and closeth up Orion, Arcturus, the Pleiades, and all the Stars as under a signet, and callech them all by their names, who Prepareth rain, makes the grass to grow upon the Mountains, and green herbs for the use of men, who makes his sun to shine upon the good and upon the bad, and gives life and breath unto all things, and feeds the Ravens that call upon him;
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but the wisest among the heathens, as Orphaeus, Homer, Menander, Pithagoras, and aboue all, the Platonists, doe most diuinely teach, that all good things doe proceed from God,
but the Wisest among the Heathens, as Orphaeus, Homer, Menander, Pythagoras, and above all, the Platonists, do most divinely teach, that all good things do proceed from God,
an account to be made of all the gifts and graces that God hath giuen vs, especially saith Antoninus, 1. De bonis naturalibus, of all naturall gifts. 2. De donis temporalibus, of all temporall goods. 3. De gratijs spiritualibus, of all spirituall graces.
an account to be made of all the Gifts and graces that God hath given us, especially Says Antoninus, 1. De bonis Naturalibus, of all natural Gifts. 2. De donis Temporalibus, of all temporal goods. 3. De gratijs Spiritualibus, of all spiritual graces.
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All are his gifts, and doe proceed from him, and therefore he will demand an account how thou hast vsed all these, whether thou hast giuen thy members seruants to vncleannesse to commit iniquity, or vnto righteousnesse in holinesse, as the Apostle speaketh,
All Are his Gifts, and do proceed from him, and Therefore he will demand an account how thou hast used all these, whither thou hast given thy members Servants to uncleanness to commit iniquity, or unto righteousness in holiness, as the Apostle speaks,
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And therfore we exhort you that ye receiue not the grace of God in vaine, but that euery man as he hath receiued the gift, should minister the same vnto another, NONLATINALPHABET,
And Therefore we exhort you that you receive not the grace of God in vain, but that every man as he hath received the gift, should minister the same unto Another,,
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and let no man bragge (saith S. Augustine) that he hath receiued the good gifts and graces of God, but let him looke how he shall make his account with God, whether he be not found like them, qui sanctis non sancte vtuntur, which doe vse holy things vnholily,
and let no man brag (Says S. Augustine) that he hath received the good Gifts and graces of God, but let him look how he shall make his account with God, whither he be not found like them, qui sanctis non sancte vtuntur, which do use holy things unholily,
Wherefore seeing all that we haue be gifts giuen of God, and for which we must one day render an account to God, we should be carefull to vse them to the glory of God
Wherefore seeing all that we have be Gifts given of God, and for which we must one day render an account to God, we should be careful to use them to the glory of God
If any man want grace and ability to doe the will of God, let him pray to God with S. Paul (when he was buffeted by the messenger of Satan) that be would giue him grace and strength to doe it,
If any man want grace and ability to do the will of God, let him pray to God with S. Paul (when he was buffeted by the Messenger of Satan) that be would give him grace and strength to do it,
or to happen as they list, but it is he, euen he himselfe and none other, that giueth and disposeth the smallest things as well as the greatest, as I haue sufficiently proued before.
or to happen as they list, but it is he, even he himself and none other, that gives and Disposeth the Smallest things as well as the greatest, as I have sufficiently proved before.
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Now the only way to obtaine whatsoeuer we want, whether grace or peace, whether spirituall or temporall blessing is praier, for this is situla gratia, the bucket that draweth grace from God, the fountaine of all grace.
Now the only Way to obtain whatsoever we want, whither grace or peace, whither spiritual or temporal blessing is prayer, for this is situla Gratia, the bucket that draws grace from God, the fountain of all grace.
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Therefore our Sauiour saith, aske and you shall haue, seeke and you shall finde, knocke and it shall be opened vnto you, yea whatsoeuer yee aske the Father in my name it shall be giuen you.
Therefore our Saviour Says, ask and you shall have, seek and you shall find, knock and it shall be opened unto you, yea whatsoever ye ask the Father in my name it shall be given you.
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aske of the daies of old, if any nation, if the Iewes, or any other chosen and peculiar people of God can paralel vs, in the gifts of grace and peace, in pure preaching, and peaceable gouernment, for so long a time,
ask of the days of old, if any Nation, if the Iewes, or any other chosen and peculiar people of God can parallel us, in the Gifts of grace and peace, in pure preaching, and peaceable government, for so long a time,
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but to teach vs to crie out with the Psalmist, Quid retribuam, what shall we render vnto the Lord for all the benefits that he hath done vnto vs? For they that by receiuing grace doe seeme to be in most fauour with God,
but to teach us to cry out with the Psalmist, Quid retribuam, what shall we render unto the Lord for all the benefits that he hath done unto us? For they that by receiving grace do seem to be in most favour with God,
For Saint Iames tels vs, that the same fountaine cannot send forth sweet and bitter waters, and our Sauiour tels vs, that a good tree cannot bring forth bad fruits, and therefore God which is summum bonum, the chiefest good,
For Saint James tells us, that the same fountain cannot send forth sweet and bitter waters, and our Saviour tells us, that a good tree cannot bring forth bad fruits, and Therefore God which is summum bonum, the chiefest good,
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For thou art a God that hatest wickednesse, neither shall any euill dwell with thee, saith Dauid; and Habacucke saith, thou art of pure eies and canst not see euill, thou canst not behold wickednesse.
For thou art a God that Hatest wickedness, neither shall any evil dwell with thee, Says David; and Habacuck Says, thou art of pure eyes and Canst not see evil, thou Canst not behold wickedness.
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But against this it is obiected. 1. That in God, we liue and moue and haue our being, i. euery motion and euery action is from God, and therefore euery sinne.
But against this it is objected. 1. That in God, we live and move and have our being, i. every motion and every actium is from God, and Therefore every sin.
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To this it is briefly answered, that in euery sinne there are three things to be considered. 1. The act. 2. The obliquity. 3. Obligation to punishment.
To this it is briefly answered, that in every sin there Are three things to be considered. 1. The act. 2. The obliquity. 3. Obligation to punishment.
and doe affirme the one to be from God, and therefore good, and the other from our selues, and therefore euill, for howsoeuer the obliquitie doth alwaies reside in the act,
and do affirm the one to be from God, and Therefore good, and the other from our selves, and Therefore evil, for howsoever the obliquity does always reside in the act,
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or else the obliquity could not subsist, for sinne hath not any being, in rerum natura, if we consider it simply in it selfe, but as it is subsistent in some subiect that is good, as the Philosophers doe most truly affirme.
or Else the obliquity could not subsist, for sin hath not any being, in rerum Nature, if we Consider it simply in it self, but as it is subsistent in Some Subject that is good, as the Philosophers do most truly affirm.
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But then againe it is obiected, that God knoweth we will commit the sinne when we doe commit the act, and he knew Adam would sinne when he created Adam, and therefore he should either hinder vs to sinne,
But then again it is objected, that God Knoweth we will commit the sin when we do commit the act, and he knew Adam would sin when he created Adam, and Therefore he should either hinder us to sin,
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for that doth derogate from the power of God, but vpon iust reasons and for many excellent causes, he made man so that he might either stand or fall.
for that does derogate from the power of God, but upon just Reasons and for many excellent Causes, he made man so that he might either stand or fallen.
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2. That they might be the more praise-worthy if they did stand, or most iustly condēned if they did fall, Nam si diabolus seductionis potestatem non accepisset, homo probationis mercedem non recipisset, for if the deuill had not receiued power to tempt vs,
2. That they might be the more praiseworthy if they did stand, or most justly condemned if they did fallen, Nam si diabolus seductionis potestatem non accepisset, homo probationis mercedem non recipisset, for if the Devil had not received power to tempt us,
3. For the suppression of our pride, and the declaration of our weake and miserable estate, that without his especiall grace, wee cannot keepe and preserue our selues from any sinne.
3. For the suppression of our pride, and the declaration of our weak and miserable estate, that without his especial grace, we cannot keep and preserve our selves from any sin.
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and so Satan is said to haue moued Dauid to number Israel, to haue filled the heart of Ananias, and to haue blinded the eyes of the wicked, not by giuing any power to doe any action or motion (for that is only from God) but by enticing man, à directo scopo aberrare, to passe the prescribed bounds,
and so Satan is said to have moved David to number Israel, to have filled the heart of Ananias, and to have blinded the eyes of the wicked, not by giving any power to do any actium or motion (for that is only from God) but by enticing man, à directo Scope aberrare, to pass the prescribed bounds,
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And so Pharaoh is said to haue hardened his owne heart, and all the wicked are said to walke in their owne wayes, and according to the lusts of their owne hearts.
And so Pharaoh is said to have hardened his own heart, and all the wicked Are said to walk in their own ways, and according to the Lustiest of their own hearts.
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Lastly, it is obiected, that hee commanded Abraham to sacrifice his sonne, and bad the Israelites to rob the Aegyptians, and willed the death of his owne Sonne, &c. but all these are sinnes, therefore sinnes proceed from him. I answer:
Lastly, it is objected, that he commanded Abraham to sacrifice his son, and bad the Israelites to rob the egyptians, and willed the death of his own Son, etc. but all these Are Sins, Therefore Sins proceed from him. I answer:
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And yet for the fuller vnderstanding of this point, viz. the doing of the thing which God willeth, or commandeth, I say, that in some it may be a sinne, in others no sinne. For,
And yet for the fuller understanding of this point, viz. the doing of the thing which God wills, or commands, I say, that in Some it may be a sin, in Others no sin. For,
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It is not enough for vs to doe what he biddeth, but wee must be sure to doe it in that verie manner that he prescribeth, and to that verie end which he intendeth, Quia modus & finis actionis constituunt actionem, Because the manner and the end of an action, doth make the action good or bad.
It is not enough for us to do what he bids, but we must be sure to do it in that very manner that he prescribeth, and to that very end which he intends, Quia modus & finis actionis constituunt actionem, Because the manner and the end of an actium, does make the actium good or bad.
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Nor yet the Iewes in crucifying the Sonne of God (whereof the other was a type and figure) if they had done the same, only to fulfill the will of God, and in the same manner,
Nor yet the Iewes in crucifying the Son of God (whereof the other was a type and figure) if they had done the same, only to fulfil the will of God, and in the same manner,
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and therefore the same act of crucifying Christ, was no sinne, as it was decreed by God, but a most grieuous sinne as it was committed by them. And so you see that God which is the author of grace and goodnesse, cannot be the author of the euill of sinne and wickednesse.
and Therefore the same act of crucifying christ, was no sin, as it was decreed by God, but a most grievous sin as it was committed by them. And so you see that God which is the author of grace and Goodness, cannot be the author of the evil of sin and wickedness.
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2. As hee cannot bee the author of the euill of sinne, because he is the author of grace, so can he not be the author of the euill of punishment, because he is the author of peace, for peace is a sweet harmonie and consent of all things in their due order, without any manner of distraction or diuulsion,
2. As he cannot be the author of the evil of sin, Because he is the author of grace, so can he not be the author of the evil of punishment, Because he is the author of peace, for peace is a sweet harmony and consent of all things in their due order, without any manner of distraction or divulsion,
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But for the better vnderstanding of this point, I desire you to consider, that this euill of punishment may be taken two wayes. 1. As it is euill, and a dissolution of the creature.
But for the better understanding of this point, I desire you to Consider, that this evil of punishment may be taken two ways. 1. As it is evil, and a dissolution of the creature.
1. In the first sense I say, God cannot besaid to be author of this euill, for hee desireth not the death of a sinner, he made all things, that they might haue their being, Et quia omne agens agit sibi simile, And because euerie agent worketh an effect like vnto himselfe,
1. In the First sense I say, God cannot besaid to be author of this evil, for he Desires not the death of a sinner, he made all things, that they might have their being, Et quia omne agens agit sibi simile, And Because every agent works an Effect like unto himself,
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2. Our soules are glued vpon the vanities of this world, and therefore as the mother putteth aloes or mustard, or some like bitter things vpon her teats, when she would weane her childe, that is so fond of her breasts:
2. Our Souls Are glued upon the vanities of this world, and Therefore as the mother putteth aloes or mustard, or Some like bitter things upon her teats, when she would wean her child, that is so found of her breasts:
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Nam mala quae nos hic premunt ad Deum nos ire compellunt, For the miseries of this world makes vs long for the happinesse of the heauenly kingdome, saith S. Gregorie.
Nam mala Quae nos hic premunt ad God nos ire compellunt, For the misery's of this world makes us long for the happiness of the heavenly Kingdom, Says S. Gregory.
For thus they are like vnto the bitter potions of physick, good, because necessary for some good end, otherwise Bonum necessarium extra terminos necessitatis non est bonum, a necessarie good is not good, but for necessities sake:
For thus they Are like unto the bitter potions of physic, good, Because necessary for Some good end, otherwise Bonum Necessary extra terminos necessitatis non est bonum, a necessary good is not good, but for necessities sake:
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But the punishments of the wicked either in this life, or in the future life, are the iust iudgements of God for sinne, therefore in this respect they must needs be good.
But the punishments of the wicked either in this life, or in the future life, Are the just Judgments of God for sin, Therefore in this respect they must needs be good.
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And so I confesse that in these respects the Prophet might most truly say, there was no euill in the city which the Lord had not done; and God himselfe say, I and none else doe forme the light,
And so I confess that in these respects the Prophet might most truly say, there was no evil in the City which the Lord had not done; and God himself say, I and none Else do Form the Light,
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and create darknesse, doe make peace, and create euill, (i.) as I doe properly, & suapte natura, of mine owne nature, effect that which is good in all respects, so ex quadam sequela, for diuers respects tending to good, I doe willingly suffer all euill,
and create darkness, do make peace, and create evil, (i.) as I do properly, & Suapte Nature, of mine own nature, Effect that which is good in all respects, so ex Quadam sequela, for diverse respects tending to good, I do willingly suffer all evil,
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yea both the euill of sinne, and the euill of punishment, for though neither of these be simply good, yet either of them tend to good, and therefore are suffered of God.
yea both the evil of sin, and the evil of punishment, for though neither of these be simply good, yet either of them tend to good, and Therefore Are suffered of God.
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For God would neuer suffer any euill, but that he meant out of that euill to effect a greater good, saith S. Augustine, as by the suffering of the sinnes of the elect he sheweth the riches of his grace, and by suffering the sinnes of the reprobates he makes his power knowne, and by all the punishments of the wicked, he sheweth his wrath against sinne,
For God would never suffer any evil, but that he meant out of that evil to Effect a greater good, Says S. Augustine, as by the suffering of the Sins of the elect he shows the riches of his grace, and by suffering the Sins of the Reprobates he makes his power known, and by all the punishments of the wicked, he shows his wrath against sin,
And therefore, whensoeuer we commit sinne, remember that that is not from God, and wheresoeuer wee see plagues and punishments, remember these be the wages of sinne, and neuer come properly from God:
And Therefore, whensoever we commit sin, Remember that that is not from God, and wheresoever we see plagues and punishments, Remember these be the wages of sin, and never come properly from God:
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and therefore he hateth sinne with an immortall hatred, and he punisheth sinne with euerlasting punishments: and therefore ô my soule, why wilt thou sinne? why wilt thou flie away from God? but
and Therefore he hates sin with an immortal hatred, and he Punisheth sin with everlasting punishments: and Therefore o my soul, why wilt thou sin? why wilt thou fly away from God? but
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Where wilt thou flie? or how canst thou hide thy selfe from his all-seeing eye? peccata latere erit impossibile, peccatorem apparere erit intollerabile, to hide thy sins is impossible,
Where wilt thou fly? or how Canst thou hide thy self from his All-seeing eye? Peccata later erit impossibile, peccatorem apparere erit intollerabile, to hide thy Sins is impossible,
and therfore S. August. tels thee what thou art best to doe, returne ô Shulamite, returne, returne againe to God, quia non est quo fugias à Deo irato nisi ad Deum •placatum, for the only way to escape the furie of God when he is angrie, is to runne vnto him when he is pleased,
and Therefore S. August. tells thee what thou art best to do, return o Shulamite, return, return again to God, quia non est quo fugias à God irato nisi ad God •placatum, for the only Way to escape the fury of God when he is angry, is to run unto him when he is pleased,
but thou art rich in mercie, thou art full of goodnesse, and thou art the fountaine of all grace, and therefore I beseech thee forgiue me my sinnes, and giue me thy grace through Iesus Christ my Sauiour.
but thou art rich in mercy, thou art full of Goodness, and thou art the fountain of all grace, and Therefore I beseech thee forgive me my Sins, and give me thy grace through Iesus christ my Saviour.
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And so much for the first point, i. the authour of goodnesse, and the giuer both of grace and peace, it resteth that I should speake of the second point, (i) the description of this autor, set downe in these words.
And so much for the First point, i. the author of Goodness, and the giver both of grace and peace, it rests that I should speak of the second point, (i) the description of this author, Set down in these words.
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De 2. In these words the blessed Apostle sheweth, that not only God the Father, but also our Lord Iesus Christ, is the author and the giuer of these blessings, of grace and peace, and of all good things.
De 2. In these words the blessed Apostle shows, that not only God the Father, but also our Lord Iesus christ, is the author and the giver of these blessings, of grace and peace, and of all good things.
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yet I thinke that the meaning of the Apostle is to shew that grace and peace doe proceed from God the Father, and from our Lord Iesus Christ, as from ioynt authors and coequall giuers of the same. For,
yet I think that the meaning of the Apostle is to show that grace and peace do proceed from God the Father, and from our Lord Iesus christ, as from joint Authors and coequal givers of the same. For,
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Hauing shewed in the fourth verse, that God was the father of our Lord Iesus Christ, in expresse words, de filio suo, concerning his sonne Iesus Christ our Lord, it had beene friuolous to doe it obscurely, and it had beene superfluous so suddenly to shew the same againe:
Having showed in the fourth verse, that God was the father of our Lord Iesus christ, in express words, de filio Sue, Concerning his son Iesus christ our Lord, it had been frivolous to do it obscurely, and it had been superfluous so suddenly to show the same again:
1. Because he & the father are both one, & opera triuitatis ad extra sunt indiuisa, and all the outward workes of the blessed trinity are indiuisible (i.) vnappropriated to one person more then the other,
1. Because he & the father Are both one, & opera triuitatis ad extra sunt indiuisa, and all the outward works of the blessed trinity Are indivisible (i.) vnappropriated to one person more then the other,
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but common to each one as well as the other, quia in operibus ad extra tres personae operantur simul, because in all externall actions they all worke together,
but Common to each one as well as the other, quia in operibus ad extra tres personae operantur simul, Because in all external actions they all work together,
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1. That he might bring grace vnto vs, he receiued all fulnesse of Grace in himselfe without measure, and of his fulnesse we all receiue grace for grace;
1. That he might bring grace unto us, he received all fullness of Grace in himself without measure, and of his fullness we all receive grace for grace;
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and so the Apostle sheweth that in him, (i.) in the man Christ Iesus, dwelleth all the fulnesse of the God-head, NONLATINALPHABET, bodily (i.) personally and substantially, as S. Hilarie expoundeth it.
and so the Apostle shows that in him, (i.) in the man christ Iesus, dwells all the fullness of the Godhead,, bodily (i.) personally and substantially, as S. Hillary expoundeth it.
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And therefore S. Iohn saith, that the Law came by Moses, but grace and truth by Iesus Christ, for Moses shewed vs what was the will of God, and what should be done of vs,
And Therefore S. John Says, that the Law Come by Moses, but grace and truth by Iesus christ, for Moses showed us what was the will of God, and what should be done of us,
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but our Lord Iesus Christ did bring vnto vs the loue and fauour of God, and gaue vs grace & many gifts of grace, whereby in some measure we are inabled to please God,
but our Lord Iesus christ did bring unto us the love and favour of God, and gave us grace & many Gifts of grace, whereby in Some measure we Are enabled to please God,
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and to keepe his commandements, because he hath not only made our yoke easie and our burthen light, because to beleeue in him (which is the yoake whereby we are yoked vnto him) is a great deale easier then to performe the law, (which was the yoke that tied vs vnto God) but also, worketh faith in our hearts, whereby wee may beleeue in him, and charitie whereby we may loue him, and all other graces whereby we may serue him.
and to keep his Commandments, Because he hath not only made our yoke easy and our burden Light, Because to believe in him (which is the yoke whereby we Are yoked unto him) is a great deal Easier then to perform the law, (which was the yoke that tied us unto God) but also, works faith in our hearts, whereby we may believe in him, and charity whereby we may love him, and all other graces whereby we may serve him.
And this the Apostle sheweth when he saith that he which descended hath also ascended, vt dona daret hominibus, that he might giue gifts vnto men, (i.) not only gifts to wash away their sinnes, but also to indue their soules with inherent vertues and graces: whereby they might proceed from faith to faith, (i.) from a weake and a little faith, to a strong and a liuely faith,
And this the Apostle shows when he Says that he which descended hath also ascended, vt dona dart hominibus, that he might give Gifts unto men, (i.) not only Gifts to wash away their Sins, but also to endue their Souls with inherent Virtues and graces: whereby they might proceed from faith to faith, (i.) from a weak and a little faith, to a strong and a lively faith,
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2. Touching peace, the Prophet Esay saith, that Christ is the Prince of peace, and Christ himselfe saith, in me you shall haue peace, and therefore he is called our peace, and our peace he calleth his peace, saying, Pacem meam do vobis, My peace I giue vnto you.
2. Touching peace, the Prophet Isaiah Says, that christ is the Prince of peace, and christ himself Says, in me you shall have peace, and Therefore he is called our peace, and our peace he calls his peace, saying, Pacem meam doe vobis, My peace I give unto you.
therefore, least we should thinke these blessings proceeded from any of these, the Apostle saith they come from God the Father, & from our Lord Iesus Christ.
Therefore, lest we should think these blessings proceeded from any of these, the Apostle Says they come from God the Father, & from our Lord Iesus christ.
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And so he differenceth the true God and autor of these blessings from all other Gods in these 2. especiall respects, 1. Of himselfe, 2. Of vs. De 1. In respect of himselfe, he likewise differenceth him from all other Gods, two waies 1. From the vnitie of his essence.
And so he differenceth the true God and author of these blessings from all other God's in these 2. especial respects, 1. Of himself, 2. Of us De 1. In respect of himself, he likewise differenceth him from all other God's, two ways 1. From the unity of his essence.
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and the heathens thirty thousand Gods, as S. Augustine out of Ʋarro hath collected, yet doe we beleeue in God, and not in Gods: or as the Nicene creede hath it, in one God: and doe pray to this one God, that he would giue vs grace and peace;
and the Heathens thirty thousand God's, as S. Augustine out of Ʋarro hath collected, yet do we believe in God, and not in God's: or as the Nicene creed hath it, in one God: and do pray to this one God, that he would give us grace and peace;
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for we know he can doe it, because he is the God of gods, & causa causarum extra quam nulla causa, and cause of causes besides whom there can be no cause of any goodnesse,
for we know he can do it, Because he is the God of God's, & causa Causarum extra quam nulla causa, and cause of Causes beside whom there can be no cause of any Goodness,
and therefore if he will not, we know all other cannot bestow any good thing vpon vs. 2. He sheweth that in this one God there are diuers persons, for that not only the Father, but also the Sonne is the autor of these blessings:
and Therefore if he will not, we know all other cannot bestow any good thing upon us 2. He shows that in this one God there Are diverse Persons, for that not only the Father, but also the Son is the author of these blessings:
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and therefore wheresoeuer the other two persons are expressed, this third personalso must of necessity be included, Quia opera trinitatis ad extra sunt indiuisa, because the works of the trinitie without,
and Therefore wheresoever the other two Persons Are expressed, this third personalso must of necessity be included, Quia opera trinitatis ad extra sunt indiuisa, Because the works of the trinity without,
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and so we see that, NONLATINALPHABET, the vnity is vnderstood in the trinity, and the trinitie is acknowledged in the vnity, as Iustin Martyr speaketh.
and so we see that,, the unity is understood in the trinity, and the trinity is acknowledged in the unity, as Justin Martyr speaks.
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Tertullian answereth, quia nationes a multitudine Idolorum transirent ad vnicum Deum, vt differentia constitueretur inter cultores vnius & plurimae diuinitatis, quamuis ex conscientia scimus & Dei nomen & domini,
Tertullian Answers, quia Nations a multitudine Idolorum transirent ad A unique God, vt differentia constitueretur inter Cultores Unius & plurimae diuinitatis, quamuis ex conscientia scimus & Dei Nome & domini,
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& patri & filio & spiritui sancto conuenire, tamen ad quamlibet occasionem effugiendam Deos omnino ne dicimus nec dominos sed Apostolus & nos Apostolum sequentes, Deum patrem appellamus & Dominum nostrum Iesum Christum, because the Gentiles from the multitude of Idols which they serued, should be drawne to the seruice of the only true God, that there might be a difference set betwixt the worshippers of one God,
& patri & filio & Spiritui sancto Convenire, tamen ad quamlibet occasionem effugiendam Gods Omnino ne dicimus nec dominos sed Apostles & nos Apostolum Sequentes, God patrem appellamus & Dominum nostrum Jesus Christ, Because the Gentiles from the multitude of Idols which they served, should be drawn to the service of the only true God, that there might be a difference Set betwixt the worshippers of one God,
and the name of Lord vnto the sonne, thou must know that either of these names and titles are giuen to either person without distinction, as Rom. 9. the sonne is called God, and Psa. 109. the father is called the Lord:
and the name of Lord unto the son, thou must know that either of these names and titles Are given to either person without distinction, as Rom. 9. the son is called God, and Psa. 109. the father is called the Lord:
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And for this cause (saith Theophilact) neque spiritus hic vllam fecit mentionē auditorū imbecillitati parcens, he makes no mention of the Holy Ghost, by reason of the imbecillity and weake capacities of the hearers,
And for this cause (Says Theophilact) neque spiritus hic vllam fecit mentionē auditorū imbecillitati Grieving, he makes no mention of the Holy Ghost, by reason of the imbecility and weak capacities of the hearers,
ad oppositionem igitur vanorum Deorum non filij, dixit vnum Deum patrem, at { que } vt opponeret sese mentitis Dominis non patri dixit vnum esse dominum Iesum Christum.
ad oppositionem igitur vanorum Gods non filij, dixit One God patrem, At { que } vt opponeret seize mentitis Dominis non patri dixit One esse dominum Jesus Christ.
and without distinction both Lord and God, yet when we speake of them both together, least the heathens or any other should think we worship many Gods,
and without distinction both Lord and God, yet when we speak of them both together, least the Heathens or any other should think we worship many God's,
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if he called them both Gods, we call the father God, and the sonne our Lord Iesus Christ, and this was requisite then by reason of the imbecillity of the heathens newly conuerted from Idolatry:
if he called them both God's, we call the father God, and the son our Lord Iesus christ, and this was requisite then by reason of the imbecility of the Heathens newly converted from Idolatry:
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but now those questions touching the vnity of the God-head, and the trinitie of the persons, are so sufficiently and learnedly handled, that men are now (we hope) of ripe apprehension, to know this truth, without any such feare of danger as was then, in the infancy of the Church,
but now those questions touching the unity of the Godhead, and the trinity of the Persons, Are so sufficiently and learnedly handled, that men Are now (we hope) of ripe apprehension, to know this truth, without any such Fear of danger as was then, in the infancy of the Church,
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And thus you see the true God and author of these blessings differenced and distinguished from all other false and imaginarie Gods, in respect of himselfe.
And thus you see the true God and author of these blessings differenced and distinguished from all other false and imaginary God's, in respect of himself.
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2. He is distinguished and described in respect of vs; and that two waies. 1. Ab excellentia potestatis, quia NONLATINALPHABET, from the excellency of his power, because he is God.
2. He is distinguished and described in respect of us; and that two ways. 1. Ab Excellence potestatis, quia, from the excellency of his power, Because he is God.
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for they said he was optimus maximus, best and greatest, greatest to shew his ablenesse, and best to shew his willingnesse, to giue vs all good things.
for they said he was optimus Maximus, best and greatest, greatest to show his ableness, and best to show his willingness, to give us all good things.
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For Christ in lege supplicandi, when he teacheth vs how to pray, saith, Our father which art in heauen, The first clause, our father, sheweth his goodnesse and his willingnesse to helpe vs;
For christ in lege supplicandi, when he Teaches us how to pray, Says, Our father which art in heaven, The First clause, our father, shows his Goodness and his willingness to help us;
and the second clause, which art in heauen, sheweth his greatnesse and his ablenesse to helpe vs. And the Apostles ioyntly, in lege credendi, when they teach vs how to beleeue, doe set downe the same thing:
and the second clause, which art in heaven, shows his greatness and his ableness to help us And the Apostles jointly, in lege credendi, when they teach us how to believe, do Set down the same thing:
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and each one of them seuerally, in loge docendi, in all their writings, doe ioyne these two points together, that as the first teacheth reuerence and feare, so the other should stir vp boldnesse and loue, that we should not be too bold, quia NONLATINALPHABET,
and each one of them severally, in loge docendi, in all their writings, do join these two points together, that as the First Teaches Reverence and Fear, so the other should stir up boldness and love, that we should not be too bold, quia,
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because he is God, nor yet too fearefull, quia pater, because he is our father. For that neither feare without confidence, nor confidence without feare, can be acceptable vnto God,
Because he is God, nor yet too fearful, quia pater, Because he is our father. For that neither Fear without confidence, nor confidence without Fear, can be acceptable unto God,
And therefore God doth so order his stile, and ioyne his titles together, that his greatnesse should keepe vs from presuming, and his goodnesse from desparing. Whereupon Saint Bernard saith, that these two are the two feet of the Lord, whereby he walketh in all his waies, and fastneth both these feet vpon euery sinner that truly turneth vnto him.
And Therefore God does so order his style, and join his titles together, that his greatness should keep us from presuming, and his Goodness from despairing. Whereupon Saint Bernard Says, that these two Are the two feet of the Lord, whereby he walks in all his ways, and fasteneth both these feet upon every sinner that truly turns unto him.
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For the goodnesse of God only would animate the wicked to presumption, and his greatnesse only would terrifie euen the godly to desperation, and therefore Dauid excellently saith, that he would not sing of mercie alone,
For the Goodness of God only would animate the wicked to presumption, and his greatness only would terrify even the godly to desperation, and Therefore David excellently Says, that he would not sing of mercy alone,
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nor of iudgement alone, but his song should be of mercie and iudgement together, that so in respect of Gods iustice, he might retaine feare, and in respect of Gods mercie he might conceiue hope.
nor of judgement alone, but his song should be of mercy and judgement together, that so in respect of God's Justice, he might retain Fear, and in respect of God's mercy he might conceive hope.
But as the consideration of Gods goodnesse doth breed in vs fiduciam, faith to proceed boldly to the throne of grace, so I would to God that the consideration of his greatnesse would breed in vs deuotion and reuerence to worke our saluation with feare and trembling.
But as the consideration of God's Goodness does breed in us fiduciam, faith to proceed boldly to the throne of grace, so I would to God that the consideration of his greatness would breed in us devotion and Reverence to work our salvation with Fear and trembling.
For we are all ready enough to lay hold on his goodnesse, but we are farre enough from any true feare of his greatnesse. Sinners lay hold on that only, that serue their turne to goe on in sinne;
For we Are all ready enough to lay hold on his Goodness, but we Are Far enough from any true Fear of his greatness. Sinners lay hold on that only, that serve their turn to go on in sin;
and therefore the Prophet saith, that supra dorsum Dei fabricauerunt peccatores, prolong auerunt iniquitatem, they laid all their sinnes vpon Gods backe,
and Therefore the Prophet Says, that supra dorsum Dei fabricauerunt Peccatores, prolong auerunt iniquitatem, they laid all their Sins upon God's back,
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2. NONLATINALPHABET, of seeing, because he seeth all things, and all things are patent vnto his eies, and nothing in the world can be hidden from him, the very thoughts of our hearts are seene of him, a phrase worth the nothing, that it is not only said, Christ knew the thoughts of men,
2., of seeing, Because he sees all things, and all things Are patent unto his eyes, and nothing in the world can be hidden from him, the very thoughts of our hearts Are seen of him, a phrase worth thee nothing, that it is not only said, christ knew the thoughts of men,
To burne the wicked like stubble, and to consume the vngodly vnto ashes. 2. In respect of the brightnesse of his Maiesty to cherish and comfort the godly;
To burn the wicked like stubble, and to consume the ungodly unto Ashes. 2. In respect of the brightness of his Majesty to cherish and Comfort the godly;
And therefore God appeared to Moses in a flame of fire, to shew that he would cherish and comfort that poore people which were so much distressed and tormented of the Egiptians;
And Therefore God appeared to Moses in a flame of fire, to show that he would cherish and Comfort that poor people which were so much distressed and tormented of the egyptians;
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when a mans conscience telleth him that euery good shall be rewarded, and euerie euill must be punished. And so you haue the significations of NONLATINALPHABET, God:
when a men conscience Telleth him that every good shall be rewarded, and every evil must be punished. And so you have the significations of, God:
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and Our is a word of community, a word of charity. And therefore, as the whole world is described in a little mappe, saith Synesius; so in these two little words, are most closely included the sum of the Law and the Gospell.
and Our is a word of community, a word of charity. And Therefore, as the Whole world is described in a little map, Says Synesius; so in these two little words, Are most closely included the sum of the Law and the Gospel.
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De 1. God is said to be a Father in two respects. 1. Respectu filij, in respect of his sonne Christ Iesus. 2. Respectu creaturarum, in respect of all his creatures.
De 1. God is said to be a Father in two respects. 1. Respectu filij, in respect of his son christ Iesus. 2. Respectu creaturarum, in respect of all his creatures.
and therefore the Father was neuer no Father, and the Sonne was neuer no Sonne, Sed sicut semper Deus, it a semper Pater habens semper filium, quem semel genuit ex sua aequalem sibi natura:
and Therefore the Father was never no Father, and the Son was never no Son, said sicut semper Deus, it a semper Pater habens semper Son, Whom semel genuit ex sua aequalem sibi Nature:
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but was as he was euer a God, so he was euer a Father, hauing euer a Son, which he once begat of his own nature coequall vnto himselfe, saith Saint Augustine.
but was as he was ever a God, so he was ever a Father, having ever a Son, which he once begat of his own nature coequal unto himself, Says Saint Augustine.
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1. Seeing all creatures haue their being from him, he may be well called the Father of them all, quia Pater dat esserei. And therefore Iob calleth him Pater pluuiae, the father of the raine.
1. Seeing all creatures have their being from him, he may be well called the Father of them all, quia Pater that esserei. And Therefore Job calls him Pater pluuiae, the father of the rain.
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& they stood fast, yet when man was to be created, he said, Let vs make man (as consulting with his wisdome) in our owne image and likenesse, as more properly to be our sonne then any other creature) and so he breathed in the nostrils of man the breath of life, and man became a liuing soule.
& they stood fast, yet when man was to be created, he said, Let us make man (as consulting with his Wisdom) in our own image and likeness, as more properly to be our son then any other creature) and so he breathed in the nostrils of man the breath of life, and man became a living soul.
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and therefore doth alwaies seeke to mount vp super altitudines terrae, aboue all earthly things, & haerere origini suae, and to be alwaies contemplating of her chiefest blisse,
and Therefore does always seek to mount up super altitudines terrae, above all earthly things, & haerere origini suae, and to be always contemplating of her chiefest bliss,
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And therefore a merrie fellow, meeting with a friend that protested he loued him as deerely as his owne soule, answered, I would thou louest me as well as thou louest thy body.
And Therefore a merry fellow, meeting with a friend that protested he loved him as dearly as his own soul, answered, I would thou love me as well as thou love thy body.
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And so we doe all, we care not what expence we bestow vpon our rotten bodies, but we thinke all to much that we doe to adorne and beautifie this diuine soule. We are like that fellow, that was wonderfull fat himselfe, and rode vpon a leane horse,
And so we do all, we care not what expense we bestow upon our rotten bodies, but we think all to much that we do to adorn and beautify this divine soul. We Are like that fellow, that was wonderful fat himself, and road upon a lean horse,
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and being demanded why himselfe was so fat and his horse so leane, he answered, he fed himselfe with his owne hands, but he committed the care of his horse to his man Dicke.
and being demanded why himself was so fat and his horse so lean, he answered, he fed himself with his own hands, but he committed the care of his horse to his man Dick.
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And therefore the Heathen man could say, Qui animum curat seipsum curat, qui corpus non se sed sua curat, qui pecuniam non se nec sua, sed valde aliena curat.
And Therefore the Heathen man could say, Qui animum curate seipsum curate, qui corpus non se sed sua curate, qui pecuniam non se nec sua, sed Valde Aliena curate.
2. God is said to be the Father of man, not only in regard of generation, because he thus created him in his owne similitude and likenesse, but also in respect of regeneration, because he redeemed and deliuered vs from our father the deuill,
2. God is said to be the Father of man, not only in regard of generation, Because he thus created him in his own similitude and likeness, but also in respect of regeneration, Because he redeemed and Delivered us from our father the Devil,
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For when man had sinned, and so from the sonne of God had made himselfe the sonne of satan, there were foure things (saith venerable Bede) imposed vpon man for his transgression. 1. Ignorance. 2. Impotence. 3. Concupiscence. 4. Malice. For
For when man had sinned, and so from the son of God had made himself the son of satan, there were foure things (Says venerable Bede) imposed upon man for his Transgression. 1. Ignorance. 2. Impotence. 3. Concupiscence. 4. Malice. For
And so these things made man now like vnto satan, that was made before in the likenesse of God. Therefore God respecting and pittying our most lamentable and miserable estate, he sent his only Sonne Christ Iesus to be made vnto vs, 1. Wisdome. 2. Iustification. 3. Sanctification. 4. Redemption.
And so these things made man now like unto satan, that was made before in the likeness of God. Therefore God respecting and pitying our most lamentable and miserable estate, he sent his only Son christ Iesus to be made unto us, 1. Wisdom. 2. Justification. 3. Sanctification. 4. Redemption.
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2. He was made vnto vs righteousnes, for that all our righteousnes in respect of nature is but pollutio panni•, like the righteousnes of the Gentiles, staines & filthinesse, & in respect of the law,
2. He was made unto us righteousness, for that all our righteousness in respect of nature is but pollutio panni•, like the righteousness of the Gentiles, stains & filthiness, & in respect of the law,
3. He was made our Sanctification. For that in all men there is defection, and in the Angels vnfaithfulnesse hath beene found, and how can we be cleane that were borne in sinne, and conceiued in iniquity? but in Christ there was no sinne, and in his mouth was found no guile.
3. He was made our Sanctification. For that in all men there is defection, and in the Angels unfaithfulness hath been found, and how can we be clean that were born in sin, and conceived in iniquity? but in christ there was no sin, and in his Mouth was found no guile.
vnlesse his bloud doth intercede for me, that I may be saued, and therefore Christ gaue himselfe to be the price of our redemption (so the word NONLATINALPHABET signifies) to suffer for vs, to shed his bloud for vs,
unless his blood does intercede for me, that I may be saved, and Therefore christ gave himself to be the price of our redemption (so the word signifies) to suffer for us, to shed his blood for us,
and to die for vs, and for our sinnes, to saue vs from hell, and to rise againe for our iustification, to bring vs vnto heauen, in illa instituit, in ista restituit, saith Saint Bernard, by the former parauit nos mansioni, he made vs fit for heauen,
and to die for us, and for our Sins, to save us from hell, and to rise again for our justification, to bring us unto heaven, in illa Instituit, in ista Restituit, Says Saint Bernard, by the former parauit nos mansioni, he made us fit for heaven,
I answer, that the fault was Adams fault, and is that nothing to thee? And therefore, vt peccatum in semine, it a iustitia in sanguine, as sinne is iustly mine by propagation, so it is not incongruous that righteousnesse should be mine by imputation,
I answer, that the fault was Adams fault, and is that nothing to thee? And Therefore, vt peccatum in Seed, it a iustitia in sanguine, as sin is justly mine by propagation, so it is not incongruous that righteousness should be mine by imputation,
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And therefore, seeing Christ died for our sinnes, and rose againe for our iustification, and now sitteth at the right hand of God to make intercession for vs, though our bodies be but semen terrae & esca verminum, dust and ashes,
And Therefore, seeing christ died for our Sins, and rose again for our justification, and now Sitteth At the right hand of God to make Intercession for us, though our bodies be but semen terrae & Esca verminum, dust and Ashes,
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And thus are we made againe the sonnes of God, by regeneration, because we are borne of God, (i.) of water and of the spirit, which spirit beareth witnesse vnto our spirits, that we are the sonnes of God, and haue our sinnes pardoned, our diseases cured, and the image of God renewed in vs through Iesus Christ our Lord.
And thus Are we made again the Sons of God, by regeneration, Because we Are born of God, (i.) of water and of the Spirit, which Spirit bears witness unto our spirits, that we Are the Sons of God, and have our Sins pardoned, our diseases cured, and the image of God renewed in us through Iesus christ our Lord.
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For, I said to rottennesse, thou art my fathers, and to the wormes, you are my mother and my sisters, saith Iob, and so the earth is called the mother of vs all.
For, I said to rottenness, thou art my Father's, and to the worms, you Are my mother and my Sisters, Says Job, and so the earth is called the mother of us all.
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and so (saith he) antiqui iusti, patres sunt iustorum qui modo sunt, & qui modo sunt iusti patres, sunt eorum qui futuri erunt, the iust men that went before vs, are the fathers of those iust men that are now,
and so (Says he) antiqui Justi, patres sunt Just qui modo sunt, & qui modo sunt Justi patres, sunt Their qui Future erunt, the just men that went before us, Are the Father's of those just men that Are now,
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And so you see that by following the counsell or example of wicked men, we become the children of those wicked men, and by following the counsels and examples of good men, wee become the children of those good and godly men,
And so you see that by following the counsel or Exampl of wicked men, we become the children of those wicked men, and by following the Counsels and Examples of good men, we become the children of those good and godly men,
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for, whosoeuer causeth vs to follow his counsels or examples, whether in good or euill, we make him our father, and our selues his children by imitation, Nam ille recte pater tuus quem tu fueris imitatus. For he may rightly be tearmed thy father whom thou doest imitate, saith S. Augustine.
for, whosoever Causes us to follow his Counsels or Examples, whither in good or evil, we make him our father, and our selves his children by imitation, Nam Isle recte pater Thy Whom tu fueris imitatus. For he may rightly be termed thy father whom thou dost imitate, Says S. Augustine.
but you must vnderstand this in respect of imitation, and not of their creation, saith S. Augustine, Quia constat in Catholica fide, quod diabolus nec condidit, nec creauit naturam:
but you must understand this in respect of imitation, and not of their creation, Says S. Augustine, Quia constat in Catholica fide, quod diabolus nec condidit, nec creauit naturam:
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for it is certaine (saith he) and by our catholike faith we beleeue that the deuill neuer made any nature, or being, all his drift and desire was to corrupt euery being, but because we doe the workes of the deuill, therefore our Sauiour saith, we are the children of our father the deuill.
for it is certain (Says he) and by our catholic faith we believe that the Devil never made any nature, or being, all his drift and desire was to corrupt every being, but Because we do the works of the Devil, Therefore our Saviour Says, we Are the children of our father the Devil.
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and therefore are called the fathers of our flesh, but God is the chiefe agent, and principall maker, not only of the soule, which he formeth and maketh, without any hand of our naturall fathers,
and Therefore Are called the Father's of our Flesh, but God is the chief agent, and principal maker, not only of the soul, which he formeth and makes, without any hand of our natural Father's,
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for of his owne will begat he vs with the word of truth, and therefore as he alone is the chiefe and principall father of our generation, so he is alone the chiefe and principall father of our regeneration.
for of his own will begat he us with the word of truth, and Therefore as he alone is the chief and principal father of our generation, so he is alone the chief and principal father of our regeneration.
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3. Kings and Queenes are called our Nurcing fathers and our nursing mothers, because they be custodes vtriusque tabulae, the preseruers both of Law and Gospell,
3. Kings and Queens Are called our Nursing Father's and our nursing mother's, Because they be custodes vtriusque tabulae, the preservers both of Law and Gospel,
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and doe by their power and authority, defend and cherish all those children, that the Ministers by the preaching of the Gospell haue begotten and brought forth into the Church of God.
and do by their power and Authority, defend and cherish all those children, that the Ministers by the preaching of the Gospel have begotten and brought forth into the Church of God.
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And so both in respect of our naturall being, and in respect of our spirituall being, all others that are called fathers, are but fathers, NONLATINALPHABET, in some respects,
And so both in respect of our natural being, and in respect of our spiritual being, all Others that Are called Father's, Are but Father's,, in Some respects,
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For one is your father euen God, (i.) principally and properly in all respects, you can finde none that can be said to be your father vpon earth, either in respect of generation, or regeneration, and therefore you should not ascribe that vnto them, which is proper vnto God:
For one is your father even God, (i.) principally and properly in all respects, you can find none that can be said to be your father upon earth, either in respect of generation, or regeneration, and Therefore you should not ascribe that unto them, which is proper unto God:
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That this world of humane honour should be taken away from vse, but that this grace and goodnesse of God whereby we are brought into this life, and begotten againe vnto eternall life, should not be ascribed to nature, or to any power or sanctitie of any man whatsoeuer but onely vnto God, to whom it properly belongeth.
That this world of humane honour should be taken away from use, but that this grace and Goodness of God whereby we Are brought into this life, and begotten again unto Eternal life, should not be ascribed to nature, or to any power or sanctity of any man whatsoever but only unto God, to whom it properly belongeth.
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And therefore it is apparant, Quanta Domini indulgentia, quanta circa nos dignationis etus & bonitatis vbertas, qui sic nos docuit scire eum patrem esse nostrū,
And Therefore it is apparent, Quanta Domini Indulgence, quanta circa nos dignationis etus & bonitatis vbertas, qui sic nos Doctrine Scire Eum patrem esse nostrū,
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& nos esse filios eius; What indulgencie and plentie of goodnes & respect the Lord sheweth vnto vs, in that he hath taught vs to know him to be our father, and our selues his children, saith S. Cyprian.
& nos esse Sons eius; What indulgency and plenty of Goodness & respect the Lord shows unto us, in that he hath taught us to know him to be our father, and our selves his children, Says S. Cyprian.
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but a father can neuer cease to be a father, and therefore in the verie depth of sinne, we may be bold to cry to God for pardon, Nam et si peccator amisit ingenuitatem filij, creator tamen non amisit pietatem patris, for though the sinner may lose the dutie of a sonne,
but a father can never cease to be a father, and Therefore in the very depth of sin, we may be bold to cry to God for pardon, Nam et si peccator amisit ingenuitatem filij, creator tamen non amisit pietatem patris, for though the sinner may loose the duty of a son,
and Christians alone are his sonnes by adoption and grace: and therefore herein the Christians haue a preheminence aboue the Angels, for to which of the Angels said hee at any time, thou art my sonne,
and Christians alone Are his Sons by adoption and grace: and Therefore herein the Christians have a pre-eminence above the Angels, for to which of the Angels said he At any time, thou art my son,
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And in this we that are after Christs manifestation in the flesh vnder the Gospell, haue a prerogatiue aboue the Patriarks that were before the Law, and the Prophets themselues that were vnder the Law; for before the Law was giuen, Abraham saith vnto God, Shall I speake vnto the Lord that am but dust and ashes:
And in this we that Are After Christ manifestation in the Flesh under the Gospel, have a prerogative above the Patriarchs that were before the Law, and the prophets themselves that were under the Law; for before the Law was given, Abraham Says unto God, Shall I speak unto the Lord that am but dust and Ashes:
And therefore Tertullian, S. Cyprian, S. Athanasius, S. Augustine, and others, vpon those words of our Sauiour Christ, I haue declared thy name vnto my brethren, doe vnderstand it of the name Father, for that (say they) the name of father was not known vnto the Iewes, Quia veteris Testamenti status erat seruorum, for that the state of them which were vnder the Law was the state of seruants.
And Therefore Tertullian, S. Cyprian, S. Athanasius, S. Augustine, and Others, upon those words of our Saviour christ, I have declared thy name unto my brothers, do understand it of the name Father, for that (say they) the name of father was not known unto the Iewes, Quia veteris Testamenti status erat seruorum, for that the state of them which were under the Law was the state of Servants.
or so confidently vsed by them, as it is by vs. For, considering the Maiestie of God, before whom the hils doe tremble, and the Angels of heauen couer their faces, and seeing our owne basenesse, being but dust and ashes, full of vncleannesse, the slaues of sinne,
or so confidently used by them, as it is by us For, considering the Majesty of God, before whom the hills do tremble, and the Angels of heaven cover their faces, and seeing our own baseness, being but dust and Ashes, full of uncleanness, the slaves of sin,
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and the children of the deuill, who durst (saith S. Cyprian) call God by the name of father, if Christ himselfe our aduocate had not first put these words in our mouths? but now seeing he which best knoweth his fathers loue and affection towards vs, hath declared God vnto vs by the name of father, wee doe most humbly desire him, agnoscere stylum aduocati nostri filij sui, to take notice of that stile which our Sauiour and his sonne hath taught vnto vs. 2. From this doctrine, that God is our Father, we may collect, 1. Quid sperandum, what we may hope from him. 2. Quid praestandum, what is our dutie vnto him.
and the children of the Devil, who durst (Says S. Cyprian) call God by the name of father, if christ himself our advocate had not First put these words in our mouths? but now seeing he which best Knoweth his Father's love and affection towards us, hath declared God unto us by the name of father, we do most humbly desire him, agnoscere stylum aduocati Our filij sui, to take notice of that style which our Saviour and his son hath taught unto us 2. From this Doctrine, that God is our Father, we may collect, 1. Quid sperandum, what we may hope from him. 2. Quid praestandum, what is our duty unto him.
1. From his fatherly loue and affection wee may hope for a fourefold fruit: Viz. 1. Of Instruction. 2. Of Correction. 3. Of Indulgence. 4. Of Prouidence. 1. Instruction:
1. From his fatherly love and affection we may hope for a fourfold fruit: Viz. 1. Of Instruction. 2. Of Correction. 3. Of Indulgence. 4. Of Providence. 1. Instruction:
and so did Iosuah, Dauid, and all other good fathers teach and instruct their children to doe that which was iust and honest, and the verie Heathens did account those parents worthie of iust reproofe, that were carelesse in the good education and instruction of their children.
and so did Joshua, David, and all other good Father's teach and instruct their children to do that which was just and honest, and the very heathens did account those Parents worthy of just reproof, that were careless in the good education and instruction of their children.
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And therefore God being our father, hath such a care to teach his children, that he sent wise men and Prophets, and came himselfe, and sends vs in his owne name,
And Therefore God being our father, hath such a care to teach his children, that he sent wise men and prophets, and Come himself, and sends us in his own name,
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for, If thou bring up thy sonne deliciously, he shall make thee afraid, if thou play with him, he shall bring thee to heauinesse, saith the sonne of Syrach: and therefore Salomon saith, Withdraw not correction from thy childe:
for, If thou bring up thy son deliciously, he shall make thee afraid, if thou play with him, he shall bring thee to heaviness, Says the son of Sirach: and Therefore Solomon Says, Withdraw not correction from thy child:
And therefore, God correcteth and chasteneth euerie childe that he receiueth, so that whosoeuer is exempted à passione flagellorum, exceptus est à numero filiorum, from his part of affliction, he is excepted from the number of Gods children, hee is a bastard and no sonne, saith the Apostle.
And Therefore, God Correcteth and Chasteneth every child that he receiveth, so that whosoever is exempted à passion flagellorum, exceptus est à numero Filiorum, from his part of affliction, he is excepted from the number of God's children, he is a bastard and no son, Says the Apostle.
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3. Though a father is bound to correct his childe, yet he is so affected to his sonne, that pro magno peccato panlulum supplicium patri satis est, for a great offence a small punishment will be sufficient for a father to impose vpon his sonne.
3. Though a father is bound to correct his child, yet he is so affected to his son, that Pro magno Peccato panlulum supplicium patri satis est, for a great offence a small punishment will be sufficient for a father to impose upon his son.
And therefore this facilitas ad veniam, tender hearted affection, and fatherly loue of God towards vs, should teach vs, virtutem redeundi, at length to say with the prodigall sonne, I will returne and goe to my father.
And Therefore this facilitas ad veniam, tender hearted affection, and fatherly love of God towards us, should teach us, virtutem redeundi, At length to say with the prodigal son, I will return and go to my father.
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as I shewed in the fore-said examples, then surely the loue and compassion of our heauenly father is a great deale more, for though the mother should forget the childe of her wombe,
as I showed in the foresaid Examples, then surely the love and compassion of our heavenly father is a great deal more, for though the mother should forget the child of her womb,
but also for our children, and therefore is called Pater orphanorum, the Father of the orphans, of the poore, the father lesse and widowes, of our selues,
but also for our children, and Therefore is called Pater orphanorum, the Father of the orphans, of the poor, the father less and Widows, of our selves,
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and of our seed after vs. Neither is he only carefull to prouide for vs the things of this life, but he prouideth for vs the goods of eternall life, not lands,
and of our seed After us Neither is he only careful to provide for us the things of this life, but he Provideth for us the goods of Eternal life, not Lands,
For Quid charius filijs debet esse quàm pater? What thing in the world should be so deare vnto the children as their father? And therefore if I be a father, where is my loue, saith the Lord? Defessum fertur portare ciconia patrem, Hinc illa piet as sancta notatur aue.
For Quid charius Filiius debet esse quàm pater? What thing in the world should be so deer unto the children as their father? And Therefore if I be a father, where is my love, Says the Lord? Defessum fertur portare ciconia patrem, Hinc illa Piet as sancta notatur ave.
4. Children are prone to be imitators of their fathers, though many times they doe erre with their fathers: but in imitating our heauenly father, we shall be free from the feare of error, and therefore we are inioyned to imitate him, and to square all our actions according to the actions of this our father:
4. Children Are prove to be imitators of their Father's, though many times they do err with their Father's: but in imitating our heavenly father, we shall be free from the Fear of error, and Therefore we Are enjoined to imitate him, and to square all our actions according to the actions of this our father:
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For when we are taught, that God is our father, Quid aliud nisi per vitam innocentem nos coelesti patri similes sieri docemur? What are we taught but through an holy and an innocent life to shew our selues like vnto our heauenly father saith Greg. Nissen. And so much for the first word that sheweth the goodnesse of God, Pater.
For when we Are taught, that God is our father, Quid Aliud nisi per vitam innocentem nos Coelesti patri similes sieri docemur? What Are we taught but through an holy and an innocent life to show our selves like unto our heavenly father Says Greg. Nissen. And so much for the First word that shows the Goodness of God, Pater.
And in summe, 1. It excludeth all the wicked from all right in this heauenly Father. 2. It includeth all the godly within the paternitie of this Father.
And in sum, 1. It excludeth all the wicked from all right in this heavenly Father. 2. It includeth all the godly within the paternity of this Father.
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1. In that he is said to be our father, here is an appropriation of him vnto the godly, and an exclusion of all wicked men from his paternitie: for though they be his sonnes by creation, yet because they doe the desires of their father the deuill, they cannot be his children by grace: and so S. Cyprian saith, Quod peccator non potest esse filius Dei,
1. In that he is said to be our father, Here is an appropriation of him unto the godly, and an exclusion of all wicked men from his paternity: for though they be his Sons by creation, yet Because they do the Desires of their father the Devil, they cannot be his children by grace: and so S. Cyprian Says, Quod peccator non potest esse filius Dei,
And therefore the Saints should haue nothing to doe with wicked men, but should withdraw themselues from those that walke inordinately, as the Apostle speaketh.
And Therefore the Saints should have nothing to do with wicked men, but should withdraw themselves from those that walk inordinately, as the Apostle speaks.
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2. This word our Father doth include all the godly within his fatherhood, and sheweth them all to be his sonnes, not only by nature, but also by grace, and therefore all the godly are brethren, because they are all the children of the same Father. And this teacheth vs,
2. This word our Father does include all the godly within his fatherhood, and shows them all to be his Sons, not only by nature, but also by grace, and Therefore all the godly Are brothers, Because they Are all the children of the same Father. And this Teaches us,
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And that (as I shewed) in a double respect, 1. Respectu sanguinis. 2. Respectu spiritus. In respect of nature, and in respect of grace: Et maior est fraternitas spiritus quam sanguinis;
And that (as I showed) in a double respect, 1. Respectu Blood. 2. Respectu spiritus. In respect of nature, and in respect of grace: Et maior est fraternitas spiritus quam Blood;
and grace should tie vs a great deale more to loue one another then nature, saith S. Augustine, Quia natura similitudinem corporis refert, gratia cordis vnanimitatem demonstrat, because nature sheweth only the similitude of the bodie, but grace vniteth the hearts.
and grace should tie us a great deal more to love one Another then nature, Says S. Augustine, Quia Nature similitudinem corporis refert, Gratia Cordis vnanimitatem demonstrate, Because nature shows only the similitude of the body, but grace uniteth the hearts.
And yet in former times, the loue of naturall brethren was such and so great, that when a souldier in the Armie of Pompey had vnbeware vnto himselfe slaine his brother that was in the hoste of Sertorius, and knew the same,
And yet in former times, the love of natural brothers was such and so great, that when a soldier in the Army of Pompey had unbeware unto himself slain his brother that was in the host of Sertorius, and knew the same,
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and therfore how much more ready should we be, that are brethren both by nature and by grace, to lay downe our liues for our brethren, as the Apostle speaketh.
and Therefore how much more ready should we be, that Are brothers both by nature and by grace, to lay down our lives for our brothers, as the Apostle speaks.
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and our brethren by creation, yet are we not to loue them so well as those that are our brethren by adoption and grace; and therefore though the Apostle willeth vs, to doe good vnto all men, yet he wisheth more especially to doe it to the houshold of faith.
and our brothers by creation, yet Are we not to love them so well as those that Are our brothers by adoption and grace; and Therefore though the Apostle wills us, to do good unto all men, yet he wishes more especially to do it to the household of faith.
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3. To expellour pride: for all the elect of what estate or condition soeuer they be, are the children of the same father, and therefore though thou callest God thy father, yet doe not appropriate any thing to thy selfe more then to the rest of thy brethren;
3. To expellour pride: for all the elect of what estate or condition soever they be, Are the children of the same father, and Therefore though thou Callest God thy father, yet do not Appropriate any thing to thy self more then to the rest of thy brothers;
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For why should we be ashamed to take him for our brother, whom God vouchsafeth to take for his sonne? Remember therfore communem sanctorum & parem esse omnium nostrū conditionē quoad Deū;
For why should we be ashamed to take him for our brother, whom God vouchsafeth to take for his son? remember Therefore communem sanctorum & Parem esse omnium nostrū conditionē quoad Deū;
And yet I would not haue any from hence to conclude a paritie, for as euerie flower cannot be a lillie, and euery starre cannot be Phoebus, so euery Christian cannot be a Prince or a Priest, and euery brother cannot be primogenitus, the first borne,
And yet I would not have any from hence to conclude a parity, for as every flower cannot be a Lily, and every star cannot be Phoebus, so every Christian cannot be a Prince or a Priest, and every brother cannot be Primogenitus, the First born,
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4. To exclude all malice, and to increase our loue one towards another, vt singuli pro omnibus, & omnes pro singulis optarent salutem, that euery one might pray and wish for the good of all,
4. To exclude all malice, and to increase our love one towards Another, vt Singuli Pro omnibus, & omnes Pro Singulis optarent salutem, that every one might pray and wish for the good of all,
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And so Saint Peter saith, Let all the house know for a surety, that God hath made him Lord and Christ. And he was made our Lord after a threefold right.
And so Saint Peter Says, Let all the house know for a surety, that God hath made him Lord and christ. And he was made our Lord After a threefold right.
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1. By right of inheritance, God made him heire of all things, and gaue him the Gentiles for his inheritance, and the vttermost parts of the earth for his possessions.
1. By right of inheritance, God made him heir of all things, and gave him the Gentiles for his inheritance, and the uttermost parts of the earth for his possessions.
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and tooke vs out of his hands, and so iure belli, by right of warre he became our Lord, and because his Fathers iustice must be satisfied before we could be freed,
and took us out of his hands, and so iure Belli, by right of war he became our Lord, and Because his Father's Justice must be satisfied before we could be freed,
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and no man can say, why doest thou so? As our Sauiour sheweth, may not I doe what I will with mine own? So likewise Christ hath all power giuen him, both in heauen and earth, as himselfe confesseth.
and no man can say, why dost thou so? As our Saviour shows, may not I do what I will with mine own? So likewise christ hath all power given him, both in heaven and earth, as himself Confesses.
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Antoninus wittily obserueth, that the word Dominus may be deriued foure waies, to signifie foure properties that should be in a Lord. 1. Do minus, there is parcitie. 2. Do minas, there is seueritie. 3. Do manus, there is pietie. 4. Do munus, there is liberality.
Antoninus wittily observeth, that the word Dominus may be derived foure ways, to signify foure properties that should be in a Lord. 1. Do minus, there is parcity. 2. Do minas, there is severity. 3. Do manus, there is piety. 4. Do munus, there is liberality.
1. The first is lenitie, a giuing of lesse punishment vnto seruants then they doe iustly deserue, a thing not only commendable, but also most profitable for euery Lord,
1. The First is lenity, a giving of less punishment unto Servants then they do justly deserve, a thing not only commendable, but also most profitable for every Lord,
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for mercie and truth doe preserue the king, and his throne is established through clemencie, for this alluring lenitie will moue euerie man to goe and to continue in such seruice;
for mercy and truth do preserve the King, and his throne is established through clemency, for this alluring lenity will move every man to go and to continue in such service;
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and to the sicke man that had his infirmity 38. yeares, he said but sinne no more: and to Iudas that betraied him, he said but Iudas betraiest thou the Sonne of man with a kisse?
and to the sick man that had his infirmity 38. Years, he said but sin no more: and to Iudas that betrayed him, he said but Iudas betraiest thou the Son of man with a kiss?
And therefore in respect of this meekenesse and lenitie, he is called the lambe of God. O then why should not his lenitie and goodnesse induce vs to serue him? quia mitissimus est rex hic noster, for he is the meekest and the easiest to be serued vpon earth, saith Saint Chrysostome.
And Therefore in respect of this meekness and lenity, he is called the lamb of God. Oh then why should not his lenity and Goodness induce us to serve him? quia mitissimus est rex hic Noster, for he is the Meekest and the Easiest to be served upon earth, Says Saint Chrysostom.
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2. The second is seueritie, nam qui non vult duci debet trahi, for it is most fit that he which will not be perswaded by faire meanes, should be compelled through foule meanes: and therefore constitutus est super gentes & regna, he is put ouer kingdomes and nations, vt euellat & destruat, vt dissipat & disperdat, that he may root them, scatter them,
2. The second is severity, nam qui non vult Duci debet trahi, for it is most fit that he which will not be persuaded by fair means, should be compelled through foul means: and Therefore Constituted est super gentes & regna, he is put over kingdoms and Nations, vt evellat & destruat, vt dissipate & disperdat, that he may root them, scatter them,
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and destroy them, i. the wicked and all their wickednesse, saith Saint Augustine, quia vt nulli homini claudenda est misericordia, ita nulli peccato impunitas relaxanda est;
and destroy them, i. the wicked and all their wickedness, Says Saint Augustine, quia vt None Homini claudenda est misericordia, ita None Peccato impunitas relaxanda est;
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for as mercie is to be denied to no man, so the punishment of sin is to be remitted to no man, saith Saint Ambrose: for the sparing of one wicked fellow doth incourage all others in their wickednesse.
for as mercy is to be denied to no man, so the punishment of since is to be remitted to no man, Says Saint Ambrose: for the sparing of one wicked fellow does encourage all Others in their wickedness.
for as hot water cooled is coldest of all, so the mildest man moued is angriest of all: and therefore Lactantius saith, That God commeth slowly against a sinner as it were vpon leaden feet,
for as hight water cooled is Coldest of all, so the Mildest man moved is angriest of all: and Therefore Lactantius Says, That God comes slowly against a sinner as it were upon leaden feet,
but Christ was sent into the world, euangelizare pauperibus, to preach the Gospell vnto the poore, &c. And therefore the Apostle saith of him, that he went about doing good, and healing all manner of sicknesses and diseases:
but christ was sent into the world, Evangelize pauperibus, to preach the Gospel unto the poor, etc. And Therefore the Apostle Says of him, that he went about doing good, and healing all manner of Sicknesses and diseases:
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for whosoeuer giueth any thing for his sake, he shall receiue the same a hundred fold, and whosoeuer giueth but a cup of cold water in his name, he shall not leese his reward, and therefore the Apostle biddeth vs to behold the bountifulnesse of God.
for whosoever gives any thing for his sake, he shall receive the same a hundred fold, and whosoever gives but a cup of cold water in his name, he shall not lose his reward, and Therefore the Apostle bids us to behold the bountifulness of God.
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for that would make them to neglect their duties, but it should be shewed at the end of their time, for during their time, they should haue nothing but necessaries,
for that would make them to neglect their duties, but it should be showed At the end of their time, for during their time, they should have nothing but necessaries,
for when they haue finished their course, they shall enioy the crowne of righteousnesse, saith the Apostle, they shall haue himselfe to be the satisfying of their desires, to see him without end, to loue him without loathing,
for when they have finished their course, they shall enjoy the crown of righteousness, Says the Apostle, they shall have himself to be the satisfying of their Desires, to see him without end, to love him without loathing,
and to praise him without ceasing, then shall they haue the reward of their seruice, a reward indeed, saith Saint Augustine, Quod fide non capitur, spe non attingitur, charitate non apprehenditur, desideria & vota transgreditur, acquiri potest, aestimari non potest, that by faith cannot be conceiued, by hope cannot be attained, and by charitie cannot be apprehended, it surmounteth all desires,
and to praise him without ceasing, then shall they have the reward of their service, a reward indeed, Says Saint Augustine, Quod fide non capitur, See non attingitur, charitate non apprehenditur, Desire & vota transgreditur, Acquire potest, Aestimari non potest, that by faith cannot be conceived, by hope cannot be attained, and by charity cannot be apprehended, it surmounteth all Desires,
and it passeth all vnderstanding, for the ioyes of heauen, saith Saint Bernard, adeo innumera sunt, vt nequeunt numerari, adeo preciosa, vt nequeunt comparari, adeo diutina vt nequeunt terminari, are so innumerable, that they cannot be numbred; so pretious, that they cannot be valued; and so lasting, that they shall neuer be finished.
and it passes all understanding, for the Joys of heaven, Says Saint Bernard, adeo innumera sunt, vt nequeunt numerari, adeo preciosa, vt nequeunt comparari, adeo diutina vt nequeunt terminari, Are so innumerable, that they cannot be numbered; so precious, that they cannot be valued; and so lasting, that they shall never be finished.
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as our father doth exclude the wicked from being his children, but onely sheweth, that after a more especiall manner, he is the Lord of the elect, then he is of all other creatures whatsoeuer,
as our father does exclude the wicked from being his children, but only shows, that After a more especial manner, he is the Lord of the elect, then he is of all other creatures whatsoever,
for he is Lord of all, for of the elect he saith, serue the Lord in feare, and of the wicked he saith, be thou ruler euen in the midst of thine enemies, (i.) haue thou full dominion ouer them.
for he is Lord of all, for of the elect he Says, serve the Lord in Fear, and of the wicked he Says, be thou ruler even in the midst of thine enemies, (i.) have thou full dominion over them.
I answer with the Canonist, that inobedientia subditorum non tollit ius dominationis; The disobedience of subiects takes not away the right of the Soueraigne:
I answer with the Canonist, that inobedientia subditorum non Tollit Just dominationis; The disobedience of Subjects Takes not away the right of the Sovereign:
De 2. Iesus. Besides infinite obseruations that doe expresse the superabundant suauitie and goodnesse of Iesus, the verie letters of the name and the signification of the word doe most excellently shew the same.
De 2. Iesus. Beside infinite observations that do express the superabundant suavity and Goodness of Iesus, the very letters of the name and the signification of the word do most excellently show the same.
1. Venerable Bede obserueth, that as the name of Antichrist containeth the number of 666. so the name NONLATINALPHABET doth containe 888. the first is numerus rerum caducarum, the number of the world and worldly vanities, that were made in 6. daies, and shall continue 6. ages, to shew that Antichrist should be worldly and hunt after earthly dignities, and neuer attaine vnto the heauenly felicities.
1. Venerable Bede observeth, that as the name of Antichrist Containeth the number of 666. so the name does contain 888. the First is Numerus rerum caducarum, the number of the world and worldly vanities, that were made in 6. days, and shall continue 6. ages, to show that Antichrist should be worldly and hunt After earthly dignities, and never attain unto the heavenly felicities.
And this signification of his name is iustified by the testimony of the Angell who said he should be called Iesus because he should saue his people from their sinnes.
And this signification of his name is justified by the testimony of the Angel who said he should be called Iesus Because he should save his people from their Sins.
because it was done for vs and in our nature, in the person of Iesus Christ. And therefore S. Paul speaking of this righteousnesse, saith, that it is made manifest by the faith of Iesus Christ vnto all and vpon all that beleeue.
Because it was done for us and in our nature, in the person of Iesus christ. And Therefore S. Paul speaking of this righteousness, Says, that it is made manifest by the faith of Iesus christ unto all and upon all that believe.
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1. In respect of satisfaction for our sinnes, though they yeeld that originall sin is wholly and freely in all respects satisfied for by Christ Iesus, yet for sins after baptisme, they haue inuented other fountaines to wash them away,
1. In respect of satisfaction for our Sins, though they yield that original since is wholly and freely in all respects satisfied for by christ Iesus, yet for Sins After Baptism, they have invented other fountains to wash them away,
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as 1. The Sacrament of penance consisting of 1. Contrition, 2. Confession, 3. Satisfaction. 2. The Priests absolution. 3. Masses and Mediations of 1. Saints, and 2. Angels. 4. Workes satisfactory, by themselues or others. 5. Extreme vnction. 6. Suffering for a time the paines of purgatory.
as 1. The Sacrament of penance consisting of 1. Contrition, 2. Confessi, 3. Satisfaction. 2. The Priests absolution. 3. Masses and Mediations of 1. Saints, and 2. Angels. 4. Works satisfactory, by themselves or Others. 5. Extreme unction. 6. Suffering for a time the pains of purgatory.
2. In respect of enduing vs with righteousnesse, they inuent a former and a latter iustification, whereof they yeeld the first to be had from Christ, and affirme the second to be inherent and from our selues.
2. In respect of enduing us with righteousness, they invent a former and a latter justification, whereof they yield the First to be had from christ, and affirm the second to be inherent and from our selves.
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and that whosoeuer will defend that the vngodly are iustified by faith only, and that for the obtaining of Gods mercy, works are not needfull, let him be accursed, for that,
and that whosoever will defend that the ungodly Are justified by faith only, and that for the obtaining of God's mercy, works Are not needful, let him be accursed, for that,
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although the merits of Christ are the most especiall deserts, through which Gods mercies and the way to the kingdome of heauen is granted vnto vs, yet is it in no wise to be reckoned for the only whole and full satisfaction for sins,
although the merits of christ Are the most especial deserts, through which God's Mercies and the Way to the Kingdom of heaven is granted unto us, yet is it in no wise to be reckoned for the only Whole and full satisfaction for Sins,
1. We confesse, that contrition, satisfaction, and all such workes of piety are commended and commanded by God, most earnestly perswaded vnto by the preachers,
1. We confess, that contrition, satisfaction, and all such works of piety Are commended and commanded by God, most earnestly persuaded unto by the Preachers,
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and therefore that which they call a former and a latter iustification, we say (as the Scripture teacheth vs) that it is a proceeding and a growing forward from faith to faith, and from grace to grace. And thereby we doe conclude that he which is iustified may in regard of his apprehension thereof, be said to be more iustified according to the measure of his faith to lay hold on that iustification which is most absolute and fully performed in the sight of God,
and Therefore that which they call a former and a latter justification, we say (as the Scripture Teaches us) that it is a proceeding and a growing forward from faith to faith, and from grace to grace. And thereby we do conclude that he which is justified may in regard of his apprehension thereof, be said to be more justified according to the measure of his faith to lay hold on that justification which is most absolute and Fully performed in the sighed of God,
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and that he which is holy may be said to be more holy according to the measure of grace that he receiueth, whereby he laboureth for vprightnesse more and more,
and that he which is holy may be said to be more holy according to the measure of grace that he receiveth, whereby he Laboureth for uprightness more and more,
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and we say that he alone is the way, the truth, and the life, the α and ο, the author and the finisher of our faith, the beginner and the consummator of our saluation, the alone whole and perfect satisfaction both for the guilt and punishment of all our sinnes, both originall and actuall, and the onely righteousnesse, that bringeth vs to eternall life,
and we say that he alone is the Way, the truth, and the life, the α and ο, the author and the finisher of our faith, the beginner and the consummator of our salvation, the alone Whole and perfect satisfaction both for the guilt and punishment of all our Sins, both original and actual, and the only righteousness, that brings us to Eternal life,
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and so alone without any partner agent, the most perfect deliuerer of man from hell, and the most absolute giuer of euerlasting glory, and that neither workes of the law, nor inherent righteousnesse, nor habituall grace, nor any other thing, or name vnder heauen, can be found whereby we may be saued, but only this sweet name of Iesus.
and so alone without any partner agent, the most perfect deliverer of man from hell, and the most absolute giver of everlasting glory, and that neither works of the law, nor inherent righteousness, nor habitual grace, nor any other thing, or name under heaven, can be found whereby we may be saved, but only this sweet name of Iesus.
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And if this be not all-sufficient, or if he hath not wholly and soly, fully and freely satisfied for all my sinnes, and perfectly gained vnto me eternall life without any workes or merits of mine,
And if this be not All-sufficient, or if he hath not wholly and solely, Fully and freely satisfied for all my Sins, and perfectly gained unto me Eternal life without any works or merits of mine,
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But seeing as God said to Abraham, feare not, I am God all-sufficient, so the Scripture saith to me, feare not, he is a Iesus all-sufficient, whosoeuer beleeueth in him shall neuer be confounded, I will neuer commit these two euils, to forsake the fountaine of liuing waters,
But seeing as God said to Abraham, Fear not, I am God All-sufficient, so the Scripture Says to me, Fear not, he is a Iesus All-sufficient, whosoever Believeth in him shall never be confounded, I will never commit these two evils, to forsake the fountain of living waters,
and place all my ioy in him, and take no ioy where I finde not him. Si scribas, non placet mihi, nisi legam ibi Iesum; si conferas, non sapit mihi, nisi sonuerit ibi Iesus:
and place all my joy in him, and take no joy where I find not him. Si Scribes, non placet mihi, nisi legam There Jesus; si conferas, non sapit mihi, nisi sonuerit There Iesus:
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No writing shall please me where I see no Iesus, no conference shall content me where I heare no Iesus, no thing shall delight me where I finde no Iesus, for he is the honie vnto my mouth, musicke vnto my eares,
No writing shall please me where I see no Iesus, no conference shall content me where I hear no Iesus, no thing shall delight me where I find no Iesus, for he is the honey unto my Mouth, music unto my ears,
NONLATINALPHABET. In the first word Iesus, the Apostle sheweth, that he whom before he had called our Lord, and Master, is our Saui•ur: and in this word NONLATINALPHABET, he sheweth how he was fitted for the executing of that office to saue vs, viz. that he was annointed, to be a King, a Priest, and a Prophet, that he might guide vs, redeeme vs, and instruct vs.
. In the First word Iesus, the Apostle shows, that he whom before he had called our Lord, and Master, is our Saui•ur: and in this word, he shows how he was fitted for the executing of that office to save us, viz. that he was anointed, to be a King, a Priest, and a Prophet, that he might guide us, Redeem us, and instruct us
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The very like we finde in Ieremie, in Ezechiel, and in all the Prophets and Apostles, he filled them with the holy Ghost, that they might doe the worke of the holy Ghost:
The very like we find in Ieremie, in Ezechiel, and in all the prophets and Apostles, he filled them with the holy Ghost, that they might do the work of the holy Ghost:
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lest the Lord should say vnto him friend, how camest thou in hither, being no waies fitted for my seruice? surely, thou didst run before I sent thee, thou didst thrust thy selfe before I called thee,
lest the Lord should say unto him friend, how camest thou in hither, being no ways fitted for my service? surely, thou didst run before I sent thee, thou didst thrust thy self before I called thee,
therefore I wish that they who placed them vpon hope of their sufficiency, would likewise displace them vpon the fight of their deficiencie, and vnworthinesse of their places and calling:
Therefore I wish that they who placed them upon hope of their sufficiency, would likewise displace them upon the fight of their deficiency, and unworthiness of their places and calling:
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for though some thinke the calling of the Ministers to be character indelibilis, and therefore once a minister neuer to be depriued, yet I say that herein they deceiue themselues, because they doe not rightly distinguish betwixt the outward & the inward character,
for though Some think the calling of the Ministers to be character indelibilis, and Therefore once a minister never to be deprived, yet I say that herein they deceive themselves, Because they do not rightly distinguish betwixt the outward & the inward character,
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2. The second sort were sent of God, but by the allowance and approbation of men, and these two sorts are euer furnished with gifts sufficient, for the discharging of their callings from God:
2. The second sort were sent of God, but by the allowance and approbation of men, and these two sorts Are ever furnished with Gifts sufficient, for the discharging of their callings from God:
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For as they had power to ordaine them when they thought them fit, so they haue power to depriue them when they see them vnfit, either in respect of their notorious crimes,
For as they had power to ordain them when they Thought them fit, so they have power to deprive them when they see them unfit, either in respect of their notorious crimes,
4. The fourth are those that are neither sent by God, nor yet by men, & therfore should be prohibited and restrained by men, else should we haue no order, either in Church or commonwealth.
4. The fourth Are those that Are neither sent by God, nor yet by men, & Therefore should be prohibited and restrained by men, Else should we have no order, either in Church or commonwealth.
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and should be (in mine opinion) because the fitting and furnishing of men with gifts answerable to their callings are the chiefest signes, that they are called by God. For so we see, the Sonne of God being appointed to be the Sauiour of men, he was annointed of God,
and should be (in mine opinion) Because the fitting and furnishing of men with Gifts answerable to their callings Are the chiefest Signs, that they Are called by God. For so we see, the Son of God being appointed to be the Saviour of men, he was anointed of God,
Now touching this annointing of Iesus (for so the Greeke word NONLATINALPHABET signifieth, of NONLATINALPHABET vngo, or NONLATINALPHABET vnctio) for to fit him to be a Sauiour, we must necessarily consider these two points, 1. How he was annointed. 2. To what end he was annointed.
Now touching this anointing of Iesus (for so the Greek word signifies, of vngo, or Unction) for to fit him to be a Saviour, we must necessarily Consider these two points, 1. How he was anointed. 2. To what end he was anointed.
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for of them it was spoken, touch not mine annointed, and doe my Prophets no harme, but annointing with materiall oyle, was not yet in rerum natura, and therefore their annointing was with the gifts of Gods spirit.
for of them it was spoken, touch not mine anointed, and do my prophets no harm, but anointing with material oil, was not yet in rerum Nature, and Therefore their anointing was with the Gifts of God's Spirit.
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and of this outward annointing, some thinke there were two kinds. 1. Either with the vulgar and common oyle, or 2. With the holy oyle that hee commandeth Moses to make.
and of this outward anointing, Some think there were two Kinds. 1. Either with the Vulgar and Common oil, or 2. With the holy oil that he commands Moses to make.
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because the Lord saith, Whosoeuer shall make the like oyntment, or whosoeuer shall put any of it vpon a stranger, or any Israelite saue only the Priests, (saith the glosse) euen he shall be cut off from his people.
Because the Lord Says, Whosoever shall make the like ointment, or whosoever shall put any of it upon a stranger, or any Israelite save only the Priests, (Says the gloss) even he shall be Cut off from his people.
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But against this we may obiect, that Sadocke tooke the horne of oyle from the Temple, and annointed Salomon: and Dauid saith of himselfe, I found Dauid my seruant, with my holy oyle haue I annointed him.
But against this we may Object, that Saddock took the horn of oil from the Temple, and anointed Solomon: and David Says of himself, I found David my servant, with my holy oil have I anointed him.
Now our Sauiour was not annointed with any materiall oyle, for that his kingdome was not of this world, nor his Priest-hood after the order of Aaron: but as the Patriarchs were Vncti ante vnctionem, annointed with the inward vnction of the Holy Ghost;
Now our Saviour was not anointed with any material oil, for that his Kingdom was not of this world, nor his Priesthood After the order of Aaron: but as the Patriarchs were Anointed ante vnctionem, anointed with the inward unction of the Holy Ghost;
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And therefore the Apostle saith, that to them were giuen the graces and gifts of Gods Spirit, iuxta mensuram donationis Christi, according to the measure of the gift of Christ,
And Therefore the Apostle Says, that to them were given the graces and Gifts of God's Spirit, Next mensuram donationis Christ, according to the measure of the gift of christ,
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in him is the fulnesse of all grace, of all vertue, of all knowledge, and all other gifts of Gods spirit, mostfully and most perfectly, saith Aquinas, and in him dwelleth the fulnesse of the god-head bodily, saith the Apostle, and from his fulnesse haue we all receiued grace for grace.
in him is the fullness of all grace, of all virtue, of all knowledge, and all other Gifts of God's Spirit, mostfully and most perfectly, Says Aquinas, and in him dwells the fullness of the godhead bodily, Says the Apostle, and from his fullness have we all received grace for grace.
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1. Some, though they yeeld that Priests were vncti, yet doe they affirme that none but Kings were Christi: and I am to speake but of them that were Christi.
1. some, though they yield that Priests were Anointed, yet do they affirm that none but Kings were Christ: and I am to speak but of them that were Christ.
2. Others, though not much contradicting that there were three sorts of men annointed, yet doe they rather incline to thinke that there were but two sorts annointed, that is, Kings and Priests.
2. Others, though not much contradicting that there were three sorts of men anointed, yet do they rather incline to think that there were but two sorts anointed, that is, Kings and Priests.
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and vnctus to the Priests, vnlesse it be only this, that where it is to be referred vnto Kings, it is left vntranslated, and where it is to be referred to the Priests, it is translated vnctus, for in the originall both of the Greeke and Hebrew, the same word is vsed,
and Unctus to the Priests, unless it be only this, that where it is to be referred unto Kings, it is left untranslated, and where it is to be referred to the Priests, it is translated Unctus, for in the original both of the Greek and Hebrew, the same word is used,
lest we derogate any thing from the excellency of the originall, for that there is a woe and a curse annexed to the diminishers of the autority of the diuine word, whether it be by corrupting,
lest we derogate any thing from the excellency of the original, for that there is a woe and a curse annexed to the diminishers of the Authority of the divine word, whither it be by corrupting,
and therefore seeing in the originall, God calleth both Kings and Priests, Christos eius, his annointed, whom he ioyned together with the same name in the originall; I may not seuer by the translation, nor make any difference betwixt Christos and vnctos, but that the first is a Greeke word,
and Therefore seeing in the original, God calls both Kings and Priests, Christos eius, his anointed, whom he joined together with the same name in the original; I may not sever by the Translation, nor make any difference betwixt Christos and vnctos, but that the First is a Greek word,
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For I am sure the precept de non tangendo Christos, was spoken of Abraham, Isaak, and Iaakob, and they were no more Kings, then they were Priests and Prophets, for neither the word pater nor NONLATINALPHABET, doth declare them to be the one rather then the other,
For I am sure the precept de non tangendo Christos, was spoken of Abraham, Isaac, and Jacob, and they were no more Kings, then they were Priests and prophets, for neither the word pater nor, does declare them to be the one rather then the other,
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for as they were to gouerne their housholds like Kings, so were they to teach them and to bring them vp in religion, like Priests and Prophets, and therefore I see no reason that this precept of not touching them, should be giuen because they were Kings, rather then because they were Priests, or if as one rather then as the other,
for as they were to govern their Households like Kings, so were they to teach them and to bring them up in Religion, like Priests and prophets, and Therefore I see no reason that this precept of not touching them, should be given Because they were Kings, rather then Because they were Priests, or if as one rather then as the other,
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then why not as Priests and Prophets rather then as Kings, for that Kings are better able to defend themselues then the Pri•sts or Prophets: they haue the sword of vengeance:
then why not as Priests and prophets rather then as Kings, for that Kings Are better able to defend themselves then the Pri•sts or prophets: they have the sword of vengeance:
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And therefore seeing this precept, de non tangendo Christos, of not touching Gods annointed was spoken of them that were as well Priests and Prophets, as Kings; and that they should not be touched as Priests, no more then as Kings: I dare not touch the text so roughly,
And Therefore seeing this precept, de non tangendo Christos, of not touching God's anointed was spoken of them that were as well Priests and prophets, as Kings; and that they should not be touched as Priests, no more then as Kings: I Dare not touch the text so roughly,
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But we see how it is (and it should be so) that no man doth nor should not dare to take the least graine from the excellency of the names or titles of Kings, and yet we see how many,
But we see how it is (and it should be so) that no man does nor should not Dare to take the least grain from the excellency of the names or titles of Kings, and yet we see how many,
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but they be Christi Domini, the annointed of the Lord) but I say this to declare also the excellency of the Priesthood: for in the beginning the same men were Kings, Priests, and Prophets, as Abraham, Isaak, and Iaakob, and especially Melchisedech, king of Shalem, and the Priest of the most high God, and in respect of either office they were stiled by the same name, Christi Dei, the annointed of God,
but they be Christ Domini, the anointed of the Lord) but I say this to declare also the excellency of the Priesthood: for in the beginning the same men were Kings, Priests, and prophets, as Abraham, Isaac, and Jacob, and especially Melchizedek, King of Shalem, and the Priest of the most high God, and in respect of either office they were styled by the same name, Christ Dei, the anointed of God,
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and in the latter ending both Kings and Priests shal be attoned, and both shall be regale Sacerdotium: Kings made Priests, and Priests made Kings. And therefore Kings and Priests should be like Moses and Aaron, two louing brethren, they to protect our dignitie with the sword of Iustice, and we to defend their authority with the word of truth:
and in the latter ending both Kings and Priests shall be atoned, and both shall be regale Sacerdotium: Kings made Priests, and Priests made Kings. And Therefore Kings and Priests should be like Moses and Aaron, two loving brothers, they to Pact our dignity with the sword of justice, and we to defend their Authority with the word of truth:
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2. Touching the second opinion, Nicholaus de Lyra, Carthusianus, Barradius, and others, doe yeeld many probable reasons to shew that the Prophets were not annointed with any materiall oyle. As,
2. Touching the second opinion, Nicholas de Lyra, Carthusianus, Barradius, and Others, do yield many probable Reasons to show that the prophets were not anointed with any material oil. As,
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2. Because we doe not reade that Elias did anoint Elizeus, but onely threw his cloke ouer him, which throwing of his mantle Carthusianus and Lyra doe call his annointing, and therefore they doe expound the word, Vnges Elizaeum, to signifie nothing else but Eliges Elizaeum, & creabis eum Prophetam, thou shalt choose Elizaeus and make him Prophet in thy stead.
2. Because we do not read that Elias did anoint Elisha, but only threw his cloak over him, which throwing of his mantle Carthusianus and Lyram do call his anointing, and Therefore they do expound the word, Unges Elizaeum, to signify nothing Else but Eliges Elizaeum, & creabis Eum Prophetam, thou shalt choose Elizaeus and make him Prophet in thy stead.
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3. Because a little before the phrase of annointing was twice vsed, for the annointing of the two kings, Hazael, and Iehu, and therefore the same phrase was still vsed to annoint Elizeus for the appointing of him to be a Prophet.
3. Because a little before the phrase of anointing was twice used, for the anointing of the two Kings, hazael, and Iehu, and Therefore the same phrase was still used to anoint Elisha for the appointing of him to be a Prophet.
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but rather were of another kinde, and because extraordinary, therefore not to be ordained with this ordinarie rite which belonged properly to the office of Kings and Priests, which though they were most excellent, yet were they successiue and ordinarie.
but rather were of Another kind, and Because extraordinary, Therefore not to be ordained with this ordinary rite which belonged properly to the office of Kings and Priests, which though they were most excellent, yet were they successive and ordinary.
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5. Because S. Augustine saith that duae personae illo tempore vngebantur, two kinds of men were annointed at that time, (i.) Kings and Priests, & induabus personis praefigurabatur futurus vnus Rex & Sacerdos, vtroque munere vnus Christus,
5. Because S. Augustine Says that duae personae illo tempore vngebantur, two Kinds of men were anointed At that time, (i.) Kings and Priests, & induabus Persons praefigurabatur Future vnus Rex & Sacerdos, vtroque munere vnus Christus,
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And surely as they doe not absolutely deny but the Prophets might be annointed, so doe not I absolutely denie but these reasons may be true, to proue that the Prophets were not annointed: yet I am inclined with S. Clemens, Eusebius, and others, to thinke that these three sorts of men were annointed with materiall oyle. 1. Priests, as Aaron, Exod. 29. 7. 2. Kings, as Saul, Dauid, &c. 1 Sam. 10. 1. 3. Prophets, as Elizeus, 1 Reg. 19. 16.
And surely as they do not absolutely deny but the prophets might be anointed, so do not I absolutely deny but these Reasons may be true, to prove that the prophets were not anointed: yet I am inclined with S. Clemens, Eusebius, and Others, to think that these three sorts of men were anointed with material oil. 1. Priests, as Aaron, Exod 29. 7. 2. Kings, as Saul, David, etc. 1 Sam. 10. 1. 3. prophets, as Elisha, 1 Reg. 19. 16.
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And therefore as these were outwardly annointed with oyle, so Iesus was annointed with the inward vnction of the spirit of God, to be 1. A Priest, 2. A King, 3. A Prophet.
And Therefore as these were outwardly anointed with oil, so Iesus was anointed with the inward unction of the Spirit of God, to be 1. A Priest, 2. A King, 3. A Prophet.
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after the order of Melchisedech. And in these words the Prophet setteth downe, 1. The certainty of his ordination, the Lord sware that thou art a Priest.
After the order of Melchizedek. And in these words the Prophet sets down, 1. The certainty of his ordination, the Lord sware that thou art a Priest.
1. It is certaine then that he is a Priest, and so we may see in the 6. of Zach. 13. and almost in all places of the Epistle to the Heb. And therefore Tertullian calleth him Catholicus patris Sacerdos, per quem munus Deo offerre debemus, the Catholike Priest of his father, by whom we are to offer our sacrifices of praise and thanksgiuing vnto God.
1. It is certain then that he is a Priest, and so we may see in the 6. of Zach 13. and almost in all places of the Epistle to the Hebrew And Therefore Tertullian calls him Catholicus patris Sacerdos, per Whom munus God offer debemus, the Catholic Priest of his father, by whom we Are to offer our Sacrifices of praise and thanksgiving unto God.
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And although Saint Chrysostome denieth him to haue descended of the Priestly linage, yet venerable Bede affirmeth flatly, that our Lord Iesus Christ, which according to the flesh was to be true King & Priest, did therefore de vtraque stirpe Dauid sc.
And although Saint Chrysostom Denieth him to have descended of the Priestly lineage, yet venerable Bede Affirmeth flatly, that our Lord Iesus christ, which according to the Flesh was to be true King & Priest, did Therefore de vtraque stirpe David sc.
because he is immutable, without any shadow of turning, but also because he sware it, and addeth further that he will not repent it, and therefore this truth that he is a Priest, must needs be more irreuocable then the lawes of the Medes and Persians, that cannot be changed.
Because he is immutable, without any shadow of turning, but also Because he sware it, and adds further that he will not Repent it, and Therefore this truth that he is a Priest, must needs be more irrevocable then the laws of the Medes and Persians, that cannot be changed.
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3. It is a perpetuall Priesthood, (i.) an eternall Priesthood, because it is not after the order of Aaron, but after the order of Melchisedech, for the Priesthood of Aaron was to be abolished when the Priesthood of Christ was to come in esse: but the Priesthood of Melchisedech hath all the notes of eternitie.
3. It is a perpetual Priesthood, (i.) an Eternal Priesthood, Because it is not After the order of Aaron, but After the order of Melchizedek, for the Priesthood of Aaron was to be abolished when the Priesthood of christ was to come in esse: but the Priesthood of Melchizedek hath all the notes of eternity.
as he is a God, without beginning of daies, and as God and man, without end of time: and therefore a Priest for euer after the order of Melchisedech. And
as he is a God, without beginning of days, and as God and man, without end of time: and Therefore a Priest for ever After the order of Melchizedek. And
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4. It is a most excellent Priesthood, because the order of Aaron was farre inferiour to this order of Melchisedech, for Leui himselfe, in the loynes of Abraham payd tithes vnto Melchisedech, to shew that there was no perfection in the Priesthood of the Leuites, for the tenth is a signe of perfection (saith Aquinas) in quantum est quodammodo terminus omnium numerorum qui procedunt vsque ad decem, in as much as the tenth is the last of all number, which proceede to tenne, and then beginne againe;
4. It is a most excellent Priesthood, Because the order of Aaron was Far inferior to this order of Melchizedek, for Levi himself, in the loins of Abraham paid Tithes unto Melchizedek, to show that there was no perfection in the Priesthood of the Levites, for the tenth is a Signen of perfection (Says Aquinas) in quantum est quodammodo terminus omnium numerorum qui procedunt vsque ad Decem, in as much as the tenth is the last of all number, which proceed to tenne, and then begin again;
and therefore he that giueth the tenth vnto another, protesteth himselfe to be imperfect, and ascribeth perfection vnto him, to whom hee payeth his tenth,
and Therefore he that gives the tenth unto Another, protesteth himself to be imperfect, and ascribeth perfection unto him, to whom he payeth his tenth,
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and therefore Leui paying tithes vnto Melchisedech, did acknowledge himselfe imperfect, but our Sauiour paying tithe to none, sheweth himselfe most perfect.
and Therefore Levi paying Tithes unto Melchizedek, did acknowledge himself imperfect, but our Saviour paying tithe to none, shows himself most perfect.
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But then it may be obiected, that as Leui, so Christ himselfe was then in the loynes of Abraham, when Abraham paid tithes vnto Melchisedech, and therefore Christ himselfe was tithed.
But then it may be objected, that as Levi, so christ himself was then in the loins of Abraham, when Abraham paid Tithes unto Melchizedek, and Therefore christ himself was tithed.
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for he was to be deriued from Abraham, non secundum rationem seminalem, sed secundum corpulentam substantiam, not according to our naturall begetting with mans seede,
for he was to be derived from Abraham, non secundum rationem seminalem, sed secundum corpulentam substantiam, not according to our natural begetting with men seed,
but onely in respect of his corporall substance, and therefore he was in Abraham potius vt medicina vulneris, quàm vt indigens curatione, rather as the physicke that heales the sicke,
but only in respect of his corporal substance, and Therefore he was in Abraham potius vt medicina vulneris, quàm vt indigens curation, rather as the physic that heals the sick,
And thus you see that Christ was annointed to be Priest; an eternall Priest, and a most excellent Priest for euer, after the order of Melchisedech, and that (as we doe collect) for two especiall ends.
And thus you see that christ was anointed to be Priest; an Eternal Priest, and a most excellent Priest for ever, After the order of Melchizedek, and that (as we do collect) for two especial ends.
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And therefore Christ was contented to make satisfaction for our sinnes, and to pay the ransome of our transgressions, touching which S. Augustine saith, we should consider these foure especiall things, 1. To whom this ransome must be offered.
And Therefore christ was contented to make satisfaction for our Sins, and to pay the ransom of our transgressions, touching which S. Augustine Says, we should Consider these foure especial things, 1. To whom this ransom must be offered.
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2. God is of pure eyes, and cannot endure the sight of sinners, and therefore such an high Priest it became vs to haue which should beholy, harmelesse, vndefiled, defiled, and separate from sinners;
2. God is of pure eyes, and cannot endure the sighed of Sinners, and Therefore such an high Priest it became us to have which should beholy, harmless, undefiled, defiled, and separate from Sinners;
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but by a iust and a holy Priest, saith Saint Augustine, therefore Christ the only Sonne of God, that iust and holy man, in whose mouth was found no guile, became our Priest, that he might offer this ransome or our sinnes vnto his Father.
but by a just and a holy Priest, Says Saint Augustine, Therefore christ the only Son of God, that just and holy man, in whose Mouth was found no guile, became our Priest, that he might offer this ransom or our Sins unto his Father.
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For seeing the thing offered must be cleane, Quid tam mundum pro immundandis vitijs mortalium, quàm sine vlla contagione carnalis concupiscentiae, caro nata in vtero & ex vtero virginali? What can be so cleane to purifie the vncleannesse of men,
For seeing the thing offered must be clean, Quid tam Mundum Pro immundandis vitijs mortalium, quàm sine vlla contagion Carnalis concupiscentiae, Caro Nata in vtero & ex vtero virginali? What can be so clean to purify the uncleanness of men,
as that vndefiled flesh, that without any touch of carnall concupiscence, was conceiued and borne out of a virgins wombe? And seeing our sacrifice must be slaine, quid tam aptum huic immolationi quàm caro mortalis, what is fitter to be slaine then mortall flesh? And therfore what could be better offered of vs,
as that undefiled Flesh, that without any touch of carnal concupiscence, was conceived and born out of a Virgins womb? And seeing our sacrifice must be slain, quid tam aptum huic immolationi quàm Caro Mortalis, what is fitter to be slain then Mortal Flesh? And Therefore what could be better offered of us,
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And you see also the greatnesse of the ransome that was paid, euen the flesh of our priest, and the bloud of our Sauiour, yea such a Priest that was not only a most righteous man,
And you see also the greatness of the ransom that was paid, even the Flesh of our priest, and the blood of our Saviour, yea such a Priest that was not only a most righteous man,
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And so God that gaue our selues vnto our selues in our creation, gaue himselfe vnto vs in our redemption, & quod homo est esse voluit Christus, vt & homo possit esse quod Christus est, and was contented to be made what we are, the Sonne of Man subiect to all infirmities, that we might be made what he is, the sonnes of God filled with all felicities.
And so God that gave our selves unto our selves in our creation, gave himself unto us in our redemption, & quod homo est esse voluit Christus, vt & homo possit esse quod Christus est, and was contented to be made what we Are, the Son of Man Subject to all infirmities, that we might be made what he is, the Sons of God filled with all felicities.
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but with the pretious bloud of Iesus Christ, as the Apostle speaketh, it behoueth vs to shew all obedience and thankefulnesse vnto God for the same, & cum nihil dignum Christo habeamus, and seeing we haue nothing to giue that is any way worthie to be offered vnto Christ, hoc vnum damus quod habemus, nosmet ipsos, let vs giue our selues vnto him that gaue himselfe for vs,
but with the precious blood of Iesus christ, as the Apostle speaks, it behooves us to show all Obedience and thankfulness unto God for the same, & cum nihil dignum Christ habeamus, and seeing we have nothing to give that is any Way worthy to be offered unto christ, hoc One We give quod habemus, nosmet ipsos, let us give our selves unto him that gave himself for us,
and offer vp our bodies a liuing sacrifice, holy and acceptable vnto him that offered vp his bodie for vs. 2. The other part of the Priestly office of Christ is intercession, i.
and offer up our bodies a living sacrifice, holy and acceptable unto him that offered up his body for us 2. The other part of the Priestly office of christ is Intercession, i.
Now touching satisfaction (now spoken of) Bellarmine wiser then the rest, yeeldeth that it belongeth to Christ alone, because he alone is the ransome for sinne, and reconciled vs to God with his owne bloud.
Now touching satisfaction (now spoken of) Bellarmine Wiser then the rest, yields that it belongeth to christ alone, Because he alone is the ransom for sin, and reconciled us to God with his own blood.
and doe pray vnto them, that they would pray for them vnto God, and indeed if they could proue the one, they might be the better excused for doing the other.
and do pray unto them, that they would pray for them unto God, and indeed if they could prove the one, they might be the better excused for doing the other.
But Saint Augustine tels vs plainly, that although all Christians doe commend one another in their praiers to God, pro altero tamen nullus interpellat,
But Saint Augustine tells us plainly, that although all Christians do commend one Another in their Prayers to God, Pro altero tamen nullus interpellate,
yet none doth intercede or mediate for the other, but he that intercedeth for all, that one and true Mediator Iesus Christ. And Saint Iohn likewise saith, If any man sinne, we haue an aduocate with the Father, Iesus Christ the righteous, and he is the propitiation for our sinnes.
yet none does intercede or mediate for the other, but he that intercedeth for all, that one and true Mediator Iesus christ. And Saint John likewise Says, If any man sin, we have an advocate with the Father, Iesus christ the righteous, and he is the propitiation for our Sins.
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and so many others, and therefore they doe pray and intercede for vs. I answer, first that whosoeuer will looke into that place of Nazianzen, shall there finde that Nazianzen doth but thinke so.
and so many Others, and Therefore they do pray and intercede for us I answer, First that whosoever will look into that place of Nazianzen, shall there find that Nazianzen does but think so.
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And thirdly, I say that this place of Nazianzen, and likewise that of Saint Augustine doe proue nothing but that in a generall manner, they pray for vs,
And Thirdly, I say that this place of Nazianzen, and likewise that of Saint Augustine do prove nothing but that in a general manner, they pray for us,
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For this our Priest hath paid for all, when we could pay for nothing: and he merited all happinesse for vs, when we merited destruction vnto our selues:
For this our Priest hath paid for all, when we could pay for nothing: and he merited all happiness for us, when we merited destruction unto our selves:
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and therefore I say with Saint Bernard, that sufficit ad meritum scire quod non sufficiunt merita, herein we merit best when we know that we merit nothing but hell,
and Therefore I say with Saint Bernard, that sufficit ad Merit Scire quod non sufficiunt Merita, herein we merit best when we know that we merit nothing but hell,
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And therefore though we loue the Angels, and reuerence the Saints, their names are sweet vnto vs, and their memoriall is blessed, yet we will pray to none of them,
And Therefore though we love the Angels, and Reverence the Saints, their names Are sweet unto us, and their memorial is blessed, yet we will pray to none of them,
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And it is no maruell that people newly conuerted from Gentilisme to Christianity, should retaine something of their old idolatry, and that the godly fathers should be constrained for a while to tolerate those tares among the wheat,
And it is no marvel that people newly converted from Gentilism to Christianity, should retain something of their old idolatry, and that the godly Father's should be constrained for a while to tolerate those tares among the wheat,
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For in the same booke he saith, that the Martyrs if any sinne remained in them, did purge the same with their owne bloud, and this is a doating of the truth,
For in the same book he Says, that the Martyrs if any sin remained in them, did purge the same with their own blood, and this is a doting of the truth,
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And secondly, who knoweth not, that no man can wash away his owne sins with his owne bloud? For the Scripture saith plainly, that it is the bloud of Iesus Christ, that washeth and cleanseth vs from all sinne.
And secondly, who Knoweth not, that no man can wash away his own Sins with his own blood? For the Scripture Says plainly, that it is the blood of Iesus christ, that washes and Cleanseth us from all sin.
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2. He was annointed to be a king: For thy throne O Lord is for euer and euer, the scepter of thy kingdome is a scepter of righteousnesse, &c. And this we may see in Psal. 2. 6. Ierem. 23. 5. 1. Chron. 17. 12. 14. and in many other places of the Scripture.
2. He was anointed to be a King: For thy throne Oh Lord is for ever and ever, the sceptre of thy Kingdom is a sceptre of righteousness, etc. And this we may see in Psalm 2. 6. Jeremiah 23. 5. 1. Chronicles 17. 12. 14. and in many other places of the Scripture.
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and what lessons we might learne from this doctrine, I haue handled at large in my Treatise of The resolution of Pilate: and therefore now I will but only desire all men to consider, that seeing Christ was a king, and yet refused all pompe of worldly vanities,
and what Lessons we might Learn from this Doctrine, I have handled At large in my Treatise of The resolution of Pilate: and Therefore now I will but only desire all men to Consider, that seeing christ was a King, and yet refused all pomp of worldly vanities,
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It is reported of king Alexander, that his souldiers would imitate him euen in his stoopings. And if they imitated him in his vices, why should not we imitate our king Christ Iesus in his vertues? His kingdome is spirituall, and he is a spirituall king, and therefore if we would be his subiects, we must be spirituall men, and we must vtterly despise these worldly vanities. For it is possible we should doe both, we cannot serue God and mammon, we cannot be filled with temporall and spirituall things at once.
It is reported of King Alexander, that his Soldiers would imitate him even in his stoopings. And if they imitated him in his vices, why should not we imitate our King christ Iesus in his Virtues? His Kingdom is spiritual, and he is a spiritual King, and Therefore if we would be his Subjects, we must be spiritual men, and we must utterly despise these worldly vanities. For it is possible we should do both, we cannot serve God and mammon, we cannot be filled with temporal and spiritual things At once.
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For if thy hand be full of counters, thou must throw away the same before thou canst fill it with gold, saith Saint Chrysostome: euen so if thy heart be full of the riches of this worldly kingdome, there can be no roome for spirituall riches.
For if thy hand be full of counters, thou must throw away the same before thou Canst fill it with gold, Says Saint Chrysostom: even so if thy heart be full of the riches of this worldly Kingdom, there can be no room for spiritual riches.
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Why then doe we not seeke to be rich in Christ? nam affatim diues est, qui cum Christo pauper est, for he is truly rich that is poore in spirit, poore with Christ, saith Saint Ierome: and therefore seeing our kingdome is not of this world, cibus & potus sunt diuitiae nostrae, meat and drinke, food and raiment is all the riches that we should desire, all other things we should willingly leaue vnto the subiects of this world, apud quos solummodo splendor tectorum attenditur, labes animorum non attenditur:
Why then do we not seek to be rich in christ? nam Affatim dives est, qui cum Christ pauper est, for he is truly rich that is poor in Spirit, poor with christ, Says Saint Jerome: and Therefore seeing our Kingdom is not of this world, cibus & Potus sunt diuitiae Nostrae, meat and drink, food and raiment is all the riches that we should desire, all other things we should willingly leave unto the Subjects of this world, apud quos solummodo splendour tectorum attenditur, labes animorum non attenditur:
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And further I must desire you to note this one thing, that Christ is an eternall king, and his kingdome an euerlasting kingdome, gloriosum imperium sine fine dabit, and so shall all his subiects haue an euerlasting kingdome;
And further I must desire you to note this one thing, that christ is an Eternal King, and his Kingdom an everlasting Kingdom, Gloriosum imperium sine fine Dabit, and so shall all his Subjects have an everlasting Kingdom;
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but our life in this world is very short, it is but a span long, it is euen as nothing, orimur, morimur, as soone as we are borne we draw to our end, & cùm vir crescit vita decrescit, and while a man growes more and more in yeares, his yeares grow fewer and fewer vnto him, & sic breuis vita & ipsa breuitas semper incerta, and so our life is but a very little little while, and that little while is alwaies vncertaine, for Irus erit subito qui modo Croesus erat.
but our life in this world is very short, it is but a span long, it is even as nothing, orimur, morimur, as soon as we Are born we draw to our end, & cùm vir crescit vita decrescit, and while a man grows more and more in Years, his Years grow fewer and fewer unto him, & sic breuis vita & ipsa breuitas semper Incerta, and so our life is but a very little little while, and that little while is always uncertain, for Irus erit subito qui modo Croesus erat.
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I will therefore conclude this point with that sweet demand of Saint Augustine, Quae maior est insania quàm pro momentanea delectatione perdere aeterna gaudia,
I will Therefore conclude this point with that sweet demand of Saint Augustine, Quae maior est insania quàm Pro momentanea delectatione Perdere aeterna Gaudia,
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O what great madnesse is it, or what greater madnesse can there be, then for a little momentarie delight to depriue our selues of an euerlasting kingdome, and to cast our selues headlong to euerlasting destruction? And so much for the kingly office of Christ and his kingdome.
Oh what great madness is it, or what greater madness can there be, then for a little momentary delight to deprive our selves of an everlasting Kingdom, and to cast our selves headlong to everlasting destruction? And so much for the kingly office of christ and his Kingdom.
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for whosoeuer heareth you, heareth me, saith this great Prophet, qui omnes Prophetarum prophetias signauit & adimpleuit primo aduentu, which sealed and fulfilled all the prophesies of his precedent Prophets by his first comming, saith Tertullian, and now left none but his owne to be accomplished.
for whosoever hears you, hears me, Says this great Prophet, qui omnes Prophetarum Prophetias signauit & adimpleuit primo aduentu, which sealed and fulfilled all the prophecies of his precedent prophets by his First coming, Says Tertullian, and now left none but his own to be accomplished.
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In respect of the sweetnesse of which oyle, the Church saith, meliora sunt vbera tua vino fragrantia vnguentis optimi, thy loue is better then wine, it is sweeter then the sweetest ointment.
In respect of the sweetness of which oil, the Church Says, Meliora sunt Udders tua vino fragrantia vnguentis Optimi, thy love is better then wine, it is Sweeten then the Sweetest ointment.
And with this ointment he annointeth all his members: and from this NONLATINALPHABET they are likewise called Christians, quia excellenter vnctus corpus suum perungit, because he being most excellently annointed, did annoint all his body, saith Saint Augustine: and so Saint Iohn saith, we haue an ointment from that holy one, i.
And with this ointment he anointeth all his members: and from this they Are likewise called Christians, quia Excellenter Unctus corpus suum perungit, Because he being most excellently anointed, did anoint all his body, Says Saint Augustine: and so Saint John Says, we have an ointment from that holy one, i.
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and ran downe vpon the beard, euen vnto Aarons beard, and ran downe to the skirts of his clothing, for this cannot be interpreted literally, of any materiall oyle,
and ran down upon the beard, even unto Aaron's beard, and ran down to the skirts of his clothing, for this cannot be interpreted literally, of any material oil,
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for the dew of Hermon cannot possibly descend vpon the hill of Sion, 1. Because they are farre distant the one from the other. 2. Because mount Sion is farre higher then mount Hermon, as Hugo Cardinalis doth obserue.
for the due of Hermon cannot possibly descend upon the hill of Sion, 1. Because they Are Far distant the one from the other. 2. Because mount Sion is Far higher then mount Hermon, as Hugo Cardinalis does observe.
And therefore this must bee vnderstood of that spirituall oyle of gladnesse, the most excellent graces of Gods spirit, that was powred vpon the head Christ Iesus without measure,
And Therefore this must be understood of that spiritual oil of gladness, the most excellent graces of God's Spirit, that was poured upon the head christ Iesus without measure,
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and thence ran downe vpon the beard, (i.) the Apostles and Preachers, and so to the skirts of his clothing, (i.) to all faithfull Christians, bee they neuer so meane.
and thence ran down upon the beard, (i.) the Apostles and Preachers, and so to the skirts of his clothing, (i.) to all faithful Christians, be they never so mean.
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1. They only were annointed: a sufficient argument of soueraignty: for if you powre Water, Wine, Vineger, and Oyle, together, they say Oyle will needes be vppermost.
1. They only were anointed: a sufficient argument of sovereignty: for if you pour Water, Wine, Vinegar, and Oil, together, they say Oil will needs be uppermost.
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2. They were not onely annointed with oyle, sed oleo sancto, but with holy oyle, he tooke it not from the Apothecaries shop, or the Merchants ware-house, but from the Sanctuarie, to teach vs that sacred is their office, whereunto they are designed, sacred the power wherewith they are indued,
2. They were not only anointed with oil, said oleo sancto, but with holy oil, he took it not from the Apothecaries shop, or the Merchant's warehouse, but from the Sanctuary, to teach us that sacred is their office, whereunto they Are designed, sacred the power wherewith they Are endued,
and therefore this should teach all men to render vnto these their due respects, and to beware of the contradiction of Corah, lest wee fall into the same destruction.
and Therefore this should teach all men to render unto these their due respects, and to beware of the contradiction of Corah, lest we fallen into the same destruction.
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But it may be some will say, what if these annointed proue wicked? if Kings proue Tyrants, Priests Heretikes, and Prophets lewd and lying Prophets, are we still enioyned to the same reuerence and obedience?
But it may be Some will say, what if these anointed prove wicked? if Kings prove Tyrants, Priests Heretics, and prophets lewd and lying prophets, Are we still enjoined to the same Reverence and Obedience?
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and therefore we say, Proue what they will, thou art bound to obey in all ciuill and outward actions, and neuer to rebell in any action. For the anointing of these men did not giue them grace to execute their offices,
and Therefore we say, Prove what they will, thou art bound to obey in all civil and outward actions, and never to rebel in any actium. For the anointing of these men did not give them grace to execute their Offices,
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nor exclua• any thing but vsurpation: for we read that Cyrus was Christus, annointed, though no christian, and Iulian was vnctus, though worse then a Pagan,
nor exclua• any thing but usurpation: for we read that Cyrus was Christus, anointed, though no christian, and Iulian was Anointed, though Worse then a Pagan,
and yet Dauid would not touch Saul, though he was a tyrant, and the Christians would not lift vp their hands against Iulian, though he was an Apostata, because they were annointed, (i.) appointed of the Lord,
and yet David would not touch Saul, though he was a tyrant, and the Christians would not lift up their hands against Iulian, though he was an Apostata, Because they were anointed, (i.) appointed of the Lord,
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For the Lord many times will place wicked men ouer vs for our correction, as well as godly men for our consolation: and therefore when God placeth any, we must not seeke to displace him,
For the Lord many times will place wicked men over us for our correction, as well as godly men for our consolation: and Therefore when God places any, we must not seek to displace him,
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Yet I denie not, but in cases of great extremities, where losse of life, or danger of soule is imminent, we may with Lot, fly and haste away to saue our selues, •s Dauid did from Saul, but to take armes against the Lords annointed, or any waies to proue imurious vnto them, to their persons, places,
Yet I deny not, but in cases of great extremities, where loss of life, or danger of soul is imminent, we may with Lot, fly and haste away to save our selves, •s David did from Saul, but to take arms against the lords anointed, or any ways to prove imurious unto them, to their Persons, places,
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or dignities, we may no waies doe it, though wee had power to doe it: as that most excellent example of Dauid towards Saul doth most excellently declare.
or dignities, we may no ways do it, though we had power to do it: as that most excellent Exampl of David towards Saul does most excellently declare.
And what is said of Kings, I say the same of Priests, that their people should haue no hand in their deposition, nam sapientis est, sapientes indicare, and they euer hate vs, because we hate their vices.
And what is said of Kings, I say the same of Priests, that their people should have no hand in their deposition, nam sapientis est, Wise indicare, and they ever hate us, Because we hate their vices.
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2. Seeing Christ was annointed to be King, Priest, and Prophet, and that from Christus we be all christians, it must needs therefore follow, that we were all annointed to be Kings, Priests,
2. Seeing christ was anointed to be King, Priest, and Prophet, and that from Christus we be all Christians, it must needs Therefore follow, that we were all anointed to be Kings, Priests,
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and Prophets, and that as he hath appointed Kings, Priests, & Prophets to be such ouer many, so he hath annointed euery man to be such ouer himselfe, for so the Scripture sheweth, he made vs kings and Priests vnto God his father:
and prophets, and that as he hath appointed Kings, Priests, & prophets to be such over many, so he hath anointed every man to be such over himself, for so the Scripture shows, he made us Kings and Priests unto God his father:
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1. As a King to rule and raigne ouer his owne affections, and as the Poet saith of Aeolus, Luctantes ventos tempestatesque sonoras, Imperio premit, ac vinclis & carcere fraenat.
1. As a King to Rule and Reign over his own affections, and as the Poet Says of Aeolus, Luctantes ventos tempestatesque sonoras, Imperial premit, ac vinclis & carcere fraenat.
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as barbarous men are best, subdued, but the worst of all when they haue their libertie; so these barbarous lusts of our flesh must be subdued, if euer wee would be happy Kings, & these Babylonish children must be taken,
as barbarous men Are best, subdued, but the worst of all when they have their liberty; so these barbarous Lustiest of our Flesh must be subdued, if ever we would be happy Kings, & these Babylonish children must be taken,
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1. A most pure and an vpright life, as the Prophet Dauid sheweth, offer the sacrifice of righteousnesse, (i.) reddite vnicuique quod suum est, deale iustly and honestly with euery man,
1. A most pure and an upright life, as the Prophet David shows, offer the sacrifice of righteousness, (i.) Give back Everyone quod suum est, deal justly and honestly with every man,
1. Thou must prepare thy selfe, before thou commest to pray, for as it is the note of wicked men, that they haue not called vpon God, so it is the punishment of a reprobate man, when his prayer shall be turned into sinne;
1. Thou must prepare thy self, before thou Comest to pray, for as it is the note of wicked men, that they have not called upon God, so it is the punishment of a Reprobate man, when his prayer shall be turned into sin;
but if the fountaine be foule, or the conduit defiled, or the cup polluted, how can the liquor choose but be corrupted: euen so if our hearts be full of malice,
but if the fountain be foul, or the conduit defiled, or the cup polluted, how can the liquour choose but be corrupted: even so if our hearts be full of malice,
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how can it be but those prayers that proceed from thence should bee turned into sinne? and therefore if we would be heard in what wee aske, wee must heare him in what he commands:
how can it be but those Prayers that proceed from thence should be turned into sin? and Therefore if we would be herd in what we ask, we must hear him in what he commands:
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wash you and make you cleane, then pray and he will heare you, offer vp this sacrifice, and he will accept it: or else as the pretious stone Diacletes leeseth all her vertues being once put in a dead mans mouth, so doth that prayer which proceeds from a Sinners mouth.
wash you and make you clean, then pray and he will hear you, offer up this sacrifice, and he will accept it: or Else as the precious stone Diaclites leeseth all her Virtues being once put in a dead men Mouth, so does that prayer which proceeds from a Sinners Mouth.
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For 1. He kneeled downe, in all humility. 2. He said, Father, in the assurance of faith. 3 He said, ô my father, to shew his zeale. 4. He praied 3. times, to shew his constancy. 5 And vpon the crosse he said, father forgiue them, to shew his charitie.
For 1. He kneeled down, in all humility. 2. He said, Father, in the assurance of faith. 3 He said, o my father, to show his zeal. 4. He prayed 3. times, to show his constancy. 5 And upon the cross he said, father forgive them, to show his charity.
1. Humility then must bee the first stone in this building, for the praier of the lowly pierceth the skies, saith Syracides; and this must be, not onely inwardly in our hearts,
1. Humility then must be the First stone in this building, for the prayer of the lowly pierces the skies, Says Syracides; and this must be, not only inwardly in our hearts,
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And S. Cyprian saith, that iuxta mensuram fidei eri mensura impetrandi, according to the measure of thy faith, shall be the measure of thy obtaining, for as a little vessell cannot carry much water, so a little faith cannot obtaine great matters. And therefore when you aske, aske in faith,
And S. Cyprian Says, that Next mensuram fidei eri Mensura impetrandi, according to the measure of thy faith, shall be the measure of thy obtaining, for as a little vessel cannot carry much water, so a little faith cannot obtain great matters. And Therefore when you ask, ask in faith,
then to the voice of the tongue, saith S. Bernard: and therefore a vehement desire, is a loud crie, as the Lord sheweth of Moses, Why criest thou vnto me, and yet he said neuer a word.
then to the voice of the tongue, Says S. Bernard: and Therefore a vehement desire, is a loud cry, as the Lord shows of Moses, Why Christ thou unto me, and yet he said never a word.
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But alas, such is our weakenesse, that as the furies are described to haue snakes and serpents vpon their heads, in stead of haires, so, by Satans subtiltie and our owne infirmitie, our heads are distracted with idle thoughts,
But alas, such is our weakness, that as the furies Are described to have snakes and Serpents upon their Heads, in stead of hairs, so, by Satan subtlety and our own infirmity, our Heads Are distracted with idle thoughts,
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for verbum forense, the outward worke only is but like the loathsome smoake of Sodome, whereas the deuotion of the heart is like the pleasant perfume of the sweetest frankincense.
for verbum forense, the outward work only is but like the loathsome smoke of Sodom, whereas the devotion of the heart is like the pleasant perfume of the Sweetest frankincense.
4. We must continue and perseuere in prayer, our zeale herein must be like the fire that the vestall virgins kept in Rome, or rather like the sacrificing fire vpon the altar that euer burnt,
4. We must continue and persevere in prayer, our zeal herein must be like the fire that the vestal Virgins kept in Room, or rather like the sacrificing fire upon the altar that ever burned,
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and neuer went out, and as the stone Asbestos in Arcadia (mentioned by Solinus) which being once set on fire cannot be quenched againe, so our hearts being once kindled with zeale by the fire of Gods spirit, should alwaies remaine feruent in our praiers to God.
and never went out, and as the stone Asbestos in Arcadia (mentioned by Solinus) which being once Set on fire cannot be quenched again, so our hearts being once kindled with zeal by the fire of God's Spirit, should always remain fervent in our Prayers to God.
Now such a prayer made in humilitie, in faith, in zeale, with continuance, & in charitie, is such a sacrifice, so acceptable vnto God, that he will heare vs, that he will helpe vs, that he will giue vs all good, that he wil deliuer vs from al euil. — Nondum mihi defuit hostis.
Now such a prayer made in humility, in faith, in zeal, with Continuance, & in charity, is such a sacrifice, so acceptable unto God, that he will hear us, that he will help us, that he will give us all good, that he will deliver us from all evil. — Nondum mihi defuite hostis.
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and looking with his eies to heauen, & sic cadauer mortui officioso gestu precabatur, and so the dead corpse by this officious gesture did seeme to pray.
and looking with his eyes to heaven, & sic Cadaver Deads officioso gestu precabatur, and so the dead corpse by this officious gesture did seem to pray.
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O that it might be so with me, that I might euen weary and weare out my selfe in prayer, that whensoeuer my master commeth he should finde me so doing.
O that it might be so with me, that I might even weary and wear out my self in prayer, that whensoever my master comes he should find me so doing.
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and you gaue me meat, I was thirsty, and you gaue me drinke, &c. 5. True repentance is not of least account with God, for the sacrifice of God is a contrite spirit, a broken and a contrite heart, • God, wilt thou not despise.
and you gave me meat, I was thirsty, and you gave me drink, etc. 5. True Repentance is not of least account with God, for the sacrifice of God is a contrite Spirit, a broken and a contrite heart, • God, wilt thou not despise.
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for it is most certaine that vbi dolor finitur ibi deficit poenitentia; where there is no true griefe and sorrow for sinne, there can be no true repentance, as Saint Augustine speaketh.
for it is most certain that vbi dolour finitur There deficit Penitence; where there is no true grief and sorrow for sin, there can be not true Repentance, as Saint Augustine speaks.
And therefore I wish that my head were full of water, and mine eies a fountaine of teares, that I might weepe day and night for my manifold sinnes and transgressions, quia oratio Deum lenit, lachrymae cogunt, that as my prayers should moue him, so my teares might compell him to haue mercy vpon me.
And Therefore I wish that my head were full of water, and mine eyes a fountain of tears, that I might weep day and night for my manifold Sins and transgressions, quia oratio God lenit, lachrymae cogunt, that as my Prayers should move him, so my tears might compel him to have mercy upon me.
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3. As a Prophet euery Christian man should dispell from himselfe the mist of ignorance, and increase in all manner of knowledge and vnderstanding, that he may know what the good and acceptable will of God is, for there is nothing more vnbeseeming a christian then ignorance of those things that concerne Gods will, and his owne saluation.
3. As a Prophet every Christian man should dispel from himself the missed of ignorance, and increase in all manner of knowledge and understanding, that he may know what the good and acceptable will of God is, for there is nothing more unbeseeming a christian then ignorance of those things that concern God's will, and his own salvation.
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The Philosophers indeed could pierce the secrets of nature, & the Iewes had wit enough, to make a large shekell and a small Epha; and so haue we all to know the things of this life.
The Philosophers indeed could pierce the secrets of nature, & the Iewes had wit enough, to make a large shekel and a small Epha; and so have we all to know the things of this life.
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This is nobilissima scientiarum, & scientia nobilissimorum, the most excellent knowledge in the world, and the fittest knowledge for the noblest men of the world:
This is nobilissima scientiarum, & scientia nobilissimorum, the most excellent knowledge in the world, and the Fittest knowledge for the Noblest men of the world:
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Scientia Prophetarum Dei, a knowledge that the Magitians of Egipt, the Philosophers of Athens, the Rabbines of the Iewes, and all the worldly wise men are ignorant of it,
Scientia Prophetarum Dei, a knowledge that the Magicians of Egypt, the Philosophers of Athens, the Rabbis of the Iewes, and all the worldly wise men Are ignorant of it,
and because the Scripture, licet omnibus accessibilis, paucissimis tamen penetrabilis, though they be accessible vnto all, all may haue them, all may heare them, yet are they vnderstood but of very few, we should pray to God that he would open the eies of our vnderstanding, that we may see the wondrous things of his law, and that we may throughly know the whole will of God:
and Because the Scripture, licet omnibus accessibilis, paucissimis tamen penetrabilis, though they be accessible unto all, all may have them, all may hear them, yet Are they understood but of very few, we should pray to God that he would open the eyes of our understanding, that we may see the wondrous things of his law, and that we may thoroughly know the Whole will of God:
and then we should pray for grace to doe the will of God, while we are in this mortall life, that wee may liue in peace with God in the euerlasting life, through Iesus Christ our Lord, who is blessed for euermore. Amen. Iehouae Liberatori. FINIS.
and then we should pray for grace to do the will of God, while we Are in this Mortal life, that we may live in peace with God in the everlasting life, through Iesus christ our Lord, who is blessed for evermore. Amen. Iehouae Liberatori. FINIS.
