The true vvay of a Christian, to the nevv Ierusalem Or, a three-folde demonstration: first, of the excellencie of the true and sauing knowledge of Christ; and the meanes to attaine it: with the antiquitie, necesitie, and benefit of catechisme. Secondly, of our vnion and communion with Christ, and his Church. Thirdly, of our new creation in Christ, by the blessed Spirit. With diuers questions, and cases of conscience, most comfortable for a Christian. Deliuered first in briefe, in a sermon preached at Paules-Crosse, the first Sunday in the new yeere, 1617. And newly reuised and enlarged by Immanuel Bourne ...
THE TRVE VVAY OF A CHRISTIAN, TO THE NEW IERVSALEM. OR, A THREE-FOLDE DEMONSTRATION: First, of the Excellencie of the true and sauing knowledge of Christ;
THE TRUE WAY OF A CHRISTIAN, TO THE NEW JERUSALEM. OR, A THREE-FOLDE DEMONSTRATION: First, of the Excellency of the true and Saving knowledge of christ;
and the meanes to attaine it: with the Antiquitie, necessitie, and benefit of Catechisme. Secondly, of our Vnion and Communion with Christ; and his Church.
and the means to attain it: with the Antiquity, necessity, and benefit of Catechism. Secondly, of our union and Communion with christ; and his Church.
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and comfort of soule, (in that his most terrible combate, the Flesh rebelling against the Spirit, the Old man against the New) he receiued that diuine Oracle, that voyce from heauen (for so he conceiued it) Tolle lege, tolle lege.
and Comfort of soul, (in that his most terrible combat, the Flesh rebelling against the Spirit, the Old man against the New) he received that divine Oracle, that voice from heaven (for so he conceived it) Take lege, Take lege.
by which he was sent to the Sacred Scriptures, as to a guide in distresse, to a Physitian in the sickenesse of his soule (while he lay groaning vnto God as it were in an agony, with Quandiu, quandiu cras & cras? Quare non modò? quare non hac hora finis turpitudinis meae? How long,
by which he was sent to the Sacred Scriptures, as to a guide in distress, to a physician in the sickness of his soul (while he lay groaning unto God as it were in an agony, with Quandiu, quandiu cras & cras? Quare non modò? quare non hac hora finis turpitudinis meae? How long,
how long to morrow to morrow? why not now? why not in this very houre should there not be an end of my sinfull impuritie?) And being obedient to that heauenly counsell, he tooke vp the booke of Saint Paules Epistles, which he had layed downe by his friend Alipius, and hauing opened it, he read those words, of the Apostle (vpon which he first cast his eyes) Not in rioting and drunkennesse, not in chambering and wa••tonnesse, not in strife and enuying.
how long to morrow to morrow? why not now? why not in this very hour should there not be an end of my sinful impurity?) And being obedient to that heavenly counsel, he took up the book of Saint Paul's Epistles, which he had laid down by his friend Alipius, and having opened it, he read those words, of the Apostle (upon which he First cast his eyes) Not in rioting and Drunkenness, not in chambering and wa••tonnesse, not in strife and envying.
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and to follow his Sauiour, to forsake the first Adam, and be reformed according to the image of the second, to be conuerted and become a new-man in Christ.
and to follow his Saviour, to forsake the First Adam, and be reformed according to the image of the second, to be converted and become a New man in christ.
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And in respect of the order of grace, now is the time when our blessed Sauiour (being willingly subiected to the Law for vs) receiued that Sacrament of Circumcision as a type and signe of our new creation;
And in respect of the order of grace, now is the time when our blessed Saviour (being willingly subjected to the Law for us) received that Sacrament of Circumcision as a type and Signen of our new creation;
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So conuenient then, yea so profitable is my Text, that if you would but reade it ouer, & that seauen times (as Naaman washed him in Iordan) it might prooue a motiue sufficient vpon due meditation, to worke in you a desire of this new creation:
So convenient then, yea so profitable is my Text, that if you would but read it over, & that seauen times (as Naaman washed him in Iordan) it might prove a motive sufficient upon due meditation, to work in you a desire of this new creation:
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But because all that can reade and heare, cannot rightly vnderstand and apply (seeing it is necessary that Dauid should haue a Nathan, and the Eunuch a Philip to interpret, ) I will labour to vnfold vnto you both the Gammar, and Diuinitie;
But Because all that can read and hear, cannot rightly understand and apply (seeing it is necessary that David should have a Nathan, and the Eunuch a Philip to interpret,) I will labour to unfold unto you both the Grammar, and Divinity;
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the Theory and Practicke of my Text. Wherein if you make a diligent enquiry, you shall finde many excellent lessons worthy your most serious attention, such as are not ambiguous and intricate like the Oracles at Delphos,
the Theory and Practic of my Text. Wherein if you make a diligent enquiry, you shall find many excellent Lessons worthy your most serious attention, such as Are not ambiguous and intricate like the Oracles At Delphos,
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not curious to busie your braines like the Ephesians bookes, but necessary to be knowne and practised for the information of your iudgements, and reformation of your liues.
not curious to busy your brains like the Ephesians books, but necessary to be known and practised for the information of your Judgments, and Reformation of your lives.
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The blessed Apostle Saint Paul, that great and learned Doctor of the Gentiles, hauing in the verse before my Text, set down a manifestation of that true and spirituall knowledge of man in generall, & of Christ in particular:
The blessed Apostle Saint Paul, that great and learned Doctor of the Gentiles, having in the verse before my Text, Set down a manifestation of that true and spiritual knowledge of man in general, & of christ in particular:
In the second Man is Subiectum de quo; the subiect, of which Christ, who is the new Adam, is likewise praedicated, He (that is, that man) is a new creature.
In the second Man is Subjectum de quo; the Subject, of which christ, who is the new Adam, is likewise predicated, He (that is, that man) is a new creature.
But before I come to this, I meete with an-illatiue, a coniunction, a Therefore, which like a porter takes me by the hand and stayes me in the Entrance:
But before I come to this, I meet with an-illatiue, a conjunction, a Therefore, which like a porter Takes me by the hand and stays me in the Entrance:
Or we esteeme not carnall things, nor of men according to these, be they neuer so profitable or pleasurable, riches, beauty, friends, kindred, or the like.
Or we esteem not carnal things, nor of men according to these, be they never so profitable or pleasurable, riches, beauty, Friends, kindred, or the like.
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yea though wee haue knowne Christ after the flesh, that is, after a carnall manner, glorying in him as our kinsman according to the flesh, being of the same nation and stocke-with vs,
yea though we have known christ After the Flesh, that is, After a carnal manner, glorying in him as our kinsman according to the Flesh, being of the same Nation and stocke-with us,
God (saith Peter ) put no difference betweene vs and them (speaking of the Iewes and Gentiles which beleeued) NONLATINALPHABET, purifying (or regenerating) their hearts by faith, Act. 15.9.
God (Says Peter) put no difference between us and them (speaking of the Iewes and Gentiles which believed), purifying (or regenerating) their hearts by faith, Act. 15.9.
& indicious Calvin is a second witnesse to confirme this truth, rightly averring that regeneration is a fruite of faith, that we obtaine it by faith (the spirit of God working by faith in our hearts:) that faith is before it in order, not in time (as he explaineth himselfe in the third booke of his Institutions, chapter the third.) Now faith cannot be without knowledge, How shall they beleeue in him of whom they haue not heard? Rom. 10.14.
& judicious calvin is a second witness to confirm this truth, rightly averring that regeneration is a fruit of faith, that we obtain it by faith (the Spirit of God working by faith in our hearts:) that faith is before it in order, not in time (as he Explaineth himself in the third book of his Institutions, chapter the third.) Now faith cannot be without knowledge, How shall they believe in him of whom they have not herd? Rom. 10.14.
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and framing in vs that image of Christ in the inner man (as Saint Paul affirmes, Titus 3. 5.) so are the Sacraments also (as Saint Peter ) 1. Pet. 3.21.
and framing in us that image of christ in the inner man (as Saint Paul affirms, Titus 3. 5.) so Are the Sacraments also (as Saint Peter) 1. Pet. 3.21.
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and to raise vs from the death of sinne to the life of righteousnesse. Therefore our Sauiour calles this knowledge life, yea and life eternall, Iohn 17.3. This is life eternal NONLATINALPHABET, that they know thee the onely true God, and whom thou hast sent Iesus Christ.
and to raise us from the death of sin to the life of righteousness. Therefore our Saviour calls this knowledge life, yea and life Eternal, John 17.3. This is life Eternal, that they know thee the only true God, and whom thou hast sent Iesus christ.
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For, there is no other name vnder heauen by which we can be saued, Acts 4.12. It is the name, the faith, and the true knowledge of Christ that bringeth that life vnto vs. Ʋia ad Deum est Scientia, (saith Hugo ) The way to God is by knowledge, by knowledge we passe to holy discipline, by holy discipline to heauenly goodnesse, by heauenly goodnesse to eternall blessednesse for euermore.
For, there is no other name under heaven by which we can be saved, Acts 4.12. It is the name, the faith, and the true knowledge of christ that brings that life unto us Ʋia ad God est Scientia, (Says Hugo) The Way to God is by knowledge, by knowledge we pass to holy discipline, by holy discipline to heavenly Goodness, by heavenly Goodness to Eternal blessedness for evermore.
And what Saint Bernard attributes to the ignorance and knowledge of God in generall, is true also of the ignorance or knowledg of Christ in particular:
And what Saint Bernard attributes to the ignorance and knowledge of God in general, is true also of the ignorance or knowledge of christ in particular:
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And if thou be ignorant of Christ, all other knowledge is nothing auailable to attaine thy wished felicitie? Wouldest thou walke the way to heauen? Christ is the way by which thou maiest walke in safety.
And if thou be ignorant of christ, all other knowledge is nothing available to attain thy wished felicity? Wouldst thou walk the Way to heaven? christ is the Way by which thou Mayest walk in safety.
If thou be pressed downe with the burden of thy sinnes, Christ is that righteousnesse, that will take thy yoake of sinne vpon him, (which is heauy) and put his yoake of righteousnsse vpon thee, (which is light) to ease thee.
If thou be pressed down with the burden of thy Sins, christ is that righteousness, that will take thy yoke of sin upon him, (which is heavy) and put his yoke of righteousnsse upon thee, (which is Light) to ease thee.
If thou flyest darknesse, Christ is the light to lighten thine eyes that they steepe not in death, yea that light who lightneth euery man that commeth into the world.
If thou fliest darkness, christ is the Light to lighten thine eyes that they steep not in death, yea that Light who lighteneth every man that comes into the world.
If thou seekest foode, Christ is that bread that came downe from heauen to feede and nourish thy soule & body to eternall glory, where is freedome from euill, and fulnesse of good for euermore.
If thou Seekest food, christ is that bred that Come down from heaven to feed and nourish thy soul & body to Eternal glory, where is freedom from evil, and fullness of good for evermore.
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and this, is the true knowledge of Christ (of which our Apostle speaks.) So that here you see againe the excellency of this true knowledge of Christ, from whence hee inferres our new creation.
and this, is the true knowledge of christ (of which our Apostle speaks.) So that Here you see again the excellency of this true knowledge of christ, from whence he infers our new creation.
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So that as Plutarch relates of that wise counsell, NONLATINALPHABET, Know thy selfe, that amongst all those sayings which were written or giuen by the Delphian Oracles, that was generally accounted to bee most divine;
So that as Plutarch relates of that wise counsel,, Know thy self, that among all those sayings which were written or given by the Delphian Oracles, that was generally accounted to be most divine;
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so may we conclude of the knowledge of Christ, that amongst all those things which are giuen from God for man to know and beleeue, there is none more excellent, more necessary, more comfortable,
so may we conclude of the knowledge of christ, that among all those things which Are given from God for man to know and believe, there is none more excellent, more necessary, more comfortable,
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The 1. Iesus, which signifieth a Sauior, so interpreted by the Angell, and the reason giuen, for he shall saue his people from their sinnes, Mat. 1.21. A name that is full of ioy, full of comfort, and full of vnspeakeable gladnesse to the soule of a Christian.
The 1. Iesus, which signifies a Saviour, so interpreted by the Angel, and the reason given, for he shall save his people from their Sins, Mathew 1.21. A name that is full of joy, full of Comfort, and full of unspeakable gladness to the soul of a Christian.
Iesus, it is hony in the mouth, musick in the eare, and a iubile of reioycing in the heart, (as Saint Bernard sweetely:) a name vnder which no man may despayre,
Iesus, it is honey in the Mouth, music in the ear, and a jubilee of rejoicing in the heart, (as Saint Bernard sweetly:) a name under which no man may despair,
His second is Christ. We haue found the Messias (saith Peter) which is, being interpreted, the Christ, Ioh. 1.41. NONLATINALPHABET, that is, Ʋnctus, Christ the annoynted, yea annoynted with the oyle of gladnesse aboue his fellowes, Psal. 45.8. Christ is that annoynted who giueth freely to vs that oyntment of the Spirit, by whom we haue comfort in the beloued.
His second is christ. We have found the Messias (Says Peter) which is, being interpreted, the christ, John 1.41., that is, Ʋnctus, christ the anointed, yea anointed with the oil of gladness above his Fellows, Psalm 45.8. christ is that anointed who gives freely to us that ointment of the Spirit, by whom we have Comfort in the Beloved.
First Christ is God, the second person in the blessed Trinity, that NONLATINALPHABET, that eternall word of his Father, begotten of his Father, from all eternity, Ioh. 1.1. Coequall and Consubstantiall, that is, of one substance with the Father and the Spirit, as it was decreed in the Nicen Councell against Arius the Hereticke.
First christ is God, the second person in the blessed Trinity, that, that Eternal word of his Father, begotten of his Father, from all eternity, John 1.1. Coequal and Consubstantial, that is, of one substance with the Father and the Spirit, as it was decreed in the Nicene Council against Arius the Heretic.
And so the Scripture affirmes him to be the Eternall God, Esay 9.6. The brightnesse of his Fathers glory, and the expresse image of his person, Heb. 1.3.
And so the Scripture affirms him to be the Eternal God, Isaiah 9.6. The brightness of his Father's glory, and the express image of his person, Hebrew 1.3.
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And secondly in respect of that inestimable good, that freedome from euill, and fullnesse of ioy restored by Christ, who is made vnto vs of God, wisedome, righteousnesse, sanctification, and redemption, 1. Cor, 1.30.
And secondly in respect of that inestimable good, that freedom from evil, and fullness of joy restored by christ, who is made unto us of God, Wisdom, righteousness, sanctification, and redemption, 1. Cor, 1.30.
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as the glorie of the onely begotten of the Father, full of grace and trueth, Iohn 1.14. Ditata est illa humanitas propter vnionē ad verbum omni sapientia & gratia, saith Damascen: For that admirable vnion of the Flesh with the Word;
as the glory of the only begotten of the Father, full of grace and truth, John 1.14. Ditata est illa humanitas propter vnionē ad verbum omni sapientia & Gratia, Says Damascene: For that admirable Union of the Flesh with the Word;
Therefore hee tooke not vpon him the nature of Angels, but the seed of Abraham (saith S. Paul) Heb. 2.16. Lastly he is NONLATINALPHABET, God and man in one person;
Therefore he took not upon him the nature of Angels, but the seed of Abraham (Says S. Paul) Hebrew 2.16. Lastly he is, God and man in one person;
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The first is his Propheticall office, by which, first, in his owne Person, and secondly, by his Ministers, he hath reueiled the Gospel (that is, that secret counsell of his Father concerning the redemption of mankind) vnto vs. For this was one end why God sent his Sonne, that he should preach the Gospel to the poore, Esay 61.1.
The First is his Prophetical office, by which, First, in his own Person, and secondly, by his Ministers, he hath revealed the Gospel (that is, that secret counsel of his Father Concerning the redemption of mankind) unto us For this was one end why God sent his Son, that he should preach the Gospel to the poor, Isaiah 61.1.
Againe, as Christ is our Prophet, so is he also our Priest, or hath also a Sacerdotall Office, by which hee being that Mediator betweene God and man, by his Actiue and Passiue Obedience, by his doing and suffering, he hath perfectly fulfilled the Law for vs, fully appeased the wrath of his Father,
Again, as christ is our Prophet, so is he also our Priest, or hath also a Sacerdotal Office, by which he being that Mediator between God and man, by his Active and Passive obedience, by his doing and suffering, he hath perfectly fulfilled the Law for us, Fully appeased the wrath of his Father,
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And thus is Christ our Redeemer, our Sauiour, our Priest, who by offering vp that Sacrifice of himselfe, once for all, (as a sweet smelling incense of reconciliation for our redemption) hath made an attonement to God for vs. The Lord sware and will not repent, Thou art a Priest for euer,
And thus is christ our Redeemer, our Saviour, our Priest, who by offering up that Sacrifice of himself, once for all, (as a sweet smelling incense of reconciliation for our redemption) hath made an atonement to God for us The Lord sware and will not Repent, Thou art a Priest for ever,
And therefore in this life that of the Apostle may be truely verified both of the knowledge of God and of Christ, For now we see through a glasse, darkely; but then face to face:
And Therefore in this life that of the Apostle may be truly verified both of the knowledge of God and of christ, For now we see through a glass, darkly; but then face to face:
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for I will forgiue their iniquities, and J will remember their sinne no more. Jeremiah 31.34. And as there are two sorts of men in the Church who professe Christ:
for I will forgive their iniquities, and J will Remember their sin no more. Jeremiah 31.34. And as there Are two sorts of men in the Church who profess christ:
The second kind, are of the elect and regenerate, (though their regeneration in this life bee imperfect) and these are they who doe so know Christ and beleeue in him, that they doe studie and endeuour truly and sincerely to compose and frame their liues according to his will and example;
The second kind, Are of the elect and regenerate, (though their regeneration in this life be imperfect) and these Are they who do so know christ and believe in him, that they do study and endeavour truly and sincerely to compose and frame their lives according to his will and Exampl;
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yet with Dauid, or Peter, or the Prodigall, they are truly sorrowful, and vnfeignedly repenting, they returne againe to God the Father of mercie, to Christ their most gracious redeemer,
yet with David, or Peter, or the Prodigal, they Are truly sorrowful, and unfeignedly repenting, they return again to God the Father of mercy, to christ their most gracious redeemer,
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and although they see that they are not able to keepe the commandements as they should, (often complaining with Paul of their owne weakenesse) yet leaue they not off to desire, (though this also be sometime eclypsed and weakened,
and although they see that they Are not able to keep the Commandments as they should, (often complaining with Paul of their own weakness) yet leave they not off to desire, (though this also be sometime eclipsed and weakened,
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The first a bare naked historicall, hypocriticall knowledge, cold, carnall, dead, fruitlesse and without efficacy, residing onely in the minde and vnderst•nding,
The First a bore naked historical, hypocritical knowledge, cold, carnal, dead, fruitless and without efficacy, residing only in the mind and vnderst•nding,
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and shewing it selfe in words, but neither pi r•ing the heart, nor by renouation of life stirring vp that man in whom it is, to the good of his neighbour, or glory of God.
and showing it self in words, but neither pi r•ing the heart, nor by renovation of life stirring up that man in whom it is, to the good of his neighbour, or glory of God.
like that of the seruant who knowes his masters will, but doth it not, Luk. 12, 47: or that of the Gentiles who did know God, but did not glorifie him as God, Rom. 1.21.
like that of the servant who knows his Masters will, but does it not, Luk. 12, 47: or that of the Gentiles who did know God, but did not Glorify him as God, Rom. 1.21.
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and a desire to fulfill it, such a knowledge, Qua immutamur, ita vt quae novimus opere conemur exprimere (as Peter Martyr well describes it) by which we are changed and become new men,
and a desire to fulfil it, such a knowledge, Qua immutamur, ita vt Quae novimus Opere conemur exprimere (as Peter Martyr well describes it) by which we Are changed and become new men,
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And as Aquinas and the Schooles dispute the question concerning the knowledge of God, whether by grace we haue a more high and excellent knowledge then that which is obtained by naturall reason,
And as Aquinas and the Schools dispute the question Concerning the knowledge of God, whither by grace we have a more high and excellent knowledge then that which is obtained by natural reason,
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And thus you see what is to be knowne concerning Christ, and what this spirituall knowledge of Christ is, of which our Apostle speakes (in the occasion of my text) which is so necessary,
And thus you see what is to be known Concerning christ, and what this spiritual knowledge of christ is, of which our Apostle speaks (in the occasion of my text) which is so necessary,
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how much are those to be blamed, who are not ashamed to preach ignorance, or at least in their practise to muffle the people in their superstitious blindnesse,
how much Are those to be blamed, who Are not ashamed to preach ignorance, or At least in their practice to muffle the people in their superstitious blindness,
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and vnreasonable obedience without knowledge (as a horse obeyeth his master) to bee the most perfect and commendable? And with this did the Pope in old time hoodwinke and blindfold the Princes of the world, vsing them as the Philistims did Sampson, putting out the eyes (not of their bodies) but of their soules,
and unreasonable Obedience without knowledge (as a horse Obeyeth his master) to be the most perfect and commendable? And with this did the Pope in old time hoodwink and blindfold the Princes of the world, using them as the philistines did Sampson, putting out the eyes (not of their bodies) but of their Souls,
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so enthralling them in that blacke dungeon of darkenesse, that they could not see their miserable bondage, but willingly (or rather by constraint through the pride and ambition of Antichrist) subiecting themselues to be his vassals, to hold his sti•rop, to leade his horse, to kneele downe and kisse his foote,
so enthralling them in that black dungeon of darkness, that they could not see their miserable bondage, but willingly (or rather by constraint through the pride and ambition of Antichrist) subjecting themselves to be his vassals, to hold his sti•rop, to lead his horse, to kneel down and kiss his foot,
And such hath since beene the practise of those Romish locusts, those frogges that crawle out of the mouth of the Beast, binding the people in ignorance by their prayers in an vnknowne tongue:
And such hath since been the practice of those Romish Locusts, those frogs that crawl out of the Mouth of the Beast, binding the people in ignorance by their Prayers in an unknown tongue:
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For why else did St. Hierome translate the Scriptures into the Dalmaticke or Slauon tongue, (as Alphonsus de Castro confesseth) if he would not haue had the people to haue vnderstood them? Or why did S. Augustine exhort the Priests of his time, to correct the errors of their Latine speech? and giue them this reason (which agreeth with that of the Apostle) Vt Populus ad id quod planè intelligit, dicat Amen;
For why Else did Saint Jerome translate the Scriptures into the Dalmaticke or Slavon tongue, (as Alphonsus de Castro Confesses) if he would not have had the people to have understood them? Or why did S. Augustine exhort the Priests of his time, to correct the errors of their Latin speech? and give them this reason (which agreeth with that of the Apostle) Vt Populus ad id quod planè intelligit, dicat Amen;
In all wisedome, teaching and exhorting one another in Psalmes and hymnes, and spirituall songs, singing with grace in their hearts? Coloss. 3.16. (which S. Hierom vnderstands of the lay people:) or why did Origen wish, that all would do that which is written, Search the Scriptures? or S. Chrysostome, so earnestly exhort, Audite seculares omnes, &c. Heare ye men of the world, get ye the Bible that most wholesome remedie for the soule.
In all Wisdom, teaching and exhorting one Another in Psalms and Hymns, and spiritual songs, singing with grace in their hearts? Coloss. 3.16. (which S. Hieronymus understands of the lay people:) or why did Origen wish, that all would do that which is written, Search the Scriptures? or S. Chrysostom, so earnestly exhort, Audite Seculares omnes, etc. Hear you men of the world, get you the bible that most wholesome remedy for the soul.
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And againe, Hearken not hereunto only in the Church, but also at home, let the husband with the wife, let the father with the childe talke together of these matters,
And again, Harken not hereunto only in the Church, but also At home, let the husband with the wife, let the father with the child talk together of these matters,
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and both too and fro let them enquire, and giue their iudgements, and would to God they would begin this good custome? Why, I say, doe these Fathers so earnestly commend Knowledge, if Ignorance were better,
and both too and from let them inquire, and give their Judgments, and would to God they would begin this good custom? Why, I say, do these Father's so earnestly commend Knowledge, if Ignorance were better,
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or that it were good to lull the people asleepe with their faith in grosse, to beleeue as the Church beleeues, with their knowledge in grosse? to be contented with that which is locked vp in the Priests closet;
or that it were good to lull the people asleep with their faith in gross, to believe as the Church believes, with their knowledge in gross? to be contented with that which is locked up in the Priests closet;
if this were the minde of these holy Fathers (whose disciples these men would make the world beleeue, they only are) why then are they contrarie to the Fathers in practise, depriuing the people of the meanes of knowledge,
if this were the mind of these holy Father's (whose Disciples these men would make the world believe, they only Are) why then Are they contrary to the Father's in practice, depriving the people of the means of knowledge,
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and daily spreading the vaile of ignorance ouer their hearts? Certainely I can giue no other reason but that of S. Chrysostome, which is most proper vnto them;
and daily spreading the veil of ignorance over their hearts? Certainly I can give no other reason but that of S. Chrysostom, which is most proper unto them;
and then what profit can it be vnto them? For what profiteth a golden key, s•ith S. Augustine, if it cannot open, that we desire to be opened? or what hurteth a woodden key if it be able to open, seeing wee desire nothing but that the thing that is shut may be opened vnto vs? Knowledge in our mother tongue by reading of the Scriptures, by comming to the Church, by hearing of Diuine Seruice and word of God preached, is farre better then ignorance in the Latine, Greeke,
and then what profit can it be unto them? For what profiteth a golden key, s•ith S. Augustine, if it cannot open, that we desire to be opened? or what hurteth a wooden key if it be able to open, seeing we desire nothing but that the thing that is shut may be opened unto us? Knowledge in our mother tongue by reading of the Scriptures, by coming to the Church, by hearing of Divine Service and word of God preached, is Far better then ignorance in the Latin, Greek,
NONLATINALPHABET, What haue I to do with you, or what busines is there betweene me and you, ye sonnes of Zeruiah? (for so much the Hebrew imports) So let euery true Christian say to these Deceiuers, who creepe into mens houses, and leade aside simple women;
, What have I to do with you, or what business is there between me and you, you Sons of Zeruiah? (for so much the Hebrew imports) So let every true Christian say to these Deceivers, who creep into men's houses, and lead aside simple women;
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who with signes and lying wonders, bewitch their hearers that they imbrace darkenesse rather then light, (because they receiue not the loue of the truth, that they might be saued;) What haue we to doe with you yea teachers of lyes? for what fellowship hath light with darkenesse? or the sonnes of knowledge with the professors of ignorance? It is not ignorance but knowledge,
who with Signs and lying wonders, bewitch their hearers that they embrace darkness rather then Light, (Because they receive not the love of the truth, that they might be saved;) What have we to do with you yea Teachers of lies? for what fellowship hath Light with darkness? or the Sons of knowledge with the professors of ignorance? It is not ignorance but knowledge,
In the second place therefore, I cannot but grieue at those, who liuing in the cleare light and Sun-shine of the Gospel, wilfully shut their eyes, barring themselues from the light,
In the second place Therefore, I cannot but grieve At those, who living in the clear Light and Sunshine of the Gospel, wilfully shut their eyes, barring themselves from the Light,
But doth not Wisedome cry? and vnderstanding vtter her voyce? How long ye simple ones, will ye loue simplicitie? and ye fooles hate knowledge? Is not the merchandise of wisedome better then siluer, and the gaine thereof then fine gold? Is not knowledge more precious then rubies? or what canst thou desire that may be compared to her? Why then in the middest of knowledge dost thou liue in ignorance? why dost thou not seeke after her,
But does not Wisdom cry? and understanding utter her voice? How long you simple ones, will you love simplicity? and you Fools hate knowledge? Is not the merchandise of Wisdom better then silver, and the gain thereof then fine gold? Is not knowledge more precious then rubies? or what Canst thou desire that may be compared to her? Why then in the midst of knowledge dost thou live in ignorance? why dost thou not seek After her,
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as for siluer, and desire her more then the choicest gold? O beloued, how miserable are these men, who hauing liued many yeeres vnder the Ministery of the Gospel, are yet ignorant of this knowledge of Christ, and had neede to be instructed,
as for silver, and desire her more then the Choicest gold? O Beloved, how miserable Are these men, who having lived many Years under the Ministry of the Gospel, Are yet ignorant of this knowledge of christ, and had need to be instructed,
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Secondly, there is Ignorantia crassa & supina, A grosse carelesse and wilfull ignorance, such as that of the Scribes and Pharises, who although they did heare the preaching of Christ,
Secondly, there is Ignorantia Crassa & Supine, A gross careless and wilful ignorance, such as that of the Scribes and Pharisees, who although they did hear the preaching of christ,
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And of this one well obserueth, Qui ex crassa & supina ignorantia peccat, duplici poena dignus est, vna pro voluntaria ignorantia, altera pro scelere quod commisit.
And of this one well observeth, Qui ex Crassa & Supine ignorantia peccat, Duplicity poena Dignus est, Una Pro Voluntary ignorantia, altera Pro Scelere quod commisit.
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and hauing their cogitations darkened, they worke all vncleannesse euen with greedinesse, Ephes. 4.18, 19. This ignorance, was the punishment of sinne,
and having their cogitations darkened, they work all uncleanness even with greediness, Ephesians 4.18, 19. This ignorance, was the punishment of sin,
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And therefore there is no cause why men should delight in ignorance or in the light of knowledge couer themselues with the thicke clouds of ignorance as it were with a garment.
And Therefore there is no cause why men should delight in ignorance or in the Light of knowledge cover themselves with the thick Clouds of ignorance as it were with a garment.
Ignorance is the mother of errour (saith Fulgentius. ) To whom the fourth Toletan Councell agrees, canon the 24. Socrates being asked, what was the most beautifull creature? hee answered:
Ignorance is the mother of error (Says Fulgentius.) To whom the fourth Toledan Council agrees, canon the 24. Socrates being asked, what was the most beautiful creature? he answered:
A man decked and garnished with learning; And Diogenes, being demanded what burden the earth did beare most heauy? He answered, An ignorant and illiterate man.
A man decked and garnished with learning; And Diogenes, being demanded what burden the earth did bear most heavy? He answered, an ignorant and illiterate man.
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But as the Lord by the Prophet demands the question NONLATINALPHABET, What is the defection, the failing or transgression of Jacob, or as it is read in the old translation of Pagnine, What is the cause of the failing or preuarication of Iacob? so may some man demand here:
But as the Lord by the Prophet demands the question, What is the defection, the failing or Transgression of Jacob, or as it is read in the old Translation of Pagnine, What is the cause of the failing or prevarication of Iacob? so may Some man demand Here:
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they lend onely their eares to the preacher for the time of the Sermon, but they are so idle, they will neyther spend any time in meditation to increase and better their knowledge,
they lend only their ears to the preacher for the time of the Sermon, but they Are so idle, they will neither spend any time in meditation to increase and better their knowledge,
when those who are industrious shall obtaine knowledge, and delight themselues with vnderstanding. And here you may soone espie the cause, why so many students in the Vniuersities,
when those who Are Industria shall obtain knowledge, and delight themselves with understanding. And Here you may soon espy the cause, why so many Students in the Universities,
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and indiscretion, because they are laborious in sowing the seeds of folly, and idle, spending little or no time for this diuine and most excellent knowledge.
and indiscretion, Because they Are laborious in sowing the seeds of folly, and idle, spending little or no time for this divine and most excellent knowledge.
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But as it is related of Bion the Philosopher, that meeting with one of his friends, who was curiously busied to haue his picture in stone, cut like vnto him,
But as it is related of Bion the Philosopher, that meeting with one of his Friends, who was curiously busied to have his picture in stone, Cut like unto him,
Tu vt tibi similis lapis fieret, curasti, ac ipse ne lapidi similis fias non curas? Hast thou beene so carefull that the stone might be made like thee,
Tu vt tibi Similis lapis fieret, curasti, ac ipse ne Lapidi Similis fias non curas? Hast thou been so careful that the stone might be made like thee,
and art thou not carefull, that thou (by ignorance) be not made like vnto the stone? so may we conclude of these sonnes of vanity, Are yee so carefull to fulfill your lusts, which will procure your destruction;
and art thou not careful, that thou (by ignorance) be not made like unto the stone? so may we conclude of these Sons of vanity, are ye so careful to fulfil your Lustiest, which will procure your destruction;
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But as it is true of regeneration, a man may bee borne againe when he is olde, contrary to the opinion of Nicodemus, Ioh. 3. yea it is necessary he should,
But as it is true of regeneration, a man may be born again when he is old, contrary to the opinion of Nicodemus, John 3. yea it is necessary he should,
And what is more foolish (saith Seneca ) then because thou hast not learned a long time, not to learne at all? Omnis aetatis homines schola admittit, The schoole admittes men of euery age, as well olde as young.
And what is more foolish (Says Senecca) then Because thou hast not learned a long time, not to Learn At all? Omnis aetatis homines School admittit, The school admittes men of every age, as well old as young.
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Therefore as Philostratus relates of Marcus the Emperour, that when Lucius came to Rome, meeting the Emperour, he asked him whither he went, and for what cause:
Therefore as Philostratus relates of Marcus the Emperor, that when Lucius Come to Room, meeting the Emperor, he asked him whither he went, and for what cause:
And it is related of Themistocles, that hauing liued a hundred & seuen yeres, and being ready to dye, he affirmed that he had spent all his time in the honest study of Philosophy for the vse and good of men;
And it is related of Themistocles, that having lived a hundred & seuen Years, and being ready to die, he affirmed that he had spent all his time in the honest study of Philosophy for the use and good of men;
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And if this be the fruite of morall learning, much more excellent is the benefite of this spirituall and sauing knowledge of Christ, from whence Saint Paul inferres our new creation;
And if this be the fruit of moral learning, much more excellent is the benefit of this spiritual and Saving knowledge of christ, from whence Saint Paul infers our new creation;
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so if your knowledge stand at a stay, or be not supplyed by a daily labour of increase, it will quickly be dryed vp, wither as the grasse on the house top,
so if your knowledge stand At a stay, or be not supplied by a daily labour of increase, it will quickly be dried up, wither as the grass on the house top,
Therefore as in the parable of the talents they that had increased were rewarded, and the vnprofitable seruant cast into vtter darkenesse, Matth. 25.30.
Therefore as in the parable of the Talents they that had increased were rewarded, and the unprofitable servant cast into utter darkness, Matthew 25.30.
And in the parable of the seede, those only were acceptable with God, who did grow in grace, bringing forth fruite, in some thirtie, in some sixtie, in some an hundred fold. Matth. 13.23:
And in the parable of the seed, those only were acceptable with God, who did grow in grace, bringing forth fruit, in Some thirtie, in Some sixtie, in Some an hundred fold. Matthew 13.23:
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So doth God require that our talent of knowledge should be increased, and the seede of diuine wisedome should grow in vs. For what husbandman will dresse and till his field,
So does God require that our talon of knowledge should be increased, and the seed of divine Wisdom should grow in us For what husbandman will dress and till his field,
if he hope for no haruest? or what vine-dresser will prune his vines, if he despaire of a vintage? or what father will set his childe to schoole if he profite nothing in learning? God is our spirituall husbandman who ploweth vp the fallow ground of our hearts:
if he hope for no harvest? or what vine-dresser will prune his vines, if he despair of a vintage? or what father will Set his child to school if he profit nothing in learning? God is our spiritual husbandman who ploweth up the fallow ground of our hearts:
He is our vine-dresser, who prunes the superfluous branches from our soule. He is our heauenly Father who sets vs to learning in the schoole of Christ;
He is our vine-dresser, who prunes the superfluous branches from our soul. He is our heavenly Father who sets us to learning in the school of christ;
What could J haue done more to my vineyard that I haue not done vnto it? wherefore when I looked that it should bring foorth grapes, brought it forth wilde grapes? Yea he may threaten vs with destruction for our vnfruitfulnesse,
What could J have done more to my vineyard that I have not done unto it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? Yea he may threaten us with destruction for our unfruitfulness,
and for the rest who thinking the•selues to be wise enough, become fooles, Rom, 1. God striketh them so with blindnesse, that they are hood-winked with ignorance,
and for the rest who thinking the•selues to be wise enough, become Fools, Rom, 1. God striketh them so with blindness, that they Are hoodwinked with ignorance,
And thus you see the first cause why at noone daies there is such darkenesse, and in the aboundance of knowledge, such aboundance of ignorance dwelleth amongst vs:
And thus you see the First cause why At noon days there is such darkness, and in the abundance of knowledge, such abundance of ignorance dwells among us:
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It was the precept of Plato, whosoeuer doth desire to be learned and wise, he ought NONLATINALPHABET, that is, to bee desirous of learning, of hearing, asking and enquiring of those things which are heard.
It was the precept of Plato, whosoever does desire to be learned and wise, he ought, that is, to be desirous of learning, of hearing, asking and inquiring of those things which Are herd.
I confesse our ordinarie preaching is of admirable profit, of vnualuable vertue, of inestimable benefit, to edifie both the vnderstanding and conscience, both the knowledge and practise of our hearers.
I confess our ordinary preaching is of admirable profit, of unvaluable virtue, of inestimable benefit, to edify both the understanding and conscience, both the knowledge and practice of our hearers.
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But if Catechizing goe not before, if they bee not first instructed in the first principles of Christian Religion, wee build as it were without a foundation;
But if Catechizing go not before, if they be not First instructed in the First principles of Christian Religion, we built as it were without a Foundation;
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and though wee edifie their consciences, and worke some change in their liues, yet not laying our ground-worke in method and order, confusion ouerthroweth the building,
and though we edify their Consciences, and work Some change in their lives, yet not laying our groundwork in method and order, confusion Overthroweth the building,
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The care of the Patriarkes to instruct their Families, of Shem, Melchizedek, Noah, Abraham, Moses, Samuel, Dauid, Josiah, and the Prophets till Christ:
The care of the Patriarchs to instruct their Families, of Shem, Melchizedek, Noah, Abraham, Moses, Samuel, David, Josiah, and the prophets till christ:
Oh how excellent was the care and industry of the Primitiue Church, that this NONLATINALPHABET, this ground-worke of Christian Doctrine might bring men to the knowledge of Christ!
O how excellent was the care and industry of the Primitive Church, that this, this groundwork of Christian Doctrine might bring men to the knowledge of christ!
The Apostles themselues did vse it, witnesse that of S. Paul, 1 Cor. 14.19. In the Church (saith he) I had rather speake fiue words with my vnderstanding NONLATINALPHABET, that I might catechise others (for so the Greeke signifieth) then ten thousand words in an vnknowne tongue:
The Apostles themselves did use it, witness that of S. Paul, 1 Cor. 14.19. In the Church (Says he) I had rather speak fiue words with my understanding, that I might catechise Others (for so the Greek signifies) then ten thousand words in an unknown tongue:
And before him, S. Luke the Euangelist in his preface to that most noble Theophilus, hee giueth the reason why hee did write the Historie of the Gospell vnto him, That thou mightest knowe (saith the Euangelist) the certaintie of those things NONLATINALPHABET, in which thou hast been catechized or instructed, as our Translatours render it, Luk. 1.4.
And before him, S. Lycia the Evangelist in his preface to that most noble Theophilus, he gives the reason why he did write the History of the Gospel unto him, That thou Mightest know (Says the Evangelist) the certainty of those things, in which thou hast been Catechized or instructed, as our Translators render it, Luk. 1.4.
And hence Apollos, an eloquent man, and mightie in tne Scriptures, is said to be NONLATINALPHABET, catechized or instructed in the way of the Lord, Act. 18.25. To illustrate this further, Isidorus affirmes, that there were three orders of Lay Christians in the Primitiue Church.
And hence Apollos, an eloquent man, and mighty in tne Scriptures, is said to be, Catechized or instructed in the Way of the Lord, Act. 18.25. To illustrate this further, Isidorus affirms, that there were three order of Lay Christians in the Primitive Church.
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The first were the Catechumens, who were learners and hearers of the Catechisme, of which many were men of ripe yeeres, of Iewes or Gentiles, who were conuerted to the Christian Faith,
The First were the Catechumens, who were learners and hearers of the Catechism, of which many were men of ripe Years, of Iewes or Gentiles, who were converted to the Christian Faith,
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because of that pestilent Heresie wherewith the Arians had infected it, as Sozomen affirmes. Such a one was Saint Augustine when of a Maniche he was m•de a Christian,
Because of that pestilent Heresy wherewith the Arians had infected it, as Sozomen affirms. Such a one was Saint Augustine when of a Manichean he was m•de a Christian,
for a testimonie of his Faith which before his conuersion he so much impugned, hee wrote an excellent Booke against the Gentiles, of whose Heathenish religion before he had been, as Eusebius and others relate.
for a testimony of his Faith which before his conversion he so much impugned, he wrote an excellent Book against the Gentiles, of whose Heathenish Religion before he had been, as Eusebius and Others relate.
And such a Catechumen as one of them, S. Paul calls NONLATINALPHABET, a nouice in Christianitie, of those two Greeke words NONLATINALPHABET and NONLATINALPHABET, in English, a new plant,
And such a Catechumen as one of them, S. Paul calls, a novice in Christianity, of those two Greek words and, in English, a new plant,
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Secondly, there were the Competentes or Competitours, who with their fellow-catechumens, desired Baptisme, and at the time of Baptisme were arayed in white robes, as Socrates relates.
Secondly, there were the Competentes or Competitors, who with their fellow-catechumens, desired Baptism, and At the time of Baptism were arrayed in white robes, as Socrates relates.
To these S. Augustine mentioneth a fourth kinde, who were called Poenitentes the penitents, and these were those beleeuers, who hauing fallen into some open sinne,
To these S. Augustine mentioneth a fourth kind, who were called Penitents the penitents, and these were those believers, who having fallen into Some open sin,
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and being put backe into the company of the Catechumens they were (vpon true signes of repentance and satisfaction to the Church) receiued into their ancient order againe.
and being put back into the company of the Catechumens they were (upon true Signs of Repentance and satisfaction to the Church) received into their ancient order again.
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And further, as there were these Catechumens in their seuerall orders, so were there also NONLATINALPHABET, The Catechists who did exercise the office of Catechizing,
And further, as there were these Catechumens in their several order, so were there also, The Catechists who did exercise the office of Catechizing,
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and therefore S. Cyprian calles them Doctores audientium, The Doctors or teachers of the Hearers, and Ruffinus Magistros Catechumenorum: the Masters of the Catechumens.
and Therefore S. Cyprian calls them Doctors audientium, The Doctors or Teachers of the Hearers, and Ruffinus Magistros Catechumenorum: the Masters of the Catechumens.
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For as Christ did institute diuers offices (as Saint Paul witnesseth, Ephes. 4.11.) so the primitiue Church (being carefull to enlarge and increase the knowledge of Christ) following the steppes of the Apostles, amongst other offices, they did appoint some to be Catechists or teachers of the Catechisme, as S. Ambrose affirmeth.
For as christ did institute diverse Offices (as Saint Paul Witnesseth, Ephesians 4.11.) so the primitive Church (being careful to enlarge and increase the knowledge of christ) following the steps of the Apostles, among other Offices, they did appoint Some to be Catechists or Teachers of the Catechism, as S. Ambrose Affirmeth.
and by word of mouth Catechized that Church, saith S. Hierome. After him they had Clemens Alexandrinus, whose Schoolemaster (a booke which he intituled NONLATINALPHABET, in respect of the varietie of the matter in it) is yet extant,
and by word of Mouth Catechized that Church, Says S. Jerome. After him they had Clemens Alexandrian, whose Schoolmaster (a book which he entitled, in respect of the variety of the matter in it) is yet extant,
and it is nothing else but a kinde of Catechisme with which he had instructed that Church of Alexandria. After him came Origen, who in the eighteenth yeere of his age, restored the order of Catechizing which before in time of persecution was intermitted.
and it is nothing Else but a kind of Catechism with which he had instructed that Church of Alexandria. After him Come Origen, who in the eighteenth year of his age, restored the order of Catechizing which before in time of persecution was intermitted.
And the like at this day commanded & continually inforced by the authoritie and care of the Reuerend Bishops and religious fathers of our Church (though the practise be too much neglected.) To conclude, would you haue this care of the Church further confirmed;
And the like At this day commanded & continually enforced by the Authority and care of the Reverend Bishops and religious Father's of our Church (though the practice be too much neglected.) To conclude, would you have this care of the Church further confirmed;
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but a briefe Catechisme or summe of the Christian Faith, made by the Apostles, for the instruction of beleeuers in the knowledge of Christ? For hauing receiued that command of Christ to goe and teach all nations. Matth. 28.19. and being fitted and prepared by the power of the Spirit, who inabled them with the gift of tongues in a wonderfull manner, Acts 2.4. being about to depart one from the other, Normam prius futurae praedicationis in commune constituunt:
but a brief Catechism or sum of the Christian Faith, made by the Apostles, for the instruction of believers in the knowledge of christ? For having received that command of christ to go and teach all Nations. Matthew 28.19. and being fitted and prepared by the power of the Spirit, who enabled them with the gift of tongues in a wonderful manner, Acts 2.4. being about to depart one from the other, Norman prius futurae praedicationis in commune constituunt:
as Ruffinus the Presbyter (who liued in the time of S. Hierome, about the three hundred and ninety yeere after Christ) in his preface to the Exposition of the Creede relates;
as Ruffinus the Presbyter (who lived in the time of S. Jerome, about the three hundred and ninety year After christ) in his preface to the Exposition of the Creed relates;
and he giueth this reason, that being separated, their preaching might yet agree, and the faithfull be grounded in one rule of faith, by which they might be directed to the true and sauing knowledge of Christ;
and he gives this reason, that being separated, their preaching might yet agree, and the faithful be grounded in one Rule of faith, by which they might be directed to the true and Saving knowledge of christ;
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And there was another written by Iohn Bishop of the same place, which Betulaeius mentioneth in his Commentaries vpon Lactantius. And to these I might adde the briefe partitions and compendiums of Diuinitie giuen by diuers both ancient and moderne writers,
And there was Another written by John Bishop of the same place, which Betulaeius mentioneth in his Commentaries upon Lactantius. And to these I might add the brief partitions and compendiums of Divinity given by diverse both ancient and modern writers,
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Jgnatius who was the second Bishop of Antioch, ordained by the Apostles, and succeeded Euodius, the first that gouerned that Church (as he himselfe testifieth in his Epistle to the men of Antioch, the 71. yeare after Christ) Hee giueth this short diuision of Christian doctrine, NONLATINALPHABET.
Ignatius who was the second Bishop of Antioch, ordained by the Apostles, and succeeded Euodius, the First that governed that Church (as he himself Testifieth in his Epistle to the men of Antioch, the 71. year After christ) He gives this short division of Christian Doctrine,.
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Answerable to these, is that of Polanus, who makes two parts of Christian Doctrine, the one NONLATINALPHABET of things to be beleeued, the other NONLATINALPHABET, of things to be done.
Answerable to these, is that of Polanus, who makes two parts of Christian Doctrine, the one of things to be believed, the other, of things to be done.
The second concerning our deliuerance and freedome from this misery by Christ. The third concerning our thankfulnesse to God by conforming our liues according to his Law.
The second Concerning our deliverance and freedom from this misery by christ. The third Concerning our thankfulness to God by conforming our lives according to his Law.
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And besides these, the Schoole-men, and later Diuines Musculus, Peter Martyr, Beza, Danaeus, Zanchius, Bucanus, Nowel, Iacobus Kimedontius, and others haue taken like paines,
And beside these, the Schoolmen, and later Divines Musculus, Peter Martyr, Beza, Danaeus, Zanchius, bucanus, Nowel, Iacobus Kimedontius, and Others have taken like pains,
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The confessions of the reformed Churches, & in particular of the Church of England, in the Articles of Religion and that Plat-forme of Catechisme, set forth in the booke of Common Prayer (and rightly commanded by authoritie) for preseruation of Vnitie in the Christian faith,
The confessions of the reformed Churches, & in particular of the Church of England, in the Articles of Religion and that Platform of Catechism, Set forth in the book of Common Prayer (and rightly commanded by Authority) for preservation of Unity in the Christian faith,
All shew plainely the care of the Church and of religious men in their seuerall ages, to plant the Catechisme or grounds of Christian knowledge in the hearts and minds of men.
All show plainly the care of the Church and of religious men in their several ages, to plant the Catechism or grounds of Christian knowledge in the hearts and minds of men.
Because vpon these are turned the doores and gates, by which the way to happinesse is opened vnto vs. Catechisme is Clauis Scripturae, the Key of the Scripture,
Because upon these Are turned the doors and gates, by which the Way to happiness is opened unto us Catechism is Key Scriptures, the Key of the Scripture,
If we speake of the Image of God in Man, of his state of nature corrupted, of his Redemption, his Iustification, his Regeneration or the like, they are as farre to seeke for many points,
If we speak of the Image of God in Man, of his state of nature corrupted, of his Redemption, his Justification, his Regeneration or the like, they Are as Far to seek for many points,
euen of Catechisme, as those men in the Acts, who being asked Whether they had receiued the holy Ghost? answered, They had not yet heard whether there were a holy Ghost or no, Acts 19.2. Hugo well compareth wisedome to a tree, and it is sowen (saith he) by the Feare of God;
even of Catechism, as those men in the Acts, who being asked Whither they had received the holy Ghost? answered, They had not yet herd whither there were a holy Ghost or no, Acts 19.2. Hugo well compareth Wisdom to a tree, and it is sown (Says he) by the fear of God;
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It is planted and increased by Catechisme, by the word preached, by the true vse of the Sacraments, by that heauenly and holy dutie of prayer for the assistance and blessing of the Spirit vpon all our endeauours.
It is planted and increased by Catechism, by the word preached, by the true use of the Sacraments, by that heavenly and holy duty of prayer for the assistance and blessing of the Spirit upon all our endeavours.
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and let vs take heed lest by our vnthankfulnesse, we mooue him to remooue our candlesticke, and take this light of his grace from vs. Be not carelesse and negligent of the rich treasure;
and let us take heed lest by our unthankfulness, we move him to remove our candlestick, and take this Light of his grace from us Be not careless and negligent of the rich treasure;
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for what more excellent then the true knowledge of Christ crucified? As Fulgentius therefore relates out of Xenopho• •f the noble Persians, that they taught their children three things aboue the rest: Equitare, iaculari, & vera dicere:
for what more excellent then the true knowledge of christ Crucified? As Fulgentius Therefore relates out of Xenopho• •f the noble Persians, that they taught their children three things above the rest: Equitare, iaculari, & vera dicere:
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And to speake the truth that they might be found faithfull one to the other: so you that are my brethren the Ministers, instruct carefully your people;
And to speak the truth that they might be found faithful one to the other: so you that Are my brothers the Ministers, instruct carefully your people;
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And if you cannot teach them your selues, yet may you be like the whetstone; it cuts not, and yet sharpens the knife to performe the will of the master:
And if you cannot teach them your selves, yet may you be like the whetstone; it cuts not, and yet sharpens the knife to perform the will of the master:
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And thus you see how and why I haue so much enlarged my selfe to set forth the dignitie, necessitie and vtilitie of this spirituall knowledge of Christ, which our Apostle intimates in the occasion of my Text:
And thus you see how and why I have so much enlarged my self to Set forth the dignity, necessity and utility of this spiritual knowledge of christ, which our Apostle intimates in the occasion of my Text:
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I am come at last to the Text. If any man. But why doth our Apostle stop vp the way with an if, as if he doubted whether there were any in Christ or not? If he doth not,
I am come At last to the Text. If any man. But why does our Apostle stop up the Way with an if, as if he doubted whither there were any in christ or not? If he does not,
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why then doth he speake so doubtingly? what neede an hypotheticall or condicionall proposition, where the matter is simple and Categoricall? I answer, the Apostle here doth not speake doubtingly but indefinitely,
why then does he speak so doubtingly? what need an hypothetical or conditional proposition, where the matter is simple and Categorical? I answer, the Apostle Here does not speak doubtingly but indefinitely,
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To teach vs that in this respect all are alike with God in Christ, whether Iewes or Gentiles, bond or free, of what nation, countrey or kingdome soeuer they be.
To teach us that in this respect all Are alike with God in christ, whither Iewes or Gentiles, bound or free, of what Nation, country or Kingdom soever they be.
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And the beleeuing Iewes and Gentiles since Christ, they are all partakers in the same communion of the body and blood of Iesus, 1. Cor. 10.17. We are all one body in Christ, and one spirit, we are called in one hope of our vocation;
And the believing Iewes and Gentiles since christ, they Are all partakers in the same communion of the body and blood of Iesus, 1. Cor. 10.17. We Are all one body in christ, and one Spirit, we Are called in one hope of our vocation;
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And hence in the primitiue times, of the multitude of beleeuers NONLATINALPHABET, there was one heart and one soule, Act. 4.32. not simply, but in God and in Christ.
And hence in the primitive times, of the multitude of believers, there was one heart and one soul, Act. 4.32. not simply, but in God and in christ.
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it is the queene of vertues, the most excellent gift: yea that very bond of perfection, Coloss. 3.14. The loue of God therefore that is shed abroad in our hearts, should vnite and cement the soules of Christians.
it is the queen of Virtues, the most excellent gift: yea that very bound of perfection, Coloss. 3.14. The love of God Therefore that is shed abroad in our hearts, should unite and cement the Souls of Christians.
but in the Antichristian heads themselues? After Pope Stephen (saith Platina ) it hath beene the custome among the Popes, that those who followed afterwards, would either breake or abolish the Acts of the Popes that had gone before them:
but in the Antichristian Heads themselves? After Pope Stephen (Says Platina) it hath been the custom among the Popes, that those who followed afterwards, would either break or Abolah the Acts of the Popes that had gone before them:
I might shew you how some of them haue beene forcerers, Idolaters, Arian Heretickcs, Nestorian Heretickes, Menothelite Heretickes, Montanist Heretickes,
I might show you how Some of them have been forcerers, Idolaters, Arian Heretickcs, Nestorian Heretics, Menothelite Heretics, Montanist Heretics,
and the like, all differing one from another (as their Scotists and Thomists, and diuers others their sects) or at least differing from Christ Iesus who is the true head and gouernour of his Church.
and the like, all differing one from Another (as their Scotists and Thomists, and diverse Others their Sects) or At least differing from christ Iesus who is the true head and governor of his Church.
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Or if we grant them vnity, yet if we trye their spirits, and put their vnity to the touchstone, we shall finde it but counterfeite, no Christian but an Antichristian vnity that is amongst them;
Or if we grant them unity, yet if we try their spirits, and put their unity to the touchstone, we shall find it but counterfeit, no Christian but an Antichristian unity that is among them;
They agree together to defend their owne traditions of Purgatory, prayer for the dead, Inuocation of Saints, Adoration of Images, superstitious reliques,
They agree together to defend their own traditions of Purgatory, prayer for the dead, Invocation of Saints, Adoration of Images, superstitious Relics,
and the like which (contrary to the Scriptures, to the Doctrine of the Apostles, the consent of ancient Councels and Fathers) of the Church, they haue inuented to maintaine the pompe and pride of the Pope, his Cardinalls,
and the like which (contrary to the Scriptures, to the Doctrine of the Apostles, the consent of ancient Counsels and Father's) of the Church, they have invented to maintain the pomp and pride of the Pope, his Cardinals,
And if Heretickes and Schismatickes can agree in euill, how much more should the true professors of the faith of Christ (according to the Doctrine of the Apostles and primitiue times) practise a heauenly vnity amongst themselues? How should we labour to keepe that vnitie which is wrought by the blessed Spirit, in true faith and holinesse, by which the Saints are knit and vnited vnto that one Head of the Church? not the Pope (as Hosius and others would haue it, who being a man, is and euer hath beene subiect to Errour:) but Christ who is such a head, from whom Corpus habet, & vt sit,
And if Heretics and Schismatics can agree in evil, how much more should the true professors of the faith of christ (according to the Doctrine of the Apostles and primitive times) practise a heavenly unity among themselves? How should we labour to keep that unity which is wrought by the blessed Spirit, in true faith and holiness, by which the Saints Are knit and united unto that one Head of the Church? not the Pope (as Hosius and Others would have it, who being a man, is and ever hath been Subject to Error:) but christ who is such a head, from whom Corpus habet, & vt sit,
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and by whose power which hee hath kept onely to himselfe, that vnity of the Church doth stand, of which it is sayde, Vna est colūba mea, My doue is one, as S. Aug. obserues.
and by whose power which he hath kept only to himself, that unity of the Church does stand, of which it is said, Una est colūba mea, My dove is one, as S. Aug. observes.
And with this vnity our Church shal prosper, & the glory of Israel, the light of the Gospell shall for euer dwell amongst vs. Menenius Agrippa long since shewed the danger of division, when (the common people disobeying their gouernors) he told them that wise parable of a dissentiō between the mēbers of the body & the belly, denying their seruice so long to the belly, till they began to be feeble,
And with this unity our Church shall prosper, & the glory of Israel, the Light of the Gospel shall for ever dwell among us Menenius Agrippa long since showed the danger of division, when (the Common people disobeying their Governors) he told them that wise parable of a dissension between the members of the body & the belly, denying their service so long to the belly, till they began to be feeble,
those who deferred till the second, should bee receiued, but not without some punishment; but for those that delayed till the third day, they should he destroyed without mercy.
those who deferred till the second, should be received, but not without Some punishment; but for those that delayed till the third day, they should he destroyed without mercy.
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The first day, that is, in the beginning when he calleth men to repentance, to forsake their sinnes and follow •ighteousnesse, he hangeth out his white tents of grace, to shew that those who are obedient to the heauenly call, he will receiue them to fauour, free them from much misery (which otherwise sinne would haue brought vpon them) and reward them with happinesse for euer in heauen.
The First day, that is, in the beginning when he calls men to Repentance, to forsake their Sins and follow •ighteousnesse, he hangs out his white tents of grace, to show that those who Are obedient to the heavenly call, he will receive them to favour, free them from much misery (which otherwise sin would have brought upon them) and reward them with happiness for ever in heaven.
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and refused his instruction, he hangeth out blacke tents to shew that they must come then with much repentance, with much sorrow, with many teares, (like the Prodigal,
and refused his instruction, he hangs out black tents to show that they must come then with much Repentance, with much sorrow, with many tears, (like the Prodigal,
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And then (though it be too late) as Lycimachus, being surprized in the Countrey of Thrace, by King Dromichetes, and driuen into such a streight, that he was constrained to yeeld himselfe and his Army to his enemy for very thirst, cryed out, in the bitternesse of his griefe, (hauing tasted the water) good God for how short a pleasure haue I lost a most excellent happinesse!
And then (though it be too late) as Lycimachus, being surprised in the Country of Thrace, by King Dromichetes, and driven into such a straight, that he was constrained to yield himself and his Army to his enemy for very thirst, cried out, in the bitterness of his grief, (having tasted the water) good God for how short a pleasure have I lost a most excellent happiness!
Oh then beloued, Let vs not make excuses (like the vnthankefull guest, Mat. 22. ) nor suffer any thing to hinder vs from Christ, (though it were our hand,
O then Beloved, Let us not make excuses (like the unthankful guest, Mathew 22.) nor suffer any thing to hinder us from christ, (though it were our hand,
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Secondly, in Greeke, his name is NONLATINALPHABET, which seemeth to signifie as much as NONLATINALPHABET that is tending vpwards (as Budaeus intimates) To shew that he onely liueth as becomes his name, who lifteth vp his eyes to heauen and heauenly things, to God in thankefulnesse, who gaue him both his name,
Secondly, in Greek, his name is, which seems to signify as much as that is tending upwards (as Budaeus intimates) To show that he only lives as becomes his name, who lifts up his eyes to heaven and heavenly things, to God in thankfulness, who gave him both his name,
easily following the turne and winding of the Potters wheele, that men might learne from the proper name of their owne nature, easily to be turned and guided in obedience to the will and command of God.
Easily following the turn and winding of the Potters wheel, that men might Learn from the proper name of their own nature, Easily to be turned and guided in Obedience to the will and command of God.
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But I goe no further concerning his name. If you consider his nature: First, after a Philosophicall manner, I find there were three opinions amongst Philosophers concerning man.
But I go no further Concerning his name. If you Consider his nature: First, After a Philosophical manner, I find there were three opinions among Philosophers Concerning man.
and vniting them both together in a wonderfull manner, man became a reasonable creature, or a liuing soule, Gen. 2.7. Not that he is only a liuing soule, for he is a liuing body as well as as a liuing soule, (the body liuing by the soule,) but hee hath his denomination in that place from the better part which is his soule.
and uniting them both together in a wonderful manner, man became a reasonable creature, or a living soul, Gen. 2.7. Not that he is only a living soul, for he is a living body as well as as a living soul, (the body living by the soul,) but he hath his denomination in that place from the better part which is his soul.
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The first our excellent estate of creation in Adam, when God did giue vs our portion with large endowments of all graces, both spirituall and temporall.
The First our excellent estate of creation in Adam, when God did give us our portion with large endowments of all graces, both spiritual and temporal.
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And thus hauing gathered some fruite from the branch which is man, and euery Christian man, let vs see what we can finde in the vine which is Christ, If any man bee in Christ. NONLATINALPHABET, In Christ.
And thus having gathered Some fruit from the branch which is man, and every Christian man, let us see what we can find in the vine which is christ, If any man be in christ., In christ.
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and I in you (saith Christ to his disciples) Iohn, 14.20. Know you not that Christ Iesus is in you, except ye be reprobates? saith Saint Paul, 2. Cor. 13.5. And if any man be in Christ, is my Text. So that hence we may learne that there is an admirable vnion and Communion betweene Christ and his Church, betweene our Sauiour and euery faithfull soule.
and I in you (Says christ to his Disciples) John, 14.20. Know you not that christ Iesus is in you, except you be Reprobates? Says Saint Paul, 2. Cor. 13.5. And if any man be in christ, is my Text. So that hence we may Learn that there is an admirable Union and Communion between christ and his Church, between our Saviour and every faithful soul.
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The two natures of Christ, the divine and humane, being vnited, make one person, saith Damascen; there is one Christ, not by conuersion of the Diuinity into the flesh,
The two nature's of christ, the divine and humane, being united, make one person, Says Damascene; there is one christ, not by conversion of the Divinity into the Flesh,
And by this admirable vnion, Christ the eternall Word of his Father did assume in most neere maner vnto himselfe our whole humane nature, without any conuersion, confusion, alteration,
And by this admirable Union, christ the Eternal Word of his Father did assume in most near manner unto himself our Whole humane nature, without any conversion, confusion, alteration,
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Therefore the Ancients did affirme, that the mystery osthis vnion was Mirabiliter singulare, & singulariter mirabile, Wonderfully singular, and singularly wonderfull;
Therefore the Ancients did affirm, that the mystery osthis Union was Mirabiliter singular, & singulariter Marvelous, Wonderfully singular, and singularly wonderful;
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it is that great mystery of godlinesse, 1. Tim. 3.16. Of which there is no example in nature, which NONLATINALPHABET, in all respects is answerable vnto it:
it is that great mystery of godliness, 1. Tim. 3.16. Of which there is no Exampl in nature, which, in all respects is answerable unto it:
for howsoeuer NONLATINALPHABET in some kind there are some to illustrate it, as that vnion of the soule and the body, of the fire and the yron red hotte, of the Sunne and the light (which Iustine Martyr, Cyrillus, Athanasius, and others vse in their writings,) yet none can fully explicate this great and wonderfull mystery.
for howsoever in Some kind there Are Some to illustrate it, as that Union of the soul and the body, of the fire and the iron read hot, of the Sun and the Light (which Justin Martyr, Cyril, Athanasius, and Others use in their writings,) yet none can Fully explicate this great and wonderful mystery.
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To conclude, this vnion is not imaginary onely, but true and reall (though supernaturall,) and the foundation of our spirituall with Christ, both in grace and glory depends vpon it.
To conclude, this Union is not imaginary only, but true and real (though supernatural,) and the Foundation of our spiritual with christ, both in grace and glory depends upon it.
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But Christ vniting himselfe to vs in nature, (and God accepting vs as iust and righteous for his merits,) we are vnited to him in grace, which is the second vnion betweene Christ and vs. And this is the vnion of our persons, of our whole man both soule and body,
But christ uniting himself to us in nature, (and God accepting us as just and righteous for his merits,) we Are united to him in grace, which is the second Union between christ and us And this is the Union of our Persons, of our Whole man both soul and body,
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and receiue you vnto my selfe, that where J am, there may you bee also. And for this vnion, our Sauiour prayeth to his Father, Iohn 17.24. Father, I will that they also whom thou hast giuen me, be with me, where I am, that they may behold my glory which thou hast giuen me:
and receive you unto my self, that where J am, there may you be also. And for this Union, our Saviour Prayeth to his Father, John 17.24. Father, I will that they also whom thou hast given me, be with me, where I am, that they may behold my glory which thou hast given me:
for thou louedst mee before the foundation of the world. And this vnion the blessed Apostle did so earnestly long after. Philip. 1.23. Idesire to be dissolued, and to be with Christ.
for thou lovedest me before the Foundation of the world. And this Union the blessed Apostle did so earnestly long After. Philip. 1.23. Idesire to be dissolved, and to be with christ.
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Neither is it to be doubted, but that our Sauiour in the first vnion, the vnion of our nature, was willing to praemonstrate the second, our vnion in grace,
Neither is it to be doubted, but that our Saviour in the First Union, the Union of our nature, was willing to praemonstrate the second, our Union in grace,
and in the second to manifest the third, that by that vnion which we enioy in present, we might bee confirmed in the hope of that which wee shall enioy hereafter.
and in the second to manifest the third, that by that Union which we enjoy in present, we might be confirmed in the hope of that which we shall enjoy hereafter.
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And therefore to illustrate this a little further, I shewed you it was a vnion of our persons, soule and body, with the person of Christ both God and Man:
And Therefore to illustrate this a little further, I showed you it was a Union of our Persons, soul and body, with the person of christ both God and Man:
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For as in the first vnion, the vnion of Christ with our nature, the whole person of the Sonne of God did assume into the vnitie of himselfe the whole man, that is, his whole humane nature, not the body alone,
For as in the First Union, the Union of christ with our nature, the Whole person of the Son of God did assume into the unity of himself the Whole man, that is, his Whole humane nature, not the body alone,
as a Christian is vnited to the whole Christ, both God and Man. Therefore the Apostle doth not onely witnesse, that he which is ioyned to the Lord is one Spirit, 1 Cor. 6.17. but that our bodies are the members of Christ;
as a Christian is united to the Whole christ, both God and Man. Therefore the Apostle does not only witness, that he which is joined to the Lord is one Spirit, 1 Cor. 6.17. but that our bodies Are the members of christ;
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in the 15 verse of the same Chapter; Yea, wee which are many, are one body in Christ, Rom. 12.5. So that Christ is vnited both to our soules and bodies.
in the 15 verse of the same Chapter; Yea, we which Are many, Are one body in christ, Rom. 12.5. So that christ is united both to our Souls and bodies.
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He that eateth my flesh (saith Christ) dwelleth in me, and I in him, Ioh. 6.56 From whence we must consider (saith Cyrill ) that Christ is not in vs only by habitude,
He that Eateth my Flesh (Says christ) dwells in me, and I in him, John 6.56 From whence we must Consider (Says Cyril) that christ is not in us only by habitude,
as S. Peter affirmes, Who according to his diuine power (saith he) hath given vnto vs all things that pertaine vnto life and godlinesse, through the knowledg of him that hath called vs to glory and vertue, wherby are giuen vnto vs exceeding great and pretious promises, that by these you might be partakers of the diuine nature, hauing escaped the corruption, that is the world through lustes.
as S. Peter affirms, Who according to his divine power (Says he) hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue, whereby Are given unto us exceeding great and precious promises, that by these you might be partakers of the divine nature, having escaped the corruption, that is the world through lusts.
Secondly, this vnion is described by the similitude of the head and the members of the body, which members are vnited and knit together, not onely by veines and arteries,
Secondly, this Union is described by the similitude of the head and the members of the body, which members Are united and knit together, not only by Veins and arteries,
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Christ is a liuing stone (saith S. Peter) and wee as liuely stones are built vp a spirituall house, 1 Pet. 2.4.5. We are built (saith S. Paul) vpon the foundation of the Prophets and Apostles, Iesus Christ himselfe being the chiefe corner stone:
christ is a living stone (Says S. Peter) and we as lively stones Are built up a spiritual house, 1 Pet. 2.4.5. We Are built (Says S. Paul) upon the Foundation of the prophets and Apostles, Iesus christ himself being the chief corner stone:
or conforme vs vnto his image, when we doe eate or receiue him by faith. Secondly, common meate receiueth life and vertue of nourishment from him that eateth it;
or conform us unto his image, when we do eat or receive him by faith. Secondly, Common meat receiveth life and virtue of nourishment from him that Eateth it;
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for a dead man that hath not life and heate in him, yea a sicke man whose life and power of nature is so farre spent, that he cannot digest what he eateth, can receiue no life,
for a dead man that hath not life and heat in him, yea a sick man whose life and power of nature is so Far spent, that he cannot digest what he Eateth, can receive no life,
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not carnally to feede the body (as the fleshly Capernaits and grosse Papists doe imagine, ) but spiritually to feede and nourish our soules and bodies to eternall life.
not carnally to feed the body (as the fleshly Capernaits and gross Papists do imagine,) but spiritually to feed and nourish our Souls and bodies to Eternal life.
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For so Christ explaineth himselfe, shewing (against his fleshly hearers) how his speech was to be vnderstood, not after a carnall and fleshly (as Bellarmine would haue it) but after a spirituall manner (as the Fathers agree.) Jt is the spirit that quickeneth (saith Christ) the flesh profiteth nothing; the words that I speake vnto you are spirit and life. Ioh. 6.63.
For so christ Explaineth himself, showing (against his fleshly hearers) how his speech was to be understood, not After a carnal and fleshly (as Bellarmine would have it) but After a spiritual manner (as the Father's agree.) It is the Spirit that Quickeneth (Says christ) the Flesh profiteth nothing; the words that I speak unto you Are Spirit and life. John 6.63.
Lastly, it is demonstrated yet more plainely by the Embleme and similitude of the graft and the stocke, of the branches of the wilde oliue grafted into the good, which S. Paul sets forth excellently, Rom. 11. from 17. to 25. ver. of the chapter:
Lastly, it is demonstrated yet more plainly by the Emblem and similitude of the grafted and the stock, of the branches of the wild olive grafted into the good, which S. Paul sets forth excellently, Rom. 11. from 17. to 25. ver. of the chapter:
except wee be first ingrafted into him by grace, and after so dressed and ordered by that heauenly Oliue-planter (the blessed Spirit,) that by little and little, leauing the bitternesse of our naturall corruption, wee may bring forth,
except we be First ingrafted into him by grace, and After so dressed and ordered by that heavenly Oliue-planter (the blessed Spirit,) that by little and little, leaving the bitterness of our natural corruption, we may bring forth,
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But in this spirituall grafting it is not so, for it is necessarie that we who are the grafts, should be turned into the nature of the stocke Christ Iesus:
But in this spiritual grafting it is not so, for it is necessary that we who Are the grafts, should be turned into the nature of the stock christ Iesus:
Secondly, hence there is not to be imagined any confusion, or transfusion of Christ, or of his essentiall qualities into vs, (as may seeme to be of the stocke into the graft,
Secondly, hence there is not to be imagined any confusion, or transfusion of christ, or of his essential qualities into us, (as may seem to be of the stock into the grafted,
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and as the Libertines did imagine) but NONLATINALPHABET quaedam, a certaine power, and vertue, and efficacy, by which Christ doth change vs by his Spirit, (being freely iustified and engrafted by faith in him) and doth regenerate and daily renue vs vnto a spirituall and heauenly life;
and as the Libertines did imagine) but quaedam, a certain power, and virtue, and efficacy, by which christ does change us by his Spirit, (being freely justified and engrafted by faith in him) and does regenerate and daily renew us unto a spiritual and heavenly life;
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And in this especially, our vnion doth consist and is made manifest: that being ingrafted by faith, we doe spring vp in all holinesse and heauenly vertue,
And in this especially, our Union does consist and is made manifest: that being ingrafted by faith, we do spring up in all holiness and heavenly virtue,
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If you consider the manner and order of it, you shall finde it spirituall and supernaturall (as in part I have touched already.) It is a spirituall vnion;
If you Consider the manner and order of it, you shall find it spiritual and supernatural (as in part I have touched already.) It is a spiritual Union;
and by faith in respect of vs, because true faith working by loue, is as it were the bond and tie, by which the blessed spirit, doth as it were knit and Vnite vs to Christ.
and by faith in respect of us, Because true faith working by love, is as it were the bound and tie, by which the blessed Spirit, does as it were knit and Unite us to christ.
It is the Spirit that workes faith and all other graces in vs, and therefore questionlesse he workes and effecteth this vnion, which is the fountaine and foundation of the rest.
It is the Spirit that works faith and all other graces in us, and Therefore questionless he works and Effecteth this Union, which is the fountain and Foundation of the rest.
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We are made the spouse of Christ, the members of Christ, and flesh of his flesh, by his spirit, by whom he doth incorporate himselfe to vs, and vs vnto him.
We Are made the spouse of christ, the members of christ, and Flesh of his Flesh, by his Spirit, by whom he does incorporate himself to us, and us unto him.
De naturali in nobis Christi veritate, quae dicimus, nisi ab eo discimus, stultè atque impiè dicimus, saith Hilarie, of the naturall truth of Christ being in vs;
De naturali in nobis Christ veritate, Quae dicimus, nisi ab eo discimus, stultè atque impiè dicimus, Says Hillary, of the natural truth of christ being in us;
as S. Augustine declareth excellently in his Tractate vpon Iohn: Let the Iewes (saith he) heare and lay hold on Christ, who sitteth at the right hand of his Father in heauen:
as S. Augustine Declareth excellently in his Tractate upon John: Let the Iewes (Says he) hear and lay hold on christ, who Sitteth At the right hand of his Father in heaven:
But they will answer, Whom shall I hold? what, he that is absent? how shall I send vp my hand into heauen, that I may hold him there? (This is done spiritually not after a carnall manner,) Fidem mitte, & tenuisti:
But they will answer, Whom shall I hold? what, he that is absent? how shall I send up my hand into heaven, that I may hold him there? (This is done spiritually not After a carnal manner,) Fidem Mitte, & tenuisti:
absent in the flesh in his humanitie, but present in his Deitie, present in his Spirit working faith and loue in vs, by which in a spirituall manner we may be vnited to Christ, though he be absent;
absent in the Flesh in his humanity, but present in his Deity, present in his Spirit working faith and love in us, by which in a spiritual manner we may be united to christ, though he be absent;
For although our bodies are not carnally in Christ, nor Christs in ours, yet spiritually we are vnited to Christ and Christ to vs, we are one with Christ and Christ with vs, we dwell in Christ and Christ in vs, (as our Church doth witnes:) and this in a more neere manner,
For although our bodies Are not carnally in christ, nor Christ in ours, yet spiritually we Are united to christ and christ to us, we Are one with christ and christ with us, we dwell in christ and christ in us, (as our Church does witness:) and this in a more near manner,
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How then is it possible that sinfull man, who is subiect vnto death by sinne, should any way be in Christ or Christ in him? Like thing are woont to be ioyned to like;
How then is it possible that sinful man, who is Subject unto death by sin, should any Way be in christ or christ in him? Like thing Are wont to be joined to like;
but betweene so different and contrarie natures, what communion or fellowship is any where to be found? Are we in Christ as the creatures are in God? After this manner not only all men are in him;
but between so different and contrary nature's, what communion or fellowship is any where to be found? are we in christ as the creatures Are in God? After this manner not only all men Are in him;
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yet in this there is a maine difference, that Christ did not take vpon him our humane nature corrupted and defiled with the pollution of sinne, but sanctified and made most pure and holy in the wombe of the blessed Virgin, by the power of the diuine Spirit;
yet in this there is a main difference, that christ did not take upon him our humane nature corrupted and defiled with the pollution of sin, but sanctified and made most pure and holy in the womb of the blessed Virgae, by the power of the divine Spirit;
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he was conceiued without sinne, and borne without the least spot of iniquitie; he liued and dyed without sinne, Neither was there any guile found in his mouth.
he was conceived without sin, and born without the least spot of iniquity; he lived and died without sin, Neither was there any guile found in his Mouth.
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not according to the substance of the humane nature receiued from the first Adam, but according as it is renued with sanctitie and heauenly puritie in the second:
not according to the substance of the humane nature received from the First Adam, but according as it is renewed with sanctity and heavenly purity in the second:
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by the power of whose Spirit dwelling in vs, Our mortall bodies are quickened to n•wnesse of life, Rom. 6.10, 11. And thus Christ is in vs, not in the wicked:
by the power of whose Spirit Dwelling in us, Our Mortal bodies Are quickened to n•wnesse of life, Rom. 6.10, 11. And thus christ is in us, not in the wicked:
and the life which I now liue in the flesh, I liue by the faith of the Sonne of God, who loued me, and gaue himselfe for me. Gal. 2.20. We liue not by our selues, but by Christ, who liueth in vs;
and the life which I now live in the Flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. Gal. 2.20. We live not by our selves, but by christ, who lives in us;
and Christ in vs, hauing once giuen this life of grace vnto vs, (for our eternall comfort in all temptations) he will neuer take this life totally and finally from vs,
and christ in us, having once given this life of grace unto us, (for our Eternal Comfort in all temptations) he will never take this life totally and finally from us,
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then to be in and with Christ his blessed Sauiour? As Simonides the Philosopher, being asked of Hiero the Tyrant, what God was, did at the first desire one dayes respite,
then to be in and with christ his blessed Saviour? As Simonides the Philosopher, being asked of Hiero the Tyrant, what God was, did At the First desire one days respite,
because Christ hath sanctified them vnto vs. As the vnicorne dipping his horne in the water makes it wholesome (though before it was poysoned) for the beasts that drinke after him;
Because christ hath sanctified them unto us As the unicorn dipping his horn in the water makes it wholesome (though before it was poisoned) for the beasts that drink After him;
so Christ our Sauiour, testing the cup of afflictions and temptations for vs, hath made them wholesome and profitable vnto vs. Yea Christ being our head,
so christ our Saviour, testing the cup of afflictions and temptations for us, hath made them wholesome and profitable unto us Yea christ being our head,
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His grace is sufficient for vs, and his strength shall be made manifest in our weakenesse, 2. Cor. 2.9. Lastly, as we haue Communion with Christ in afflictions so we shall haue Communion with him in glory.
His grace is sufficient for us, and his strength shall be made manifest in our weakness, 2. Cor. 2.9. Lastly, as we have Communion with christ in afflictions so we shall have Communion with him in glory.
yea saith Saint Paul, I reckon that the sufferings of this present time, are not worthy to bee compared with the glory that shall be reueiled in vs, Rom. 8.17.18.
yea Says Saint Paul, I reckon that the sufferings of this present time, Are not worthy to be compared with the glory that shall be revealed in us, Rom. 8.17.18.
therefore their estate is miserable, fearefull and damnable, except they repent, and Christ of his mercy ingraft them into him, For he that is not in Christ, Christ is not in him, and, Know yee not? saith the Apostle, that Christ Iesus dwelleth in you except ye be reprobates? 2. Cor. 13. Without Christ, no grace nor goodnesse to bee found in them.
Therefore their estate is miserable, fearful and damnable, except they Repent, and christ of his mercy ingraft them into him, For he that is not in christ, christ is not in him, and, Know ye not? Says the Apostle, that christ Iesus dwells in you except you be Reprobates? 2. Cor. 13. Without christ, no grace nor Goodness to be found in them.
If Christ dwell not in their hearts by faith, Satan will dwell by infidelity: If Christ dwell not by charitie, the deuill will dwell by malice and enuy.
If christ dwell not in their hearts by faith, Satan will dwell by infidelity: If christ dwell not by charity, the Devil will dwell by malice and envy.
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if Christ doe not worke in them a conscience of chastity, liberality, piety, purity, and other vertues, Satan will drawe them to adultery, couetousnesse, oppression, Symonie, sacriledge and all kind of impiety.
if christ do not work in them a conscience of chastity, liberality, piety, purity, and other Virtues, Satan will draw them to adultery, covetousness, oppression, Simony, sacrilege and all kind of impiety.
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For where the spirit of truth is not a directer to goodnes, there will the spirit of errour be a leader to wickednesse, drawing his disciples through the pathes of darkenesse to the pit of destruction.
For where the Spirit of truth is not a directer to Goodness, there will the Spirit of error be a leader to wickedness, drawing his Disciples through the paths of darkness to the pit of destruction.
if any man be a Christian, he is a new creature, but, If any man be in Christ, to shew that Christianum esse, est esse in Christo, to bee a Christian, is to be in Christ;
if any man be a Christian, he is a new creature, but, If any man be in christ, to show that Christian esse, est esse in Christ, to be a Christian, is to be in christ;
Christianus nomen iustitiae est, Christian, is a name of righteousnes, of integrity, innocency, chastity, humility, humanity, patience, prudence, purity, piety and other vertues:
Christian Nome iustitiae est, Christian, is a name of righteousness, of integrity, innocency, chastity, humility, humanity, patience, prudence, purity, piety and other Virtues:
Christianus vnctus est (saith S. Augustine ) Christian is as much as annoynted, and the learned know that in ancient time, those who were annoynted, were Holy men, Kings,
Christian Unctus est (Says S. Augustine) Christian is as much as anointed, and the learned know that in ancient time, those who were anointed, were Holy men, Kings,
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for what will it profite thee to be callled what thou art not, and to vsurpe a name that belongs not vnto thee? But if thou delight to be a Christian, do those things that are fitting for a Christian,
for what will it profit thee to be called what thou art not, and to usurp a name that belongs not unto thee? But if thou delight to be a Christian, do those things that Are fitting for a Christian,
but if otherwise thou desire to bee called a Christian, and not to be so, this is a punishment miserable and detestable enough, that thou desirest to be an hypocrite,
but if otherwise thou desire to be called a Christian, and not to be so, this is a punishment miserable and detestable enough, that thou Desirest to be an hypocrite,
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To conclude, art thou hard-hearted, and makest no conscience of spoyling thy brother, by deceite and fraud, by robbery and violence, by oppression and cruelty? S. Augustine will tell thee, Cum tu qui Christianus es spolias paganum, impedis fieri Christianum:
To conclude, art thou hardhearted, and Makest not conscience of spoiling thy brother, by deceit and fraud, by robbery and violence, by oppression and cruelty? S. Augustine will tell thee, Cum tu qui Christian es spolias paganum, impedis fieri Christian:
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and more art thou hindred if thou beeing a Christian doest spoyle thy brother, and thy Hypocrisie shall one day condemne thee. All these doe dishonour Christ;
and more art thou hindered if thou being a Christian dost spoil thy brother, and thy Hypocrisy shall one day condemn thee. All these do dishonour christ;
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Excellent was the example of famous Iulitta that blessed Martyr and seruant of Christ (of whom S. Basil relates in his sermons) who when she was condemned to death by her Pagan Iudges,
Excellent was the Exampl of famous Julitta that blessed Martyr and servant of christ (of whom S. Basil relates in his Sermons) who when she was condemned to death by her Pagan Judges,
because she would not worship their heathenish gods; hearing her sentence she brake foorth with this Christian resolution, Farewell life, welcome death; farewell riches, welcome pouertie:
Because she would not worship their Heathenish God's; hearing her sentence she brake forth with this Christian resolution, Farewell life, welcome death; farewell riches, welcome poverty:
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And that we may the better doe this, I will end this part, with that excellent counsell of S. Bernard: Disce O Christiane a Christo, quemadmodum diligas Christum.
And that we may the better do this, I will end this part, with that excellent counsel of S. Bernard: Disce O Christian a Christ, quemadmodum diligas Christ.
Let vs now come to presse the grapes, that from them we may receiue a draught of sweet comfort, to strengthen vs in our pilgrimage, through the wildernesse of this world, to the Canaan of heauen.
Let us now come to press the grapes, that from them we may receive a draught of sweet Comfort, to strengthen us in our pilgrimage, through the Wilderness of this world, to the Canaan of heaven.
In the Originall it is NONLATINALPHABET, A new Creation, that is, as it were a thing newly Created of God, (as Beza soundly:) For we are re-created in our new Creation, that we might be righteous (as Aquinas. ) So that our regeneration or renouation in Christ, is a new Creation: For Creation is a motion, ex nihilo ad esse, from nothing,
In the Original it is, A new Creation, that is, as it were a thing newly Created of God, (as Beza soundly:) For we Are recreated in our new Creation, that we might be righteous (as Aquinas.) So that our regeneration or renovation in christ, is a new Creation: For Creation is a motion, ex nihilo ad esse, from nothing,
the first was in the first Creation, when the Creatures were produc•d by God of nothing, in esse naturae, into the being of nature and then the creature was new,
the First was in the First Creation, when the Creatures were produc•d by God of nothing, in esse naturae, into the being of nature and then the creature was new,
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Sinne doth so obliterate and blot out the image of God in them, that it makes them of no abilitie to doe good, of no account in the eyes of God: for sinne is nothing;
Sin does so obliterate and blot out the image of God in them, that it makes them of no ability to do good, of no account in the eyes of God: for sin is nothing;
but was as it were constrained Creare to Create, that is, ex nihilo aliquid facere, to make something of nothing, (from which (saith Bellarmine ) it is euident that man cannot merit being iustified freely by grace:) If I say this be the state of man before he be new created.
but was as it were constrained Create to Create, that is, ex nihilo Aliquid facere, to make something of nothing, (from which (Says Bellarmine) it is evident that man cannot merit being justified freely by grace:) If I say this be the state of man before he be new created.
And our Sauiour did not say, without me, can ye not doe any thing easily, or ye can do no great worke, but simply, Without me can ye do neither small nor great, neither easie nor difficult:
And our Saviour did not say, without me, can you not do any thing Easily, or you can do no great work, but simply, Without me can you do neither small nor great, neither easy nor difficult:
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God did but speake the word, and wee were created; but in our second Creation, Ponitur obex, there is a resisting peruersnesse in our will, striuing to hinder the worke of Grace;
God did but speak the word, and we were created; but in our second Creation, Ponitur obex, there is a resisting perverseness in our will, striving to hinder the work of Grace;
O then beloued, what shall we render vnto Christ, for giuing himselfe vnto vs, and vs vnto our selues? or what doth he require at our hands? Certainly, it is nothing but this, that we should labour to be new creatures,
Oh then Beloved, what shall we render unto christ, for giving himself unto us, and us unto our selves? or what does he require At our hands? Certainly, it is nothing but this, that we should labour to be new creatures,
the Lord himselfe became a seruant, that we who were seruants might be made Lords: God descended from heauen vnto earth, that man might ascend from earth to heauen:
the Lord himself became a servant, that we who were Servants might be made lords: God descended from heaven unto earth, that man might ascend from earth to heaven:
he that was rich became poore, that we who were poore, might bee made rich: the light it selfe was darkened, that we who were darke might be enlightened;
he that was rich became poor, that we who were poor, might be made rich: the Light it self was darkened, that we who were dark might be enlightened;
and shall we not striue to be new creatures? As S. Augustine obserues of a Rhetorician, that being asked what was the first and chiefest amongst the precepts of Rhetoricke, he answered Eloquution (or good vtterance:) and being asked what was the second, he answered Eloquution, and what was the third, he answered still Eloquution. After the same manner (saith the Father) if you aske me what is the first,
and shall we not strive to be new creatures? As S. Augustine observes of a Rhetorician, that being asked what was the First and chiefest among the Precepts of Rhetoric, he answered Elocution (or good utterance:) and being asked what was the second, he answered Elocution, and what was the third, he answered still Elocution. After the same manner (Says the Father) if you ask me what is the First,
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To those who in him were chosen before the foundation of the world, that they should bee holy and without blame before him in loue, Eph. 1. verse 4. To those who are of the Election of grace, to whom is giuen the knowledge and faith of Christ;
To those who in him were chosen before the Foundation of the world, that they should be holy and without blame before him in love, Ephesians 1. verse 4. To those who Are of the Election of grace, to whom is given the knowledge and faith of christ;
for they onely are regenerated, and so new created who haue faith, because regeneration is a fruit of faith, Acts 15.9. and this haue only the Elect, Tit. 1.1. they only are called and iustified, and so sanctified, who were predestinated before of God. Rom. 8.30.
for they only Are regenerated, and so new created who have faith, Because regeneration is a fruit of faith, Acts 15.9. and this have only the Elect, Tit. 1.1. they only Are called and justified, and so sanctified, who were predestinated before of God. Rom. 8.30.
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or third, or ninth, or eleuenth houre, either in their youth or middle age, or olde age) and to send them into his vineyard, Matth. 20. A comfort to those who finde but the beginnings of this grace in them;
or third, or ninth, or Eleventh hour, either in their youth or middle age, or old age) and to send them into his vineyard, Matthew 20. A Comfort to those who find but the beginnings of this grace in them;
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And He that hath begun a good worke, will perfect it in his children (saith the blessed Apostle.) Yea whom God loueth, he loueth to the end, as Christ himselfe witnesseth.
And He that hath begun a good work, will perfect it in his children (Says the blessed Apostle.) Yea whom God loves, he loves to the end, as christ himself Witnesseth.
as he hath begun, so at the last he will wholly conforme vs to the image of Christ, in whom wee haue obtained an inheritance, being predestinated according to the good purpose of him, who worketh all things after the Counsell of his owne will, Ephes. 1.11.
as he hath begun, so At the last he will wholly conform us to the image of christ, in whom we have obtained an inheritance, being predestinated according to the good purpose of him, who works all things After the Counsel of his own will, Ephesians 1.11.
for as Christ after his death did rise againe vnto a new life, so a Christian, being buried with Christ in Baptisme, being washed from his sinnes by the blood of Christ, being watered with the teares of a true and vnfeined repentance, doth rise againe to newnesse of life;
for as christ After his death did rise again unto a new life, so a Christian, being buried with christ in Baptism, being washed from his Sins by the blood of christ, being watered with the tears of a true and unfeigned Repentance, does rise again to newness of life;
and this is the spirituall new birth, both of soule and body, of which our Sauiour speaketh, Iohn 3.7. Maruaile not that I said, ye must be borne againe:
and this is the spiritual new birth, both of soul and body, of which our Saviour speaks, John 3.7. Marvel not that I said, you must be born again:
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for in this our vnderstandings are inlightened, our wils are rectified, our affections sanctified, and all our actions directed to the will and command of God.
for in this our understandings Are enlightened, our wills Are rectified, our affections sanctified, and all our actions directed to the will and command of God.
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In our eares, that they be not hardened to good and delighted with euill, but swift to heare the word of truth to practise it, that the life of grace may be preserued in vs:
In our ears, that they be not hardened to good and delighted with evil, but swift to hear the word of truth to practise it, that the life of grace may be preserved in us:
For turne vnto me with all thy heart, is the Plat-forme of this new creation giuen by the Prophet, Ioel 2.1.12. This should all labour for and that in perfection, that they may bee truly conformed to the image of Christ.
For turn unto me with all thy heart, is the Platform of this new creation given by the Prophet, Joel 2.1.12. This should all labour for and that in perfection, that they may be truly conformed to the image of christ.
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and yet harbour in them an euill heart to depart away from the liuing God, imagining that God requireth not this perfection, this totall regeneration to be in them:
and yet harbour in them an evil heart to depart away from the living God, imagining that God requires not this perfection, this total regeneration to be in them:
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they thinke if their hands bee pure, their feete may lawfully be defiled with sinne. But if Christ wash not their feete also, they shall haue no part in him:
they think if their hands be pure, their feet may lawfully be defiled with sin. But if christ wash not their feet also, they shall have no part in him:
when they come to their kingly sinne (be it drunkennesse, or adulterie, couetousnesse, or enuy or the like,) when they come to their Delilah the sweete sin in which their soule delighteth;
when they come to their kingly sin (be it Drunkenness, or adultery, covetousness, or envy or the like,) when they come to their Delilah the sweet since in which their soul delights;
But tell mee whosoeuer thou art, dost thou thinke thou canst come with a harlots countenance, wiping thy lippes, when thou h•ste beene a whooring, to meete thy entising louers (the world, the flesh,
But tell me whosoever thou art, dost thou think thou Canst come with a harlots countenance, wiping thy lips, when thou h•ste been a whoring, to meet thy enticing lovers (the world, the Flesh,
though she loued but one besides thee? What woman would doe so to such an husband? or what husband to such a wife? I appeale then to thy owne conscience;
though she loved but one beside thee? What woman would do so to such an husband? or what husband to such a wife? I appeal then to thy own conscience;
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and against thy conscience liue in any one impiety, which thou knowst his soule hateth? His pure eie cānot endure to beholde any wickednesse, neith r shall any euill dwell with him.
and against thy conscience live in any one impiety, which thou Knowest his soul hates? His pure eye cannot endure to behold any wickedness, neith r shall any evil dwell with him.
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What fellowship hath light with darkenesse, or Christ with Belial, or thy Sauiour with sinne, that once cost him the price of his owne blood? Oh then whosoeuer thou art, wash thy heart, and thy whole heart trom wickednesse, that thou maiest bee saued.
What fellowship hath Light with darkness, or christ with Belial, or thy Saviour with sin, that once cost him the price of his own blood? O then whosoever thou art, wash thy heart, and thy Whole heart trom wickedness, that thou Mayest be saved.
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If thy eye offend thee, or hinder thee from this change, that is, any thing as deare to thee as the apple of thine eye, plucke it out from thy heart and cast it from thee.
If thy eye offend thee, or hinder thee from this change, that is, any thing as deer to thee as the apple of thine eye, pluck it out from thy heart and cast it from thee.
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It is a fearefull thing to liue in any knowne sinne, it maketh thy person and thy prayer abhominable in the sight of God, Esa. 1.15. Striue therefore earnestly, and without hypocrisie for this totall change.
It is a fearful thing to live in any known sin, it makes thy person and thy prayer abominable in the sighed of God, Isaiah 1.15. Strive Therefore earnestly, and without hypocrisy for this total change.
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and I will pray for thee with the bl•ssed Apostle, That the very God of peace may sanctifie thee wholly, and that thy whole spirit and soule and body, may be preserued blamelesse vnto the comming of our Lord Iesus Christ.
and I will pray for thee with the bl•ssed Apostle, That the very God of peace may sanctify thee wholly, and that thy Whole Spirit and soul and body, may be preserved blameless unto the coming of our Lord Iesus christ.
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the second, of contemptibility into maiestie, when the man Christ, who was then despised in the eyes of the world, was gloriously transfigured before his disciples:
the second, of contemptibility into majesty, when the man christ, who was then despised in the eyes of the world, was gloriously transfigured before his Disciples:
the second is the change out of the state of nature and naturall corruption, into the state of grace and regeneration in Christ, (and this is meant in my Text.) The third and last is the change of this state of grace, into the state of glory and happinesse for euermore;
the second is the change out of the state of nature and natural corruption, into the state of grace and regeneration in christ, (and this is meant in my Text.) The third and last is the change of this state of grace, into the state of glory and happiness for evermore;
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For wee are his workemanship, created in Christ Iesus vnto good workes, which God hath before ordained that we should walk in them, Eph. 2.10. We are the worke of God in Christ, and by the spirit:
For we Are his workmanship, created in christ Iesus unto good works, which God hath before ordained that we should walk in them, Ephesians 2.10. We Are the work of God in christ, and by the Spirit:
and outwardly by the word & the Sacrament, by which the spirit doth beget & increase this newnesse in vs. No creature in the world can worke this miracle, this new birth more strange then the seuen wonders of the world;
and outwardly by the word & the Sacrament, by which the Spirit does beget & increase this newness in us No creature in the world can work this miracle, this new birth more strange then the seuen wonders of the world;
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Where then is our owne free will in the state of nature? Where is our merite at the hand of God? Those that are wise doe confesse a threefolde operation, not of free will to merite,
Where then is our own free will in the state of nature? Where is our merit At the hand of God? Those that Are wise do confess a threefold operation, not of free will to merit,
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But what kind of creatures doth he make vs? I answer, that as God in his first creation, did create Adam according to his owne image and similitude, Gen. 1.27.
But what kind of creatures does he make us? I answer, that as God in his First creation, did create Adam according to his own image and similitude, Gen. 1.27.
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So in our second creation, hee doth renue and repayre in vs by little and little, the excellency of that image which wee lost by the fall of o•• first parents;
So in our second creation, he does renew and repair in us by little and little, the excellency of that image which we lost by the fallen of o•• First Parents;
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he re-makes vs like vnto himselfe, in wisedome, in righteousnesse, in true holinesse, alike in all heauenly vertues, as much as it is possible (as God in his wisedome thinkes convenient) for finite creatures.
he Remakes us like unto himself, in Wisdom, in righteousness, in true holiness, alike in all heavenly Virtues, as much as it is possible (as God in his Wisdom thinks convenient) for finite creatures.
The absolute patterne of this image is Christ, hee is the Idaea and liuely figure of our heauenly natiuity, both of that which we must striue for here,
The absolute pattern of this image is christ, he is the Idaea and lively figure of our heavenly Nativity, both of that which we must strive for Here,
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For as we haue borne the image of the earthy, so shall we beare the image of the heauenly, 1. Cor. 15.49. that is, that image of the new man, Which after God is created in righteousnesse and true holinesse, Eph. 4.24. In righteousnesse, that is, in obedience to the first table, in the duty we owe to God;
For as we have born the image of the earthy, so shall we bear the image of the heavenly, 1. Cor. 15.49. that is, that image of the new man, Which After God is created in righteousness and true holiness, Ephesians 4.24. In righteousness, that is, in Obedience to the First table, in the duty we owe to God;
in the duty which wee owe to our neighbour, and in holinesse, that is, in that purity of life, which we ought to haue in our own selues, our soules and consciences in the sight of God.
in the duty which we owe to our neighbour, and in holiness, that is, in that purity of life, which we ought to have in our own selves, our Souls and Consciences in the sighed of God.
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But by what meanes may a man attaine to this new Creation? Or how may a man come to be a new man in Christ? Saint Augustine obserues well, that the old man in the state of nature cannot sing the new song in the state of grace,
But by what means may a man attain to this new Creation? Or how may a man come to be a new man in christ? Saint Augustine observes well, that the old man in the state of nature cannot sing the new song in the state of grace,
So that as before grace we are like Lazarus, dead in the graue of our sinnes, vnable to rise from iniquity vntill Christ giue vs his hand and power of grace to reuiue and strengthen vs, (contrary to the error of Pelagians, of which I haue spoken before:) so after this grace we haue a spirituall life giuen vnto vs, (our vnderstandings being inlightened,
So that as before grace we Are like Lazarus, dead in the graven of our Sins, unable to rise from iniquity until christ give us his hand and power of grace to revive and strengthen us, (contrary to the error of Pelagians, of which I have spoken before:) so After this grace we have a spiritual life given unto us, (our understandings being enlightened,
Because without Faith and Repentance, none of this newnesse can bee found in vs. Faith upon sight of our sinnes (meriting Gods iustice on the one hand,) and beholding the mercy of God in Christ, on the other hand, worketh in vs that godly sorrow which causeth repentance neuer to be repented off:
Because without Faith and Repentance, none of this newness can be found in us Faith upon sighed of our Sins (meriting God's Justice on the one hand,) and beholding the mercy of God in christ, on the other hand, works in us that godly sorrow which Causes Repentance never to be repented off:
it is a meanes by the operation of the Spirit, to beget in vs that NONLATINALPHABET, that change of the minde, that newnesse which is so acceptable with God in Christ.
it is a means by the operation of the Spirit, to beget in us that, that change of the mind, that newness which is so acceptable with God in christ.
So likewise a Christian feeling the the burden of the old Man, must wash himselfe in the fountaine of repentance, in a riuer of teares for his impuritie, that by this meanes, washing off the old Feathers of sinne, hee may put on the new wings of righteousnesse;
So likewise a Christian feeling the the burden of the old Man, must wash himself in the fountain of Repentance, in a river of tears for his impurity, that by this means, washing off the old Feathers of sin, he may put on the new wings of righteousness;
It is related againe of the Eagle, that when the vpper crooked part of her bill doth grow long that she cannot eate her meate, she striketh her bill against a stone,
It is related again of the Eagl, that when the upper crooked part of her bill does grow long that she cannot eat her meat, she striketh her bill against a stone,
After the same manner, we must breake of the impediments of our sinnes by repentance, that hinder vs from taking the heauenly food of our soules, (as Daniel counselled Nebuchadnezzar, ) that with the Eagle we may be renued;
After the same manner, we must break of the impediments of our Sins by Repentance, that hinder us from taking the heavenly food of our Souls, (as daniel counseled Nebuchadnezzar,) that with the Eagl we may be renewed;
And if in any thing, sure it is in this, that wee should follow their wisedome, that forsaking the broad way of vices, wee may passe through the narrow and straite way of repentance,
And if in any thing, sure it is in this, that we should follow their Wisdom, that forsaking the broad Way of vices, we may pass through the narrow and strait Way of Repentance,
If any man be in Christ, he is a new Creature. But how may a man know whether he be a new Creature or not? since there are so many in the world that make an outward shew of this new Creation, and haue nothing lesse to be found in them;
If any man be in christ, he is a new Creature. But how may a man know whither he be a new Creature or not? since there Are so many in the world that make an outward show of this new Creation, and have nothing less to be found in them;
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And therefore since there is such deceite, how may a man know whether hee be a new Creature, and so in Christ or not? The maister of the Sentences moueth a like question concerning Faith, whether a man may know that he haue faith or not? And S. Augustine resolueth it, Fidem ipsam videt quisque incorde tuo esse, si credit, vel non esse si non credit.
And Therefore since there is such deceit, how may a man know whither he be a new Creature, and so in christ or not? The master of the Sentences moves a like question Concerning Faith, whither a man may know that he have faith or not? And S. Augustine resolveth it, Fidem ipsam videt Quisque incorde tuo esse, si credit, vel non esse si non credit.
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There were foure Riuers in the Garden of Paradise, and there are foure Riuers that water the Garden of God, which is the soule of a new Creature. The first, is the bewailing of our naturall corruption,
There were foure rivers in the Garden of Paradise, and there Are foure rivers that water the Garden of God, which is the soul of a new Creature. The First, is the bewailing of our natural corruption,
like that which diuides the Kingdome of Babylon. The fourth, an affectation of heauenly vertues; like that which did compasse the whole Land of Hauilah.
like that which divides the Kingdom of Babylon. The fourth, an affectation of heavenly Virtues; like that which did compass the Whole Land of Hauilah.
For God hath giuen vnto man a heart with the broad end vpwards, and the narrow end downewards, to teach vs that our hearts should be open towards heauen, and shut towards the earth.
For God hath given unto man a heart with the broad end upwards, and the narrow end downwards, to teach us that our hearts should be open towards heaven, and shut towards the earth.
Lastly, there is a relation of a Controuersie which fell out on a time betweene the Scottish and the Irish, about a little Iland lying betweene them, to whom it did belong;
Lastly, there is a Relation of a Controversy which fell out on a time between the Scottish and the Irish, about a little Island lying between them, to whom it did belong;
Search into them, if any venemous serpents, that is, serpentine sinnes, the temptations of Satan, the spawne of that great serpent the Diuell, will liue and grow vp within them;
Search into them, if any venomous Serpents, that is, serpentine Sins, the temptations of Satan, the spawn of that great serpent the devil, will live and grow up within them;
and shame of your selues (as there are two many in the world that doe;) It is euident that you are yet in the state of nature and naturall corruption, yee are olde men in sinne, vnregenerated, in whom this new Creation is not to be found;
and shame of your selves (as there Are two many in the world that do;) It is evident that you Are yet in the state of nature and natural corruption, ye Are old men in sin, unregenerated, in whom this new Creation is not to be found;
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or if these seede of the Diuell, these euill lusts, and concupiscence should grow a while like the tares amongst the wheat, and appeare in your actions:
or if these seed of the devil, these evil Lustiest, and concupiscence should grow a while like the tares among the wheat, and appear in your actions:
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Yet if you espie them betime like the faithfull seruants, and bee diligent and carefull to plucke them vp, that they choake not the wheat, the good seedes of grace, the good motions of the Spirit within you.
Yet if you espy them betime like the faithful Servants, and be diligent and careful to pluck them up, that they choke not the wheat, the good seeds of grace, the good motions of the Spirit within you.
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yea some open sinne, to the dishonour of God and shame of your profession: (for into such may the deare child of God fall by the violence of temptations:) If this be a griefe to you;
yea Some open sin, to the dishonour of God and shame of your profession: (for into such may the deer child of God fallen by the violence of temptations:) If this be a grief to you;
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It is a comfortable obseruation of S. Bernard: Qui parvulus natus est, parvulos a gratia non excludit, He that was borne a little one himselfe, doth not exclude little ones from grace, that is, such as are babes in this new creation.
It is a comfortable observation of S. Bernard: Qui Parvulus Born est, Small Children a Gratia non excludit, He that was born a little one himself, does not exclude little ones from grace, that is, such as Are babes in this new creation.
or with Peter on the water to feare and doubt and begin to sinke, (being affrighted with the waues of Satans assaults,) though Christ may leaue him to himselfe for a time,
or with Peter on the water to Fear and doubt and begin to sink, (being affrighted with the waves of Satan assaults,) though christ may leave him to himself for a time,
first to the ancles, then to the knees, after to the loynes, and at last a great riuer not to be passed ouer, that is, not perfect at first, but increasing by degrees;
First to the ankles, then to the knees, After to the loins, and At last a great river not to be passed over, that is, not perfect At First, but increasing by Degrees;
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It must teach vs not rashly to condemne those for hypocrites, for such kinde of Ciuill honest men which cannot be saued, whom we may see subiect to some imperfections.
It must teach us not rashly to condemn those for Hypocrites, for such kind of Civil honest men which cannot be saved, whom we may see Subject to Some imperfections.
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and condemne such a one, for a reprobate? Who gaue thee authoritie to climbe vp into the Iudgement seate of Christ, that thou shouldest so speedily pronounce sentence against thy brother? and because regeneration is but new begun in him, exclude him quite out of the fauour of God? Charitie is the badge of a Christian,
and condemn such a one, for a Reprobate? Who gave thee Authority to climb up into the Judgement seat of christ, that thou Shouldst so speedily pronounce sentence against thy brother? and Because regeneration is but new begun in him, exclude him quite out of the favour of God? Charity is the badge of a Christian,
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if he haue only restraining grace, as thou mayest imagine (though it be hard to iudge the heart, of which God only is the searcher;) Damne him not presently (and much lesse thy weake brother,
if he have only restraining grace, as thou Mayest imagine (though it be hard to judge the heart, of which God only is the searcher;) Damn him not presently (and much less thy weak brother,
some must haue wine, and some oyle, some the Law, and some the Gospel; if thou apply not aright, thou mayest sooner wound then heale, sooner destroy then saue the soule of thy brother.
Some must have wine, and Some oil, Some the Law, and Some the Gospel; if thou apply not aright, thou Mayest sooner wound then heal, sooner destroy then save the soul of thy brother.
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I conclude this with this admonition. Take heede least Satan infect thee with spirituall pride. A censuring spirit is one marke of an Hypocrite: the Pharisie cōdemned the Publican; but humilitie receiued the blessing:
I conclude this with this admonition. Take heed lest Satan infect thee with spiritual pride. A censuring Spirit is one mark of an Hypocrite: the Pharisee condemned the Publican; but humility received the blessing:
And Be (that is, striue to be) perfect as your heauenly Father is perfect, saith our Sauiour, Matth. 5.48. Howsoeuer sometimes by the subtiltie of our spirituall enemies, we may be like the Sunne at Christ death, darkened with the thicke mists of temptations or afflictions;
And Be (that is, strive to be) perfect as your heavenly Father is perfect, Says our Saviour, Matthew 5.48. Howsoever sometime by the subtlety of our spiritual enemies, we may be like the Sun At christ death, darkened with the thick mists of temptations or afflictions;
yet we must not be like Ioshuahs Sunne that stood still: nor like Ezekiahs Sunne that went backewards; but like Dauids Sunne that commeth forth as a Bridegroome out of his chamber,
yet we must not be like Ioshuahs Sun that stood still: nor like Ezekiahs Sun that went backwards; but like David Sun that comes forth as a Bridegroom out of his chamber,
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and how should we be straitened, till it bee perfected in vs? There be many that wil striue to be in the newest fashion, to haue the newest head-tyre, the newest vpholder for their pride:
and how should we be straitened, till it be perfected in us? There be many that will strive to be in the Newest fashion, to have the Newest head-tyre, the Newest upholder for their pride:
But shall the clay challenge the potter, and say why hast thou made me thus? Certaine it is, that as a painter h•uing finished his worke cannot endure that a stranger should come and lay other colours vppon it;
But shall the clay challenge the potter, and say why hast thou made me thus? Certain it is, that as a painter h•uing finished his work cannot endure that a stranger should come and lay other colours upon it;
so is it impossible God should endure that a mortall woman whom he himselfe hath created, should by painting her face, take vpon her to correct the workemanship of God.
so is it impossible God should endure that a Mortal woman whom he himself hath created, should by painting her face, take upon her to correct the workmanship of God.
thus shalt thou shew thy selfe to be a Christian, and so to bee a fauourite of Christ, not onely to dwell with him (as the fauourites of Kings so highly esteemed) but to dwell in him,
thus shalt thou show thy self to be a Christian, and so to be a favourite of christ, not only to dwell with him (as the favourites of Kings so highly esteemed) but to dwell in him,
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and therefore thou art out of Gods fauour, and the benefit of Ch•ist belongs not vnto thee? Thou wilt replye, it is thine owne conscience, seeing thy decay in faith, in holinesse,
and Therefore thou art out of God's favour, and the benefit of Ch•ist belongs not unto thee? Thou wilt reply, it is thine own conscience, seeing thy decay in faith, in holiness,
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or it may be, it is to keepe thee from securitie, to make thee the more to feare sinne and the fruit of sinne (this spirituall desertion) that thou mayest auoyde it: or to preuent spirituall pride;
or it may be, it is to keep thee from security, to make thee the more to Fear sin and the fruit of sin (this spiritual desertion) that thou Mayest avoid it: or to prevent spiritual pride;
or to teach thee that confessing thine owne vnworthinesse and weakenesse in performing of the Lawe, thou shouldest flye by earnest prayer vnto Christ, who hath performed it for thee,
or to teach thee that confessing thine own unworthiness and weakness in performing of the Law, thou Shouldst fly by earnest prayer unto christ, who hath performed it for thee,
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If it be God, it is for these or the like ends, and it is a sure argument to confirme thy faith, to ascertaine thee that thou art engraffed into Christ,
If it be God, it is for these or the like ends, and it is a sure argument to confirm thy faith, to ascertain thee that thou art engrafted into christ,
resist the temptation at first entrance, preuent the occasion by not musing too much (without asking counsell at the learned) of those high mysteryes which thou vnderstandest not;
resist the temptation At First Entrance, prevent the occasion by not musing too much (without asking counsel At the learned) of those high Mysteres which thou Understandest not;
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And why shouldest thou beleeue a lyar, and giue credite to thy aduersary, rather then to the sweete promises of the Father of mercy? This were iniustice in thee, to preferre Satan before God,
And why Shouldst thou believe a liar, and give credit to thy adversary, rather then to the sweet promises of the Father of mercy? This were injustice in thee, to prefer Satan before God,
because Gods mercy is free, for the merit of Christ, not for thy deseruings. Againe, that thou art subiect to diuers temptations, and entised often to grieuous sinnes:
Because God's mercy is free, for the merit of christ, not for thy deservings. Again, that thou art Subject to diverse temptations, and enticed often to grievous Sins:
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yet thou findest that thou canst not, (Satan, the world, and the flesh not leauing off to assault thee) and therefore beginnest againe to feare thy estate, to doubt of Gods loue,
yet thou Findest that thou Canst not, (Satan, the world, and the Flesh not leaving off to assault thee) and Therefore beginnest again to Fear thy estate, to doubt of God's love,
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I answer, that thes• temptations and corruptions may sometim•s be f•und in the b•st of Gods children (in those vpon whom hee hath bestowed an excellent measure of grace,) arising either from the corruption of their owne natur•s, f•om which they are not yet fully purged,
I answer, that thes• temptations and corruptions may sometim•s be f•und in the b•st of God's children (in those upon whom he hath bestowed an excellent measure of grace,) arising either from the corruption of their own natur•s, f•om which they Are not yet Fully purged,
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Noah, Lot, and faithfull Abraham had their resurrections from sinne, and Dauid was constrained to pray, Create in me a cleane heart oh God, and how t•rrible were Iobs temptations? Iob. 6.4.
Noah, Lot, and faithful Abraham had their resurrections from sin, and David was constrained to pray, Create in me a clean heart o God, and how t•rrible were Jobs temptations? Job 6.4.
If these then were not free, how canst thou looke to be priuiledged? But to satisfie thee further, know that thou art yet a me•ber of the Church militant,
If these then were not free, how Canst thou look to be privileged? But to satisfy thee further, know that thou art yet a me•ber of the Church militant,
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For first, thy regeneration is not perf•ct in this life, and therefore the seedes of sinne a•d corruption remaining, there is a seare and doubting in Gods dearest children,
For First, thy regeneration is not perf•ct in this life, and Therefore the seeds of sin a•d corruption remaining, there is a sear and doubting in God's dearest children,
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Howsoeuer therefore thou mayest get the victory and bee at peace for a time, (when vpon true repentance thou art reconcil•d vnto God,) yet thy enemies will adv•nture againe,
Howsoever Therefore thou Mayest get the victory and bee At peace for a time, (when upon true Repentance thou art reconcil•d unto God,) yet thy enemies will adv•nture again,
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therefore Saint Iames, Count it all ioy (saith he) that ye fall into diuers temptations, knowing this, that the tryall of your faith, worketh patience, Iam. 1.2, 3, 4. Our Sauiour himselfe was tempted,
Therefore Saint James, Count it all joy (Says he) that you fallen into diverse temptations, knowing this, that the trial of your faith, works patience, Iam. 1.2, 3, 4. Our Saviour himself was tempted,
and when the deuill left him, it was but for a season, Luk. 4.13. Saint Paul was an excellent Christian, and the deare child of God, and yet could not bee free from •hese assaults;
and when the Devil left him, it was but for a season, Luk. 4.13. Saint Paul was an excellent Christian, and the deer child of God, and yet could not be free from •hese assaults;
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for as often as we resist them, so often we ouercome the Deuill, & we honor our God, who visiteth vs that we should fight, who h•lp•th vs that we may ouercome, who strengtheneth vs that we faint not in the combate, as Saint Bernard excellently.
for as often as we resist them, so often we overcome the devil, & we honour our God, who Visiteth us that we should fight, who h•lp•th us that we may overcome, who strengtheneth us that we faint not in the combat, as Saint Bernard excellently.
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And if the children of God be tempted and ouercome by thē, yet vpon true repentance and comming vnto Christ, we haue an aduocate with the Father, Iesus Christ the righteous,
And if the children of God be tempted and overcome by them, yet upon true Repentance and coming unto christ, we have an advocate with the Father, Iesus christ the righteous,
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and the corruption of our nature not fully purged, that therefore we are out of the fauour of God; (for these may be in Gods dearest Saints.) But wee must pray to God for help;
and the corruption of our nature not Fully purged, that Therefore we Are out of the favour of God; (for these may be in God's dearest Saints.) But we must pray to God for help;
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And labour earnestly to resist these temptations, and endure the combate with patience, hauing an eie to our Captain, Christ Iesus, who is the Author and finisher of our faith, Heb. 12.1.2.
And labour earnestly to resist these temptations, and endure the combat with patience, having an eye to our Captain, christ Iesus, who is the Author and finisher of our faith, Hebrew 12.1.2.
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And to strengthen thy faith, and free thee from doubting the better, let me entreat thee to remēber, that the state of a Christian in this life, is but like a man on the top of a tower;
And to strengthen thy faith, and free thee from doubting the better, let me entreat thee to Remember, that the state of a Christian in this life, is but like a man on the top of a tower;
so long as he lookes vpwards, he stands sure without doubting, but if once he looke downe, his head begins presently to bee giddy, and hee feares falling.
so long as he looks upwards, he Stands sure without doubting, but if once he look down, his head begins presently to be giddy, and he fears falling.
So whiles we looke vp to Christ, and remember how God freely accepts vs as righteous in him, we are confident of our estate and of Gods mercy in Christ;
So while we look up to christ, and Remember how God freely accepts us as righteous in him, we Are confident of our estate and of God's mercy in christ;
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Or whensoeuer thou art in temptatations, or doubtings trouble thy soule, remember that thy estate in this life, is like Peter on the water, whose faith at first was so strong, that at the call of Christ hee came boldly to him on the water without doubting.
Or whensoever thou art in temptatations, or doubtings trouble thy soul, Remember that thy estate in this life, is like Peter on the water, whose faith At First was so strong, that At the call of christ he Come boldly to him on the water without doubting.
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at first when Christ calleth him to faith and repentance by the preaching of the Gospell, being perswaded by the Spirit of God to beleeue, hee comes boldly vnto Christ, being moued by the excellency of Christs merit,
At First when christ calls him to faith and Repentance by the preaching of the Gospel, being persuaded by the Spirit of God to believe, he comes boldly unto christ, being moved by the excellency of Christ merit,
Jf •ny m••b• •fflict•d, l t him pray, (saith S. James. ) Thus will Ch•ist giue thee the hand of his gracious assistance, (as he did to Pet•r ) and deliuering thee in his due time from the w•ues of feare,
If •ny m••b• •fflict•d, l tO him pray, (Says S. James.) Thus will Ch•ist give thee the hand of his gracious assistance, (as he did to Pet•r) and delivering thee in his due time from the w•ues of Fear,
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And to find out this assurance and perswasion of thy Election and Gods fauour, to which S. Peter exhorts that by holinesse we may perfect our assurance, (as S. Paul exhorts to worke out our saluation with feare and trembling, to keepe vs from security and presumption, Phil. 2.12.) As he that would find the Sea, must take the Riuer by the hand, and follow that:
And to find out this assurance and persuasion of thy Election and God's favour, to which S. Peter exhorts that by holiness we may perfect our assurance, (as S. Paul exhorts to work out our salvation with Fear and trembling, to keep us from security and presumption, Philip 2.12.) As he that would find the Sea, must take the River by the hand, and follow that:
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If we go first to that vnsearchable depth of Gods secret counsell, to that most glorious Sunne of his wonderfull decree: (as Satan will moue vs to doe, hiding the effects and signes of his free grace from vs, that we may be confounded in the search of the cause) how can we chuse but be drowned with the depth,
If we go First to that unsearchable depth of God's secret counsel, to that most glorious Sun of his wonderful Decree: (as Satan will move us to do, hiding the effects and Signs of his free grace from us, that we may be confounded in the search of the cause) how can we choose but be drowned with the depth,
and haue the eyes of our weake faith, dazelled with that vnspeakeable brightnesse of the wisedome and knowledge of God? For in this manner, How vnsearchable are his iudgements,
and have the eyes of our weak faith, dazzled with that unspeakable brightness of the Wisdom and knowledge of God? For in this manner, How unsearchable Are his Judgments,
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If we find the light then in vs, we need not doubt but that the Sunne of Gods fauourable countenance in our free Election hath shined towards vs, and once shining vpon vs:
If we find the Light then in us, we need not doubt but that the Sun of God's favourable countenance in our free Election hath shined towards us, and once shining upon us:
Whom God did foreknow, hee did also Predestinate, to be conformed to the image of his Sonne, partly by inherent righteousnesse and sanctification wrought by the Spirit, begunne in this life,
Whom God did foreknow, he did also Predestinate, to be conformed to the image of his Son, partly by inherent righteousness and sanctification wrought by the Spirit, begun in this life,
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And whom he did Predestinate to this end, freely in Christ before all time, them he calleth in time by the preaching of the Gospell, from the darke ignorance of the world (who know not the way to happinesse) vnto the light of the knowlegde of Christ.
And whom he did Predestinate to this end, freely in christ before all time, them he calls in time by the preaching of the Gospel, from the dark ignorance of the world (who know not the Way to happiness) unto the Light of the knowledge of christ.
that is, to be perswaded that the Sacrifice of Christs death and Passion hath sufficiently and fully satisfied the iustice of God for their sinnes, (they repenting of their sinnes and comming vnto Christ to be refreshed by him) Them also he iustifieth, that is, accepteth as iust and righteous freely for Christs sake, by the consideration of which they haue and may haue peace with God: (because God is reconciled and at peace with them in Christ) Rom. 5.1. And whom he iustifieth, them (saith the Apostle) he will glorifie. But first working regeneration and sanctification in some measure in them;
that is, to be persuaded that the Sacrifice of Christ death and Passion hath sufficiently and Fully satisfied the Justice of God for their Sins, (they repenting of their Sins and coming unto christ to be refreshed by him) Them also he Justifieth, that is, Accepteth as just and righteous freely for Christ sake, by the consideration of which they have and may have peace with God: (Because God is reconciled and At peace with them in christ) Rom. 5.1. And whom he Justifieth, them (Says the Apostle) he will Glorify. But First working regeneration and sanctification in Some measure in them;
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Secondly, in their liues and actions (in thankefulnesse to God for their free iustification in Christ,) to striue and endeauour to the vttermost of their powers to to doe that which is agreeable to his will, till hauing finished their course, they obtaine glory in heauen.
Secondly, in their lives and actions (in thankfulness to God for their free justification in christ,) to strive and endeavour to the uttermost of their Powers to to do that which is agreeable to his will, till having finished their course, they obtain glory in heaven.
or the Act of Gods Predestination, to know whether we belong to God or no (for then we are sure to bee confounded:) but we must begin at the last of these that is giuen to the Saints in this life.
or the Act of God's Predestination, to know whither we belong to God or not (for then we Are sure to be confounded:) but we must begin At the last of these that is given to the Saints in this life.
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And this is our sanctification, and newnesse of life, of which our Apostle speakes in my Text. Proue & examine thy selfe then (as the Apostle exhorteth) aske thine own conscience,
And this is our sanctification, and newness of life, of which our Apostle speaks in my Text. Prove & examine thy self then (as the Apostle exhorteth) ask thine own conscience,
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Secondly, for thy actions, which by nature were vile and wicked, being the workes of the flesh, of which S. Paul speaketh, Galat. 5.19.20.21. (or the like) vnto all which we are subiect by nature;
Secondly, for thy actions, which by nature were vile and wicked, being the works of the Flesh, of which S. Paul speaks, Galatians 5.19.20.21. (or the like) unto all which we Are Subject by nature;
Yea that thou hast a loue and desire and endeauour to performe the whole law (which is that perfection of parts required in a Christian in this life (for we must haue an eie to all Gods commandements as Dauid had;
Yea that thou hast a love and desire and endeavour to perform the Whole law (which is that perfection of parts required in a Christian in this life (for we must have an eye to all God's Commandments as David had;
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) if thou canst find these and the like signes in thee, though it bee but imperfectly in respect of that perfection of degrees which wee cannot attaine vnto in this life.
) if thou Canst find these and the like Signs in thee, though it be but imperfectly in respect of that perfection of Degrees which we cannot attain unto in this life.
yet these are infallible signes, that thou art in Christ, that Christ dwelleth in thee by his Spirit, working these good things in thee, and therefore thou hast faith;
yet these Are infallible Signs, that thou art in christ, that christ dwells in thee by his Spirit, working these good things in thee, and Therefore thou hast faith;
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and being effectually called, thou art certainely the true childe of GOD, and thy name is written in the booke of life, which being once written, can neuer be blotted out.
and being effectually called, thou art Certainly the true child of GOD, and thy name is written in the book of life, which being once written, can never be blotted out.
And with this perswasion, possesse thy soule in patience, and hope that thou shalt one day inioy that inheritance of the Saints, where is freedome from all these feares and doubtings, which he hath bought for thee, (not for thy merits) but for the price of his owne blood.
And with this persuasion, possess thy soul in patience, and hope that thou shalt one day enjoy that inheritance of the Saints, where is freedom from all these fears and doubtings, which he hath bought for thee, (not for thy merits) but for the price of his own blood.
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For he hath prayed for thee as eff•ctu•lly as he did for him, yea for all that shall beleeue on him, Iohn 17. And th refore as Iob in the middest of his mis••e did co fort himselfe with this meditation, that his R•d•mer un•d: so doe thou comfort thy selfe in C•ri••, th•• one droppe of his blood is of vertue to procure pardon for all thy sinnes,
For he hath prayed for thee as eff•ctu•lly as he did for him, yea for all that shall believe on him, John 17. And that refore as Job in the midst of his mis••e did counterfeit fort himself with this meditation, that his R•d•mer un•d: so do thou Comfort thy self in C•ri••, th•• one drop of his blood is of virtue to procure pardon for all thy Sins,
It is not for our merits, b•t for the me•i s o• C r•••, that God freely accepts vs. And this is th• pr•mise of God, to those who are once his ch•ldren, (on whom h• hath ou•e bestowed, these graces of the knowledge of Christ, of faith, of repentance, of •egeneration and newnesse of life, (which thou canst not deny once to haue beene in some measure in thee;) though he suffer them to fall into diuers great and grieuous temptations, (yea temptations of this nature) yet he will lay no more vpon them, then he will make them able to beare; and if he suffer them to be ouercome for a time,
It is not for our merits, b•t for the me•i s o• C r•••, that God freely accepts us And this is th• pr•mise of God, to those who Are once his ch•ldren, (on whom h• hath ou•e bestowed, these graces of the knowledge of christ, of faith, of Repentance, of •egeneration and newness of life, (which thou Canst not deny once to have been in Some measure in thee;) though he suffer them to fallen into diverse great and grievous temptations, (yea temptations of this nature) yet he will lay no more upon them, then he will make them able to bear; and if he suffer them to be overcome for a time,
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yet will he make a way to escape, he will giue them the grace of repentance and faith, by which they shall bee reconciled and reassured of the loue of their heauenly Father.
yet will he make a Way to escape, he will give them the grace of Repentance and faith, by which they shall be reconciled and reassured of the love of their heavenly Father.
it is a voluntarie renouncing of the knowne truth of the Gospel, and a rebellion proceeding from the hatred of it, being ioyned with a tyrannicall, sophisticall,
it is a voluntary renouncing of the known truth of the Gospel, and a rebellion proceeding from the hatred of it, being joined with a tyrannical, sophistical,
God will neuer suffer them to fall into this sinne) when such an one, I say, shall afterward vniuersally and with a full consent, fall from the truth, deny Christ, persecute him with reproaches, despising the sacrifice of his death and passion,
God will never suffer them to fallen into this sin) when such an one, I say, shall afterwards universally and with a full consent, fallen from the truth, deny christ, persecute him with Reproaches, despising the sacrifice of his death and passion,
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Thus did Iulian and other Apostates sinne, and of these is that of the Apostle to be vnderstood, Heb. 6. verse 6. This sinne, I say, thou canst not fall into (beeing ingrafted into Christ by faith:) and for all other sinnes, bee they neuer so grieuous, remission is promised vpon faith and repentance;
Thus did Iulian and other Apostates sin, and of these is that of the Apostle to be understood, Hebrew 6. verse 6. This sin, I say, thou Canst not fallen into (being ingrafted into christ by faith:) and for all other Sins, be they never so grievous, remission is promised upon faith and Repentance;
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Why then shouldest thou not apply the generall promises of grace vnto thy selfe in particular? Come vnto me (saith Christ) all ye that be weary and heauy leaden, and I will refresh you:
Why then Shouldst thou not apply the general promises of grace unto thy self in particular? Come unto me (Says christ) all you that be weary and heavy leaden, and I will refresh you:
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but like a graine of mustardseede (that is, very small) Matth. 17.20.) yet if thou canst but say with the man in the Gospel, I beleeue, Lord helpe my vnbeleefe, Marke 9.24.
but like a grain of Mustard seed (that is, very small) Matthew 17.20.) yet if thou Canst but say with the man in the Gospel, I believe, Lord help my unbelief, Mark 9.24.
If thou canst but touch the hemne of Christs vesture with the finger of faith (if the hand of faith by which thou mayst lay fast hold on him be wanting;) yet by this touch of Christ euen with the finger of faith, the vertue of Christ may flow forth sufficiently to stop the bloody issue of thy sinnes,
If thou Canst but touch the hemne of Christ vesture with the finger of faith (if the hand of faith by which thou Mayest lay fast hold on him be wanting;) yet by this touch of christ even with the finger of faith, the virtue of christ may flow forth sufficiently to stop the bloody issue of thy Sins,
yea and (though thou be weake,) yet the strongest part is on thy side, thou hast God thy friend to send thee more ayde of grace (if at any time thou art decaied in thy strength:) thou hast Christ a conquerour thy Captaine, vnder whose banner thou dost fight;
yea and (though thou be weak,) yet the Strongest part is on thy side, thou hast God thy friend to send thee more aid of grace (if At any time thou art decayed in thy strength:) thou hast christ a conqueror thy Captain, under whose banner thou dost fight;
though for a moment he hide his face, yet with euerlasting kindnesse will he haue compassion on thee, Esay 54.7, 8. In a word, thou hast myriades of Angels to accompany thee,
though for a moment he hide his face, yet with everlasting kindness will he have compassion on thee, Isaiah 54.7, 8. In a word, thou hast Myriads of Angels to accompany thee,
And therefore goe on with faith and constancie to endure the combate, and faint not though thou hast many losses of grace, many wounds by sinne, by thy spirituall enemies,
And Therefore go on with faith and constancy to endure the combat, and faint not though thou hast many losses of grace, many wounds by sin, by thy spiritual enemies,
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Then as in the sicknesse of thy body, thou art ready to seeke to the Physitian for helpe and counsell, that he may apply somewhat vnto thee, to cure thy disease,
Then as in the sickness of thy body, thou art ready to seek to the physician for help and counsel, that he may apply somewhat unto thee, to cure thy disease,
the causes and occasions of thy feare, whether they be thy sinnes (if any trouble thy conscience,) or thy temptations to sinne, thy weakenesse of faith and holinesse, or the like;
the Causes and occasions of thy Fear, whither they be thy Sins (if any trouble thy conscience,) or thy temptations to sin, thy weakness of faith and holiness, or the like;
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that hee vpon sight of thy estate, and arguments of thy faith and repentance (though they be weake) may apply the promises of mercy, the refreshing oyle of the Gospel vnto thy soule.
that he upon sighed of thy estate, and Arguments of thy faith and Repentance (though they be weak) may apply the promises of mercy, the refreshing oil of the Gospel unto thy soul.
Thou must confesse thy sinnes and weaknesse (as that reuerend Diuine Mr. Perkins well obserueth) that the Minister of God may pronounce the sentence of absolution (of thy free remission and reconciliation with God in Christ;) vnto thee;
Thou must confess thy Sins and weakness (as that reverend Divine Mr. Perkins well observeth) that the Minister of God may pronounce the sentence of absolution (of thy free remission and reconciliation with God in christ;) unto thee;
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of which thou mayest finde many signes in this Treatise, and no doubt but some in thy selfe (if thou be called, brought to repentance and faith in Christ,) I will here put you in minde, but of one ground of comfort for many:
of which thou Mayest find many Signs in this Treatise, and no doubt but Some in thy self (if thou be called, brought to Repentance and faith in christ,) I will Here put you in mind, but of one ground of Comfort for many:
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but according to that he hath, 2. Corinthians, 8. verse 12. Againe, God doth not onely call all that thirst and desire, to the waters of life, and offers them freely, Esay 55. verse 1.2. but if they doe but desire and thirst for it, he promiseth to giue it them freely, Reuel. 21.6.
but according to that he hath, 2. Corinthians, 8. verse 12. Again, God does not only call all that thirst and desire, to the waters of life, and offers them freely, Isaiah 55. verse 1.2. but if they do but desire and thirst for it, he promises to give it them freely, Revel. 21.6.
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And he will be as good as his word to thee, thou shalt be sure to receiue and taste of these waters of comfort, (if thou wilt pray for it and desire it,
And he will be as good as his word to thee, thou shalt be sure to receive and taste of these waters of Comfort, (if thou wilt pray for it and desire it,
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and expect with patience, and tarry the Lords leisure for it.) Thou art blessed in the desire of it, Blessed are they that hunger and thirst after righteousnesse;
and expect with patience, and tarry the lords leisure for it.) Thou art blessed in the desire of it, Blessed Are they that hunger and thirst After righteousness;
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but kindle them to thy comfort.) Matth. 12.20.) The Lord (saith Dauid ) heareth the desires of the poore (the poore in Spirit especially) who are blessed (though they be poore in their owne eyes, seeing but little or no faith or holinesse in themselues,
but kindle them to thy Comfort.) Matthew 12.20.) The Lord (Says David) hears the Desires of the poor (the poor in Spirit especially) who Are blessed (though they be poor in their own eyes, seeing but little or no faith or holiness in themselves,
and therefore he may assuredly and boldly (for to procure thy peace the better,) pronounce vnto thee that excellent sentence of Absolution, appointed by our Church for the comfort of sicke and distressed soules.
and Therefore he may assuredly and boldly (for to procure thy peace the better,) pronounce unto thee that excellent sentence of Absolution, appointed by our Church for the Comfort of sick and distressed Souls.
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Our Lord Iesus Christ, who hath left power to his Church to absolue all sinners which truly repent and beleeue in him, of his great mercy forgiue thee thine offences:
Our Lord Iesus christ, who hath left power to his Church to absolve all Sinners which truly Repent and believe in him, of his great mercy forgive thee thine offences:
And if thou be (as thou oughtest to be) perswaded of the power of this absolution, thou mayest after this, possesse thy soule in peace, with assurance that thou art iustified freely in Christ;
And if thou be (as thou Ought to be) persuaded of the power of this absolution, thou Mayest After this, possess thy soul in peace, with assurance that thou art justified freely in christ;
and whose soeuer sinnes yee retaine, they are retained, Ioh. 20. verse 22, 23. And this power though it be not absolute, but ministeriall (Christ absoluing by his ministers) yet as no water could cure Naamans leprosie,
and whose soever Sins ye retain, they Are retained, John 20. verse 22, 23. And this power though it be not absolute, but ministerial (christ absolving by his Ministers) yet as no water could cure Naamans leprosy,
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when he had raised him to life. Iohn 11.44. Be at peace therfore, & quiet thy conscience with diuine Hope, and confidence in Christ, and the God of peace shall be with thee, 2. Cor. 13.11. And yet further:
when he had raised him to life. John 11.44. Be At peace Therefore, & quiet thy conscience with divine Hope, and confidence in christ, and the God of peace shall be with thee, 2. Cor. 13.11. And yet further:
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thirdly, for thy decay in grace, Quench not the spirit, (saith the Apostle) to the Christian Thessalonians, (in whom no doubt the grace of Gods Spirit was in good measure.) The Spirit therefore may bee quenched,
Thirdly, for thy decay in grace, Quench not the Spirit, (Says the Apostle) to the Christian Thessalonians, (in whom no doubt the grace of God's Spirit was in good measure.) The Spirit Therefore may be quenched,
) Let not Satan therefore make thee to become his advocate, to pleade for him against thy self (which is his policy when he seeth that otherwise he cannot hurt thee) that thou art out of the fauour of God;
) Let not Satan Therefore make thee to become his advocate, to plead for him against thy self (which is his policy when he sees that otherwise he cannot hurt thee) that thou art out of the favour of God;
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but know that these are certainely for thy good, (All things fall out for the best to them that feare God) and they wil bring thee happinesse in the end.
but know that these Are Certainly for thy good, (All things fallen out for the best to them that Fear God) and they will bring thee happiness in the end.
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For as sence of seeing or feeling, or the like is a signe of life in the body (for a dead body can neither feele nor see:) so this sight and sence of our owne weaknesse of faith and holinesse, is a symptome and signe of life, the life of grace in the soule,
For as sense of seeing or feeling, or the like is a Signen of life in the body (for a dead body can neither feel nor see:) so this sighed and sense of our own weakness of faith and holiness, is a Symptom and Signen of life, the life of grace in the soul,
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except we be in Christ, from whom we receiue the life as the branches from the vine, so wee cannot be in Christ without faith, by which wee are engrafted into him;
except we be in christ, from whom we receive the life as the branches from the vine, so we cannot be in christ without faith, by which we Are engrafted into him;
yet may thy faith be true and good, though it be weake, and although, as Satan or thy owne weaknes (strong enough to fight against thy selfe) may persuade thee, thou canst see no signes or symptomes of faith in thee.
yet may thy faith be true and good, though it be weak, and although, as Satan or thy own weakness (strong enough to fight against thy self) may persuade thee, thou Canst see no Signs or symptoms of faith in thee.
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For the children of God are sometimes like a man in a trance, who in his owne sence, (being as it were without sence or vnderstanding) yea and in the iudgement of others, may seeme to be dead,
For the children of God Are sometime like a man in a trance, who in his own sense, (being as it were without sense or understanding) yea and in the judgement of Others, may seem to be dead,
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And yet take this with thee for a special note, that in this respect, we should bee like a man in a crowde or throng, sometimes carryed forwards, and sometimes backwards;
And yet take this with thee for a special note, that in this respect, we should be like a man in a crowd or throng, sometime carried forward, and sometime backwards;
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and good motions of the spirit assisting vs, that we may presse forward with all our power to perfection in grace, to the fulnesse of the image of God in Christ.
and good motions of the Spirit assisting us, that we may press forward with all our power to perfection in grace, to the fullness of the image of God in christ.
and we must not rest contented, but so soone as we see how wee are gone backe from that degree we were in, wee must striue and struggle like a man fallen into a quickemire, till by Gods assistance we get out and goe forwards againe.
and we must not rest contented, but so soon as we see how we Are gone back from that degree we were in, we must strive and struggle like a man fallen into a quickemire, till by God's assistance we get out and go forward again.
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nor that assurance of Gods fauour, and of thy saluation which thou desirest, and therefore fearest that thy faith is but fained, thy holinesse but hypocrisie, and so thy state miserable;
nor that assurance of God's favour, and of thy salvation which thou Desirest, and Therefore Fearest that thy faith is but feigned, thy holiness but hypocrisy, and so thy state miserable;
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It is not the acte of our faith and beleeuing, or the acte of our holinesse that maketh vs acceptable in the sight of God (although these graces are required in vs:) But the Obiect of our faith, the thing receiued, the patterne of our holinesse, Christ Iesus, whom wee must striue to be like, and in whom God the Father is well pleased with vs. As it is not the hand that receiueth the plaister and applyeth it to the soare, that cureth the wound,
It is not the act of our faith and believing, or the act of our holiness that makes us acceptable in the sighed of God (although these graces Are required in us:) But the Object of our faith, the thing received, the pattern of our holiness, christ Iesus, whom we must strive to be like, and in whom God the Father is well pleased with us As it is not the hand that receiveth the plaster and Applieth it to the soar, that cureth the wound,
And therefore although thou oughtest not to content thy selfe with a weak faith, but to vse al good means, (the oftē hearing of the word of God, the often receiuing of the blessed Sacraments and prayer) to encrease it:
And Therefore although thou Ought not to content thy self with a weak faith, but to use all good means, (the often hearing of the word of God, the often receiving of the blessed Sacraments and prayer) to increase it:
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as a hand that is firme (though it cannot doe it in so firme a manner) so a weake faith may as truely receiue Christ and apply his merits to cure the wounds of our soules (though it be not so free from •auering and doubting) as a faith that is stronger.
as a hand that is firm (though it cannot do it in so firm a manner) so a weak faith may as truly receive christ and apply his merits to cure the wounds of our Souls (though it be not so free from •auering and doubting) as a faith that is Stronger.
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For as thy sanctification, so thy faith may sometimes bee like the fire couered with ashes, the effects of which heate and light are neither felt nor seeene of those that stand by,
For as thy sanctification, so thy faith may sometime be like the fire covered with Ashes, the effects of which heat and Light Are neither felt nor seen of those that stand by,
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yea how great a matter will a little fire kindle, how great a flame of diuine loue may arise in thy soule, from the sparkes of grace that lye hid in it, (yea what assurance of Gods fauour, of peace of conscience,
yea how great a matter will a little fire kindle, how great a flame of divine love may arise in thy soul, from the sparks of grace that lie hid in it, (yea what assurance of God's favour, of peace of conscience,
And as the light of the sunne is oftentimes eclypsed and hid from vs, and yet when the thicke clouds or the obiect interposed, is banished, it shineth bright again:
And as the Light of the sun is oftentimes eclipsed and hid from us, and yet when the thick Clouds or the Object interposed, is banished, it shines bright again:
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it is often hidden and eclypsed in vs, by the clouds and mysts of temptations, by our naturall corruption, by falling into sinne or the like, which breedeth a dulnesse in our soules towards all the workes of pietie and deuotion.
it is often hidden and eclipsed in us, by the Clouds and mysts of temptations, by our natural corruption, by falling into sin or the like, which breeds a dulness in our Souls towards all the works of piety and devotion.
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and the warmth of spirituall devotion, and happy assurance is kindled in vs. In a word, as a tree in the Winter may outwardly seeme to be dead, hauing neither leaues nor fruite (which are signes of life) vpon it;
and the warmth of spiritual devotion, and happy assurance is kindled in us In a word, as a tree in the Winter may outwardly seem to be dead, having neither leaves nor fruit (which Are Signs of life) upon it;
and yet all at last turnes to their good, Rom. 8.28. God did try the Israelites forty yeeres in the wildernesse, before hee brought them to Canaan, (when he might haue led them a farre neerer way) and they had many enemies before they could get possession of the land of Canaan, which is a true type of our spirituall warfare in the wildernesse of this world to the Canaan of heauen.
and yet all At last turns to their good, Rom. 8.28. God did try the Israelites forty Years in the Wilderness, before he brought them to Canaan, (when he might have led them a Far nearer Way) and they had many enemies before they could get possession of the land of Canaan, which is a true type of our spiritual warfare in the Wilderness of this world to the Canaan of heaven.
Through many tribulations (temporall and spirituall) we must enter into the kingdome of heauen, Acts 14.22. Great are the troubles of the righteous, but the Lord will deliuer thē out of all; Psa. 34.19. Mark the vpright man and behold the iust, for the end of that man is peace, Psal. 37.73.
Through many tribulations (temporal and spiritual) we must enter into the Kingdom of heaven, Acts 14.22. Great Are the Troubles of the righteous, but the Lord will deliver them out of all; Psa. 34.19. Mark the upright man and behold the just, for the end of that man is peace, Psalm 37.73.
Then shalt thou see and feele the virtue and power of that Sunne of righteousnesse in the sweet fellowship of the Spirit of truth to thy eternall comfort.
Then shalt thou see and feel the virtue and power of that Sun of righteousness in the sweet fellowship of the Spirit of truth to thy Eternal Comfort.
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and operatiue, by which we are iustified in the sight of God, Rom. 5.1. Againe, the ceremonies of the old Law, the Priesthood, the old Sacrifices, these are all passed in Christ:
and operative, by which we Are justified in the sighed of God, Rom. 5.1. Again, the ceremonies of the old Law, the Priesthood, the old Sacrifices, these Are all passed in christ:
And therefore in the transfiguration of Christ, there appeared Moses and Elias, the Law and the Prophets, to shew that Christ was the end of them both.
And Therefore in the transfiguration of christ, there appeared Moses and Elias, the Law and the prophets, to show that christ was the end of them both.
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Secondly, of the Papists Qui NONLATINALPHABET quadam impulsi, who being driuen by a kind of euil zeale, do also keepe amongst them many Iewish Ceremonies;
Secondly, of the Papists Qui Quadam impulsi, who being driven by a kind of evil zeal, do also keep among them many Jewish Ceremonies;
Lastly, of that new sort of old Schismatikes amongst vs, who would tye vs againe to the strict Ceremonies of Moses Law, to shadowes which are long since, passed, infringing thereby our Christian liberty,
Lastly, of that new sort of old Schismatics among us, who would tie us again to the strict Ceremonies of Moses Law, to shadows which Are long since, passed, infringing thereby our Christian liberty,
We must not runne againe into these beggerly rudiments (as the Apostle calleth them. ) Because old things are passed away, and behold all things are become new.
We must not run again into these beggarly rudiments (as the Apostle calls them.) Because old things Are passed away, and behold all things Are become new.
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Old things are passed, that is, the old Adam, or the olde man, in whom there is a threefold oldnesse, Corde, ore, opere, in the heart, in the mouth, in the hand;
Old things Are passed, that is, the old Adam, or the old man, in whom there is a threefold oldness, Cord, over, Opere, in the heart, in the Mouth, in the hand;
O then how highly should we esteeme and earnestly labour to be made partakers of this new Creation! For to vs in Christ old things are passed away, and behold all things are become new.
O then how highly should we esteem and earnestly labour to be made partakers of this new Creation! For to us in christ old things Are passed away, and behold all things Are become new.
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But what are those things that are become new? shall we expect a new heauen and a new earth? these shal come (saith Peter ) but not till the day of iudgement.
But what Are those things that Are become new? shall we expect a new heaven and a new earth? these shall come (Says Peter) but not till the day of judgement.
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Seeing then all these things remaine without change, and our Apostle here speaketh of a change, we may iustly demaund the question, What are these things that are passed away,
Seeing then all these things remain without change, and our Apostle Here speaks of a change, we may justly demand the question, What Are these things that Are passed away,
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Wee must not thinke of any such alteration as Pelagius did, who falsly imagined, that at euery change of time, there was a new way of saluation, that before Moses men were saued by the Law of nature:
we must not think of any such alteration as Pelagius did, who falsely imagined, that At every change of time, there was a new Way of salvation, that before Moses men were saved by the Law of nature:
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but by the name of Iesus Christ of Nazareth. Act. 4.12. who is the way, the truth, and the life. Ioh. 14.6. This is the same way that was preached to Adam in Paradise, The seede of the woman shall breake the head of the Serpent. Gen. 3.15. This is that which was from the beginning. 1. Ioh. 1.1. and therefore this is not that newnesse of which our Apostle speaketh.
but by the name of Iesus christ of Nazareth. Act. 4.12. who is the Way, the truth, and the life. John 14.6. This is the same Way that was preached to Adam in Paradise, The seed of the woman shall break the head of the Serpent. Gen. 3.15. This is that which was from the beginning. 1. John 1.1. and Therefore this is not that newness of which our Apostle speaks.
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What then are those things that are passed away? and what are those that are become new? Of the old you haue heard already; once againe of both together.
What then Are those things that Are passed away? and what Are those that Are become new? Of the old you have herd already; once again of both together.
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and a new bodie giuen vs. A new man is come into the world, and he hath giuen new precepts vnto the world (saith S. Gregory ) All things are become new.
and a new body given us A new man is come into the world, and he hath given new Precepts unto the world (Says S. Gregory) All things Are become new.
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of their strange Doctrine, new Ceremonies, and other Popish fopperies, of merits, of purgatory, prayer for the dead, inuocation of saints, adoration of images, superstitious reliques, feigned miracles, denying of the Cup to the laytie, absolui•g of subiects from their oath of Allegiance, killing of Kings and Princes,
of their strange Doctrine, new Ceremonies, and other Popish fopperies, of merits, of purgatory, prayer for the dead, invocation of Saints, adoration of Images, superstitious Relics, feigned Miracles, denying of the Cup to the laity, absolui•g of Subjects from their oath of Allegiance, killing of Kings and Princes,
and vnheard of in the purer times of the Church. Yet this let me tell you, or those whomsoeuer that defend their positions. Aliud est nouare, aliud renouare.
and unheard of in the Purer times of the Church. Yet this let me tell you, or those whomsoever that defend their positions. Aliud est nouare, Aliud renovare.
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Blessed be God that their darke oldnesse is passed, and that the true light hath shined amongst vs. This newnesse of truth, God of thy mercy keepe with vs:
Blessed be God that their dark oldness is passed, and that the true Light hath shined among us This newness of truth, God of thy mercy keep with us:
Old things are passed away, and behold all things are become new. There is one question more, of which but a touch and I haue done. All things are become new.
Old things Are passed away, and behold all things Are become new. There is one question more, of which but a touch and I have done. All things Are become new.
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But when was it that all things did become new? or when is it that all things shold become new? If we speak of the heauenly newnes of the Gospel, it was at the comming of Christ vnto vs;
But when was it that all things did become new? or when is it that all things should become new? If we speak of the heavenly newness of the Gospel, it was At the coming of christ unto us;
when the Angel brought that glad tydings of the Gospel, Luke. 2.10. Renewed againe, when the blacke clouds of errour and superstitious darkenesse (eclypsing for a time the light of grace) those thicke mists of Egyptian Antichristian blindnesse, ascending from the valley of ignorance, were banished from vs, with the bright beames of truth.
when the Angel brought that glad tidings of the Gospel, Lycia. 2.10. Renewed again, when the black Clouds of error and superstitious darkness (eclypsing for a time the Light of grace) those thick mists of Egyptian Antichristian blindness, ascending from the valley of ignorance, were banished from us, with the bright beams of truth.
we must not say with Augustine, in that his combate betweene the flesh and the spirit, Ecce modò fiat, modò fiat, behold I will leaue my pleasure anon, anon;
we must not say with Augustine, in that his combat between the Flesh and the Spirit, Ecce modò fiat, modò fiat, behold I will leave my pleasure anon, anon;
if we pray, and sigh out with teares, as he doth in the chapter following, Quandiu, quandiu, cras, cras, How long Lord, how long to morrow, tomorrow? Why not euen now,
if we pray, and sighs out with tears, as he does in the chapter following, Quandiu, quandiu, cras, cras, How long Lord, how long to morrow, tomorrow? Why not even now,
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and thinke that time to bee time enough, to wash away their sweete pleasures of sinne, with the bitter teares of repentance, that mend not their liues vntill their liues end;
and think that time to be time enough, to wash away their sweet pleasures of sin, with the bitter tears of Repentance, that mend not their lives until their lives end;
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The souldier must prepare his weapon before the combate, otherwise, as Plutarch reporteth of Alexander the Great, that seeing a souldier prepare his dart in the battell, he banished him from his armie,
The soldier must prepare his weapon before the combat, otherwise, as Plutarch Reporteth of Alexander the Great, that seeing a soldier prepare his dart in the battle, he banished him from his army,
who begin not to leade a new life, till their life begins to leaue them: for deferring their repentance vntill their ends, they oftentimes come to an end without repentance;
who begin not to lead a new life, till their life begins to leave them: for deferring their Repentance until their ends, they oftentimes come to an end without Repentance;
and if thou hast beene forgetfull of God all thy life time, how canst thou thinke that God wil be mindfull of thee at thy death? God sometime takes a man away,
and if thou hast been forgetful of God all thy life time, how Canst thou think that God will be mindful of thee At thy death? God sometime Takes a man away,
There is a terrible example of this related in the life of S. Thomas Moore: of a certaine prophane wrech, who liuing wickedly all his life, was wont shamelesly like an Atheist to boast, that he cared not for repentance,
There is a terrible Exampl of this related in the life of S. Thomas More: of a certain profane wretch, who living wickedly all his life, was wont shamelessly like an Atheist to boast, that he cared not for Repentance,
It is now winter, and the time of the new yeare, oh then let vs likewise dedicate the new temples of our soules and bodies as a new-yeares-gift vnto him.
It is now winter, and the time of the new year, o then let us likewise dedicate the new Temples of our Souls and bodies as a New-years-gift unto him.
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It is related of Henry the fift, King of England, who after his fathers death obtained the scepter, that he called together all his old familiars, with whom he had liued dissolutely,
It is related of Henry the fift, King of England, who After his Father's death obtained the sceptre, that he called together all his old familiars, with whom he had lived dissolutely,
and the deuil, shall labour againe to deceiue him, by alluring him to his wonted sinnes, can answere with this young man, Ego non sum ego, I am not I, I am now become a new creature,
and the Devil, shall labour again to deceive him, by alluring him to his wonted Sins, can answer with this young man, Ego non sum ego, I am not I, I am now become a new creature,
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and because so long as we liue in our mortall bodies, we sinne euery day (lesse or more) against God, euery day should be our new-yeares day, wherein we should dedicate our selues, our soules and bodies as a new-yeares-gift vnto God.
and Because so long as we live in our Mortal bodies, we sin every day (less or more) against God, every day should be our New Years day, wherein we should dedicate our selves, our Souls and bodies as a New-years-gift unto God.
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and the striking of the clocke, put vs in remebrance of our new Creation, so that euery yeare, euery day, euery houre, we may striue and labour to be new men in Christ, wholly conformed to the image of our Sauiour.
and the striking of the clock, put us in remembrance of our new Creation, so that every year, every day, every hour, we may strive and labour to be new men in christ, wholly conformed to the image of our Saviour.
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Zanchius in Ephes. cap. 5.26. Calvinus Institutionū lib. 3. cap. 3. Vtrumque fide consequamu•, vita scil. novitatem & reconciliationem gratuitam, neque tamen quū resipiscentiae originem ad fidem referimus, •patium aliquod temporis somniamus quo ipsam partutiat, &c.
Zanchius in Ephesians cap. 5.26. Calvinus Institutionū lib. 3. cap. 3. Vtrumque fide consequamu•, vita scil. novitatem & reconciliationem gratuitam, neque tamen quū resipiscentiae originem ad fidem referimus, •patium aliquod Temporis somniamus quo ipsam partutiat, etc.
The nature of Christ is twofold. 1. Diuine nature. Athanasius. Creede, Est patri NONLATINALPHABET. Zanchius in Epist. 1. Ioh. c. 1. loc. 2. Euseb. ecclesi. Hist. lib 10. cap. 1. Luk. 1.35. Galat. 4 4.
The nature of christ is twofold. 1. Divine nature. Athanasius. Creed, Est patri. Zanchius in Epistle 1. John c. 1. loc. 2. Eusebius Ecclesiastes. Hist. lib 10. cap. 1. Luk. 1.35. Galatians 4 4.
The Offices of Christ. 1 Propheticall. Mat. 5.1. Ioh. 10.11. Mat. 28.19. Zanchius in 1. Ioh. c. 1. loc. 3. Iesus verus Messias, id est, rex ill•, sacerdos & prophetae vnicus promissus in lege. Bucan. loc com. Alsted. Theolog. Catechet. 2 His Priestly Office. Iohn 1.29. 1. Iohn 2.2. Hebrews 10.10. Zanchius in Epist. ad Philip. Capit. 2. Vtraque pars obedientiae Christi, id est, tota eius obedientia nostra facta est, cessitque in salutem nostram.
The Offices of christ. 1 Prophetical. Mathew 5.1. John 10.11. Mathew 28.19. Zanchius in 1. John c. 1. loc. 3. Iesus verus Messias, id est, rex ill•, sacerdos & Prophets Vnicus promissus in lege. Bucan. loc come. Alsted. Theolog. Catechist. 2 His Priestly Office. John 1.29. 1. John 2.2. Hebrews 10.10. Zanchius in Epistle ad Philip. Capital 2. Vtraque pars obedientiae Christ, id est, tota eius obedientia nostra facta est, cessitque in salutem nostram.
Psal. 51. Mat. 26.75. Luke 15.21. Nam •isi Deū ex animo diligunt, & sincere cordis affectu: multam tamen adhuc cordis & animae partem occupatam habent carnis cupiditatibus, quibus retrahuntur & •istuntur quo minus citato ad deum cursu pergant. Calvin. Institut. lib. 3. cap 19. sect. 4. Rom. 7. Quid hic faciciam cum sentiunt nihil se minus quā legem praestare? volunt, aspirant, conantur, Sed nihil ea qua decei perfectione. Calvin. lib. 3. ca. 19. sect 4. A twofold imperfect kno l•dge.
Psalm 51. Mathew 26.75. Luke 15.21. Nam •isi Deū ex animo Love, & sincere Cordis affectu: Much tamen Adhoc Cordis & Spirits partem occupatam habent carnis cupiditatibus, quibus retrahuntur & •istuntur quo minus Citato ad God cursu pergant. calvin. Institute. lib. 3. cap 19. sect. 4. Rom. 7. Quid hic faciciam cum sentiunt nihil se minus quā legem praestare? volunt, aspirant, conantur, Said nihil ea qua decei perfection. calvin. lib. 3. circa 19. sect 4. A twofold imperfect know l•dge.
1. Teachers of Ignorance, iustly condemned. D. Col. in Confer. with M. Iewel. See Iewels reply Article 127 pag 471. Nicola. Cusan. Exercit lib 6. vbi Ecclesia.
1. Teachers of Ignorance, justly condemned. D. Col. in Confer. with M. Jewel. See Jewels reply Article 127 page 471. Nicola. Cusan. Exercise lib 6. vbi Ecclesia.
O miseres Imperatores & sc••lares Principes qui ha• & alia sustinetis, & vos s•ruos Ecclesia facitis. Pet. Ferra. i•n. Citat. ab li• •v. inter testes • e•tatis. Reuel. •6. 13.
O miseres Imperatores & sc••lares Princes qui ha• & Alias sustinetis, & vos s•ruos Ecclesia Facitis. Pet. Ferra. i•n. Citat. ab li• •v. inter testes • e•tatis. Revel. •6. 13.
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August. de Doctrina Christiana lib 4. cap. 11. Quid p•edest Clauis aurea si aperire quod volumus non potest? aut quid obest lignea si hoc potest, quando nihil quaerimus nisi aperire quod clausum erat? 2. Sam. 16.10
August. de Doctrina Christian lib 4. cap. 11. Quid p•edest Key Aurea si aperire quod volumus non potest? Or quid obest lignea si hoc potest, quando nihil Seeking nisi aperire quod Clausum erat? 2. Sam. 16.10
Tertull. lib. de poenit. cap. 6. Cypr. Epist. 13. The second sort of Lay Christians. Socrat. Hist. Eccl. lib. 7. cap. 17. The third sort of Christians. August. Hom. 49. de verbis illis Apost. Ephes. 6.20. The fourth kind of Christians.
Tertul lib. de Repent. cap. 6. Cyprus Epistle 13. The second sort of Lay Christians. Socrates Hist. Ecclesiastes lib. 7. cap. 17. The third sort of Christians. August. Hom. 49. de verbis illis Apost. Ephesians 6.20. The fourth kind of Christians.
Ruffinus Expos. symbol. as S. Cyprian Tom. 3. pag. 56 a. records. Vide Baron. Tom. 1. Annal. pa. 317. S. August de Tempore serm. 181. Hierom. de Script. Eccle. Betulaius Comment. ad Lactant. lib. 2. cap. 11. Ignatius in Epist. ad Ephes.
Ruffinus Expos. symbol. as S. Cyprian Tom. 3. page. 56 a. records. Vide Baron. Tom. 1. Annal. Paul. 317. S. August de Tempore sermon. 181. Hieronymus de Script. Eccle. Betulaius Comment. ad Lactant. lib. 2. cap. 11. Ignatius in Epistle ad Ephesians
Tu es alter Deus in terris, C•ed•re Dominum Deum nostrum papam non potuis•e statuere, prout statuit, Haeretieum censeretur, Extrau. Iohn 22. cum in•ce in Gloss. impress. Lugdun, An. 1555.
Tu es alter Deus in terris, C•ed•re Dominum God nostrum Pope non potuis•e statuere, prout statuit, Haeretieum censeretur, Extrau. John 22. cum in•ce in Gloss. Impress. Lugdun, Nias 1555.
To teach vnitie betweene man and man. Dominicus Nauus in Peliante. tit. hom. socialis est homuus ac benefica natura, quo solo cognationem cum deo habet. Lactantius lib. 5. insititut.
To teach unity between man and man. Dominicus Nauus in Peliante. tit. hom. socialis est homuus ac benefica Nature, quo solo cognationem cum God habet. Lactantius lib. 5. insititut.
An admirable vnion betweene Christ and his Church. A threefold vnion of Christ and Christians. Greg. lib. 6. epist. 61. Verbum carnē dicimus factum, non immutando quod erat, sed suscipiendo quod non erat; nostra auxit, sua non minuit. Hil. lib. 12. de Trinit. Cyril lib. 1. c. 16. Chrys. Hom. 10 Ambr. de. Incarn. Dom. c. 6.
an admirable Union between christ and his Church. A threefold Union of christ and Christians. Greg. lib. 6. Epistle. 61. Verbum carnē dicimus factum, non immutando quod erat, sed suscipiendo quod non erat; nostra Auxit, sua non minuit. Hil. lib. 12. de Trinity. Cyril lib. 1. c. 16. Chrys. Hom. 10 Ambrose de. Incarn. Dom. c. 6.
Bellarm. lib. 1. de Sacram. Eucharist. cap 5. Tertul. lib. 4. contr. Marcion. S. Ambros. de illis qui initiantur mysteriijs. August. in Psal. 3. Chrysost. hom. 11.
Bellarmine lib. 1. de Sacrament Eucharist. cap 5. Tertulian lib. 4. Contr. Marcion. S. Ambos de illis qui initiantur mysteriijs. August. in Psalm 3. Chrysostom hom. 11.
August. in Ioh. Sine peccato, sine peccati macula. S. Bern, in vigil. Natiuit. serm. 4. Mater est sine corruptione virginitatis, filius sine omni labe peccati. Esay, 53.9.
August. in John Sine Peccato, sine peccati macula. S. Bern, in vigil. Natiuit. sermon. 4. Mater est sine corruption virginitatis, filius sine omni Laban peccati. Isaiah, 53.9.
